Azami 11063

Tabarani related it in Al-Saghir (1/260) from Amir bin Ibrahim bin Amir Isfahani, who said, my father told us, from my grandfather Amir bin Ibrahim, from Numan bin Abdul-Salam, from Sufyan Thawri, from Mansur, from Shaybi, from Umm Salama, and he related it. Tabarani said, "No one narrated it from Sufyan except Numan, and Amir narrated it alone." I say, Amir and Numan are both reliable narrators among the men of Taqrib, so their narrating it alone does not harm it. There is disagreement about whether Shaybi heard directly from Umm Salama, but the sahih view is that he did hear from her, as is explained in detail in its proper place in the Jami. Given this, there is no cloud over the soundness of its chain.Shaybi is also corroborated, for Ibn Majah (925), Ahmad (26602), and Nasai in Amal al-Yawm wal-Layla (102) all related it through Musa bin Abu Ayesha, from a freed slave of Umm Salama, from Umm Salama. The narrators of this chain are reliable except for the freed slave of Umm Salama, who is not named. Ibn Hajar said in Nataij Afkar (2/331), "Umm Salama had freed slaves who were deemed reliable." Daraqutni, in Al-Afrad, named him in his narration of this hadith as "Abdullah bin Shaddad," that is, Ibn Hadi Laythi, a reliable narrator among those relied upon by the community, who narrates from Umm Salama and from whom Musa bin Abu Ayesha narrates. But as Hafiz (Ibn Hajar) said, if Abdullah bin Shaddad here is indeed Laythi, then it seems unlikely he would be a freed slave of Umm Salama, so perhaps the narrator from him erred in saying "freed slave of Umm Salama," thinking that Abdullah bin Shaddad was her freed slave.On this subject there is also a report from Ibn Umar, who said, "Whoever says at the end of every prayer, and when he lies down to sleep, 'Allah is greater, greater, as many times as there are even and odd things,' and 'the perfect, good, and blessed words of Allah,' three times, and 'there is no god but Allah,' the same, it will be light for him in his grave, light on the bridge, and light on the path, until it brings him into Paradise," or he said, "until he enters Paradise."Ibn Abu Shayba related it (29866) from Yazid bin Harun, who said, Masaar informed us, from Muhammad bin Abdul-Rahman, from Taylasa, from Ibn Umar, and he related it. Its narrators are reliable. Taylasa is Ibn Miyas, Miyas being a nickname, his actual name being Ali, a Yamami of the Hanafi tribe. Ibn Main deemed him reliable, and Ibn Shahin and Ibn Hibban listed him among the reliable narrators. So Hafiz's statement in Taqrib that he is "acceptable" is not acceptable, rather he is reliable, so take note.This hadith was narrated by Ibn Umar as a stopped report, but it carries the status of a raised report because it speaks of a specific reward.On this subject there is also a report from Muslim bin Harith Tamimi, from the Messenger of Allah ﷺ, that he confided to him privately, saying, "When you finish the Maghrib prayer, say, 'O Allah, grant me protection from the Fire,' seven times, for if you say that and then die during your night, protection from it will be recorded for you. And when you pray the dawn prayer, say the same, for if you die during your day, protection from it will be recorded for you."Abu Dawud related it (5079), as did Bukhari in Tarikh al-Kabir (7/253) and Tabarani in Al-Kabir (19/434), all through Abdul-Rahman bin Hassan Filastini, from Harith bin Muslim bin Harith, from his father Muslim bin Harith Tamimi, and he related it, the wording being that of Abu Dawud. Tabarani's version is longer, and it also appears in Abu Dawud (5080) in full length.There is disagreement regarding Abdul-Rahman bin Hassan as to whether he narrates from Harith bin Muslim bin Harith, from his father, or from Muslim bin Harith bin Muslim, from his father. Bukhari, Abu Hatim, Abu Zura, and others confirmed that it is Muslim bin Harith who is the companion narrator of this hadith, and that his son Harith bin Muslim is unknown, not recognized.Ibn Hajar discussed this at length in the biography of Muslim bin Harith in Tahdhib al-Tahdhib, and noted that Ibn Hibban included it in his Sahih, then said, "Declaring something like this sahih is extremely far-fetched, but this is Ibn Hibban's usual practice, deeming reliable anyone from whom only a single narrator has related, so long as nothing objectionable appears in what he has narrated."