Al-Tabarani records it in al-Kabir through the chain: Muhammad b. Salamah → Muhammad b. Ishaq → Shaybah b. Nisah, the client of Umm Salamah → Abu Bakr b. Abd al-Rahman b. al-Harith b. Hisham → his father → the Companion concerned. The narrators of this isnad are trustworthy, except that Ibn Ishaq is a mudallis and here relates with the ambiguous formula “ʿan.” Muhammad b. Salamah is Muhammad b. Abd Allah al-Bahili, their freedman. As for the first additional wording, it is unique to the first route and is transmitted only by Imam Ahmad with a sound chain; al-Daraqutni and al-Bayhaqi transmit it through the other route, and Ibn Hibban also records it, as noted in Talkhis (3/302). The second addition is found with those same scholars, as well as in the collections of Abu Awanah and al-Shafiʿi; in the latter it appears in the hadith of Abu Hurayrah. Al-Nasaʾi reports both phrases through the hadith of Muhammad b. Maslamah, as will be shown, while al-Tirmidhi cites from it only the phrase “Subhanaka.” The third addition is likewise preserved by the four just mentioned—and by Abu Awanah—and again occurs in the hadith of Abu Hurayrah. The final addition is also reported from him, is transmitted from Ali by al-Shafiʿi and al-Tirmidhi, and from Abu Rafiʿ by al-Tabarani. Regarding the words “wajjhattu wajhi” (I have turned my face): al-Nawawi states in al-Majmuʿ that it means “I have turned with my face,” and it is also said, “I have directed my worship and affirmation of divine oneness to Him.” The final ya of “wajhi” may be read with sukun or with fath; most Qurʾan reciters prefer the sukun. “Fatara al-samawat” (who brought the heavens into being) means He originated their creation without any prior model. The term samawat is pluralised, unlike ard (earth), even though there are seven earths just as there are seven heavens, because here the intention is the generic class of earths. “Hanfan” (upright) is explained by al-Azhari and others as “straight,” while al-Zajjaj and the majority interpret it as