circumstances, and when something pleased him, he would say: 'All praise is due to Allāh, Lord of all the worlds, the Most Merciful, the Most Compassionate. By His blessing, righteous deeds are completed.'" It was recorded by Abū Nuʿaym in "al-Ḥilyah" (3/157) through the chain of al-Faḍl al-Raqāshī from Muḥammad ibn al-Munkadir from Abū Hurayrah. He said: "This is a rare ḥadīth from Muḥammad, and al-Faḍl al-Raqāshī, we have not written it except from this route." I say: It is weak due to this al-Raqāshī, who is al-Faḍl ibn ʿĪsá, as it is agreed upon that he is weak, and al-Ḥāfiẓ said in "al-Taqrīb": "His ḥadīth is rejected." It was also narrated by Ibn Mājah (2/423) through another route from Mūsá ibn ʿUbaydah from Muḥammad ibn Thābit from Abū Hurayrah in a shortened form with the wording: "He used to say: 'All praise is due to Allāh in all circumstances, Lord, I seek refuge with You from the state of the people of the Fire.'" This is also weak. It is said in "al-Zawāʾid": "Mūsá ibn ʿUbaydah is weak, and his teacher Muḥammad ibn Thābit is unknown." I say: Some of this ḥadīth from this route got mixed with the ḥadīth of ʿĀʾishah in "al-Jāmiʿ al-Ṣaghīr" by al-Suyūṭī, as he included the ḥadīth of ʿĀʾishah from the narration of Ibn Mājah with an addition at its end, which is "Lord, I seek refuge with You from the state of the people of the Fire!" Some of the commentators on the book "al-Kalim al-Ṭayyib" by Ibn Taymiyyah followed him in this! The reason for this is that the ḥadīth of Abū Hurayrah in Ibn Mājah follows the ḥadīth of ʿĀʾishah, so al-Suyūṭī mixed one ḥadīth with another, thus it is necessary to point this out. One thing remains, which is whether the ḥadīth of al-Raqāshī can serve as a supporting evidence for this ḥadīth? This is something I am currently uncertain about, and it seems to me that the ḥadīth has another supporting evidence or route, but it does not come to mind at the moment, so I will look into it further.