I said: it is as they said, except that there is a difference regarding whether al-Muṭṭalib heard from ʿĀʾishah. Abū Ḥātim said: "His narration from her is mursal and he did not meet her." Abū Zurʿah said: "We hope that he heard from her." However, the ḥadīth is authentic in any case as previously mentioned, and I found another connected chain from her. It was recorded by Ibn ʿAdī in "al-Kāmil" (149/1) from al-Yamān ibn ʿAdī, who narrated to us from Zuhayr ibn Muḥammad, from Yaḥyá ibn Saʿīd, from al-Qāsim, from her with it. He said: "I do not know anyone who narrates it from Zuhayr except al-Yamān." I said: both of them have slight weakness, but their ḥadīth in supporting narrations is acceptable. (Note) al-Suyūṭī attributed the ḥadīth in "Zawāʾid al-Jāmiʿ al-Ṣaghīr" and in "al-Jāmiʿ al-Kabīr" (2/167/1) to Aḥmad and al-Ḥākim, but I did not see it in "al-Musnad," so I fear that (Ḥam) might have been altered from (D), as he did not attribute it to him. And Allāh knows best. The ḥadīth has supporting narrations, including what was recorded by Muḥammad ibn Makhlad al-ʿAṭṭār in "al-Muntaqá min Ḥadīthihi" (2/8/1) from the route of Abū Bakr al-Nahshalī, from ʿAbd al-Malik ibn ʿAmmār, from Ibn ʿUmar, from the Prophet ﷺ with it. I said: I do not know ʿAbd al-Malik ibn ʿAmmār, and it is possible that Ibn ʿAmmār was originally Ibn ʿUmayr, which was altered by the copyist, as Ibn ʿUmayr is a Kūfan, and so is his narrator Abū Bakr al-Nahshalī, and both are trustworthy.