Yaḥyā—and he is trustworthy—is untenable, for it is an unprecedented assertion; as far as I know, no one before him ever made it. Rather, it contradicts Ibn Ḥibbān’s previously cited explicit statement in section (10):

“Everything he narrated from ʿIkrimah, he heard from Ibrāhīm ibn Abī Yaḥyā …”

The later hadith masters who came after him likewise held this view. Al-Ḥāfiẓ al-Mizzī said in al-Tahdhīb: “He narrated from Ibrāhīm ibn Muḥammad ibn Abī Yaḥyā al-Aslamī—who was older than him.”

I have not found anyone who mentioned that he narrated from Muḥammad ibn Abī Yaḥyā, Ibrāhīm’s father.

As for ʿAbbād ibn Manṣūr’s explicit statement in al-Tirmidhī that he heard this hadith: even if it is reliably preserved from him and is not anomalous, it is nothing to celebrate. An explicit statement of transmission by one practising tadlīs is beneficial only if he is a retentive and precise narrator, whereas ʿAbbād was not so. Perhaps he erred in this because of his poor memory, or because he changed in his later years.

In sum, this hadith of Ibn ʿAbbās is not fit to serve as corroboration for the hadith under discussion, owing to the extreme weakness of its chain of transmission and because its wording differs from that of the other version. It therefore remains weak.

Yet it may be said that Ibn ʿUmar’s hadith recorded by al-Ṭabarānī is fit to corroborate it, since its meaning is the same and its chain of transmission is not severely weak. This is the view to which I incline; thus, the hadith is authentic. And Allah knows best.

634 — “For it, you will have seven hundred bridled she-camels in Paradise.”

Abū Nuʿaym narrated it in al-Ḥilyah (8/116) through several chains from Fuḍayl ibn ʿIyāḍ, from Sulaymān ibn Mihrān, from Abū ʿAmr al-Shaybānī, from Ibn Masʿūd, who said: “A man came with a bridled she-camel and said, ‘O Messenger of Allah, this she-camel is in the path of Allah.’ He said …” Then he cited it. And he said: