that the Messenger of Allah (peace and blessings be upon him) addressed the women and said to them: … then he mentioned it.

Zā’idah also corroborated him, narrating a similar version from ‘Āṣim through the same chain of transmission.

It was recorded by al-Bazzār in al-Baḥr al-Zakhkhār (5/139/1729) and by Abū Ya‘lā (5085).

I say: This is a good chain of transmission. Its narrators are trustworthy narrators cited by Muslim, except for ‘Āṣim—who is Ibn Bahdalah—whom Muslim narrated only alongside another narrator.

Ḥammād is Ibn Salamah, and he has been corroborated. Al-Ṭabarānī said in al-Mu‘jam al-Awsaṭ (7/44/6073): “Muḥammad ibn ‘Uthmān ibn Abī Suwayd narrated to us: ‘Uthmān ibn al-Haytham narrated to us: My father narrated to us, from ‘Āṣim, with the same report.” He then said: “No one narrated it from ‘Āṣim except al-Haytham ibn Jahm, and ‘Uthmān ibn al-Haytham alone narrated it.”

I say: This chain of transmission is also good, except for this Ibn Abī Suwayd, whom Ibn ‘Adī declared weak, as I have explained under another hadith that he narrated through this chain in al-Ḍa‘īfah (6817).

However, he has been corroborated. Al-Ṭabarānī said in al-Mu‘jam al-Kabīr (10/232/10414): “Ibrāhīm ibn Ṣāliḥ al-Shīrāzī narrated to us: ‘Uthmān ibn al-Haytham al-Mu’adhdhin narrated to us with the same report,” except that he said: “Not on their account!” Perhaps the word “not” is an interpolation.

I say: No biographical notice has been given for Ibrāhīm ibn Ṣāliḥ al-Shīrāzī, except by al-Dhahabī in Tārīkh al-Islām, where he gives him an extremely brief entry containing only that he narrated in Mecca from Ḥajjāj ibn Nuṣayr al-Fasāṭīṭī, and that al-Ṭabarānī narrated from him. Shaykh al-Anṣārī added nothing to this in his Bulghah (p. 16), even though al-Dhahabī derived the aforementioned report of his narration from Ḥajjāj solely from al-Ṭabarānī’s al-Mu‘jam al-Ṣaghīr, which contains another useful detail: the date of the year in which he narrated and died: