Abu Bakr, from al-Ahwal, from Tawus, from Ibn Umar. This chain of transmission is hasan; all the narrators are trustworthy and recognized, with the exception of ‘Umar b. ‘Umar—no biographical notice could be found for him. It is most probably ‘Uthman b. ‘Umar (*), whose name was mis-copied by a scribe or printer, for it is ‘Uthman who is known to narrate from Marzuq, and from him Muhammad b. Yahya—the memoriser al-Dhuḥli—takes the report. The other route is given by al-Khatib (3/208): Humayd b. Hammad b. Khuwar told us; Mis‘ar b. Kidam narrated to us, from ‘Abd Allah b. Dinar, from him. Humayd is “layyin al-hadith” (weak) according to al-Taqrib, and through his route the hadith is also related by al-Tabarani in al-Awsat and by al-Bazzar. Al-Haythami states in Majma‘ (7/170): “The rest of al-Bazzar’s narrators are those of the Sahih.” Among the supporting narrations is a marfu‘ report with similar wording from ‘Aishah, recorded by Abu Nuaym in Akhbar Isfahan (1/58). Taken together, these corroborating lines of transmission strengthen one another, so the hadith is sahih or at least hasan by virtue of its corroboration. This is likely why al-Bukhari cited it decisively, quoting it in mu‘allaq form in Af‘al al-‘Ibad (p. 81). (1) al-mikhad denotes camels; al-uqul is the plural of ‘iqal, the rope used to hobble a camel. (2) The same meaning is confirmed in the marfu‘ hadith of ‘Uqbah b. ‘Amir al-Juhani, recorded by al-Darimi (2/439), Ibn Nasr (55–56), and Ahmad (4/147, 150, 153) through several routes from Musa b. ‘Ulay b. Rabah. (*) This is the correct reading, as it appears accurately in Musnad ‘Abd b. Humayd (no. 802).