I say: He is trustworthy and one of Muslim’s narrators, as are those above him. Although Ḥassān has some weakness in his retention, al-Ḥulwānī is among al-Ṭabarānī’s trustworthy shaykhs and has an entry in Tārīkh Baghdād. Thus, the chain of transmission is good.

2925 — “He would sleep while prostrating, and his sleep could only be recognized by his snoring; then he would rise and continue his prayer.”

Ibn Abī Shaybah narrated it in al-Muṣannaf (1/133), and through him al-Baghawī in Sharḥ al-Sunnah (1/338): Isḥāq ibn Manṣūr narrated to us, from Manṣūr ibn Abī al-Aswad, from al-Aʿmash, from Ibrāhīm, from ʿAlqamah, from ʿAbd Allāh, who said: He then related it as attributed to the Prophet. Al-Ṭabarānī also narrated it in al-Kabīr (9995) through another route from Ibn Abī al-Aswad.

I say: This is an authentic chain of transmission. Its narrators are trustworthy narrators of the two Ṣaḥīḥs, apart from Manṣūr ibn Abī al-Aswad; he is trustworthy, though he had Shiite leanings.

Some narrated it as a mursal report. Thus, Ibn Abī Shaybah said: Hushaym narrated to us, from Mughīrah, from Ibrāhīm: “The Prophet ﷺ slept in the mosque until he snored, then rose and prayed without performing ablution. The Prophet’s eyes would sleep, but his heart would not sleep.”

Ibn Abī Shaybah then said—and Aḥmad likewise (6/135): Wakīʿ narrated to us, from al-Aʿmash, from Ibrāhīm, from al-Aswad, from ʿĀʾishah, who said: “The Prophet ﷺ would sleep until he snored, then rise and pray without performing ablution.” This is an authentic chain of transmission meeting the conditions of the two Ṣaḥīḥs.