“No report is narrated from Abū Qirād except through this chain of transmission; ʿUbayd alone narrated it.”

I say: He is weak, as al-Haythamī stated (4/145), as did al-Ḥāfiẓ in al-Taqrīb. Al-Ṭabarānī also transmitted it by this route in al-Muʿjam al-Kabīr (folio 47/1—Majmūʿ 6), and Ibn Mandah transmitted it from him in al-Maʿrifah (2/259/2).

Al-Ḥasan ibn Abī Jaʿfar differed from him in its chain of transmission, reporting it from Abū Jaʿfar al-Anṣārī—who was ʿUmayr ibn Yazīd—from al-Ḥārith ibn Fuḍayl, from ʿAbd al-Raḥmān ibn Abī Qirād: that the Prophet, peace and blessings be upon him, performed minor ablution one day … the hadith. Ibn Mandah transmitted it (2/21/1), as did Abū Nuʿaym in Fawāʾid Maymūnah, as cited in al-Iṣābah.

I say: ʿUbayd ibn Wāqid and al-Ḥasan ibn Abī Jaʿfar thus differed concerning its chain of transmission. The former named the Companion as Abū Qirād, with ʿAbd al-Raḥmān ibn al-Ḥārith as the narrator from him; whereas the latter reported it from al-Ḥārith ibn Fuḍayl, from ʿAbd al-Raḥmān ibn Abī Qirād, thus naming him ʿAbd al-Raḥmān ibn Abī Qirād. Al-Ḥasan ibn Abī Jaʿfar is also weak. Therefore, neither of the two reports can be preferred over the other.

In sum, in my view the hadith is good, at the very least, on account of all these routes taken together. And Allah knows best.

Note: al-Mundhirī cited it in al-Targhīb (4/26), on the authority of al-Ṭabarānī, from ʿAbd al-Raḥmān ibn al-Ḥārith ibn Abī Qirād al-Sulamī, may Allah be pleased with him, who said: “We were with the Prophet, peace and blessings be upon him …” the hadith. This is how the wording “ibn Abī Qirād” appears there. It seems that the word “ibn” was mistakenly substituted for “from”; the correct wording is “from,” as mentioned above. Moreover, this indicates that he considered the hadith good, or close to good, as he explicitly stated in the introduction.