perhaps al-Dhahabī refrained from describing him as a mudallis because his instances of tadlīs were few in the totality of the ḥadīths he narrated. Such a person is overlooked by scholars regarding his use of 'an'anah, unless it becomes apparent that his ḥadīth contains something that necessitates its rejection due to denouncement, anomaly, or contradiction, or at the very least requires withholding from authenticating his ḥadīth. This might be the reason Ibn Ḥibbān and his teacher included some of his 'an'anah ḥadīths in their "Ṣaḥīḥayn," like the ḥadīth that follows this and others. Refer to "Ṣaḥīḥ Ibn Ḥibbān" (375 and 420), and "Ṣaḥīḥ Ibn Khuzaymah" (23, 1172, and 1684). It is also the reason al-Mundhirī graded his ḥadīth as ḥasan, as mentioned earlier. And Allāh knows best. *

- (Whoever says when he goes to his bed: "There is no deity but Allāh, alone, without partner, to Him belongs the dominion, and to Him is the praise, and He is over all things competent. There is no power nor might except with Allāh. Glory be to Allāh, and praise be to Allāh, and there is no deity but Allāh, and Allāh is the Greatest," his sins—or he said: his errors, Musʿar was uncertain—will be forgiven, even if they are like the foam of the sea). It was recorded by Ibn Ḥibbān in his "Ṣaḥīḥ" (587/2365), Ibn al-Sunnī in "ʿAmal al-Yawm wa-al-Laylah" (229/716), and Abū Nuʿaym in "Akhbār Aṣbahān" (1/267) through the route of Misʿar ibn Kidām from Ḥabīb ibn Abī Thābit from ʿAbd Allāh ibn Bābāh from Abū Hurayrah from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) who said: ... and he mentioned it. He was followed by Shuʿbah and Sufyān from Ḥabīb ibn Abī Thābit with a similar narration, except that they did not elevate it [to the Prophet]. It was recorded by al-Nasāʾī in "ʿAmal al-Yawm wa-al-Laylah" (471/811), and he said: