He then noted that Yahya b. Abd Allah alone transmits from Musa with the wording “from Abd Allah b. Ali” and with the additional blessing. I would add: it is possible that this Abd Allah is someone other than Abd Allah b. Ali b. al-Husayn b. Ali. Al-Hafiz hints at this in Tahdhib (5/325), where he writes in the entry for this Abd Allah: “As for his narration from al-Hasan b. Ali, it is not established; it is found only in al-Nasaʾi. If he is indeed the man under discussion, he could not have met his grandfather al-Hasan b. Ali, for when his uncle al-Hasan died, his father Ali b. al-Husayn was still below the age of maturity.” Al-Qastallani in al-Mawahib, together with its commentator al-Zurqani (7/347), refuting al-Nawawi, write: “This addition is not sound because of Abd Allah b. Ali, who is unknown. Even if we assume that he is Abd Allah b. Ali b. al-Husayn b. Ali—whose narrations are ordinarily acceptable—the chain is broken, for he never heard from his grandfather al-Hasan b. Ali. It is therefore clear that the report cannot be classed as hasan, owing to the break in the chain or the narrator’s obscurity, nor is its weakness remedied by any other route. Accordingly, the addition is clearly anomalous, indeed weak.” For this reason we have not cited it in our usual collation of variant additions, remaining within the criterion laid down in the book’s introduction. ʿIzz b. Abd al-Salam states in his Fatawa (1/66, 1962 ed.): “No authentic report establishes sending blessings upon the Messenger of Allah in the qunut, and nothing should be added to the prayer taught by the Messenger of Allah.” His words show that he does not expand the category of “good innovation” as some later scholars do. It is true, however, that Abu Halimah Muʿadh al-Qari used to invoke blessings upon the Prophet during the qunut in Ramadan, as reported by Qadi Ismaʿil b. Ishaq in al-Jalaʾ (251).