Ibn Abi Hatim, as cited in Tafsir Ibn Kathir, and al-Diya al-Maqdisi in al-Mukhtarah (fol. 248/2), through several chains from Hammad ibn Zayd, from Ata ibn al-Sa'ib, from Sa'id ibn Jubayr, from Ibn Abbas—may Allah be pleased with them both—who said: The Messenger of Allah, peace and blessings be upon him, said it. Al-Tabarani said: “No one narrated it as a statement attributed directly to the Prophet from Hammad ibn Zayd except Abu al-Rabi' al-Zahrani and Sulayman ibn Ayyub, the companion of al-Basri.”

This is what he said, but he overlooked the fact that Abu al-Nu'man also corroborated them in his al-Kabir, as did al-Bayhaqi, who paired him with Sulayman ibn Harb; and Abdullah ibn al-Jarrah also narrated it in al-Hakim’s work. Al-Hakim said: “Its chain of transmission is authentic,” and al-Dhahabi concurred. It is as they said, for although Ata ibn al-Sa'ib became confused in his later years, Hammad ibn Zayd heard from him before that confusion occurred, as stated in Tahdhib al-Tahdhib. Al-Nasa'i said of him: “He is trustworthy in his earlier reports, though he later changed; the narrations of Hammad ibn Zayd, Shu'bah, and Sufyan from him are sound.”

Accordingly, al-Haythami’s statement (8/254), “Al-Tabarani narrated it in al-Kabir and al-Awsat, and its chain contains Ata ibn al-Sa'ib, who became confused,” is not sound. For it suggests that the hadith is defective on account of that confusion, whereas you have already seen that this is incorrect. Al-Hafiz likewise stated at the end of his biographical notice that Ibn Zayd’s narration from him is authentic. A number of people followed al-Haythami in overlooking this fact, among them al-Manawi in al-Jami al-Azhar and our colleague al-Salafi in his annotations to al-Tabarani.