—in other words, in the version he cites under entry (3/84):

Yazīd ibn Hārūn narrated to us; Shuʿbah informed us, from ʿAmr ibn Murrah, from Abū al-Bakhtarī, from a man, from Abū Saʿīd al-Khudrī, as a marfūʿ report. Shuʿbah said, “I then told this ḥadīth to Qatādah and he exclaimed, ‘What is this—ʿAmr ibn Murrah → Abū al-Bakhtarī → an unidentified man → Abū Saʿīd! Abū Naḍrah is the one who related it to me, except that he worded it: “when he witnesses it or knows of it.”’

Abū Saʿīd added, ‘The reason I said that is that I once rode to Muʿāwiyah, filled his ears (with advice), and then returned.’

Shuʿbah continued, ‘Four people transmitted this ḥadīth to me from Abū Naḍrah: Qatādah, Abū Salamah, al-Jarīrī, and another man.’

I say: this isnād too is authentic.

The ḥadīth also has another route: al-Muʿallā ibn Ziyād al-Qurdusī reports it from al-Ḥasan, from Abū Saʿīd, with the wording:

‘When he sees it or attends it, it neither hastens one’s appointed time nor delays one’s provision; rather, he speaks the truth or recalls something momentous.’

It was recorded by Aḥmad (3/50, 87) and by Abū Yaʿlā (88/1–2); in Abū Yaʿlā’s version al-Ḥasan explicitly states that he heard it, so the chain is authentic.

Aḥmad also related it (3/71) through ʿAlī ibn Zayd, from al-Ḥasan, from him, but without the additional wording. The transmitters of this path are trustworthy, save that al-Ḥasan was a narrator who practised tadlīs and has conveyed it by ʿanʿanah; even so, it remains perfectly acceptable as corroborative evidence.