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

Danial · Dec 9, 2025

Author: Hafiz Zubayr 'Ali Zai رحمه الله

In the gathering of ten noble Companions رضي الله عنهم, our master Abu Humayd al-Sa'idi رضي الله تعالى عنه narrated a hadith. First, the text of this hadith from Sunan Abi Dawud along with its English translation will be presented. After that will come its detailed verification, defense of the narrators, and answers to the doubts and deceptions of those who criticize it.

The Text of the Hadith in Sunan Abi Dawud

Imam Abu Dawud رحمه الله says:

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 التسلیم أخر رجله اليسري وقعد متوركا على شقه الأيسر، قالوا : صدقت، هكذا كان يصلي صلى الله عليه وسلم

Reference: Sunan Abi Dawud, Book of Prayer, chapter: Opening the Prayer, hadith 730, with an authentic chain

English translation of the hadith:

Imam Abu Dawud رحمه الله said:

Ahmad ibn Hanbal narrated to us: Abu 'Asim al-Dahhak ibn Makhlad narrated to us. And Musaddad narrated to us: Yahya narrated to us. This is the narration of Ahmad. He said: 'Abd al‑Hamid - meaning ibn Ja'far - informed us, he said: Muhammad ibn 'Amr ibn 'Ata informed me, he said:

“I heard Abu Humayd al‑Sa'idi, in the company of ten of the Companions of the Messenger of Allah ﷺ, among them Abu Qatadah, say:

‘I am the one among you who knows best the prayer of the Messenger of Allah ﷺ.’

They said: ‘Why is that? By Allah, you were neither the one among us who followed him the most, nor were you earlier than us in his companionship.’

He replied: ‘Indeed, that is so.’

They said: ‘Then describe (his prayer).’

He said: ‘When the Messenger of Allah ﷺ would stand for the prayer, he would raise his hands until he aligned them with his shoulders, then he would say the takbir (Allahu akbar) until every bone would settle in its place in a balanced way. Then he would recite. Then he would say the takbir and raise his hands until he aligned them with his shoulders. Then he would bow, placing the palms of his hands upon his knees. Then he would make his back straight, not lowering his head nor raising it (meaning his blessed head and back would be in one straight line).

Then he would raise his head and say: “سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ”
(Allah hears the one who praises Him).

Then he would raise his hands until he aligned them with his shoulders, in a balanced state. Then he would say: “Allahu akbar”. Then he would go down to the ground, and in prostration he would keep his arms away from his sides. Then he would raise his head and lay out his left leg and sit upon it. He would spread the toes of his feet when he prostrated.

Then he would prostrate, then say “Allahu akbar” and raise his head from the prostration, lay out his left leg 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 had prayed two rak'ahs and stood up, he would say the takbir and raise his hands until he aligned them with his shoulders, as he had raised them at the start of the prayer. Then he would do the same throughout the rest of his prayer, until when it was the prostration in which the salam is given, he would move his left leg back and sit in the posture of tawarruk on his left side.’

They said: ‘You have spoken the truth. This is how he ﷺ used to pray.’”

This chain of narration is completely authentic.

Now, let us look at the detailed research.

Nur al-Basar in Establishing the Reliability of 'Abd al-Hamid ibn Ja'far

It is narrated from the well‑known hadith narrator 'Abd al‑Hamid ibn Ja'far ibn 'Abdullah ibn al‑Hakam ibn Rafi' al‑Ansari 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, he said: I heard our master Abu Humayd al‑Sa'idi رضي الله عنه in the presence of ten of the Companions of the Messenger of Allah ﷺ - among them our master Abu Qatadah رضي الله عنه - saying … etc.”

Meaning: In this narration it is also mentioned that the Noble Prophet ﷺ used to perform raf' al‑yadayn (raising the hands):

at the beginning of the prayer
before bowing
and after raising his head from bowing

Reference: Sunan Abi Dawud: hadith 730, with an authentic chain; Jami' al‑Tirmidhi: hadith 304, who said: “Hasan sahih”; Sahih Ibn Khuzaymah: hadiths 587, 588; Sahih Ibn Hibban (al‑Ihsan): hadith 1864; al‑Bukhari, “Juz' Raf' al‑Yadayn”: hadith 102; Ibn Taymiyyah, al‑Fatawa al‑Kubra 1/105, and Majmu' al‑Fatawa 22/453; Ibn al‑Qayyim, Tahdhib Sunan Abi Dawud 2/416; al‑Khattabi, Ma'alim al‑Sunan 1/194

This hadith has been declared authentic by the following scholars:

① Al-Tirmidhi
② Ibn Khuzaymah
③ Ibn Hibban
④ Al-Bukhari
⑤ Ibn Taymiyyah
⑥ Ibn al-Qayyim
⑦ Al-Khattabi

A brief and comprehensive introduction of the narrators of this hadith is given below.

The Narrator: 'Abd al‑Hamid ibn Ja'far رحمه الله

① Yahya ibn Ma'in said: “[He is] trustworthy (thiqah).”

Reference: Tarikh 'Uthman ibn Sa'id al-Darimi: pp. 263, 610

② Ahmad ibn Hanbal said: “Thiqah, there is no harm in him.”

Reference: Tahdhib al-Kamal 11/41; al-Jarh wa al-Ta'dil 6/10, with an authentic chain of transmission

③ Ibn Sa'd said: “He was trustworthy and had many hadiths.”

Reference: Al-Tabaqat al-Kubra 10/400; Tahdhib al-Kamal 11/42

④ Al-Saji said: “Thiqah, very truthful.”

Reference: Tahdhib al-Tahdhib 6/112

⑤ Ya'qub ibn Sufyan al-Farsi said: “Thiqah.”

Reference: Al-Ma'rifah wa al-Tarikh 2/458

⑥ Ibn Shahin mentioned him in his book “al-Thiqat”.

Reference: Kitab al-Thiqat of Ibn Shahin: p. 159, no. 910

⑦ 'Ali ibn al-Madini said: “With us, he was trustworthy … etc.”

Reference: Su'alat Muhammad ibn 'Uthman ibn Abi Shaybah: p. 105

⑧ In addition to this, Imam Muslim ibn al-Hajjaj

Reference: Sahih Muslim: 533/25, and elsewhere

⑨ Al-Tirmidhi

⑩ Ibn Khuzaymah

⑪ And al-Bukhari all declared the hadith of 'Abd al-Hamid ibn Ja'far to be authentic, and by doing so they implicitly affirmed his reliability.

⑫ Al-Dhahabi said: “The imam, the hadith scholar, trustworthy.”

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

⑬ Ibn Numayr called him “thiqah”.

Reference: Tahdhib al-Tahdhib 6/112

⑭ Yahya ibn Sa'id al-Qattan used to call him “thiqah” also.

Reference: Tahdhib al-Tahdhib 6/112

⑮ Abu Hatim al-Razi said: “His place is truthfulness.”

⑯ Ibn 'Adi said: “I hope there is no harm in him, and his hadith is written.”

Reference: Tahdhib al-Tahdhib 6/112

⑰ Ibn Hibban said: “One of the trustworthy, precise narrators …”

Reference: Sahih Ibn Hibban, arranged by Ibn Balban, checked edition, 5/184, before hadith 1865

⑱ Ibn al-Qattan al-Fasi said: “And 'Abd al-Hamid is trustworthy …”

Reference: Bayan al-Wahm wa al-Iham fi Kitab al-Ahkam 3/514, hadith 1287

⑲ 'Abd al-Haqq al-Ishbili declared this specific hadith of 'Abd al-Hamid ibn Ja'far to be authentic and continuous.

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

⑳ Al-Hakim al-Naysaburi graded this hadith as sahih.

Reference: Al-Mustadrak 1/500, hadith 1842

㉑ Al-Busayri said about this hadith: “This chain is sahih.”

Reference: Zawa'id Ibn Majah: hadith 1434

㉒ Ibn Taymiyyah

㉓ Al-Khattabi

㉔ And Ibn al-Qayyim all declared the hadith he narrated to be sahih.

㉕ Al-Bayhaqi rejected the jarh (criticism) of al-Tahawi against 'Abd al-Hamid ibn Ja'far as unacceptable.

Reference: Ma'rifat al-Sunan wa al-Athar 1/558, under hadith 786

㉖ Ibn al-Jarud narrated this hadith in “al-Muntaqa” and declared it sahih.

Reference: Al-Muntaqa of Ibn al-Jarud: p. 192

㉗ Al-Zayla'i al-Hanafi said: “But most of the scholars have declared him trustworthy.” Then, after this, his statement “he erred in this hadith” is itself rejected.

Reference: Nasb al-Raya 1/344

㉘ Al-Diya' al-Maqdisi declared his hadith authentic.

Reference: Al-Ahadith al-Mukhtarah 1/516, hadith 384

㉙ Abu Nu'aym al-Isbahani

㉚ And Abu 'Awanah al-Isfarayini both declared the hadith of 'Abd al-Hamid ibn Ja'far to be sahih.

Reference: Al-Musnad al-Mustakhraj 'ala Sahih Muslim by Abu Nu'aym 2/134, hadith 1175; Musnad Abi 'Awanah 1/391

㉛ Al-Nasa'i said: “There is no harm in him.”

Reference: Tahdhib al-Tahdhib 6/112

In the face of this huge group of scholars who authenticated him, there is some criticism from:

① Sufyan al-Thawri
② Al-Tahawi
③ Yahya ibn Sa'id al-Qattan
④ Al-Nasa'i
⑤ Abu Hatim al-Razi

However, this criticism is rejected because it goes against the majority's declaration of reliability.

① The criticism of Sufyan al-Thawri is related to the issue of Qadr, and al-Dhahabi refuted it in a very decisive way.

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

② A trustworthy narrator being criticized due to Qadari or similar issues is not accepted.

③ The criticism narrated from Yahya al-Qattan, al-Nasa'i and Abu Hatim al-Razi is in conflict with their own statements declaring him reliable.

④ The jarh of al-Tahawi was refuted by al-Bayhaqi.

⑤ For al-Nasa'i's phrase “laysa bihi ba's” (there is no harm in him), see:

Reference: Tahdhib al-Kamal 11/41; Siyar A'lam al-Nubala' 7/21; al-Tarikh of al-Dhahabi 9/476

⑥ Hafiz Ibn al-Qayyim also judged the criticism against 'Abd al-Hamid ibn Ja'far to be unacceptable.

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

⑦ The criticism of al-Tahawi against this 'Abd al-Hamid is rejected because it opposes the majority's authentication.

⑧ The criticism attributed to Abu Hatim has not been found with an authentic chain; and even if it were found, it would still be rejected because it opposes the judgment of the majority.

Reference: See the list of authenticators above, especially point 15

Conclusion of the research: 'Abd al‑Hamid ibn Ja'far is a trustworthy narrator whose hadith is sahih. All praise is for Allah.

The Narrator Muhammad ibn 'Amr ibn 'Ata' al‑Qurashi al‑'Amiri al‑Madani

He is among the central narrators of Sahih al‑Bukhari, Sahih Muslim and the four Sunan. A brief and comprehensive introduction follows:

Reliability of Muhammad ibn 'Amr ibn 'Ata'

① Abu Zur'ah al-Razi said: “Thiqah.”

Reference: Al-Jarh wa al-Ta'dil 8/29, with an authentic chain

② Abu Hatim al-Razi said: “Thiqah, righteous in hadith.”

Reference: Al-Jarh wa al-Ta'dil 8/29

③ Ibn Sa'd said: “He was trustworthy and had narrations.”

Reference: Al-Tabaqat al-Kubra, supplementary section, pp. 123–124

④ Ibn Hibban mentioned him in his book “al-Thiqat”.

Reference: Al-Thiqat 5/368

⑤ Al-Bukhari

⑥ Muslim

⑦ Al-Tirmidhi

⑧ Ibn Khuzaymah

⑨ Al-Khattabi all declared his hadith authentic.

⑩ Ibn Taymiyyah

⑪ Ibn al-Jarud

Reference: Al-Muntaqa: p. 192

⑫ Ibn al-Qayyim all declared his hadith authentic.

⑬ Al-Dhahabi said: “One of the trustworthy (thiqah).”

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

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.

“Thiqah … and the one who said that al-Qattan spoke against him, or that he went out with Muhammad ibn 'Abdullah ibn al-Hasan, has erred. That person was actually Muhammad ibn 'Amr ibn 'Alqamah who will be mentioned later.”

Reference: Taqrib al-Tahdhib: no. 6187

⑮ Al-Nasa'i said: “Thiqah.”

Reference: Tahdhib al-Kamal 17/112

⑯ Abu 'Awanah al-Isfarayini declared his hadith sahih.

Reference: Musnad Abi 'Awanah 1/269

⑰ Abu Nu'aym al-Isbahani declared his hadith sahih.

Reference: Al-Mustakhraj 'ala Sahih Muslim 1/396, hadith 793

⑱ Al-Diya' al-Maqdisi narrated his hadith in “al-Mukhtarah” and declared it sahih.

Reference: Al-Ahadith al-Mukhtarah 13/63, hadith 96

⑲ Al-Hakim said his hadith is sahih according to the conditions of the two shaykhs (Bukhari and Muslim).

Reference: Al-Mustadrak 1/381, hadith 1406

⑳ Abu al-Zinad 'Abdullah ibn Dhakwan al-Madani said:

وكان امرئي صدق

“He was a man of truth.”

Reference: Tahdhib al-Kamal 17/112

㉑ Ibn al-Qattan al-Fasi said: “One of the trustworthy.”

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

㉒ Abu Muhammad 'Abd al-Haqq al-Ishbili declared his hadith sahih.

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

㉓ Al-Zayla'i al-Hanafi transmitted Ibn al-Qattan's authentication and did not refute it.

Reference: Nasb al-Raya 2/371

㉔ Al-'Ayni al-Hanafi used his hadith as evidence.

Reference: Sharh Sunan Abi Dawud by al-'Ayni 5/177, hadith 12560

㉕ Al-Nawawi used his hadith as proof and graded it sahih and hasan.

Reference: Khulasat al-Ahkam 1/344, hadiths 1041–1044; 1/394, hadith 1245

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

Reference: Sharh al-Sunnah 13/15, hadith 557

㉗ Hafiz Ibn al-Qayyim said:

فإنه من كبار التابعين المشهورين بالصدق و الأمانة و الثقة

“He is among the senior Tabi'in, well known for truthfulness, trustworthiness and reliability.”

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

In the face of this large group of scholars, Ibn al‑Qattan al‑Fasi has transmitted a criticism upon Muhammad ibn 'Amr, attributed to Yahya ibn Sa'id al‑Qattan and Sufyan al‑Thawri.

Reference: Tahdhib al‑Tahdhib 9/374

This criticism is rejected for two reasons:

① It contradicts the judgment of the majority.

② The criticism actually relates not to Muhammad ibn 'Amr ibn 'Ata', but to Muhammad ibn 'Amr ibn 'Alqamah al-Laythi.

Reference: Tahdhib al-Tahdhib 9/374 (another edition: 9/332)

Note: Even the criticism upon Muhammad ibn 'Amr ibn 'Alqamah al‑Laythi is rejected. According to the stronger opinion, he is a truthful narrator whose hadith is hasan. All praise is for Allah.

Conclusion of the research: Muhammad ibn 'Amr ibn 'Ata' al‑Madani is, by consensus or at least according to the majority, a trustworthy narrator whose hadith is sahih.

A Fabricated Attack from Ahmad Yar Na'eemi al‑Barelwi

Ahmad Yar Na'eemi al‑Barelwi al‑Razakhani, displaying lies and slander, has written:

“Muhammad ibn 'Amr is such a liar narrator that he never met Abu Humayd al‑Sa'idi at all, yet he says ‘I heard’ from him. The narration of such a liar person is fabricated, or at the very least, of the first degree of tadlis.”

Reference: Ja' al‑Haqq, part 2, p. 65, sixth chapter: “Raf' al‑Yadayn is forbidden”, second section

No hadith scholar has ever called Muhammad ibn 'Amr ibn 'Ata' a liar. Thus it is clear that Ahmad Yar Na'eemi himself is a very great liar.

This same Ahmad Yar Na'eemi is the person who wrote:

“Qur'an al‑Karim says: وَ كَثِيْر مّنْهُمْ عَليَ الْهُديٰ۔ وكَثِيْر حَقَّ عَلَيْهِمُ الضَّلَالَةُ.”

Reference: Ja' al‑Haqq, part 2, p. 39, 4th chapter: “The follower must not recite behind the imam”, second section

Whereas the verse Ahmad Yar quoted does not exist anywhere in the Noble Qur'an.

So the person who does not feel shame in lying upon Allah, how will he feel any shame in lying against Muhammad ibn 'Amr ibn 'Ata' and other trustworthy narrators?

The Year of Death of Our Master Abu Qatadah رضي الله عنه

Some people say that our master Abu Qatadah رضي الله عنه died during the time of our master 'Ali رضي الله عنه. To refute such people, the statements of the majority of hadith scholars and crushing, decisive proofs will be presented, by which it becomes clear that Abu Qatadah رضي الله عنه died long after the death of 'Ali رضي الله عنه, in the year 54 AH.

① Imam Layth ibn Sa'd al-Misri (d. 175 AH) said that Abu Qatadah رضي الله عنه died in 54 AH.

Reference: Kitab al-Ma'rifah wa al-Tarikh by Imam Ya'qub ibn Sufyan 3/322, with an authentic chain; Ma'rifat al-Sunan wa al-Athar by al-Bayhaqi 1/558, hadith 787, with an authentic chain

② Sa'id ibn 'Afir (d. 226 AH) said: “Abu Qatadah رضي الله عنه died in 54 AH.”

Reference: Tarikh Baghdad 1/161, no. 10, with an authentic chain

③ Muhammad ibn 'Abdullah ibn Numayr (d. 337 AH) said: “Abu Qatadah رضي الله عنه died in 54 AH.”

Reference: Al-Mu'jam al-Kabir by al-Tabarani 3/240, hadith 3275, with an authentic chain

④ Yahya ibn 'Abdullah ibn Bukayr (d. 231 AH) said: “Abu Qatadah رضي الله عنه died in 54 AH.”

Reference: Al-Mu'jam al-Kabir by al-Tabarani 3/40, hadith 3274, with an authentic chain

⑤ Ibrahim ibn al-Mundhir (d. 236 AH) said: “Abu Qatadah رضي الله عنه died in 54 AH.”

Reference: Ma'rifat al-Sahabah by Abu Nu'aym al-Isbahani 2/749, hadith 1992; al-Mustadrak by al-Hakim 3/480

⑥ Yahya ibn Ma'in (d. 233 AH) said: “He رضي الله عنه died in 54 AH.”

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

⑦ Abu Ja'far 'Amr ibn 'Ali al-Fallas said: “He رضي الله عنه died in Madinah in 54 AH.”

Reference: Tarikh Dimashq by Ibn 'Asakir 71/115

⑧ Ibn al-Barqi said: “He رضي الله عنه died in 54 AH.”

Reference: Tarikh Dimashq 71/107

⑨ Abu Ahmad al-Hakim said: “He رضي الله عنه died in 54 AH.”

Reference: Tarikh Dimashq 71/107

⑩ Al-Tirmidhi رحمه الله said: “He رضي الله عنه died in 54 AH.”

Reference: Tahdhib al-Sunan by Ibn al-Qayyim with 'Awn al-Ma'bud 2/422

⑪ Abu 'Abdullah Ibn Mandah al-Hafiz said: “He رضي الله عنه died in 54 AH.”

Reference: Same references as above: Tahdhib al-Sunan 2/422; Ma'rifat al-Sunan wa al-Athar 1/558

⑫ Imam al-Bayhaqi رحمه الله said: “The historians in my time are agreed that Abu Qatadah رضي الله عنه died in 54 AH.”

Reference: Ma'rifat al-Sunan wa al-Athar 1/558, before hadith 787

⑬ Al-Dhahabi said: “He رضي الله عنه died in 54 AH.”

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

⑭ Ibn Kathir mentioned him among those who died in 54 AH.

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

⑮ Ibn Hibban said: “He رضي الله عنه died in 54 AH … etc.”

Reference: Al-Thiqat 3/74

⑯ Khalifah ibn Khayyat said: “He رضي الله عنه died in 54 AH.”

Reference: Tarikh Khalifah ibn Khayyat: p. 223

⑰ Imam al-Bukhari رحمه الله mentioned him among those who died after 50 AH and before 60 AH.

Reference: Al-Tarikh al-Sagheer 1/131

⑱ Ibn Hajar al-'Asqalani said: “He رضي الله عنه died in 54 AH.”

Reference: Taqrib al-Tahdhib: no. 8311

⑲ Ibn al-Jawzi said: “He رضي الله عنه died in 54 AH.”

Reference: Al-Muntazam 5/268

⑳ Ibn al-'Imad al-Hanbali said: “He رضي الله عنه died in 54 AH.”

Reference: Shadharat al-Dhahab 1/60

㉑ Al-'Ayni al-Hanafi said: “He رضي الله عنه died, according to one statement, in 54 AH.”

Reference: 'Umdat al-Qari 2/294, hadith 153, chapter: the prohibition of cleaning oneself with the right hand

In the face of this large group and the majority, Habibullah Deirwi al‑Deobandi al‑Hayati has quoted from Hisham ibn 'Adi (who is a liar) that Abu Qatadah رضي الله عنه died in 38 AH.

Reference: Nur al‑Sabah: p. 207

Hanbal ibn Ishaq said: “It reached me that he رضي الله عنه died in 38 AH.”

Reference: Tarikh Baghdad 1/161

These statements are rejected because they contradict the majority.

For the criticism upon Hisham ibn 'Adi the liar, see:

Reference: Mizan al‑I'tidal 4/324, no. 9311, and the general books of al‑Majruhin
Imam Yahya ibn Ma'in said about him:

كوفي، ليس بثقة، كذاب

“A Kufan, not trustworthy, a liar.”

Reference: Al‑Jarh wa al‑Ta'dil 9/75, with an authentic chain

What do you think if we also present, against Hisham ibn 'Adi the liar, a narration from Muhammad ibn 'Umar al‑Waqidi (who is, according to the stronger opinion, a liar) which he narrated from Yahya ibn 'Abdullah ibn Abi Qatadah - whom Ibn Hibban declared trustworthy

Reference: Al‑Thiqat 7/594; al‑Hakim authenticated his hadith in al‑Mustadrak 1/353, hadith 1305, and al‑Dhahabi agreed

- that our master Abu Qatadah رضي الله عنه died in Madinah in 54 AH.

Reference: Tabaqat Ibn Sa'd 6/15, with a chain sahih up to al‑Waqidi

It should be remembered that in the view of Hanafis, Barelwis and some Deobandis, al‑Waqidi is not a liar.

Ibn al‑Humam al‑Hanafi said:

وهذا تقوم به الحجة عندنا إذا وثقنا الواقدي إلخ

“And proof is established with this according to us, because we consider al‑Waqidi reliable …”

Reference: Fath al‑Qadir 1/69

Ahmad Rida Khan al‑Barelwi said: “Imam Waqidi is considered reliable by our scholars.”

Reference: Fatawa Ridwiyyah, new edition, 5/526; see also Munir al‑'Ayn fi Hukm Taqbil al‑Ibhmain: p. 91; and al‑Amn wa al‑'Ula: pp. 77, 79
'Abd al‑Haq al‑Deobandi of Akora Khattak said:

“Although the report of al‑Waqidi is not proof in matters of halal and haram, and in hadith he is weak, in history his report is accepted by the majority.”

Reference: Haqaiq al‑Sunan 1/286

Examination of a Certain Narration

Some people have presented a narration of Musa ibn 'Abdullah ibn Yazid that our master 'Ali رضي الله عنه led the funeral prayer over our master Abu Qatadah رضي الله عنه … etc.

Regarding this narration:

The imam of hadith al‑Bayhaqi رحمه الله said:

وهو غلط لإجماع أهل التورايخ….

“It is mistaken, due to the consensus of the scholars of history …”

Reference: Ma'rifat al‑Sunan wa al‑Athar 1/558

Hafiz Ibn al‑Qayyim said:

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

“The imams have declared this narration of Musa to be mistaken, as well as those who followed him in it. They said: It is an error …”

Reference: Tahdhib al‑Sunan 2/423

Thus, in opposition to the majority of the imams, it is wrong for Deobandis, Barelwis and some Hanafis to declare this narration sahih.

Secondly, Musa mentioned in this narration did not clearly state that he heard it from 'Ali رضي الله عنه, and there is no proof that he was alive during the lifetime of 'Ali رضي الله عنه.

A Strong Warning

In the book “Mu'jam al‑Sahabah” of 'Abdullah ibn Muhammad ibn 'Abd al‑'Aziz al‑Baghawi رحمه الله it is written:

عن موسي الأنصاري قال : أتانا على رحمه الله فصلي على أبى قتادة فكبر سبعة

“It is narrated from Musa al‑Ansari, he said: 'Ali رحمه الله came to us and prayed over Abu Qatadah, and he said seven takbirs.”

Reference: Mu'jam al‑Sahabah 2/40, hadith 436

The chain of this narration is weak due to the tadlis of Isma'il ibn Abi Khalid, who is a mudallis. For the tadlis of Isma'il, see:

Reference: Tabaqat al‑Mudallisin 2/36, and the stronger opinion is that he is of the third level; Mizan al‑I'tidal 1/460; Jami' al‑Tahsil by al‑'Ala'i: p. 105; al‑Mudallisin by Ibn Abi Zur'ah al‑'Iraqi: p. 3; al‑Mudallisin by al‑Suyuti: p. 3; al‑Mudallisin by al‑Halabi: p. 14; and the poem of Abu Mahmoud al‑Maqdisi

Some people present a mursal narration of al‑Sha'bi (a Tabi'i). I did not find this narration with a chain. And Allah knows best.

Some have quoted the statement of “Imam Hasan ibn 'Uthman” without any chain of transmission.

Reference: Nur al‑Sabah: p. 206

Under the name “Hasan ibn 'Uthman” two narrators are mentioned in “Lisan al‑Mizan” and both are criticized.

Reference: Lisan al‑Mizan 2/219–220

A Mighty Proof

Imam Nafi' (a Tabi'i) رحمه الله narrates that our master 'Abdullah ibn 'Umar رضي الله عنهما led the funeral prayer of Umm Kulthum bint 'Ali رضي الله عنها, and among the people present were our master Abu Sa'id and our master Abu Qatadah رضي الله عنهم … etc.

Reference: Sunan al‑Nasa'i 4/71–72, hadith 1980, with a sahih chain; Musannaf 'Abd al‑Razzaq 3/465, hadith 6337, with a sahih chain; al‑Muntaqa of Ibn al‑Jarud: hadith 545
In another narration, from 'Ammar ibn Abi 'Ammar, the freedman of al‑Harith ibn Nawfal, it is stated that he said: “I attended the funeral prayer of a woman (Umm Kulthum) and her son. Among the people who prayed were our master Abu Sa'id al‑Khudri, our master Ibn 'Abbas, our master Abu Qatadah and our master Abu Hurayrah رضي الله عنهم …”

Reference: Sunan al‑Nasa'i 4/71, hadith 1979, with a sahih chain
The woman whose funeral prayer was performed was this same Umm Kulthum رضي الله عنها.

Reference: Sunan Abi Dawud: hadith 3193, authentic through supporting chains
Ibn Sa'd, in the biography of Umm Kulthum رضي الله عنها, narrates from 'Ammar ibn Abi 'Ammar that he said: “I was present at her funeral. Sa'id ibn al‑'As رضي الله عنه, who at that time was the leader of the Muslims, led the prayer.”

Reference: Tabaqat Ibn Sa'd 8/464–465, with a sahih chain
'Abdullah al‑Bahiy says: “I was present when our master 'Abdullah ibn 'Umar رضي الله عنهما led the funeral prayer of Umm Kulthum رضي الله عنها.”

Reference: Tabaqat Ibn Sa'd 8/464, with a sahih chain
Again, from 'Ammar ibn Abi 'Ammar it is narrated: “I was present at the funeral, and among the people were our master Abu Sa'id al‑Khudri, our master 'Abdullah ibn 'Abbas, our master Abu Qatadah and our master Abu Hurayrah رضي الله عنهم.”

Reference: Al‑Tarikh al‑Sagheer of al‑Bukhari 1/129, with a sahih chain; 'Ata' here is Ibn Abi Rabah
In Sunan al‑Nasa'i and other sources, it is mentioned that at that time the leader (amir) of the people of Madinah was Sa'id ibn al‑'As رضي الله عنه.

Reference: Sunan al‑Nasa'i 4/71, hadith 1980, with a sahih chain
Our master Sa'id ibn al‑'As رضي الله عنه was in authority from 48 AH to 55 AH.

Reference: Tahdhib al‑Sunan 2/423
He was appointed several times as governor (amir) of Madinah in the era of our master Mu'awiyah رضي الله عنه.

Reference: Tarikh al‑Islam by al‑Dhahabi 4/225

Our master Mu'awiyah رضي الله عنه died in 60 AH.

Reference: Taqrib al‑Tahdhib: no. 6758

Our master Sa'id ibn al‑'As رضي الله عنه died before 60 AH, around 58 AH and the like.

Reference: Taqrib al‑Tahdhib: no. 2337, and the books of history

It is rationally impossible for a person who died in 38 AH to attend the funeral of someone who died between 50 and 60 AH. Therefore, the aforementioned narrations are a clear and decisive proof that our master Abu Qatadah رضي الله عنه died after 50 AH (that is, in 54 AH). He did not die in the era of our master 'Ali رضي الله عنه. This is a proof for which no Hanafi, Deobandi or Barelwi has any answer. All praise is for Allah.

Conclusion of the research: The narration of Muhammad ibn 'Amr ibn 'Ata' from our master Abu Qatadah رضي الله عنه is not disconnected, it is connected. The claim of al‑Tahawi and his blind followers that Abu Qatadah رضي الله عنه died in the era of 'Ali رضي الله عنه is false and invalid. The authentic, connected narrations declare this claim to be wrong and void.

Another Crushing Proof

It is narrated that al‑Muhallab ibn Abi Sufrah attacked Qandabil (in India) in 44 AH. Among the captives from Kabul were: Mak'hul, Nafi' the freedman of Ibn 'Umar, Kaysan the father of Ayyub al‑Sakhtiyani, and Salim al‑Aftas.

Reference: Tarikh Khalifah ibn Khayyat: p. 206; Tarikh al‑Islam by al‑Dhahabi 4/12, events of the year 44 AH

From this we learn that Imam Nafi' رحمه الله was brought to Madinah in 44 AH or after that.

Nafi' رحمه الله 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 Hurayrah, Abu Sa'id and Abu Qatadah رضي الله عنهم and said: 'What is this?' They said: 'This is the Sunnah.'”

Reference: Sunan al‑Nasa'i 4/71–72, hadith 1980, with a sahih chain

From this too it is clear that after the death of 'Ali ibn Abi Talib رضي الله عنه in 40 AH, at least in 44 AH or later, our master Abu Qatadah رضي الله عنه was alive and present. Therefore the propaganda of Hanafis, Barelwis and Deobandis that Abu Qatadah رضي الله عنه died in 40 AH or before is baseless.

Another Proof

Shah Wali Allah al‑Dihlawi says:

“Regarding Sahih al‑Bukhari and Sahih Muslim, all hadith scholars are agreed that all of the connected, raised (marfu') hadiths in them are certainly authentic in reality. These two books have been transmitted by tawatur to their authors. Whoever does not honor them is an innovator who goes against the path of the Muslims.”

Reference: Hujjat Allah al‑Balighah (Urdu translation by 'Abd al‑Haq Haqqani) 1/242

Rashid Ahmad Gangohi said:

“Among the books, the fourteen days (i.e. the ahadith) mentioned in Sahih Bukhari are the strongest and most preponderant.”

Reference: Ta'liqat Rashidiyyah: p. 337

Muhammad Taqi 'Uthmani said:

“As for the Sahihayn and the Muwatta', there is agreement that all of their hadiths are authentic in reality as well.”

Reference: Dars Tirmidhi 1/63

Ahmad Rida Khan al‑Barelwi holds a very high status for the Sahihayn. Addressing someone he wrote:

“Are you sworn to reject the Sahihayn? … How far will the enmity with the Sahihayn go?”

Reference: Fatawa Ridwiyyah, new edition, 5/180

Ahmad Rida Khan also wrote:

“You did not even feel shame that this Muhammad ibn Fudayl is among the men of Sahih Bukhari and Sahih Muslim.”

Reference: Fatawa Ridwiyyah 5/174

The hadith scholars and Ahl al‑Hadith also hold that all the connected, raised hadiths of the Sahihayn are sahih.

Reference: Ikhtisar 'Ulum al‑Hadith by Ibn Kathir: pp. 23, 33; 'Ulum al‑Hadith by Ibn al‑Salah: pp. 41–42 (other edition: p. 97); and the treatise "Ahadith al‑Sahihayn bayn al‑Zann wa al‑Yaqin" by Sanaullah al‑Zahdi (Ahl al‑Hadith)

In Sahih al‑Bukhari it is narrated:

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 . . . .

“From Muhammad ibn 'Amr ibn 'Ata', that he was sitting in a group of the Companions of the Messenger of Allah ﷺ, and we mentioned the prayer of the Prophet ﷺ, so Abu Humayd al‑Sa'idi said …”

Reference: Sahih al‑Bukhari, Book of Adhan, chapter: The Sunnah of sitting in the tashahhud, hadith 828

From this sahih hadith it is decisively and certainly established that:

① Muhammad ibn 'Amr ibn 'Ata' was present in a gathering of the noble Companions.

② In that gathering the prayer of the Noble Prophet ﷺ was discussed.

③ Our master Abu Humayd al-Sa'idi رضي الله عنه narrated the hadith about the prayer in the presence of Muhammad ibn 'Amr ibn 'Ata'.

As for the issue of which Companions were present in this gathering, among them the name of our master Abu Qatadah رضي الله عنه is specifically mentioned in the narration of 'Abd al‑Hamid ibn Ja'far, the trustworthy narrator, “from Muhammad ibn 'Amr ibn 'Ata'”. One part of the hadith explains another part of it. All praise is for Allah.

Another Supporting Evidence

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 (who is trustworthy

Reference: Taqrib al‑Tahdhib: no. 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 Abu Qatadah, Abu Asid and Abu Humayd, each one of them saying: ‘I am the one among you who knows best the prayer of the Messenger of Allah ﷺ.’ So they said to one of them: ‘Pray …’ etc.”

Reference: Juz' Raf' al‑Yadayn (my checked edition): p. 6; Sahih Ibn Khuzaymah: hadith 681; Ithaf al‑Mahrah bi‑Atrafi al‑'Asharah 14/82, no. 17450

This narration is hasan. Ibn Ishaq has explicitly stated hearing.

The Status of Muhammad ibn Ishaq ibn Yasar in Hadith

There is disagreement among hadith scholars about Muhammad ibn Ishaq. Imam Malik رحمه الله and others called him a liar, but the majority of hadith scholars declared him trustworthy, truthful, and a sahih or hasan narrator. For details see my book “Nur al‑'Aynayn fi Ithbat Mas'alat Raf' al‑Yadayn”.

Reference: Nur al‑'Aynayn, 3rd edition, pp. 42–43

Al‑Zayla'i al‑Hanafi said:

وابن إسحاق الأكثر على توثيقه

“And as for Ibn Ishaq, most scholars declare him trustworthy.”

Reference: Nasb al‑Raya 4/7

Al‑'Ayni al‑Hanafi said:

إن ابن إسحاق من الثقات الكبار عندالجمهور

“Indeed Ibn Ishaq is, in the view of the majority, among the great trustworthy narrators.”

Reference: 'Umdat al‑Qari 7/270

Muhammad Idris Kandhalwi al‑Deobandi said:

“The majority of scholars have authenticated him.”

Reference: Sirat al‑Mustafa 1/76

The Claim of “Ittirab” (Contradiction) in the Hadith

Some people have claimed that this hadith of our master Abu Humayd al‑Sa'idi رضي الله عنه is “mudtarib” (internally contradictory).

The chains they present as “contradictory” and the comments upon them are as follows:

1. Muhammad ibn 'Amr ibn 'Ata' from Abu Humayd رضي الله عنه.

Reference: Sahih al‑Bukhari: hadith 828; Sunan Abi Dawud: hadith 730
2. Muhammad ibn 'Amr: “Malik narrated to me from 'Ayyash or 'Abbas ibn Sahl …”

Reference: Al‑Sunan al‑Kubra by al‑Bayhaqi 2/101

This chain contains 'Isa ibn 'Abdullah ibn Malik, whose status is majhul al‑hal (unknown). Only Ibn Hibban declared him trustworthy. Therefore this chain is weak and does not establish anything from Muhammad ibn 'Amr ibn 'Ata'. Shaykh al‑Albani رحمه الله also declared this narration weak.

Reference: Sunan Abi Dawud, checking of al‑Albani, p. 118, hadith 733

Note: In al‑Sunan al‑Kubra of al‑Bayhaqi the wording “akhbarani Malik” is incorrect; the correct wording is “ahad bani Malik”. See:

Reference: Al‑Sunan al‑Kubra 2/118; Sahih Ibn Hibban (al‑Ihsan) hadith 1863 (checked edition: 5/181, hadith 1866)
3. Muhammad ibn 'Amr from 'Abbas ibn Sahl from Abu Humayd رضي الله عنه.

Reference: Al‑Bayhaqi 2/118

This chain too is weak because of 'Isa ibn 'Abdullah ibn Malik, who is majhul al‑hal.

The same weak narration is found in Sunan Abi Dawud

Reference: Sunan Abi Dawud: hadith 733

with the chain “from Muhammad ibn 'Amr ibn 'Ata' from 'Abbas or 'Ayyash ibn Sahl”.
4. Muhammad ibn 'Amr ibn 'Ata' from a man, from Abu Humayd رضي الله عنه … etc, summarized.

Reference: Sharh Ma'ani al‑Athar by al‑Tahawi 1/259

Its chain is weak. It contains 'Abdullah ibn Salih, the scribe of al‑Layth, who is a narrator about whom there is disagreement. If the experts such as Yahya ibn Ma'in, al‑Bukhari, Abu Zur'ah and Abu Hatim narrate from him, then the narration is accepted as sahih; in the narrations of others, one should be cautious.

Reference: See: Hadi al‑Sari, introduction to Fath al‑Bari, p. 414

Al‑Tahawi's two teachers in this chain, Fahd and Yahya ibn 'Uthman, are not from the people of precision in hadith. Therefore this chain is weak. See also:

Reference: Mizan al‑I'tidal 4/440–445; Taqrib al‑Tahdhib: no. 3388; al‑Jawhar al‑Naqi 1/309

Secondly, it is an established principle of hadith that:

If a trustworthy narrator narrates from his shaykh with explicit mention of hearing (“haddathana”, “sami'tu” etc.) in one narration, and in another version of the same hadith the same narrator relates it from his shaykh through an intermediary, both narrations are preserved, but the one given preference is the narration in which explicit hearing from the shaykh is stated.

For details, see:

Reference: Muqaddimah Ibn al‑Salah, pp. 289–290 (other edition pp. 391–392), section 37: “Knowledge of additions in connected chains”

For example, in Sahih al‑Bukhari one narration has the chain “from Mujahid from Ibn 'Abbas”.

Reference: Sahih al‑Bukhari: hadith 216

While another narration of the same hadith has “from Mujahid from Tawus from Ibn 'Abbas”.

Reference: Sahih al‑Bukhari: hadith 1361

Both narrations in Sahih al‑Bukhari are sahih, and declaring them “mudtarib” is incorrect.

Important Note: If two chains were like this:

[]1. Muhammad ibn 'Amr ibn 'Ata' from Abu Humayd
[]2. Muhammad ibn 'Amr from a man, from Abu Humayd

And suppose that in the first chain there was no explicit statement of hearing, and in the second chain “a man” is unknown, then indeed such a narration would be weak.

However, in the narration under discussion, there is explicit mention of hearing, so it is not weakened by the chain “from a man”. Rather, if that chain were authentic it would be considered a supporting narration.

Thirdly, in the chain with 'Attaf ibn Khalid, the unnamed “man” is in fact 'Abbas ibn Sahl, as explicitly stated in the weak hadith of 'Isa ibn 'Abdullah ibn Malik (the majhul al‑hal narrator).

Reference: Sahih Ibn Hibban (al‑Ihsan), hadith 1866

According to Hafiz Ibn Hibban, this hadith was heard by Muhammad ibn 'Amr both from our master Abu Humayd رضي الله عنه and from 'Abbas ibn Sahl.

Reference: Sahih Ibn Hibban, checked edition, 5/182

On the margin of “Fayd al‑Bari” it is written:

لا بأس بضعف الرواية فإنها تكفي لتعيين أحد المحتملات

“There is no problem in a narration being weak, if it is only used to determine which of two possible meanings is intended.”

Note that regarding this weak narration of Ibn Hibban and Abu Dawud, in which the name 'Abbas ibn Sahl appears, Nimawi al‑Hanafi has written: “Its chain is sahih.”

Reference: Athar al‑Sunan: p. 449

Conclusion of the research: This narration of 'Abd al‑Hamid ibn Ja'far is sahih and preserved, and the criticism of “ittirab” upon it is false and rejected.

The Statement of Imam Muhammad ibn Yahya al‑Dhuhli

The hadith of Abu Humayd al‑Sa'idi رضي الله عنه, narrated in the gathering of the Companions, is also reported through the chain:

Fulayh ibn Sulayman: He narrated to us from al‑'Abbas ibn Sahl al‑Sa'idi.

Reference: Sunan Ibn Majah: hadith 863, with a hasan chain; Fulayh ibn Sulayman is among the narrators of the two Sahihs, and declared trustworthy by the majority

In this hadith there is also the affirmation of raf' al‑yadayn:

at the beginning of the prayer
before bowing
and after raising the head from bowing

Regarding this hadith, Imam Muhammad ibn Yahya al‑Dhuhli (d. 258 AH), teacher of Imam al‑Bukhari and numerous hadith scholars, said:

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 - that is, when he bows and when he raises his head from bowing - then his prayer is deficient (that is, invalid).”

Reference: Sahih Ibn Khuzaymah 1/298, hadith 589, with an authentic chain

It should be remembered that the statement of Imam al‑Dhuhli is not contrary to any hadith or any reports from the righteous early generations.

Some Important Points and Benefits

1. Imam Abu Hatim al‑Razi, regarding the hadith of Muhammad ibn 'Amr ibn 'Ata' from Abu Humayd al‑Sa'idi, said: “The origin of the hadith is sahih.” Then he said: “It has become mursal.”

Reference: 'Ilal al‑Hadith 1/63, hadith 461; checked edition 1/424, hadith 461
2. About 'Abd al‑Hamid ibn Ja'far, Abu Hatim al‑Razi said: “His place is truthfulness.”

Reference: Al‑Jarh wa al‑Ta'dil 6/10; 'Ilal al‑Hadith 1/382, hadith 1140; checked edition 2/50

The criticism “he is not used as proof”

Reference: Mizan al‑I'tidal 2/539, no. 4767

attributed to Abu Hatim has not been found with an authentic chain; therefore this jarh is not established from Abu Hatim.
3. There is a strong difference of opinion about the year of death of our master Abu Asid Malik ibn Rabi'ah رضي الله عنه. Some have said 30 AH; some say 60 AH, or 70 AH, or 80 AH, or 40 AH.

Reference: Taqrib al‑Tahdhib: no. 6436; al‑Isabah: pp. 1155–1156

Therefore, those people who decisively declare his death to be in 30 AH are mistaken.

A Tabi'i narrator of the fourth level, Abu al‑Zubayr Muhammad ibn Muslim ibn Tadrus al‑Makki, said:

سمعت ابا اسيد الساعدي و ابن عباس ”إلخ

“I heard Abu Asid al‑Sa'idi and Ibn 'Abbas … etc.”

Reference: Al‑Mu'jam al‑Kabir by al‑Tabarani 19/268–269, hadith 595, with a hasan chain; al‑Haythami said in Majma' al‑Zawa'id 4/114: “Its chain is hasan.”

When the hearing of a Tabi'i of the fourth level is soundly established from Abu Asid رضي الله عنه, then why should the hearing of a Tabi'i of the third level from him be impossible? From this also the statement of the truthful hafiz 'Ali ibn Muhammad al‑Madaini is supported, that Abu Asid رضي الله عنه died in 60 AH. Al‑Dhahabi's remark that “this is far‑fetched”

Reference: Siyar A'lam al‑Nubala' 2/538

is itself far‑fetched and open to question.
4. There is also disagreement about the death of our master Muhammad ibn Maslamah رضي الله عنه. Some say 43 AH, others 46 or 47 AH.

Reference: Tahdhib al‑Kamal 17/240

His exact year of death is unknown.

So to claim that he رضي الله عنه died in 40 AH is an assertion without evidence.

Likewise, some people's statement that “Muhammad ibn Maslamah رضي الله عنه withdrew from public life before 40 AH” is incorrect.
5. Imam Layth ibn Sa'd, Imam Sa'id ibn 'Afir, Imam Yahya ibn Ma'in and Imam al‑Tirmidhi and others have said that our master Abu Qatadah رضي الله عنه died in 54 AH.

Refuting these imams, an insolent person writes: “All of them were mushriks and workers of Shaytan!”

The answer to this is only:

لعنة الله على الظالمين

“May the curse of Allah be upon the wrongdoers.”

The person who calls great, noble imams of the Muslim ummah, who are trustworthy, “mushrik” and “workers of Shaytan” is himself an insolent deviant.
6. Sometimes it happens that a narrator relates a hadith, and some of his students narrate it fully and at length, while others narrate it in a summarized and concise form.

For example, in Sahih al‑Bukhari, in the hadith of the man who prayed badly, it is mentioned that the Noble Prophet ﷺ said:

إذا قمت إلى الصلوة فكبر ”إلخ

“When you stand for the prayer, say the takbir … etc.”

Reference: Sahih al‑Bukhari, Book of Adhan, chapter: The obligation of reciting (al‑Fatihah) for imam and follower, hadith 757

In this narration there is no mention of facing the qiblah, even though facing the qiblah is a pillar and obligation of the prayer. There is also no mention of wudu.

In another chain of this same hadith it is narrated that the Prophet ﷺ said:

إذا قمت إلى الصلوة فأسبغ الوضوء ثم استقبل القبلة فكبر إلخ

“When you stand for the prayer, then perform a complete wudu, then face the qiblah, then say the takbir … etc.”

Reference: Sahih al‑Bukhari, Book of Seeking Permission, chapter: Whoever replied, 'Upon you be peace', hadith 6251

Now if a rejector of hadith starts shouting that in the first narration there is no mention of facing the qiblah and wudu - and that “not mentioning it in a context of explanation is concealment, which is the way of the Jews!” - then the shouting of this deviant fool is baseless and rejected.

He will be explained that:

If something is mentioned in one sahih narration and not mentioned in another sahih narration, then mere non‑mention is not proof of its absence. All the chains and texts of a hadith must be gathered and the combined meaning implemented.

Al‑'Allamah Anwar Shah Kashmiri al‑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

“Know that a hadith has not been gathered except in pieces. One piece will be with one narrator and another piece with another. Therefore all the chains of a hadith should be gathered and the common content acted upon, and one must not treat each piece as an independent hadith.”

Reference: Fayd al‑Bari 3/455

Ahmad Rida Khan al‑Barelwi writes:

“You will find hundreds of examples that one and the same hadith is narrated by narrators by meaning in many different forms: some narrate it in full, some narrate one part, some another part, each in a different way. Only by gathering all the chains do we understand the full matter.”

Reference: Fatawa Ridwiyyah, new edition, 5/301

Therefore, those people who make noise that in Sahih al‑Bukhari, in the hadith of Abu Humayd al‑Sa'idi رضي الله عنه, there is no mention of raf' al‑yadayn before and after bowing, their shouting is wrong and rejected.
7. It is established with a sahih chain that our master Abu Hurayrah رضي الله عنه used to perform raf' al‑yadayn at the beginning of the prayer, before bowing and after raising from bowing.

Reference: Juz' Raf' al‑Yadayn by al‑Bukhari: p. 22, with a sahih chain

It is also authentically established that Abu Hurayrah رضي الله عنه used to say that the Messenger of Allah ﷺ would perform raf' al‑yadayn at the beginning of the prayer, before bowing, after raising from bowing, and after standing from the two rak'ahs.

Reference: Sahih Ibn Khuzaymah 1/344–345, hadiths 694–695, with a sahih chain; Ibn Hajar said in “Muwafaqat al‑Khabar al‑Khabar” 1/409–410: “This hadith is sahih.”

Ibn Jurayj has explicitly stated hearing in this chain, and the criticism upon Yahya ibn Ayyub al‑Ghafiqi is rejected; he is trustworthy and truthful according to the majority, and he has been supported by 'Uthman ibn al‑Hakam who has narrated the same meaning.

In that narration there is also the addition:

ولا يفعله حين يرفع رأسه من السجود

“And he would not do this (raf' al‑yadayn) when he raised his head from prostration.”

In Sahih al‑Bukhari the detailed description of the prayer of Abu Hurayrah رضي الله عنه is found, but in it there is no mention of raf' al‑yadayn at the beginning, before bowing, after bowing, or after the two rak'ahs. At the end, regarding his prayer, Abu Hurayrah رضي الله عنه would say:

إن كانت هذه لصلاته حتي فارق الدنيا

“This was his ﷺ prayer until he left this world.”

Reference: Sahih al‑Bukhari with Fath al‑Bari 2/290, hadith 803

From this narration it becomes clear that Abu Hurayrah رضي الله عنه used to pray in the same way that the Prophet ﷺ prayed as his final practice. Now, since after the death of the Prophet ﷺ, it is established from Abu Hurayrah رضي الله عنه, both as his own practice and as a marfu' statement, that he performed raf' al‑yadayn at the beginning, before bowing and after bowing, this itself proves that the Prophet ﷺ continued to perform raf' al‑yadayn until his death.

Whoever disagrees with this must produce, from Abu Hurayrah رضي الله عنه with a sahih or hasan chain, proof that he abandoned raf' al‑yadayn.

After I deduced this evidence, I later had the opportunity to read “al‑Tahqiq al‑Rasikh fi anna Ahadith Raf' al‑Yadayn Laysat Lana Sakh” and I was very pleased to see that our teachers' teacher, Shaykh al‑Shuyukh Hafiz Muhammad Gondalwi رحمه الله used the same reasoning to prove that the Prophet ﷺ performed raf' al‑yadayn until his death.

Reference: Al‑Tahqiq al‑Rasikh, pp. 90–91, ninth hadith

If someone says that even performing raf' al‑yadayn in prostrations is established from Abu Hurayrah رضي الله عنه

Reference: Sunan Ibn Majah, p. 62, hadith 860; Musnad Ahmad 2/132, hadith 6163

then the answer is:

This narration is weak for two reasons:
- Isma'il ibn 'Ayyash's narrations from non‑Shamis and Hijazis are weak.
  
  Reference: Sunan al‑Tirmidhi, chapter: Janabah and menstruating woman, hadith 131; Tahdhib al‑Kamal 2/214–217
- Isma'il ibn 'Ayyash is a mudallis.
  
  Reference: Tabaqat al‑Mudallisin 3/68, third level
  
  And this narration is reported with 'an (without explicit hearing).
So using this weak chain as evidence is rejected. Shaykh al‑Albani رحمه الله fell into a major error in grading it sahih without any valid proof. Indeed, to Allah we belong and to Him we return.
8. Some people claim that there is “ittirab” in the text of this hadith. The reason they give is that in al‑Tahawi

Reference: Sharh Ma'ani al‑Athar 1/127

and in Sunan Abi Dawud

Reference: Sunan Abi Dawud 1/106, hadith 730

tawarruk (the specific way of sitting in the last tashahhud) is mentioned, while in another narration in Sunan Abi Dawud

Reference: Sunan Abi Dawud 1/107, hadith 733

it is said that he did not do tawarruk.

The answer is that the narration with “he did not do tawarruk” is weak in terms of chain, as has already been explained. It contains 'Isa ibn 'Abdullah ibn Malik, who is majhul al‑hal. No scholar besides Hafiz Ibn Hibban has declared him trustworthy.

Using the narration of a majhul al‑hal narrator to establish “ittirab” is something done only by those who spend day and night trying to make truth appear false and false appear true.

Note also that in some narrations the words “they all said: 'You have spoken the truth'” are mentioned, while in others they are not. This is not proof of “ittirab”, as has been thoroughly proven in this article.

Final Summary of the Research

The summary of this entire research is that the narration of 'Abd al‑Hamid ibn Ja'far, the trustworthy narrator, from Muhammad ibn 'Amr ibn 'Ata' al‑Madani, the trustworthy narrator, from our master Abu Humayd al‑Sa'idi al‑Madani رضي الله عنه is completely sahih.

In it, it is mentioned that the Noble Prophet ﷺ used to perform raf' al‑yadayn:

at the beginning of the prayer
before bowing
and after raising his head from bowing

… etc.

This narration is completely clear and without any blemish. There is no kind of “ittirab” in it. The majority of hadith scholars have graded it sahih. The confirmation of this hadith by the group of Companions رضي الله عنهم present in that gathering is a clear proof that the Noble Prophet, our master Muhammad al‑Mustafa ﷺ, continued to perform raf' al‑yadayn until his death.

وما علينا إلا البلاغ

“And upon us is only to convey.”

[29 Rabi' al‑Thani 1426 AH]

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

Author: Hafiz Zubayr 'Ali Zai رحمه الله​

The Text of the Hadith in Sunan Abi Dawud​

Nur al-Basar in Establishing the Reliability of 'Abd al-Hamid ibn Ja'far​

The Narrator: 'Abd al‑Hamid ibn Ja'far رحمه الله​

The Narrator Muhammad ibn 'Amr ibn 'Ata' al‑Qurashi al‑'Amiri al‑Madani​

Reliability of Muhammad ibn 'Amr ibn 'Ata'​

A Fabricated Attack from Ahmad Yar Na'eemi al‑Barelwi​

The Year of Death of Our Master Abu Qatadah رضي الله عنه​

Examination of a Certain Narration​

A Strong Warning​

A Mighty Proof​

Another Crushing Proof​

Another Proof​

Another Supporting Evidence​

The Status of Muhammad ibn Ishaq ibn Yasar in Hadith​

The Claim of “Ittirab” (Contradiction) in the Hadith​

The Statement of Imam Muhammad ibn Yahya al‑Dhuhli​

Some Important Points and Benefits​

Final Summary of the Research​

Author: Hafiz Zubayr 'Ali Zai رحمه الله

The Text of the Hadith in Sunan Abi Dawud

Nur al-Basar in Establishing the Reliability of 'Abd al-Hamid ibn Ja'far

The Narrator: 'Abd al‑Hamid ibn Ja'far رحمه الله

The Narrator Muhammad ibn 'Amr ibn 'Ata' al‑Qurashi al‑'Amiri al‑Madani

Reliability of Muhammad ibn 'Amr ibn 'Ata'

A Fabricated Attack from Ahmad Yar Na'eemi al‑Barelwi

The Year of Death of Our Master Abu Qatadah رضي الله عنه

Examination of a Certain Narration

A Strong Warning

A Mighty Proof

Another Crushing Proof

Another Proof

Another Supporting Evidence

The Status of Muhammad ibn Ishaq ibn Yasar in Hadith

The Claim of “Ittirab” (Contradiction) in the Hadith

The Statement of Imam Muhammad ibn Yahya al‑Dhuhli

Some Important Points and Benefits

Final Summary of the Research