"It was narrated by Ibn Abī al-Dunyā and al-Ṭabarānī in "al-Kabīr" and "al-Awsaṭ", and if it were said that its isnād is ḥasan, it would be possible." I said: meaning from the first path, so how could it not be ḥasan with the other two paths? especially since it has a corroborating narration from Ibn ʿAbbās, raised to the Prophet, with the wording: "There is no servant upon whom Allāh bestows a blessing and then makes the needs of people directed towards him, and he becomes annoyed, except that he exposes that blessing to removal." al-Mundhirī said, and he was followed by al-Haythamī: "It was narrated by al-Ṭabarānī in "al-Awsaṭ" and its isnād is good." Thus they said, but there is a consideration, for it is in "al-Awsaṭ" (7679/2) from the path of Ibrāhīm ibn Muḥammad al-Sāmī, who narrated to us from al-Walīd ibn Muslim from Ibn Jurayj from ʿAṭāʾ from Ibn ʿAbbās. And he said: "Ibrāhīm ibn Muḥammad al-Sāmī was unique in narrating it." I said: al-Walīd and Ibn Jurayj are known for tadlīs. al-Sāmī, with the letter hāʾ, and Ibn Muḥammad ibn ʿArʿarah is a trustworthy ḥāfiẓ, and it was narrated from his path by Abū Nuʿaym in "Akhbār Aṣbahān" (1/175). I said: and it has a corroborating narration from Abū Hurayrah, raised to the Prophet, with it. It was extracted by Abū Nuʿaym in "Akhbār Aṣbahān" (1/80) from the path of Aḥmad ibn Yaḥyā al-Maṣīṣī, who narrated to us from al-Walīd ibn Muslim from al-Awzāʿī from Ibn Jurayj from ʿAṭāʾ from him. And this isnād is weak, for in addition to the ʿanʿanah of al-Walīd and Ibn Jurayj, it includes this al-Maṣīṣī, about whom Ibn Ṭāhir said: "He narrated oddities from al-Walīd ibn Muslim." I said: and it seems he means, it is odd in isnād, not in matn, due to the previous paths. And Allāh knows best.