This is a strong corroborating report. Ibn Fuḍayl was Muḥammad ibn Fuḍayl ibn Ghazwān, a trustworthy narrator relied upon in the two Ṣaḥīḥs. Thus, no weakness remains in the chain of transmission apart from Layth.

However, it is supported by the hadith of Darrāj, from Abū al-Haytham, from Abū Saʿīd al-Khudrī, attributed to the Prophet: “Any Muslim man who has no charity to give should say in his supplication: ‘O Allah, invoke blessings upon Muḥammad, Your servant and Messenger, and invoke blessings upon the believing men and women, and the Muslim men and women, for it is a purification.’”

Ibn Ḥibbān (913, al-Muʾassasah edition) and al-Ḥākim deemed it authentic. However, Darrāj is weak in his narrations from Abū al-Haytham. It has been traced in al-Taʿlīq al-Raghīb (2/281).

As for the clause concerning al-Wasīlah, it has many corroborating reports, the soundest of which is the hadith of ʿAbd Allāh ibn ʿAmr, attributed to the Prophet: “When you hear the caller to prayer, say what he says, then invoke blessings upon me. For whoever invokes one blessing upon me, Allah will invoke ten blessings upon him thereby. Then ask Allah to grant me al-Wasīlah ...” The hadith was narrated by Muslim and others, and has been traced in al-Irwāʾ (1/259/242). *

When a disbeliever accepts Islam, the Muslims take him under their care

3269—“Move the Jew away from your brother”—meaning, the son of the Jew who had accepted Islam.

Imām Aḥmad narrated it (5/411): Ismāʿīl narrated to us, from al-Jurayrī, from Abū Ṣakhr al-ʿUqaylī, who said: A man from the Bedouins narrated to me, saying: