al-Bukhārī said: “His hadith is not authentic.” If he meant thereby to deem him weak, there is no objection; but if he meant a particular hadith, he did not identify it. The rest of its narrators are narrators of the Ṣaḥīḥ collections.”
I say: I too consider it suitable for use as corroborating evidence. And Allah knows best.
As for the hadith of Kaʿb ibn ʿUjrah to which al-Mundhirī alluded, it is unfit to serve as corroboration because of its extreme weakness. Al-Haythamī said (4/312):
“Al-Ṭabarānī recorded it in al-Kabīr and al-Awsaṭ, and it contains al-Sarī ibn Ismāʿīl, who is abandoned.”
I say: Through his route, Abū Bakr al-Shāfiʿī recorded the first half of it in his Fawāʾid.
- “There are two whose prayers do not rise above their heads: a slave who has fled from his masters until he returns to them, and a woman who disobeys her husband until she returns.”
Al-Ṭabarānī recorded it in al-Muʿjam al-Ṣaghīr (p. 97) and al-Awsaṭ (1/169/2), from Muḥammad ibn Abī Ṣafwān al-Thaqafī, who said: Ibrāhīm ibn Abī al-Wazīr narrated to us. Al-Ḥākim also recorded it in al-Mustadrak (4/173), through Muḥammad ibn Mandah al-Iṣfahānī, who said: Bakr ibn Bakkār narrated to us. Both related:
ʿUmar ibn ʿUbayd—whom the first additionally identified as al-Ṭanāfisī—narrated to us from Ibrāhīm ibn Muhājir, from Nāfiʿ, from Ibn ʿUmar, attributing it to the Prophet.
Al-Ṭabarānī said:
“No one narrated it from Ibrāhīm except ʿUmar, nor from him except Ibn Abī al-Wazīr; Muḥammad ibn Abī Ṣafwān alone narrated it.”
That is what he said, but al-Ḥākim’s route refutes it. Both he and al-Dhahabī made no comment on it. In my view, its chain of transmission is good: its narrators are trustworthy and are among the narrators of the two Ṣaḥīḥs, apart from Ibn Muhājir, who is among Muslim’s narrators alone and has slight weakness.
Al-Ḥāfiẓ said in al-Taqrīb: “Truthful, but somewhat weak in retention.”