Husayn ibn Ali ibn Husayn differed from him in its chain of transmission, saying: “Fatimah bint al-Husayn narrated to me, from her father, from the Prophet, peace and blessings be upon him, with the same wording.” Al-Bukhari cited it without a complete chain in al-Tarikh al-Saghir (p. 170), saying: “Ibn al-Mubarak said: from Husayn...” Al-Tabarani related it with a connected chain in al-Mu'jam al-Kabir (1/140/2), through Yahya al-Himmani, who said: Ibn al-Mubarak narrated to us with it. Al-Himmani is weak because of his poor retention. Thus, the soundest route is the first one, narrated by Muhammad ibn Abdullah through his chain from Ibn Abbas. This is why al-Diya' al-Maqdisi said: “It is more correct.”

I say: It is further strengthened by Ibn Lahi'ah’s narration from Amr ibn Dinar, from Ibn Abbas, with the same wording. Al-Tabarani related it in al-Kabir (3/113/1). Its narrators are trustworthy apart from Ibn Lahi'ah, who is weak because of his poor retention; thus, his hadith is good when used as supporting and corroborative evidence. The hadith also has a supporting report from Mu'adh ibn Jabal, attributed to the Prophet, peace and blessings be upon him, with the same meaning. Al-Tabarani narrated it in al-Kabir and al-Awsat, with similar wording, from his shaykh al-Walid ibn Hammad al-Ramli. Al-Haythami said: “I do not know him, but the rest of its narrators are trustworthy.”

I say: In sum, the hadith is authentic on account of its combined routes and supporting reports. Allah knows best.

1065 — “Whoever is deterred by an omen has committed associationism.”

Ibn Wahb narrated it in al-Jami' (p. 110), saying:

1. Ibn Lahi'ah narrated to me, from Ayyash ibn Abbas, from Abu al-Husayn, from Fudalah ibn Ubayd al-Ansari, a Companion of the Prophet, peace and blessings be upon him, who said—and then mentioned it.

2. Al-Layth ibn Sa'd informed me of it, from Ayyash ibn Abbas, from Imran ibn Abd al-Rahman ibn Shurahbil ibn Hasanah, from Abu Khirash al-Himyari, from Fudalah ibn Ubayd.