and ʿAbd Allāh ibn ʿUbayd Allāh al-Hāshimī is from the same generation as ʿAbd Allāh ibn ʿUbayd Allāh ibn ʿAbbās ibn ʿAbd al-Muṭṭalib al-Hāshimī, and he is considered trustworthy by the two Shaykhs [al-Bukhārī and Muslim], but they did not mention any narration from him about ʿAbd Allāh ibn ʿUkaym, nor did they mention Ibrāhīm — who is al-Nakhaʿī — among those who narrated from him. And Haytham ibn Khālid, who is al-Muṣīṣī, was mentioned by al-Dhahabī in "al-Ḍuʿafāʾ" and he said: "al-Dāraqutnī said: weak." Al-Ḥāfiẓ confirmed this in "al-Tahdhīb" and definitively stated his weakness in "al-Taqrīb." However, it was narrated by Shabīb ibn Saʿīd from Shuʿbah from al-Ḥakam from ʿAbd al-Raḥmān ibn Abī Laylá from ʿAbd Allāh ibn ʿUkaym who said: A letter from the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) came to us while we were in the land of Juhaynah: "I had permitted you the use of the hide of a dead animal and its sinews, but do not benefit from any sinew or hide." It was recorded by Ibn ʿAdī in the biography of this Shabīb in "al-Kāmil" (4/1347) and also by al-Ṭabarānī as mentioned in "al-Talkhīṣ al-Ḥabīr" (1/47) where he said: "Its chain is reliable, and Faḍālah ibn al-Mufaḍḍal followed him according to al-Ṭabarānī in (al-Awsaṭ)." I said: Faḍālah's wording of the ḥadīth differs from this, as it is in the wording: "I had permitted you the use of the skins of dead animals, so do not benefit from the skin or sinew of a dead animal." So, the skin was mentioned in both places instead of the hide, and the preserved [term] is (the hide), which is the skin before tanning, as narrated by a group from Shuʿbah with this, and it is recorded in "al-Irwāʾ" (number 38)