Narrator: Abu al-Darda’ (r.a.) — mawquf, via Umm al-Darda’
Numbering: Sunnah.com
حَدَّثَنَا يَزِيدُ بْنُ مُحَمَّدٍ الدِّمَشْقِيُّ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ بْنُ مُسْلِمٍ الدِّمَشْقِيُّ — وَكَانَ مِنْ ثِقَاتِ الْمُسْلِمِينَ مِنَ الْمُتَعَبِّدِينَ — قَالَ: حَدَّثَنَا مُدْرِكُ بْنُ سَعْدٍ — قَالَ يَزِيدُ: شَيْخٌ ثِقَةٌ — عَنْ يُونُسَ بْنِ مَيْسَرَةَ بْنِ حَلْبَسٍ، عَنْ أُمِّ الدَّرْدَاءِ، عَنْ أَبِي الدَّرْدَاءِ رَضِيَ اللَّهُ عَنْهُ قَالَ: «مَنْ قَالَ إِذَا أَصْبَحَ وَإِذَا أَمْسَى: حَسْبِيَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ، عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ، سَبْعَ مَرَّاتٍ، كَفَاهُ اللَّهُ مَا أَهَمَّهُ صَادِقًا كَانَ بِهَا أَوْ كَاذِبًا».
Abu al-Darda’ (r.a.) said: “Whoever says, morning and evening: ‘Allah is sufficient for me; there is no god but He. On Him I rely, and He is the Lord of the Great Throne’ seven times, Allah will suffice him in what worries him — whether he was truthful in it or lying.”
Grade
Jayyid (good) chain; has the force of a marfu‘ report
Sheikh Ibn Baz
Majmu‘ Fatawa wa Maqalat Mutanawwi‘ah, vol. 9 p. 294 (chapter on morning and evening supplication)
He was asked about this hadith specifically and answered: “This hadith comes mawquf upon Abu al-Darda’ (r.a.) from Abu Dawud’s narration in his Sunan with a jayyid chain… it is mawquf, not marfu‘ to the Prophet (peace be upon him), but it carries the ruling of a marfu‘ report, because the like of it is not said from mere opinion.”
Every narrator thiqah or “lā ba’sa bihi”
Sheikh Abd al-Muhsin al-Abbad
Sharh Sunan Abi Dawud
He assesses the chain narrator by narrator: Yazid ibn Muhammad al-Dimashqi (saduq), Abd al-Razzaq ibn Muslim (saduq), Mudrik ibn Sa‘d (lā ba’sa bihi), Yunus ibn Maysara ibn Halbas (thiqah), Umm al-Darda’ Hujayma (thiqah), and Abu al-Darda’ (r.a.), a companion.
Mawdu‘ (fabricated)
Al-Albani
Al-Albani’s ruling on Sunan Abi Dawud 5081
The ruling is printed beneath the hadith in Sunan Abi Dawud (ed. Muhyiddin ‘Abd al-Hamid) and repeated in al-Musnad al-Mawdu‘i al-Jami‘ li al-Kutub al-‘Ashrah.
Cited without stating a grade
Sheikh Redwan Muhammad Redwan
Himpunan Risalah, footnote no. 79
He distinguishes two routes: Ibn al-Sunni and Ibn ‘Asakir (marfu‘, traced to the Prophet) and Abu Dawud from Abu al-Darda’ (mawquf) — the latter being this card.
Acting on a weak report in fada’il al-a‘mal
Imam al-Nawawi writes in al-Adhkar: “The scholars among the hadith specialists, the jurists and others have said: it is permitted and encouraged to act, in matters of merit and of encouragement and warning, upon a weak hadith — so long as it is not fabricated (mawdu‘).” As for rulings such as the lawful and unlawful, sale, marriage and divorce, these may rest only on a sahih or hasan report.
The conditions Ibn ‘Allan states in al-Futuhat al-Rabbaniyya (1/84): (1) the report is neither fabricated nor severely weak; (2) it falls under an established general principle; and (3) when acting on it one does not hold it to be established from the Prophet (peace be upon him), but acts out of precaution.
Al-Adhkar, al-Nawawi — section on acting upon a weak hadith
Notes
This card shows Abu Dawud’s wording, which is mawquf: the words of Abu al-Darda’ himself, ending with “whether he was truthful in it or lying”.
Sheikh Redwan’s Malay citation (“Allah will suffice him in all his worldly and otherworldly concerns”) follows the marfu‘ wording of Ibn al-Sunni and Ibn ‘Asakir, not Abu Dawud’s wording above. Qawiy has not yet checked those texts.
Scholars differ over this route. Al-Albani ruled it fabricated, while Sheikh Abd al-Muhsin al-Abbad assessed every narrator in its chain as thiqah or lā ba’sa bihi. Qawiy shows both voices so the reader can see the basis of the disagreement; the dhikr remains part of Imam Hasan al-Banna’s Ma’thurat.
One important caveat: the permission to act on a weak report in fada’il does not extend to a fabricated one. So on al-Albani’s ruling the principle does not apply here; on Sheikh al-Abbad’s assessment of its narrators it does. This is where the disagreement over the grading has a practical consequence.
The marfu‘ route Sheikh Redwan cites has been confirmed to exist: Ibn al-Sunni, ‘Amal al-Yawm wa al-Laylah no. 71, with the chain Mudrik ibn Sa‘d — Yunus ibn Halbas — Umm al-Darda’ — Abu al-Darda’ (r.a.) — from the Prophet (peace be upon him), and its wording does carry the addition “min amr al-dunya wa’l-akhira”. Al-Albani’s ruling (mawdu‘) attaches to Abu Dawud’s mawquf route, not to this marfu‘ one.
Sheikh Sa‘id al-Qahtani includes this dhikr in Hisn al-Muslim (no. 83) on the strength of Ibn al-Sunni’s marfu‘ route, citing Shu‘ayb al-Arna’ut’s authentication of its chain (see Zad al-Ma‘ad 2/376). Qawiy has not checked al-Arna’ut’s statement directly.