—and he came for ʿAṣr and said, “Rise and pray,” so he performed ʿAṣr when the shadow of every object was twice its length. Then he came for Maghrib—whose time is a single, fixed span that has never varied—and he prayed it immediately after the sun had set. Next he came for ʿIshāʾ when half the night, or he said a third of the night, had elapsed, and he prayed ʿIshāʾ. Finally he came for Fajr when the dawn light had become unmistakably bright and said, “Rise and pray,” so he prayed Fajr. He then said, “The time extends between these two limits.”

Reported by Aḥmad (3/330–331) in the wording above, by al-Nasāʾī ⦗91–92⦘, al-Tirmidhī (1/281), al-Ḥākim ⦗195–196⦘, and al-Dāraqutnī ⦗95⦘, all of them through the route of ʿAbd Allāh ibn al-Mubārak—“Husayn ibn ʿAlī ibn Ḥusayn informed us; Wahb ibn Kaysān informed me” from him. Al-Tirmidhī said, “A ḥadīth that is ḥasan ṣaḥīḥ.” Al-Ḥākim declared it “authentic and well-known,” and al-Dhahabī concurred—and that is indeed the case.

There is another chain from Jābir transmitted by Aḥmad as well (3/351), by al-Nasāʾī ⦗88⦘, and by al-Ṭaḥāwī ⦗88⦘ through ʿAbd Allāh ibn al-Ḥārith—Thawr ibn Yazīd—Sulaymān ibn Mūsā—from ʿAṭāʾ ibn Abī Rabāḥ—from him, and this isnād is sound. It is further supported by Burd ibn Sinān and ʿAbd al-Karīm ibn Abī al-Mukhāriq, both on the authority of ʿAṭāʾ; al-Dāraqutnī and al-Ḥākim recorded it.

This is the position of the majority, and it is also one of the reports from Abū Ḥanīfah cited by al-Ṭaḥāwī ⦗95⦘.