the Anṣārī. It is also said that he was the Kūfī, the nephew of al-Nuʿmān ibn Saʿd. This one is unanimously deemed weak, and he is not the narrator of this hadith; for, as you have seen, its narrator is an Anṣārī, whereas the first is a Qurashī. Several factors led al-Mubārakfūrī into this error:
First: he was not identified as a Qurashī, as mentioned above.
Second: the two belonged to the same generation.
Third: in his biographical entry in al-Tahdhīb, he found that he narrated from Sayyār Abū al-Ḥakam and that Abū Muʿāwiyah narrated from him—and this is likewise the case in this hadith. He did not find the same in the biography of the first one.
But had he consulted their biographies in al-Jarḥ wa-al-Taʿdīl, he would have found the exact opposite concerning Sayyār: he is listed among the teachers of the first man, not among the teachers of this one. Had he seen this, he would not have decisively identified him as the second; rather, he would have withheld judgment. Then, had he come across the addition that we found in its chain—“the Qurashī”—he would have reached the same definite conclusion that we did: namely, that he is al-ʿĀmirī, whose hadith is good.
267 — “Whoever says: ‘O Allah, I call You to witness, and I call Your angels, the bearers of Your Throne, and all those in the heavens and on earth to witness that You are Allah: there is no god worthy of worship but You alone, having no partner; and I bear witness that Muhammad is Your servant and Messenger’—whoever says it once, Allah will free one-third of him from the Fire; whoever says it twice, Allah will free two-thirds of him from the Fire; and whoever says it three times, Allah will free all of him from the Fire.”
Al-Ḥākim recorded it (1/523) through the route of Ḥumayd ibn Mihrān, who said: ʿAṭāʾ narrated to us from Abū Hurayrah, may Allah be pleased with him, who said: Salmān al-Fārisī narrated to us that the Messenger of Allah, may Allah’s peace and blessings be upon him, said—then he mentioned it.
He said: “Its chain of transmission is authentic.” Al-Dhahabī agreed with him, and they were correct.
It has a corroborating report from Anas, attributed to the Prophet, with similar wording, restricted to the morning and evening. Its chain is weak, as I explained in Silsilat al-Aḥādīth al-Ḍaʿīfah, no. 1041.