Mansur—i.e., Ibn al-Muʿtamir—and from him a great multitude of trustworthy narrators; thus, it is mass-transmitted from him. The details are as follows:

First: Sufyan al-Thawri—who was the most retentive of them:

It was recorded by al-Tirmidhi (9/126/3423), al-Nasa’i in al-Sunan (2/322) and ʿAmal al-Yawm wa al-Laylah (176/87), as well as Ibn al-Sunni (172), al-Hakim (1/519), Ibn Abi Shaybah in al-Musannaf (10/211/9250), Ahmad (6/306), and al-Tabarani in al-Muʿjam al-Kabir (23/320/727) and al-Duʿa’ (2/986/411), through several chains from him. Al-Tirmidhi said:

“An authentic, good hadith.”

Al-Hakim said:

“Authentic according to the criteria of al-Bukhari and Muslim, though they did not record it. Someone might suppose that al-Shaʿbi did not hear from Umm Salamah, but this is not so, for he visited both Aisha and Umm Salamah and narrated extensively from both of them.”

That is what he said. Al-Hafiz objected to this in Nata’ij al-Afkar, saying thereafter (1/159):

“Yet he contradicted this in his ʿUlum al-Hadith, where he said: ‘Al-Shaʿbi did not hear from Aisha.’”

I say: Al-Hakim did indeed say this in al-ʿUlum (p. 111). However, there can be no doubt that al-Hakim’s affirmation takes precedence over his negation, especially since what he denied concerned Aisha specifically, whereas his hadith here concerns Umm Salamah; and Umm