then it became clear to me that I was mistaken in relying on the statement of the ḥāfiẓ: "acceptable," which means it is not acceptable when isolated, because he himself mentioned in the biography of (Namlah ibn Abī Namlah) from "al-Tahdhīb" that: "He was narrated from by - other than al-Zuhrī - ʿĀṣim and Yaʿqūb, the sons of ʿUmar ibn Qatādah, and Ḍamrah ibn Saʿīd and Marwān ibn Abī Saʿīd, and Ibn Ḥibbān mentioned him in (al-Thiqāt) and included his ḥadīth in (Ṣaḥīḥ)." I said: so these are a group - most of them are trustworthy - along with him being a tābiʿī narrating from his father, and my understanding of the ḥāfiẓ and those before him like al-Dhahabī is that they say about someone like him: "truthful." And that they consider his ḥadīth good or excellent due to the prevailing assumption of his truthfulness, and the safety of his ḥadīth from error. And Allāh knows best. What strengthens the ḥadīth is that it has a supporting narration reported by al-Ḥārith ibn ʿUbaydah: al-Zuhrī narrated to us from Sālim from his father from ʿĀmir ibn Rabīʿah who said: "We were with the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) when he passed by a funeral, and a man from the Jews said: 'O Muḥammad! Does this funeral speak?' The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) remained silent, and the Jew said: 'I testify that it speaks,' and the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said:..." and he mentioned it similarly in a shortened form up to his saying: "and His messengers," but not including his saying: "Do not believe them nor disbelieve them." It was narrated by al-Ḥākim (3/358) and he said: "This ḥadīth is known by al-Ḥārith ibn ʿUbaydah al-Rahāwī." I said: and he is weak as al-Dhahabī himself said in "al-Ḍuʿafāʾ" following al-Dāraquṭnī, but it can be used as supporting evidence because it is not severely weak, as Abū Ḥātim said: