"Ḥusayn is from me and I am from Ḥusayn. May Allāh love those who love Ḥusayn. Ḥusayn is a grandson from among the grandsons." It was recorded by al-Bukhārī in "al-Tārīkh" (4/2/415), al-Tirmidhī (3777), Ibn Mājah (144), Ibn Ḥibbān (2240), al-Ḥākim (3/177), and Aḥmad (4/172) through various chains from ʿAbd Allāh ibn ʿUthmān ibn Khuthaym from Saʿīd ibn Rāshid from Yaʿlá ibn Murrah who said: The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said it, and he mentioned it. Al-Tirmidhī said: "This ḥadīth is ḥasan, and we know it only from the narration of ʿAbd Allāh ibn ʿUthmān ibn Khuthaym." Al-Ḥākim said: "Its isnād is ṣaḥīḥ," and al-Dhahabī agreed with him. However, there is some scrutiny because Saʿīd ibn Rāshid, also said to be Ibn Abī Rāshid, was not narrated from by anyone other than this Ibn Khuthaym, and no one authenticated him except Ibn Ḥibbān. So how can his ḥadīth be considered authentic? For this reason, al-Ḥāfiẓ said in "al-Taqrīb": "Maqbūl," meaning acceptable when supported, as he specified in the introduction. And Ibn Khuthaym is truthful, from the men of Muslim, as in "al-Taqrīb," but there is some issue with his memory, which is why some imams weakened him, as al-Dhahabī explained in "al-Mīzān." He was contradicted in the name of his teacher, as al-Bukhārī said in "al-Adab al-Mufrad" (364): ʿAbd Allāh ibn Ṣāliḥ narrated to us, Muʿāwiyah ibn Ṣāliḥ narrated to us from Rāshid ibn Saʿd from Yaʿlá ibn Murrah with it. He also narrated it in "al-Tārīkh" and followed it with the narration of Ibn Khuthaym mentioned earlier, saying: "The first is more authentic." I say: Based on this, the isnād is good because Rāshid ibn Saʿd is unanimously trustworthy, and those below him are from the men of "al-Ṣaḥīḥ," and there is some criticism of ʿAbd Allāh ibn Ṣāliḥ that does not harm here, if Allāh wills. The ḥadīth has a supporting narration transmitted by Jaʿfar ibn Lāhiz ibn Qurayṭ ibn Maʿdī ibn Rafāʿah