I came to the Messenger of Allah ﷺ while a group of people from Rabia were with him, disputing over a case of intentional bloodshed. I heard him saying, "Your mother, your father, your sister, your brother, then those nearest to you, then those nearest after them."Then he looked over and asked, "Who is this with you, Abu Rimthah?"I replied, "My son."He said, "Be assured, he is not held accountable for your crimes, nor are you held accountable for his."I looked closely and saw on the upper part of his shoulder blade something resembling a camel's dropping or a pigeon's egg. I said, "Messenger of Allah, shall I treat it for you? We are a household skilled in medicine."He replied, "The One who placed it will heal it."
حدثنا يونس حدثنا حماد يعني ابن سلمة عن عاصم
أتيت رسول الله ﷺ وعنده ناس من ربيعة يختصمون في دم العمد فسمعته يقول أمك وأباك وأختك وأخاك ثم أدناك فأدناك ثم قال فنظر ثم قال من هذا معك يا أبا رمثة فقلت ابني قال أما إنه لا يجني عليك ولا تجني عليه قال فنظرت فإذا في نغض كتفه مثل بعرة البعير أو بيضة الحمامة فقلت ألا أداويك منها يا رسول الله فإنا أهل بيت نطبب فقال يداويها الذي وضعها
Its isnad is sahih. Asim: Ibn Kathir stated definitively in the Tarikh 6:27 that he is Ibn Bahdala, but this is unlikely. The more correct view in my opinion is that he is Asim bin Sulayman Ahwal, a well known trustworthy tabii, except that he made an error in this hadith, or perhaps the error came from Hammad bin Salama, since both mentioned that Abu Rimtha had his son with him. The correct fact is that he was with his father, as we have established with full clarity in hadith 7106. One of the two also erred in mentioning Rabia instead of Banu Yarbu, as we also established there. The hadith is given in full at 7106. Ibn Saad also related it in the Tabaqat 132/2/1 in abridged form, from Yaqub bin Ishaq Hadrami, from Hammad bin Salama, with this same isnad.His words, "regarding blood of intentional killing," in one copy in the margin of M it reads, "regarding intentional killing." Naghd al-katif, with the nun either with damma or fatha, followed by a saakin ghayn (with dots), and ending in a dotted dad, also called naghida. Ibn Athir said it is the upper part of the shoulder, and it is also said to be the thin bone at its edge. As for the seal of prophethood, it is established by many sahih hadiths, with numerous narrations and much detail concerning it. The scholars, may Allah have mercy on them, have thoroughly discussed it, and some of them have collected many of its narrations. See some of that in the Tarikh of Ibn Kathir 6:26–28, Fath al-Bari 6:409–411, and the commentary on Mawahib Ladunniyyah by Zurqani 1:185–196. See also what came earlier in the Musnad of Ibn Abbas, 1954.