and al-Tirmidhī (4004), Aḥmad (4/125), al-Ṭabarānī (7175–7178), and Abū Nuʿaym likewise narrated it with a connected chain, mentioning a man from Ḥanẓalah between the two of them.

I have not identified this Ḥanẓalī man; see my commentary on al-Mishkāh (995).

I have found a corroborating report for it, but it is very weak. I mention it in order to clarify its state. I say:

Ismāʿīl ibn ʿAmr al-Bajalī narrated to us: Mūsā ibn Muṭayr narrated to us from Abū Isḥāq, who said: Al-Barāʾ ibn ʿĀzib said to me, “Shall I teach you a supplication that the Messenger of Allah, peace and blessings be upon him, taught me?” He then mentioned it.

Al-Ṭabarānī recorded it in al-Muʿjam al-Kabīr (2/9–10) and al-Awsaṭ (2/156/2/7542); and through his route, Abū Nuʿaym recorded it in Akhbār Aṣbahān (2/27).

Al-Ṭabarānī said:

“No one narrated this hadith from Abū Isḥāq except Mūsā ibn Muṭayr; Ismāʿīl ibn ʿAmr alone narrated it from him.”

I say: This is weak, and its teacher Mūsā was described by al-Dhahabī as follows:

“Very weak. Yaḥyā ibn Maʿīn declared him a liar, and Abū Ḥātim, al-Nasāʾī, and a group of scholars said: ‘Abandoned’ …”

On this basis, al-Haythamī identified it as defective, saying (10/173):

“Al-Ṭabarānī narrated it in al-Kabīr and al-Awsaṭ, and its chain includes Mūsā ibn Muṭayr, who is abandoned.”

Abū Isḥāq—namely, al-Sabīʿī—became confused in his later years, but the defect lies with those below him in the chain.

The hadith of Shaddād—especially through the first route—is sufficient, making corroboration through this very weak chain unnecessary. *