as al-Hafiz stated in the introduction to al-Fath. Perhaps the fairest assessment of him is that of al-Hafiz al-Dhahabi in al-Mughni:

“Trustworthy and prolific; yet some of his reports are rejected.”

It also has another chain through al-Bayhaqi, from Muhammad ibn Sulayman ibn Isma'il ibn Abi al-Ward, who said: Ibrahim ibn Sirma narrated to us; Yahya ibn Sa'id narrated to us from Ishaq ibn Abd Allah ibn Abi Talhah, from Anas, with a similar wording.

Al-Hafiz attributed it to al-Hakim (7/261), without commenting on it.

I say: This chain of transmission is weak. There is disagreement concerning Ibrahim ibn Sirma. Al-Dhahabi included him in al-Mughni and said:

“Al-Daraqutni and others declared him weak.”

A third chain: Sa'id narrated it: Rushayd narrated to us; Thabit narrated to us from Anas, with the same report, except that he said:

“O Allah, bless them.”

Abu Ya'la recorded it in his Musnad (6/134/3409), and through him Ibn 'Adi in al-Kamil (3/159), Ibn al-Sunni in Amal al-Yawm wa al-Laylah (225), and, from him, al-Hafiz Abd al-Ghani al-Maqdisi in Ahadith al-Shi'r (75/26, Amman). All of them narrated from Abu Ya'la—though Ibn 'Adi cited Abdan alongside him—and the two said: Sa'id ibn Abi al-Rabi' al-Samman narrated to us, with the same chain.

I say: Ibn Abi Hatim identified this Sa'id's father as Ash'ath ibn Sa'id al-Samman; he is Ibn Abi al-Rabi' al-Samman. He reported his father as saying of him:

“I consider him nothing other than truthful.”