أخبرنا أبو منصور أحمد بن علي الدامغاني وأبو الحسن علي بن عبد الله البيهقي قالا نا أبو بكر الإسماعيلي نا أبو جعفر أحمد بن الحسين الحذاء نا محمد بن حميد نا زافر بن سليمان نا المستسلم بن سعيد عن الحكم بن أبان عن عكرمة عن بن عباس أن رسول الله صلى الله عليه وسلم قال ما من ولد بار ينظر نظرة رحمة إلا كتب الله بكل نظرة حجة مبرورة قالوا وإن نظر كل يوم مائة مرة قال نعم الله أكبر وأطيب
‘Abdullah ibn Abbar reported from God’s Messenger that he said: “God gives every child who looks at this father with affection the reward of one hajj done with all sincerity.” People asked: “If he looks at him a hundred times each day.” He answered: “Yes. God is the greatest and the best.”1
Following is the schematic illustration of the isnad of this narrative’s variants:
Though Yahya ibn Ma‘in regards Muhammad ibn Humayd ibn Hayyan (d. 248 AH) as trustworthy, following is what al-Mizzi records viz a viz jarh on him: Ya‘qub ibn Shaybah ibn Shaybah says about him kathir al-manakir; al-Bukhari says fi hadithihi nazr; al-Nasa’i says that he is laysa bi thiqah; Ibrahim ibn Ya‘qub al-Juzjani says that he is radi al-madh hab ghayr thiqah; Fadlik al-Razi that he has fifty thousand narratives from Ibn Humayd and would not like to narrate a single letter from them; Ishaq ibn Mansur swore that Ibn Humayd was a liar; Salih ibn Muhamad al-Asadi says that all that is narrated to them from his narratives was regarded by them to be blameworthy; at another instance, Salih would take narratives from people and then mix them up; Abu Zur‘ah says that he is liar; according to Abu Hatim Muhammad ibn Idris al-Razi, scholars are unanimous in regarding him to be extremely weak and that he would narrate what he never heard and would get hold of narratives from the people of Kufah and Basrah an attributed them to Abu Hatim al-Razi and Abu Zur‘ah al-Razi; Ibn Kharash regards him to be a liar while swearing on this.2
Ibn Hajar while acknowledging the positive opinion of Yahya ibn Ma‘in says that he is da‘if.3
About Nahshal ibn Sa‘id, al-Mizzi records: Abu Da’ud al-Tayalisi and Ishaq ibn Rahawayh regard him to be a liar; Yahya ibn Ma‘in and Abu Da’ud say that he is laysa bi shay’; at another instance Yahya ibn Ma‘in says that he is laysa bi thiqah; Abu Zur‘ah and al-Daraqutni regard him to be da‘if; Abu Hatim says that he is laysa bi qawi, matruk al-hadith and da‘if al-hadith; al-Juzjani says that he not praiseworthy in his narrations; al-Nasa’i says that he is matruk al-hadith and at another place says that he is laysa bi thiqah wa la yuktabu hadithuhu; Ibn Hibban says that he narrates from trustworthy narrators what is not their narratives and that is only permission to write his narratives to express amazement.4
Ibn al-‘Adi,5 Ibn al-Jawzi6 and al-‘Uqayli7 has mentioned him among du‘afa’.
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1. Al-Bayhaqi, Shu‘b al-iman, vol. 6, 186, (no.7856). See also: Ibid., vol. 6, 186, (no. 7859); Abu Bakr Ahmad ibn Ibrahim ibn Isma‘il al-Isma‘ili, Al-Mu‘jam fi asami shuyukh Abi Bakr al-Isma‘ili, 1st ed., vol. 1 (Madinah: Maktabah al-‘ulum wa al-hikam, 1410 AH), 320, (no. 7); Al-Dhahabi, Siyar, 19, 208.
2. Al-Mizzi, Tahdhib al-kamal, vol. 25, 101-105.
3. Hajar, Taqrib, 475.
4. Al-Mizzi, Tahdhib al-kamal, vol. 30, 32-33.
5. Ibn ‘Adi, Al-Du‘afa’, vol. 7, 57.
6. Ibn al-Jawzi, Al-Du‘afa’, vol. 3, 166.
7. Al-‘Uqayli, Al-Du‘afa’, vol. 4, 309.