that he did not meet his grandfather ʿAlī"; this was mentioned by al-ʿAlāʾī in "Jāmiʿ al-Taḥṣīl fī Aḥkām al-Marāsīl" (p. 294/539), and thus, it is considered disconnected, and Allāh knows best. The ḥadīth regarding the prayer times mentioned is cited in "al-Irwāʾ" (1/271). As for the ḥadīth of ʿĀʾishah; it is narrated by Hishām ibn ʿUrwah from his father on her authority, and it was narrated from him by a group. The first: Yaḥyá ibn Sulaym from him. It was recorded by al-Ṭabarānī in "al-Duʿāʾ" (2/1478/1453). I say: This Yaḥyá is al-Ṭāʾifī, despite being among the narrators of the two Shaykhs; they have spoken about him regarding his memory, and the ḥāfiẓ summarized the statements of the imams about him by saying in "al-Taqrīb": "Truthful but poor in memory." Thus, the isnād is ḥasan in supporting narrations at least. The second: Bakr ibn Sulaym al-Ṣawwāf from him. It was recorded by Ibn ʿAdī in "al-Kāmil" (2/30), and he said—after listing other ḥadīths for him: "Most of what he narrates is not preserved, nor is it corroborated, and he is among the weak narrators whose ḥadīth is written." I say: Such a person is used as supporting evidence, and the ḥāfiẓ indicated this by saying: "Acceptable." However, Abū Ḥātim said about him: "A shaykh whose ḥadīth is written."