For this reason al-Ḥāfiẓ Ibn Ḥajar says in al-Taqrīb, “Truthful, but he has some weakness,” and whatever he narrates on his own is therefore not taken as proof.

Al-Tirmidhī also said about this report: “It is ḥasan, but its chain is not connected; Fāṭimah bint al-Ḥusayn did not meet the elder Fāṭimah, for the latter lived only a few months after the Prophet ﷺ.”

I say: the chain is weak on account of this break. Al-Tirmidhī declared the ḥadith ḥasan only because of the supporting narrations that we are about to present—and Allah knows best.

After writing the above, I found a corroboration for Ibrāhīm ibn Yūsuf al-Kindī regarding the inclusion of the phrase of praise. It comes from ʿAbd al-ʿAzīz ibn Muḥammad al-Darāwardī. Abū al-ʿAbbās al-Thaqafī said: Abū Rajāʾ narrated to us; Qutaybah ibn Saʿīd narrated to us; ʿAbd al-ʿAzīz—that is, Ibn Muḥammad—narrated from ʿAbd Allāh ibn Ḥasan, from his mother, that the Prophet ﷺ said to his daughter Fāṭimah:

“When you enter the mosque, say: ‘In the name of Allah, and all praise is due to Allah. O Allah, send blessings and peace upon Muḥammad. O Allah, forgive me and make easy for me the gates of Your mercy.’ When you leave the mosque, say the same, except that you say: ‘and make easy for me the gates of Your provision.’” (1)

Thus ʿAbd al-ʿAzīz ibn Muḥammad corroborated him, and—beyond what the earlier transmitters reported—combined the invocation of praise with the Divine Name and with blessings and peace, which constitutes a discrepancy.