Then I discovered a third defect: the report is in fact mawqūf, for Ibn Abī Ḥātim records in al-ʿIlal that some transmitters related it from ʿAṭiyyah, from Abū Saʿīd, stopping with Abū Saʿīd himself. Abū Ḥātim remarked, “That is closer to being correct.” Hence al-Mundhirī judged the ḥadith weak in al-Targhīb 1/130. As for the author’s words, “al-Ḥāfiẓ graded it sound,” I presume he means Abū al-Ḥasan al-Maqdisī; consult al-Targhīb 2/265.

Concerning his citation for the supplication said upon entering and leaving the mosque—“O Allah, bless Muhammad; O Allah, forgive me my sins”—I have two comments:

1. Alongside invoking blessings upon the Prophet ﷺ one should also add salutations of peace upon him, because the command to do so is established in the ḥadith of Abū Hurayrah from which the author quoted the plea for protection on departure, and the same command is likewise authenticated in the reports of Abū Ḥumayd and Abū Usayd found in Ṣaḥīḥ Abī ʿAwānah.

2. Asking for forgiveness at those two points is not supported by any sound ḥadith. It is reported only in a narration from Fāṭimah (may Allah be pleased with her), and that chain is broken, as the editor of al-Tirmidhī has shown. Furthermore, the wording that includes this supplication is uniquely transmitted by Layth ibn Abī Sulaym, who is weak. Ismāʿīl ibn ʿUlayyah—an eminent, reliable narrator—did relay the core ḥadith, yet he did not mention this supplication. All of this demonstrates that it is not authentic and must be deemed objectionable.

Accordingly, I hold that one should not persist in using it alongside the established supplications, nor incorporate it among them—especially while categorically claiming it to be Sunnah. Reflect on this, and refer for further details to Takh­rīj al-Kal­im al-Ṭayyib, pp. 63–66; al-Mishkāt, nos. 703, 731, 749; and Ṣaḥīḥ Abī Dāwūd, no. 484.