due to the possibility that it might be his namesake whom Abū Ḥātim and the other scholars we mentioned vouched for, and when evidence is subject to doubt, it invalidates the reasoning. How could it be when neither of them has any connection to this ḥadīth?! Rather, it is (Mūsá ibn Muslim al-Ṭaḥḥān), the trustworthy one, as mentioned in all the preceding chains. Al-Ḥākim erred in his father's name, and then al-Dhahabī erred upon his error, thus weakening the ḥadīth which is authentic. Some who lack knowledge were misled by this, such as the three commentators on their new edition of the book "al-Targhīb" by al-Ḥāfiẓ al-Mundhirī. They claimed in their commentary on it (2/417/2312) that it is ḥasan due to its corroborating reports, which is false; there is no corroborating report—let alone multiple—of its wording, rather it is unique as previously mentioned by Abū Nuʿaym. Then they quoted al-Dhahabī's critique and rejection of al-Ḥākim's authentication and endorsed it!! Among the errors of the editor of "Muṣannaf Ibn Abī Shaybah" is that—despite his assertion that the original contained: (Mūsá ibn Muslim)—he made it: (Mūsá ibn Sālim) and printed it as such, and stated in the commentary that he took it from "al-Mustadrak"! Layers of darkness upon darkness. And Allāh's help is sought.
لاحتمال أن يكون سميه الذي وثقه أبو حاتم ومن ذكرنا معه من الأئمة، والدليل إذا طرقه الاحتمال سقط به الاستدلال، فكيف وليس لأحدهما علاقة بهذا الحديث؟! وإنما هو (موسى بن مسلم الطحان) الثقة؛ كما في كل الطرق المتقدمة، وَهِمَ الحاكم في اسم أبيه، ثم وَهِمَ الذهبي على وهمه، فضعف الحديث وهو صحيح. واغتر به بعض من لا علم عنده، كالمعلقين الثلاثة على طبعتهم الجديدة لكتاب "الترغيب " للحافظ المنذري، فزعموا في تعليقهم عليه (٢/٤١٧/٢٣١٢) أنه حسن بشواهده، وهذا كذب؛ فإنه لا شاهد- بله شواهد- بلفظه، بل هو غريب كما تقدم عن أبي نعيم. ثم نقلوا تعقب الذهبي ورده لتصحيح الحاكم، وأقروه!! ومن أوهام محقق "مصنف ابن أبي شيبة": أنه- مع تصريحه بأن أصله كان فيه: (موسى بن مسلم) - جعله: (موسى بن سالم) وطبعه هكذا، وصرح في التعليق بأنه نقله من "المستدرك "! ظلمات بعضها فوق بعض. والله المستعان.
- (Whoever sends prayers upon me once; Allāh records for him ten good deeds). It was narrated by Ibn Ḥibbān in his "Ṣaḥīḥ" (2/130-131/902- al-Iḥsān), Ismāʿīl al-Qāḍī in "Faḍl al-Ṣalāh ʿalá al-Nabī ﷺ" (7/11), Aḥmad (2/262), and Ibn ʿAdī in "al-Kāmil" (5/218) through the route of ʿAbd al-Raḥmān ibn Isḥāq from al-ʿAlāʾ ibn ʿAbd al-Raḥmān from his father from Abū Hurayrah who said: The Messenger of Allāh ﷺ said: ... and he mentioned it. I say: This isnād is good, all its men are trustworthy, the men of Muslim, and regarding ʿAbd al-Raḥmān ibn Isḥāq—who is the Madanī al-Baṣrī—there is some criticism that does not harm, and he has been followed up; as will come. And it was narrated by a group from al-ʿAlāʾ ibn ʿAbd al-Raḥmān.. with the wording:
- (من صلى علي مرة واحدة؛ كتب الله له بها عشر حسنات). أخرجه ابن حبان في "صحيحه " (٢/١٣٠ـ١٣١/٩٠٢- الإحسان)، وإسماعيل القاضي في "فضل الصلاة على النبي ﷺ " (٧/ ١١)، وأحمد (٢/٢٦٢)، وابن عدي في "الكامل " (٥/٢١٨) من طريق عبد الرحمن بن إسحاق عن العلاء ابن عبد الرحمن عن أبيه عن أبي هريرة قال: قال رسول الله ﷺ: ... فذكره. قلت: وهذا إسناد جيد، رجاله كلهم ثقات رجال مسلم، وفي عبد الرحمن ابن إسحاق- وهو المدني البصري- كلام لا يضر، وقد توبع؛ كما يأتي. ورواه جماعة عن العلاء بن عبد الرحمن.. بلفظ: