Yazid is weak, and it was on his account that al-Haythami deemed it defective (2/172). It is also reported from Abu Sa‘id, attributed to the Prophet, with the same wording.

Ibn Abi Hatim mentioned it in al-‘Ilal (1/206–207), through the narration of Ayyub ibn ‘Utbah, from Yahya ibn Abi Kathir, from Abu Salamah, from him. He said: “My father and Abu Zur‘ah said: ‘This is an error. Rather, it is Yahya, from Muhammad ibn ‘Abd al-Rahman ibn Thawban, from a man, from Abu Sa‘id, attributed to the Companion.’ I asked them, ‘Who made the error?’ They replied, ‘Ayyub ibn ‘Utbah.’”

I say: He is weak. I only wish that he had stated who narrated it from Yahya with it attributed to the Companion. For Sa‘d ibn Ibrahim contradicted him, narrating from Ibn Thawban with the previously mentioned chain, attributed to the Prophet. Sa‘d was trustworthy and distinguished.

1797 — “Three supplications are not rejected: the supplication of a parent, the supplication of one who is fasting, and the supplication of a traveller.”

Al-Bayhaqi (3/345) and al-Diya’, in al-Mukhtarah (108/1) and al-Muntaqa min Masmu‘atihi bi-Marw (91/1), narrated it through Ibrahim ibn Bakr al-Marwazi: al-Sahmi—that is, ‘Abd Allah ibn Bakr—narrated to us; Humayd al-Tawil narrated to us from Anas, attributed to the Prophet. Al-Dhahabi said in his abridgment (167/2): “It contains an objectionable element, and I do not know Ibrahim.”

Al-Dhahabi listed him in al-Mizan as a namesake of this man, saying: “Ibrahim ibn Bakr al-Shaybani, the one-eyed … Ibn al-Jawzi said: ‘There are six men named Ibrahim ibn Bakr, and we know of no weakness in any of them except this one.’” I say—that is, al-Dhahabi: “Had he identified him by name, it would have benefited us; Ibn Abi Hatim mentioned none of them.”

Then al-Hafiz said in al-Lisan: