who said: “When the Messenger of Allah ﷺ entered the prayer he would say: ‘O Allah, I seek refuge in You from the accursed Satan, from his hamz, his nafkh, and his nafth.’” Ahmad, however, places “and his nafkh” after “his nafth.” Ahmad (1/403) and al-Bayhaqi also transmitted the report through two additional chains—one via Ammar b. Ruzaik, the other via Wakiʾ—both from Ataʾ with essentially the same wording. The latter version begins: “He used to teach us to say…,” and then cites the supplication. Al-Hakim ruled the hadith sahih, adding: “Al-Bukhari used Ataʾ b. al-Saʾib as corroborative evidence,” and al-Dhahabi agreed—so they both state. Al-Zawaʾid comments: “There is some criticism of the chain: Ataʾ b. al-Saʾib’s memory deteriorated late in life, and Muhammad b. Fudayl heard from him after that change. Moreover, Abu ʿAbd al-Rahman al-Sulami’s hearing from Ibn Masʿud is disputed: Shuʿbah said he did not hear from him, whereas Ahmad considered Shuʿbah’s statement mistaken.” I say: al-Bukhari confirmed that al-Sulami did hear from Ibn Masʿud in his al-Tarikh al-Kabir, and a positive affirmation outweighs a denial. Allah knows best. Ibn Khuzaymah also recorded the hadith, as noted in al-Talkhis. 4. As for the report of ʿUmar, al-Daraqutni (no. 112) transmitted it as marfuʿ; the chain contains a transmitter I do not recognize. Ibn Hajar remarks in al-Talkhis (3/304–305), after citing the Ibn Masʿud hadith: “A similar narration comes from Anas, reported by al-Daraqutni; its chain contains al-Husayn b. ʿAli b. al-Aswad, who is criticized. There is a second route cited by Ibn Abi Hatim in al-ʿIlal from his father, who declared it weak.” End quote.