عَبْدِ بْنِ حُمَيْدٍ الْكَشِّيِّ
1
`Abd ibn Humayd al-Kashshi
Qudāmah ibn ʿAbdullāh al-ʿĀmirī (may Allah be pleased with him) reported:
I saw the Messenger of Allah ﷺ throwing at the jamrah on the Day of Sacrifice while riding a reddish-brown she-camel, with no striking, no pushing, and no one calling out "make way, make way."
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 1
أَخْبَرَنَا جَعْفَرُ بْنُ عَوْنٍ، قَالَ: أَخْبَرَنَا أَيْمَنُ بْنُ نَابِلٍ، عَنْ قُدَامَةَ بْنِ عَبْدِ اللَّهِ الْعَامِرِيِّ، قَالَ: رَأَيْتُ رَسُولَ اللَّهِ ﷺ يَرْمِي الْجَمْرَةَ يَوْمَ النَّحْرِ عَلَى نَاقَةٍ صَهْبَاءَ لَا ضَرْبَ وَلَا طَرْدَ وَلَا إِلَيْكَ إِلَيْكَ.
| Grade: | Ṣaḥīḥ |
Chain: ʿAbd ibn Ḥumayd → Jaʿfar ibn ʿAwn → Ayman ibn Nābil → Qudāmah ibn ʿAbdullāh al-ʿĀmirī (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) Jaʿfar ibn ʿAwn: Ṣadūq. (Taqrīb al-Tahdhīb, 56.) (2) Ayman ibn Nābil and (3) Qudāmah ibn ʿAbdullāh al-ʿĀmirī: their entries were given previously under Thulāthiyyāt al-Dārimī, ḥadīth no. 4.
Takhrīj: Its takhrīj was given previously under Thulāthiyyāt al-Dārimī, ḥadīth no. 4. The ḥadīth is also in al-Muntakhab min Musnad ʿAbd ibn Ḥumayd (no. 357). Al-Ṭabarānī related it in al-Muʿjam al-Kabīr (19/38, nos. 77–78), one route via ʿAbd al-Razzāq and others, the other via Abū Bakr ibn Abī Shaybah.
Rijāl: (1) Jaʿfar ibn ʿAwn: Ṣadūq. (Taqrīb al-Tahdhīb, 56.) (2) Ayman ibn Nābil and (3) Qudāmah ibn ʿAbdullāh al-ʿĀmirī: their entries were given previously under Thulāthiyyāt al-Dārimī, ḥadīth no. 4.
Takhrīj: Its takhrīj was given previously under Thulāthiyyāt al-Dārimī, ḥadīth no. 4. The ḥadīth is also in al-Muntakhab min Musnad ʿAbd ibn Ḥumayd (no. 357). Al-Ṭabarānī related it in al-Muʿjam al-Kabīr (19/38, nos. 77–78), one route via ʿAbd al-Razzāq and others, the other via Abū Bakr ibn Abī Shaybah.
| Arabic/English book reference | : Book 1, Hadith 1 |
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Salamah ibn al-Akwaʿ (may Allah be pleased with him) reported that the Prophet ﷺ used to pray Maghrib the moment the sun set, once its upper rim had disappeared.
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 2
وَبِهَذَا الْإِسْنَادِ قَالَ: أَخْبَرَنَا صَفْوَانُ بْنُ عِيسَى، عَنْ يَزِيدَ بْنِ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ بْنِ الْأَكْوَعِ، أَنَّ النَّبِيَّ ﷺ كَانَ يُصَلِّي الْمَغْرِبَ سَاعَةَ تَغْرُبُ الشَّمْسُ إِذَا غَابَ حَاجِبُهَا.
| Grade: | Ṣaḥīḥ, meeting the conditions of Muslim |
Chain: ʿAbd ibn Ḥumayd → Ṣafwān ibn ʿĪsā → Yazīd ibn Abī ʿUbayd → Salamah ibn al-Akwaʿ (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) Ṣafwān ibn ʿĪsā, known as al-ʿAssām: Thiqa. (Taqrīb al-Tahdhīb, 153.) (2) The remaining narrators were covered previously under Thulāthiyyāt al-Bukhārī, ḥadīth no. 1.
Takhrīj: Its isnād meets the conditions of Muslim; its takhrīj was given previously under Thulāthiyyāt al-Bukhārī, ḥadīth no. 4.
Rijāl: (1) Ṣafwān ibn ʿĪsā, known as al-ʿAssām: Thiqa. (Taqrīb al-Tahdhīb, 153.) (2) The remaining narrators were covered previously under Thulāthiyyāt al-Bukhārī, ḥadīth no. 1.
Takhrīj: Its isnād meets the conditions of Muslim; its takhrīj was given previously under Thulāthiyyāt al-Bukhārī, ḥadīth no. 4.
| Arabic/English book reference | : Book 1, Hadith 2 |
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Abū al-Ḥamrāʾ (may Allah be pleased with him) reported:
I accompanied the Prophet ﷺ for nine months, and whenever he entered the morning he would come to the door of ʿAlī and Fāṭimah (may Allah be pleased with them) and say: "May Allah have mercy on you — Allah only intends to remove impurity from you, O people of the House, and to purify you with a thorough purification."
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 3
وَبِهِ قَالَ: حَدَّثَنِي الضَّحَّاكُ بْنُ مَخْلَدٍ، قَالَ: حَدَّثَنِي أَبُو دَاوُدَ السَّبِيعِيُّ، قَالَ: حَدَّثَنِي أَبُو الْحَمْرَاءِ، قَالَ: صَحِبْتُ النَّبِيَّ ﷺ تِسْعَةَ أَشْهُرٍ، وَكَانَ إِذَا أَصْبَحَ أَتَى بَابَ عَلِيٍّ وَفَاطِمَةَ وَهُوَ يَقُولُ: «يَرْحَمُكُمُ اللَّهُ، إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ، وَيُطَهِّرَكُمْ تَطْهِيرًا».
| Grade: | Ḍaʿīf jiddan from Abū al-Ḥamrāʾ's narration specifically ("his ḥadīth is not sound," per al-Bukhārī), but ṣaḥīḥ from the corroborating narration of Anas ibn Mālik (may Allah be pleased with him) |
Chain: ʿAbd ibn Ḥumayd → al-Ḍaḥḥāk ibn Makhlad → Abū Dāwūd al-Sabīʿī → Abū al-Ḥamrāʾ (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) al-Ḍaḥḥāk ibn Makhlad, known as Abū ʿĀṣim al-Nabīl: Thiqa thabt. (Taqrīb al-Tahdhīb, 155.) (2) Abū Dāwūd al-Sabīʿī: his name is Nufayʿ ibn al-Ḥārith; matrūk, and Ibn Maʿīn declared him a liar. (Taqrīb al-Tahdhīb, 359.) (3) Abū al-Ḥamrāʾ: client and attendant of the Messenger of Allah ﷺ, his name is Hilāl ibn al-Ḥārith (or Ibn Ẓafar); settled in Ḥimṣ. (Taqrīb al-Tahdhīb, 402.)
Takhrīj: In al-Muntakhab (no. 474); related at length by al-Bukhārī in al-Tārīkh al-Kabīr (9/24–26, no. 205), al-Ṭabarānī in al-Kabīr (no. 2672, 3/50–51), al-Ṭaḥāwī in Mushkil al-Āthār (1/338–339), and Ibn ʿAdī in al-Kāmil (7/2524), all via Abū Dāwūd Nufayʿ ibn al-Ḥārith — an isnād ḍaʿīf jiddan because of Nufayʿ. However, the same content is related from Anas ibn Mālik (may Allah be pleased with him) by al-Ṭabarānī in al-Kabīr (no. 2671), al-Ṭaḥāwī in al-Mushkil, Aḥmad in his Musnad (3/259, 285), ʿAbd ibn Ḥumayd himself in al-Muntakhab (no. 1221), and Ibn ʿAdī in al-Kāmil (12/127), via Ḥammād ibn Salamah from ʿAlī ibn Zayd ibn Judʿān from Anas — marfūʿan. ʿAlī ibn Zayd is himself weak (Taqrīb, 246), but this route is corroborated: al-Ḥākim (3/158) related it via Muslim ibn ʿAffān from Ḥammād ibn Salamah, who said "akhbaranī Ḥumayd and ʿAlī ibn Zayd, from Anas," and al-Ḥākim graded it ṣaḥīḥ on the condition of Muslim, with al-Dhahabī raising no objection. Ḥumayd [al-Ṭawīl]'s well-known tadlīs from Anas is not a concern here, since Thābit al-Bunānī stands between them (Taqrīb, 84). Overall verdict: the wording as related from Abū al-Ḥamrāʾ is severely weak, but the same content from Anas ibn Mālik is ṣaḥīḥ.
Rijāl: (1) al-Ḍaḥḥāk ibn Makhlad, known as Abū ʿĀṣim al-Nabīl: Thiqa thabt. (Taqrīb al-Tahdhīb, 155.) (2) Abū Dāwūd al-Sabīʿī: his name is Nufayʿ ibn al-Ḥārith; matrūk, and Ibn Maʿīn declared him a liar. (Taqrīb al-Tahdhīb, 359.) (3) Abū al-Ḥamrāʾ: client and attendant of the Messenger of Allah ﷺ, his name is Hilāl ibn al-Ḥārith (or Ibn Ẓafar); settled in Ḥimṣ. (Taqrīb al-Tahdhīb, 402.)
Takhrīj: In al-Muntakhab (no. 474); related at length by al-Bukhārī in al-Tārīkh al-Kabīr (9/24–26, no. 205), al-Ṭabarānī in al-Kabīr (no. 2672, 3/50–51), al-Ṭaḥāwī in Mushkil al-Āthār (1/338–339), and Ibn ʿAdī in al-Kāmil (7/2524), all via Abū Dāwūd Nufayʿ ibn al-Ḥārith — an isnād ḍaʿīf jiddan because of Nufayʿ. However, the same content is related from Anas ibn Mālik (may Allah be pleased with him) by al-Ṭabarānī in al-Kabīr (no. 2671), al-Ṭaḥāwī in al-Mushkil, Aḥmad in his Musnad (3/259, 285), ʿAbd ibn Ḥumayd himself in al-Muntakhab (no. 1221), and Ibn ʿAdī in al-Kāmil (12/127), via Ḥammād ibn Salamah from ʿAlī ibn Zayd ibn Judʿān from Anas — marfūʿan. ʿAlī ibn Zayd is himself weak (Taqrīb, 246), but this route is corroborated: al-Ḥākim (3/158) related it via Muslim ibn ʿAffān from Ḥammād ibn Salamah, who said "akhbaranī Ḥumayd and ʿAlī ibn Zayd, from Anas," and al-Ḥākim graded it ṣaḥīḥ on the condition of Muslim, with al-Dhahabī raising no objection. Ḥumayd [al-Ṭawīl]'s well-known tadlīs from Anas is not a concern here, since Thābit al-Bunānī stands between them (Taqrīb, 84). Overall verdict: the wording as related from Abū al-Ḥamrāʾ is severely weak, but the same content from Anas ibn Mālik is ṣaḥīḥ.
| Arabic/English book reference | : Book 1, Hadith 3 |
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Ḥarīz ibn ʿUthmān al-Ruḥabī reported:
I said to ʿAbdullāh ibn Busr (may Allah be pleased with him), "Had the Messenger of Allah ﷺ grown old (i.e., grey)?" He said, "There were a few white hairs in his ʿanfaqah [the tuft of hair beneath the lower lip]."
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 4
وَبِهِ قَالَ: أَخْبَرَنَا يَزِيدُ بْنُ هَارُونَ، ثَنَا حَرِيزُ بْنُ عُثْمَانَ الرُّحَبِيُّ، قَالَ: قُلْتُ لِعَبْدِ اللَّهِ بْنِ بُسْرٍ: أَشِيخٌ كَانَ رَسُولُ اللَّهِ ﷺ؟ فَقَالَ: فِي عَنْفَقَتِهِ شَعَرَاتٌ بِيضٌ.
| Grade: | Ṣaḥīḥ, meeting the conditions of al-Bukhārī |
Chain: ʿAbd ibn Ḥumayd → Yazīd ibn Hārūn → Ḥarīz ibn ʿUthmān al-Ruḥabī → ʿAbdullāh ibn Busr (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: All thiqāt (reliable narrators).
Takhrīj: A thulāthī isnād ṣaḥīḥ on the condition of al-Bukhārī. Related with corroborating routes by Aḥmad in his Musnad and by al-Bukhārī, describing the small number of grey hairs the Prophet ﷺ had, concentrated chiefly in his ʿanfaqah (the tuft of hair below the lower lip).
Rijāl: All thiqāt (reliable narrators).
Takhrīj: A thulāthī isnād ṣaḥīḥ on the condition of al-Bukhārī. Related with corroborating routes by Aḥmad in his Musnad and by al-Bukhārī, describing the small number of grey hairs the Prophet ﷺ had, concentrated chiefly in his ʿanfaqah (the tuft of hair below the lower lip).
| Arabic/English book reference | : Book 1, Hadith 4 |
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ʿAbdullāh ibn Sarjis (may Allah be pleased with him) reported:
Whenever the Prophet ﷺ traveled he would say: "O Allah, I seek refuge in You from the hardship of travel, the grief of returning to find things changed for the worse, a downturn after an upturn, the supplication of the wronged, and coming home to an evil sight in one's family or wealth."
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 5
أَخْبَرَنَا يَزِيدُ بْنُ هَارُونَ، قَالَ: أَخْبَرَنَا عَاصِمٌ الْأَحْوَلُ، عَنْ عَبْدِ اللَّهِ بْنِ سَرْجِسَ، قَالَ: كَانَ النَّبِيُّ ﷺ إِذَا سَافَرَ قَالَ: «اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ، وَكَآبَةِ الْمُنْقَلَبِ، وَالْحَوْرِ بَعْدَ الْكَوْرِ، وَدَعْوَةِ الْمَظْلُومِ، وَسُوءِ الْمَنْظَرِ فِي الْأَهْلِ وَالْمَالِ».
| Grade: | Ṣaḥīḥ, meeting the conditions of the six books (al-sittah) |
Chain: ʿAbd ibn Ḥumayd → Yazīd ibn Hārūn → ʿĀṣim al-Aḥwal → ʿAbdullāh ibn Sarjis (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: All thiqāt (reliable narrators); their entries were given previously under Thulāthiyyāt al-Dārimī, ḥadīth no. 11.
Takhrīj: The ḥadīth is in al-Muntakhab min Musnad ʿAbd ibn Ḥumayd (no. 510); its takhrīj was given previously under Thulāthiyyāt al-Dārimī, ḥadīth no. 11, with additional supporting routes noted there, including via Aḥmad (5/82–83).
Rijāl: All thiqāt (reliable narrators); their entries were given previously under Thulāthiyyāt al-Dārimī, ḥadīth no. 11.
Takhrīj: The ḥadīth is in al-Muntakhab min Musnad ʿAbd ibn Ḥumayd (no. 510); its takhrīj was given previously under Thulāthiyyāt al-Dārimī, ḥadīth no. 11, with additional supporting routes noted there, including via Aḥmad (5/82–83).
| Arabic/English book reference | : Book 1, Hadith 5 |
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Ismāʿīl ibn Abī Khālid reported:
I said to Ibn Abī Awfā (may Allah be pleased with him), "Did the Messenger of Allah ﷺ ever supplicate against the confederates [at the Battle of the Trench]?" He said, "Yes," [and related that the Prophet ﷺ] said: "O Allah, Sender of the Book, swift in reckoning, defeater of the confederates, O Allah, defeat the confederates and shake them."
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 6
وَبِهِ قَالَ: أَخْبَرَنَا جَعْفَرُ بْنُ عَوْنٍ، قَالَ: أَخْبَرَنَا إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ، قَالَ: قُلْتُ لِابْنِ أَبِي أَوْفَى: أَكَانَ رَسُولُ اللَّهِ ﷺ دَعَا عَلَى الْأَحْزَابِ؟ قَالَ: نَعَمْ. قَالَ: «اللَّهُمَّ مُنْزِلَ الْكِتَابِ، سَرِيعَ الْحِسَابِ، هَازِمَ الْأَحْزَابِ، اللَّهُمَّ اهْزِمِ الْأَحْزَابَ وَزَلْزِلْهُمْ».
| Grade: | Ṣaḥīḥ, meeting the conditions of the six books (al-sittah) |
Chain: ʿAbd ibn Ḥumayd → Jaʿfar ibn ʿAwn → Ismāʿīl ibn Abī Khālid → ʿAbdullāh ibn Abī Awfā (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: All thiqāt; their entries were given previously under Thulāthiyyāt al-Dārimī, ḥadīth no. 5.
Takhrīj: The ḥadīth is in al-Muntakhab min al-Musnad (no. 522), isnād ṣaḥīḥ ʿalā sharṭ al-sittah. Related by al-Bukhārī (1742) and Muslim (1742), al-Ḥumaydī in his Musnad (719), and Abū Nuʿaym in al-Ḥilyah (3/122) with the wording "Allāhumma awwiluhu balāghu khayrin wa maghfirah." Also by Ibn al-Sunnī in ʿAmal al-Yawm wa al-Laylah (493) and al-Nasāʾī in al-Sunan al-Kubrā / al-Yawm wa al-Laylah (1/154), via Yaḥyā ibn Ḥabīb ibn ʿArabī from Ḥammād ibn Zayd from ʿĀṣim from ʿĀmir, isnād ṣaḥīḥ ʿalā sharṭ Muslim. Also related by Ibn Abī Shaybah in al-Muṣannaf (10/359) with a further thulāthī isnād, ṣaḥīḥ ʿalā sharṭ al-sittah.
Rijāl: All thiqāt; their entries were given previously under Thulāthiyyāt al-Dārimī, ḥadīth no. 5.
Takhrīj: The ḥadīth is in al-Muntakhab min al-Musnad (no. 522), isnād ṣaḥīḥ ʿalā sharṭ al-sittah. Related by al-Bukhārī (1742) and Muslim (1742), al-Ḥumaydī in his Musnad (719), and Abū Nuʿaym in al-Ḥilyah (3/122) with the wording "Allāhumma awwiluhu balāghu khayrin wa maghfirah." Also by Ibn al-Sunnī in ʿAmal al-Yawm wa al-Laylah (493) and al-Nasāʾī in al-Sunan al-Kubrā / al-Yawm wa al-Laylah (1/154), via Yaḥyā ibn Ḥabīb ibn ʿArabī from Ḥammād ibn Zayd from ʿĀṣim from ʿĀmir, isnād ṣaḥīḥ ʿalā sharṭ Muslim. Also related by Ibn Abī Shaybah in al-Muṣannaf (10/359) with a further thulāthī isnād, ṣaḥīḥ ʿalā sharṭ al-sittah.
| Arabic/English book reference | : Book 1, Hadith 6 |
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Abū Ẓilāl reported:
I went in to see Anas ibn Mālik (may Allah be pleased with him), and he said to me, "Come closer — when did you lose your sight?" I said, "When I was two years old, as my family related to me." He said, "Shall I not give you glad tidings of something to bring comfort to your eyes?" I said, "Yes, please." He said: "Ibn Umm Maktūm once passed by the Messenger of Allah ﷺ, greeted him, and went on his way, and the Messenger of Allah ﷺ said: 'Allah, Mighty and Majestic, says: Whenever I take from My servant his two precious ones [his eyes], there is no reward with Me for that except Paradise.'"
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 7
وَبِهِ قَالَ: حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَنْبَأَنَا أَبُو ظِلَالٍ، قَالَ: دَخَلْتُ عَلَى أَنَسِ بْنِ مَالِكٍ، فَقَالَ لِي: أَدْنُهْ. مَتَى ذَهَبَ بَصَرُكَ؟ قُلْتُ: وَأَنَا ابْنُ سَنَتَيْنِ، فِيمَا زَعَمَ أَهْلِي. فَقَالَ: أَلَا أُبَشِّرُكَ بِمَا تَقَرُّ بِهِ عَيْنَاكَ؟ قُلْتُ: بَلَى. قَالَ: مَرَّ ابْنُ أُمِّ مَكْتُومٍ بِرَسُولِ اللَّهِ ﷺ فَسَلَّمَ، ثُمَّ مَضَى، فَقَالَ رَسُولُ اللَّهِ ﷺ: «إِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ: مَا أَخَذْتُ مِنْ عَبْدِي كَرِيمَتَيْهِ عِنْدِي جَزَاءٌ إِلَّا الْجَنَّةَ».
| Grade: | Ḥasan |
(The isnād through Abū Ẓilāl alone is weak, but the report is corroborated through other routes from Anas and rises to the level of ḥasan.)
Chain: ʿAbd ibn Ḥumayd → Yazīd ibn Hārūn → Abū Ẓilāl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: Abū Ẓilāl: his name is Hilāl ibn Abī Hilāl (also said: Ibn Mālik, or Ibn Maymūn); ḍaʿīf (weak) in himself. (Taqrīb al-Tahdhīb, 366; al-Mīzān, 4/316.)
Takhrīj: Weak through Abū Ẓilāl's route alone, but corroborated: the same report is related ṣaḥīḥan from the narration of Anas ibn Mālik (may Allah be pleased with him) by al-Bukhārī in his Ṣaḥīḥ (no. 5653) and in al-Adab al-Mufrad (534), by Imām Aḥmad in his Musnad (3/283), by al-Baghawī in Sharḥ al-Sunnah (1426), by al-Khaṭīb in Tārīkh Baghdād (14/446), and by ʿAbd ibn Ḥumayd himself in al-Muntakhab (no. 1226) — all through other routes from Anas, with the wording: "I heard the Prophet ﷺ say: Allah, Mighty and Majestic, says: If I try My servant by taking his two beloved ones [his eyes] and he bears it patiently, I will compensate him for them with Paradise." These corroborating routes lift the report to the degree of ḥasan without doubt.
Chain: ʿAbd ibn Ḥumayd → Yazīd ibn Hārūn → Abū Ẓilāl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: Abū Ẓilāl: his name is Hilāl ibn Abī Hilāl (also said: Ibn Mālik, or Ibn Maymūn); ḍaʿīf (weak) in himself. (Taqrīb al-Tahdhīb, 366; al-Mīzān, 4/316.)
Takhrīj: Weak through Abū Ẓilāl's route alone, but corroborated: the same report is related ṣaḥīḥan from the narration of Anas ibn Mālik (may Allah be pleased with him) by al-Bukhārī in his Ṣaḥīḥ (no. 5653) and in al-Adab al-Mufrad (534), by Imām Aḥmad in his Musnad (3/283), by al-Baghawī in Sharḥ al-Sunnah (1426), by al-Khaṭīb in Tārīkh Baghdād (14/446), and by ʿAbd ibn Ḥumayd himself in al-Muntakhab (no. 1226) — all through other routes from Anas, with the wording: "I heard the Prophet ﷺ say: Allah, Mighty and Majestic, says: If I try My servant by taking his two beloved ones [his eyes] and he bears it patiently, I will compensate him for them with Paradise." These corroborating routes lift the report to the degree of ḥasan without doubt.
| Arabic/English book reference | : Book 1, Hadith 7 |
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Anas ibn Mālik (may Allah be pleased with him) reported that when the Prophet ﷺ arrived in Madinah, ʿAbdullāh ibn Salām came to him and said, "I am going to ask you about three things that only a prophet would know:
What is the first sign of the Hour? What is the first food the people of Paradise will eat? And what makes a child resemble his father or his mother?" He said, "Gabriel has just informed me of them." He said, "Gabriel?" He said, "Yes." ʿAbdullāh said, "That one is the enemy of the Jews among the angels." [The Prophet ﷺ] said, "As for the first sign of the Hour, it is a fire that will emerge from the east and gather the people toward the west. As for the first food the people of Paradise will eat, it is the extra lobe of the fish's liver. And as for what makes a child resemble his father or his mother — if the man's fluid precedes the woman's, the child resembles the father, and if the woman's fluid precedes the man's, the child resembles the mother." ʿAbdullāh said, "I bear witness that there is no god but Allah, and that you are the Messenger of Allah." Then he said, "O Messenger of Allah, the Jews are a slanderous people; tell them about me before they learn of my acceptance of Islam." So a group of them came, and the Messenger of Allah ﷺ asked them, "What kind of man is ʿAbdullāh ibn Salām among you?" They said, "The best of us and son of the best of us, our leader and son of our leader, the most learned of us and son of the most learned of us." He said, "What would you say if ʿAbdullāh accepted Islam?" They said, "Allah forbid that of him!" Then ʿAbdullāh came out to them and declared, "I bear witness that there is no god but Allah, and that Muḥammad is the Messenger of Allah." They said, "He is the worst of us, son of the worst of us," and disparaged him. ʿAbdullāh said, "O Messenger of Allah, this is exactly what I feared."
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 8
وَبِهِ قَالَ: أَخْبَرَنَا يَزِيدُ بْنُ هَارُونَ، عَنْ حُمَيْدٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ عَبْدَ اللَّهِ بْنَ سَلَامٍ لَمَّا قَدِمَ النَّبِيُّ ﷺ الْمَدِينَةَ أَتَى النَّبِيَّ ﷺ، وَقَالَ: إِنِّي سَائِلُكَ عَنْ ثَلَاثَةِ أَشْيَاءَ لَا يَعْلَمُهَا إِلَّا نَبِيٌّ: مَا أَوَّلُ أَشْرَاطِ السَّاعَةِ؟ وَمَا أَوَّلُ مَا يَأْكُلُ أَهْلُ الْجَنَّةِ؟ وَمَا يُنْزِعُ الْوَلَدَ إِلَى أَبِيهِ وَإِلَى أُمِّهِ؟ قَالَ: «أَخْبَرَنِي بِهِنَّ جِبْرِيلُ آنِفًا» . قَالَ: جِبْرِيلُ؟ قَالَ: «نَعَمْ» . قَالَ: ذَاكَ عَدُوُّ الْيَهُودِ مِنَ الْمَلَائِكَةِ. قَالَ: «أَمَّا أَوَّلُ أَشْرَاطِ السَّاعَةِ فَنَارٌ تَخْرُجُ مِنَ الْمَشْرِقِ فَتَحْشُرُ النَّاسَ إِلَى الْمَغْرِبِ، وَأَمَّا أَوَّلُ مَا يَأْكُلُ أَهْلُ الْجَنَّةِ فَزِيَادَةُ كَبِدِ الْحُوتِ، وَأَمَّا مَا يُنْزِعُ الْوَلَدَ إِلَى أَبِيهِ أَوْ إِلَى أُمِّهِ فَإِذَا سَبَقَ مَاءُ الرَّجُلِ مَاءَ الْمَرْأَةِ نَزَعَ إِلَى أَبِيهِ، وَإِذَا سَبَقَ مَاءُ الْمَرْأَةِ مَاءَ الرَّجُلِ نَزَعَ إِلَى أُمِّهِ» . قَالَ: أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّكَ رَسُولُ اللَّهِ. ثُمَّ قَالَ: يَا رَسُولَ اللَّهِ، إِنَّ الْيَهُودَ قَوْمٌ بُهَّتٌ، فَأَخْبِرْهُمْ عَنِّي قَبْلَ أَنْ يَعْلَمُوا بِإِسْلَامِي. فَجَاءَ نَفَرٌ مِنْهُمْ، فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: «أَيُّ رَجُلٍ عَبْدُ اللَّهِ فِيكُمْ»؟ قَالُوا: خَيْرُنَا وَابْنُ خَيْرِنَا، وَسَيِّدُنَا وَابْنُ سَيِّدِنَا، وَأَعْلَمُنَا وَابْنُ أَعْلَمِنَا. قَالَ: «أَرَأَيْتُمْ إِنْ أَسْلَمَ عَبْدُ اللَّهِ»؟ قَالُوا: أَعَاذَهُ اللَّهُ مِنْ ذَلِكَ. فَخَرَجَ عَلَيْهِمْ عَبْدُ اللَّهِ فَقَالَ: أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ. فَقَالُوا: شَرُّنَا وَابْنُ شَرِّنَا، وَانْتَقَصُوهُ. فَقَالَ عَبْدُ اللَّهِ: يَا رَسُولَ اللَّهِ، هَذَا الَّذِي كُنْتُ أَخَافُ.
| Grade: | Ṣaḥīḥ; some of its routes meet the conditions of the six books |
Chain: ʿAbd ibn Ḥumayd → Yazīd ibn Hārūn → Ḥumayd [al-Ṭawīl] → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: ʿAbdullāh ibn Salām (may Allah be pleased with him): the eminent Companion. (al-Iṣābah, 2/320–321.)
Takhrīj: In al-Muntakhab (no. 1387); related by al-Bukhārī (nos. 3329, 3938, 4480), al-Nasāʾī in al-Manāqib, al-Tafsīr, and al-Sunan al-Kubrā (cf. Tuḥfat al-Ashrāf, 1/185) and in Faḍāʾil al-Ṣaḥābah (no. 150), Imām Aḥmad in his Musnad (3/108, 189, 271), Abū Dāwūd al-Ṭayālisī (no. 2835), and al-Baghawī in Sharḥ al-Sunnah (no. 3769), all via various routes from Ḥumayd from Anas, marfūʿan. Its isnād is ṣaḥīḥ, and some of its routes meet the conditions of the six books. A shorter version, restricted to the description of the first food of the people of Paradise, was also related by Ibn Abī Shaybah in al-Muṣannaf (no. 15876) and Abū Nuʿaym in Ṣifat al-Jannah, via Yazīd ibn Hārūn from Ḥumayd from Anas, likewise ṣaḥīḥ on the conditions of the six books.
Rijāl: ʿAbdullāh ibn Salām (may Allah be pleased with him): the eminent Companion. (al-Iṣābah, 2/320–321.)
Takhrīj: In al-Muntakhab (no. 1387); related by al-Bukhārī (nos. 3329, 3938, 4480), al-Nasāʾī in al-Manāqib, al-Tafsīr, and al-Sunan al-Kubrā (cf. Tuḥfat al-Ashrāf, 1/185) and in Faḍāʾil al-Ṣaḥābah (no. 150), Imām Aḥmad in his Musnad (3/108, 189, 271), Abū Dāwūd al-Ṭayālisī (no. 2835), and al-Baghawī in Sharḥ al-Sunnah (no. 3769), all via various routes from Ḥumayd from Anas, marfūʿan. Its isnād is ṣaḥīḥ, and some of its routes meet the conditions of the six books. A shorter version, restricted to the description of the first food of the people of Paradise, was also related by Ibn Abī Shaybah in al-Muṣannaf (no. 15876) and Abū Nuʿaym in Ṣifat al-Jannah, via Yazīd ibn Hārūn from Ḥumayd from Anas, likewise ṣaḥīḥ on the conditions of the six books.
| Arabic/English book reference | : Book 1, Hadith 8 |
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ʿAbdullāh ibn Abī Awfā (may Allah be pleased with him) reported:
I went out and found the Messenger of Allah ﷺ sitting with Abū Bakr and ʿUmar, and a small boy was crying beside ʿUmar. The Messenger of Allah ﷺ said, "Draw the boy close to you, for he is lost." So ʿUmar drew him close. While we were sitting, the boy's mother came, wailing and calling out, "O my little son!", weeping, her head uncovered in her distress over her son. The Messenger of Allah ﷺ said to ʿUmar, "Call the woman, for she is the boy's mother." She came and took the boy from ʿUmar's lap, weeping, the boy in her lap; then she turned and, seeing the Messenger of Allah ﷺ, was overcome with shyness [at having been seen uncovered]. So the Messenger of Allah ﷺ said, "Do you see this woman as merciful to her child?" His Companions said, "Yes, O Messenger of Allah." He said, "By the One in Whose Hand is the soul of Muḥammad, Allah is more merciful to the believer than this woman is to her child."
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 9
وَبِهِ قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ بَكْرٍ السَّهْمِيُّ، ثَنَا فَائِدٌ أَبُو الْوَرْقَاءِ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى الْأَسْلَمِيِّ، قَالَ: خَرَجْتُ فَإِذَا رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ وَعُمَرُ قُعُودٌ، وَإِذَا غُلَامٌ صَغِيرٌ يَبْكِي لِعُمَرَ، فَقَالَ رَسُولُ اللَّهِ ﷺ: «ضُمَّ الصَّبِيَّ إِلَيْكَ فَإِنَّهُ ضَالٌّ» . فَضَمَّهُ عُمَرُ إِلَيْهِ. فَبَيْنَمَا نَحْنُ قُعُودٌ إِذَا لَهُ أُمٌّ تُوَلْوِلُ وَتَقُولُ: يَا بُنَيَّاهُ، وَتَبْكِي، فَقَالَ رَسُولُ اللَّهِ ﷺ لِعُمَرَ: «نَادِ الْمَرْأَةَ فَإِنَّهَا أُمُّ الصَّبِيِّ» . وَهِيَ كَاشِفَةٌ عَنْ رَأْسِهَا لَيْسَ عَلَى رَأْسِهَا خِمَارٌ، جَزَعًا عَلَى ابْنِهَا، فَجَاءَتْ حَتَّى قَبَضَتِ الصَّبِيَّ مِنْ حَجْرِ عُمَرَ وَهِيَ تَبْكِي، وَالصَّبِيُّ فِي حَجْرِهَا، فَالْتَفَتَتْ، فَلَمَّا رَأَتْ رَسُولَ اللَّهِ ﷺ اخْتَزَتْ وَأَخَذَهَا الْحَيَاءُ. فَقَالَ رَسُولُ اللَّهِ ﷺ عِنْدَ ذَلِكَ: «أَتَرَوْنَ هَذِهِ رَحِيمَةً بِوَلَدِهَا؟» فَقَالَ أَصْحَابُهُ: بَلَى يَا رَسُولَ اللَّهِ. فَقَالَ رَسُولُ اللَّهِ ﷺ: «كَفَى بِهَذِهِ رَحْمَةً، وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، اللَّهُ أَرْحَمُ بِالْمُؤْمِنِ مِنْ هَذِهِ بِوَلَدِهَا».
| Grade: | Ḍaʿīf (weak) through this route, but the meaning is corroborated and rises to ṣaḥīḥ through other chains |
Chain: ʿAbd ibn Ḥumayd → ʿAbdullāh ibn Bakr al-Sahmī → Fāʾid Abū al-Warqāʾ → ʿAbdullāh ibn Abī Awfā (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) ʿAbdullāh ibn Bakr al-Sahmī: Thiqa ḥāfiẓ. (Taqrīb al-Tahdhīb, 169.) (2) Fāʾid Abū al-Warqāʾ: Matrūk (discarded); some critics accused him of fabrication. (Taqrīb al-Tahdhīb, 274.) (3) ʿAbdullāh ibn Abī Awfā (may Allah be pleased with him): the Companion, covered previously.
Takhrīj: Weak because of Fāʾid Abū al-Warqāʾ. However, Ibn Mājah and Aḥmad (4/353) both related the same account via Yaʿlā [ibn ʿUbayd] from ʿUbayd ibn Ismāʿīl, with an isnād meeting the conditions of the six books. Abū Nuʿaym also related it in al-Ḥilyah (8/256) via a further route, with a ṣaḥīḥ isnād.
Rijāl: (1) ʿAbdullāh ibn Bakr al-Sahmī: Thiqa ḥāfiẓ. (Taqrīb al-Tahdhīb, 169.) (2) Fāʾid Abū al-Warqāʾ: Matrūk (discarded); some critics accused him of fabrication. (Taqrīb al-Tahdhīb, 274.) (3) ʿAbdullāh ibn Abī Awfā (may Allah be pleased with him): the Companion, covered previously.
Takhrīj: Weak because of Fāʾid Abū al-Warqāʾ. However, Ibn Mājah and Aḥmad (4/353) both related the same account via Yaʿlā [ibn ʿUbayd] from ʿUbayd ibn Ismāʿīl, with an isnād meeting the conditions of the six books. Abū Nuʿaym also related it in al-Ḥilyah (8/256) via a further route, with a ṣaḥīḥ isnād.
| Arabic/English book reference | : Book 1, Hadith 9 |
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Abū Saʿīd [al-Khudrī] (may Allah be pleased with him) reported:
We went out with the Messenger of Allah ﷺ, and whenever he had traveled a farsakh [about three miles], he would shorten the prayer.
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 10
وَبِهِ قَالَ: حَدَّثَنَا عَلِيُّ بْنُ عَاصِمٍ، ثَنَا أَبُو هَارُونَ الْعَبْدِيُّ، قَالَ: حَدَّثَنَا أَبُو سَعِيدٍ، قَالَ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ فَكَانَ إِذَا سَارَ فَرْسَخًا تَجَوَّزَ فِي الصَّلَاةِ.
| Grade: | Ḍaʿīf jiddan (severely weak) through this route because of Abū Hārūn al-ʿAbdī, but the ruling itself is corroborated — ḥasan/ṣaḥīḥ through other narrations, including from Abū Hurayrah and Jābir ibn Samurah (may Allah be pleased with them) |
Chain: ʿAbd ibn Ḥumayd → ʿAlī ibn ʿĀṣim → Abū Hārūn al-ʿAbdī → Abū Saʿīd al-Khudrī (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: Abū Hārūn al-ʿAbdī: his name is ʿAmmārah ibn Juwayn; matrūk (discarded), and some accused him of fabrication. (Taqrīb al-Tahdhīb, 336.)
Takhrīj: The ḥadīth is in al-Muntakhab (no. 945); its isnād is severely weak because of Abū Hārūn. Al-Ḥāfiẓ [Ibn Ḥajar] attributed a version to Sunan Saʿīd ibn Manṣūr from the narration of Abū Saʿīd al-Khudrī without comment in al-Talkhīṣ al-Ḥabīr. The overall verdict is that shortening the prayer while traveling is well attested through other, sounder narrations.
Rijāl: Abū Hārūn al-ʿAbdī: his name is ʿAmmārah ibn Juwayn; matrūk (discarded), and some accused him of fabrication. (Taqrīb al-Tahdhīb, 336.)
Takhrīj: The ḥadīth is in al-Muntakhab (no. 945); its isnād is severely weak because of Abū Hārūn. Al-Ḥāfiẓ [Ibn Ḥajar] attributed a version to Sunan Saʿīd ibn Manṣūr from the narration of Abū Saʿīd al-Khudrī without comment in al-Talkhīṣ al-Ḥabīr. The overall verdict is that shortening the prayer while traveling is well attested through other, sounder narrations.
| Arabic/English book reference | : Book 1, Hadith 10 |
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Abū Saʿīd al-Khudrī (may Allah be pleased with him) reported that when the Messenger of Allah ﷺ finished a prayer with the taslīm, he would say:
"Glory be to your Lord, the Lord of Might, above what they describe, and peace be upon the messengers, and praise be to Allah, Lord of the worlds."
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 11
وَبِهِ قَالَ: حَدَّثَنَا عَلِيُّ بْنُ عَاصِمٍ، عَنْ أَبِي هَارُونَ الْعَبْدِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ إِذَا سَلَّمَ مِنْ صَلَاةٍ قَالَ: «سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ، وَسَلَامٌ عَلَى الْمُرْسَلِينَ، وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ».
| Grade: | Ḍaʿīf jiddan through this route because of Abū Hārūn, but the wording is well established through corroborating narrations from other Companions |
Chain: ʿAbd ibn Ḥumayd → ʿAlī ibn ʿĀṣim → Abū Hārūn al-ʿAbdī → Abū Saʿīd al-Khudrī (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: As in the preceding ḥadīth.
Takhrīj: In al-Muntakhab (nos. 952, 954 — the latter with a thulāthī isnād); also related by Ibn Abī Shaybah in al-Muṣannaf (1/303), Abū Yaʿlā in his Musnad (2/363, also in al-Zawāʾid no. 296), and Ibn al-Sunnī in ʿAmal al-Yawm wa al-Laylah (117), all via Abū Hārūn al-ʿAbdī from Abū Saʿīd al-Khudrī. This is a severely weak isnād; al-Haythamī erred in Majmaʿ al-Zawāʾid (2/147–148) when he said, "Related by Abū Yaʿlā, and its narrators are reliable (thiqāt)!"
Rijāl: As in the preceding ḥadīth.
Takhrīj: In al-Muntakhab (nos. 952, 954 — the latter with a thulāthī isnād); also related by Ibn Abī Shaybah in al-Muṣannaf (1/303), Abū Yaʿlā in his Musnad (2/363, also in al-Zawāʾid no. 296), and Ibn al-Sunnī in ʿAmal al-Yawm wa al-Laylah (117), all via Abū Hārūn al-ʿAbdī from Abū Saʿīd al-Khudrī. This is a severely weak isnād; al-Haythamī erred in Majmaʿ al-Zawāʾid (2/147–148) when he said, "Related by Abū Yaʿlā, and its narrators are reliable (thiqāt)!"
| Arabic/English book reference | : Book 1, Hadith 11 |
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Jābir ibn ʿAbdullāh (may Allah be pleased with him) reported that the Prophet ﷺ said:
"There is no zakāh due on less than five awāq [of silver], nor on fewer than five head of camels, nor on less than five awsuq [of grain or produce]."
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 12
وَبِهِ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ مُسْلِمٍ الطَّائِفِيُّ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، أَنَّ النَّبِيَّ ﷺ قَالَ: «لَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ صَدَقَةٌ، وَلَيْسَ فِيمَا دُونَ خَمْسِ ذَوْدٍ صَدَقَةٌ، وَلَيْسَ فِيمَا دُونَ خَمْسَةِ أَوْسُقٍ صَدَقَةٌ».
| Grade: | The isnād contains disagreement over Muḥammad ibn Muslim al-Ṭāʾifī, but the ḥadīth is ṣaḥīḥ, established through corroborating routes |
Chain: ʿAbd ibn Ḥumayd → Muḥammad ibn Muslim al-Ṭāʾifī → ʿAmr ibn Dīnār → Jābir ibn ʿAbdullāh (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) Muḥammad ibn Muslim al-Ṭāʾifī: critics differ; al-Ḥāfiẓ [Ibn Ḥajar] summarized him as "ṣadūq, yukhṭiʾ" (truthful, but errs). (Taqrīb al-Tahdhīb, 318.) (2) ʿAmr ibn Dīnār: Thiqa thabt, one of the great scholars of his generation. (Taqrīb al-Tahdhīb, 259.) (3) Jābir ibn ʿAbdullāh (may Allah be pleased with him): the well-known Companion. (al-Iṣābah, 1/213.)
Takhrīj: In al-Muntakhab (no. 1101); related by Imām Aḥmad in his Musnad (3/296), Ibn Mājah (1794), ʿAbd al-Razzāq in al-Muṣannaf (4/140), al-Ṭaḥāwī in Sharḥ Maʿānī al-Āthār, and al-Bayhaqī in his Sunan (4/128), all via al-Ṭāʾifī. Al-Ḥākim graded it ṣaḥīḥ on Muslim's conditions and al-Dhahabī concurred, though the muḥaqqiq notes al-Ṭāʾifī is weaker than that; a corroborating route is found via al-Ṭayālisī (no. 822) through Maymūn ibn ʿĪsā al-Makkī (thiqa), and further corroboration for the remaining clauses through narrations of Ibn ʿUmar and Abū Hurayrah (may Allah be pleased with them). Overall verdict: ḥasan/ṣaḥīḥ through its corroborating routes.
Rijāl: (1) Muḥammad ibn Muslim al-Ṭāʾifī: critics differ; al-Ḥāfiẓ [Ibn Ḥajar] summarized him as "ṣadūq, yukhṭiʾ" (truthful, but errs). (Taqrīb al-Tahdhīb, 318.) (2) ʿAmr ibn Dīnār: Thiqa thabt, one of the great scholars of his generation. (Taqrīb al-Tahdhīb, 259.) (3) Jābir ibn ʿAbdullāh (may Allah be pleased with him): the well-known Companion. (al-Iṣābah, 1/213.)
Takhrīj: In al-Muntakhab (no. 1101); related by Imām Aḥmad in his Musnad (3/296), Ibn Mājah (1794), ʿAbd al-Razzāq in al-Muṣannaf (4/140), al-Ṭaḥāwī in Sharḥ Maʿānī al-Āthār, and al-Bayhaqī in his Sunan (4/128), all via al-Ṭāʾifī. Al-Ḥākim graded it ṣaḥīḥ on Muslim's conditions and al-Dhahabī concurred, though the muḥaqqiq notes al-Ṭāʾifī is weaker than that; a corroborating route is found via al-Ṭayālisī (no. 822) through Maymūn ibn ʿĪsā al-Makkī (thiqa), and further corroboration for the remaining clauses through narrations of Ibn ʿUmar and Abū Hurayrah (may Allah be pleased with them). Overall verdict: ḥasan/ṣaḥīḥ through its corroborating routes.
| Arabic/English book reference | : Book 1, Hadith 12 |
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Jābir ibn ʿAbdullāh (may Allah be pleased with him) reported:
The Messenger of Allah ﷺ would use the tooth-stick (siwāk) during the night two or three times — every time he slept and woke he would use the siwāk, perform ablution, and pray two rakʿahs.
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 13
وَبِهِ قَالَ: حَدَّثَنَا يَعْلَى بْنُ عُبَيْدٍ، ثَنَا أَبُو بَكْرٍ الْمَدَنِيُّ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ يَتَسَوَّكُ مِنَ اللَّيْلِ مَرَّتَيْنِ أَوْ ثَلَاثًا، كُلَّمَا رَقَدَ وَاسْتَيْقَظَ اسْتَاكَ وَتَوَضَّأَ وَرَكَعَ رَكْعَتَيْنِ.
| Grade: | Weak through this isnād because of Abū Bakr al-Madanī, but the general practice of using the siwāk upon waking at night is corroborated and ṣaḥīḥ through other well-known narrations |
Chain: ʿAbd ibn Ḥumayd → Yaʿlā ibn ʿUbayd → Abū Bakr al-Madanī → Jābir ibn ʿAbdullāh (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) Yaʿlā ibn ʿUbayd: Thiqa, apart from his narration from al-Thawrī. (Taqrīb al-Tahdhīb, 387.) (2) Abū Bakr al-Madanī: his name is al-Faḍl ibn Mubashshir al-Anṣārī, known by his kunyah; weak, with laxity — al-Dhahabī: "a group weakened him"; Abū Ḥātim: "not strong," though Ibn Ḥibbān listed him among the thiqāt. (al-Kāshif, 2/383; Taqrīb al-Tahdhīb, 376.)
Takhrīj: In al-Muntakhab (no. 1125); also related by al-Bazzār in his Musnad – al-Zawāʾid (728) via Yaʿlā ibn ʿUbayd, weak isnād; Ibn ʿAdī noted in al-Kāmil (6/2043) that this route is not well corroborated. The general ruling on using the siwāk, however, is well established through the sound narrations of al-Bukhārī, Muslim, Abū ʿAwānah, Aḥmad, al-Nasāʾī, Ibn Mājah, al-Dārimī, al-Bayhaqī, and others, from Ḥudhayfah and other Companions.
Rijāl: (1) Yaʿlā ibn ʿUbayd: Thiqa, apart from his narration from al-Thawrī. (Taqrīb al-Tahdhīb, 387.) (2) Abū Bakr al-Madanī: his name is al-Faḍl ibn Mubashshir al-Anṣārī, known by his kunyah; weak, with laxity — al-Dhahabī: "a group weakened him"; Abū Ḥātim: "not strong," though Ibn Ḥibbān listed him among the thiqāt. (al-Kāshif, 2/383; Taqrīb al-Tahdhīb, 376.)
Takhrīj: In al-Muntakhab (no. 1125); also related by al-Bazzār in his Musnad – al-Zawāʾid (728) via Yaʿlā ibn ʿUbayd, weak isnād; Ibn ʿAdī noted in al-Kāmil (6/2043) that this route is not well corroborated. The general ruling on using the siwāk, however, is well established through the sound narrations of al-Bukhārī, Muslim, Abū ʿAwānah, Aḥmad, al-Nasāʾī, Ibn Mājah, al-Dārimī, al-Bayhaqī, and others, from Ḥudhayfah and other Companions.
| Arabic/English book reference | : Book 1, Hadith 13 |
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Jābir [ibn ʿAbdullāh] (may Allah be pleased with him) reported:
We used to pray Maghrib with the Messenger of Allah ﷺ while we could still see the fading twilight.
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 14
وَبِهِ قَالَ: حَدَّثَنَا يَعْلَى، ثَنَا أَبُو بَكْرٍ، عَنْ جَابِرٍ، قَالَ: كُنَّا نُصَلِّي مَعَ رَسُولِ اللَّهِ ﷺ الْمَغْرِبَ وَنَحْنُ نَنْظُرُ إِلَى السَّدَفِ.
| Grade: | Weak through this isnād because of Abū Bakr al-Madanī, but the same meaning is established ṣaḥīḥ through other narrations of Jābir's ḥadīth |
Chain: ʿAbd ibn Ḥumayd → Yaʿlā [ibn ʿUbayd] → Abū Bakr al-Madanī → Jābir ibn ʿAbdullāh (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: As in ḥadīth 15.
Takhrīj: In al-Muntakhab (no. 1126); weak because of Abū Bakr al-Madanī, as discussed under the preceding ḥadīth. The meaning, however, is established ṣaḥīḥ from Jābir's narration via Aḥmad, al-Shāfiʿī, Abū Dāwūd al-Ṭayālisī in his Musnad, al-Sarrāj, al-Ṭaḥāwī in Sharḥ Maʿānī al-Āthār, and Ibn Khuzaymah in his Ṣaḥīḥ.
Rijāl: As in ḥadīth 15.
Takhrīj: In al-Muntakhab (no. 1126); weak because of Abū Bakr al-Madanī, as discussed under the preceding ḥadīth. The meaning, however, is established ṣaḥīḥ from Jābir's narration via Aḥmad, al-Shāfiʿī, Abū Dāwūd al-Ṭayālisī in his Musnad, al-Sarrāj, al-Ṭaḥāwī in Sharḥ Maʿānī al-Āthār, and Ibn Khuzaymah in his Ṣaḥīḥ.
| Arabic/English book reference | : Book 1, Hadith 14 |
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Jābir [ibn ʿAbdullāh] (may Allah be pleased with him) reported:
A man came from the outlying districts [of Madinah] while the Messenger of Allah ﷺ and Gabriel (peace be upon him) were standing where the funeral prayers are prayed. When [the Prophet ﷺ] finished, the man said, "O Messenger of Allah, who was this I saw with you?" He said, "You saw him?" The man said, "Yes." He said, "You have indeed seen much good. This is Gabriel — he kept urging me regarding the neighbor until I thought he would make him an heir."
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 15
وَبِهِ قَالَ: حَدَّثَنَا يَعْلَى، حَدَّثَنَا أَبُو بَكْرٍ، عَنْ جَابِرٍ، قَالَ: جَاءَ رَجُلٌ مِنَ الْعَوَالِي وَرَسُولُ اللَّهِ ﷺ وَجِبْرِيلُ عَلَيْهِ السَّلَامُ يُصَلِّيَانِ حَيْثُ يُصَلَّى عَلَى الْجَنَائِزِ، فَلَمَّا انْصَرَفَ، قَالَ الرَّجُلُ: يَا رَسُولَ اللَّهِ مَنْ هَذَا الَّذِي رَأَيْتُ مَعَكَ؟ قَالَ: «وَقَدْ رَأَيْتَهُ»؟ قَالَ: نَعَمْ. قَالَ: «لَقَدْ رَأَيْتَ خَيْرًا كَثِيرًا، هَذَا جِبْرِيلُ مَا زَالَ يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ».
| Grade: | Weak through this isnād because of Abū Bakr al-Madanī, but the ḥadīth's core content — Gabriel's repeated instruction to be good to one's neighbor — is corroborated through numerous other narrations |
Chain: ʿAbd ibn Ḥumayd → Yaʿlā [ibn ʿUbayd] → Abū Bakr al-Madanī → Jābir ibn ʿAbdullāh (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: As in ḥadīth 15.
Takhrīj: In al-Muntakhab (no. 1127); also related by al-Bazzār in his Musnad – al-Zawāʾid, through Abū Bakr [al-Madanī] from Jābir directly. The command regarding the neighbor's right is corroborated by narrations from ʿĀʾishah, Ibn ʿUmar, Ibn ʿAbbās, Abū Hurayrah, Anas, and others (may Allah be pleased with them), exhaustively documented by al-Albānī in Irwāʾ al-Ghalīl (no. 891).
Rijāl: As in ḥadīth 15.
Takhrīj: In al-Muntakhab (no. 1127); also related by al-Bazzār in his Musnad – al-Zawāʾid, through Abū Bakr [al-Madanī] from Jābir directly. The command regarding the neighbor's right is corroborated by narrations from ʿĀʾishah, Ibn ʿUmar, Ibn ʿAbbās, Abū Hurayrah, Anas, and others (may Allah be pleased with them), exhaustively documented by al-Albānī in Irwāʾ al-Ghalīl (no. 891).
| Arabic/English book reference | : Book 1, Hadith 15 |
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Jābir [ibn ʿAbdullāh] (may Allah be pleased with him) reported:
The Messenger of Allah ﷺ used to combine the first prayer [Ẓuhr] and ʿAṣr while traveling.
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 16
وَبِهِ قَالَ: حَدَّثَنَا يَعْلَى، حَدَّثَنَا أَبُو بَكْرٍ، عَنْ جَابِرٍ، قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ يَجْمَعُ بَيْنَ الصَّلَاتَيْنِ الْأُولَى وَالْعَصْرِ فِي السَّفَرِ.
| Grade: | Weak through this isnād, but the ruling that prayers may be combined while traveling is well established and ṣaḥīḥ through other narrations, notably Jābir's own long ḥadīth describing the Farewell Pilgrimage |
Chain: ʿAbd ibn Ḥumayd → Yaʿlā [ibn ʿUbayd] → Abū Bakr al-Madanī → Jābir ibn ʿAbdullāh (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: As in ḥadīth 15.
Takhrīj: In al-Muntakhab (no. 1128); weak because of Abū Bakr al-Madanī. It is authentically established, however, that the Prophet ﷺ combined the two prayers on his Farewell Pilgrimage in Jābir's well-known long ḥadīth describing the Ḥajj, related by Abū Dāwūd, al-Nasāʾī, Ibn Mājah, and al-Baghawī in Sharḥ al-Sunnah; further corroboration for combining prayers on travel generally is documented in Irwāʾ al-Ghalīl.
Rijāl: As in ḥadīth 15.
Takhrīj: In al-Muntakhab (no. 1128); weak because of Abū Bakr al-Madanī. It is authentically established, however, that the Prophet ﷺ combined the two prayers on his Farewell Pilgrimage in Jābir's well-known long ḥadīth describing the Ḥajj, related by Abū Dāwūd, al-Nasāʾī, Ibn Mājah, and al-Baghawī in Sharḥ al-Sunnah; further corroboration for combining prayers on travel generally is documented in Irwāʾ al-Ghalīl.
| Arabic/English book reference | : Book 1, Hadith 16 |
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Jābir [ibn ʿAbdullāh] (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said:
"Madinah is sacred like Makkah — by the One who revealed [the Qurʾān] to Muḥammad — at its mountain passes stand angels guarding it from Satan."
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 17
وَبِهِ قَالَ: حَدَّثَنَا يَعْلَى، حَدَّثَنَا أَبُو بَكْرٍ، عَنْ جَابِرٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «الْمَدِينَةُ حَرَامٌ كَمَكَّةَ، وَالَّذِي أُنْزِلَ عَلَى مُحَمَّدٍ، إِنَّ عَلَى أَنْقَابِهَا مَلَائِكَةً يَحْرُسُونَهَا مِنَ الشَّيْطَانِ».
| Grade: | Weak through this isnād, but the sanctity of Madinah is established ṣaḥīḥ through other well-known narrations, e.g. from Ibn ʿAbbās (may Allah be pleased with him) |
Chain: ʿAbd ibn Ḥumayd → Yaʿlā [ibn ʿUbayd] → Abū Bakr al-Madanī → Jābir ibn ʿAbdullāh (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: As in ḥadīth 15.
Takhrīj: In al-Muntakhab (no. 1129); weak because of Abū Bakr al-Madanī. The wording "angels guard it from Satan" here is unusual (munkar) compared to the well-known and ṣaḥīḥ wording "guard it from the plague and the Antichrist (al-Dajjāl)," related by al-Bukhārī, Muslim, and others from Abū Hurayrah, Anas, and others.
Rijāl: As in ḥadīth 15.
Takhrīj: In al-Muntakhab (no. 1129); weak because of Abū Bakr al-Madanī. The wording "angels guard it from Satan" here is unusual (munkar) compared to the well-known and ṣaḥīḥ wording "guard it from the plague and the Antichrist (al-Dajjāl)," related by al-Bukhārī, Muslim, and others from Abū Hurayrah, Anas, and others.
| Arabic/English book reference | : Book 1, Hadith 17 |
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Anas ibn Mālik (may Allah be pleased with him) reported:
When the polytheists were routed [at the Battle of Badr], the Messenger of Allah ﷺ came and stood, then ordered that Abū Jahl ibn Hishām be dragged and thrown into the well, then ʿUtbah ibn Rabīʿah likewise, then Shaybah ibn Rabīʿah likewise, then Umayyah ibn Khalaf likewise. Abū Ḥudhayfah ibn ʿUtbah was standing beside the Prophet ﷺ, unaware, until he saw his own father being dragged and thrown into the well; his face changed. The Prophet ﷺ noticed this and said, "O Abū Ḥudhayfah, it seems what we did to your kinsman has grieved you?" He said, "It is not that, O Messenger of Allah — I have no doubt at all in Allah and His Messenger, but I knew ʿUtbah to have forbearance, intelligence, and honor, and I had hoped Allah would guide him to Islam. So when I saw where he ended up, it grieved me." The Messenger of Allah ﷺ prayed well for him in response. Then, in the depth of the night, the Prophet ﷺ went out, and the people heard him calling into the night: "O Abū Jahl ibn Hishām, O ʿUtbah ibn Rabīʿah, O Shaybah ibn Rabīʿah, O Umayyah ibn Khalaf — have you found what your Lord promised you to be true? For I have found what my Lord promised me to be true." The people called out to him, "O Messenger of Allah, are you calling out to people who have become corpses?" He said, "By Allah, you do not hear what I say any better than they do, but they are simply unable to answer."
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 18
وَبِهِ قَالَ: حَدَّثَنِي عَلِيُّ بْنُ عَاصِمٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ، قَالَ: لَمَّا هُزِمَ الْمُشْرِكُونَ جَاءَ رَسُولُ اللَّهِ ﷺ، فَقَامَ، ثُمَّ أَمَرَ بِأَبِي جَهْلِ بْنِ هِشَامٍ فَسُحِبَ فَأُلْقِيَ فِي الْقَلِيبِ، ثُمَّ أَمَرَ بِعُتْبَةَ بْنِ رَبِيعَةَ فَسُحِبَ فَأُلْقِيَ فِي الْقَلِيبِ، ثُمَّ أَمَرَ بِشَيْبَةَ بْنِ رَبِيعَةَ فَسُحِبَ فَأُلْقِيَ فِي الْقَلِيبِ، ثُمَّ أَمَرَ بِأُمَيَّةَ بْنِ خَلَفٍ فَسُحِبَ فَأُلْقِيَ فِي الْقَلِيبِ. وَأَبُو حُذَيْفَةَ بْنُ عُتْبَةَ قَائِمٌ إِلَى جَانِبِ النَّبِيِّ ﷺ لَمْ يُفْطَنْ لَهُ، فَلَمَّا نَظَرَ إِلَى أَبِيهِ يُسْحَبُ إِلَى أَنْ أُلْقِيَ فِي الْقَلِيبِ، تَغَيَّرَ وَجْهُهُ، فَالْتَفَتَ إِلَيْهِ النَّبِيُّ ﷺ فَلَمَّا رَأَى قَدْ تَغَيَّرَ وَجْهُهُ، قَالَ: «يَا أَبَا حُذَيْفَةَ، كَأَنَّكَ سَاءَكَ مَا صَنَعْنَا بِمُتَّبِعَةَ»؟ قَالَ: مَا لِي يَا رَسُولَ اللَّهِ، إِنِّي لَا أَشُكُّ فِي اللَّهِ وَرَسُولِهِ، وَلَكِنِّي كُنْتُ أَعْرِفُ مِنْ عُتْبَةَ حِلْمًا وَعَقْلًا وَشَرَفًا، فَكُنْتُ أَرْجُو أَنْ يَهْدِيَهُ اللَّهُ عَزَّ وَجَلَّ إِلَى الْإِسْلَامِ، فَلَمَّا رَأَيْتُ مَصْرَعَهُ حَيْثُ وَقَعَ، أَحْزَنَنِي ذَلِكَ. فَدَعَا لَهُ رَسُولُ اللَّهِ ﷺ بِخَيْرٍ. فَلَمَّا كَانَ فِي جَوْفِ اللَّيْلِ خَرَجَ النَّبِيُّ ﷺ فَسَمِعَهُ النَّاسُ وَهُوَ يُنَادِي فِي جَوْفِ اللَّيْلِ: يَا أَبَا جَهْلِ بْنَ هِشَامٍ، وَيَا عُتْبَةَ بْنَ رَبِيعَةَ، وَيَا شَيْبَةَ بْنَ رَبِيعَةَ، وَيَا أُمَيَّةَ بْنَ خَلَفٍ، أَوَجَدْتُمْ مَا وَعَدَكُمْ رَبُّكُمْ حَقًّا؟ فَإِنِّي وَجَدْتُ مَا وَعَدَنِي رَبِّي حَقًّا. فَنَادَاهُ النَّاسُ: يَا رَسُولَ اللَّهِ، أَتُنَادِي أَقْوَامًا قَدْ جَيَّفُوا؟ فَقَالَ: «وَاللَّهِ مَا أَنْتُمْ بِأَسْمَعَ لِمَا أَقُولُ مِنْهُمْ وَلَكِنَّهُمْ لَا يَسْتَطِيعُونَ أَنْ يُجِيبُوا».
| Grade: | The isnād is weak because of ʿAlī ibn ʿĀṣim, but the report is well corroborated and ṣaḥīḥ through Anas ibn Mālik's narration via other, sound chains in al-Bukhārī and Muslim |
Chain: ʿAbd ibn Ḥumayd → ʿAlī ibn ʿĀṣim → Ḥumayd [al-Ṭawīl] → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) ʿAlī ibn ʿĀṣim: weak, given to error; covered previously under ḥadīth 11 of these thulāthiyyāt. (2) Ḥumayd [ibn Abī Ḥumayd al-Ṭawīl]: covered previously under ḥadīth 10 of Thulāthiyyāt al-Bukhārī. (3) Anas ibn Mālik (may Allah be pleased with him): the eminent Companion, covered previously.
Takhrīj: In al-Muntakhab min al-Musnad (no. 1209); weak because of ʿAlī ibn ʿĀṣim. Ibn Isḥāq related the same account in al-Sīrah (2/205) as a balāgh (without a connected chain), and al-Albānī noted it as weak in his Takhrīj Fiqh al-Sīrah of al-Ghazālī (p. 243). The closing scene, however — the Prophet ﷺ addressing the slain at the well of Badr — is well known and ṣaḥīḥ through the narrations of al-Bukhārī and Muslim (2875) from Anas ibn Mālik.
Rijāl: (1) ʿAlī ibn ʿĀṣim: weak, given to error; covered previously under ḥadīth 11 of these thulāthiyyāt. (2) Ḥumayd [ibn Abī Ḥumayd al-Ṭawīl]: covered previously under ḥadīth 10 of Thulāthiyyāt al-Bukhārī. (3) Anas ibn Mālik (may Allah be pleased with him): the eminent Companion, covered previously.
Takhrīj: In al-Muntakhab min al-Musnad (no. 1209); weak because of ʿAlī ibn ʿĀṣim. Ibn Isḥāq related the same account in al-Sīrah (2/205) as a balāgh (without a connected chain), and al-Albānī noted it as weak in his Takhrīj Fiqh al-Sīrah of al-Ghazālī (p. 243). The closing scene, however — the Prophet ﷺ addressing the slain at the well of Badr — is well known and ṣaḥīḥ through the narrations of al-Bukhārī and Muslim (2875) from Anas ibn Mālik.
| Arabic/English book reference | : Book 1, Hadith 18 |
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Anas [ibn Mālik] (may Allah be pleased with him) reported:
The Prophet ﷺ would pray Ẓuhr when the sun had passed its zenith; he would pray ʿAṣr while the sun was still bright and clear; he would pray Maghrib as soon as it set; he would delay ʿIshāʾ, saying, "Be watchful and do not sleep [before it]"; and he would pray Fajr when the light had spread across the sky.
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 19
وَبِهِ قَالَ: أَخْبَرَنَا جَعْفَرُ بْنُ عَوْنٍ، أَنَا مُسْلِمٌ الْأَعْوَرُ، عَنْ أَنَسٍ، قَالَ: كَانَ النَّبِيُّ ﷺ يُصَلِّي الظُّهْرَ حِينَ تَزُولُ الشَّمْسُ، وَيُصَلِّي الْعَصْرَ وَالشَّمْسُ بَيْضَاءُ نَقِيَّةٌ، وَيُصَلِّي الْمَغْرِبَ حِينَ تَغْرُبُ، وَيُمْسِي بِالْعِشَاءِ، وَيَقُولُ: «احْتَرِسُوا فَلَا تَنَامُوا» . وَيُصَلِّي الْفَجْرَ حِينَ يَغْشَى النُّورُ السَّمَاءَ.
| Grade: | Weak through this isnād because of Muslim al-Aʿwar, but the substance of the prayer-time schedule is corroborated and ṣaḥīḥ through Anas's well-known narration via Shuʿbah |
Chain: ʿAbd ibn Ḥumayd → Jaʿfar ibn ʿAwn → Muslim al-Aʿwar → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: Muslim al-Aʿwar: his name is Muslim ibn Kaysān al-Mulāʾī, Abū ʿAbdullāh; ḍaʿīf — al-Ḥāfiẓ [Ibn Ḥajar] said he was overly lenient in narrating, al-Bukhārī said "they spoke about him," and Ibn Maʿīn, Abū Dāwūd, and al-Nasāʾī graded him worthless / discarded. (Taqrīb al-Tahdhīb, 336; al-Kāshif, 3/142.)
Takhrīj: In al-Muntakhab (no. 1228, abridged at no. 1229); the substance is corroborated ṣaḥīḥ by al-Nasāʾī (1/273) and Aḥmad (3/129, 169) via Shuʿbah from Anas's client Thābit Abū Ṣadaqah, from Anas ibn Mālik, describing the same prayer-time schedule. Abū Ṣadaqah is graded "maqbūl" by al-Ḥāfiẓ (Taqrīb, 50), and his report is judged reliable when supported by Shuʿbah's narration.
Rijāl: Muslim al-Aʿwar: his name is Muslim ibn Kaysān al-Mulāʾī, Abū ʿAbdullāh; ḍaʿīf — al-Ḥāfiẓ [Ibn Ḥajar] said he was overly lenient in narrating, al-Bukhārī said "they spoke about him," and Ibn Maʿīn, Abū Dāwūd, and al-Nasāʾī graded him worthless / discarded. (Taqrīb al-Tahdhīb, 336; al-Kāshif, 3/142.)
Takhrīj: In al-Muntakhab (no. 1228, abridged at no. 1229); the substance is corroborated ṣaḥīḥ by al-Nasāʾī (1/273) and Aḥmad (3/129, 169) via Shuʿbah from Anas's client Thābit Abū Ṣadaqah, from Anas ibn Mālik, describing the same prayer-time schedule. Abū Ṣadaqah is graded "maqbūl" by al-Ḥāfiẓ (Taqrīb, 50), and his report is judged reliable when supported by Shuʿbah's narration.
| Arabic/English book reference | : Book 1, Hadith 19 |
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Anas ibn Mālik (may Allah be pleased with him) reported that ʿAbd al-Raḥmān ibn ʿAwf (may Allah be pleased with him) emigrated to the Prophet ﷺ, who paired him in brotherhood with Saʿd ibn al-Rabīʿ. Saʿd said to him, "O ʿAbd al-Raḥmān, I am the wealthiest of the Anṣār — I will divide my wealth with you. I have two wives; I will divorce one of them, and when her waiting period ends you may marry her." ʿAbd al-Raḥmān said, "May Allah bless you in your family and your wealth, but just show me the way to the market." So they showed him, and he made a profit, and did not return that day until he had gained something of clarified butter and dried curd. He remained like this for some days; then the Prophet ﷺ passed by him and saw traces of yellow perfume on him, and said, "What is this?" He said, "I have married, O Messenger of Allah." He said, "Whom?" He said, "A woman of the Anṣār." He said, "What did you give as a dowry?" He said, "A date-stone's weight of gold, or thereabouts." He said, "Hold a wedding feast, even if with only one sheep."
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 20
وَبِهِ قَالَ: حَدَّثَنَا هَارُونُ بْنُ هَارُونَ، أَنَا حُمَيْدٌ الطَّوِيلُ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ هَاجَرَ إِلَى النَّبِيِّ ﷺ فَآخَى بَيْنَهُ وَبَيْنَ سَعْدِ بْنِ الرَّبِيعِ، فَقَالَ لَهُ: يَا عَبْدَ الرَّحْمَنِ، إِنِّي أَكْثَرُ الْأَنْصَارِ مَالًا، وَإِنِّي مُقَاسِمٌ مَالِي، وَلِي امْرَأَتَانِ، وَأَنَا مُطَلِّقٌ إِحْدَاهُمَا، فَإِذَا انْقَضَتْ عِدَّتُهَا فَتَزَوَّجْهَا. فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ: بَارَكَ اللَّهُ لَكَ فِي أَهْلِكَ وَمَالِكَ، وَلَكِنْ دُلَّنِي عَلَى السُّوقِ. فَدَلُّوهُ، فَرَبِحَ، فَلَمْ يَرْجِعْ يَوْمَئِذٍ حَتَّى أَصَابَ شَيْئًا مِنْ سَمْنٍ وَأَقِطٍ. فَمَكَثَ أَيَّامًا، ثُمَّ مَرَّ بِهِ النَّبِيُّ ﷺ فَرَأَى عَلَيْهِ وَضَرًا مِنْ صُفْرَةٍ، فَقَالَ لَهُ: «مَهْيَمْ»؟ قَالَ: تَزَوَّجْتُ يَا رَسُولَ اللَّهِ. قَالَ: «مَنْ»؟ قَالَ: امْرَأَةً مِنَ الْأَنْصَارِ. قَالَ: «مَا أَصْدَقْتَ»؟ قَالَ: نَوَاةً أَوْ وَزْنَ نَوَاةٍ مِنْ ذَهَبٍ. فَقَالَ: «أَوْلِمْ وَلَوْ بِشَاةٍ».
| Grade: | Weak/abridged through this particular isnād, but the ḥadīth is ṣaḥīḥ and very well established through al-Bukhārī's and Muslim's narrations of the same account |
Chain: ʿAbd ibn Ḥumayd → Hārūn ibn Hārūn → Ḥumayd al-Ṭawīl → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: Hārūn ibn Hārūn: majhūl al-ḥāl (his reliability is not established either way by the critics). (al-Jarḥ wa al-Taʿdīl.)
Takhrīj: In al-Muntakhab (no. 1388, abridged at no. 1365); related in full by al-Bukhārī and Muslim and others, and exhaustively documented by al-Albānī in Irwāʾ al-Ghalīl (6/343–344, no. 1923). Al-Bazzār also related a version in his Musnad (2/162) via al-Ḥajjāj ibn Arṭāt from Qatādah from Anas, though al-Bazzār himself noted this route as unusual, and al-Ḥajjāj is known for frequent error and tadlīs.
Rijāl: Hārūn ibn Hārūn: majhūl al-ḥāl (his reliability is not established either way by the critics). (al-Jarḥ wa al-Taʿdīl.)
Takhrīj: In al-Muntakhab (no. 1388, abridged at no. 1365); related in full by al-Bukhārī and Muslim and others, and exhaustively documented by al-Albānī in Irwāʾ al-Ghalīl (6/343–344, no. 1923). Al-Bazzār also related a version in his Musnad (2/162) via al-Ḥajjāj ibn Arṭāt from Qatādah from Anas, though al-Bazzār himself noted this route as unusual, and al-Ḥajjāj is known for frequent error and tadlīs.
| Arabic/English book reference | : Book 1, Hadith 20 |
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ʿAbdullāh ibn Abī Awfā (may Allah be pleased with him) reported:
When the Messenger of Allah ﷺ entered the morning, he would say: "We have entered the morning, and with us the dominion, majesty, greatness, and creation have entered the morning, and the night and day and all that dwells within them belong to Allah alone, with no partner. O Allah, make the beginning of this day righteousness, its middle success, and its end triumph, and I ask You for the good of this world and the good of the next."
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 21
وَبِهِ قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ بَكْرٍ السَّهْمِيُّ، ثَنَا فَائِدٌ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى، قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ إِذَا أَصْبَحَ قَالَ: «أَصْبَحْنَا وَأَصْبَحَ الْمُلْكُ وَالْكِبْرِيَاءُ وَالْعَظَمَةُ وَالْخَلْقُ وَاللَّيْلُ وَالنَّهَارُ وَمَا سَكَنَ فِيهِمَا لِلَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ، اللَّهُمَّ اجْعَلْ هَذَا النَّهَارَ أَوَّلَهُ صَلَاحًا وَأَوْسَطَهُ فَلَاحًا وَآخِرَهُ نَجَاحًا، وَأَسْأَلُكَ خَيْرَ الدُّنْيَا وَخَيْرَ الْآخِرَةِ».
| Grade: | Ḍaʿīf jiddan (severely weak) |
No corroborating route was found for this wording.
Chain: ʿAbd ibn Ḥumayd → ʿAbdullāh ibn Bakr al-Sahmī → Fāʾid Abū al-Warqāʾ → ʿAbdullāh ibn Abī Awfā (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: Fāʾid Abū al-Warqāʾ: matrūk (discarded); several critics accused him of fabrication. (Taqrīb al-Tahdhīb, 274.)
Takhrīj: In al-Muntakhab min al-Musnad (no. 529); isnād ḍaʿīf jiddan because of Fāʾid Abū al-Warqāʾ.
Chain: ʿAbd ibn Ḥumayd → ʿAbdullāh ibn Bakr al-Sahmī → Fāʾid Abū al-Warqāʾ → ʿAbdullāh ibn Abī Awfā (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: Fāʾid Abū al-Warqāʾ: matrūk (discarded); several critics accused him of fabrication. (Taqrīb al-Tahdhīb, 274.)
Takhrīj: In al-Muntakhab min al-Musnad (no. 529); isnād ḍaʿīf jiddan because of Fāʾid Abū al-Warqāʾ.
| Arabic/English book reference | : Book 1, Hadith 21 |
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ʿAbdullāh ibn Abī Awfā reported:
By Allah, we were sitting with the Messenger of Allah ﷺ when a Bedouin came and said, "O Messenger of Allah, desire and hunger have overwhelmed me." The Messenger of Allah ﷺ said, "Desire and hunger?" He said, "Just that." He said, "Then go and marry a woman who has no husband." So the Bedouin went into the palm groves of Banū al-Najjār, and found a young woman gathering [dates] into a basket. He said to her, "O woman with the basket, do you have a husband?" She said, "No." He said, "Then come with me, for the Messenger of Allah ﷺ has married you to me." So she went with him to her house and told her father what had happened; her father asked the Bedouin, "Is she your daughter, then, that you speak of?" and confirmed she had no husband, and said, "Then the Messenger of Allah ﷺ has indeed married her to you." The young woman and her father went to the Messenger of Allah ﷺ, who confirmed the matter and told the father to prepare her well and send her to the Bedouin's house, which he did, sending dates and milk along with her. The next day, the young woman told her father that the Bedouin had not approached her nor touched the food. Her father informed the Messenger of Allah ﷺ, who summoned the Bedouin and asked why he had not gone to his wife. The Bedouin replied that upon returning and finding her prepared, with the dates and milk, he felt obliged to spend the night differently until morning. The Messenger of Allah ﷺ said, "O Bedouin, go and be with your wife."
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 22
وَبِهِ قَالَ: حَدَّثَنَا عَبْدُ الرَّحِيمِ بْنُ هَارُونَ الْوَاسِطِيُّ الْغَسَّانِيُّ، ثَنَا فَائِدُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى، قَالَ: وَاللَّهِ إِنَّا لَجُلُوسٌ عِنْدَ رَسُولِ اللَّهِ ﷺ إِذْ جَاءَ أَعْرَابِيٌّ فَقَالَ: يَا رَسُولَ اللَّهِ، أَهْلَكَنِي الشَّبَقُ وَالْجُوعُ. فَقَالَ رَسُولُ اللَّهِ ﷺ: «الشَّبَقُ وَالْجُوعُ»؟ قَالَ: هُوَ ذَاكَ. قَالَ: «فَاذْهَبْ فَتَزَوَّجِ امْرَأَةً لَيْسَ لَهَا زَوْجٌ» . فَذَهَبَ الْأَعْرَابِيُّ فَدَخَلَ نَخْلَ بَنِي النَّجَّارِ، فَإِذَا جَارِيَةٌ تَخْتَرِفُ فِي زَنْبِيلٍ، فَقَالَ لَهَا: يَا ذَاتَ الزَّنْبِيلِ، أَلَكِ زَوْجٌ؟ قَالَتْ: لَا. قَالَ: فَانْزِلِي فَقَدْ زَوَّجَنِيكِ رَسُولُ اللَّهِ ﷺ. فَنَزَلَتْ، فَانْطَلَقَتْ مَعَهُ إِلَى مَنْزِلِهَا، فَقَالَتْ لِأَبِيهَا: إِنَّ هَذَا الْأَعْرَابِيَّ أَتَانَا وَأَنَا أَخْتَرِفُ فِي الزَّنْبِيلِ فَسَأَلَنِي هَلْ لِي زَوْجٌ؟ فَقُلْتُ: لَا. فَقَالَ: انْزِلِي فَقَدْ زَوَّجَنِيكِ رَسُولُ اللَّهِ ﷺ. فَقَالَ لَهُ أَبُوهَا: مَا ذَاتُ الزَّنْبِيلِ مِنْكَ؟ قَالَ: ابْنَتِي. قَالَ: أَلَهَا زَوْجٌ؟ قَالَ: لَا. قَالَ: فَقَدْ زَوَّجَنِيكَهَا رَسُولُ اللَّهِ ﷺ. فَانْطَلَقَتِ الْجَارِيَةُ وَأَبُوهَا إِلَى رَسُولِ اللَّهِ ﷺ فَأَخْبَرَاهُ، فَقَالَ رَسُولُ اللَّهِ ﷺ: «أَلَهَا زَوْجٌ»؟ قَالَ: لَا. قَالَ: «اذْهَبْ فَأَحْسِنْ جَهَازَهَا ثُمَّ ابْعَثْ بِهَا إِلَيْهِ» . فَجَهَّزَ أَبُوهَا ابْنَتَهُ وَأَحْسَنَ الْقِيَامَ عَلَيْهَا، ثُمَّ بَعَثَ مَعَهَا بِتَمْرٍ وَلَبَنٍ، فَجَاءَتْ بِهِ إِلَى بَيْتِ الْأَعْرَابِيِّ، وَانْصَرَفَ أَبُوهَا إِلَى بَيْتِهِ. فَلَمَّا كَانَ الْغَدُ غَدَا الْأَعْرَابِيُّ إِلَى رَسُولِ اللَّهِ ﷺ، فَقَالَتِ الْجَارِيَةُ لِأَبِيهَا: وَاللَّهِ مَا قَرِبَنَا وَلَا قَرِبَ تَمْرَنَا وَلَا لَبَنَنَا. فَانْطَلَقَ أَبُوهَا إِلَى رَسُولِ اللَّهِ ﷺ فَأَخْبَرَهُ، فَدَعَا رَسُولُ اللَّهِ ﷺ الْأَعْرَابِيَّ، فَقَالَ: «يَا أَعْرَابِيُّ، مَا مَنَعَكَ أَنْ تُلِمَّ بِأَهْلِكَ»؟ قَالَ: يَا رَسُولَ اللَّهِ، انْصَرَفْتُ مِنْ عِنْدِكَ فَدَخَلْتُ الْمَنْزِلَ، فَإِذَا جَارِيَةٌ مُصَنَّعَةٌ وَرَأَيْتُ تَمْرًا وَلَبَنًا، فَكَانَ يَجِبُ عَلَيَّ أَنْ أُحَيِّيَ إِلَى الصُّبْحِ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: «يَا أَعْرَابِيُّ، اذْهَبْ فَأَلِمَّ بِأَهْلِكَ».
| Grade: | Ḍaʿīf jiddan — bal mawḍūʿ (severely weak, indeed judged fabricated) |
The muḥaqqiq notes it was included by Ibn al-Jawzī in al-Mawḍūʿāt.
Chain: ʿAbd ibn Ḥumayd → ʿAbd al-Raḥīm ibn Hārūn al-Wāsiṭī al-Ghassānī → Fāʾid ibn ʿAbd al-Raḥmān → ʿAbdullāh ibn Abī Awfā (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) Fāʾid ibn ʿAbd al-Raḥmān Abū al-Warqāʾ: matrūk; Aḥmad and al-Nasāʾī, Ibn Maʿīn ("not thiqa"), and Abū Ḥātim al-Rāzī ("his ḥadīth is discarded, not to be written down") all condemned him. (2) ʿAbd al-Raḥīm ibn Hārūn: al-Dāraquṭnī said, "matrūk al-ḥadīth, accused of fabrication (mukadhdhab)."
Takhrīj: In al-Muntakhab min al-Musnad (no. 531); also related by Ibn al-Jawzī in al-Mawḍūʿāt (2/256), who said, "This ḥadīth is not sound; it has two defects — Fāʾid Abū al-Warqāʾ, who is matrūk, and ʿAbd al-Raḥīm ibn Hārūn, in whom the defect chiefly lies."
Chain: ʿAbd ibn Ḥumayd → ʿAbd al-Raḥīm ibn Hārūn al-Wāsiṭī al-Ghassānī → Fāʾid ibn ʿAbd al-Raḥmān → ʿAbdullāh ibn Abī Awfā (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) Fāʾid ibn ʿAbd al-Raḥmān Abū al-Warqāʾ: matrūk; Aḥmad and al-Nasāʾī, Ibn Maʿīn ("not thiqa"), and Abū Ḥātim al-Rāzī ("his ḥadīth is discarded, not to be written down") all condemned him. (2) ʿAbd al-Raḥīm ibn Hārūn: al-Dāraquṭnī said, "matrūk al-ḥadīth, accused of fabrication (mukadhdhab)."
Takhrīj: In al-Muntakhab min al-Musnad (no. 531); also related by Ibn al-Jawzī in al-Mawḍūʿāt (2/256), who said, "This ḥadīth is not sound; it has two defects — Fāʾid Abū al-Warqāʾ, who is matrūk, and ʿAbd al-Raḥīm ibn Hārūn, in whom the defect chiefly lies."
| Arabic/English book reference | : Book 1, Hadith 22 |
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ʿAbdullāh ibn Abī Awfā reported:
There was a paralyzed man in Madinah who said to his family, "Set me on the path the Messenger of Allah ﷺ takes to his mosque." Whenever the Messenger of Allah ﷺ came that way to the mosque, he would greet the paralyzed man. When the man's family came to bring him back home, he said, "No, by Allah, I will not leave this spot as long as the Messenger of Allah ﷺ lives, until a shelter is built for me." So they built him a shelter, and whenever the Messenger of Allah ﷺ passed to the mosque, he would enter it and greet him. One day, while we were with the Messenger of Allah ﷺ, someone came and informed him that the paralyzed man had died. The Messenger of Allah ﷺ rose, and we rose with him, and as he approached the shelter he told his Companions, "Let no one approach the shelter but me." He drew near and found Gabriel (peace be upon him) seated at the man's head. Gabriel said, "O Messenger of Allah, had you not come to him, we would have taken care of him ourselves, but since you have come, you have the greater right to him." So the Messenger of Allah ﷺ went to him, washed him with his own hand, shrouded him, prayed over him, and placed him in his grave.
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 23
وَبِهِ قَالَ: حَدَّثَنَا أَبُو جَابِرٍ، أَخْبَرَنَا فَائِدٌ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى، قَالَ: كَانَ بِالْمَدِينَةِ مُقْعَدٌ، فَقَالَ لِأَهْلِهِ: ضَعُونِي عَلَى طَرِيقِ رَسُولِ اللَّهِ ﷺ إِلَى مَسْجِدِهِ. وَكَانَ رَسُولُ اللَّهِ ﷺ إِذَا اخْتَلَفَ إِلَى الْمَسْجِدِ يُسَلِّمُ عَلَى الْمُقْعَدِ، فَجَاءَ أَهْلُ الْمُقْعَدِ لِيَرُدُّوهُ إِلَى أَهْلِهِ، فَقَالَ: لَا وَاللَّهِ لَا أَبْرَحُ هَذَا الْمَكَانَ مَا عَاشَ رَسُولُ اللَّهِ ﷺ حَتَّى يُبْنَى لِي خُصٌّ. فَبَنَوْا لَهُ خُصًّا، فَكَانَ الْمُقْعَدُ فِيهِ، فَلَمَّا مَرَّ رَسُولُ اللَّهِ ﷺ إِلَى الْمَسْجِدِ دَخَلَ الْخُصَّ وَسَلَّمَ عَلَى الْمُقْعَدِ. فَبَيْنَمَا نَحْنُ مَعَ رَسُولِ اللَّهِ ﷺ إِذْ أَتَاهُ آتٍ فَنُعِيَ لَهُ الْمُقْعَدُ، فَنَهَضَ رَسُولُ اللَّهِ ﷺ وَنَهَضْنَا مَعَهُ حَتَّى إِذَا دَنَا مِنَ الْخُصِّ قَالَ لِأَصْحَابِهِ: «لَا يَقْرَبَنَّ الْخُصَّ أَحَدٌ غَيْرِي» . فَدَنَا مِنَ الْخُصِّ، فَإِذَا جِبْرِيلُ عَلَيْهِ السَّلَامُ قَاعِدٌ عِنْدَ رَأْسِ الْمُقْعَدِ، فَقَالَ جِبْرِيلُ: يَا رَسُولَ اللَّهِ، أَمَا وَاللَّهِ لَوْ أَنَّكَ لَمْ تَأْتِنَاهُ لَكَفَيْنَاكَ أَمْرَهُ، فَأَمَّا إِذْ جِئْتَ بِهِ فَأَنْتَ أَوْلَى بِهِ. فَقَامَ إِلَيْهِ رَسُولُ اللَّهِ ﷺ فَغَسَّلَهُ بِيَدِهِ وَكَفَّنَهُ وَصَلَّى عَلَيْهِ وَأَدْخَلَهُ الْقَبْرَ.
| Grade: | Ḍaʿīf jiddan |
No corroborating route was found for this wording.
Chain: ʿAbd ibn Ḥumayd → Abū Jābir → Fāʾid [Abū al-Warqāʾ] → ʿAbdullāh ibn Abī Awfā (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) Abū Jābir: his name is ʿAbd al-Malik ibn ʿAbdullāh al-Azdī; ḍaʿīf. (2) Fāʾid Abū al-Warqāʾ: matrūk, as above.
Takhrīj: In al-Muntakhab min al-Musnad (no. 532); isnād ḍaʿīf jiddan because of Fāʾid Abū al-Warqāʾ (and Abū Jābir).
Chain: ʿAbd ibn Ḥumayd → Abū Jābir → Fāʾid [Abū al-Warqāʾ] → ʿAbdullāh ibn Abī Awfā (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) Abū Jābir: his name is ʿAbd al-Malik ibn ʿAbdullāh al-Azdī; ḍaʿīf. (2) Fāʾid Abū al-Warqāʾ: matrūk, as above.
Takhrīj: In al-Muntakhab min al-Musnad (no. 532); isnād ḍaʿīf jiddan because of Fāʾid Abū al-Warqāʾ (and Abū Jābir).
| Arabic/English book reference | : Book 1, Hadith 23 |
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Abū Saʿīd al-Khudrī (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said:
"I went out for the Fajr prayer, and a devil met me at the mosque's entrance and pressed against me until I could feel the touch of his hair. I seized him, and could feel the coldness of his tongue on my hand. Had it not been for the supplication of my brother Solomon, he would have woken up slain, for you all to see."
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 24
وَبِهِ قَالَ: أَخْبَرَنِي عَلِيُّ بْنُ عَاصِمٍ، ثَنَا أَبُو هَارُونَ الْعَبْدِيُّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «خَرَجْتُ لِصَلَاةِ الصُّبْحِ فَلَقِيَنِي شَيْطَانٌ سُدَّةَ الْمَسْجِدِ، فَزَحَمَنِي حَتَّى إِنِّي لَأَجِدُ مَسَّ شَعْرِهِ، فَاسْتَمْسَكْتُ بِهِ حَتَّى إِنِّي لَأَجِدُ بَرْدَ لِسَانِهِ عَلَى يَدِي، فَلَوْلَا دَعْوَةُ أَخِي سُلَيْمَانَ لَأَصْبَحَ مَقْتُولًا تَنْظُرُونَ إِلَيْهِ».
| Grade: | Ḍaʿīf jiddan |
No corroborating route was found for this specific narrative.
Chain: ʿAbd ibn Ḥumayd → ʿAlī ibn ʿĀṣim → Abū Hārūn al-ʿAbdī → Abū Saʿīd al-Khudrī (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) ʿAlī ibn ʿĀṣim: his name in full is ʿAlī ibn ʿĀṣim ibn Ṣuhayb al-Wāsiṭī; ṣadūq, yukhṭiʾ wa yuṣirr (truthful, but errs and persists in error). (Taqrīb al-Tahdhīb, 247.) (2) Abū Hārūn al-ʿAbdī: his name is ʿAmmārah ibn Juwayn; matrūk, and some accused him of fabrication. (Taqrīb al-Tahdhīb, 336.)
Takhrīj: Isnād ḍaʿīf jiddan on account of Abū Hārūn al-ʿAbdī.
Chain: ʿAbd ibn Ḥumayd → ʿAlī ibn ʿĀṣim → Abū Hārūn al-ʿAbdī → Abū Saʿīd al-Khudrī (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) ʿAlī ibn ʿĀṣim: his name in full is ʿAlī ibn ʿĀṣim ibn Ṣuhayb al-Wāsiṭī; ṣadūq, yukhṭiʾ wa yuṣirr (truthful, but errs and persists in error). (Taqrīb al-Tahdhīb, 247.) (2) Abū Hārūn al-ʿAbdī: his name is ʿAmmārah ibn Juwayn; matrūk, and some accused him of fabrication. (Taqrīb al-Tahdhīb, 336.)
Takhrīj: Isnād ḍaʿīf jiddan on account of Abū Hārūn al-ʿAbdī.
| Arabic/English book reference | : Book 1, Hadith 24 |
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Anas [ibn Mālik] (may Allah be pleased with him) reported:
On the day of Khaybar and the day of [the expedition against] al-Naḍīr, the Prophet ﷺ was riding a donkey with a saddle, led with a rope of palm fiber.
Reference:
Thulāthiyyāt ʿAbd ibn Ḥumayd al-Kashshī 25
وَبِهِ قَالَ: أَخْبَرَنَا جَعْفَرُ بْنُ عَوْنٍ، قَالَ: أَخْبَرَنَا مُسْلِمٌ الْأَعْوَرُ، عَنْ أَنَسٍ، قَالَ: كَانَ النَّبِيُّ ﷺ يَوْمَ خَيْبَرَ وَيَوْمَ النَّضِيرِ عَلَى حِمَارٍ عَلَيْهِ إِكَافٌ مَخْطُومٌ بِحَبْلٍ مِنْ لِيفٍ.
| Grade: | Ḍaʿīf jiddan |
Al-Haythamī notes that would-be corroborating routes for related reports are themselves weak, so no genuine rescue is available here.
Chain: ʿAbd ibn Ḥumayd → Jaʿfar ibn ʿAwn → Muslim al-Aʿwar → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: Muslim al-Aʿwar: his name is Muslim ibn Kaysān al-Mulāʾī, Abū ʿAbdullāh; ḍaʿīf — al-Bukhārī said "they spoke about him," and Ibn Maʿīn, Abū Dāwūd, and al-Nasāʾī graded him worthless / discarded. (Taqrīb al-Tahdhīb, 336.)
Takhrīj: Isnād ḍaʿīf jiddan because of Muslim al-Aʿwar.
Chain: ʿAbd ibn Ḥumayd → Jaʿfar ibn ʿAwn → Muslim al-Aʿwar → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: Muslim al-Aʿwar: his name is Muslim ibn Kaysān al-Mulāʾī, Abū ʿAbdullāh; ḍaʿīf — al-Bukhārī said "they spoke about him," and Ibn Maʿīn, Abū Dāwūd, and al-Nasāʾī graded him worthless / discarded. (Taqrīb al-Tahdhīb, 336.)
Takhrīj: Isnād ḍaʿīf jiddan because of Muslim al-Aʿwar.
| Arabic/English book reference | : Book 1, Hadith 25 |
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