Mujāhid and Ṭāwūs from Ibn ʿAbbās. I said: This isnād is weak and is used for support. Al-Mundhirī said in "al-Targhīb" (1/271): "Its isnād is close to being good, and it has supporting evidence." I said: It seems to me that the ḥadīth has an origin from Buraydah, as I found another route for part of it. It was narrated by al-Ṭabarānī in "al-Awsaṭ" (1/85/1 in the combination with "al-Ṣaghīr") and Tamām in "al-Fawāʾid" (folios 148-149) from Marwān ibn Muḥammad al-Ṭāṭarī: narrated to us by Sulaymān ibn Mūsá Abū Dāwūd al-Kūfī from Faḍl ibn Marzūq (and in "al-Fawāʾid" it is Faḍl ibn Ghazwān) from ʿAbd Allāh ibn Buraydah from his father, in a marfūʿ form with the wording: "No people withheld zakāt except that Allāh afflicted them with drought." Al-Ṭabarānī said: "It was only narrated by Sulaymān, and Marwān was unique in narrating it." I said: Marwān is trustworthy, and Sulaymān ibn Mūsá Abū Dāwūd al-Kūfī is acceptable as al-Dhahabī said, and Faḍl, if it is ibn Marzūq, has some weakness, but if it is ibn Ghazwān, he is trustworthy and relied upon by the two Shaykhs. If he is the narrator of the ḥadīth, then it is ḥasan, if Allāh wills. Al-Mundhirī also said (1/270) after attributing it to al-Ṭabarānī: "Its narrators are trustworthy." In summary, the ḥadīth with these routes and supporting evidence is authentic without doubt, and al-Ḥāfiẓ Ibn Ḥajar's hesitation regarding its authenticity is only with respect to the first route. And Allāh knows best.