I said: “Did you see the Messenger of Allah, peace and blessings be upon him, perform the Witr prayer at the beginning of the night or at its end?” She said: “Sometimes he performed Witr at the beginning of the night, and sometimes he performed Witr at its end.” I said: “Allah is Most Great. Praise be to Allah who has made room for ease in this matter.”

I said: “Did you see the Messenger of Allah, peace and blessings be upon him, recite the Qur’an aloud or softly?” She said: “Sometimes he recited aloud and sometimes he recited softly.” I said: “Allah is Most Great. Praise be to Allah who has made room for ease in this matter.”(1)

227 — Ḥafṣ ibn ʿUmar narrated to us, Shuʿbah narrated to us, from ʿAlī ibn Mudrik, from Abū Zurʿah ibn ʿAmr ibn Jarīr, from ʿAbd Allāh ibn Nujayy, from his father, from ʿAlī, from the Prophet, peace and blessings be upon him, who said: “The angels do not enter a house in which there is a picture, a dog, or a person in a state of major ritual impurity.”(2)

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(1) Its chain of transmission is authentic. Muʿtamir: he is Ibn Sulaymān, and Ismāʿīl ibn Ibrāhīm: he is Ibn ʿUlayyah.
It was also recorded by al-Nasāʾī in *al-Kubrā* (221), and Ibn Mājah (1354) via multiple paths from Bard ibn Sinān, with this chain of transmission. Al-Nasāʾī’s narration is abridged to the question about the ritual bath, and Ibn Mājah’s narration is abridged to the question about reciting the Qur’an.
It is also found in *Musnad Aḥmad* (24202), and *Ṣaḥīḥ Ibn Ḥibbān* (2447) and (2582).
See also what will come later under number (1437).

(2) Authentic due to corroborating evidence, except for his statement: “or a person in a state of major ritual impurity.” This chain of transmission is weak. Nujayy — who is al-Ḥaḍramī al-Kūfī — no one narrated from him except his son ʿAbd Allāh, and Ibn Ḥibbān mentioned him in *al-Thiqāt* and said: “I do not find it pleasing to cite his report as proof when he is alone [in transmission].” His son ʿAbd Allāh ibn Nujayy is disputed, and the rest of its narrators are trustworthy.
It was also recorded by al-Nasāʾī in *al-Kubrā* (253) and (4774), and Ibn Mājah (3650) via the path of Shuʿbah, with this chain of transmission. Ibn Mājah’s version does not include his statement: “or a person in a state of major ritual impurity.”