Chain: Isḥāq ibn Rāhawayh → Bishr ibn al-Mufaḍḍal ibn Lāḥiq → Khālid ibn Dhakwān → al-Rubayyiʿ bint Muʿawwidh ibn ʿAfrāʾ (may Allah be pleased with her) → the Prophet ﷺ.
Rijāl: (1) Bishr ibn al-Mufaḍḍal: Thiqa, thabt, and devoted to worship. Ibn Ḥajar described him as “reliable, precise, and devout,” while al-Dhahabī described him as a ḥujjah. (Taqrīb al-Tahdhīb, 1/171.) (2) Khālid ibn Dhakwān: Ibn Maʿīn declared him thiqa; Ibn Ḥajar classified him as ṣadūq. (Tahdhīb al-Kamāl, 8/60; Taqrīb al-Tahdhīb, 1/285.) (3) Al-Rubayyiʿ bint Muʿawwidh: A female Companion.
Takhrīj: Isḥāq ibn Rāhawayh, al-Musnad (2261); al-Bukhārī, al-Jihād wa-l-Siyar, chapter on women returning the wounded and the slain (2883), and al-Ṭibb, chapter on a man treating a woman and a woman treating a man (5679); Aḥmad (27017); and al-Nasāʾī, al-Sunan al-Kubrā (8830). Al-Bukhārī also transmits a closely related wording at no. 2882.

Chain: Isḥāq ibn Rāhawayh → Bishr ibn al-Mufaḍḍal → Khālid ibn Dhakwān → al-Rubayyiʿ bint Muʿawwidh ibn ʿAfrāʾ (may Allah be pleased with her) → the Prophet ﷺ.
Rijāl: For Bishr ibn al-Mufaḍḍal and Khālid ibn Dhakwān, see footnote 1. Al-Rubayyiʿ is a female Companion.
Takhrīj: Isḥāq ibn Rāhawayh, al-Musnad (2262); al-Bukhārī, al-Ṣawm, chapter on children fasting (1960); and Muslim, al-Ṣiyām, chapter on the fast of ʿĀshūrāʾ (1136). Muslim transmits the report through Bishr ibn al-Mufaḍḍal from Khālid ibn Dhakwān, with an extended conclusion describing how the Companions encouraged their young children to fast.

Chain: Isḥāq ibn Rāhawayh → Sufyān ibn ʿUyaynah → Ziyād ibn ʿIlāqah → Usāmah ibn Sharīk (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) Sufyān here is Ibn ʿUyaynah. He was an imām, ḥāfiẓ, jurist, and authoritative proof. Ibn Ḥajar described him as “thiqa, ḥāfiẓ, a jurist, an imām, and a ḥujjah,” while noting that his memory changed slightly near the end of his life and that he sometimes practiced tadlīs, though from reliable narrators. (Taqrīb al-Tahdhīb, no. 2451.) (2) Ziyād ibn ʿIlāqah: Thiqa. Ibn Maʿīn, al-Nasāʾī, al-ʿIjlī, and Yaʿqūb ibn Sufyān all declared him reliable. (3) Usāmah ibn Sharīk: Companion.
Takhrīj: Isḥāq ibn Rāhawayh, al-Musnad (2348); Abū Dāwūd, al-Ṭibb (3855); al-Tirmidhī, al-Ṭibb (2038), who graded the treatment portion ḥasan ṣaḥīḥ; al-Nasāʾī, al-Sunan al-Kubrā (7554); Ibn Mājah, al-Ṭibb (3436); and Aḥmad (18454). Al-Nawawī classified its isnād as ṣaḥīḥ, and Ibn ʿAbd al-Barr also authenticated the report.
Variant note: The recension of Musnad Isḥāq reads “except death” (إِلَّا الْمَوْتَ). The more widespread wording in the Sunan collections reads “except old age” (إِلَّا الْهَرَمَ), while “death” is also established as a transmitted variant. The wording “he unjustly violated his brother’s honor” translates Isḥāq’s reading, اقْتَرَضَ مِنْ عِرْضِ أَخِيهِ; other routes contain variants such as اقْتَرَفَ رَجُلًا مُسْلِمًا.

Chain: Isḥāq ibn Rāhawayh → Wakīʿ ibn al-Jarrāḥ → Maʿrūf ibn Kharrabūdh al-Makkī → Abū al-Ṭufayl ʿĀmir ibn Wāthilah (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: (1) Wakīʿ ibn al-Jarrāḥ: Thiqa, ḥāfiẓ, and devoted to worship. Ibn Ḥajar described him as “reliable, a master memorizer, and devout,” while al-Dhahabī counted him among the eminent authorities. (Taqrīb al-Tahdhīb, 1/1037.) (2) Maʿrūf ibn Kharrabūdh al-Makkī: Ibn Ḥajar classified him as ṣadūq who occasionally erred and described him as a learned authority on historical reports. Ibn Maʿīn weakened him, while other critics strengthened him; Abū Ḥātim stated that his reports may be recorded and considered. His narration here is accepted because the report is recorded through him in Ṣaḥīḥ Muslim and is corroborated by other authentic accounts. (3) Abū al-Ṭufayl ʿĀmir ibn Wāthilah: Companion and generally recognized as the last surviving Companion.
Takhrīj: Isḥāq ibn Rāhawayh, al-Musnad (939); Muslim, al-Ḥajj, chapter permitting circumambulation while mounted and touching the Corner with a staff (1275); Abū Dāwūd (1879); and Ibn Mājah (2949). Muslim’s version adds that the Prophet ﷺ kissed the hooked staff after touching the Corner with it. The act of performing ṭawāf while mounted and touching the Corner with a hooked staff is also corroborated by the report of Ibn ʿAbbās in al-Bukhārī (1607) and Muslim (1272).

The particular isnād is ḍaʿīf according to the stricter method of ḥadīth criticism because of the muʿanʿan transmission of Abū al-Zubayr from Jābir; however, its intended legal meaning is ṣaḥīḥ. Classifying it as ḥasan li-ghayrihi is defensible with respect to the operative meaning of not attending the masjid after consuming garlic, but should not be understood as establishing every expression in this wording through multiple independent routes
Chain: Isḥāq ibn Rāhawayh → Sufyān ibn ʿUyaynah → Abū al-Zubayr Muḥammad ibn Muslim ibn Tadrus → Jābir ibn ʿAbd Allāh (may Allah be pleased with him and his father) → the Prophet ﷺ, implicitly through Jābir’s statement concerning what “we were prohibited” from doing.
Rijāl: (1) Sufyān ibn ʿUyaynah: See footnote 4. (2) Abū al-Zubayr Muḥammad ibn Muslim ibn Tadrus: Ibn Ḥajar classified him as ṣadūq but stated that he practiced tadlīs. The majority regarded him as fundamentally reliable, but a number of critics declined to accept his reports from Jābir when he narrated merely with ʿan and did not expressly state that he had heard the report. The present chain contains precisely such an ʿanʿanah. (3) Jābir ibn ʿAbd Allāh: Companion.
Takhrīj: The precise wording appears in Isḥāq ibn Rāhawayh, al-Musnad (936). Its operative meaning is corroborated by the authentic reports of Jābir recorded by al-Bukhārī (855) and Muslim (564): whoever eats garlic or onions is instructed to remain away from the mosque because people and angels are disturbed by their odor. Reports concerning leeks convey the same ruling.
Translation note: The Arabic statement فَنُهِينَا عَنْهُ is elliptical and literally means, “and we were prohibited from it/on its account.” The bracketed phrase in the translation is an explanatory clarification and from the established narrations of Jābir; it is not presented as an unexpressed portion of the Arabic text. The historical statement that garlic was unavailable in their land is peculiar to this route and is not independently established by the cited corroborating reports.