Research on the Chain of Narration of the Hadith of Abu Humayd al-Sa’idi

This excerpt is taken from Muhaddith al-Asr Hafiz Zubair Ali Zai’s book Nur al-Aynayn fi Ithbat Raf al-Yadayn inda al-Ruku wa Ba’dahu fi al-Salat.

Before the detailed research, the text of this hadith with its translation is presented first from Sunan Abi Dawud, which was narrated by Sayyiduna Abu Humayd al-Sa’idi (may Allah be pleased with him) in the presence of ten Companions (may Allah be pleased with them). Afterwards, its research, the defence of its narrators, and the answers to the doubts and distortions of its rejecters will follow.

Imam Abu Dawud (may Allah have mercy on him) said:

حدثنا أحمد بن حنبل بحدثنا أبو عاصم الضحاك بن مخلد ح و حدثنا مسدد بحدثنا يحي۔ وهذا حديث أحمد۔ قال أخبرنا عبدالحميد يعني ابن جعفر أخبرني محمد بن عمرو بن عطاء قال سمعت أبا حميد الساعدي فى عشرة من أصحاب رسول الله صلى الله عليه وسلم منهم أبو قتادة، قال أبو حميد أنا أعلمكم بصلوة رسول الله صلى الله عليه وسلم، قالوا : فلم ؟ فو الله ! ماكنت بأكثرنا له تبعة ولا أقدمناله صحبة، قال يليٰ، قالوا : فاعرض، قال : كان رسول الله صلى الله عليه وسلم إذا قام إلى الصلوة يرفع يديه حتي يحاذي بهما منكبيه، ثم كبر حتي يقر كل عظم فى موضعه معتدلا، ثم يقرأ، ثم يكبر فيرفع يديه حتي يحاذي بهما منكبيه، ثم يركع و يضع راحتيه على ركبتيه، ثم يعتدل فلا يصب رأسه ولا يقنع، ثم يرفع رأسه فيقول : سمع الله لمن حمدهٗ، ثم يرفع يديه حتي يحاذي بهما منكبيه معتدلا، ثم يقول : الله اكبر، ثم يهوي إلى الأرض فيجافي يديه عن جنبيه، ثم يرفع رأسه و يثني رجله اليسري فيقعد عليها، ويفتح أصابع رجليه إذا سجد، ثم يسجد، ثم يقول : الله أكبر و يرفع رأسه و يثني رجله اليسري فيقعد عليها حتي يرجع كل عظم إلى موضعه، ثم يصنع فى الأخري مثل ذلك، ثم إذا قام من الركعتين كبر ورفع يديه حتي يحاذي بهما منكبيه كما كبر عندافتتاح الصلوة، ثم يصنع ذلك فى بقية صلاته حتي إذا كانت السجدة التى فيها التسليم أخر رجله اليسري وقعد متوركا على شقه الأيسر، قالوا : صدقت، هكذا كان يصلي صلى الله عليه وسلم

Reference: Sunan Abi Dawud, Kitab al-Salat, Bab Iftitah al-Salat, H 730, and its chain is sahih

Sayyiduna Abu Humayd al-Sa’idi (may Allah be pleased with him) said in the presence of ten Companions (may Allah be pleased with them), among whom was Sayyiduna Abu Qatadah (may Allah be pleased with him): “I know the prayer of the Messenger of Allah ﷺ better than all of you.” They said: “How? By Allah! You neither followed the Messenger of Allah ﷺ more than we did, nor were you a companion before us.” He (Sayyiduna Abu Humayd, may Allah be pleased with him) said: “Yes!” The Companions said: “Then present it!” (Sayyiduna Abu Humayd, may Allah be pleased with him) said: “When the Messenger of Allah ﷺ stood up for the prayer, he would raise his two hands up to his shoulders (i.e., he would perform raf al-yadayn), then he would say the takbir (Allahu Akbar) until every bone settled in its place in equilibrium. Then he would recite, then say the takbir (Allahu Akbar) until every bone settled in its place in equilibrium. Then he would recite, then say the takbir and raise his hands up to his shoulders, then bow and place his palms on his knees. Then (in straightening his back) he would maintain balance, neither lowering his head excessively nor holding it up (i.e., the blessed head of the Prophet ﷺ and his back were level in a single line). Then, when he raised his head, he would say سمع الله لمن حمدهٗ, then raise his hands in balance up to his shoulders, then say Allahu Akbar, then descend toward the ground. (In prostration) he would keep his arms away from his sides. Then the Prophet ﷺ would raise his head and, placing the left foot flat (spread out), would sit upon it. The Prophet ﷺ kept the fingers of his feet open while prostrating. Then he would prostrate, then say Allahu Akbar and lift his head from prostration; he would place the left foot flat and sit upon it until every bone returned to its place. Then he would do the same in the second rak’ah. Then when he stood up after two rak’ahs, he would say the takbir and raise his hands up to his shoulders, just as he said the takbir and raised his hands at the beginning of the prayer. Then he would do that throughout the rest of his prayer, until, when it was the prostration in which the salam is given, he would move his left foot back (to the right side) and sit in tawarruk on his left side.” The Companions said: صدقت، هكذا كان يصلي صلى الله عليه وسلم You have spoken the truth; this is how the Messenger of Allah ﷺ used to pray.”
The chain of this narration is completely sahih.

Now, observe the detailed research.

Nur al-Basar fi Tawthiq Abd al-Hamid ibn Ja’far

The well-known narrator of the hadith, Abd al-Hamid ibn Ja’far ibn Abd Allah ibn al-Hakam ibn Rafi al-Ansari, narrates that:

أخبرني محمد بن عمرو بن عطاء قال : سمعت أبا حميد الساعدي فى عشرة من أصحاب رسول الله صلى الله عليه وسلم منهم أبو قتادة…. إلخ

Muhammad ibn Amr ibn Ata (al-Qurashi al-Amiri al-Madani) narrated to me, saying: I heard Sayyiduna Abu Humayd al-Sa’idi (may Allah be pleased with him) say, in the presence of ten Companions of the Messenger of Allah ﷺ, including Sayyiduna Abu Qatadah (may Allah be pleased with him)… etc.
Meaning: This narration also states that the Prophet ﷺ performed raf al-yadayn at the beginning of the prayer, before bowing, and after bowing

Reference: Sunan Abi Dawud: 730, and its chain is sahih; al-Tirmidhi: 304, and he said: hasan sahih; Ibn Khuzaymah: 587, 588; Ibn Hibban, al-Ihsan: 1864; and al-Bukhari in Juz Raf al-Yadayn: 102 (he declared it sahih); Ibn Taymiyyah in al-Fatawa al-Kubra 105/1 and Majmu’ al-Fatawa 453/22; Ibn al-Qayyim in Tahdhib Sunan Abi Dawud 416/2; and al-Khattabi in Ma’alim al-Sunan 194/1

◈ The following scholars have declared this hadith sahih:
① al-Tirmidhi ② Ibn Khuzaymah ③ Ibn Hibban ④ al-Bukhari ⑤ Ibn Taymiyyah ⑥ Ibn al-Qayyim ⑦ al-Khattabi (may Allah have mercy on them all). A brief and comprehensive introduction to the narrators of this hadith follows.

✔ Abd al-Hamid ibn Ja’far (may Allah have mercy on him)

1۔ Yahya ibn Ma’in said: ثقة.

Reference: Tarikh Uthman ibn Sa’id al-Darimi: 263, 610

2۔ Ahmad ibn Hanbal said: ثقة ليس به باس.

Reference: Tahdhib al-Kamal 11/41 and Kitab al-Jarh wa al-Ta’dil 6/10, its chain is sahih

3۔ Ibn Sa’d said: وكان ثقة كثير الحديث.

Reference: al-Tabaqat al-Kubra vol. 10, p. 400 and Tahdhib al-Kamal 11/42

4۔ Al-Saji said: ثقة صدوق.

Reference: Tahdhib al-Tahdhib 6/112

5۔ Ya’qub ibn Sufyan al-Farisi said: ثقة.

Reference: Kitab al-Ma’rifa wa al-Tarikh 2/458

6۔ Ibn Shahin mentioned him in Kitab al-Thiqat.

Reference: p. 159, entry: 910

7۔ Ali ibn al-Madini said: وكان عندنا ثقة…إلخ.

Reference: Su’alat Muhammad ibn Uthman ibn Abi Shaybah: 105

8۔ Apart from them, Muslim ibn al-Hajjaj

Reference: Sahih Muslim: 533/25…etc

9۔ al-Tirmidhi, 10۔ Ibn Khuzaymah and 11۔ al-Bukhari authenticated the hadith of Abd al-Hamid ibn Ja’far by declaring it sahih.
12۔ al-Dhahabi said: الإمام المحدث الثقة.

Reference: Siyar A’lam al-Nubala 20/7, 21

13۔ Ibn Numayr described him as ثقه.

Reference: Tahdhib al-Tahdhib 112/6

14۔ Yahya ibn Sa’id al-Qattan used to describe him as ثقه, etc.

Reference: Tahdhib al-Tahdhib 112/6

15۔ Abu Hatim al-Razi said: محله الصدق.
16۔ Ibn ‘Adi said: أرجوأنه لابأس به وهو يكتب حديثه.

Reference: Tahdhib al-Tahdhib 112/6

17۔ Ibn Hibban said: أحد الثقات المتقنين إلخ.

Reference: Sahih Ibn Hibban, edition arranged by Ibn Balban, verified edition vol. 5, p. 184, before h. 1865

18۔ Ibn al-Qattan al-Fasi said: وعبدالحميد ثقه إلخ.

Reference: Bayan al-Wahm wa al-Iham fi Kitab al-Ahkam vol. 3, p. 514, h. 1287

19۔ Abd al-Haqq al-Ishbili described this hadith of Abd al-Hamid ibn Ja’far as صحیح متصل.

Reference: Bayan al-Wahm wa al-Iham 463/2, h. 462

20۔ al-Hakim al-Nishapuri called this hadith صحيح.

Reference: al-Mustadrak 500/1, h. 1842

21۔ al-Busiri called this hadith هذا اسناد صحيح.

Reference: Zawa’id Ibn Majah: 1434

22۔ Ibn Taymiyyah, 23۔ al-Khattabi and 24۔ Ibn al-Qayyim called the hadith narrated by him صحيح.
25۔ al-Bayhaqi called al-Tahawi’s criticism of Abd al-Hamid ibn Ja’far مردود.

Reference: Ma’rifat al-Sunan wa al-Athar 558/1 under 786

26۔ Ibn al-Jarud narrated it in al-Muntaqa and declared this hadith صحيح.

Reference: al-Muntaqa: 192

27۔ al-Zayla’i al-Hanafi said: ولكن وثقه اكثر العلماء “But most scholars have authenticated him”

Reference: Nasb al-Raya 344/1

,
After this, al-Zayla’i’s writing إنه غلط فى هذا الحديث is rejected.
28۔ al-Diya al-Maqdisi declared his hadith صحيح.

Reference: See al-Mukhtarah 516/1, h. 384

29۔ Abu Nu’aym al-Isbahani 30۔ and Abu ‘Awanah al-Isfara’ini declared the hadith of Abd al-Hamid ibn Ja’far sahih.

Reference: See al-Musnad al-Mustakhraj ‘ala Sahih Muslim li Abi Nu’aym 134/2, h. 1175; Musnad Abi ‘Awanah 391/1

31۔ al-Nasa’i said: ليس به بأس.

Reference: Tahdhib al-Tahdhib 112/6

Against this great mass of authentication, there are the criticisms of: ① Sufyan al-Thawri, ② al-Tahawi, ③ Yahya ibn Sa’id al-Qattan, ④ al-Nasa’i and ⑤ Abu Hatim al-Razi, which are rejected because they stand against the ta’dil of the majority. ◈ The reason for Sufyan al-Thawri’s criticism is the issue of qadar, and al-Dhahabi has refuted it in a conclusive manner.

Reference: See Siyar A’lam al-Nubala 21/7

◈ A criticism of a trustworthy narrator on account of qadar or similar grounds is rejected.
◈ The criticisms of Yahya al-Qattan, al-Nasa’i and Abu Hatim al-Razi are in conflict with their own ta’dil.
◈ al-Tahawi’s criticism has been rejected by al-Bayhaqi.
◈ For al-Nasa’i’s statement ليس به بأس, see Tahdhib al-Kamal

Reference: 41/11

, Siyar A’lam al-Nubala

Reference: 21/7

and Tarikh al-Dhahabi

Reference: 476/9

◈ Hafiz Ibn al-Qayyim rejected the criticism of Abd al-Hamid ibn Ja’far.

Reference: Tahdhib al-Sunan with ‘Awn al-Ma’bud 421/2

◈ The criticism of al-Tahawi against the said Abd al-Hamid is rejected because it stands against the authentication of the majority.
◈ Abu Hatim’s criticism was not found with a sahih chain, and even if it were found, it is rejected because it stands against the majority.

Reference: See also those who authenticated him: 15

Summary of the research: Abd al-Hamid ibn Ja’far is a trustworthy narrator whose hadith is sahih. والحمدلله

The concise and comprehensive introduction to Muhammad ibn ‘Amr ibn ‘Ata al-Qurashi al-‘Amiri al-Madani, the central narrator of Sahih al-Bukhari, Sahih Muslim and the Sunan al-Arba’a, is presented below.

✔ Muhammad ibn ‘Amr ibn ‘Ata

1۔ Abu Zur’ah al-Razi said: ثقه.

Reference: al-Jarh wa al-Ta’dil 29/8, its chain is sahih

2۔ Abu Hatim al-Razi said: ثقه صالح الحديث.

Reference: al-Jarh wa al-Ta’dil 29/8

3۔ Ibn Sa’d said: وكان ثقه له أحاديث.

Reference: al-Tabaqat al-Kubra, al-Qism al-Mutammim pp. 123, 124

4۔ Ibn Hibban mentioned him in كتاب الثقات.

Reference: 368/5

5۔ al-Bukhari, 6۔ Muslim, 7۔ al-Tirmidhi, 8۔ Ibn Khuzaymah, 9۔ al-Khattabi declared his hadith صحيح.
10۔ Ibn Taymiyyah, 11۔ Ibn al-Jarud

Reference: al-Muntaqa: 192

12۔ Ibn al-Qayyim declared his hadith صحيح.
13۔ al-Dhahabi said: أحد الثقات.

Reference: Siyar A’lam al-Nubala 225/5

14۔ Ibn Hajar al-Asqalani said:
ثقة …. ووهم من قال : إن القطان تكلم فيه، أوإنه خرج مع محمد بن عبدالله بن حسن فإن ذاك هوابن عمرو بن علقمة الآتي.

Reference: Taqrib al-Tahdhib: 6187

15۔ al-Nasa’i said: ثقة.

Reference: Tahdhib al-Kamal 112/17

16۔ Abu ‘Awanah al-Isfara’ini declared his hadith sahih.

Reference: Musnad Abi ‘Awanah 269/1

17۔ Abu Nu’aym al-Isbahani

Reference: al-Mustakhraj ‘ala Sahih Muslim 396/1, h. 793

declared his hadith sahih.
18۔ al-Diya al-Maqdisi narrated his hadith in al-Mukhtarah and declared it sahih.

Reference: al-Mukhtarah 63/13, h. 96

19۔ al-Hakim called his hadith صحيح على شرط الشيخين.

Reference: al-Mustadrak 381/1, h. 1406

20۔ Abu al-Zinad Abd Allah ibn Dhakwan al-Madani said: وكان امرئي صدق.

Reference: Tahdhib al-Kamal 112/17

21۔ Ibn al-Qattan al-Fasi said: احد الثقات.

Reference: Nasb al-Raya 371/2; Bayan al-Wahm wa al-Iham 367/5, h. 2540

22۔ Abu Muhammad (Abd al-Haqq al-Ishbili) declares his hadith sahih.

Reference: Bayan al-Wahm wa al-Iham 368/5

23۔ al-Zayla’i al-Hanafi quoted Ibn al-Qattan’s authentication without refuting it.

Reference: Nasb al-Raya 371/2

24۔ Al-‘Ayni al-Hanafi took proof from the hadith of Muhammad ibn ‘Amr ibn ‘Ata.

Reference: See Sharh Sunan Abi Dawud li al-‘Ayni vol. 5, p. 177, h. 12560

25۔ al-Nawawi took proof from the hadith of Muhammad ibn ‘Amr ibn ‘Ata and declared it sahih and hasan.

Reference: See Khulasat al-Ahkam 344/1, h. 1041-1044 and p. 394, h. 1245

26۔ Hasan ibn Mas’ud al-Baghawi declared his hadith sahih.

Reference: Sharh al-Sunnah 15/13, h. 557

27۔ Hafiz Ibn al-Qayyim said: فإنه من كبار التابعين المشهورين بالصدق و الأمانة و الثقة.

Reference: Tahdhib al-Sunan with ‘Awn al-Ma’bud 421/2

Against this large multitude:
Ibn al-Qattan al-Fasi quoted the criticism of Yahya ibn Sa’id al-Qattan and Sufyan al-Thawri against Muhammad ibn Amr.

Reference: Tahdhib al-Tahdhib 374/9

This criticism is rejected for two reasons.
① It is contrary to the majority (jumhur).
② This criticism does not concern Muhammad ibn Amr ibn Ata’, but Muhammad ibn Amr ibn Alqamah al-Laythi. See Tahdhib al-Tahdhib

Reference: 374/9, second edition 332/9

Note: The criticism against Muhammad ibn Amr ibn Alqamah al-Laythi is also rejected; according to the preferred view he is a truthful (saduq) narrator whose hadith is good (hasan al-hadith). والحمدلله
Summary of the research: Muhammad ibn Amr ibn Ata’ al-Madani is a trustworthy (thiqah) narrator whose hadith is authentic (sahih), by consensus or according to the majority.

Note: Ahmad Yar Naeemi Barelvi Rida Khani, displaying lies and slander, wrote that:

Muhammad ibn Amr is such a liar that he never met Abu Humayd al-Sa’idi, yet he says سمعت (“I heard from him”). The narration of such a liar is fabricated (mawdu’) or, at minimum, he is a mudallis of the first degree.

Reference: Jaa al-Haqq, vol. 2, p. 65, sixth chapter: raising the hands is prohibited, second section

No hadith scholar called Muhammad ibn Amr ibn Ata’ al-Madani (may Allah have mercy on him) a liar. Therefore it becomes clear that Ahmad Yar Naeemi is himself a great liar. This same Ahmad Yar Naeemi has written that: The Noble Qur’an says: وَ كَثِيْر مّنْهُمْ عَليَ الْهُديٰ۔ وكَثِيْر حَقَّ عَلَيْهِمُ الضَّلَالَةُ

Reference: Jaa al-Haqq, vol. 2, p. 39, fourth chapter: the follower should not recite behind the imam, second section

Whereas the verse that Ahmad Yar cited is not present in the Noble Qur’an. The one who does not feel shame in lying about Allah, when does he feel shame in writing lies against Muhammad ibn Amr ibn Ata’ and reliable narrators?

The Death Year of Sayyiduna Abu Qatadah (may Allah be pleased with him)

Some people say that Sayyiduna Abu Qatadah (may Allah be pleased with him) died during the time of Sayyiduna Ali (may Allah be pleased with him). To refute these people, the statements of the majority of muhaddithun and decisive evidences are presented, which prove that Sayyiduna Abu Qatadah (may Allah be pleased with him) died in 54 AH, long after the death of Sayyiduna Ali (may Allah be pleased with him).
1: Imam Layth ibn Sa’d al-Misri (d. 175 AH) said that Abu Qatadah (may Allah be pleased with him) died in 54 AH.

Reference: Kitab al-Ma’rifah wa al-Tarikh of Imam Ya’qub ibn Sufyan vol. 3, p. 322, its chain is sahih; Ma’rifah al-Sunan wa al-Athar of al-Bayhaqi 558/1 no. 787, its chain is sahih

2: Sa’id ibn Afir (d. 226 AH) said: Abu Qatadah (may Allah be pleased with him) died in 54 AH.

Reference: Tarikh Baghdad 161/1 no. 10, and its chain is sahih

3: Muhammad ibn Abdullah ibn Numayr (d. 337 AH) said: Abu Qatadah (may Allah be pleased with him) (may Allah be pleased with him) died in 54 AH.

Reference: al-Mu’jam al-Kabir of al-Tabarani 240/3 no. 3275, its chain is sahih

4: Yahya ibn Abdullah ibn Bukayr (d. 231 AH) said: Abu Qatadah (may Allah be pleased with him) died in 54 AH.

Reference: al-Mu’jam al-Kabir of al-Tabarani 40/3 no. 3274, its chain is sahih

5: Ibrahim ibn al-Mundhir (d. 236 AH) said: Abu Qatadah (may Allah be pleased with him) died in 54 AH.

Reference: Ma’rifat al-Sahabah of Abu Nu’aym al-Isfahani 749/2 no. 1992, and al-Mustadrak of al-Hakim 480/3

6: Yahya ibn Ma’in (d. 233 AH) said: He (may Allah be pleased with him) died in 54 AH.

Reference: Kitab al-Kuna of al-Dulabi 49/1

7: Abu Ja’far Amr ibn Ali al-Fallas said: He (may Allah be pleased with him) died in Madinah in 54 AH.

Reference: Tarikh Dimashq of Ibn Asakir 115/71

8: Ibn al-Barqi said: He (may Allah be pleased with him) died in 54 AH.

Reference: Tarikh Dimashq 107/71

9: Abu Ahmad al-Hakim said: He (may Allah be pleased with him) died in 54 AH.

Reference: Tarikh Dimashq 107/71

10: Tirmidhi (may Allah have mercy on him) said: He (may Allah be pleased with him) died in 54 AH.

Reference: Tahdhib al-Sunan of Ibn al-Qayyim with Awn al-Ma’bud 422/2

11: Abu Abdullah ibn Mandah al-Hafiz said: He (may Allah be pleased with him) died in 54 AH.

Reference: Ibid. 422/2 and Ma’rifah al-Sunan wa al-Athar 558/1

12: Imam al-Bayhaqi (may Allah have mercy on him) said: The historians (in the time of Imam al-Bayhaqi) agreed that Abu Qatadah (may Allah be pleased with him) died in 54 AH

Reference: Ma’rifah al-Sunan wa al-Athar 558/1, before no. 787

13: Dhahabi said: He (may Allah be pleased with him) died in 54 AH.

Reference: Tajrid Asma’ al-Sahabah 194/2, al-I’lam bi Wafayat al-A’lam 37/1 no. 131

14: Ibn Kathir mentioned him among the deaths of 54 AH.

Reference: al-Bidayah wa al-Nihayah 70/8

15: Ibn Hibban said: He (may Allah be pleased with him) died in 54 AH. etc.

Reference: al-Thiqat 74/3

16: Khalifah ibn Khayyat said: He (may Allah be pleased with him) died in 54 AH.

Reference: Tarikh Khalifah ibn Khayyat p. 223

17: Imam Bukhari (may Allah have mercy on him) mentioned him among the deaths from after 50 AH up to 60 AH.

Reference: al-Tarikh al-Saghir 131/1

18: Ibn Hajar al-Asqalani said: He (may Allah be pleased with him) died in 54 AH.

Reference: Taqrib al-Tahdhib: 8311

19: Ibn al-Jawzi said: He (may Allah be pleased with him) died in 54 AH.

Reference: al-Muntazam 268/5

20: Ibn al-Imad al-Hanbali said: He (may Allah be pleased with him) died in 54 AH.

Reference: Shadharat al-Dhahab 60/1

21: Ayni al-Hanafi said: He (may Allah be pleased with him) (in one view) died in 54 AH.

Reference: Umdat al-Qari 294/2 no. 153, chapter: the prohibition of cleaning oneself with the right hand

Against this large multitude and the majority, Habib Allah Dairwi Deobandi Hayati narrated from Haytham ibn Adi (liar) that (Sayyiduna) Abu Qatadah radiyallahu ta’ala anhu died in 38 AH

Reference: Nur al-Sabah p. 207

. Hanbal ibn Ishaq said: I have learned that he (may Allah be pleased with him) died in 38 AH

Reference: Tarikh Baghdad 161/1

◈ These statements are rejected because they oppose the majority.
◈ For the criticism of Haytham ibn Adi (كذاب), see Mizan al-I’tidal

Reference: 324/4 no. 9311

and the general books on criticised narrators (al-majruhin).
◈ Imam Yahya ibn Ma’in said: كوفي، ليس بثقة، كذاب

Reference: al-Jarh wa al-Ta’dil 75/9, its chain is sahih

◈ What do you think, if we also present the narration of Muhammad bin Umar al-Waqidi (liar according to the preferred view) against Haytham bin Adi (liar), in which he narrated from Yahya bin Abdullah bin Abi Qatadah

Reference: Thiqah by Ibn Hibban / al-Thiqat 594/7; al-Hakim authenticated it for him in al-Mustadrak 353/1 no. 1305, and al-Dhahabi agreed with him

that Sayyidna Abu Qatadah (may Allah be pleased with him) died in Madinah in 54 AH?

Reference: Tabaqat Ibn Sa’d 15/6, its chain up to al-Waqidi is sahih

It should be remembered that according to the Hanafis, Barelvis and some Deobandis, al-Waqidi is not a liar.
◈ Ibn Humam al-Hanafi said: وهذا تقوم به الحجة عندنا إذا وثقنا الواقدي etc.

Reference: Fath al-Qadir vol. 1 p. 69

◈ Ahmad Raza Khan Barelvi said: “Imam al-Waqidi is trustworthy (thiqah) according to our scholars”

Reference: Fatawa Razawiyyah new edition vol. 5 p. 526

. See also Muneer al-Ain fi Hukm Taqbil al-Abhamayn

Reference: p. 91

and al-Amn wal-Ula

Reference: pp. 77, 79

.
◈ Abd al-Haqq Deobandi of Akora Khattak said: “Because the narration of al-Waqidi, although it is not a proof in matters of lawful and unlawful and he is weak in hadith, yet the majority accept his narration in history”

Reference: Haqa’iq al-Sunan vol. 1 p. 286

◈ See also Athar al-Sunan [under no. 7] and Sirat al-Mustafa by Muhammad Idris Kandhlawi

Reference: vol. 1 pp. 77-80

A review of one narration

Some people have presented the narration of Musa bin Abdullah bin Yazid that Sayyidna Ali (may Allah be pleased with him) led the funeral prayer of Sayyidna Abu Qatadah (may Allah be pleased with him)… etc.

◈ Regarding this narration:
◈ Imam al-Bayhaqi (may Allah have mercy on him), a hadith imam, said:

وهو غلط لإجماع أهل التورايخ….

That is, this narration is unanimously considered wrong by the historians.

Reference: Ma’rifat al-Sunan wal-Athar vol. 1 p. 558

◈ Hafiz Ibn al-Qayyim said:

وقد خطأ الأئمة رواية موسي هذه ومن تابعه وقالوا : هي غلط إلخ

And the imams have declared this narration of Musa (bin Abdullah bin Yazid) to be an error. They have also declared wrong those who follow this narration (for example al-Tahawi al-Hanafi). The imams say that this narration is wrong.

Reference: Tahdhib al-Sunan 423/2

◈ Holding this narration to be authentic by the Deobandis, Barelvis and some Hanafis, in opposition to the majority of the imams, is wrong. Secondly, in this narration the mentioned Musa did not state explicitly that he heard from Sayyidna Ali (may Allah be pleased with him), and there is no proof that he was alive in the time of Sayyidna Ali (may Allah be pleased with him).

Important warning:

In the book “Mu’jam al-Sahabah” of Abdullah bin Muhammad bin Abd al-Aziz al-Baghawi (may Allah have mercy on him) it is written that: عن موسي الأنصاري قال : أتانا على رحمه الله فصلي على أبى قتادة فكبر سبعة

Reference: vol. 2 p. 40 no. 436

◈ Its chain is da’if due to the tadlis of Isma’il bin Abi Khalid, who was a mudallis. For Isma’il’s tadlis see

Reference: Tabaqat al-Mudallisin 2/36, and the preferred view is that he is in the third rank

and

Reference: Mizan al-I’tidal 460/1

Reference: Jami’ al-Tahsil lil-Ala’i p. 105

Reference: al-Mudallisin of Abu Zur’ah bin al-Iraqi p. 3

Reference: al-Mudallisin of al-Suyuti p. 3

Reference: al-Mudallisin of al-Halabi p. 14

and

Reference: the poem of Abu Mahmud al-Maqdisi

Some people present a munqati’ (broken) narration of al-Sha’bi (a tabi’i).

I have not found this narration with a chain. والله اعلم

Some people have presented the statement of “Imam Hasan bin Uthman” without any chain, see

Reference: Noor al-Sabah p. 206

Two narrators named Hasan bin Uthman are mentioned in Lisan al-Mizan

Reference: vol. 2 pp. 219, 220

, and both of them are criticized (majruh).

A magnificent proof

◈ Imam Nafi’ (a tabi’i) (may Allah have mercy on him) reports that Sayyidna Abdullah bin Umar (may Allah be pleased with them both) offered the funeral prayer of Umm Kulthum bint Ali (may Allah be pleased with her), and among the people Sayyidna Abu Sa’id and Sayyidna Abu Qatadah (may Allah be pleased with them) were present. etc.

Reference: Sunan al-Nasa’i 4/71-72 no. 1980, its chain is sahih; Musannaf Abd al-Razzaq 3/465 no. 6337, its chain is sahih; Muntaqa Ibn al-Jarud: 545

◈ It is narrated from Ammar bin Abi Ammar, mawla of al-Harith bin Nawfal, that he said: I offered the funeral prayer of a woman (Umm Kulthum) and her son. Among those offering the funeral prayer, Sayyidna Abu Sa’id al-Khudri, Sayyidna Ibn Abbas, Sayyidna Abu Qatadah and Sayyidna Abu Hurairah (may Allah be pleased with them) were present. etc.

Reference: Sunan al-Nasa’i 4/71 no. 1979, its chain is sahih

◈ The woman whose funeral prayer was offered was Umm Kulthum (may Allah be pleased with her).

Reference: Sunan Abi Dawud: 3193, and it is sahih by its supporting narrations

◈ Ibn Sa’d, in the biography of Umm Kulthum (may Allah be pleased with her), narrated from Ammar bin Abi Ammar that he was present at her funeral, and her funeral prayer was led by Sa’id bin al-As (may Allah be pleased with him), who was then the leader of the Muslims.

Reference: Tabaqat Ibn Sa’d 8/464, 465, its chain is sahih

◈ Abdullah al-Bahi says that I was present when Sayyidna Abdullah bin Umar (may Allah be pleased with them both) offered the funeral prayer of Umm Kulthum (may Allah be pleased with her).

Reference: Tabaqat Ibn Sa’d 8/464, its chain is sahih

◈ It is also narrated from Ammar bin Abi Ammar that I was present at the funeral and among the people Sayyidna Abu Sa’id al-Khudri, Sayyidna Abdullah bin Abbas, Sayyidna Abu Qatadah and Sayyidna Abu Hurairah (may Allah be pleased with them) were present.

Reference: al-Tarikh al-Saghir of al-Bukhari 1/129, its chain is sahih; Ata’ is Ibn Abi Rabah

◈ In Sunan al-Nasa’i and elsewhere it is recorded that at that time the leader (i.e. the amir) of the people (in Madinah) was Sa’id bin al-As (may Allah be pleased with him).

Reference: al-Nasa’i 4/71 no. 1980, its chain is sahih

◈ Sayyidna Sa’id bin al-As (may Allah be pleased with him) remained in authority from 48 AH to 55 AH.

Reference: Tahdhib al-Sunan 2/423

◈ He was appointed governor (amir) of Madinah several times during the time of Sayyidna Mu’awiyah (may Allah be pleased with him).

Reference: Tarikh al-Islam of al-Dhahabi 4/225

Sayyidna Mu’awiyah (may Allah be pleased with him) died in 60 AH.

Reference: Taqrib al-Tahdhib: 6758

◈ Sayyidna Sa’id bin al-As (may Allah be pleased with him) died before 60 AH, in 58 AH etc.

Reference: See Taqrib al-Tahdhib 2337

Reference: and the books of history

◈ It is rationally impossible that a person who died in 38 AH was present at the funeral of a person who died between 50 AH and 60 AH. Therefore the above narration is a decisive text and clear proof that Sayyidna Abu Qatadah (may Allah be pleased with him) died after 50 AH (i.e. in 54 AH). He did not die in the time of Sayyidna Ali (may Allah be pleased with him). This is such a proof for which no Hanafi, Deobandi or Barelvi has any answer. والحمدلله

Summary of the research: The narration of Muhammad ibn Amr ibn Ata from Sayyidina Abu Qatada (may Allah be pleased with him) is not munqati’ (broken) but muttasil (connected). The claim of Tahawi and his followers that Sayyidina Abu Qatada (may Allah be pleased with him) died during the era of Sayyidina Ali (may Allah be pleased with him) is wrong and baseless. Sahih and muttasil narrations declare this claim to be wrong and baseless.

Another Crushing Proof

◈ (It is narrated that) Muhallab ibn Abi Sufra attacked Qandabil (India) in 44 AH. Among the captives of Kabul were Makhul, Nafi’ the freed slave of Ibn Umar, Kaysan the father of Ayyub al-Sakhtiyani, and Salim al-Aftas.

Reference: Tarikh Khalifah ibn Khayyat p. 206 and Tarikh al-Islam lil-Dhahabi vol. 4 p. 12, events of the year 44 AH

◈ It becomes known that Imam Nafi’ (may Allah have mercy on him) was brought to Madinah in 44 AH or after it.

◈ Nafi’ (may Allah have mercy on him) says:

فنظرت إلى ابن عباس وأبي هريرة و أبى سعيد و أبى قتادة فقلت : ماهذا ؟ قالوا ! هي السنة

“So I looked at Ibn Abbas, Abu Hurairah, Abu Sa’id and Abu Qatada (may Allah be pleased with them); I asked: What is this? They said: It is the Sunnah.

Reference: Sunan al-Nasa’i 71, 72/4 H 1980 and its chain is sahih

◈ From this too it is proven that after the death of Sayyidina Ali ibn Abi Talib (may Allah be pleased with him) in 40 AH, Sayyidina Abu Qatada (may Allah be pleased with him) was alive until at least 44 AH or after it. Therefore the propaganda of the Hanafis, Barelvis and Deobandis that Sayyidina Abu Qatada (may Allah be pleased with him) died in 40 AH or before it is baseless.

Another Proof

◈ Shah Waliullah al-Dihlawi says:
“All the muhaddithin are agreed regarding Sahih al-Bukhari and Sahih Muslim that all their muttasil and marfu’ narrations are certainly sahih. These two books have reached their authors through tawatur. Whoever does not respect them is an innovator who walks against the path of the Muslims.”

Reference: Hujjat Allah al-Balighah, Urdu, vol. 1 p. 242, translated by Abd al-Haqq Haqqani

◈ Rashid Ahmad Gangohi said:
“But in the Kitab al-Bukhari, which is the most authentic of books, the fourteen days mentioned are the most preponderant.”

Reference: Ta’lifat Rashidiyyah p. 337

◈ Muhammad Taqi Usmani said:
“As far as Sahihayn and Muwatta are concerned, there is agreement that all their hadiths are also sahih in nafs al-amr.”

Reference: Dars Tirmidhi vol. 1 p. 63

◈ For Ahmad Raza Khan Barelvi, Sahihayn have a great status; addressing a person he writes:
“Have you sworn that you will reject the Sahihayn!… How far will the enmity towards Sahihayn go?”

Reference: Fatawa Razawiyyah/Jadid vol. 5 p. 180

◈ Ahmad Raza Khan writes:
“Were you not even ashamed that this Muhammad ibn Fudayl is from the narrators of Sahih al-Bukhari and Sahih Muslim?”

Reference: Fatawa Razawiyyah 174/5

◈ According to the muhaddithin and Ahl al-Hadith too, all the musnad, muttasil, marfu’ hadiths of the Sahihayn are sahih. See

Reference: Ikhtisar Ulum al-Hadith by Ibn Kathir p. 33, 23

and

Reference: Ulum al-Hadith by Ibn al-Salah p. 41, 42, second edition p. 97

and the risalah of Thana Allah al-Zahidi (Ahl al-Hadith)

Reference: Ahadith al-Sahihayn bayn al-Zann wa al-Yaqin

والحمدلله

◈ In Sahih al-Bukhari it is recorded that:

عن محمد بن عمرو بن عطاء أنه كان جالسا فى نفر من أصحاب رسول الله صلى الله عليه وسلم فذ كرنا صلاة النبى صلى الله عليه وسلم فقال أبوحميد الساعدي . . . .

“Narrated Muhammad ibn Amr ibn Ata: he was sitting in a group of the Companions of the Messenger of Allah ﷺ. (Muhammad ibn Amr ibn Ata said:) So we mentioned the Prayer of the Prophet ﷺ, and Sayyidina Abu Hameed al-Sa’idi (may Allah be pleased with him) said…”

Reference: Kitab al-Adhan, Bab Sunnat al-Julus fi al-Tashahhud, H 828

◈ From the sahih hadith it is proven definitively and with certainty that:
➊ Muhammad ibn Amr ibn Ata was present in the gathering of the Companions (may Allah be pleased with them).
➋ In this gathering the Prayer of the Prophet ﷺ was mentioned.
➌ Sayyidina Abu Hameed al-Sa’idi (may Allah be pleased with him) narrated the hadith before Muhammad ibn Amr ibn Ata. As for the question of which Companions (may Allah be pleased with them) were present in this gathering, the mention of Sayyidina Abu Qatada (may Allah be pleased with him) among them is found in the narration of Abd al-Hamid ibn Ja’far ثقه through عن محمد بن عمرو بن عطاء. والحديث يفسر بعضه بعضا، والحمدلله

Another Proof

◈ The narration of Muhammad ibn Amr ibn Ata is also supported by the fact that Muhammad ibn Ishaq (ibn Yasar) narrated from Abbas ibn Sahl ibn Sa’d al-Sa’idi

Reference: Thiqah / Taqrib al-Tahdhib: 3170

that:

كنت بالسوق مع أبى قتادة و أبى أسيد وأبي حميد كلهم يقول : أنا أعلمكم بصلوة رسول الله صلى الله عليه وسلم فقالوا لأحدهم : صل…. إلخ

“I was in the market with Sayyidina Abu Qatada, Sayyidina Abu Usayd and Sayyidina Abu Hameed. Each one of them was saying that he knows the Prayer of the Messenger of Allah ﷺ best of all of you, so they said to one of them: Pray… etc.”

Reference: Juz Raf’ al-Yadayn (edited by me): 6, and Sahih Ibn Khuzaymah: 681, and Ithaf al-Mahharah bi-Atraf al-‘Ashrah vol. 14 p. 82, no. 17450

◈ This narration is hasan. Ibn Ishaq has explicitly stated hearing (sama’).

The Status of Muhammad ibn Ishaq ibn Yasar in Hadith

The muhaddithin differ regarding Muhammad ibn Ishaq. Imam Malik (may Allah have mercy on him) and others called him a liar (kadhdhab), but the majority of muhaddithin have declared him thiqah and saduq, sahih al-hadith and hasan al-hadith. For details see my book “Nur al-Aynayn fi

Reference: Ithbat

Masalat Raf’ al-Yadayn”

Reference: pp. 42, 43, third edition

◈ Zayla’i the Hanafi said:
وابن إسحاق الأكثر على توثيقه “And Ibn Ishaq has been declared thiqah by most.”

Reference: Nasb al-Rayah vol. 4 p. 7

◈ Ayni the Hanafi said:

إن ابن إسحاق من الثقات الكبار عندالجمهور

“Indeed Ibn Ishaq is, according to the jumhur, among the great thiqat (trustworthy narrators).”

Reference: Umdat al-Qari 270/7

◈ Muhammad Idris Kandhlawi Deobandi said:
“The majority of scholars have declared him thiqah.”

Reference: Sirat al-Mustafa vol. 1 p. 76

◈ See also Tabligh Nisab by Muhammad Zakariyya Kandhlawi Deobandi

Reference: p. 595

and Fada’il-e-Zikr

Reference: p. 117

◈ Ahmad Raza Khan Barelvi said:

محمد بن اسحاق تابعي ثقة امام السير المغازي

Reference: al-Amn wa al-Ula p. 170

◈ Ahmad Raza Khan further said:
“According to our scholars, may their secrets be sanctified, the preponderant view also is the tawthiq of Muhammad ibn Ishaq.”

Reference: Munir al-‘Ayn fi Hukm Taqbil al-Ibhamayn p. 145, footnote

Warning: In contrast to this tawthiq and ta’dil of the jumhur, Sarfaraz Khan Safdar Deobandi writes that:

“Although Muhammad ibn Ishaq is regarded as an imam in history and maghazi, roughly ninety-five percent of the muhaddithin and the critics of narrators (ahl al-jarh wa al-ta’dil) agree that his narrations cannot be proof in any way in transmitting hadith, and especially in the sunan and the rulings (ahkam); and in this respect, the existence and non-existence of his narration are exactly equal.”

Reference: Ahsan al-Kalam vol. 2 p. 70, second edition

◈ To say that ninety-five percent of the muhaddithin criticise Muhammad ibn Ishaq is a great lie by Safdar Sahib.
◈ Some people have criticised the narrations of Ibn Ishaq in matters of rulings, but the majority of muhaddithin declared him sahih al-hadith and hasan al-hadith even in matters of rulings. A few references are listed below.
① Ibn Khuzaymah

Reference: 11/1 H 15, and others

② Ibn Hibban

Reference: al-Ihsan: 1077, second edition: 1080, and others

③ al-Tirmidhi

Reference: H 115, and he said: “This is a hasan sahih hadith” etc.

④ al-Hakim

Reference: al-Mustadrak 486/1 H 1786, and he said: “This hadith has a sahih chain”

⑤ al-Dhahabi

Reference: Talkhis al-Mustadrak 486/1, and he said: “Sahih”

◈ The hadith of the recitation of Fatihah behind the imam narrated by Muhammad ibn Ishaq has been declared sahih, hasan and jayyid by the following imams.
⑥ al-Daraqutni

Reference: 317/1, 318 H 1200, and he said: “This chain is hasan”

⑦ al-Bayhaqi

Reference: Kitab al-Qira’at Khalf al-Imam p. 58, p. 114, and he said: “And this chain is sahih”

⑧ Abu Dawud

Reference: cited from al-Talkhis al-Habir 231/1 H 344

⑨ al-Khattabi

Reference: Ma’alim al-Sunan 177/1 H 252, and he said: “Its chain is jayyid, with no criticism in it”

and others
◈ It is thus established that, according to the majority of muhaddithin, the hadith of Muhammad ibn Ishaq ibn Yasar is sahih or hasan even in matters of rulings. Therefore, spreading the propaganda that his narration is not proof in rulings, based on the statements of some muhaddithin against the majority, is wrong and rejected.

The Claim of So-Called Idtirab

Some people have claimed that this hadith of Sayyiduna Abu Humayd al-Sa’idi (may Allah be pleased with him) is “mudtarib” (confused).

◈ The “mudtarib” chains claimed by these people, and comment on them, are as follows.

① Muhammad ibn Amr ibn Ata’ from Abu Humayd (may Allah be pleased with him)

Reference: Sahih al-Bukhari: 828 and Sunan Abi Dawud: 730

② Muhammad ibn Amr: Akhbarani Malik from Ayyash or Abbas ibn Sahl

Reference: al-Sunan al-Kubra of al-Bayhaqi 101/2

◈ Its narrator Isa ibn Abdullah ibn Malik is “majhul al-hal” (of unknown state); no one declared him reliable except Ibn Hibban, therefore this chain is da’if; it is not established from Muhammad ibn Amr ibn Ata’ at all. Shaykh al-Albani (may Allah have mercy on him) also declared this narration “da’if”.

Reference: Sunan Abi Dawud p. 118 H 733

Note: In al-Sunan al-Kubra of al-Bayhaqi the word أخبرني مالك is wrong. The correct reading is أحد بني مالك. See al-Sunan al-Kubra of al-Bayhaqi

Reference: vol. 2 p. 118

and Sahih Ibn Hibban

Reference: al-Ihsan: 1863, second edition: research edition 181/5 H 1866

③ Muhammad ibn Amr from Abbas ibn Sahl from Abu Humayd (may Allah be pleased with him)

Reference: al-Bayhaqi 118/2

◈ Its chain is da’if due to Isa ibn Abdullah ibn Malik, who is “majhul al-hal”.
The same da’if narration is in Sunan Abi Dawud

Reference: 733

through the chain of Muhammad ibn Amr ibn Ata’ from Abbas or Ayyash ibn Sahl.

④ Muhammad ibn Amr ibn Ata’ from a man from Abu Humayd (may Allah be pleased with him), etc., summarised

Reference: Sharh Ma’ani al-Athar of al-Tahawi 259/1

◈ Its chain is da’if. Its narrator Abdullah ibn Salih, the scribe of al-Layth, is a disputed narrator. If experts such as Yahya ibn Ma’in, al-Bukhari, Abu Zur’ah and Abu Hatim (and others) narrate from him, the narration is sahih; narrations from others are suspended.

Reference: See Hady al-Sari, introduction to Fath al-Bari p. 414

Tahawi’s two teachers, Fahd and Yahya ibn Uthman, are not among the people of expertise (ahl al-hadhq, experts in the science of hadith), therefore this chain is da’if. See also Mizan al-I’tidal

Reference: 440/6 – 445

, Taqrib al-Tahdhib

Reference: 3388

and al-Jawhar al-Naqi

Reference: 309/1

◈ Secondly, it is an established principle of the science of hadith that if a trustworthy narrator narrates a narration from his teacher with explicit statement of hearing (haddathana, sami’tu etc.), and narrates the same narration with an intermediary between himself and his teacher, both narrations are preserved, but the one in which he has explicitly stated hearing from his teacher is the one that is relied upon. For details see Muqaddimah Ibn al-Salah

Reference: pp. 289, 290; second edition pp. 392, 391, Type 37: Ma’rifat al-Mazid fi Muttasil al-Asanid

For example, one narration of Sahih al-Bukhari is through the chain مجاهد عن ابن عباس.

Reference: al-Bukhari: 216

While in another narration عن مجاهد عن طاؤس عن ابن عباس occurs.

Reference: al-Bukhari: 1361

Both narrations in Sahih al-Bukhari are sahih; declaring them mudtarib is wrong.

Note: If two chains are like this: ➊ محمد بن عمرو بن عطاء عن ابي حميد ➋ محمد بن عمرو عن رجل عن ابي حميد
Suppose that in the first chain there is no explicit statement of hearing, and in the second chain there is an unidentified man (rajul majhul), then such a narration does become da’if. But in the narration we have mentioned, there is an explicit statement of hearing as well. Therefore it is not made da’if by the chain with عن رجل, rather, if it is authentic, it becomes a supporting narration for it. Thirdly, in this chain of Ataf ibn Khalid, رجل means عباس بن سهل, as is explicit in the da’if hadith of Isa ibn Abdullah ibn Malik (majhul al-hal).

Reference: See al-Ihsan: 1866

According to Hafiz Ibn Hibban, this narration was heard by Muhammad ibn Amr both from Sayyiduna Abu Humayd (may Allah be pleased with him) and from Abbas ibn Sahl.

Reference: al-Ihsan, research edition 182/5

It is written in the margin of Faydh al-Bari that:

لا بأس بضعف الرواية فإنها تكفي لتعيين أحد المحتملات

That is, there is no harm in determining one of two possible meanings with a da’if hadith. It should be remembered that the da’if narration of Ibn Hibban and Abu Dawud, in which the mention of Abbas ibn Sahl is present, has been written by al-Nimawi al-Hanafi as اسناده صحيح.

Reference: Athar al-Sunan: 449

! ! !

Summary of the research: This narration reported by Abd al-Hamid ibn Ja’far is sahih and preserved, and the criticism of idtirab upon it is false and rejected.

The Announcement of Imam Muhammad ibn Yahya al-Dhuhli

The hadith narrated by Sayyiduna Abu Humayd al-Sa’idi (may Allah be pleased with him) in the assembly of the Companions is also transmitted through the chain فليح بن سليمان : حدثني العباس بن سهل الساعدي.

Reference: Sunan Ibn Majah: 863, and its chain is hasan; Fulayh ibn Sulayman is among the narrators of the Two Sahihs and the majority have declared him trustworthy

In this hadith there is affirmation of raising the hands (rafa’ al-yadayn) at three places: at the beginning of the prayer, before bowing (ruku’), and after rising from bowing.
Regarding this hadith, Imam Muhammad ibn Yahya (al-Dhuhli, d. 258 AH), the teacher of Imam al-Bukhari and of countless muhaddithun, says:

من سمع هذا الحديث، ثم لم يرفع يديه۔ يعني إذا ركع و إذا رفع رأسه من الركوع۔ فصلاته ناقصة

Whoever hears this hadith and then does not raise his hands before bowing and after rising from bowing, his prayer is incomplete (i.e., invalid).

Reference: Sahih Ibn Khuzaymah, vol. 1, p. 298, no. 589, and its chain is sahih

◈ It should be remembered that Imam al-Dhuhli’s statement is not contrary to any hadith or to the narrations of the righteous predecessors.

Some important points and benefits

➊ Imam Abu Hatim al-Razi, calling the hadith of محمد بن عمرو بن عطاء عن ابي حميد الساعدي والحديث أصله صحيح, has declared it فصار الحديث مرسلا, i.e., mursal.

Reference: Ilal al-Hadith 63/1, no. 461; the edited edition 424/1, no. 461

➋ Regarding Abd al-Hamid ibn Ja’far, Abu Hatim al-Razi says: محله الصدق

Reference: al-Jarh wa al-Ta’dil 10/6; Ilal al-Hadith 382/1, no. 1140; edited edition 50/2

Abu Hatim’s criticism of him, لايحتج به

Reference: Mizan al-I’tidal 539/2, no. 4767

, has not been found with a sahih chain; therefore this criticism is not proven from Imam Abu Hatim.
➌ There is severe disagreement about the year of death of Sayyiduna Abu Usayd Malik ibn Rabi’ah (may Allah be pleased with him). Some say 30 AH, some say 60 AH, 70 AH, 80 AH, or 40 AH; see Taqrib al-Tahdhib

Reference: 6436

and al-Isabah

Reference: pp. 1155, 1156

◈ Therefore, the claim of some people that he definitely died in 30 AH is wrong.
◈ The narrator of the fourth tabaqah, Abu al-Zubayr Muhammad ibn Muslim ibn Tadrus al-Makki, said:
سمعت ابا اسيد الساعدي و ابن عباس “etc.

Reference: al-Mu’jam al-Kabir of al-Tabarani 268/19, 269, no. 595, and its chain is hasan; al-Haythami said in Majma’ al-Zawa’id 114/4: its chain is hasan

◈ When the hearing of the tabi’i of the fourth tabaqah from Sayyiduna Abu Usayd (may Allah be pleased with him) is established as sahih, why would the hearing of the tabi’i of the third tabaqah be impossible? This also supports the statement of the “al-Allamah al-Hafiz al-Sadiq” Ali ibn Muhammad al-Mada’ini that Sayyiduna Abu Usayd (may Allah be pleased with him) died in 60 AH. Al-Dhahabi’s (may Allah have mercy on him) describing this statement as وهذا بعيد

Reference: Siyar A’lam al-Nubala 538/2

is in itself distant and open to question.
➍ There is also disagreement about the year of death of Sayyiduna Muhammad ibn Maslamah (may Allah be pleased with him). Some said 43 AH, and some said 46 AH and 47 AH; see Tahdhib al-Kamal

Reference: 240/17

. The correct year of his death is unknown.
◈ The claim that Sayyiduna Muhammad ibn Maslamah (may Allah be pleased with him) died in 40 AH is an assertion without evidence.
◈ Likewise, the statement of some people that “Sayyiduna Muhammad ibn Maslamah (may Allah be pleased with him) had gone into hiding before 40 AH” is wrong.
➎ Imam Layth ibn Sa’d, Imam Sa’id ibn Ufayr, Imam Yahya ibn Ma’in, Imam al-Tirmidhi and others have said that Sayyiduna Abu Qatadah (may Allah be pleased with him) died in 54 AH. Refuting these imams, an insolent person writes: “All of them were polytheists and those who did the work of Satan!”
◈ The answer to this is: لعنة الله على الظالمين A person who calls the highly esteemed trustworthy imams of the Muslim ummah “polytheists” and “those who do the work of Satan” is insolent and misguided.
➏ Sometimes it happens that a narrator relates a narration, and some of his students relate it in full and detailed form while others relate it in brief and summarised form. For example, in Sahih al-Bukhari, in the hadith of مسئي الصلوة, it is reported that the Prophet ﷺ said: إذا قمت إلى الصلوة فكبر “etc. When you stand for prayer, say the takbir… etc.

Reference: Kitab al-Adhan, Bab Wujub al-Qira’ah lil-Imam wal-Ma’mum, no. 757

◈ There is no mention in it of facing the qibla, although facing the qibla is a pillar and an obligation of the prayer. There is also no mention of wudu’.
In the second chain of this hadith it is reported that the Prophet ﷺ said: إذا قمت إلى الصلوة فأسبغ الوضوء ثم استقبل القبلة فكبر etc.
“When you stand for prayer, perform complete wudu’, then face the qibla, then say the takbir.” etc.

Reference: Sahih al-Bukhari, Kitab al-Isti’dhan, Bab man radda fa-qal: ‘Alayka al-salam’, no. 6251

Now, if some denier of hadith begins to make a commotion that the first hadith does not mention facing the qibla and wudu’, saying: “and in the course of explanation, not mentioning is concealment, which is the practice of the Jews”!
Then the clamour of this misguided and foolish person is false and rejected. He will be told that when one sahih narration mentions something and another sahih narration does not, non-mention is not evidence of negation of mention. All the chains and texts of the hadiths should be gathered and the combined meaning should be acted upon.

◈ Anwar Shah Kashmiri Deobandi says:
اعلم أن الحديث لم يجمع إلا قطعة فتكون قطعة عند واحد وقطعة أخري عند واحد فليجمع طرقه و ليعمل بالقدر المشترك ولا يجعل كل قطعة منه حديثا مستقلا ”
Meaning: “Know that the hadiths have been collected in fragments. One fragment is with one narrator and another with another; therefore, all the chains (and texts) of the hadiths should be gathered and the combined whole should be acted upon, and each fragment should not be made into a separate independent hadith.”

Reference: Faid al-Bari vol. 3, p. 455

◈ Ahmad Raza Khan Barelvi writes:
“You will find hundreds of examples of how narrators narrate the same hadith by meaning in various different ways: one narrates it in full, another a single fragment, another a different fragment, and another in yet another way. The full matter becomes known by gathering the different chains.”

Reference: Fatawa Radawiyyah, new edition, vol. 5, p. 301

◈ Therefore, those who make a commotion that in the hadith of Sayyiduna Abu Humayd al-Sa’idi (may Allah be pleased with him) in Sahih al-Bukhari there is no raising of the hands before and after bowing, their clamour is wrong and rejected.

An important point
It is established from an authentic chain that Sayyiduna Abu Hurairah (may Allah be pleased with him) used to raise his hands at the beginning of the prayer, before bowing, and after rising from bowing.

Reference: Juz’ Raf’ al-Yadain lil-Bukhari: 22, and its chain is sahih

It is also established as authentic that Sayyiduna Abu Hurairah (may Allah be pleased with him) used to say that the Messenger of Allah ﷺ used to raise his hands at the beginning of the prayer, before bowing, after bowing, and when rising from two rak’ahs.

Reference: Sahih Ibn Khuzaymah vol. 1 pp. 344-345, hadith 694-695, and its chain is sahih; Hafiz Ibn Hajar said in his book Muwafaqat al-Khabr al-Khabr 409-410/1: this is a sahih hadith

◈ Ibn Jurayj has explicitly stated hearing (from his teacher), and the criticism of Yahya bin Ayyub al-Ghafiqi is rejected; according to the majority, he is a trustworthy and truthful narrator, and Uthman bin al-Hakam has supported him as a follow-up (mutaba’ah). This narration also contains the addition: ولا يفعله حين يرفع رأسه من السجود “That is, the Prophet ﷺ did not raise his hands when lifting his head from prostration.”
The Sahih al-Bukhari contains a detailed account of Sayyiduna Abu Hurairah’s prayer, but it contains no mention of raising the hands at the beginning of the prayer, before bowing, after bowing, or after the rak’ahs (two rak’ahs). At the end of this hadith it is written that Sayyiduna Abu Hurairah (may Allah be pleased with him) said about his prayer: إن كانت هذه لصلاته حتي فارق الدنيا This was the prayer of the Prophet ﷺ until he passed away from this world.

Reference: Sahih al-Bukhari with Fath al-Bari vol. 2 p. 290, hadith 803

◈ From this narration it is known that Sayyiduna Abu Hurairah (may Allah be pleased with him) prayed the same prayer that was the last prayer of the Prophet ﷺ. Now, since after the death of the Prophet ﷺ, raising the hands at the beginning of the prayer, before bowing, and after bowing is established from Sayyiduna Abu Hurairah (may Allah be pleased with him) both as a statement of a companion (mawquf) and as a statement traced to the Prophet (marfu’), it is automatically established that the Prophet ﷺ used to raise his hands until his death. Whoever disagrees with this should present proof of the abandonment of raising the hands from Sayyiduna Abu Hurairah (may Allah be pleased with him) through a sahih or hasan chain. After making this argument, I happened to read al-Tahqiq al-Rasikh fi anna Ahadith Raf’ al-Yadayn laysa laha Nasikh, and I was very pleased to find that our teachers’ teacher (shaykh al-shuyukh) Hafiz Muhammad Gondlawi (may Allah have mercy on him) also established raising the hands until the death of the Prophet ﷺ by this same argument. See al-Tahqiq al-Rasikh

Reference: pp. 90-91, ninth hadith

والحمدلله

If someone says that raising the hands in prostrations is also established from Sayyiduna Abu Hurairah (may Allah be pleased with him).

Reference: Cited from Sunan Ibn Majah p. 62 hadith 860 and Musnad Ahmad 132/2 hadith 6163

◈ The reply is that this narration is weak for two reasons.
⟐ Isma’il bin Ayyash’s narrations from non-Syrians and non-Hijazis are weak. See Sunan al-Tirmidhi

Reference: chapter Ma ja’a fil-junub wal-ha’id, hadith 131

and Tahdhib al-Kamal

Reference: 2/214-217

⟐ Isma’il bin Ayyash is a mudallis.

Reference: Tabaqat al-Mudallisin 3/68, third category

and this narration is with the wording “‘an”.
◈ Argument based on this weak chain is rejected. Shaykh al-Albani (may Allah have mercy on him) was greatly mistaken; he declared it “sahih” without any proof. انا لله وانا اليه راجعون

➐ Some people have claimed that there is idtirab (confusion) in the text of this hadith. The reason for the idtirab is that al-Tahawi

Reference: 1/127

and Sunan Abi Dawud

Reference: vol. 1 p. 106 hadith 730

mention tawarruk, but in Sunan Abi Dawud

Reference: vol. 1 p. 107 hadith 733

there is a negation of tawarruk ولم يتورك.

◈ The reply is that the narration “wa lam yatawarrak”

Reference: Sunan Abi Dawud: 733

is weak in terms of its chain, as has already been explained in this article. Its narrator, Isa bin Abdullah bin Malik, is of unknown status (majhul al-hal). No critic other than Hafiz Ibn Hibban has declared him trustworthy. Establishing idtirab from the narration of an unknown-status narrator is the work of those who day and night are busy trying to make truth into falsehood and falsehood into truth. It should be remembered that the presence of the words “qalu jami’an sadaqta” in some narrations and their absence in others is not a proof of idtirab, as has been demonstrated in detail and with evidence in this same article.

Summary of the research: The summary of all the research in this article is that the hadith of Sayyiduna Abu Humayd al-Sa’idi al-Madani (may Allah be pleased with him), narrated by Abdul Hamid bin Ja’far, “trustworthy,” from Muhammad bin Amr bin Ata al-Madani, “trustworthy,” is entirely sahih, in which it is stated that the Prophet ﷺ raised his hands at the beginning of the prayer, before bowing, and after bowing…etc.
◈ This narration is entirely free of doubt; there is no idtirab in it. The majority of muhaddithun have declared it sahih. The agreement of a group of the Companions (may Allah be pleased with them) in confirming this hadith is clear evidence that the Prophet Muhammad ﷺ used to raise his hands until his death. وما علينا إلا البلاغ

Reference: 29 Rabi’ al-Thani 1426 AH

Research on the Chain of Narration of the Hadith of Abu Humayd al-Sa’idi

Nur al-Basar fi Tawthiq Abd al-Hamid ibn Ja’far

✔ Abd al-Hamid ibn Ja’far (may Allah have mercy on him)

✔ Muhammad ibn ‘Amr ibn ‘Ata

The Death Year of Sayyiduna Abu Qatadah (may Allah be pleased with him)

A magnificent proof

Another Crushing Proof

Another Proof

Another Proof

The Status of Muhammad ibn Ishaq ibn Yasar in Hadith

The Claim of So-Called Idtirab

The Announcement of Imam Muhammad ibn Yahya al-Dhuhli

Some important points and benefits

Ruling on Those Who Accuse ʿĀ’ishah رضي الله عنها of Adultery

Was Imam Yahya ibn Zakariya a Student of Imam Abu Hanifa?

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Weakness of the Hadith of Bara bin Azib on Raf al-Yadayn

What is Bid’ah? Shariah Definition and Explanation by the Pious Predecessors