As for the person praying alone, al-Tahawi and Ibn ʿAbd al-Barr report a consensus that he, too, combines the two phrases, and al-Tahawi treats this as evidence: since the imam combines them—and the legal ruling for imam and lone worshipper is the same—the individual must do likewise. Nevertheless, the author of al-Hidaya alludes to a disagreement among the Hanafis concerning the lone worshipper. I say: despite that, he ultimately favoured combining the two, and this is the correct view in light of the Prophet’s general command: “Sallu kama raaytumōni usalli (Pray as you have seen me pray).”(*) The additional word Allahumma (O Allah) appears in Abu Dawud (1/99) in a chain from Musʿab b. Muhammad, via Abu Salih, from Abu Hurayra—the first half of the report has already been cited under Takbir (p. 191), where we noted that its isnad is sound. The same wording is found in Ibn Majah (1/279) through Ibn ʿAjlan, from Zayd b. Aslam, from Abu Salih. Another chain is recorded by al-Daraqutni (p. 129): Yazid b. Muhammad b. ʿAbd al-Samad narrated from Yahya b. ʿAmr b. ʿAmmara, who said, “I heard Ibn Thabit b. Thawban say: ʿAbd Allah b. al-Fadl related to me, from al-Aʿraj, from Abu Hurayra” with the wording: “When the imam says, Samiʿa Allahu liman hamidah, those behind him should say, Allahumma rabbana wa laka al-hamd (O Allah, our Lord, to You belongs all praise).” I have found no biographical entry for this Yahya b. ʿAmr(**); the remaining narrators are regarded as trustworthy. (*) Our shaykh—may Allah have mercy on him—writes in the printed marginal notes to Sifat al-Salat, after summarising the previous discussion: “Note: … Let the esteemed colleagues who queried us on this point reflect on what we have presented; perhaps it will satisfy them. Anyone wishing to study the matter further should consult al-Hafiz al-Suyuti’s treatise Dafʿ al-Tashniʿ fi Hukm al-Tasmiʿ, included in his work al-Hawi li-l-Fatawi (1/529).” (**) He is listed in Ibn Abi Hatim’s al-Jarh wa al-Taʿdil (9/177) with neither praise nor censure.