I say: Its chain contains weakness, and I do not know this al-Haytham ibn ʿAṭiyyah either. Perhaps it should read, “Haytham, from ʿAṭiyyah,” as appeared earlier in Abū Isḥāq al-Ḥarbī’s narration. And Allah knows best.

Note: A certain learned person wrote a treatise on how to rise during the prayer, which he published in 1406 AH. In it, he interpreted some authentic hadiths contrary to the scholars’ explanation of them, and he crammed in weak hadiths to reinforce his interpretation. He also declared this authentic hadith of ours weak on the basis of certain arguments and alleged hidden defects—things that showed he would have done better not to venture into what he did not master. I responded to him at length in my book Tamām al-Minnah (pp. 196–207), setting out his errors in hadith and fiqh. Whoever wishes to examine the matter in greater detail may refer to it.

2675 — “It is from the Sunnah to camp at al-Abṭaḥ on the evening of departure.”

Al-Ṭabarānī recorded it in al-Muʿjam al-Awsaṭ (1/198/2–199/1), saying: Al-Ḥusayn ibn Muḥammad ibn Ḥātim al-ʿIjl related to us; ʿAbd Allah ibn Muḥammad al-Adhramī informed us; al-Qāsim ibn Yazīd al-Jarmī informed us; Sufyān informed us, from Manṣūr, from Ibrāhīm, from al-Aswad, from ʿUmar ibn al-Khaṭṭāb, who said it. He further said: “No one narrated it from Sufyān except al-Qāsim al-Jarmī.”

I say: He is unanimously deemed trustworthy, as is al-Adhramī, who narrated from him. As for al-Ḥusayn ibn Muḥammad—known as ʿUbayd al-ʿIjl—he was trustworthy, a memorizer, and meticulous, as al-Khaṭīb said (8/94); al-Dhahabī also profiled him in Tadhkirat al-Ḥuffāẓ. All those above them in the chain are trustworthy; they are among the narrators of both al-Bukhārī and Muslim, whose status is beyond question.