Abū Hurayrah. However, this narration seems to be anomalous, and it supports Ibn Ḥibbān's statement in his "Ṣaḥīḥ" regarding this Abū Jaʿfar, that he is Muḥammad ibn ʿAlī ibn al-Ḥusayn. The ḥāfiẓ [scholar] critiqued this after presenting the mentioned narration: "This is not correct because Muḥammad ibn ʿAlī was not a muʾadhdhin, and because this Abū Jaʿfar explicitly stated that he heard from Abū Hurayrah in several ḥadīths, whereas Muḥammad ibn ʿAlī ibn al-Ḥusayn did not meet Abū Hurayrah, so it is certain that he is someone else. And Allāh, the Exalted, knows best." In "al-Mīzān": "Abū Jaʿfar al-Ḥanafī al-Yamāmī: from Abū Hurayrah, and from him, ʿUthmān ibn Abī al-ʿĀtikah, unknown. Abū Jaʿfar from Abū Hurayrah. I think he is the one mentioned before. Yaḥyá ibn Abī Kathīr narrated from him alone, so it was said he is the Anṣārī muʾadhdhin, who has the ḥadīth of descent and the ḥadīth of three supplications. It is also said he is Madanī, so perhaps he is Muḥammad ibn ʿAlī ibn al-Ḥusayn, and his narrations from Abū Hurayrah and Umm Salamah are mursal, as he did not meet them at all." I say: In summary, if this Abū Jaʿfar is the Anṣārī muʾadhdhin or the Ḥanafī al-Yamāmī, he is unknown. If he is Abū Jaʿfar al-Rāzī, he is weak and disconnected. If he is Muḥammad ibn ʿAlī ibn al-Ḥusayn, he is mursal. However, the ḥadīth, despite its weak isnād, is considered ḥasan due to other supporting evidence, as al-Tirmidhī said, because I found a supporting narration from ʿUqbah ibn ʿĀmir al-Juhanī, elevated with a similar wording: "Three people's supplications are answered: the parent, the traveler, and the oppressed." It was recorded by Aḥmad (4/154) and al-Khaṭīb (12/380-381) through the route of Zayd ibn Salām from ʿAbd Allāh ibn Zayd al-Azraq from ʿUqbah ibn ʿĀmir al-Juhanī who said: The Prophet (ṣallá Allāhu ʿalayhi wa-sallam) said... I say: This isnād's narrators are trustworthy, the men of Muslim, except for ʿAbd Allāh ibn al-Azraq, whom Ibn Abī Ḥātim mentioned (2/2/58) without any criticism or endorsement, and Ibn Ḥibbān included him in "al-Thiqāt" (1/148) according to his known methodology.