the route of Shuʿbah from Abū Isḥāq with it, the prayer before ʿAṣr only, but he said: "two rakʿahs," and this wording is unusual to me because in the Musnad and other sources from this route, the previous wording is "four." Likewise, in other routes from Abū Isḥāq as mentioned before. A similar anomaly is that some narrators from Abū Isḥāq said: "before Jumuʿah" instead of "before Ẓuhr," as al-Khulāʿī reported in "Fawāʾid" with a good isnād, as stated by al-ʿIrāqī and al-Būṣīrī in his "Zawāʾid" (72/1), and they did not notice its anomaly, as I pointed out in "Silsilat al-Aḥādīth al-Ḍaʿīfah." And Allāh knows best. The fiqh of the ḥadīth indicates his statement "make the taslīm at its end." that the sunnah in the four-unit daytime prayers is to be performed with one taslīm, and not to give taslīm between the two rakʿahs. Some understood from his statement "separate between every two rakʿahs with taslīm upon the close angels and those who follow them from the believers" that it means the taslīm of exiting the prayer. Shaykh ʿAlī al-Qārī refuted this in "Sharḥ al-Shamāʾil" by saying: "It is evident that the taslīm of analysis is specific to those present at the place of prayer from the angels and the believers. The wording of the ḥadīth is broader than that, as it mentions the angels, the close ones, the prophets, and those who follow them from the believers and Muslims until the Day of Judgment." For this reason, al-Munāwī asserted in his commentary on "al-Shamāʾil" that what is meant is the tashahhud, saying: "because it includes the taslīm upon all in our saying: 'Peace be upon us and upon the righteous servants of Allāh.'" I said: This is supported by the agreed-upon ḥadīth of Ibn Masʿūd, who said: "When we prayed with the Prophet (ṣallá Allāhu ʿalayhi wa-sallam), we said peace be upon Allāh before His servants, peace be upon