she added, “After that he never prayed it again until he met Allah.” Al-Tirmidhi remarked: “A hasan sahih (reliable and sound) hadith.” The second route—reported by Anas from Umm al-Fadl—reads: “The Messenger of Allah prayed Maghrib with us in his house, wrapped in a single cloak, and he recited al-Mursalat. He did not perform any prayer after that until he passed away.” Al-Nasa’i, al-Tahawi (1/125), and Ahmad (6/338) record it through Musa ibn Dawud, from Abd al-Aziz ibn Abi Salama al-Majishun, from Humayd, from Anas. The chain is authentic according to Muslim’s criteria. Al-Bukhari (2/137) and others relate from Aisha that the prayer the Prophet led during his final illness was Zuhr. Al-Hafiz reconciled this with Umm al-Fadl’s report by saying that Aisha’s account concerns the mosque, whereas Umm al-Fadl’s concerns his house, as the second route makes clear. He further interpreted Ibn Ishaq’s wording (“he came out to us”) as meaning that the Prophet rose from the spot where he had been lying and came to those who were in the house, then led them in prayer. I say: this reconciliation is sound, yet Ibn Ishaq is prone to error and is the sole transmitter who mentions “coming out,” a phrase absent from the accounts of the reliable narrators who relate the tradition from al-Zuhri. His addition therefore lacks the strength to counter Anas’s authentic narration, and no reconciliation is really required, as is obvious. The hadith, like other reports, supports the recommendation of occasionally reciting the long surahs of the mufassal during Maghrib, as noted previously.