عَبْدِ بْنِ حُمَيْدٍ الْكَشِّيِّ
1
`Abd ibn Humayd al-Kashshi
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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