The Messenger of Allah ﷺ said, "May the nose be rubbed in dust of a man before whom I am mentioned and he does not send blessings upon me. And may the nose be rubbed in dust of a man upon whom Ramadan enters and then passes before he is forgiven. And may the nose be rubbed in dust of a man whose parents reach old age in his presence and they do not cause him to enter Paradise."Rubai said, "I do not recall it except that he said, 'or one of them.'"
حدثنا ربعي بن إبراهيم قال أبي وهو أخو إسماعيل بن إبراهيم يعني ابن علية قال أبي وكان يفضل على أخيه عن عبد الرحمن بن إسحاق عن سعيد بن أبي سعيد
قال رسول الله ﷺ رغم أنف رجل ذكرت عنده فلم يصل علي ورغم أنف رجل دخل عليه رمضان فانسلخ قبل أن يغفر له ورغم أنف رجل أدرك عنده أبواه الكبر فلم يدخلاه الجنة قال ربعي ولا أعلمه إلا قد قال أو أحدهما
Its chain of transmission is sahih. Rubai, with the ra and the unpointed ain both vowelled with kasrah, between them a silent unpointed ba, and at the end a doubled ya, ibn Ibrahim, known as Ibn Ulaya, his reliability was established previously at 2980, and we noted there Ahmad's praise of him on this point. Here we add that Ibn Abu Hatim also gave his biography, 1/509-510.Abdul-Rahman bin Ishaq, he is the Madani, his reliability was established previously at 1655, and here we add that Ibn Abu Hatim gave his biography, 2/212-213.Saeed bin Abu Saeed, he is Maqburi, and this is clear with no ambiguity in it. In kh it occurs as, "from Saeed, from Abu Saeed," which is a printing error, and we have corrected it from k and m. This correction is confirmed by the fact that in Sahih Ibn Hibban and Mustadrak Hakim it reads, "from Saeed Maqburi, from Abu Hurairah." The hadith was narrated by Tirmidhi, 4/271, from Ahmad bin Ibrahim Dawraqi, from Rubai, with this chain, and he said, "This is a hasan gharib hadith by this route."Rubai bin Ibrahim is the brother of Ismail bin Ibrahim, and he is trustworthy, he is Ibn Ulaya. Ibn Hibban narrated it in his Sahih, 2/230 [from the manuscript of al-Ihsan], through the route of Bishr bin Mufaddal, from Abdul-Rahman bin Ishaq, with this chain.Hakim narrated in Mustadrak, 1/549, from him, and adding, "and a thousand men were grieved when he was mentioned in their presence and they did not invoke blessings upon me," through the route of Bishr bin Mufaddal as well. Hakim made no comment on it. However the commentator on Tirmidhi cited that Hakim narrated the hadith and graded it sahih, but I have not found this in Mustadrak. Perhaps it is in another place that has escaped my notice.Munziri mentioned it in Targhib, 3/283, and attributed it to Tirmidhi alone. Abu Hurairah has another, longer hadith covering these same three meanings, narrated by Ibn Hibban in his Sahih, 2/230 of al-Ihsan. Munziri mentioned it in Targhib, 2/66, 282, and attributed it in both places to Ibn Khuzayma and Ibn Hibban in their two Sahihs. He also referred to it a third time at 3/216.Haythami mentioned it in Zawaid, 10/166-167, from the narration of Bazzar, and criticized it on the grounds that it contains Kathir bin Zayd Aslami, whom a group of scholars have deemed trustworthy, though he has some weakness. This, then, is another route, different from the one through which Ibn Hibban narrated it. I then found it through the route of Kathir bin Zayd, for Bukhari narrated it in Adab al-Mufrad, 95, through the route of Kathir, from Walid bin Rabah, from Abu Hurairah.Abu Hurairah has a third hadith, a shorter one, concerning kindness to parents, narrated by Muslim, 2/277, and this will come in the Musnad at 8538.Regarding "raghima," Ibn Athir said, "It is said, raghima, yarghamu, raghman and rughman, and Arghama Allahu anfahu, meaning He pressed it into the ragham, which is dust. This is the original sense. It then came to be used for humiliation, powerlessness to obtain redress, and being made to submit against one's will."