and Zāʾidah is Ibn Qudāmah. There was a disagreement between him and Sufyān—who is Ibn ʿUyaynah—regarding the isnād from Manṣūr—who is Ibn al-Muʿtamir al-Kūfī. Zāʾidah halted it, while Sufyān elevated it. The elevation is an addition from a trustworthy source and is accepted. Unless there is a corroborator for Zāʾidah's halting, I cannot but favor the elevation. It seems that al-Mundhirī hinted at this by saying: "It is said that its correct form is halted." And Allāh knows best. The ḥadīth is attributed in "al-Jāmiʿ al-Kabīr" (1/320) to Saʿīd ibn Manṣūr and al-Bayhaqī in "Shuʿab al-Īmān" from ʿAbd Allāh—I think it is Ibn Masʿūd. I say: It appears that this assumption is from al-Suyūṭī, and it is unjustified, for it is certainly Ibn Masʿūd, because ʿAbd al-Raḥmān ibn Yazīd—who is al-Nakhaʿī—is known for narrating from him and not from other ʿAbd Allāhs. Then it became more likely to me that it is halted when I saw Hannād saying in "al-Zuhd" (2/465/934): Ḥaddathanā Abū Muʿāwiyah from al-Aʿmash from Muḥammad ibn ʿAbd al-Raḥmān ibn Yazīd from Abū al-Aḥwaṣ who said: ʿAbd Allāh said: and he mentioned it as halted. I say: This isnād is authentic, and a strong corroboration from al-Aʿmash for Manṣūr, even though they differed on the narrator from Ibn Masʿūd. The first said it is ʿAbd al-Raḥmān ibn Yazīd, and al-Aʿmash said: Abū al-Aḥwaṣ, whose name is ʿAwf ibn Mālik. There is no objection to Muḥammad ibn ʿAbd al-Raḥmān ibn Yazīd having two teachers in this matter. It is supported by the fact that Zāʾidah also narrated it from al-Aʿmash like the narration of Abū Muʿāwiyah. It was recorded by al-Ṭabarānī (no. 8749). Likewise, Abū Yaḥyá al-Ḥammānī narrated it from Ḥabīb ibn Ḥassān (original: Sinān) al-Asadī who said: I heard Abū Wāʾil say: ..