Abū Dāwūd al-Ṭayālisī disagreed with him, and said (1247 - his arrangement): Shuʿbah narrated to us from Abū Isḥāq from al-Barāʾ. Thus he said, omitting Abū ʿUbaydah and the other man from the isnād. I do not know whether this is how the narration reached al-Ṭayālisī, or if it was something omitted by the copyist of "his Musnad." In either case, the narration of Ibn Jaʿfar is more authentic. Fifth: Yūnus ibn ʿAmr also followed him from his father from Abū ʿUbaydah ibn ʿAbd Allāh, except that he said: from his father, he said: and mentioned it. Thus he made it from the Musnad of his father ʿAbd Allāh ibn Masʿūd. Abū al-Shaykh recorded it through the route of Abū Yaʿlá, and this is in "his Musnad" (1682) from Yūnus ibn ʿAmr, he said: my father said: and al-Barāʾ narrated to me - omitting the intermediaries between him and al-Barāʾ - similar to the narration of Sufyān and Zāʾidah. Ibn Ḥibbān also recorded it in this manner through the route of Abū Yaʿlá (2350) and its isnād is good. Then he recorded it (2351) from the route of Abū al-Aḥwaṣ from Abū Isḥāq. I said: This is a severe discrepancy regarding Abū Isḥāq, and it is most likely from himself, because he had become confused, but Sufyān and Shuʿbah narrated from him before the confusion, so their narration is more authentic, and the preferred of their narrations is that of Sufyān, because a group followed him on it, including Yūnus ibn Abī Isḥāq, and he explicitly stated in his narration the hearing of his father ʿAmr from al-Barāʾ. Thus the isnād is connected, and the ḥadīth is authentic. All praise is due to Allāh. It has a corroborating narration from the ḥadīth of Suwāʾ from Ḥafṣah, the wife of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam), raised to him. Abū Dāwūd recorded it (5045) and al-Nasāʾī (761) and its isnād is good. Likewise, Ibn al-Sunnī (733, 734, and 337). And another from the ḥadīth of Ḥudhayfah with it