I said: Its narrators are trustworthy except for Ibn al-Masāwar, who is unknown, as al-Dhahabī mentioned in "al-Mīzān." No one narrated from him except ʿAbd al-Malik, as Ibn al-Madīnī said. As for Ibn Ḥibbān, he mentioned him in "al-Thiqāt" (1/110), and it seems he is the main source for al-Mundhirī in "al-Targhīb" (3/237) and then for al-Haythamī in "al-Majmaʿ" (8/167) in their statement: "Narrated by al-Ṭabarānī and Abū Yaʿlá, and its narrators are trustworthy." Al-Ḥākim said, "Authentic isnād," and al-Dhahabī agreed with him. Thus they said! Yes, it is authentic due to its supporting evidence, as it has been narrated from Anas, Ibn ʿAbbās, and ʿĀʾishah. As for the ḥadīth of Anas, it is narrated by Muḥammad ibn Saʿīd al-Athram: Hammām narrated to us, Thābit narrated to us from him in a marfūʿ form with the wording: "He does not believe in me who sleeps satiated while his neighbor is hungry beside him and he knows of it." It was extracted by al-Ṭabarānī in "al-Muʿjam al-Kabīr" (1/66/1), and al-Dhahabī said in his book "Ḥuqūq al-Jār" (Q 17/1): "Al-Athram was weakened by Abū Zurʿah, and this ḥadīth is munkar." I said: Abū Ḥātim also weakened him, but al-Haythamī said: "Narrated by al-Ṭabarānī and al-Bazzār, and the isnād of al-Bazzār is ḥasan." Similarly, in "al-Targhīb" (3/236), except he said: "And its isnād is ḥasan." This suggests that the pronoun may refer to the ḥadīth, or it may refer to al-Bazzār, and perhaps..