وَأَسْنَدَ أَبُو عَمْرٍو الشَّيْبَانِيُّ، وَهُوَ مِمَّنْ أَدْرَكَ الْجَاهِلِيَّةَ وَكَانَ فِي زَمَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلًا، وَأَبُو مَعْمَرٍ عَبْدُ اللَّهِ بْنُ سَخْبَرَةَ، كُلُّ وَاحِدٍ مِنْهُمَا عَنْ أَبِي مَسْعُودٍ الْأَنْصَارِيِّ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَبَرَيْنِ.
Translation: Abū ʿAmr al-Shaybānī, an adult during the Prophet’s lifetime, and Abū Maʿmar ʿAbd Allāh ibn Sakhbarah each transmit two Prophetic reports from Abū Masʿūd al-Anṣārī.
The dual “khabarayn” applies to each transmitter: two reports per person. The argument remains evidentiary, not a blanket authentication of all their transmissions.
The names are Saʿd ibn Iyās for Abū ʿAmr al-Shaybānī and ʿAbd Allāh ibn Sakhbarah for Abū Maʿmar, with the spelling and vocalization of “Sakhbarah” noted by Nawawī. He identifies Abū ʿAmr’s two reports as a traveller’s complaint of lacking transport and a reward promised for giving a bridled camel; Abū Maʿmar’s concern the Prophet’s adjustment of shoulders in prayer rows and properly straightening the back in bowing. These are concrete hadith topics, not new unquoted matns imported into Muslim’s prose.