Clarification that the hadith of Ibn Lahi'ah is only valid when narrated by the 'Abdullahs, because they narrated from him before his books burned.

The Shaykh : "… and his hadith is valid when narrated by one of the 'Abdullahs."
"And his hadith is valid when narrated by the 'Abdullahs"; they mean "Abdullah ibn Yazid al-Misri," "Abdullah ibn Wahb al-Misri," and "Abdullah ibn al-Mubarak al-Marwazi." All of these are among the shaykhs of Imam Ahmad. When these 'Abdullahs narrate a hadith from "Abdullah ibn Lahi'ah," his hadith is valid. What is the secret? They said: These men narrated from "Abu Lahi'ah" before his books burned. This is how precise the scholars of hadith were in vetting narrators and investigating and researching their conditions. "Abdullah ibn Lahi'ah" is truthful but has poor memory, because his memory deteriorated after his books burned. But these trustworthy 'Abdullahs only narrated from him before his books burned; that is, when they were receiving hadiths from him and hearing them from him, he was preparing them from his books which had not yet burned, so he would deliver the hadith as he had memorized it from his books. After his books burned, errors appeared in his hadiths—as we said—so the scholars, specifically the investigators among them, said: The hadith of "Ibn Lahi'ah," if it is not through the route of one of the 'Abdullahs whose names we mentioned earlier, is classified in the rank of a weak hadith, not severely weak.
Rather, it is of moderate weakness, such that it can be strengthened by its coming through another route. In fact, some scholars grade his hadith as good; merely because Ibn Lahi'ah is in it, they say: His hadith is good. And this is at a time when we testify that this is leniency, because most scholars ruled on his hadith as weak. But should his hadith not be good at least when it has a corroborating narration in "Sunan Abu Dawud" from the hadith of Aisha, and there is no accused narrator in this hadith, but rather a disconnection above, and a little weakness—also—from the memory of a narrator named "Sa'id ibn Bashir"? If the hadith of "Ibn Lahi'ah" does not deserve to be graded good in itself, it at least deserves to be graded good for the sake of another when it has a corroborating narration.
So when we argue with this hadith, we do not argue by looking only at the hadith that Abu Dawud narrated from Aisha with the weak chain, but we argue with this hadith by adding the route of "Abdullah ibn Lahi'ah" which is in "Sunan al-Imam al-Bayhaqi." And finally, does this hadith not gain in strength and validity by our remembering the authentic hadiths that we mentioned earlier, the last of which is the hadith of al-Khath'amiah when al-Fadl was looking at her, and the Messenger (peace and blessings be upon him) did not say to her: ; because covering the face is 'awrah; no, rather he approved of that, so this confirms the hadith of Aisha and the hadith of Asma bint Umayyis which says: .