and Ahmad 5/108 (ʿAbd al-Rahman → Shuʿbah). Muslim likewise records it (2/40) through ʿAbd al-Rahman b. Mahdi with the same chain. (1) Ibn Khuzaymah also includes it in his Sahih (1/67/2 = 1/257/511). (*) It was cited earlier (pp. 413–14). (2) A parallel narration from Abu Qatadah has already been mentioned (p. 457). Additional corroborations come from al-Baraʾ b. ʿAzib and Anas b. Malik, which will be discussed below (note 1). Ibn Hajar comments (2/194): “This hadith has been taken to prove the permissibility of audible recitation in prayers that are normally silent, and that no sujud al-sahw (prostration of forgetfulness) is required of the one who does so—contrary to the view held by some Hanafi jurists and others—whether we say he did it deliberately to demonstrate permissibility or unintentionally because he was absorbed in reflection. It also serves as evidence against those who claim that quiet recitation is a condition for the validity of the silent prayers. His phrase ‘sometimes’ indicates that he repeated the practice on several occasions.” _________ (1) I had intended to quote al-Baraʾ’s hadith in the main text, but later found it defective and therefore omitted it. Al-Nasaʾi (1/153) and Ibn Majah (1/275) transmit it through Salm b. Qutaybah → Hashim b. Barid → Abu Ishaq → al-Baraʾ, who said: “We used to pray the zuhr behind the Prophet ﷺ and would hear from him verse after verse of Surat Luqman and al-Dhariyat.” The chain’s transmitters are trustworthy, but its flaw is that Abu Ishaq—ʿAmr b. ʿAbd Allah al-Hamdani al-Sabiʿi—became confused in his later years, and we do not know whether Hashim heard from him after or before that confusion. Ibn Hajar cites the report in Fath al-Bari (2/194) without comment.