(Note:) It was previously stated in the hadith of Abu al-Darda’, cited above under no. 582, that protection from the Dajjal is attained by reciting ten verses from the beginning of Surah al-Kahf. In the hadith under discussion, however, it is: “ten verses from its end.” This is also one version of the hadith of Abu al-Darda’ referred to above, but it is anomalous, as I had explained there. Yet the hadith under discussion is a strong corroborating report for it. I therefore found myself compelled to affirm the authenticity of both versions, regarding them as analogous to two readings of a single verse, either of which may be acted upon, since each has corroboration indicating that both have been reliably preserved—as will become clear to the reader familiar with the detailed investigation mentioned here and there. And Allah knows best.
I then noticed an important point that led me to retract this latter conclusion: namely, that this corroborating report also revolves around Shu‘bah, just as does the hadith of Abu al-Darda’ which it was meant to corroborate; thus, it is not valid evidence, as is apparent. This is especially so since Sufyan contradicted him in this hadith, saying, “Surah al-Kahf” in both places, without saying, “from its end,” as Shu‘bah did. Al-Nasa’i narrated this from both of them (949 and 952), particularly since Shu‘bah was inconsistent in its narration, as explained above there.
2652 — “Whoever prays sincerely for Allah for forty days in congregation, catching the opening takbir, will be granted two immunities: immunity from the Fire and immunity from hypocrisy.”
It has been narrated from Anas, Abu Kahil, and ‘Umar ibn al-Khattab.
- As for the hadith of Anas, it has four routes. The first is: Abu Qutaybah, Salm ibn Qutaybah, narrated from Tu‘mah ibn ‘Amr, from Habib ibn Abi Thabit, from Anas ibn Malik, who said: The Messenger of Allah, peace and blessings be upon him, said: … and he mentioned it.
It was transmitted by al-Tirmidhi (2/7—Shakir), Abu Sa‘id Ibn al-A‘rabi in al-Mu‘jam (fol. 116/2), Ibn ‘Adi in al-Kamil (fols. 103/2 and 116/1), and Abu al-Qasim