Ismāʿīl ibn Yaḥyā ibn Salamah ibn Kuhayl differed from both of them, narrating from his father, from Salamah, from Saʿīd ibn ʿAbd al-Raḥmān ibn Abzā, the same report. He added at its end: “And when we reach the evening, [we say] the same.”

ʿAbd Allāh ibn Aḥmad recorded it in the supplements to al-Musnad (5/123), saying: “Ibrāhīm ibn Ismāʿīl ibn Yaḥyā ibn Salamah ibn Kuhayl narrated to me: My father narrated to me.” I say: This is an utterly weak chain of transmission. This Ibrāhīm is weak, while his father Ismāʿīl ibn Yaḥyā and his grandfather are both abandoned, as stated in al-Taqrīb. However, the father has been corroborated, as mentioned above; the defect lies in Yaḥyā ibn Salamah.

Al-Haythamī cited the hadith in al-Majmaʿ (10/116), including Wakiʿ’s addition, and said: “It was narrated by Aḥmad and al-Ṭabarānī, and their narrators are those of the authentic collections.” Al-Nawawī attributed it in al-Adhkār only to Ibn al-Sunnī and said: “Its chain of transmission is authentic.” How far from the truth this is! Al-Ḥāfiẓ al-ʿIrāqī followed him in Takhrīj al-Iḥyāʾ (1/327) and attributed it to al-Nasāʾī.

Al-Ḥāfiẓ differed with him in Takhrīj al-Adhkār, saying (2/379): “A good hadith!” He then mentioned the disagreement between Sufyān and Shuʿbah and said: “Given this disagreement, it is not possible to judge it authentic. Allah is the One whose help is sought.”

I say: Not every disagreement merits consideration, for Sufyān’s narration is certainly weightier than Shuʿbah’s narration. Such a matter would not be hidden from one like al-Ḥāfiẓ; it appears that he was not afforded the opportunity