The second: Al-Tabarani recorded it in al-Awsat (1/118/1) and al-Kabir (3/117/2), as did Abu al-Hajjaj al-Adami in A Part Containing Hadiths of Ten Shuyukh (193/2–194/1), through Muhammad ibn Imran ibn Abi Yaʿla: “My father, Imran ibn Abi Layla, narrated to me from ʿAtaʾ, from him,” with the wording: “The Black Stone is one of the stones of Paradise. It was white like an oryx, and there is nothing from Paradise on earth besides it. Had it not been for the defilement of the pre-Islamic age that touched it, and what came from it, no person afflicted with an infirmity would touch it without being healed.”

Al-Tabarani said: “No one narrated it from ʿAtaʾ except Ibn Abi Layla; Imran alone narrated it from his father.” I say: His father’s name was Muhammad ibn ʿAbd al-Rahman ibn Abi Layla, and he was weak because of his poor memory. On this basis, al-Haythami (3/242), after attributing the hadith to al-Kabir and al-Awsat, identified its defect. This shows that al-Mundhiri’s statement in al-Targhib (2/123), “Al-Tabarani recorded it in al-Awsat and al-Kabir with a good chain of transmission,” is not sound.

Al-Tabarani also recorded it in al-Awsat (1/118/1): Muhammad ibn ʿAli al-Saʾigh narrated to us; al-Hasan ibn ʿAli al-Halwani narrated to us; [Ghawth ibn] Jabir ibn Ghaylan ibn Munabbih al-Sanʿani narrated to us; ʿAbd Allah ibn Safwan narrated to us from Idris ibn [the daughter of] Wahb ibn Munabbih, who said: Wahb ibn Munabbih narrated to me from Tawus, from Ibn ʿAbbas, who attributed it to the Prophet, with the wording: “Were it not for the impurities and filth of the pre-Islamic age, and the hands of unjust and sinful people, that have marked the Corner, anyone suffering from an illness would seek healing through it.” And he said: