the correct version is the other narration. I said: And thus, in the correct version, it was mentioned by al-Dhahabī in "al-Mīzān" from the narration of Ibn Ḥibbān, and it is with him from Abū Yaʿlá, and likewise it was reported by al-Haythamī in "al-Majmaʿ" (9/187) and he said: "It was narrated by Abū Yaʿlá and its narrators are the narrators of the authentic [collections] except for al-Rabīʿ ibn Saʿd, and it was said ibn Saʿīd, and he is trustworthy." I said: Only Ibn Ḥibbān declared him trustworthy, al-Dhahabī said: "He is hardly known." As for the ḥadīth of Qurrah ibn Iyās, it is narrated by ʿAbd al-Raḥmān ibn Ziyād ibn Anʿam from Muʿāwiyah ibn Qurrah from his father as a marfūʿ narration with an addition: "and their father is better than them." It was recorded by al-Ṭabarānī (1/123/2). And Ibn Ziyād is weak. As for the statement of al-Haythamī (9/183): "And in it is ʿAbd al-Raḥmān ibn Ziyād ibn Anʿam, and there is a disagreement about him, and the rest of its narrators are the narrators of the authentic [collections]." I said: This generalization is questionable because the teacher of al-Ṭabarānī, Muḥammad ibn ʿUthmān ibn Abī Shaybah, is not among the narrators of the "authentic" [collections] and he is criticized. And in the chapter, there is [a narration] with Ibn ʿAsākir from Anas and Jahm. In summary, the ḥadīth is authentic without doubt; rather, it is mutawātir as reported by al-Manāwī, and likewise