“And Abd Allah b. Badr is listed among the transmitters in Tahdhib, but he never narrates from Abu Hurayra except through an intermediary; most likely the name of that teacher fell out of the manuscript.” From this last remark of Ibn Hajar it becomes clear that al-Hafiz al-Mundhiri’s judgement, “its chain is good” (1/183), and al-Iraqi’s statement in Takhrij al-Ihyaʾ (1/132), “its chain is sound,” are both inaccurate: the isnad is broken, and it also contains Amir b. Yasaf, a narrator who has been criticised. Ibn Adi says, “His hadith are munkar; despite his weakness, they are written down.” He is treated in Al-Mizan, Al-Lisan, and Taʿjil. This, together with what we have already argued about the preferred reading of the name Abd Allah b. Badr, is the limit of what we have been able to establish. The distinguished scholar Shaykh Ahmad Muhammad Shakir will perhaps add further clarification in his annotated edition of the Musnad, whose publication he is now completing. Only a few days ago we received the first volume: we found it exemplary in scholarly precision, control of wording and variants, quality of printing, and overall elegance—hallmarks of all his works. We ask Allah to grant him increased success in serving the sunnah of His Prophet ﷺ, and to reward him abundantly on behalf of Islam. The present hadith indicates that the prayer is invalidated if the required *tumaʾninah* (complete stillness) is omitted during this standing after bowing—an additional ruling beyond what is learnt from the hadith of “the man who prayed badly,” which merely establishes the obligation of stillness. Ibn Hazm (3/266) said: “If Allah does not turn His attention to a given act, that act is undoubtedly displeasing to Him; and once it is displeasing, it is certainly not accepted.”