Chapter: "Chapter on Giving Water to Drink" Discussion of the chain of narration of the hadith of Ibn 'Abbas (may Allah be pleased with him and his father), I think he elevated it, he said

The Shaykh : Then he established a new chapter and said, Chapter ninety-nine after the hundred: "Chapter on Giving Water to Drink".
That is, explaining the virtue of giving water to drink, it was narrated with a chain that is authentic in itself.
From Ibn 'Abbas, I think he elevated it, he said: .
This hadith is among the hadiths that gather and clarify that every good a Muslim offers to his Muslim brother, or even to a non-Muslim, or even to animals, all such good is recorded as charity. And I said at the beginning of my reading of this hadith that this hadith is authentic in itself. This is a term in the science of hadith: a hadith is divided into two categories. If the chain of the hadith consists of men who are all trustworthy and preservers, and each one is connected to his companion by his teacher and narrated from him, then the chain is authentic in itself. But if it is found that there is some weakness in the chain of a hadith, this weakness obliges the scholar to say that this hadith has a weak chain. However, if this hadith comes from another path that does not have the weakness present in the first chain, then it is said that this hadith, meaning its text, is authentic in itself, meaning authentic by other than this chain, meaning it is authenticated by other than this chain. And this hadith is actually the case, because the author (may Allah have mercy on him) narrated it from the path of Layth from Tawus from Ibn 'Abbas.
Tawus is among the imams of the Tabi'un, so he is too famous to be mentioned. And below Layth is his teacher, Musaddad, and the teacher of his teacher, who is 'Abd al-Wahid; both of them are among the trustworthy men relied upon in the two Sahihs, or in the Sahih, because Muslim did not narrate from Musaddad. So the chain of this hadith consists of men who are trustworthy, above and below, except for Layth. This Layth, and there are two Layths, one is a trustworthy preserver and the other is weak and confused. Our man here is the second one. As for the trustworthy one, he is Layth ibn Sa'd the Egyptian, who was a contemporary of Imam Malik in knowledge, precision, and narration, and he is not the one here. As for our man here, he is Layth ibn Abi Sulaym the Shami. That one is Egyptian and this one is Shami. And this one was weak in memory, and on top of that, he was afflicted with confusion, which means dementia, but dementia less than full dementia. The type of dementia of this hadith scholar and distinguished man, here is a man who is a scholar, but we ask Allah the Exalted not to afflict us in the end of our lives as He did. For that reason, the Messenger (peace and blessings be upon him) used to supplicate, and in his supplication he said: So this Layth was afflicted with confusion and dementia. What did he do? He was Shami, so he would climb up to a minaret, to the minaret of a mosque in Homs, and call the adhan for the Dhuhr prayer in the middle of the day, in the middle of the day, between Fajr and Dhuhr, he would climb the minaret and call the adhan, a lawful adhan ... the poor man, from the Dhuhr prayer, and he did not do anything after that, but in his heart he was a righteous man ... but before the confusion, his memory was weak, and on top of that, as they say, a straw on a camel's load, he was afflicted with dementia when he grew old. And therefore, the scholars of hadith judge every hadith that this man narrates uniquely to be a weak hadith. But our hadith here has come from a path other than Layth, so I extracted it in *Silsilat al-Ahadith al-Sahihah* with a chain other than this chain, so every part of it is established from the Prophet (peace and blessings be upon him) from a path other than this Layth who is Ibn Abi Sulaym. And what indicates to the researcher and critic its weakness is that the narrator from him said: Layth narrated to us from Tawus from Ibn 'Abbas, I think he elevated it. Layth was in doubt. Layth was in doubt about Ibn 'Abbas elevating the hadith to the Messenger, meaning Layth was wondering. He mentioned the Messenger; he said Ibn 'Abbas, who narrated this hadith, said: The Messenger of Allah (peace and blessings be upon him) said. And he did not mention the Messenger at all, but only said Ibn 'Abbas said so and so. Layth is in doubt, and this is natural given the weakness of his memory and his confusion in the end of his life.