and its isnad (chain of transmission) contains a narrator whose reliability needs investigation. He then cited this hadith of Ali and remarked: “However, its isnad is weak.” (Another benefit) In al-Zad (1/74, 142) it is stated: “The Prophet ﷺ used to recite these two surahs because they mention the origin and the return, the creation of Adam, and the entrance into Paradise and Hell—all matters linked to the events that occurred and will occur on Friday. Therefore he recited at Fajr what pertains to that day in order to remind the ummah of Friday’s happenings.” He also says: “He would recite both surahs in full and did not do what many people do today—reading part of one and part of the other, or reciting Surat al-Sajdah alone in the two rakʿahs; this is contrary to the sunnah. As for the widespread belief among the ignorant that the Friday dawn prayer is favored merely because it contains a prostration, that is a serious misunderstanding. For this reason some imams disliked the recitation of Surat al-Sajdah on that occasion.” Among those imams was Malik, in contrast to al-Shafiʿi, Ahmad, and the hadith scholars, who recommended its recitation. The author of al-Muhit from our Hanafī jurists explicitly stated: “Provided that other passages are read from time to time, lest the ignorant assume nothing else is valid.” I say—and this is logical. In the summer of 1369 A.H. I was at the well-known resort of Madaaya and led the congregation for the dawn prayer. In the first rakʿah I recited from Surat Yusuf, then said the takbir for bowing; yet most of the worshippers behind me went straight into prostration, oblivious to what had just been recited, as though they were foreigners, so strong was the force of habit! (*) For its documentation, see the forthcoming discussion under the hadith of Abu Qatadah (p. 457).