I then found that al-Bayhaqī had recorded it in al-Shuʿab (5/26/5643) through ʿUbayd Allāh ibn Aḥmad ibn Manṣūr al-Kisāʾī al-Hamadhānī: Muḥammad ibn Khulayd (1) al-Ḥanafī narrated to us; ʿAbd al-Wāḥid ibn Ziyād narrated to us, from Misʿar, from ʿAlī ibn al-Aqmar, from ʿAwn ibn Abī Juḥayfah, from his father, who narrated the hadith.

I say: This is a chain whose narrators are trustworthy, apart from Muḥammad ibn Khulayd al-Ḥanafī, whom Ibn Mandah, Ibn Ḥibbān, and al-Dāraquṭnī deemed weak, as recorded in al-Lisān.

Al-Khaṭīb gave a biographical notice for ʿUbayd Allāh ibn Aḥmad ibn Manṣūr al-Kisāʾī in al-Tārīkh (10/339–340), and related from the ḥadīth master Abū al-Faḍl Ṣāliḥ ibn Aḥmad that he said: “He was regarded as truthful.”

The established narration is directly from ʿAlī ibn al-Aqmar, from Abū Juḥayfah. I had previously traced it there through two routes from him, one of them being through Mālik ibn Mighwal, from him, who narrated the hadith. However, Aḥmad found a defect in it. When I came upon Misʿar’s narration from him, I hastened to document it and examine its chain, only to find it weak. Thus, the principal basis for authenticating the hadith is the chain with which I began its documentation, together with the corroborating reports mentioned there. Allah is the Granter of success.

One further point worth noting here is that I had mentioned among the corroborating reports the hadith of Ibn ʿAbbās, and had cited al-Ḥāfiẓ al-ʿIrāqī’s ruling that it is weak, as well as Abū Nuʿaym’s weakening of the narration of Yaḥyā ibn Sulaymān al-Ḥafarī in al-Ḥilyah.

I then found that al-Haythamī had mentioned the hadith in al-Majmaʿ (10/250–251), and inclined toward strengthening the narrator by saying: