and he named him in it, saying: ḥadīthanā Isḥāq ibn Abī Isrāʾīl: ḥaddathanī ... so when he says after it: ḥadīthanā Isḥāq ... without attributing him, it is certainly the same as the one before, so I do not know how al-Haytham did not notice this, for such a thing would not be hidden from him! I became even more certain of this when I saw that Abū Nuʿaym attributed him in his narration as previously mentioned, and Ibn Abī al-Dunyā named him Isḥāq ibn Ibrāhīm, who is the same person, and his kunyah is Abū Yaʿqūb al-Marwazī, and he is trustworthy. As for his statement: "Its men are the men of the Ṣaḥīḥ," it is also an error due to what you know from the biography of Muḥammad ibn Shabīb, and that he is not among the men of "al-Tahdhīb," and perhaps he imagined that he was Muḥammad ibn Sīrīn, for it appeared as such with al-Bazzār in "Musnad" (p. 315 - Zawāʾid) through the route of ʿAbd al-Raḥīm ibn Hārūn al-Ghassānī from Hishām ibn Ḥassān from Muḥammad ibn Sīrīn from Jaʿfar ibn Abī Waḥshiyyah in a similar manner, and this ʿAbd al-Raḥīm is weak, and al-Dāraqutnī declared him a liar as in "al-Taqrīb." His statement: "Muḥammad ibn Sīrīn" could indicate that it is in it, suggesting its weakness due to its contradiction with Abū ʿUbaydah al-Ḥaddād, who is trustworthy, and it could be from the copyist, and the first is supported by al-Haythamī's statement: "It was narrated by al-Bazzār, and in it is ʿAbd al-Raḥīm ibn Hārūn, who is weak, and Ibn Ḥibbān mentioned him in "al-Thiqāt," saying: His ḥadīth is considered if he narrates from his book, for in his ḥadīth from memory are some anomalies, and the rest of its men are the men of the Ṣaḥīḥ." For his statement: "... the men of the Ṣaḥīḥ," suggests that it also appeared in his copy: Muḥammad ibn Sīrīn. But it is possible that he also erred in it as he erred in the isnād of Abū Yaʿlá. And Allāh knows best. This, and I have not discerned the aspect of the anomaly that al-Mundhirī mentioned, and Ibn al-Jawzī narrated it from Imām Aḥmad, and we are upon the authenticity that the soundness of the isnād necessitates, and we do not depart from it except