over the Prophet’s well-established practice. Several of Ibn Mas‘ūd’s prayer practices have been set aside (1), although the evidence opposing them falls far short of the evidence for raising the hands. Among the practices set aside were placing his palms together between his knees while bowing; laying his forearms on the ground during prostration; standing between two worshippers when leading them in prayer, rather than standing ahead of them (2); and performing the obligatory prayer at home with his companions without either the adhān or the iqāmah because the rulers delayed the prayer. How can the hadiths opposing those practices compare with the hadiths concerning raising the hands—in number, authenticity, explicitness, and the extent to which they were acted upon? Success comes only through Allah.

He would always straighten his back when rising from bowing and between the two prostrations, and would say: “A prayer is not valid if a man does not straighten his back in bowing (3) and prostration.” Ibn Khuzaymah recorded this in his Sahīh (4).

When he stood fully upright, he would say: “Our Lord, and to You belongs all praise” (5). At other times he would say: “Our Lord, to You belongs