Shurayḥ related to us; Abū Jaʿfar Muḥammad ibn Aḥmad ibn ʿAbd al-Jabbār informed us; Ḥumayd ibn Zanjūyah narrated to us; ʿUthmān ibn Ṣāliḥ narrated to us; Ibn Luhayʿah, on the authority of Abū Qabīl (1), from ʿAbd Allāh ibn ʿAmr, who said: “Fasting and the Quran will both plead on behalf of their companion on the Day of Resurrection (2),” and he mentioned the rest of the report.
It has been said that this Abū Jaʿfar is the very man whose biography we are treating, and that his grandfather was Abū ʿAwn ʿAbd al-Jabbār; others contend that he is someone else.
If the reported date of death for the subject of the entry is accurate—as we have stated—then I am inclined to think this must be another person, because the audition sessions of Ibn Abī Shurayḥ took place after that date; Allah knows best.
241 – Ibn Qudayd, Abū al-Qāsim ʿAlī ibn al-Ḥasan ibn Khalaf
The imam, hadith scholar, reliable authority, and transmitter: Abū al-Qāsim ʿAlī ibn al-Ḥasan ibn Khalaf ibn Qudayd al-Miṣrī.
He heard hadith from Muḥammad ibn Rumḥ, Ḥarmalah ibn Yaḥyā, and others of their circle.
(1) The name is pronounced with an open qaf and a kasra on the ba, followed by a silent ya: Ḥayy ibn Hani ibn Nadir al-Maʿāfiri al-Miṣri, one of the transmitters listed in Ibn Hajar’s Tahdhib. Ibn Hajar states in his Taqrib: “Trustworthy, but prone to error.”
(2) Ahmad also records the report (Musnad 2/174) through Musa ibn Dawud, who said: Ibn Luhayʿa related to us, from Ḥayy ibn ʿAbd Allah al-Maʿāfiri, from Abu ʿAbd al-Raḥman al-Ḥubuli, from ʿAbd Allah ibn ʿAmr: the Messenger of Allah ﷺ said, “Fasting and the Quran will intercede for a servant on the Day of Resurrection: fasting will say, ‘My Lord, I kept him from food and desires by day, so let me intercede for him,’ and the Quran will say, ‘I kept him from sleep by night, so let me intercede for him.’ Thus they will both be allowed to intercede.” Al-Haythami cites it in Majmaʿ al-zawaʾid 3/181, observing that Ahmad and al-Ṭabarani transmit it, and that al-Ṭabarani’s chain is composed of narrators found in the Sahih. Al-Hakim also records it (1/554) through ʿAbd Allah ibn Wahb—who heard from Ibn Luhayʿa before the latter’s books were lost—on the authority of Ibn Luhayʿa, from Ḥayy ibn ʿAbd Allah, from Abu ʿAbd al-Raḥman al-Ḥubuli, from ʿAbd Allah ibn ʿAmr ibn al-ʿAs, with an elevated (marfuʿ) attribution; this chain is strong. Al-Hakim declared it sound and al-Dhahabi concurred. Abu Nuʿaym includes it in Ḥilyat al-awliyaʾ 8/161 through Rashdin ibn Saʿd, from Ḥayy ibn ʿAbd Allah.
(*) See also: al-ʿIbar 2/153; Ḥusn al-muḥāḍara 1/367; Shadharāt al-dhahab 2/265.