(5) This is an excerpt from the hadith of Ali (may Allah be pleased with him). He said: “When the Messenger of Allah ﷺ opened the prayer, he pronounced the takbir and then said, ‘I have turned my face…’ to the end; and in it occurs: ‘When he bowed he said…,’ and so on.” The complete text has already been cited under the heading “istiftah” (the opening supplication) without the two additional phrases. Those two additions are found in al-Tahawi (1/137), al-Daraqutni (130), al-Bayhaqi (2/32–33) and Ahmad (1/119) through the chain of Ibn Jurayj: “Musa ibn Uqbah narrated to me from Abd Allah ibn al-Fadl, from Abd al-Rahman al-Araj, from Ubayd Allah ibn Abi Rafi, from him (Ali).” This isnad is sound according to the criteria of Muslim, as noted earlier. Al-Tirmidhi (2/251–252, Bulaq ed.) also transmits it through Ibn Abi al-Zinad from Musa with the same wording, except that it omits the phrase “and whatever my feet have borne”; al-Tirmidhi declared it sahih. Al-Nasa’i (1/161) records the same wording from Jabir ibn Abd Allah and from Muhammad ibn Maslamah; each chain is sound, as previously stated. As for the wording “wa-idhaami” (“and my bones,” in the plural), it is the version of Abu Dawud, al-Nasa’i, al-Daraqutni, al-Bayhaqi, al-Tayalisi, Abu Awana, Ibn Nasr (no. 76), one narration in al-Tirmidhi, and Ahmad. The first reading is considered stronger because it is also reported in the hadith of Jabir. Allah knows best. (1) That is, “I have humbled myself to none but You.” Attributing the verb khashaʿa (to become humble, submissive) to the faculty of hearing and other limbs that are not normally described as perceiving or reacting is a metaphor for perfect humility and submission: it has reached such a peak that its effect appears even on these organs, and they too have become humble before their Lord (al-Sindi). (2) With damma and gemination, dimagh means “the brain”; and al-asab, with two fathas, denotes the ligaments that bind the joints, according to al-Qamus.