relied upon as evidence when he is the sole transmitter (1). And Allah knows best.
As for the hadith transmitted by Muhammad ibn Ishāq, from Mūsā ibn (2) ‘Abd Allāh ibn al-Muthannā ibn (3) Anas, from his uncle Thumāmah, from Anas (4), and traced back to the Prophet: “Whoever offers the midmorning prayer, Allah will build him a palace of gold in Paradise,” it is among the singular hadiths. Al-Tirmidhī said: “It is singular; we know it only through this route of transmission.”
As for the hadith of Nu‘aym ibn Hammār: “Son of Adam, do not fail to offer Me four rak‘ahs at the beginning of the day, and I will suffice you for its remainder,” and likewise the hadith of Abū al-Dardā’ and Abū Dharr, I heard Shaykh al-Islām Ibn Taymiyyah say: “In my view, these four rak‘ahs are the dawn prayer and its sunnah prayer.” And Allah knows best.
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It was the practice of the Prophet (peace and blessings be upon him) and his Companions to prostrate in gratitude upon receiving a new blessing that brought joy or when a calamity was averted. Thus, al-Musnad (5) reports from Abū Bakrah that whenever the Prophet (peace and blessings be upon him) received news of something
(1) Al-Jarh wa-l-Ta‘dīl (3/222); al-Nasā’ī, al-Du‘afā’ (143); and Tahdhīb al-Tahdhīb (3/41–42).
(2) mb reads “‘an” (from), as do the Maymaniyyah edition and subsequent editions. This is a textual corruption.
(3) s, mb, and n read “‘an” (from), as do the printed editions. This is a textual corruption. See the earlier discussion of this Mūsā in the commentary on the hadith.
(4) “‘An Anas” (from Anas) is omitted in j and k.
(5) No. 20455. Also transmitted by Abū Dāwūd (2774), whose wording is quoted here; al-Tirmidhī (1578); Ibn Mājah (1394); al-Dāraqutnī (1529, 1530, 4285); al-Hākim (1/276); and al-Bayhaqī (2/370). All transmit it through Bakkār ibn ‘Abd al-‘Azīz ibn Abī Bakrah, from his father, from his grandfather Abū Bakrah. Bakkār ibn ‘Abd al-‘Azīz has some weakness. Ibn Ma‘īn declared him weak, saying: “His hadith is of no value.” In another report, however, he assessed him favorably, saying: “His hadith is acceptable.” Al-Tirmidhī said: “Hasan gharīb (fair and singular); we know it only through this route, from Bakkār’s narration … [and he is] muqārib al-hadīth (his hadith transmission approaches acceptability).” Al-Hākim said: “An authentic hadith, although neither al-Bukhārī nor Muslim included it, for Bakkār ibn ‘Abd al-‘Azīz is considered truthful by the leading authorities …” He then cited, with a chain of transmission, Ibn Ma‘īn’s favorable assessment and said: “This hadith has corroborating reports too numerous to list …” He indicated some of them, but they are all very weak. Those cited here by the author are sounder than these.