Nasai

1130. Commentary: The researcher of the book has declared the mentioned narration as weak in its chain of transmission, and has further written that a corroborating narration (shahid) for this hadith exists in Sahih Muslim and other sources. Therefore, it is understood that despite the mentioned narration being weak in its chain, it is authentic and actionable due to supporting evidences. And Allah knows best.

Explanation:
1:
My face has prostrated before Him Who created it by His power and might, Who granted it ears to hear and eyes to see.

1414. Commentary: This narration is weak in its chain of transmission. However, Shaykh al-Albani rahimahullah has declared it authentic. But our researcher rahimahullah states that there is an unknown narrator in it, whom Imam Abu Dawud referred to as “from a man (an rajul).” Therefore, this narration is weak. Although this very supplication is also found in Sahih Muslim, there it is mentioned as being recited in the prostration (sujud) of prayer, not in the prostration of recitation (sajdat al-tilawah) (see Sahih Muslim, Salat al-Musafirin, Hadith 771). Likewise, Imam al-Nasa’i rahimahullah has also included this supplication in his Sunan, but he too has mentioned it among the supplications of prostration with different wording (see Sunan al-Nasa’i, al-Du‘a fi al-Sujud). However, Imam Abu Dawud rahimahullah, Imam al-Tirmidhi rahimahullah, Imam Ibn Khuzaymah rahimahullah, and Imam Ibn Majah rahimahullah have mentioned it in the chapter of the prostration of recitation. The chain of narration in Abu Dawud’s report is weak because it contains a narrator whom Imam Abu Dawud rahimahullah referred to as “from a man (an rajul).” Due to this defect, Imam Ibn Khuzaymah rahimahullah has also declared it weak (see Sahih Ibn Khuzaymah: 1/283, 284). The narration in Sunan al-Tirmidhi is also weak because the hearing (sama‘) of Khalid al-Hadha’ from Abu al-‘Aliyah is not established (see Sunan al-Tirmidhi, al-Salat, Hadith 580). The narration in Sunan Ibn Majah rahimahullah is authentic, but it too is a general supplication for prostration. The hadith does not explicitly state that it should be recited in the prostration of recitation. However, Imam Ibn Majah rahimahullah has included it in the chapter of supplication for the prostration of recitation. Furthermore, this narration is also reported from Ali radi Allahu anhu, and the narration in Sahih Muslim regarding the general prostration is also reported from Ali radi Allahu anhu. This indicates that it too is narrated regarding general prostration (see Sahih Muslim, Salat al-Musafirin, Hadith 771, and Sunan Ibn Majah, Iqamat al-Salawat, Hadith 1054). The authentic supplication for the prostration of recitation, which is reported from Ibn ‘Abbas radi Allahu anhu, has been graded as hasan by Imam al-Tirmidhi rahimahullah, Imam al-Nawawi rahimahullah, and Hafiz Ibn Hajar rahimahullah (Futuhat Rabbaniyyah 2/276). Imam Ibn Khuzaymah rahimahullah, Ibn Hibban rahimahullah, al-Hakim rahimahullah, al-Dhahabi rahimahullah, and Shaykh Ahmad Shakir rahimahullah have declared it authentic, and Shaykh al-Albani rahimahullah has also graded it as hasan. This supplication is mentioned at the beginning among the rulings and issues of the prostration of recitation. In light of these evidences, it is better to recite the other supplication. This is what I have, and Allah knows best what is correct.