Muslim and al-Tahawi also narrate it through ʿAbd al-Rahman ibn Saʿd al-Aʿraj³. Al-Nasai and al-Tahawi, as well as Ahmad (2:281), transmit it via Ibn Sirin⁴. Al-Nasai, al-Tirmidhi, Ibn Majah, and Ahmad (2:247) relate it through Abu Bakr ibn ʿAbd al-Rahman⁵, while al-Tahawi and Ahmad (2:451) report it through Naʿim al-Mujmir⁶. All six of these chains go back to Abu Hurayra with essentially the same wording. Al-Tirmidhi comments: “This hadith is hasan sahih, and the scholars act upon it; they consider that a prostration is required at Idha as-samaaʾu inshaqqat (When the sky is split open).” I note that this is likewise the position of our three imams, as stated in Sharh al-Tahawi and elsewhere. Imam Muhammad, in his Muwatta, writes: “We adopt it, and it is the view of Abu Hanifa.” Abu al-Hasanat adds: “It was practiced by the four Rightly Guided Caliphs, the three imams, and many others. Ibn Wahb reported it from Malik, whereas Ibn al-Qasim and most transmitters from him relate that there is no prostration, because Abu Salama said to Abu Hurayra when he prostrated, ‘You have prostrated in a surah in which I have never seen people prostrate.’ This shows that people had abandoned it and that common practice came to omit it.” Ibn ʿAbd al-Barr rejected this, essentially asking: “What ‘practice’ can be cited when it clashes with the Messenger and the caliphs after him?!” (Note) Imam Ahmad (2:326–327) also transmitted—through Raziq, i.e., Ibn Abi Salma—from Abu al-Muhazzim, on the authority of Abu Hurayra, that the Messenger of Allah used to recite in the last ʿIshaʾ prayer Was-samaʾi dhaat al-burooj (By the sky full of constellations, 85:1) and Was-samaʾi wat-taariq (By the sky and the night-comer, 86:1).