and he added: “This ḥadith was rejected by Yaḥyā ibn Maʿīn, Aḥmad, and others, for it is transmitted by ʿAmr ibn Khālid al-Wāsiṭī, who is a liar. Al-Dāraqutnī and al-Bayhaqī also related it through two chains even weaker than his. Al-Nawawī said, ‘The ḥadith-experts are unanimous that this report is weak.’ Al-Shāfiʿī remarked, ‘Had I known its chain to be sound I would have acted upon it, but in this matter I seek Allah’s guidance.’”

Ibn Abī Ḥātim cites his father in al-ʿIlal as saying, “This ḥadith is fabricated; it has no basis.”

Third: the narration from Abū Umāmah. Al-Ṭabarānī recorded it in al-Muʿjam al-Kabīr 8 / 154 / 7597 with his chain, and al-Zaylaʿī reproduced it in Naṣb al-Rāyah 1 / 186. In its chain are Isḥāq ibn Dāwūd al-Ṣawwāf, a teacher of al-Ṭabarānī for whom I could find no biography, and Ḥafṣ ibn ʿUmar—namely al-ʿAdanī—about whom al-Nasāʾī said, “He is not trustworthy.”

Fourth: the report from Ibn ʿUmar stating that the Prophet ﷺ used to wipe over splints. Al-Dāraqutnī collected it and said, “Abū ʿImārah—i.e., Muḥammad ibn Aḥmad ibn al-Mahdī—one of its narrators, is extremely weak, and this ḥadith is not sound when traced back to the Prophet.”

Al-Bayhaqī also recorded it (1 / 228) as a mawqūf report from Ibn ʿUmar with an authentic chain, after which he commented, “The report from Ibn ʿUmar is sound.”

After citing the second ḥadith through its primary route and alluding to its other routes—declaring them all weak—al-Bayhaqī concluded: “Nothing in this chapter is established. The soundest narration here is the ḥadith of ʿAṭāʾ ibn Abī Rabāḥ mentioned earlier (that is, the ḥadith of Jābir), yet it is not strong; what we really possess are the rulings of the jurists among the Successors.”