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 upon good.’”

The Shaykh: Three hundred and sixty-two.
The student: The hadith of Abu Hurayrah?

The Shaykh: Yes, it is the same hadith from Abu Hurayrah, and do not worry, because there is nothing else here. This is strange talk. The words of Imam Ahmad, excuse me, Ibn Abdullah, who said: Abu Abd al-Rahman Samik, and he is Ahmad ibn Hanbal. 'Abbad ibn Rashid is trustworthy, but al-Hasan did not hear from Abu Hurayrah, and he said: Al-Hasan narrated to us, Abu Hurayrah narrated to us.
The student : ... .

The Shaykh : How?
The student: So the error here is from al-Hasan, not from 'Abbad?

The Shaykh: No, no, it is from al-Hasan, the one from whom 'Abbad ibn Rashid narrated.
The student: Did you record this name?

The Shaykh: Put this down here, put it down here. “Mukhtasar Ibn Kathir,” this green one, al-Sabuni. Yes, it does not come with you until you establish the small ones so you can lean on it. It comes with you. Yes, I want the first one, of course. Return it to where it was. Temporary. Ibn Kathir also, for Muhammad Nasib al-Rifai. This red one, maybe on your right, or here. Bring the first one.
The student: The hadith, meaning, is not found. I no longer checked the texts, I only looked at the name of the Companion.

The Shaykh: Yes, okay. Did you see the index? It has a tafsir. Look at the index. Look for the fourth one under the letter 'ayn, 'Abbad. Perhaps the man is biographed. It is necessary, but perhaps he brought his hadith too.
The student: Ibn 'Abbad, our Shaykh.

The Shaykh: 'Abbad ibn Rashid al-Tamimi.
The student: This is our relative, Shaykh.

The Shaykh: 'Abbad ibn Rashid al-Tamimi. Yes, he is from Basra.
The student: 'Abbad ibn Rashid al-Tamimi, their freed slave, from Basra.

The Shaykh : That is it.
The student: Al-Bazzaz weakened him, and al-Talamsani said about Ahmad, his Shaykh.

The Shaykh: No, no, but look for me, did he bring the hadith or not? It is not there.
The student: Our Shaykh.

The Shaykh : Yes.
The student : ... .

The Shaykh: He is not asking whether it is haram or halal.
The student: He is gathering … is gathering halal or haram.
Another student : I mean, Shaykh, even we employees, except for the salaries, even for example, nothing enters through the banks. Everything has become … the bank has its dealings.
Another student : He mentioned, O Shaykh, the hadith. He said this hadith is not authentic, but the reality now, people, meaning, not all of us, meaning.

The Shaykh: I am free so that I can give a ruling … regarding knowing the state of the narrator from “Tahdhib al-Kamal.” But “Tahdhib al-Kamal” does not suffice for “Tahdhib al-Tahdhib” in knowing the person mentioned in the chain who is not attributed to his father, for example. 'Abbad here is attributed to his father, Ibn Rashid. But if 'Abbad came from al-Hasan, and from 'Abbad, a narrator, so-and-so, this book solves your problem. But the Tahdhib in front of me does not solve the problem. Why? First, it investigates the Shaykhs and students of the biographee. It investigates this. This is the original. Second: it arranges the names of the Shaykhs and the names of the students according to the letters of the alphabet. Whereas if we return here, we need to read all the names so that we can determine who the narrator from 'Abbad is and what is 'Abbad’s name. Whereas there, like any hadith you return to in “al-Jami' al-Saghir,” the letter 'ayn … you do not go to the letter alif, ya. Whereas here, this is its example. But there, all the names of the Shaykhs and the names of the narrators from him are arranged like the arrangement of all the biographies in the book. Do you understand how? Meaning, in one moment you can say that this 'Abbad is present here or not present in the group mentioned as a narrator from this biographee or the one he narrated from, and so on.
The student: 'Abbad, my Shaykh, a Companion.

The Shaykh: No, no.
The student: There is an 'Abbad who is a Companion.

The Shaykh: There is, of course, but here our reality is not so … . He is counted among the people of Basra. He was one of those who brought anomalies from famous people, until it reaches the heart that he did it intentionally, so relying on him is invalid. Whose words are these? Ibn Hibban in “al-Du'afa.” He did not meet Ibn 'Umar, nor Abu Hurayrah, nor Samurah ibn Jundub, nor Jabir ibn 'Abd Allah. And he heard from Ma'qil ibn Yasar, 'Imran ibn Husayn, and al-Hasan. He did not see a Badri at all, except Uthman ibn 'Affan. And Uthman is counted among the Badriyyun, and he did not witness Badr. It is written here, and he did not witness Badr.
The student: An error, meaning, my Shaykh.