I said: based on this, limiting oneself to deeming the ḥadīth as merely good despite these supporting evidences and routes is a clear shortcoming, especially since the first route according to Aḥmad is authentic in itself as you have known. Among its routes and wordings is the ḥadīth that follows it. Ibn al-Mubārak was contradicted in his isnād, as Ibn Mājah said (2/72): Hishām ibn ʿAmmār and ʿAbd al-Raḥmān ibn Ibrāhīm al-Dimashqī said: Muḥammad ibn Shuʿayb narrated to us from ʿAbd al-Raḥmān ibn Yazīd from Saʿīd ibn Abī Saʿīd from Anas in a marfūʿ form. He said in "al-Zawāʾid": "This isnād is authentic, and ʿAbd al-Raḥmān ibn Yazīd is Ibn Jābir, trustworthy. And Saʿīd ibn Abī Saʿīd is al-Maqburī." I said: and Muḥammad ibn Shuʿayb is Ibn Shābūr and he is unanimously trustworthy, and he added to Ibn al-Mubārak by naming the Companion as Anas, which is an acceptable addition and not contrary to the narration of Ibn al-Mubārak as is apparent. Al-Zaylaʿī went far afield, attributing the ḥadīth in "Naṣb al-Rāyah" (4/58) solely to al-Ṭabarānī in "Musnad al-Shāmiyyīn" through the route of Hishām ibn ʿAmmār who narrated it from Muḥammad ibn Shuʿayb. Al-Ḥāfiẓ followed him in "al-Dirāyah" (p. 290)!

- "The borrowed item must be returned, the gift must be reciprocated, and whoever finds a tied-up lost item, it is not permissible for him to untie it until he shows it." Narrated by Ibn Ḥibbān in his "Ṣaḥīḥ" (1174): Aḥmad ibn al-Ḥasan ibn ʿAbd al-Jabbār al-Ṣūfī informed us, al-Haytham ibn Khārijah narrated to us, al-Jarrāḥ ibn Malīḥ al-Bahrānī narrated to us, Ḥātim ibn Ḥarīth al-Ṭāʾī said: I heard Abū Umāmah say: The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said: and he mentioned it. I said: and this isnād is good, Ḥātim, this one, was narrated from by others besides al-Jarrāḥ, such as Muʿāwiyah ibn Ṣāliḥ, said Ibn Abī Ḥātim (1/2/257):