al-Hashimi, transmitting it as a Prophetic report, says: “Whoever wishes to receive the fullest measure when he invokes blessings upon us, the People of the House, should say: ‘O Allah, send blessings upon Muhammad the Prophet, upon his wives—the mothers of the believers—his progeny, and the members of his household, just as You sent blessings upon the family of Ibrahim; truly, You are Praiseworthy, Glorious.’ ” This isnad is weak. Hibban b. Yasar is truthful but became confused in his later years. His teacher, Ubayd Allah b. Talha, is maqbūl—that is, effectively unknown. As for Muhammad b. Ali al-Hashimi, he appears to be Abu Jaʿfar al-Baqir—or some other unidentified transmitter—so states Ibn Hajar in al-Taqrīb. A further defect is the inconsistency in the chain. Abu Dawud relates it in the form just cited, whereas al-Nasai transmits it through ʿUmar b. ʿAsim: Hibban b. Yasar al-Kilabi → ʿAbd al-Rahman b. Talha al-Khuzaʿi → Muhammad b. ʿAli → Muhammad b. al-Hanafiyya → ʿAli, who said: “The Messenger of Allah ﷺ …” Ibn al-Qayyim comments: “ʿAbd al-Rahman is unknown; he is mentioned in no other hadith.” Al-Sakhawi remarks in al-Qawl al-Badiʿ—as quoted in al-Hirz al-Maniʿ (p. 19): “It was narrated by Ibn ʿAdi in al-Kāmil, by Ibn ʿAbd al-Barr, and by al-Nasai in Musnad ʿAli; its chain contains one unknown narrator and another who became confused at the end of his life.” Whether the report is attributed to Abu Hurayra—as preferred by Ibn al-Qayyim and by Ibn Hajar in Fath al-Bari (11/131)—or to ʿAli, it is weak and not acceptable, because some of its transmitters are unreliable while others are unknown. Therefore, the silence of Ibn Hajar and likewise Ibn Taymiyya in al-Fatawa (1/163) concerning it is unwarranted. More surprising still is that Sadiq Hasan Khan, in al-Nuzul (p. 167), ascribes the hadith to