(2) Another route goes through ʿUdhrah ibn Tamīm from him.
Al-Dāraqutnī relates it via Muʿādh ibn Hishām who said: “My father told me, from Qatādah, from him.”
I have not found anyone who mentioned this ʿUdhrah.
Later I discovered that al-Ḥākim also recorded the report ⦗274⦘ from Qatādah through his first two chains and declared: “Both chains are sound according to their criteria.” Al-Dhahabī concurred.

The ḥadīth is further supported by a narration of ʿĀʾishah.
Muslim (102–103), al-Nasāʾī (94), Ibn Mājah (237–238), al-Ṭaḥāwī (90), and Aḥmad (6/78) transmit it through al-Zuhrī, from ʿUrwah ibn al-Zubayr, from her, in wording identical to Mālik’s version—except that Muslim and Aḥmad have “one sajdah” instead of “one rakʿah.”

Al-Khaṭṭābī explained: The term “sajdah” here means a complete rakʿah, with its bowing and prostrations; a rakʿah is only complete once its prostrations are performed, hence it was called a “sajdah.”

These reports show that whoever catches one rakʿah before the time expires, his prayer is valid, even if the second rakʿah occurs during a prohibited time—such as dawn or afternoon prayer. This is the position of the majority.
Abū Ḥanīfah differed in part, saying: If the sun rises while a person is praying the dawn prayer, his prayer is nullified.
Al-Ṭaḥāwī marshalled the traditions forbidding prayer at sunrise in support of him, and the advocate of this view maintained that those texts abrogate the ḥadīth of ʿĀʾishah and the preceding ḥadīth of Abū Hurayrah. Such a claim, however, requires proof.