(1) k, ʿ: “fa-inna al-rayhān (for the fragrant herb).” (2) Transmitted by al-Tirmidhī in al-Shamā’il (221) and al-Jāmiʿ (2791), Abū Dāwūd in al-Marāsīl (501), al-Hārith ibn Abī Usāma in his Musnad (591, Bughyat al-Bāhith), and al-ʿUqaylī in al-Duʿafā’ (3:520). Al-Tirmidhī said in al-Shamā’il: “We know of no hadith narrated by Hanān [the narrator from Abū ʿUthmān] other than this one.” In al-Jāmiʿ he said: “This is a gharīb hadith; we know it only through this route, and we know Hanān only through this hadith.” (3) k, ʿ: “wa-kānat (and there was).” (4) A blended perfume. (5) Transmitted by Ibn Saʿd in al-Tabaqāt (1:343), Abū Dāwūd (4162), al-Tirmidhī in al-Shamā’il (216), Abū Yaʿlā in his Muʿjam (141), al-Bazzār (13:492), Abū al-Shaykh in Akhlāq al-Nabī (p. 98), and al-Diyā’ al-Maqdisī (7:229), all through routes from ʿAbd Allāh ibn al-Mukhtār, from Mūsā ibn Anas, from Anas ibn Mālik. Al-Dāraqutnī said in al-Afrād wa-al-Gharā’ib (1260, al-Atrāf): “ʿAbd Allāh ibn al-Mukhtār alone transmitted it.” Ibn al-Mukhtār is acceptable, as al-Hāfiz stated, and Muslim included his narrations as corroborating reports. (6) This is supported by the Prophet’s statement, peace and blessings be upon him, in the hadith of Abū Saʿīd in Sahīh Muslim (2252): “Musk is the finest perfume.” (7) Transmitted by Ahmad (12546), al-Tabarānī (1:254), and al-Bayhaqī in Shuʿab al-Īmān (5673), through Sulaymān ibn Kathīr (Abū Dāwūd), from ʿAbd al-Hamīd (ibn Qudāma), from Anas. The editors of al-Musnad mistakenly identified ʿAbd al-Hamīd as Ibn al-Mundhir ibn al-Jārūd al-ʿAbdī, a trustworthy narrator. This is an error, as shown by al-Bukhārī’s statement in the entry on ʿAbd al-Hamīd ibn Qudāma in al-Tārīkh al-Kabīr (6:49): “Sulaymān ibn Kathīr heard reports from him.” Al-ʿUqaylī also transmitted the following statement from al-Bukhārī, with his chain of transmission to him, in al-Duʿafā’ (3:520): “ʿAbd al-Hamīd ibn Qudāma narrates from Anas concerning al-fāghiya (fragrant blossoms); his narration is uncorroborated.” See also Mīzān al-Iʿtidāl (2:542) and Lisān al-Mīzān (5:73–74). Al-Hāfiz did not include him in Taʿjīl al-Manfaʿa, although he meets its criteria for inclusion. Al-Albānī graded the hadith weak in al-Daʿīfa (1757).