His teacher, Idris ibn Muhammad, was mentioned by Ibn Abi Hatim in al-Jarh (Criticism) on the basis of this narration, as well as through the narration of Ibn Abi Fudayk from him.

As for Ibn Hibban, he mentioned him in al-Thiqat (Trustworthy Narrators) (8/132) on the basis of this narration alone. As for his grandfather, Yunus ibn Muhammad, he was mentioned in al-Jarh on the basis of this narration alone—that is, through the narration of his grandson Idris ibn Muhammad. Al-Bukhari likewise mentioned him in al-Tarikh (History), and Ibn Hibban followed them both in al-Thiqat (5/555), listing him among the Successors as follows: “Yunus ibn Muhammad ibn Fadala al-Zafari al-Ansari.” This is likewise how he appears in al-Jarh, except that it adds to his lineage, stating: “... Fadala ibn Anas al-Zafari.” This is the reverse of what occurs in the chain of transmission of the hadith—as given by al-Dulabi—for there it reads: “Yunus ibn Muhammad ibn Anas ibn Fadala al-Ansari,” as stated above. This is perhaps the correct version, for it is the one established in al-Isabah.

One of Ibn Hibban’s peculiarities is that, before the preceding biographical entry, he mentioned him in an entry with the correct lineage, but omitted “ibn Fadala,” and said: “Fudayl ibn Sulayman narrated from him” (1). Al-Bukhari likewise mentioned him in al-Tarikh (4/2/410), but named no narrator from him other than Idris ibn Muhammad, as stated above; and that is correct. Ibn Hibban then added further confusion by also listing him among the Followers of the Successors. He said (7/647): “Yunus ibn Muhammad ibn Fadala ibn Anas al-Zafari, Abu Muhammad, the Medinan. He narrated from