and Ibn Majah, as well as Ahmad (4:291, 298, 302, 304), transmit it through several chains from him. Al-Tayalisi also records it from Shuʿbah with the wording: “in the Maghrib prayer, in the second rakʿah.” The same appears in Ahmad’s collection via a narration from Yahya ibn Saʿid, though without specifying the rakʿah—as noted earlier under “Maghrib Prayer,” where we concluded that the two versions are independent and not contradictory; see there. Al-Hafiz comments: “The Prophet ﷺ recited from the short surahs of the mufassal section in ʿIshaʾ because he was travelling, and travel calls for shortening the prayer. Abu Hurayrah’s report, by contrast, concerns a time when he was resident, so he recited from the medium-length mufassal surahs.” (1) Although al-Hafiz had already cited this additional wording, he later overlooked it and wrote in his Tafsir (8:580): “Many people repeatedly ask: Did he recite it in the first rakʿah or the second, in both rakʿahs, or did he recite something else altogether? Is anything known on the matter? I had no answer until I saw, in Abu ʿAli Ibn al-Sakan’s Kitab al-Sahabah, in the biography of Zurʿah ibn Khalifah—a man from Yamamah—the following: ‘We heard of the Prophet ﷺ, so we came to him. He invited us to Islam; we accepted, and he allotted us a share. In the prayer he recited al-Tin wa-l-Zaytun (95) and Inna Anzalnahu fi Laylat al-Qadr (97).’ If this was the same prayer that al-Baraʾ ibn ʿAzib identified as the ʿIshaʾ, it may be said that he recited al-Tin in the first rakʿah and al-Qadr in the second, thereby resolving the question.