Are these narrations of Ibn as-Sunni authentic? (Part 1)

Question

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^{Following the suggestion from @Medi1Saif regarding this post. Following adhkar (in parts) from the book of Imam An-Nawawi, which have no commentaries or authentications and throughout my research on the internet, I have not found any information.}

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Answer 1

I will try to present the full hadith from the book 'Amal al-Yawmi wa-al-Laylah عمل اليوم والليلة of ibn as-Sunni (one of imam an-Nasa-i's students) with the full isnaad and give some information about its qualification from some available sources. And try to give an overall qualification of the narrators (therefore the full isnaad will be mentioned).

Let's start with the first narration:

Analysis of the narration: "Bismi Allahi 'ala nafsi wa ahly wa maly"

The full narrator chain/sanad of ibn as-Sunni

^{In the following I'll be translating from Arabic language, as these translations are of my own take them carefully!}

51 - أخبرنا عبد الله بن زيدان، أخبرنا أبو كريب، حدثنا زيد بن الحباب، حدثنا سفيان، عن رجل، عن مجاهد، عن ابن عباس، رضي الله عنهما أن رجلا، شكا إلى رسول الله صلى الله عليه وسلم أنه يصيبه الآفات، فقال له رسول الله صلى الله عليه وسلم: " قل إذا أصبحت: بسم الله على نفسي وأهلي ومالي، فإنه لا يذهب لك شيء " فقالهن الرجل؛ فذهبت عنه الآفات (Source)
We were informed by 'Abdullah ibn Zaydan, who was infromed by abu Kurayb, from Zayd ibn al-Habbaab, from Sufyan, from a man, from Mujahid from ibn 'Abbas, may Allah be pleased with both of them, that a man complained to the Messenger of Allah, Allah's prayers and blessings be upon him, that afflictions were befalling him. The Messenger of Alla, Allah's prayers and blessings be upon him, told him: "Say in the morning: In the name of Allah over my soul, family and wealth, and nothing ^{(that belongs to you)} will be lost to you." The man said that, and his afflictions went away.

As we already see in this isnaad a person is not named, so the narrator chain has an unknown which already make it weak unless some other one could name the missing person and support the given narration. This apparently seems not the case, as al-Arnaoot left no comment on this hadith in al-Adhkar as you may see later, but Allah knows best.

Some qualifications or analysis of scholars on it

Imam an-Nawawi mentioned this hadith in his book of al-Adhkar كتاب الأذكار saying -see here #231-:

... وروينا فيه بإسناد ضعيف
We reported in it ^{(referring to the book of ibn as-Sunni as all prior narratives an-Nawawi mentioned were sourced back to this book)} with a weak isnaad ...

Ibn Hajar al-'Asqalani again used this narration for some ciriticism on an-Nawawi in his Nata'ij al-Afkaar نتائج الأفكار (Volume 2 page: 410), I will only address/translate some points, here as he didn't qualify the hadith:

• Ibn Hajar identified Sufyan in the chain as a-Thawry as was my guess.
• Further he came to the conclusion that the sanad basically has one issue the one not named narrator, which he claimed or supposed to identify as Layth ibn abi Sulaym as he is known for his report from Mujahid and a-Thawry also reported from him a lot.
• And finally he exclaimed his surprise for the statement of an-Nawawi on the weakness of the sanad of this hadith and his silence for that he had mentioned earlier. And also on that which an-Nawawi will mention later which he qualified as even more weak and this is the next hadith we will discuss!

Al-Albani mentioned this hadith in his as-Silsilah a-Da'ifah saying (see here):

قلت: وهذا إسناد ضعيف؛ من أجل الرجل الذي لم يسم.
I say: This isnaad is weak, due to the man who was not named.

Al-Albani qualified another version of this hadith from ibn as-Sunni's book (also reported by ibn 'Ady) similarly as stated here #6038.

The narrators

• 'Abdullah ibn Zaydan عبد الله بن زيدان: Is considered as thiqah (trustworthy) and he heard abu Kurayb and he is a teacher of ibn as-Sunni as mentioned by a-Dhahabi in his siyar 2762 and also in this database. he died 313 a.H..
• Abu Kurayb أبو كريب: (161 a.H.- 248 a.H.) an-Nasa-i and others (according a-Dhahabi) qualified him as trustworthy, abu Hatim said he is sadooq. He narrated around 300.000 hadith according to abu Ya'ala from Nishapure and was a student of Zayd ibn al-Habaab. See also in a-Dhahabis siyar and in the database.
• Zayd ibn al-Habaab زيد بن الحباب: (born according wikipedia 130 a.H.- died 203a.H.) his qualification goes from trustworthy (ibn al-Madiny) to sadooq or maybe less: For example ibn Hajar said he would make mistakes in the hadith reported from Sufyan a-Thawry (which could be the case here) ibn Hebban says he is more trustworthy when reporting from known people and has manakeer (rejected narratives) when reporting from rather unknown scholars. As for his teacher Sufyan it is unclear whom of both it could be ibn 'Uyyanah or a-Thawry as he reported from both and both are trustworthy scholars. It is said that he traveled until al-Andalus to stduy hadith however a-Dhahabi and others seem to doubt this. See also in as-Siyar and in the database.
• Sufyan سفيان: As stated above ibn al-Habbab narrated from both well-known Sufyan's ibn 'Uyyanah سفيان بن عيينة (See in the database) and a-Thawry سفيان الثوري (see in the database) which are both considered as trustworthy and known for some tadlees.
• Mujahid مجاهد: (19 a.H. - 102 a.H.) Is the well known companion of ibn 'Abbas who is considered as trustworthy (See in the database).

A word on

• Layth ibn abi Sulaym ليث بن أبي سليم: He was born after 60 a.H. and died around 138 a.H., he is generally considered as a weak narrator who has also be qualified as a liar at least many scholars say he mixed ahadith and apparently had a weak memory. Ibn Hebban said he mixed ahadith and narrators in an older age. Many trustworthy scholars reported from him not only a-Thawry, therefore Yahya ibn Ma'yn qualified him as laa ba'sa bihi (I guess it means he is somewhere close to sadooq), ibn Ma'yin -in one of his statements, abu Hatim and ibn 'Ady claimed that his hadith can be written. See also in as-Siyar and in the database.

Analysis of the narration: "Allahumma inny asbahtu minka fi ni'matin wa 'afiyatin wa sitrin ..."

The full narrator chain/sanad of ibn as-Sunni

55 - حدثني عبيد الله بن شبيب بن عبد الملك، عن يزيد بن سنان، حدثنا عمرو بن الحصين، حدثنا إبراهيم بن عبد الملك، عن قتادة، عن سعيد بن أبي الحسن، عن ابن عباس، رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم: " §من قال إذا أصبح --: اللهم إني أصبحت منك في نعمة وعافية وستر، فأتم علي نعمتك وعافيتك وسترك في الدنيا والآخرة، ثلاث مرات إذا أصبح وإذا أمسى، كان حقا على الله عز وجل أن يتم عليه نعمته " (Source)
From 'Ubayd Allah ibn Shabeeb ibn 'Abd al_Malik from Yazid ibn Sinan from 'Amr ibn al-Hossayn from Ibraheem ibn 'Abd al-Malik frin Qatadah from Sa'id ibn abi al-Hassan from ibn 'Abbas, may Allah be please with both of them, said: the Messenger of Allah Allah's prayers and blessings be upon him said: " who said -when waking up- O Allah, I have awoken having from You abundance, good health and protection, so complete that abundance, good health and protection in this world and Hereafter, thrice in the morning and evening. It is obligatory for Allah the Mighty and Sublime to complete it for him.

Some qualification and analysis of scholars

As stated above imam an-Nawawi remained silent on this hadith (which is #232 in the same link above) and so did al-Arnaoot. While ibn Hajar considered it even weaker than the one discussed earlier!

Al-Albani considered it as a fabrication and here are most of the details from his as-Silsilah a-Da'ifah (see here #6070):

موضوع. fabricated!

أخرجه ابن السني في "اليوم والليلة" (رقم 53) من طريق عمرو (الأصل: عمر) بن الحصين
It was compiled by ibn as-Sunni in "The day and Night" (#53) via 'Amr (however it should be 'Umar) ibn al-Hossayn. ...

قلت: وهذا موضوع عندي؛ آفته عمرو بن الحصين، وقد تقدمت له أحاديث كثيرة، وبه أعله الحافظ في "تخريج الأذكار" (ق 181/2) فقال: "وهو متروك باتفاقهم، واتهمه بعضهم ". وسقط قول الحافظ هذا وغيره من كتاب "الفتوحات الربانية" لابن علان (3/128) ! وسكت النووي في "الأذكار" عن إسناده! وتبعه على ذلك المعلق عليه: الأرناؤوط، وسيد سابق في "فقه السنة" (1/597) ، ومن قبلهما السيوطي
I say: this in my opinion is fabricated. his major issue is 'Amr ibn al-Hossayn, and we've already mentioned many of his hadith. And this was the reason declared by al-Hafidh ^{(Ibn Hajar)} in his takhreej of al-Adhkaar (Volume 2/181) where he said: "He is matrook (left) by their agreement, and some of them accused him". However this statement of al-Hafidh and others were left out in the book "Al-Futuhaat ar-Rabaniyah" of ibn 'Illan (3/128), while an-Nawawi remained silent on the isnad in al-Adhkaar! And his commentator al-Arnoot and Sayyid Sabiq in his Fiqh as-Sunnah (1/597) followed him and as well did before both as-Suyuti.

The narrators

• 'Ubayd Allah ibn Shabib ibn 'Abd al-Malik عبيد الله (بن محمد) بن شبيب: Is rather unknown we know that he reported from Yazeed ibn Sinan -and others- and that ibn as-Sunni is one of a few people whom reported from him. See also in the database.
• Yazid ibn Sinan يزيد بن سنان القرشي : (184 a.H. - 264 a.H.) is regarded as trustworthy. He is a student of ibn al-Hossayn and teacher of 'Ubaid Allah ibn Muhammad ibn Shabeeb. See in al-Mizi's Tahdeeb al-Kamal and in the database.
• 'Amr ibn al-Hossayn عَمْرو بن الْحصين الْعقيلِيّ: (died 231 a.H.) according al-Mizzi ibn Majah has reported via him, but the overall qualification of scholars is somewhere between liar, rejected and very weak. See in Tahdeeb al-Kamal and in the database.
• Ibraheem ibn 'Abd al-Malik إبراهيم بن عبد الملك البصري: is a narrator who can be regarded as sadooq or somewhat weak, ibn Hebban commented that he make mistakes. He is a teacher of ibn al-Hossayn and a student of Qatadah. See in the database and in Tahdeed al-Kamal.
• Qatadah قتادة: (61 a.H. - 117 a.H.) mainly regarded as trustworthy however his tadlees is well known, he is as one of the most reliable narrators of Anas ibn Malik (). But here apparently he reports via the brother of al-Hassan al-Basri Sa'id ibn abi al-Hassan. See also in as-Siyar and in the database.
• Sa'id ibn abi al-Hassan سعيد بن أبي الحسن: Is regarded as trustworthy and according some reports died one year before his famous brother al-Hassan al-Basri, however a-Dhahabi holds the opinion that he died 100 a.H.. See in as-Siyar #224 and in the database.

As we see beside ibn Hossayn who is the major issue in this chain already the teacher of ibn as-Sunni might be another issue here. As he didn't seem to have reported many ahadith, so that a qualification of his reports and memory is difficult.