Fath al-Bari, 2/197. In Bulugh al-Maram, 1/247–248, Ibn Hajar likewise writes: “Its chain is sound,” and al-Nawawi (3/383) reaches the same verdict. Ibn Hibban also included the report in his Sahih, as cited in Nasb al-Rayah, 2/5. Al-Nasa’i’s version does not contain the words, “Al-Dahhak said …” and the like; that wording occurs only in Ahmad’s narration. Another wording preserved by al-Nasa’i states: “At ʿIsha he would recite Wa-sh-shamsi wa duhaha (Surah 91) and similar passages, and at Fajr two long surahs.” Al-Shawkani comments (2/197): “The hadith has been adduced to prove the legitimacy of the specific Qurʾanic selections it mentions for each prayer, for the verb kana (‘used to’) implies habitual practice. It has been argued that this inference is questionable, because the phrase ‘most resembling his prayer’ may refer only to the bulk of the prayer, not every component; a similar case has already been discussed. The reply is that the report is outwardly inclusive of resemblance in every part, and therefore should be taken in its general sense unless a particular restriction is established.” (1) The first figure indicates the surah’s numerical order; the second its verse count. (2) The reference is the hadith of Jabir ibn Samurah, who said: “The Messenger of Allah, peace and blessings be upon him, would perform the prescribed prayers in a manner similar to the way you pray today, but he lightened them; his prayer was lighter than yours. At Fajr he would recite al-Waqiʿah and similar surahs.” It is reported by al-Hakim (1/240), Ahmad (5/104), Ibn Khuzaymah (1/69/1; also 1/265/531), and al-Tabarani in al-Kabir through the chain of Israʾil → Simak ibn Harb