"ḥasan" and there is some scrutiny regarding it, which I have explained in "al-Aḥādīth al-Ḍaʿīfah," but it is acceptable as supporting evidence. It has another supporting narration from Ibn ʿUmar, reported by Ibn Mājah and al-Ḍiyāʾ in "al-Mukhtārah" (Q 90/1), but its isnād is very weak due to the presence of Saʿīd ibn Sinān, who is al-Ḥimṣī. In "al-Taqrīb," it is said: "abandoned, accused by al-Dāraquṭnī and others of fabrication." Therefore, it is not used as supporting evidence.

- "There is no obligatory prayer except that it is preceded by two rakʿahs." It was recorded by ʿAbbās al-Tarqafī in "Ḥadīth" (Q 41/1), Ibn Naṣr in "Qiyām al-Layl" (p. 26), al-Ruyānī in "Musnad" (Q 238/1), Ibn Ḥibbān in "Ṣaḥīḥ" (no. 615), al-Ṭabarānī in "al-Muʿjam al-Kabīr" (vol. 69/210/2), Ibn ʿAdī in "al-Kāmil" (Q 46/2), and al-Dāraquṭnī in "Sunan" (p. 99) through two chains from Thābit ibn ʿAjlān from Salīm ibn ʿĀmir from ʿAbd Allāh ibn al-Zubayr as marfūʿ. Ibn ʿAdī said: "Thābit ibn ʿAjlān does not have many narrations." I say: He is trustworthy as stated by Imām Aḥmad and Ibn Maʿīn. Daḥīm and al-Nasāʾī said: "There is no harm in him," and therefore al-Dhahabī indicated in his biography that his ḥadīth is authentic. Al-Ḥāfiẓ said in "al-Taqrīb":