Among the additional isnads is the route: ʿAtaʾ ibn al-Saʾib → Musa ibn Salim Abu Jahdham, who said that Abu Jaʿfar told him—from his father—that ʿAli narrated it to them … with the same wording but without any mention of prostration. Abd Allah (ibn Ahmad) also recorded it (1/80). All of its transmitters are reliable, yet the chain is broken. Another route runs: Hajjaj → Abu Ishaq → al-Harith → from ʿAli with the same report; Ahmad transmitted it (1/82). Ahmad again (1/146) and al-Tayalisi (no. 25) relate it through Israʾil → Abu Ishaq → al-Harith → from ʿAli with the explicit wording: “ʿAli, I love for you what I love for myself, and I dislike for you what I dislike for myself. Do not recite while you are bowing, nor while you are prostrating. Do not pray with your hair tied up, for that is a share of Satan. Do not sit in iqʿaʾ between the two prostrations; do not fidget with the pebbles; do not spread your forearms on the ground; do not correct the imam; do not wear a gold ring; do not put on qasiyy cloth; and do not ride on stuffed saddles (miyathir).” Al-Harith is al-Aʿwar, a weak narrator. (1) A prohibition addressed by the Prophet to one individual is a prohibition for the whole community, as implied by his words in the hadith, “As for bowing …” and by ʿAli’s earlier statement, “The Messenger of Allah forbade me to recite the Quran while bowing or prostrating.” General evidences of emulating the Prophet support this as well, though the legal theorists differ on the point. Al-Shawkani notes the same in Nayl al-Awtar (2/209), stating: “This prohibition indicates that reciting the Quran during bowing and prostration is forbidden, and that the prayer is invalid …”