Regarding the extent of prostration and its invocations:

• His citation from the ḥadith of ʿUqbah: “... place it in your prostration.” Its chain of transmission is sound.

I remark: This is simply the completion of the previously mentioned ḥadith, and there we demonstrated that its isnād is weak—bear that in mind.

• He also quotes: “Anas said: I have never seen anyone whose prayer resembled the prayer of the Messenger of Allah ﷺ more than this youth—meaning ʿUmar ibn ʿAbd al-ʿAzīz. We used to count ten glorifications (tasbīḥāt) in the bowing and ten glorifications in the prostration.” It was narrated by Aḥmad, Abū Dāwūd, and al-Nasāʾī with a good chain.

I respond: This requires further scrutiny, for the entire chain hinges on Wahb ibn Maʾnūs, whom no one declared trustworthy except Ibn Ḥibbān. Accordingly, Ibn al-Qaṭṭān said, “His condition is unknown,” and al-Ḥāfiẓ stated in al-Taqrīb: “Obscure (mastūr).”

3 – He then relates from ʿĀʾishah that she missed the Messenger of Allah ﷺ from the bed, so she groped for him with her hand and found him prostrating while saying: “Lord, grant my soul its piety and purify it; You are the best to purify it; You are its Guardian and Master.” Reported by Aḥmad.

I say: Its isnād is weak because it contains—Musnad 6 / 209—Ṣāliḥ ibn Saʿīd; no one transmitted from him except Nāfiʿ ibn ʿUmar, so he is counted among the unknown narrators, even though Ibn Ḥibbān deemed him reliable.