I say: This chain of transmission is weak, as al-Ḥāfiẓ stated in Mukhtaṣar Zawāʾid al-Bazzār (2/380/2051). Al-Haythamī, however, said (10/45):

“Al-Bazzār narrated it, and it contains Ibrāhīm ibn Muḥammad ibn Janāḥ, whom I do not know; the rest of its narrators are trustworthy!”

That is what he said! As for Hilāl ibn al-Jahm, Abū Ḥātim indicated that he was weak when he said (4/2/78):

“He is not well-known; his hadith is not fabricated.”

He mentioned no narrator from him other than ʿUmar ibn Yūnus. Ibn Ḥibbān did likewise in al-Thiqāt (7/575). Al-Haythamī relied on this in declaring the rest of its narrators trustworthy—a well-known habit of his.

However, Ibrāhīm ibn Muḥammad ibn Janāḥ should be added to ʿUmar ibn Yūnus, even though he is unknown, as al-Haythamī indicated. Al-Ḥāfiẓ al-Mizzī mentioned him among the teachers of Muḥammad ibn Miskīn in his book Tahdhīb al-Kamāl.

Know that I had previously included this hadith in al-Ḍaʿīfah because of the mention of Banū ʿĀmir at its end. Then I found for it a corroborating report from the hadith of Abū Bakrah, which mentions Banū ʿĀmir in the wording:

“Aslam and Ghifār, and Muzaynah and Juhaynah, are better than Banū Tamīm, Banū ʿĀmir, and the two allied tribes: Banū Asad and Banū Ghaṭafān.”

It was narrated by al-Bukhārī (3515 and 3516), Muslim (7/179–180), al-Tirmidhī (3947), and Ibn Ḥibbān (7246). Al-Tirmidhī said:

“A good, authentic hadith.”