Al-Tirmidhī recorded it (3862) and said: “A good, singular hadith.” I say: In my view, with this exception it is rejected, because Khidāsh, besides being weak in hadith—as stated in al-Taqrīb—alone added this addition, namely the exception, whereas the reliable transmitters who narrated it from Abū al-Zubayr did not. It is therefore rejected.

2161 — “He who practises divination, has divination practised for him, or turns back from a journey because of an omen will not enter the highest ranks.”

Tamām recorded it in al-Fawāʾid (224/1, no. 2307—my copy), through Muḥammad ibn ʿAbd Allāh ibn Sulaymān al-Ḥaḍramī al-Kūfī: Yaḥyā ibn Dāwūd narrated to us; Ibrāhīm ibn Yazīd narrated to us; Raqabah ibn Miṣqalah narrated to us, from Rajāʾ ibn Ḥaywah, from Umm al-Dardāʾ, from Abū al-Dardāʾ, attributed to the Prophet. Ibn al-Muḥibb wrote the following in the margin of al-Fawāʾid: “Al-Ṭabarānī narrated it from Muḥammad ibn ʿAbd Allāh al-Ḥaḍramī and used the wording ‘from’; and it contains: ‘from ʿAbd al-Malik ibn ʿUmayr, from Rajāʾ ibn Ḥaywah.’”

I say: This is a good chain of transmission. Its narrators are reliable and are among the narrators of the two Shaykhs, apart from Yaḥyā ibn Dāwūd ibn Maymūn al-Wāsiṭī. Ibn Ḥibbān mentioned him in al-Thiqāt and said (9/266): “His hadith is sound.” As for Ibrāhīm ibn Yazīd, he is Ibn Mardānbah al-Qurashī al-Makhzūmī, the client of ʿAmr ibn Ḥurayth, and he is truthful. Al-Mundhirī said (4/53), followed by al-Haythamī (5/118): “Al-Ṭabarānī narrated it through two chains; the narrators of one of them are reliable.”