I say: al-Azdī declared him weak, whereas Ibn Ḥibbān mentioned him in al-Thiqāt al-Tābiʿīn, 1/24, saying:
“He relates from al-Ḥasan ibn ʿAlī ibn Abī Ṭālib, and al-Layth ibn Saʿd relates from him.”

He is referring to this very report, for al-Bukhārī recorded it in his Tārīkh, 1/1/1222, in exactly that form, with no mention of Zayd and no phrase “from his father”—and that, in all likelihood, is the correct version.

His statement under no. 4: “On the authority of Ibn ʿAbbās: the Messenger of Allah ﷺ used to bring out his wives and daughters on the two ʿĪds. Reported by Ibn Mājah and al-Bayhaqī.”

I say: its chain contains al-Ḥajjāj ibn Arṭāʿah, a mudallis who transmits it with an indefinite ʿan. He is also inconsistent in the isnād: at one time he said, “from ʿAbd al-Raḥmān ibn ʿĀbis, from Ibn ʿAbbās,” and at another, “from ʿAṭāʾ, from Jābir.” Aḥmad recorded it as well (3/363).

Although al-Būṣayrī was correct in al-Zawāʾid when he wrote, “This isnād is weak because of al-Ḥajjāj’s tadlīs,” he nevertheless treated Aḥmad’s narration as supporting evidence—apparently without reviewing its chain. How can that be acceptable when the “support” is identical to the very report being supported?

His statement under no. 5: “Abū Dāwūd and al-Ḥākim relate … from Bakr ibn Mubashshir, who said: I used to go out with the Companions of the Messenger of Allah ﷺ to the prayer ground on the day of Fiṭr … we would pass through the valley of Bathān … then we would return from the valley of Bathān to our homes. Ibn al-Sakan said: ‘Its isnād is sound.’”

I say: By no means is it sound, for it comes through Isḥāq ibn Sālim from Bakr, and both men are unknown. For that reason al-Dhahabī, in al-Mīzān, challenged Ibn al-Sakan’s appraisal, saying: