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= The ambiguous one who narrates from Umm Salamah. For this reason, when al-Ḥākim mentioned this ḥadīth, al-Ḥāfiẓ al-Dhahabī commented on it with his statement: Abū al-ʿAwwām ʿImrān was declared weak by more than one scholar, and he was a Khārijī. Hishām: he is Ibn Abī ʿAbd Allāh al-Dastawāʾī, and Ṣāliḥ Abū al-Khalīl: he is Ibn Abī Maryam.

Aḥmad also narrated it (26689) from ʿAbd al-Ṣamad ibn ʿAbd al-Wārith and Ḥaramī ibn ʿUmārah, and Isḥāq ibn Rāhawayh in his Musnad 4/ (141) from Wahb ibn Jarīr ibn Ḥāzim — all three of them from Hishām al-Dastawāʾī, with it (the same chain).

Abū Yaʿlā narrated it (6940), and Ibn Ḥibbān from him (6757), from Abū Hishām al-Rifāʿī Muḥammad ibn Yazīd ibn Rifāʿah, from Wahb ibn Jarīr ibn Ḥāzim, from Hishām al-Dastawāʾī, from Qatādah, from Ṣāliḥ Abū al-Khalīl, from a companion of his — and sometimes Ṣāliḥ said: from Mujāhid — from Umm Salamah. This is according to Abū Yaʿlā, while according to Ibn Ḥibbān it is affirmed definitively that it is Mujāhid. And Abū Hishām al-Rifāʿī is very weak, and some accused him of theft (of ḥadīth), and Isḥāq ibn Rāhawayh differed from him as mentioned shortly above, for he did not mention Mujāhid.

Ibn Abī Shaybah narrated it 15/45–46, and al-Ṭabarānī in al-Kabīr 23/ (930), and in al-Awsaṭ (9459), and al-Ḥākim 4/431, via the route of ʿImrān ibn Dāwar al-Qaṭṭān, from Qatādah, from Ṣāliḥ Abū al-Khalīl, from ʿAbd Allāh ibn al-Ḥārith, from Umm Salamah. And it will come with the author at number (4288).

Maʿmar ibn Rāshid also narrated it from Qatādah, and there is severe disagreement concerning him (Maʿmar) as we have explained in Musnad Aḥmad (26689). That is because of what Maʿmar himself said: "I sat with Qatādah while I was young, and I did not memorize his chains of transmission." Ibn Abī Khaythamah transmitted this in his Tārīkh (1203) from Ibn Maʿīn, from Maʿmar.

And look at the three ḥadīths that follow after it.

And al-abdāl: the plural of badal (with vowel movement on the second letter): they are the devout worshippers; they were called that because whenever one of them died, Allah substituted another in his place. And al-ʿaṣāʾib: he meant the best of the people of Iraq.

And his statement: "And Islam will cast down its jarān." Al-jarān: the front of the neck, and its origin is with the camel when it stretches its neck along the ground, so it is said: "The camel cast down its jarān." It only does that when it has remained long in its resting place. So the jarān is used as a metaphor for Islam when it becomes firmly settled, with no tribulation or turmoil, and its rulings run upon justice and uprightness. This was conveyed by al-Khaṭṭābī.