2 – Hadith of Abu Musa Al Ash`ari was reported by Ibn As-Sunni (1) with a good chain of transmission from Fayyadh, from `Abdullah ibn of Zubayd, on the authority of Abu Musa Al Ash`ari with same words.

Fayyadh is Ibn Ghazwan Al Kufi Adh-Dhabi. Imam Ahmad said about him: "An authentic narrator." (2) His sheikh is `Abdullah ibn Zubayd ibn Al Harith Al Yami Al Kufi who narrated from his father and was narrated from him by the narrators of Al Kufah, as was stated by Abu Hatim, (3) but no authentication or accusation has been mentioned by Abu Hatim and Al Bukhari. (4) So he is one of those narrators whose condition is unknown. Though, he was mentioned by Ibn Hibban in his book of ‘Authentic Narrators’. (5) But I did not find in my sources who mentioned `Abdullah ibn Zubayd as direct narrator of Abu Musa Al Ash`ari. While Adh-Dhahabi says about his father: "I do not know if he has narrated any narration directly from the companions of the Prophet (may the peace and the blessings of Allah be upon him), though he saw them, as he is one of the young Tabe`in, (who saw or met any of the companions of the Prophet (may the peace and the blessings of Allah be upon him))." (6) If it is about his father, then surely his son would not be able to see or meet any of the companions of the Prophet (may the peace and the blessings of Allah be upon him).

Therefore, the chain of this narration is broken, but his narration here has been strengthened by the Hadith of Ibn Mas`ud. Perhaps, Sheikh Al Albani could not be able to notice this point and did not mention it (7).

3 - The above-mentioned Hadith of Abu Hurayrah that says: “O Allah! Lord of the seven heavens and Lord of the Magnificent Throne. Our Lord and the Lord of everything, Splitter of the seed-grain and the date-stone, Revealer of the Torah and the Injeel and Al Furqan (the Glorious Qur'an). I seek refuge with You from the evil of everything that You are holding by the forelock. O Allah! You are the First and nothing is before you and You are the Last, and nothing is after You. You are the Most High, nothing is above You and You are the Most Near and nothing is nearer than You. Remove our debts from us and enrich us against poverty.” [Reported by Abu Salih As-Samman on the authority of Abu Hurayrah (may Allah be pleased with him). This narration has two chains of transmission from him:

First: Suhayl who said: “Abu Salih used to order us to lay on our right side when we were about to sleep and then recite: “O Allah! Lord of the seven heavens...” He narrated it on the authority of Abu Hurayrah, from the Prophet (may the peace and the blessings of Allah be upon him). [Reported by Muslim (8), Abu Dawud (9), At-Tirmidhi (10), Ibn Majah (11), Ibn Abi Shaybah (12), Ahmad (13), Al Bukhari in –Al Adab Al Mufrad- (14), An-Nasa’i in ‘`Amal Al Youm Wal-Laylah’–(The Work of the Day and Night)-(15), Ibn Khuzaymah (16), Ibn Hibban (17), At-Tabarani (18), Ibn As-Sunni (19), Ibn Mandah (20), Al Hakim (21) and Al Bayhaqi (22). All of them have narrated it from Suhayl ibn Abu Salih. This Hadith has been found in his book containing the narrations of his father. (23) The point of reasoning in this Hadith is “I seek refuge with You from the evil of everything that You are holding by the forelock.”

While, At-Tirmidhi said: "This is a good and authentic Hadith."

And Al Hakim said: "This Hadith has an authentic chain, although Al Bukhari and Muslim haven’t recorded it.” Meanwhile, Adh-Dhahabi corrected him and said: “Imam Muslim has narrated from Suhayl." The statement of Adh-Dhahabi is true.

Second: The chain of Al A`amash who narrated it on the authority of Abu Hurayrah who stated that Fatimah (may Allah be pleased with her) noble daughter of the Prophet (may the peace and the blessings of Allah be upon him) came to the Prophet (may the peace and the blessings of Allah be upon him) and asked him a servant, then he (may the peace and the blessings of Allah be upon him) said to her: Recite: “O Allah! Lord of the seven heavens......” same to the narration of Suhayl, from his father. The last one has been reported by Muslim (24), At-Tirmidhi (25), Ibn Majah (26), Ibn Abi Shaybah (27), Ibn Khuzaymah (28), Ibn Hibban (29), Ibn Mandah (30), Al Hakim (31) and Al Bayhaqi. (32) All of them have narrated it from Al A`amash on the authority of Abu Hurayrah (may Allah be pleased with him).

At-Tirmidhi said about this narration: "This Hadith is a good but strange, as some narrators of Al A`amash have narrated it with previous wordings while others have narrated it from Al A`amash, from Abu Salih as Mursal that did not mention Abu Hurayrah." End of quote. (A Mursal hadith is a hadith where the chain only goes up to a tabi`ee).

Perhaps, At-Tirmidhi points out to his conclusion in his book ‘Al `Ilal Al Kabir’ where he said: “And the attendant of Al A`amash has narrated it, from Al A`amash, on the authority of Abu Salih who stated that `Ali said to Fatima (may Allah be pleased with them)…... as Mursal." (33).

Attendant of Al A`amash is `Obaidullah ibn Sa`id Al ju`afi Abu Muslim Al Kufi, a weak narrator (34). However, an authentic Hadith would not be weakened due to a weak narration, as it is known among the experts of Hadith.

4 - The Hadith of `Ali ibn Abi Talib who stated that the Messenger of Allah (may the peace and the blessings of Allah be upon him) used to recite when he went to his bed: “O Allah! I seek refuge with Your Honorable Face and Your Prefect Words from the evil of everything that You are holding by the forelock. O Allah! You expel the sins and loss. O Allah! Your soldiers will never be defeated, nor will Your Promise ever be broken. All praise and glorification is due to You."

This narration was reported by Abu Dawud (35), An-Nasa`I- in his book As-Sunan Al Kubra- (36), At-Tabarani (37), Ibn As-Sunni (38) and Al Bayhaqi.(39) All of them have narrated it from Al Ahwas ibn Al Jawwab, from `Ammar ibn Rozayq, from Abu Ishaq As-Sabi`i, from Al Harith, from Abu Maysarah, on the authority of `Ali ibn Abu Talib.

At-Tabarani says in Al Mo`ajam As-Saghir: “Only `Ammar ibn Ruzayq has narrated it from Abu Ishaq, from Al Harith, from Abu Maysrah." End of quote.

However, An-Nawawi (40) has authenticated its chain and Al Hafiz has graded it as good. The later one says about this chain: “Its chain has two reasons of weakness that lower its rank from being full authentic: First: Al Harith ibn `Abdullah Al A`awar, the narrator of this Hadith is weak, but the rest of its narrators are trustworthy, rather, they are among the narrators of Imam Muslim. Second: its chain to Abu Ishaq, from Al Harith and Abu Maysarah, from `Ali (may Allah be pleased with him) is disputed, I think this chain is surely with the word ‘`An’ that is a sign of weakness. While, At-Tabarani has narrated it from Al Ma`amari with following chain: from Hisham Ibn `Ammar, from Hammad ibn Abdur-Rahman, from Abu Ishaq, from his father who said: “`Ali wrote to me a letter therein he stated that the Messenger of Allah (may the peace and the blessings of Allah be upon him) said: “When you are going to your bed, you should say O Allah! I seek refuge with Your Honorable Face...” and mentioned the same words of the previous Hadith."(41). End of quote.

The weakening point that was mentioned by Al Hafiz based on Al Harith Al `Awar is not damaging the authenticity of this chain; since Al Harith has been mentioned here with Abu Maysarah`Amr ibn Shurhabil Al Hamdani that is an authentic narrator. (42) So the pivotal narrator of this Hadith is Abu Maysarah not Al Harith.

Furthermore, the chain which caused weakness in the narration of `Ammar, has been mentioned by At-Tabarani with following chain:

(43) from Muhammad ibn Abu Zur`ah Ad-Dimashqi, from Al Hasan ibn `Ali Al Ma`amari, from Ishaq ibn Abu Hassan Al Anmati. All of them have narrated it from Hisham ibn `Ammar, from Hammad ibn `Abdur-Rahman, from Abu Ishaq on the authority of his father.

However, I could not find biography of Abu Ishaq.

Hammad ibn `Abdur-Rahman is Al Kalbi Al Qinnasrini, a weak narrator, (44) I did not find who confirmed his direct hearing from Abu Ishaq. It is unknown whether he heard before his memory was misbalanced or after that. Yet the narration of `Ammar ibn Ruzayq would not be weakened who has been authenticated by Ibn Al Madini and Abu Zur`ah. And Imam Ahmad said about him: "He is one of authentic narrators.” (45) And Ibn Hajar said: “He is a trustworthy narrator who narrates from Abu Ishaq.” (46) Therefore, it is not logical to weaken `Ammar ibn Ruzayq because of Hamad ibn `Abdur-Rahman.

In addition to this, `Ammar ibn Ruzayq has been supported by Yunus ibn Abu Ishaq, from his father, from Al Harith, as was mentioned by Ibn Abi Hatim. Although, his father and Abu-Zur`ah said: "This narration through this chain is unauthentic, some experts of Hadith narrated it from Abu Ishaq, from Abu Maysarah, from the Prophet (may the peace and the blessings of Allah be upon him) as Mursal, even though,  it is an authentic narration." Then Abu Hatim mentioned the narration of `Ammar and concluded saying: "The first Hadith is more authentic; because `Ammar ibn Ruzayq heard from Abu Ishaq in his later age." (47)

It is noteworthy that `Ammar ibn Ruzayq heard from Abu Ishaq after his memory has got imbalanced, but Imam Muslim has recorded his narration from Abu Ishaq (48) also he has been authenticated by eminent scholars and critics of Hadith who did not weaken him in relation to Abu Ishaq.

Thus it became clear that the weak points of this narration is not the two causes as were mentioned by Al Hafiz and have been regarded by him as lowering cause for this narration from the rank of an authentic narration, rather, the lowering factor of this narration is `An`anah’ of Abu Ishaq, a Mudallis of third rank. (49) It has been mentioned previously by Al Hafiz who concluded that Abu Ishaq has narrated it only with the word ‘`An’.*

This and what was mentioned by Abu Zur`ah and Abu Hatim lowers this narration from the rank of ‘Al Hasan Li Dhatih’, not to mention the rank of an full authentic. And Allah knows best.

5 - The Hadith of `A’ishah (may Allah be pleased with her) who said that the last words of the Messenger of Allah (may the peace and the blessings of Allah be upon him) were when he slept, putting his hand under his right cheek, he imagined that he is dead in that night and he used to recite: “O Allah! Lord of the seven heavens and Lord of the Magnificent Throne. ...” like the above-mentioned narration of Abu Hurayrah (may Allah be pleased with him).This Hadith has been transmitted from `A’ishah (may Allah be pleased with her) by two chains:

First: An-Nasa’i narrated it in his book- ‘A`mal Al Yom Wal-Laylah’ or (The Work of Day and Night) - (50) and Ibn As-Sunni from him, (51) from Muhammud ibn Qudamah, from Jrir, from Mutarrif, from Ash-Sh`abi, on the authority of `A’ishah (may Allah be pleased with her).

Its all narrators are trustworthy.

Muhammad ibn Qudamah is Al Masisi and Jarir is Ibn `Abdul Hameed and Mutarrif is Ibn Tarif.

Second: The version that has been narrated by Ibn `Adi (52) and Al Khatib. (53) Both of them have narrated it by two chains from Al Harith ibn Shibl, from Umm An-Nu`aman Al Kindiyyah, on the authority of`A’ishah (may Allah be pleased with her) who stated that the Messenger of Allah (may the peace and blessings of Allah be upon him) used to say when he went to his bed: “O Allah! Lord of the seven heavens and Lord of the Magnificent Throne. ...” Like the above-mentioned narration.

Ibn `Adi said about this Hadith and above-mentioned similar other Hadiths that were narrated by Al Harith: "These narrations are unpreserved."

Al Harith ibn Shibl was identified by Al Hafiz who said about him: “He is a weak narrator.” (54), but has been supported by another chain as you can notice.

I did not find biography of Umm An-Nu`aman Al Kindiyyah.

However, the Hadith is an authentic with support of the above-mentioned narration of Abu Hurayrah.

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(1) In his book (Sittah Majalis, (8/1) as was quoted in ‘As-Silsilah As-Sahihah’, (1/339).

(2) ‘A`mal Al Yom Wal-Laylah’ (p. 164 Hadith No. 339).

(3) Al Jarh Wat-T`adil,  (5/62).

(4) At-Tarikh Al Kabir, (5/95).

(5) Ath-Thiqat, (7/23).

(6) Siyar A`alam An-Nubala’, (5/296).

(7) ‘As-Silsilah As-Sahihah’, (1/340).

(8) Sahih Muslim, Book 35 - The Remembrance of Allah, Supplication, Repentance and Seeking Forgiveness-, Chapter on (What should be recited when a person goes to sleep or to his bed), (4/2084 Hadith No. 2713).

(9) Sunan Abu Dawud - Book of Discipline – Chapter on (What should be read before sleeping), (5/301 Hadith No. 5051).

(10) Sunan At-Tirmidhi - Book of Suplications, Chapter on (What has been narrated regarding prayers when someone goes to his bed) (5/440 Hadith No. 3400).

(11) Sunan Ibn Majah –Book of Suplication- Chapter on (What should be recited when someone goes to his bed), (2/1274 Hadith No. 3873).

(12) Musannaf of Ibn Abi Shaybah (10/251 Hadith No. 9362).

(13) Al Musnad, (2/381, 404, 536).

(14) Al Adab Al Mufrad, (2/619 Hadith No. 1212).

(15) ‘A`mal Al Yom Wal-Laylah’, (p. 463 Hadith No. 790).

(16) At-Tawhid, (1/266, 267 Hadith No. 168, 169).

(17) Al Ihsan, (7/426, 427 Hadith No. 5512).

(18) Ad-Du`a’, (2/912 Hadith No. 261).

(19) ‘A`mal Al Yom Wal-Laylah’, (p. 333 Hadith No. 715).

(20) At-Tawhid, (2/83 Hadith No. 224).

(21) Al Mustadrak, (1/546).

(22) Al Asma’ Was-Sifat (The Names and Attributes of Allah)(p, 9, 10, 226, 227).

(23) The book of Suhayl ibn Abu Salih, Hadith No. (31) that has been included in the book namely Studies in the Prophetic Hadith, (2/496, 497).

(24) Sahih Muslim (4/2084 Hadith No. 2713/63).

(25) Sunan At-Tirmidhi (5/484 Hadith No. 3481).

(26) Sunan Ibn Majah – Chapter of supplications of the Prophet (may the peace and the blessings of Allah be upon him) (2/1259 Hadith No. 3831).

(27) Musannaf Ibn Abi Shaybah (10/262, 263 Hadith No. 9392).

(28) At-Tawhid, (1/265 Hadith No. 167).

(29) Al Ihsan, (2/157 Hadith No. 962).

(30) At-Tawhid, (2/82 Hadith No. 223).

(31) Al Mustadrak (3/156, 157).

(32) Al Asma’ Was-Sifat (The Names and Attributes), p (34, 35).

(33) Al `Ilal Al Kubra, (2/915, 916).

(34) Taqrib At-Tahdhib, (p. 371).

(35) Sunan Abu Dawud - Book of Discipline – Chapter on (What should be recited before sleeping), (5/301, 302 Hadith No. 5052).

(36) As-Sunan Al Kubra, (Tuhfat Al Ashr’af 7/352 Hadith No. 10038), and ‘A`mal Al Yom Wal-Laylah’, (p. 454 Hadith No. 767).

(37) Al Mo`ajam Al Kabir, (2/357 Hadith No. 977), and Ad-Du`a’ (2/900 Hadith No. 237).

(38) ‘A`mal Al Yom Wal-Laylah’, (p. 332, 333 Hadith No. 713), with the chain of An-Nasa’i.

(39) Al Asma’ Was-Sifat (The Names and Attributes), p (186).

(40) Al Adhkar (Al Futuhat Ar-Rabbaniyyah `Ala Al Adhkar An-Nawawiyyah, 3/112).

(41) Al Futuhat Ar-Rabbaniyyah `Ala Al Adhkar An-Nawawiyyah, (3/112).

(42) Taqrib At-Tahdhib,p (422).

(43) Ad-Du`a’, (2/900, 901 Hadith No. 238).

(44) Taqrib At-Tahdhib, AM (178).

(45) Tahdhib At-Tahdhib, (7/350).

(46) Fath Al Bari, (1/257).

(47) Al `Ilal of Ibn Abi Hatim (2/165, 166 Hadith No. 1989) and has been repeated on page (186).

(48) Sahih Muslim - Book of Divorce - Chapter on (The woman divorced three times has no expense of her (from her divorcing husband), (2/1118).

(49) Tabaqat Al Mudallsin, p (42).

*(If the Tabi`i drops the Sahabi and narrates directly from the Prophet, it is named as Mursal, and if a narrator in his narration says: “`An fulan” (From such and such narrator) which creates the possibility of an unknown narrator in between,(instead of saying “he narrated to me” which has been regarded a sign of confidence.)

(50) ‘A`mal Al Yom Wal-Laylah’, (p. 463 Hadith No. 789).

(51) ‘A`mal Al Yom Wal-Laylah’,(p. 346, 347 Hadith No. 774).

(52) Al Kamil, (2/194).

(53) Muwadhdhih Awham Al jam`a Wat-Tafriq, (2/450).

(54) Taqrib At-Tahdhib, (146).

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