Ahmad 6733

Its chain of transmission is sahih. Abu Dawud also related it (4943, 4:441 of Awn al-Mabud), as did Hakim (1:62), both of them through the route of Sufyan bin Uyayna, from Ibn Abu Najeeh, from Abdullah bin Amir, from Abdullah bin Amr. Hakim said, "The hadith is sahih according to the standard of Muslim, for he relied on Abdullah bin Amir Yahsubi as a source, though neither of them (Bukhari or Muslim) included it." The hadith has a corroborating witness that is well known, transmitted from Muhammad bin Ishaq and others, from Amr bin Shuayb, from his father, from his grandfather. Dhahabi agreed with him on this.However, Abu Dawud did not name Abdullah bin Amir, but rather said in his narration "from Ibn Amir," and so their statements about him became confused without any clear evidence. Adding further to the confusion, Bukhari related it in Adab al-Mufrad (p. 53) from Ali bin Madini, from Sufyan, from Ibn Jurayj, from Ubaydullah bin Amir, then he related it again from Muhammad bin Salam, from Sufyan bin Uyayna, from Ibn Abu Najeeh, who heard from Ubaydullah bin Amir.It appears to me that a corruption occurred in the copies of Adab al-Mufrad in both chains, and that the correct reading in both is Abdullah bin Amir, and that a corruption also occurred in the first chain by mentioning Ibn Jurayj, when the correct reading is Ibn Abu Najeeh. This is because the hadith will come later through the narration of Imam Ahmad (7073), from Ibn Madini, "Sufyan narrated to us, Ibn Abu Najeeh narrated to us, from Abdullah bin Amir." Ahmad's narration is explicit that it is Abdullah bin Amir, and this is further supported and confirmed as correct by Hakim's definitive statement that he is Abdullah bin Amir Yahsubi, followed by Dhahabi's agreement with him on that.Beyond this, look also at a kind of confusion among them regarding this matter in Tahdheeb (6:202-203), in the two entries for Abdul-Rahman bin Amir Makki and Abdul-Rahman bin Amir Yahsubi. How strange!As for the narration of Ibn Ishaq, to which Hakim alluded, it will come later (6935). Bukhari related it in Adab al-Mufrad (p. 53), as did Tirmidhi (2:122), all of them through the route of Ibn Ishaq, from Amr bin Shuayb, from his father, from his grandfather, with this wording, as a raised hadith (marfu). Tirmidhi said, "The hadith of Muhammad bin Ishaq from Amr bin Shuayb is a hasan sahih hadith." See also 2329.