Tracing the hadith: (The deeds will come on the Day of Resurrection, and the prayer will come and say: O my Lord, I am the prayer. He will say: You are with the best of deeds...)

The Shaykh: What is the beginning of the hadith? Give it to me, give it to me, or else what do we need to see?
The student: It was narrated by Ahmad and al-Tabarani in al-Awsat.

The Shaykh: All right.
The student: From Abu Hurayrah.

The Shaykh: No, I was looking at it, he attributed it here to Ahmad and al-Tabarani, but I mean...
The student: From Abu Hurayrah.

The Shaykh: Yes, what is its beginning?
The student : .

The Shaykh: Look, in my dictionary, let's call it the letter T, here, here, down, down, if you finish the letter A, behind, here, here, in the corner, in the corner, at the end.
The student: It comes, it comes, al-Mishkat, five thousand, two hundred and twenty-four.

The Shaykh : And where?
The student: "Al-Mishkat".

The Shaykh: "Al-Mishkat", I am looking for al-Mishkat, it is right in front of me.
The student : ... .

The Shaykh: The one I call the second verification, because the first one in pencil is not traced; it is in al-Musnad, volume two, three hundred and sixty-two, from the route of 'Abd ibn Rashed: "Al-Hasan narrated to us from Abu Hurayrah with it." And 'Abdullah ibn Ahmad said after it: "'Abd ibn Rashed is trustworthy, but al-Hasan did not hear from Abu Hurayrah." I said: So his saying "narrated to us from Abu Hurayrah" is an error on his part. And al-Hafiz said in al-Taqrib: "He is truthful but has errors." So the hadith is defective due to a break in the chain.
The student: Between al-Hasan and Abu Hurayrah.
Another student : The Basran, the narration that came that he heard from, maybe two hundred Companions, or he campaigned with two hundred Companions, but it does not specify those who narrated from him.

The Shaykh: Go look, maybe this is it...
The student: The second verification of al-Mishkat.

The Shaykh: No, I don't think so. He attributed it to Ahmad and al-Tabarani in al-Awsat and was silent as is his custom. Ten, especially, benefit and harm. As for its benefit, it does not need explanation, but the harm needs explanation. This encourages people to involve themselves, students of knowledge, that they have become able to bring out and trace the hadith. I have spent many years for one hadith, going through four hundred pages of "Musnad Ahmad" for one hadith. Now I know what its chain is. In a moment, this is a huge saving of time.
The student : ... .

The Shaykh: In that aspect, yes, indeed.
The student : ... .

The Shaykh : How?
The student: Is it for arrogance or for lack of research? What is the prohibited thing?

The Shaykh: No, no, the arrogance is that it makes the path of review and tracing easy, and he thinks that this is the science of hadith.
The student: You see, the filler: "So-and-so and so-and-so narrated it" without verification, what is its chain? What is its authenticity?

The Shaykh: Three hundred and forty-two, ten, three hundred and forty-two, not far off. Now, ten is a typographical error; the correct is seven. We will try three hundred and forty-two. It is not reasonable, or is it? This is volume eight, three hundred and forty-two. May Allah know, it should be, a chapter on salam. Al-Haythami said: "It was narrated by Ahmad, Abu Ya'la, and al-Tabarani in al-Awsat, and he added: He will say, Allah: , . In it is 'Abd ibn Rashed, and Ibn Hatin and others deemed him trustworthy, and a group weakened him, and the rest of the men of Ahmad are the men of the authentic collections." Yes, now we have to go back to the other two sources...
The student: Abu Ya'la.

The Shaykh: And al-Tabarani.
The student: Al-Tabarani...

The Shaykh: Do you have "Majma' al-Bahrain" here? Do you see it?
The student: Does Abu Ya'la have indexes?

The Shaykh: Yes, indeed... ninety-six. Look, you will find it here. And this is the index of Abu Ya'la.