"It was narrated by al-Ṭabarānī in al-Kabīr, and its narrators are trustworthy except for al-Ṭabarānī's shaykh, ʿAbd Allāh ibn Wahb al-Ghazzī (1), whom I do not know." What further confirms its weakness is that it does not appear in other chains of the ḥadīth. ʿAbd al-Razzāq said in "al-Muṣannaf" (1926) and from him Aḥmad (4/220): from Maʿmar, from ʿUbayd ibn ʿUmayr, from a shaykh he named, from Nuʿaym ibn al-Nuḥām with a similar narration without it. Its narrators are trustworthy, the narrators of the two Shaykhs, except for the shaykh who was not named, and he is a Companion or a major Successor, for ʿUbayd ibn ʿUmayr, who narrates from him, is among the major Successors, born during the time of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam), and perhaps he is the first, for ʿAbd al-Razzāq (1927) said subsequently: from Ibn Jurayj, from Nāfiʿ, from ʿAbd Allāh ibn ʿUmar, from Nuʿaym ibn al-Nuḥām with a similar narration. without the addition. From the path of ʿAbd al-Razzāq, it was extracted by al-Ḥākim (3/259) who said: "Its isnād is authentic." Al-Dhahabī agreed with him, and it is as they said, rather it is according to the criteria of the two Shaykhs if Ibn Jurayj heard it from Nāfiʿ and did not practice tadlīs. However, ʿUmar ibn Nāfiʿ followed him from Nāfiʿ with it. It was extracted by Ibn Qāniʿ as in "al-Iṣābah," and he said in "al-Fatḥ" (2/98-99): "It was extracted by ʿAbd al-Razzāq and others with an authentic isnād." Ismāʿīl ibn ʿAyyāsh differed with Sulaymān ibn Bilāl in his isnād, saying: Yaḥyá ibn Saʿīd told me, saying: Muḥammad ibn Yaḥyá ibn Ḥabbān informed me from Nuʿaym ibn al-Nuḥām..