it was recorded by al-Sirāj in "his Musnad" (p. 95/1). And this Ḥusayn is Ibn Bahrām al-Tamīmī, who is trustworthy and relied upon in "the two Ṣaḥīḥs." The ḥadīth from Abū Hurayrah has six paths, and I have documented them in my book: "Irwāʾ al-Ghalīl fī Takhrīj Aḥādīth Manār al-Sabīl," which I am in the process of authoring. May Allāh facilitate its completion and then its printing. See (number 250 in it). I preferred to discuss this path due to the presence of the two aforementioned additions in it, as they precisely define the intended meaning of the term "rakʿah" mentioned in the paths of the ḥadīth, which is the attainment of both the bowing and the first prostration together. Whoever does not attain the prostration has not attained the rakʿah, and whoever does not attain the rakʿah has not attained the prayer. Benefits of the ḥadīth: From this, it becomes clear that the ḥadīth provides us with important benefits: First: It invalidates the claim of some schools of thought that if the sun rises while one is in the second rakʿah of the Fajr prayer, his prayer is invalidated! Similarly, they said about one upon whom the sun sets while in the last rakʿah of the ʿAṣr prayer! This is a view clearly invalidated by its opposition to the text of the ḥadīth, as stated by Imām al-Nawawī and others. It is not permissible to oppose the ḥadīth with the ḥadīths prohibiting prayer at sunrise and sunset because they are general and this is specific, and the specific takes precedence over the general as established in the principles of jurisprudence. Among the wonders of fanaticism for a school against the ḥadīth is that some use it to support their school in one issue and oppose it in this issue we are discussing! And others find it problematic because of it! To Allāh is the complaint about what fanaticism has brought upon its adherents in terms of opposition to the authentic sunnah! Al-Zaylaʿī said in "Naṣb al-Rāyah" (1/229) after he presented this ḥadīth of Abū Hurayrah and others with similar meanings: