“Good,” yet it still warrants examination, something I have clarified in Al-Aḥādīth al-Ḍaʿīfah. Even so, it is unobjectionable as corroborative evidence.

It has another supporting report from Ibn ʿUmar, transmitted by Ibn Mājah and al-Ḍiyāʾ in Al-Mukhtārah (90/1). Its chain, however, is extremely weak, for it contains Saʿīd ibn Sinān al-Ḥimṣī. Al-Taqrīb says of him: “Abandoned; al-Dāraqutnī and others accused him of fabrication.” A narrator of that calibre cannot serve as corroboration.

232 – “There is no obligatory prayer except that two rakʿahs precede it.”

It was related by ʿAbbās al-Tarqafī in his Ḥadīth (41/1); Ibn Naṣr in Qiyām al-Layl (p. 26); al-Ruyānī in his Musnad (238/1); Ibn Ḥibbān in his Ṣaḥīḥ (no. 615); al-Ṭabarānī in Al-Muʿjam al-Kabīr (69/210/2); Ibn ʿAdī in Al-Kāmil (46/2); and al-Dāraqutnī in his Sunan (p. 99), through two routes from Thābit ibn ʿAjlān, from Salīm ibn ʿĀmir, from ʿAbd Allāh ibn al-Zubayr, as a Prophetic report.

Ibn ʿAdī said, “Thābit ibn ʿAjlān does not have many ḥadīths.” I say: he is trustworthy, as Imām Aḥmad and Ibn Maʿīn affirmed. Duhaym and al-Nasāʾī remarked, “There is nothing wrong with him,” which is why al-Dhahabī hinted in his biography that his narrations are sound. Al-Ḥāfiẓ states in Al-Taqrīb: