It also has a corroborating mursal report from Makhūl.

Al-Dārimī narrated it in his Sunan (1/88) from him through a good chain. Al-Tirmidhī (2686), al-Bayhaqī in al-Shuʿab (2/262/1696), and Ibn ʿAbd al-Barr in al-Jāmiʿ (1/35–38) narrated it with a connected chain, on the authority of Abū al-Dardāʾ and Abū Umāmah; but its chain contains weakness. See the commentary on al-Mishkāt (213). *

The Permissibility of Nighttime Conversation Concerning Knowledge

3025—“He would speak to us for most of the night about the Children of Israel, rising only for a major prayer.”

Al-Ḥākim (2/379), Aḥmad (4/437 and 444), al-Bazzār (1/119–120), and al-Ṭabarānī in al-Muʿjam al-Kabīr (18/207/510) narrated it through Abū Hilāl: “Qatādah reported to us from Abū Ḥassān, from ʿImrān ibn Ḥuṣayn,” who said … and then mentioned it. Al-Bazzār said:

“Hishām differed from Abū Hilāl in this hadith, and Hishām had the stronger memory.”

And it is as he said, for Abū Hilāl—whose name was Muḥammad ibn Sulaym al-Rāsibī—was weak on account of his memory. Al-Bukhārī cited him in a suspended form. As for Hishām, who was Ibn Abī ʿAbd Allāh al-Dastuwāʾī, he was trustworthy and precise; the two Shaykhs relied upon him. He differed from Abū Hilāl in its chain of transmission, naming ʿAbd Allāh ibn ʿAmr in place of ʿImrān ibn Ḥuṣayn.

Abū Dāwūd (3663) and Aḥmad (4/437) narrated it through Muʿādh ibn Hishām, who said: “My father related it to me through this chain.”

I say: This chain is authentic according to Muslim’s criterion; all of its narrators are trustworthy narrators of