And he said: “Its chain of transmission is authentic.” Al-Dhahabī concurred with him.

I say: Its narrators are reliable and are narrators used by Muslim, apart from this Abū Saʿīd. Al-Ḥāfiẓ mentioned him in al-Taʿjīl, citing al-Haythamī, and said: “Ibn Ḥibbān mentioned him in al-Thiqāt.” Al-Ḥāfiẓ thereby indicated that, in a copy of al-Thiqāt written in the hand of al-Ḥāfiẓ Abū ʿAlī al-Bakrī, he appears as Abū Saʿd, with the ʿayn unvowelled, and it states: “A client of Banū Ghifār.” The same is found in Abū Aḥmad’s al-Kunā. Then I found him in Tārīkh Ibn Yūnus, where he says: “A client of Banū Ghifār. Abū Hāniʾ and Khallād ibn Sulaymān al-Ḥaḍramī narrated from him,” thus establishing another narrator from him.

I say: Ibn Abū Ḥātim likewise mentioned him in al-Jarḥ wa-al-Taʿdīl (4/379/1), without recording any criticism or accreditation for him. Al-Dūlābī alone departed from this, listing him in the section on Companions known by their agnomens in his al-Kunā (1/33), where he said: “And Abū Saʿīd al-Ghifārī,” adding nothing further. Ibn Abū Ḥātim said in al-ʿIlal (2/340): “I asked my father about the hadith … Ibn Wahb, from Abū Hāniʾ Ḥumayd ibn Hāniʾ al-Khawlānī, from Abū Saʿīd al-Ghifārī …” Then he cited it. My father said: “It is only Abū Saʿīd al-Ghifārī.” Then I mentioned it to ʿAlī ibn al-Ḥusayn ibn al-Junayd, and he said: “Aḥmad ibn Ṣāliḥ narrated to us from Ibn Wahb, who said: Abū Saʿīd al-Ghifārī.”

I say: In all three passages, it appears as Saʿīd, but the meaning does not hold with this; perhaps the correct reading in the latter two is Saʿd. And Allah knows best.