Ḍamrah—namely, Anas ibn ʿIyāḍ al-Laythī—narrated to us: ʿUbayd Allah ibn ʿUmar narrated to us from Wāqid ibn Salamah, from Yazīd al-Riqāshī, from Anas, attributed to the Prophet, with similar wording. Al-Dāmghānī, the jurist, also recorded it in Hadiths and Reports (1/111/2) through another route from Abū Ḍamrah, with the same chain.

I say: This chain of transmission is weak. Yazīd—who is Ibn Abān—is weak, and Wāfid ibn Salamah was listed among the weak narrators by al-Bukhārī, al-ʿUqaylī, and Ibn al-Jārūd. Abū Muḥammad ibn Abī Ḥātim related from his father (4/2/50): “He narrates from al-Riqāshī, so what can be said of him?!” Abū Muḥammad said: He meant that al-Riqāshī was not strong; thus, whatever objectionable material is found in his hadith may be attributable to Yazīd al-Riqāshī.

I say: He was a righteous and devout man. Al-Sājī explained the reason for declaring him weak, saying: “He would err and did not retain his narrations, though his hadith may be recorded because of his truthfulness and righteousness.” Ibn ʿAdī said: “He has sound hadiths from Anas and others, and I hope there is no harm in him, since trustworthy narrators reported from him.”

I say: A narrator like him may be used for corroboration. Thus, when joined by the mursal report to which al-ʿUqaylī referred, the two are suitable for corroboration; and by this means the hadith rises to the rank of good, if Allah the Exalted wills.

539 — “The first matter for which a servant will be called to account on the Day of Resurrection is that he will be told: ‘Did I not make your body sound and give you cool water to drink?’”

It was recorded by al-Tirmidhī (2/240), Ibn Ḥibbān (2585), al-Ḥākim (4/138) and in The علوم of Hadith (187), ʿAbd Allah ibn Aḥmad in Additions to Asceticism (p. 31), Ibn Maʿīn in History and Defects (4/2), al-Kharāʾiṭī in The Virtue of Gratitude (folio 132/2), and Tammām in