(1) After this word, ص adds: “tāratan (sometimes).” (2) ص, ج: “fa-yaqraʾu (then he would recite).” (3) Reported by al-Bukhārī (771) and Muslim (461, 647), from Abū Barzah al-Aslamī. (4) Reported by Muslim, from Qutbah ibn Mālik (457) and Samurah ibn Jundab (458). (5) Reported by ʿAbd al-Razzāq (2725), Ahmad (15873, 23125, 23072), and al-Nasāʾī in al-Mujtabā (947) and al-Kubrā (1021), from a Companion of the Prophet, may Allah bless him and grant him peace. Al-Bazzār’s version (477, Kashf al-Astār) identifies the Companion as al-Agharr al-Muzanī. Both chains have some weakness, but each strengthens the other. On the basis of these two chains, al-Albānī graded the hadith as hasan (good) in Asl Sifat al-Salāh (2/439–440). (6) Reported by Muslim (456), from ʿAmr ibn Hurayth, with the wording: He would recite in the Fajr prayer “Wa-l-layli idhā ʿasʿasa” (“By the night as it comes or goes”). (7) Reported by Abū Dāwūd (816), and through him by al-Bayhaqī (2/390), from Muʿādh ibn ʿAbd Allāh al-Juhanī, from a man of Juhaynah, from the Prophet, may Allah bless him and grant him peace. Al-Nawawī said in al-Majmūʿ (3/384): “Its chain is authentic.” Al-Albānī also graded the hadith as authentic in Asl Sifat al-Salāh (2/435). It is corroborated by a mursal (disconnected) report from Saʿīd ibn al-Musayyab, recorded by Abū Dāwūd in al-Marāsīl (40). The author maintained in Tahdhīb al-Sunan (1/306, 2/401, 3/384–385) that Saʿīd ibn al-Musayyab’s mursal reports constitute authoritative evidence, and that even those who did not accept mursal reports accepted Saʿīd’s. He discussed this at length in several places in Tahdhīb al-Sunan. See also Jāmiʿ al-Tahsīl, pp. 38, 46–47.