I say: Once this is known, he is well known, and Ibn Khuzaymah’s statement concerning the chain of transmission of the hadith referred to above does not detract from him:
“I know of no declaration of his reliability or criticism of him.”
This is why al-Ḥāfiẓ said in al-Taqrīb:
“Truthful, of the third generation.”
Nor is he undermined by what appears in al-Tahdhīb—that his narration from Subayʿah al-Aslamiyyah is mursal—after he explicitly stated in the hadith that he heard it from her. Al-Ḥāfiẓ al-Dūlābī stated this categorically, as was previously quoted from al-Ḥāfiẓ’s al-Tahdhīb. Indeed, this necessarily follows from his aforementioned statement, “of the third generation.” Take note.
- Yaḥyā ibn Abī Usayd. Ibn Abī Ḥātim said (4/2/129):
“An Egyptian; he narrated from Abū Firās. ʿAmr ibn al-Ḥārith, Ḥaywah ibn Shurayḥ, and Ibn Lahīʿah narrated from him.”
The same appears in al-Bukhārī’s al-Tārīkh (4/2/261/2925), except that he did not mention Ibn Lahīʿah. Ibn Ḥibbān included him in al-Thiqāt (9/251), citing narrations from al-Layth ibn Saʿd and ʿAmr ibn al-Ḥārith. Thus, four reliable narrators transmitted from him; a fifth may be added to them: Nāfiʿ ibn Yazīd, who narrates this hadith from him. He has another hadith from him recorded by al-Ḥākim (1/544), but its shaykh is weak; for this reason, I included it in al-Ḍaʿīfah (3200).
3 and 4. Nāfiʿ ibn Yazīd and Saʿīd ibn Abī Maryam: both are reliable, well-known narrators whose reports are found in Muslim; thus, there is no need to elaborate on their biographies.