Fourth: The aforementioned grounds for declaring it defective do not apply to Qutaybah ibn Sa‘id’s narration from Ibn Lahi‘ah, for it is sound and is treated on a par with the narrations of the ʿAbādilah from him, as stated in Ibn Lahi‘ah’s biographical entry in Siyar Aʿlām al-Nubalāʾ (8/15). This has already been explained in more than one place.

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3372—(Those who will endure hunger the longest on the Day of Resurrection are those who were most satiated in this world.)

Al-Tabarani transmitted it in al-Muʿjam al-Kabīr (22/126/327): ʿAbdān ibn Ahmad narrated to us: Muhammad ibn Khalid al-Kufi narrated to us: Ishaq ibn Mansur narrated to us: ʿAbd al-Salam ibn Harb, from Abu Rajaʾ, from Abu Juhaifah, who said:

“I belched in the presence of the Prophet, peace and blessings be upon him, and he said: ‘What have you eaten, Abu Juhaifah?!’ I replied, ‘Bread and meat.’ He then mentioned it.”

I say: This is a chain of transmission all of whose narrators are trustworthy narrators of the two Shaykhs, except Muhammad ibn Khalid al-Kufi. I believe that he is the one mentioned in Ibn Hibban’s al-Thiqāt (9/133):

“Muhammad ibn Khalid ibn Salih al-Tamimi, Abu ʿAbd Allah, a Kufan. He narrated from Abu Nuʿaym and the people of his town; Muhammad ibn al-Mundhir ibn Saʿid and others narrated from him to us.”

I say: I believe he is this man, since he belongs to the same generation. For ʿAbdān ibn Ahmad—the trustworthy hadith master—belongs to the same generation as Muhammad ibn al-Mundhir ibn Saʿid. The latter died in 303 AH, and the former in 306 AH.

His status was unclear to al-Haythami, who did not recognize him, so he said in al-Majmaʿ (5/31):

“Al-Tabarani narrated it in al-Awsat and al-Kabīr through several chains of transmission, and in one of the chains of al-Kabīr”