Ibn Ḥajar adopted this qualified assessment, writing in al-Taqrīb:

“Truthful, but weak in what he narrates from Abū al-Haytham.”

I say: This is what has finally become clear to me. I found that the objectionable hadiths criticized by the scholars all revolve around his narrating them from Abū al-Haytham. Ibn ʿAdī cited a large number of them in al-Kāmil (3/112–115), none of which involved anything he narrated from anyone else, apart from one hadith. Yet it is narrated by Ibn Lahīʿah, from him, from the elder Ibn Ḥujayrah, in mursal form. As is evident, this cannot be held against him. Ibn ʿAdī then said, in summary:

“He has other reports in which other narrators corroborate him. After citing these hadiths that were criticized in his case, I hope that the rest of his hadiths are unobjectionable; his standing is close to what Yaḥyā ibn Maʿīn said.”

Ibn Khuzaymah, Ibn Ḥibbān, al-Ḥākim, and al-Dhahabī authenticated many hadiths of his narrated from Abū al-Haytham and others. The correct view, Allah willing, is what has preceded; and Allah knows best.

One factor strengthening the latter part of the hadith is that it occurs separately in a number of hadiths. Thus, the statement concerning the wealth of the soul occurs in the two Ṣaḥīḥs and elsewhere, in the hadith of Abū Hurayrah; it is documented in Takhrīj Aḥādīth Mushkilat al-Faqr (no. 16). It also occurs in the hadith of Abū Dharr, documented in al-Taʿlīq al-Raghīb (4/92–93). Both are found in Mawārid al-Ẓamʾān (2520 and 2521), although the first does not meet the work’s criterion, as I noted in Ṣaḥīḥ al-Mawārid (40—Book of Asceticism / Chapter 20).

As for his saying, “When Allah intends good for a servant ...” and so forth: I found a corroborating mursal report from al-Ḥasan al-Baṣrī. Imam Aḥmad recorded it in Kitāb al-Zuhd (p. 286) with an authentic chain to him.