exactly as they have said. See Nasb al-Raya, 4/412–413; al-Maqasid al-Hasanah, no. 1309; and Irwa al-Ghalil, 2/251–255. (1) Reported by Muslim, Sahih, no. 560, on the authority of Aisha. Notice: MS M reads “wa-la salata wahuwa…” (no prayer while he …), and MS Z reads “wa-la huwa yudafiuhu…” (nor while he is resisting …); the wording given here follows Sahih Muslim. (2) Reported by Ibn Majah, no. 397; Ahmad, 3/41; al-Daraqutni, 1/71; al-Bayhaqi, al-Sunan al-Kubra, 1/43; and others, on the authority of Abu Sa id al-Khudri. This hadith is also transmitted from several Companions—such as Sa id b. Zayd, Sahl b. Sa d, and Aisha—but none of those chains is sound. The scholars have differed about its status: Imam Ahmad, al-Bukhari, and al-Uqayli graded it weak, and that is the correct verdict, whereas Ibn Abi Shayba, al-Mundhiri, Ibn Sayyid al-Nas, Ibn Hajar, al-Iraqi, Ibn al-Qayyim, and others judged it sahih or hasan. See Abu Ishaq al-Huwayni, Junnat al-Murtab, pp. 177–194; his Kashf al-Makhbu bi-Thubut al-Tasmiyah ‘inda al-Wudu; and Irwa al-Ghalil, 1/122–123. (3) In MS H the word is “al-nasr”; the copyist notes in the margin: “Perhaps what is meant is al-nass (the text).”