It was likewise recorded by Muslim (2/44–45), Abu Dawud, al-Darimi, and Ahmad (4/294), all of them through Abu Awana → Hilal with the same wording. The reference to the standing (qiyam) in this version is anomalous; it clashes with al-Bukhari’s additional phrase, “except for the standing and the sitting.” Al-Hafiz (2/229) noted: “Ibn Daqiq al-Id reported that some scholars attributed this narration—Muslim’s route through Hilal—to a mistake. He then dismissed the claim, for declaring a reliable transmitter mistaken is contrary to the default presumption. He concluded: ‘Let the various transmissions be examined, and let their points of convergence and divergence be verified.’ ” After collating the isnads I found that they all revolve around Ibn Abi Layla from al-Bara. The only strand that includes the extra mention of the standing is the route of Hilal ibn Abi Humayd from him; al-Hakam does not report it. Otherwise there is no disagreement between them, save for what some narrators relate from Shuʿbah on the authority of al-Hakam—namely the wording, “except for the standing and the sitting.” Combining the two narrations shows that the excluded standing means the standing for the recitation, while the excluded sitting refers to the sitting for the tashahhud. Al-Tirmidhi said: “The scholars have acted upon this.” Al-Hafiz added: “Its outward sense has been taken as proof that the standing erect after bowing is an extended pillar—especially the wording in the upcoming hadith of Anas: ‘until someone would say, He has forgotten.’ Attempting to deny this implication is forced.” A fuller discussion will follow in its proper place. (The hadith is also cited in Irwa al-Ghalil, no. 331).