and he concluded: “the ḥadīth specialists have declared it weak.” 3. The ḥadīth of Ibn ʿAmr: “If a man breaks his wuḍūʾ after he has sat at the end of his prayer but before giving the salām, his prayer is still valid.” It was recorded by Abū Dāwūd (1/101)—and, through him, by al-Bayhaqī (2/176)—and by al-Tirmidhī (2/261); the wording just cited is that of al-Tirmidhī. Its chain runs through ʿAbd al-Raḥmān b. Ziyād b. Anʿum, from ʿAbd al-Raḥmān b. Rāfiʿ and Bukrah b. Sawādah. This isnād is weak. Al-Tirmidhī comments: “This ḥadīth’s chain is not strong. ʿAbd al-Raḥmān b. Ziyād—al-Ifriqī—has been declared weak by some ḥadīth scholars.” Al-Bayhaqī likewise says, “It is not sound.” It was also transmitted by al-Ṭaḥāwī (1/161-162), al-Ṭayālisī (no. 298), and al-Dāraquṭnī (145-146), who remarks: “ʿAbd al-Raḥmān b. Ziyād is weak and cannot be relied upon.” Al-Khaṭṭābī states in Maʿālim (1/175): “This ḥadīth is weak; several of its transmitters have been criticized, and it is contradicted by the reports that require both the tashahhud and the taslīm. I know of no jurist who has taken it at face value, for even the Hanafīs do not hold that the prayer is completed merely by sitting unless that sitting is as long as the tashahhud, as they relate from Ibn Masʿūd. Nor did they apply their own statement consistently, for they also say that if the sun rises over him, or if he was performing tayammum …”