as in "Tafsīr Ibn Kathīr," and al-Ḍiyāʾ al-Maqdisī in "al-Mukhtārah" (folio 248/2) from various chains from Ḥammād ibn Zayd, from ʿAṭāʾ ibn al-Sāʾib, from Saʿīd ibn Jubayr, from Ibn ʿAbbās (raḍiya Allāhu ʿanhumā) who said: The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said: and he mentioned it. Al-Ṭabarānī said: "No one raised it from Ḥammād ibn Zayd except Abū al-Rabīʿ al-Zahrānī and Sulaymān ibn Ayyūb, the companion of al-Baṣrī." Thus he said, but he missed that Abū al-Nuʿmān also followed them in his "Kabīr," and al-Bayhaqī as well, who paired him with Sulaymān ibn Ḥarb, and ʿAbd Allāh ibn al-Jarrāḥ with al-Ḥākim, who said: "The isnād is authentic." Al-Dhahabī agreed with him. And it is as they said, for ʿAṭāʾ ibn al-Sāʾib, even though he became confused, Ḥammād ibn Zayd heard from him before the confusion, as in "Tahdhīb al-Tahdhīb." Al-Nasāʾī said about him: "Trustworthy in his early ḥadīth, except that he changed, and the narrations of Ḥammād ibn Zayd, Shuʿbah, and Sufyān from him are good." Accordingly, the statement of al-Haythamī (8/254): "Al-Ṭabarānī narrated it in 'al-Kabīr' and 'al-Awsaṭ,' and in it is ʿAṭāʾ ibn al-Sāʾib, who became confused!" is not good. Because it suggests it is defective due to confusion, and you know that it is not correct. Likewise, al-Ḥāfiẓ mentioned at the end of his biography that the narration of Ibn Zayd from him is authentic. Al-Haythamī was followed in his oversight of this fact by a group, including al-Munāwī in "al-Jāmiʿ al-Azhar," and our Salafī companion in his commentary on al-Ṭabarānī!