I say: Thus, he is a good narrator of hadith, Allah willing.
All the other narrators in the chain are trustworthy and are included in al-Tahdhīb, except for those preceding Abū al-Yamān, whose biographies appear in The History of Baghdad:
- As for Ayyūb ibn Sulaymān al-Ṣughdī—the ṣād being undotted and the ghayn bearing a dot, as stated in al-Samʿānī’s al-Ansāb and Ibn Mākūlā’s al-Ikmāl (5/201)—neither work provides any biographical notice about him. Al-Khaṭīb, however, included his biography (7/11), citing reports from a number of trustworthy transmitters, among them this al-ʿAskarī. He then said:
“He was trustworthy and died in 274 AH.”
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As for Ibn Ḥammād al-ʿAskarī, he was among the students of Abū Dāwūd and among the teachers of Imam al-Dāraquṭnī and other trustworthy scholars. Al-Khaṭīb included his biography (1/33–34) and reported from al-Dāraquṭnī that he declared him trustworthy. He died in 341 AH.
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As for Ibn Rizqūyah—whose name was Muḥammad ibn Aḥmad ibn Muḥammad and who was known as Ibn Rizqūyah—al-Khaṭīb said (1/351):
“He was trustworthy and truthful, heard and wrote extensively, sound in creed, commendable in religious orientation, constant in reciting the Quran, and stern against the people of religious innovation. I heard Abū Bakr al-Barqānī being asked about him, and he replied: ‘Trustworthy.’ He died in 412 AH.”
I say: The chain of transmission of this hadith is therefore good, Allah willing.
Ibn Ḥibbān mentioned this hadith in his second book, The Weak Narrators, as a suspended report through Arṭāh. He then said:
“Ibn Jūṣā informed us in Damascus.”