(1) No. (424); he graded it hasan gharīb (good, singular in transmission). Both abridged and longer versions were also reported by Ahmad (650, 1375, and elsewhere), al-Tirmidhī (598, 599), al-Nasā’ī in al-Mujtabā (The Selected Collection) (874) and al-Kubrā (The Major Collection) (333, 337, 343, 346, 472), and Ibn Mājah (1161). All its chains of transmission converge on ‘Āsim ibn Damrah. Ibn ‘Adī states at the end of his biographical entry in al-Kāmil (The Complete Work) (8/179): “I have not included any hadith of ‘Āsim ibn Damrah because of the many reports he transmits from ‘Alī that are unique to him and are not corroborated by reliable narrators. Those who transmit from ‘Āsim are reliable; the fault lies with ‘Āsim, not with those who transmit from him.” See also Ibn Hibbān’s al-Majrūhīn (Criticized Narrators) (2/125–126) and al-Badr al-Munīr (The Luminous Moon) (4/76–77). However, in Tahdhīb al-Tahdhīb (The Refinement of the Refinement) (5/45), al-Hāfiz rejects the assessment of ‘Āsim as weak in his reports from ‘Alī. He explains that Ibn ‘Adī merely followed al-Jūzajānī in this judgment, and that al-Jūzajānī’s prejudice against ‘Alī’s companions is well known. Shaykh al-Islām Ibn Taymiyyah’s rejection of this hadith and his characterization of it as fabricated, following al-Jūzajānī, will be discussed later. (2) No. (1156). Also reported by al-Tayālisī (1680), Ibn Abī Shaybah (6003), Ishāq ibn Rāhawayh (1606), and Ahmad (24164), through Qābūs, from his father, from a woman whom his father sent to ‘Ā’ishah. The father of Qābūs ibn Abī Zabyān al-Janbī has some weakness as a narrator, and the woman he sent is unknown. In al-Tayālisī’s version, however, she is named Umm Ja‘far, and Qābūs’s father is not mentioned between his son and the woman. See al-Sahīha (The Authentic Collection) (2705).