Umar said to Suhayb, "Why do you go by the nickname Abu Yahya when you have no son?"Suhayb replied, "The Messenger of Allah ﷺ himself gave me the nickname Abu Yahya."
أن عمر قال لصهيب: مالك تكتني بأبي يحيى، وليس لك ولد؟ قال: كناني رسول الله ﷺ بأبي يحيى.
Ibn Majah (3738) and Ahmad (23926) both narrated it through the route of Zuhayr bin Muhammad, from Abdullah bin Muhammad bin Aqeel, from Hamza bin Suhayb, who related it. The wording given here is that of Ibn Majah, while in the Musnad it appears with a longer wording. The apparent form of the narration is disconnected, since Hamza bin Suhayb is not known to have heard directly from Umar.However, Ahmad (23929) and Hakim (4/278) narrated it by another route, from Ubaydullah bin Amr, from Abdullah bin Muhammad bin Aqeel, from Hamza bin Suhayb, from his father, who related it. Hakim said, "This is a hadith sahih in its isnad." Busiri graded its isnad hasan in Misbah Zujaja (3/180). Hamza bin Suhayb was not deemed reliable by anyone other than Ibn Hibban, but he has a corroborating narration.Ahmad (18942) narrated it from Bahz, who said, Hammad bin Salama narrated to us, Zayd bin Aslam informed us, that Umar bin Khattab said to Suhayb, "Were it not for three qualities in you, there would be no harm in you..." and the hadith continues. Its narrators are trustworthy, except that it is disconnected between Zayd bin Aslam and Umar.There is also disagreement over this narration as transmitted from Hammad bin Salama. Bahz narrated it from him in this manner, but Amr bin Asim Kullabi narrated it from him, from Zayd bin Aslam, from his father, that Umar bin Khattab said to Suhayb... and the hadith continues. Bazzar recorded this (2086), adding "from his father" to the isnad. There is no doubt that the narration of Bahz bin Assad is more sahih, for he is the more trustworthy of the two men, indeed he is the most reliable of people in transmitting from Hammad bin Salama, as Ajli stated. As for Amr bin Asim Kullabi, he is truthful, but there is something questionable about his memory, as Ibn Hajar stated in Taqrib.The conclusion is that the hadith is hasan when the two routes are combined, meaning the route of Ibn Aqeel and the route of Bahz. Ibn Hajar graded it hasan in his book Imtaa bil-Arbain al-Mutabayina al-Sama (p. 42).