on the authority of Ibn Jurayj, from Ibn Kathīr (1), from Mujāhid, who said: “Whatever is beyond the prescribed prayers is additional for him, because his deeds are not performed to expiate sins. Such deeds are not additional for other people; they are so exclusively for the Prophet, peace and blessings be upon him. All other people perform prayers beyond the prescribed ones to expiate their sins.”
We were told (2) by Muhammad: Nasr (3) told us: Abd (4) told us: Umar ibn Sa'd (5) and Qabīsa told us, on the authority of Sufyān, from Abū Uthmān, from al-Hasan, who said concerning His words,
“And during part of the night, pray with it as an additional prayer for you.” [al-Isrā’: 79]
“It is additional only for the Prophet, peace and blessings be upon him.”
It was reported from al-Dahhāk that he said: “Additional exclusively for the Prophet, peace and blessings be upon him” (6).
Sulaymān ibn Hayyān (7) related: Abū Ghālib told us: Abū Umāma told me, saying:
(1) Qāf, mīm-bā’, and nūn read: “Abī Kathīr.” This is a textual corruption.
(2) Kāf and ‘ayn read: anbanā (“informed us”). The speaker here is Ibn al-Mundhir in his Tafsīr (Quran Commentary). Muhammad ibn Nasr also transmitted it in Qiyām al-layl (Night Prayer), p. 33 of the abridgment.
(3) The al-Risāla edition reads “Muhammad ibn Nasr,” contrary to al-Fiqī’s edition and the others. This alteration rests on the mistaken assumption that Muhammad ibn Nasr al-Marwazī is intended and that the author drew on his Qiyām al-layl, because al-Suyūtī refers to it in al-Durr al-manthūr (Scattered Pearls).
(4) Sād reads: “‘Ubayd.” This is a scribal error.
(5) Kāf and ‘ayn read: “Sa‘īd.” This is a scribal error. The Indian edition also had this reading, which the Maymaniyya edition changed to “‘Amr, from Sa‘īd”; the other editions followed it.
(6) I have not located it.
(7) The al-Risāla edition changed this, without indicating the change, to “Salīm ibn Hayyān,” as found in al-Musnad and Shu‘ab al-īmān (Branches of Faith). He is trustworthy. The editors of al-Musnad noted that his name was corrupted to “Sulaymān” in al-Tabarānī’s work. Sulaymān ibn Hayyān belongs to the Azd tribe and is truthful but makes mistakes. Ahmad (22196) and al-Tabarānī (8:276) transmitted the report through Salīm ibn Hayyān with this chain, and al-Bayhaqī mentioned it in Shu‘ab al-īmān after no. 2524. Al-Tayālisī (1231) and al-Bayhaqī in Shu‘ab al-īmān (2524) also transmitted it through Hammād ibn Salama, from Abū Ghālib, with the same chain. Its chain includes Abū Ghālib al-Basrī, the associate of Abū Umāma, who has some weakness and transmitted inconsistent versions of this hadith. For details, see the commentary on al-Musnad.