certain readings. The same applied to the various forms of the call to prayer and the iqāma, and to the various forms of the tashahhud authentically reported from the Prophet—may Allah bless him and grant him peace—such as those of Ibn Masʿūd, Abū Mūsā, Ibn ʿAbbās, and others. His favorite was the tashahhud of Ibn Masʿūd, for several reasons:

One was that it is the most authentic and best known.

Another was that its wording has been precisely preserved, with no disagreement over even a single letter of it.

Another was that most of the other forms correspond to its wording, indicating that it was the form the Prophet—may Allah bless him and grant him peace—usually instructed people to recite.

The same applied to the various transmitted forms of the opening supplication and the formula for seeking refuge in Allah, even though he preferred some of them.

Likewise, this applied to the points in the prayer at which the hands are raised, where they are placed after being raised, and the prescribed formulas for praising Allah after saying, “Allah hears whoever praises Him.”

Among these were the various formulas for invoking blessings upon the Prophet—may Allah bless him and grant him peace—even though he preferred some of them.

Among these were the various forms of the fear prayer: he permitted every form practiced by the Prophet—may Allah bless him and grant him peace—without regarding any of them as objectionable.

Among these were the various forms of the additional takbīrs in the two Eid prayers: he permitted every transmitted form, even though he considered some preferable.