every circumstance. Whenever something pleasing came to him, he would say: “Praise be to Allah, Lord of the worlds, the Most Compassionate, the Most Merciful; by whose blessing righteous deeds are brought to completion.”

It was transmitted by Abu Nuʿaym in al-Ḥilyah (3/157), through al-Faḍl al-Raqāshī, from Muhammad ibn al-Munkadir, from Abu Hurayrah. He said:

“It is a singular narration from Muhammad ibn al-Munkadir; we have recorded it only through this route, through al-Faḍl al-Raqāshī.”

I say: It is weak because of this al-Raqāshī, who is al-Faḍl ibn ʿĪsā, for there is unanimous agreement that he was weak. Al-Ḥāfiẓ said in al-Taqrīb: “His hadith are rejected.”

Ibn Mājah (2/423) also transmitted it through another route, from Mūsā ibn ʿUbaydah, from Muhammad ibn Thābit, from Abu Hurayrah, attributed to the Prophet, in an abbreviated form:

“He would say: ‘Praise be to Allah in every circumstance. My Lord, I seek refuge in You from the state of the people of Hellfire.’”

This too is weak. It says in al-Zawāʾid:

“Mūsā ibn ʿUbaydah is weak, and his shaykh, Muhammad ibn Thābit, is unknown.”

I say: Part of this hadith, through this route, became confused with the hadith of ʿĀʾishah in al-Suyūṭī’s al-Jāmiʿ al-Ṣaghīr. He cited ʿĀʾishah’s hadith there from Ibn Mājah, adding at its end: “My Lord, I seek refuge in You from the state of the people of Hellfire.” Some of the annotators of Ibn Taymiyyah’s al-Kalim al-Ṭayyib followed him in this. The reason is that Abu Hurayrah’s hadith appears in Ibn Mājah immediately after ʿĀʾishah’s hadith, so al-Suyūṭī confused one hadith with the other. It was therefore necessary to draw attention to this.

One matter remains: can al-Raqāshī’s hadith serve as a corroborating report for this hadith? I am presently withholding judgment on that. It seems to me that the hadith has a corroborating report or another route, but I cannot recall it at the moment. So let judgment be deferred until a later time.