concerning him above. I think that he is the one mentioned in al-Bukhari’s Kuna (49/427): “Abu Abd Allah al-Shami, from whom Jaʿfar ibn Sulayman narrated.” This is because Jaʿfar ibn Sulayman belonged to the same generation as Muʿtamir ibn Sulayman. Al-Tabarani’s chain has shown us that the reading “Abu Khalid” in al-Haythami’s Majmaʿ is a corruption of “Abu Ghalib.” And Allah knows best.

Moreover, al-Haythami did not mention the first route at all, as though he had overlooked it. The hadith has a strong corroborating report from Abu Rafiʿ, attributed to the Prophet, with similar wording. I have documented it in Ahkam al-Janaʾiz (p. 51).

Ibn Saʿd (7/503) and al-Bukhari, in al-Tarikh (2/2/275–276), narrated from Thabit, from Salih ibn Hujayr Abu Hujayr, from Muʿawiyah ibn Hudayj—who was a Companion—who said: “Whoever washes a deceased person, shrouds him, follows his funeral, and undertakes his burial will return forgiven.”

This report is attributed to the Companion. Its narrators are trustworthy and are narrators of Muslim, apart from Salih ibn Hujayr. Ibn Saʿd and al-Bukhari gave his biographical notice by way of this narration from Thabit—who was al-Bunani—and Qatadah from him, but neither of them mentioned any criticism or accreditation concerning him. The same is the case in Narrator Criticism and Accreditation (2/1/398). Ibn Hibban also mentioned him in The Reliable Narrators (4/373).

2354 — “Whoever misappropriates from it—that is, from charity—a camel or a sheep will come on the Day of Resurrection carrying it.”

Ibn Majah narrated it (1810) from ʿAmr ibn al-Harith, who said that Musa ibn Jubayr related to him that Abd Allah ibn Abd al-Rahman ibn al-Habbab al-Ansari related to him that Abd Allah ibn Unays related to him that he