from it in his commentary on the hadith of ʿUrwah ibn al-Zubayr, which al-Bukhārī recorded (4280) through Hishām ibn ʿUrwah, from his father, as a mursal report. It contains many passages found in Ibn Isḥāq’s report, and is therefore a strong corroborating witness.

Al-Ṭabarī (3/117–118), al-Bayhaqī (5/36–38, 38–39)—in part—and al-Ṭabarānī (7263) also recorded it through another route from Hishām, in a longer version; but it includes Ibn Lahīʿah.

Ibn Isḥāq has another chain of transmission. He said: “Al-Ḥusayn ibn ʿAbd Allāh ibn ʿUbayd Allāh ibn ʿAbbās narrated to us, from ʿIkrimah, from Ibn ʿAbbās, with similar wording.”

Al-Ṭabarī (3/115–117) and al-Bayhaqī (5/32–35) recorded it.

This al-Ḥusayn is weak.

Ayyūb differed from him, narrating it from ʿIkrimah as a mursal report, without mentioning Ibn ʿAbbās.

Al-Bayhaqī also narrated it, but did not give its text. He then said:

“ʿAbd Allāh ibn Idrīs narrated it from Ibn Isḥāq, from al-Zuhrī, from ʿUbayd Allāh ibn ʿUtbah, from Ibn ʿAbbās, with the same meaning.”

He then narrated it (5/39–46) through Mūsā ibn ʿUqbah. In one version he added: from Ibn Shihāb, as a mursal report, with similar wording at greater length.

In sum, the hadith is authentic through these routes and corroborating reports. It is the soundest and most complete account, with a continuous chain to the Prophet, that I have found concerning the conquest of Mecca—may Allah guard it. Allah knows best.