and acts of worship, the merits of individuals, and other such topics. Examples include what some have written on the merits of Rajab, and what others have written on the merits of prayers for particular days and nights: the Sunday prayer, the Monday prayer, the Tuesday prayer, the prayer on the first Friday of Rajab, the Alfiyya prayer of Rajab, prayer at the beginning of Rajab, the Alfiyya prayer of mid-Shaʿbān, spending the nights preceding the two Eids in worship, and the prayer on the day of ʿĀshūrāʾ.

The best report concerning these prayers is the hadith about the prayer of glorification, narrated by Abū Dāwūd and al-Tirmidhī. Yet none of the four imams endorsed it. Indeed, Ahmad judged the hadith weak and did not recommend these prayers. As for Ibn al-Mubārak, the form of prayer reported from him differs from that attributed to the Prophet, may Allah bless him and grant him peace. The form attributed to the Prophet, may Allah bless him and grant him peace, does not include a lengthy sitting after the second prostration. This conflicts with established principles, so such a prayer cannot be established on the basis of a hadith like this. Anyone who carefully considers those principles will know that it is fabricated.

These and similar reports are all fabricated lies, as the experts unanimously agree, although they appear in works such as the book of Abū Tālib, the book of Abū Hāmid, and the book of Shaykh ʿAbd al-Qādir. They also appear in works such as the dictations of Abū al-Qāsim ibn ʿAsākir and the writings of ʿAbd al-ʿAzīz al-Kinānī, Abū ʿAlī ibn al-Bannā, Abū al-Fadl ibn Nāsir, and others. Likewise,