Al-Ḥākim narrated it in al-Mustadrak (1/46), as did Abū Yaʿlá in al-Musnad al-Kabīr—as cited in Musnad al-Fārūq (1/260) by Ibn Kathīr and Majmaʿ al-Zawāʾid (3/94–95) by al-Haythamī—through ʿAbd Allāh ibn Bishr, from al-Aʿmash, from Abū Sufyān, from Jābir, from ʿUmar, as a report attributed to the Prophet.

Al-Ḥākim declared it authentic according to the criteria of al-Bukhārī and Muslim. Al-Haythamī said: “Its narrators are trustworthy.”

Aḥmad (3/4 and 17), al-Ḥākim (1/46), al-Bazzār (925—al-Zawāʾid), and Ibn Ḥibbān (3414—al-Iḥsān) also narrated it through Abū Bakr ibn ʿAyyāsh, from al-Aʿmash, from Abū Ṣāliḥ, from Abū Saʿīd al-Khudrī, from ʿUmar, as a report attributed to the Prophet.

Abū Yaʿlá (1327) and al-Bazzār (924) narrated it through Jarīr, from al-Aʿmash, from ʿAṭiyyah, from Abū Saʿīd, who said: ...—and then related the hadith in similar wording, along with the account. It also contains, later on: “Then ʿUmar said ...”

Al-Ḥākim said concerning the hadith of ʿAbd Allāh ibn Bishr: “This hadith does not constitute a hidden defect affecting al-Aʿmash’s hadith from Abū Ṣāliḥ, for it corroborates it through another chain of transmission.”

I say: The well-established route—Allah knows best—is Muslim’s narration, because a group of trustworthy and precise narrators transmitted it from al-Aʿmash through the chain mentioned above.

It is also possible that the narration of ʿAbd Allāh ibn Bishr is another route, as al-Ḥākim indicated, for al-Aʿmash was a hadith master with a vast range of transmissions.