“Its chain of transmission is authentic.” Al-Dhahabi concurred with him, and it is as they both said.

Al-Haythami said in al-Majmaʿ (4/149): “It was narrated by Ahmad, Abu Yaʿla, and al-Bazzar, and its narrators are those of the Sahih.” I say: the narrators in one of al-Bazzar’s two versions (1941) are likewise those of the Sahih. In his first version, he narrates it through Bishr ibn Muʿadh al-ʿAqadi: ʿAbd Allah ibn Jaʿfar narrated to us; ʿAbd al-Rahman ibn Harmalah narrated to us …

Ibn Saʿd also recorded it in al-Tabaqat (8/294): Muhammad ibn ʿUmar informed us; ʿAbd Allah ibn Jaʿfar narrated to me—more fully than this—with the wording: “He forbade us to accept a gift from a Bedouin,” using “gift” in place of “food.” However, Muhammad ibn ʿUmar—who is al-Waqidi—is abandoned. Al-Hafiz made no comment about him in al-Isabah, perhaps because of Ibn Mandah’s narration through Abu Uways, from ʿAbd al-Rahman ibn Harmalah, with the wording: “He forbade us to eat what the Bedouins give as gifts.”

Abu Uways was ʿAbd Allah ibn ʿAbd Allah ibn Uways al-Asbahi al-Madani. He was truthful but prone to error, and Muslim narrated from him in supporting reports. It is further corroborated by Abu Yaʿla’s narration in his Musnad (8/209/4773), through Muhammad ibn Ishaq, from Salih ibn Kaysan, from ʿUrwah, from ʿA’ishah, who said: I heard the Messenger of Allah, peace and blessings be upon him, say, “I do not accept a gift from a Bedouin.” Then Umm Sunbulah al-Aslamiyyah came to him with a leather skin of milk which she had given him as a gift … The hadith then continues similarly.

Al-Hafiz attributed it to Abu Nuʿaym and made no comment on it. Ibn Ishaq practised tadlis, and he related it using an ambiguous ʿan (“from”) formula.