Dalham’s report contains an additional link in its chain of transmission.”

I say: As for the reliable narrator’s report from ‘Atā’, from ‘Ā’ishah, that “she used to pray four rak‘ahs,” this is firmly established from her and well known through the reports of ‘Urwah and others from her. If only these weak narrators traced it back to the Prophet, while the reliable narrators attributed it only to ‘Ā’ishah, this indicates the weakness of the narrator who traced it back to the Prophet; it does not corroborate the version attributed to him.

Ibn Hazm said concerning this hadith: “Al-Mughīrah ibn Ziyād alone narrated it; no one else transmitted it. Ahmad ibn Hanbal said of him: ‘He is weak; every hadith he traces back to the Prophet is rejected.’”

I say: It has indeed been narrated through other routes, but these too are weak. ‘Abd Allāh ibn Ahmad ibn Hanbal mentioned that his father was asked about this hadith and said: “This is a rejected hadith.” It is just as Imam Ahmad said, although some of his followers cited it as evidence, agreeing with others who did so, such as al-Shāfi‘ī. There is no doubt that this hadith is falsely attributed to the Prophet, peace and blessings be upon him. Some people, however, say that its wording is:

“He would shorten his prayers while travelling, while she would pray them in full; he would refrain from fasting, while she would fast.”

This means that she was the one who prayed in full and fasted. This is closer to what has been reported from her through other routes, although this too is falsely attributed to her.

Al-Bayhaqī said: “It has strong corroboration with an authentic chain of transmission.” It was narrated through al-Dāraqutnī, through Muhammad ibn Yūsuf, who said: Al-‘Alā’ ibn Zuhayr narrated to us, from ‘Abd al-Rahmān ibn al-Aswad, from his father, from ‘Ā’ishah, who said:

“I went out with the Messenger of Allah, peace and blessings be upon him, in