his exact statement, but I have mislaid the book and cannot locate it at present (*). Abu al-Hasanat writes in ʿUmdat al-Riʿaya (1/142)—after quoting the report—: “Our Hanafi scholars restricted the ruling to voluntary prayer. They deemed it permissible for one who is praying alone, and for an imam in a nafl prayer provided that he is sure it will not be burdensome for the congregation; this is also stated in al-ʿInaya, al-Binaya, Fath al-Qadir and other works.” (1) The hadith is transmitted by Muslim 2/186; al-Nasaʾi 1/169–170, 245–246; al-Tirmidhi, al-Shamaʾil 2/96–97; Ibn Nasr, Qiyam al-Layl no. 51; al-Bayhaqi 2/85, 309; and Ahmad 5/384, 397, all through the chain: al-Aʿmash → Saʿd ibn ʿUbayda → al-Mustawrid ibn al-Ahnaf → Sila ibn Zufar → Hudhayfa. Parts of it are also narrated by Abu Dawud 1/139; al-Tirmidhi 2/48–49 (who graded it hasan sahih); al-Darimi 1/299; Ibn Majah 1/407; al-Tahawi 1/204; and Ahmad 5/382, 389, 394 through the same chain. Ahmad further related it with an additional wording (5/400): Khalaf ibn al-Walid → Yahya ibn Zakariyya → al-ʿAlaʾ ibn al-Musayyab → ʿAmr ibn Murra → Talha ibn Yazid al-Ansari → Hudhayfa, who said: “I came to the Prophet ﷺ on a night of Ramadan while he was praying. When he pronounced the opening takbir he said, ‘Allahu akbar, dhu al-mulkut wa-l-jabbarut wa-l-kibriyaʾ wa-l-ʿazama’ (Allah is Most Great, Lord of sovereignty, irresistible power, magnificence and greatness). He then recited al-Baqarah, then al-Nisaʾ, then Al ʿImran; whenever he reached a threatening verse he would stop at it, and when he bowed he said: …” _________ (*) The wording found there (1/141) is: “This concerns a daytime prayer. We see no objection if a man, in a voluntary prayer, pauses at a verse of the Quran like this in order to supplicate for himself; but in an obligatory prayer, no.”