he said so! And he means—Allāh knows best—the strangeness of the text, and despite that; it does not mean it is weak, as is not hidden from the people of knowledge; because strangeness can coexist with authenticity, and al-Tirmidhī combines them in many of his authentic ḥadīths. What supports what I said is that al-Dhahabī included the ḥadīth in his book "al-Kabāʾir" (p. 71 - edited by brother Mashhūr), and he said: "Its chain is authentic." Similarly, Shaykh Aḥmad Shākir (may Allāh have mercy on him) said in his commentary on "al-Musnad" (10/187)! The correct view is that it is ḥasan due to the well-known disagreement regarding the ḥadīth of ʿAmr ibn Shuʿayb from his father from his grandfather ʿAbd Allāh ibn ʿAmr. Notes: First: al-Ṭabarānī narrated the ḥadīth in "al-Muʿjam al-Awsaṭ" (7/193/6367) through the route of Mūsá ibn Aʿyan from ʿAmr ibn al-Ḥārith with it. Then he said: "No one narrated it from ʿAmr ibn al-Ḥārith except Mūsá ibn Aʿyan"! I said: This is according to what his knowledge encompassed, otherwise; it is with Aḥmad and others through a different route, as was previously indicated during the referencing. Second: al-Mundhirī attributed it in "al-Targhīb" (3/189/51) only to al-Ḥākim; however, he said: "Aḥmad narrated from it: 'Whoever abandons prayer due to intoxication even once; it is as if he had the world and what is upon it, and it was taken from him.'" And its narrators are trustworthy"! I said: And this is one of the errors of al-Mundhirī (may Allāh have mercy on him), for the ḥadīth is with Aḥmad in its entirety as you have seen, and he did not mention it elsewhere in "al-Musnad" in an abridged form as al-Mundhirī (may Allāh have mercy on him) attributed