the two Shaykhs. Indeed, he was among the most reliable narrators from al-Zuhrī, as al-Ḥāfiẓ stated in al-Taqrīb. For this reason, he stated decisively in al-Tahdhīb that Maʿmar’s hadith is the correct version. This is further supported by the fact that Muḥammad ibn Abī ʿAtīq also corroborated him, narrating it likewise from Ibn Shihāb.

Al-Bukhārī recorded it in al-Adab al-Mufrad (53). This Muḥammad is Ibn ʿAbd Allāh ibn Abī ʿAtīq: Muḥammad ibn ʿAbd al-Raḥmān ibn Abī Bakr al-Ṣiddīq. His narrations from al-Zuhrī are good, as al-Dhuhlī said.

I say: These are two strong corroborating narrations for Maʿmar, testifying to the authenticity of his hadith. So how can it be judged erroneous, even if such a judgment comes from an imam among the hadith scholars? May Allah have mercy upon Mālik, who said: “There is none among us but that he refutes others and is refuted, except the occupant of this grave”—meaning the Prophet, peace and blessings be upon him.

In summary, the correct chain of transmission for this hadith is that it is narrated by Abū Salamah, who was informed by al-Raddād, from ʿAbd al-Raḥmān ibn ʿAwf. Thus, it has a continuous rather than an interrupted chain.

Yet this does not make it authentic, because this Abū al-Raddād is known only through this chain of transmission, and no one besides Ibn Ḥibbān declared him trustworthy. This is why al-Ḥāfiẓ described him as “acceptable”—that is, when corroborated; otherwise, he is weak in hadith. But he has in fact been corroborated. Imam Aḥmad said (1/191): “Yazīd ibn Hārūn narrated to us: Hishām al-Dastuwāʾī informed us, from Yaḥyā ibn Abī Kathīr, from Ibrāhīm ibn ʿAbd Allāh ibn Qāriẓ, that his father narrated to him that he visited ʿAbd al-Raḥmān ibn ʿAwf while he was ill. ʿAbd al-Raḥmān said to him: ‘A bond of kinship has connected you to me. Indeed, the Prophet, peace and blessings be upon him, said ...’” He then mentioned it.

This is a chain whose narrators are trustworthy and whose narrators were relied upon by Muslim, apart from ʿAbd Allāh ibn Qāriẓ, Ibrāhīm’s father. I could find no biographical notice of him, nor was he mentioned among the teachers of his son Ibrāhīm. Thus, he appears to be unknown, and Ibn Ḥajar’s remarks suggest this. For, after judging the preceding narration of Maʿmar to be correct, he said: “The text has a corroborating report, narrated by Abū Yaʿlā through an authentic chain from ʿAbd Allāh ibn Qāriẓ, from ʿAbd al-Raḥmān ibn ʿAwf, without mentioning Abū al-Raddād in it.” He overlooked the fact that this route is also found in Aḥmad’s Musnad.

I have found a strong supporting report for the hadith. Imam Aḥmad said (2/498): “Yazīd narrated to us; he said: Muḥammad informed us, from Abū Salamah, from Abū Hurayrah, who said: The Messenger of Allah, peace and blessings be upon him, said ...” He then mentioned it.