“It was narrated by Ibn Abi al-Dunya and al-Tabarani in al-Kabir and al-Awsat. Were its chain of transmission judged sound, that would be possible.”

I say: He means by the first route; so how could it not be sound through the other two routes? Especially since it has a supporting report in the hadith of Ibn Abbas, attributed to the Prophet, with the wording:

“No servant upon whom Allah bestows a blessing and grants it to him in full, then places people’s needs in his hands, and who becomes resentful, but that he has exposed that blessing to removal.”

Al-Mundhiri said—and al-Haythami followed him: “Al-Tabarani narrated it in al-Awsat, and its chain of transmission is good.” That is what they both said, but it is open to question, for in al-Awsat (7679/2) it is narrated through Ibrahim ibn Muhammad al-Sami, who said: Al-Walid ibn Muslim narrated to us from Ibn Jurayj, from Ata, from Ibn Abbas. He said: “Ibrahim ibn Muhammad al-Sami alone narrated it.”

I say: Al-Walid and Ibn Jurayj both practised tadlis. Al-Sami—with an unpointed s—is Ibn Muhammad ibn Araarah, a trustworthy memorizer; Abu Nuaym also narrated it through him in Akhbar Isfahan (1/175).

I say: It also has a supporting report in the hadith of Abu Hurayrah, attributed to the Prophet, with the same wording. Abu Nuaym narrated it in Akhbar Isfahan (1/80) through Ahmad ibn Yahya al-Massisi, who said: Al-Walid ibn Muslim narrated to us from al-Awzai, from Ibn Jurayj, from Ata, from him. This chain is weak, for besides the ambiguous transmission of al-Walid and Ibn Jurayj, it includes this al-Massisi. Ibn Tahir said: “He narrated rejected reports from al-Walid ibn Muslim.”

I say: He seemingly means that it is rejected with respect to its chain of transmission, not its text, in view of the preceding routes. And Allah knows best.