and Aḥmad (1/178–179), all of them from Mālik along the same line.

(2) Another chain runs through ʿAbd al-Raḥmān ibn al-Qāsim, from al-Qāsim ibn Muḥammad, from her; it was recorded by al-Ṭaḥāwī and by Aḥmad (6/258–259).

A corroborating report comes from Qaylah, related by al-Ṭabarānī (230) and al-Ṭaḥāwī (105), and there is likewise a narration from Ḥarmalah al-ʿAnbarī in the same sources and in al-Ṭiyālisī (167).

6 – At other times he would finish the prayer during isfār, when a man could recognize the face of the companion sitting next to him, as Abū Barzah al-Aslamī said: “The Prophet ﷺ would conclude the dawn prayer when a man could distinguish the face of his neighbor.” Al-Bukhārī and Muslim (119–120), Abū Dāwūd (66), al-Nasāʾī (92), al-Ṭaḥāwī (105), al-Ṭiyālisī (124) and Aḥmad (4/420, 423, 424, 425) all transmit it through Siyyār ibn Salāmah from him.

7 – This isfār is what he ﷺ intended by the statement: “Pray Fajr in the light of dawn, for it brings a greater reward,” meaning: conclude the prayer at the time of isfār by lengthening its recitation. Such an interpretation is essential so that this instruction accords with his constant practice of beginning the prayer in pre-dawn darkness, as noted earlier. This explanation was preferred by Ḥāfiẓ Ibn al-Qayyim in Iʿlām al-Muwaqqiʿīn, having been anticipated by Imām al-Ṭaḥāwī of the Ḥanafī school, who discussed it at length (1/104–109) and said:

“It is the position of Abū Ḥanīfah, Abū Yūsuf, and Muḥammad.”

Although what he quotes from these three imams differs from what is more widely reported in the Ḥanafī manuals—namely, that it is recommended to begin the prayer after full isfār—later scholars have likewise inclined toward this reconciliation