Al-Haythami said likewise in Majmaʿ al-Zawaʾid (5/217). I say: Salamah ibn Wahram is close to him in status. However, the hadith has a supporting narration reported by Abu Hamzah al-ʿAttar, Ishaq ibn al-Rabiʿ, from al-Hasan, from عمران ibn Husayn, attributed to the Prophet: “He is not one of us who practices augury, or has augury practiced for him; who practices soothsaying, or has soothsaying practiced for him; who practices sorcery, or has sorcery practiced for him; and whoever ties a knot—or, he said, ‘ties a knot’—and whoever goes to a soothsayer and believes what he says has disbelieved in what was sent down to Muhammad.”

Al-Bazzar recorded it and said: “Part of it has been narrated by more than one route; but in its entirety and with this wording, we know it only from عمران through this route. Abu Hamzah is a Basran, and there is no harm in him.” Al-Mundhiri said (4/52): “Al-Bazzar narrated it with a good chain of transmission. Al-Tabarani also narrated it from the hadith of Ibn Abbas, excluding the words, ‘and whoever goes to …,’ etc., with a good chain of transmission.” This is what he said, but it is refuted by the weakness of Zamʿah—unless he meant that it is good due to supporting evidence; in that case, yes.

Al-Haythami said: “Al-Bazzar narrated it, and its narrators are the narrators of the two Sahihs, apart from Ishaq ibn al-Rabiʿ, who is trustworthy.” I say: Yes, but al-Hasan—meaning al-Basri—practised tadlis and narrated it with an ambiguous ‘from’; thus, it is good in view of the hadith cited under the present heading. As for his words, “and whoever goes to …,” they have many supporting narrations, some of whose chains are authentic. They are documented in al-Irwaʾ (2066). Nevertheless, the assailant against the Sunnah declared it weak in his commentary on Ighathat al-Lahfan (1/359), disregarding its authentic chain of transmission. The hadith’s documentation has already preceded under no. 2195; I therefore deemed it appropriate to repeat it for the additional benefit.