“The greatest sinner among the people of the earth has been forgiven for you by that.” He said: I said, “And if I am not able to pray it at that hour?” He said: “Pray it during the night or the day.” (1)

Abu Dawud said: Hibban ibn Hilal is the maternal uncle of Hilal al-Ra’y.

--------------------------------------------

(1) Its chain of transmission is weak. ‘Amr ibn Malik — namely al-Nukri — no one has explicitly declared him trustworthy; Ibn Hibban only mentioned him in his *Thiqat* 7/228, saying: “His hadith is considered valid apart from the narration of his son from him.” Imam al-Dhahabi erred in declaring him trustworthy in *al-Mizan* and *al-Du’afa’*, although he mentioned him in *al-Kashif* without declaring him trustworthy, merely restricting himself to saying “he was declared trustworthy,” a phrase he uses for anyone whom Ibn Hibban alone mentioned in the *Thiqat*. Abu al-Jawza’ is Aws ibn ‘Abd Allah al-Rib’i.

Al-Bayhaqi also transmitted it in 3/52 via the path of Abu Dawud, with this chain.

Al-Hafiz said, as quoted in *al-Futuhat al-Rabbaniyya* by Ibn ‘Allan 4/318: “What has been narrated from ‘Abd Allah ibn Ahmad, who said: I asked my father about the prayer of glorification (salat al-tasbih), and I heard my father say: ‘Nothing has been established for me concerning the prayer of glorification.’” This is to be understood as meaning that he intended to deny its authenticity (sihha), which does not negate its being hasan; or he intended to describe it in itself, which is not negated by the totality [of its chains]. Moreover, it has been narrated that when ‘Ali ibn Sa’id al-Nasa’i said to Ahmad, “Al-Mustamir ibn al-Rayyan has narrated it from Abu al-Jawza’,” he said: “Who told you?” He said: “Muslim ibn Ibrahim.” He said: “Al-Mustamir is a trustworthy shaykh,” and it seems that this pleased him. Al-Hafiz said: It seems that Ahmad had not initially received that hadith except through the narration of ‘Amr ibn Malik — namely al-Nukri, with a damma on the nun and a sukun on the kaf followed by an unpointed letter, disputed concerning him — from Abu al-Jawza’, from Ibn ‘Abbas. When the follow-up (mutaba’a) of al-Mustamir reached him, it pleased him, and its apparent meaning is that he retracted his weakening of it.

Al-Hafiz also mentioned, as Ibn ‘Allan also quoted in 4/314, that this narration of al-Mustamir was connected by ‘Ali ibn Sa’id al-Nasa’i in his *Questions to Ahmad ibn Hanbal*, saying: “Muslim — meaning Ibn Ibrahim — narrated it to me from al-Mustamir.” And he quoted al-Mundhiri as saying: “The narrators of this hadith are trustworthy.”

We say: As for this path of Rawh ibn al-Musayyab, al-Daraqutni transmitted it in his compilation on the prayer of glorification, according to what Ibn Nasir al-Din al-Dimashqi quoted from him in *al-Tarjih*, pp. 58–59, from Da’laj ibn Ahmad, from Ja’far ibn Muhammad al-Turki, from Yahya ibn Yahya, from Rawh ibn al-Musayyab, with it.