I say: There is no justification for treating the second view as tentative, for the version of the hadith under discussion recorded by Aḥmad and Abū Yaʿlā indicates that al-khāṣirah means kidney pain. Its wording is:
“He would suffer from al-khāṣirah, and it would become very severe. We would say: ‘The Messenger of Allah, peace and blessings be upon him, has been afflicted by renal pain,’ not realizing that it was called al-khāṣirah.”
- “We administered it to him by the side of his mouth”: that is, we put medicine into the side of his mouth against his will. This is what is called ladūd. Fatḥ.
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3340 — “When the Messenger of Allah, peace and blessings be upon him, set out for Badr, he went forth and consulted the people. Abū Bakr, may Allah be pleased with him, offered him his counsel. He then consulted them, and ʿUmar, may Allah be pleased with him, offered him his counsel. They fell silent, so a man from the Anṣār said: ‘He means you.’ They said: ‘[Are you consulting us], Messenger of Allah? By Allah, we shall not say as the Children of Israel said to Moses, peace be upon him: “Go, you and your Lord, and fight; we shall remain here seated.” Rather, by Allah, even if you were to press on until you reached Bark al-Ghimād, we would be with you.’”
Al-Nasāʾī recorded it in al-Sunan al-Kubrā (5/170/8580 and 6/334/11141), Aḥmad (6/105 and 188)—the wording and the additional material are his—and Abū Yaʿlā (6/407/3766 and 430/3803). Through his route, Ibn Ḥibbān also recorded it in his Ṣaḥīḥ (11/23/4721—al-Muʾassasah), through two chains from Ḥumayd, from Anas, who said: ... and then cited it.
I say: This is an authentic chain of transmission meeting the criteria of the two Shaykhs, based on the scholars’ well-known acceptance of Ḥumayd’s reports from Anas introduced merely as “from,” since the intermediary between them was Thābit al-Bunānī, as stated in al-ʿAlāʾī’s Jāmiʿ al-Taḥṣīl (201–202). Ibn Ḥibbān said in al-Thiqāt (4/148):