“Authentic according to Muslim’s conditions!” Al-Dhahabi concurred. Abu Dawud, however, identified a defect in it, saying immediately afterward: “Ja‘far did not hear this hadith from al-Zuhri; it is rejected.” He then cited, through an authentic chain of transmission, that Ja‘far said this hadith from al-Zuhri had reached him.

I say: Ja‘far is trustworthy and among Muslim’s narrators, but they regarded his reports from al-Zuhri in particular as weak. Hence al-Hafiz said: “Truthful, but he errs in his reports from al-Zuhri.” Al-Hafiz also mentioned in al-Tahdhib that al-‘Uqayli likewise rejected this hadith among Ja‘far’s reports from al-Zuhri.

I say: Nevertheless, the hadith is established. Its first part has corroborating reports from the hadith of Jabir and others; it is referenced in al-Irwa’, nos. 1949 and 1982, and in Takhrij al-Halal. Its second part is supported by a report from ‘Ali, who said: “The Messenger of Allah ﷺ forbade me from two prayers, two recitations, two ways of eating, and two forms of dress. He forbade me from praying after the morning prayer until the sun has risen, and after the afternoon prayer until the sun has set; from eating while lying prone on my stomach; and from wearing the tightly wrapped garment and sitting with my knees drawn up in a single garment, with no covering between my private parts and the sky.”

Al-Hakim (4/119) narrated it through Abu Ahmad al-Zubayri, who said: ‘Umar ibn ‘Abd al-Rahman narrated to us, from Zayd ibn Aslam, from his father, from him. Al-Hakim said: “Its chain of transmission is authentic.” Al-Dhahabi critiqued him, saying: “I say: ‘Umar is weak.”

I say: Despite further investigation, I have not been able to determine who he was, though in the Talkhis