In the Name of Allâh the Most Beneficent the Most Merciful
As for the version of Abû Dâwud and Ibn Mâjah, there is no doubt as to its authenticity as it was briefly shown in the beginning of this work. Below is further explanation:
That is the report of Abdullâh bn Abbâs from Al’Abbâs as was earlier mentioned. Al-Imâm al-Khatîb variously reported it too in his Juz’u; with many routes.
This same hadith has been reported by the following Imâms in different routes: apart from Ibn Mâjah and Abu Dâwud, we have Ibn Khuzaymah in his Sahîh (1216), Abu Bakr an-Naysaabûree, Ahmad bn Muhammad bn al-Hasan Ash-Sharqee, Ibraheem bn Ishaaq bn Yuusuf, Eesâ bn Al-Qâsim, Ahmad bn ‘Alee bn Muslim al-Abbaar, Abdullâh Ibn Sulaymân Al-Ash’ath.
Others who recorded it were: al-Bayhaqî in his Sunan (3/52), Ibn Naasir Ad-Deen in at-Tarjeeh (38), Ibn Tûlûn in At-Tarsheeh (1), Ad-Dâraqutnî in Salâh Tasbeeh [this Tarîq of Ad-Dâraqutnî contains a disputed narrator, Sadaqah, that was earlier mentioned; and it is from that Tarîq that Ibn al-Jauzî picked up in his Maudû’aat (1031) where he declared it to be a fabrication! It is from there, among other sources, most of those, including Shaykhul-Islaam, who rule that the hadith as a fabrication picked up the point; may Allâh be merciful to all the scholars].
Many other notable Muhadithûn also reported it; see their names extensively in Zikr Salaat Tasbeeh p.61
It will interest you to know that Al-Imâm al-Bukhârî reported the hadith too in one of the routes, in his Juz’u al-Qiraa’ah (230).
[Relax Akhee, Juz’u al-Qiraa’ah of al-Imâm al-Bukhârî is not like his Sahîh! But there is a point in whatever narration comes there; it can never be extremely weak let alone a fabrication, Allâh knows best].
This narration of Abû Dâwud has been said to be the best of the chains of the hadith.
Al-Imâm Muslim said: ‘There is no chain as sound as this chain in the report of this hadith.’ [Al-Ir’shâd, 1/327].
‘Abdullâh bn al-Ash’ath said: ‘The most authentic hadith regarding (Salaat) Tasbîh is the hadith of Ibn ‘Abbâs.’ [Târikh Asmâ Ath-Thiqaat, 307].
Al-Mundhirî said: ‘The best of the ahadith on it is the hadith of Ikrimah from Ibn ‘Abbâs.’ [Mukhtasar Sunan Abî Dâwud, 2/89].
Ibn al-Mulaqin (may Allâh bestow mercy on him) said: ‘This chain is good…’
Al-Haafidh [Ibn Hajar] said: ‘This hadith is hasan.’ [Amâlî al-Adhkâr, 10].
Else you want to say evil about Ikrimah; hear Ibn Hajar: ‘The men of this chain are connected, there is no problem with them. Ikrimah is cited by al-Bukhârî (in his Sahîh); Al-Hakam bn Abân is a Sadûq (hasan hadeeth); Mûsa bn Abdil-Azîz, Yahya bn Ma’în said: ‘I see no problem with him…’’
Abû Ubaydah concluded, just as did Ash-Shaykh al-Albânî and Ash-Shaykh Ahmad Ash-Shâkir: This chain meets the standard of a hasan hadith; yet there are other ahadith that strengthen it (and raise it to the level of sahîh).
Abu Ubaydah then quoted Ash-Shaykh al-Albânî, the Imâm of the Muhadithîn of the Century: ‘The hadith is sahîh; a number of scholars have strengthened it such as Abu Bakr al-Aajuuree, Ibn Mandah, Abu Muhammad, AbdurRaheem al-Masree, Abu al-Hasan al-Maqdisee, al-Mundhirî, Ibn As-Salâh…this chain is made up of trustworthy men, the men of Al-Bukhârî, except Mûsa bn AbdilAzîz – al-Adanee; he is Sadûq, poor in memory. As for al-Hakam bn Abân; he is also a Sadûq, a devout worshipper who used to make mistakes (in narration) as said by al-Haafidh.’ See Sahîh Sunan Abî Dâwud, 5/40, as cited by Abu Ubaydah in Zikr Salaat Tasbeeh p.63.
