Shuʿab al-Iman:

“And among its narrators is ʿAbbad ibn ʿAbbad. Ibn Maʿin declared him trustworthy, while Ibn Hibban said: ‘He relates objectionable reports and thus deserves to be abandoned.’ Al-Dhahabi cited this. Abu Nuʿaym also narrated it in al-Sahabah with this wording, but said ‘saffron’ instead of ‘safflower-dyed.’ Al-Hafiz al-ʿIraqi said: ‘Weak.’”

I say: What he cited from al-Dhahabi occurs in the biography of ʿAbbad ibn ʿAbbad al-Arsufi in al-Mizan. He is not the narrator mentioned in this hadith’s chain of transmission; rather, he is ʿAbbad ibn ʿAbbad ibn Habib al-Muhallabi, who belonged to a generation earlier than al-Arsufi. Among his teachers, they mentioned Muhammad ibn ʿAmr ibn ʿAlqamah, and among those who narrated from him, Surayj ibn Yunus. He was trustworthy and relied upon in the two Sahihs. His biography appears in al-Mizan immediately before that of al-Arsufi, and al-Dhahabi said of him: “Truthful.”

Al-Hafiz said in al-Taqrib: “Trustworthy, though he may sometimes have erred.”

Thus, the hadith is established, praise be to Allah, and the alleged defect raised by al-Manawi has been removed. Perhaps what he quoted from al-ʿIraqi regarding its weakness was based only on al-ʿIraqi’s mistaken assumption that ʿAbbad was al-Arsufi, and he therefore declared it weak on that account. And Allah knows best.

Al-Manawi then cited, concerning the meaning of the hadith, from Musnad al-Firdaws:

“That is, they adorn themselves with gold jewelry, wear saffron-dyed garments, and make a public display of themselves, perfumed and strutting, like most women of our time, thereby tempting others through them.”