Then the report has corroborating narrations (shawahid): one from Aishah recorded by al-Daraqutni, and another from Umm Atiyyah recorded by al-Tabarani. Taken together they reinforce the tradition and make acting on it obligatory. The wording is a clear proof that the prayer is invalid if the worshipper fails to place his nose on the ground so that it touches it; the leading jurists who held this view have already been mentioned. It has also become evident that the transmitter Harb ibn Maymun is the younger narrator and that he is weak, as al-Khatib al-Baghdadi showed in al-Mawdih (1/98–99); he is the one who related this hadith. Nevertheless, the hadith is listed in al-Sahihah (no. 1644). (1) This concerns the hadith of Abu Humayd, cited a little earlier; the additional wording occurs in one of its versions. It was recorded by al-Bukhari (2/245), Abu Dawud (1/117) and al-Bayhaqi (2/116). A narration on the same point also exists from Aishah, and her hadith will be quoted shortly [p. 736]. Ibn Saʿd (4/157) likewise reports from Ibn ʿUmar that he liked every part of his body to face the qibla when he prayed, even orienting his big toe toward it. (2) Al-Bayhaqi (2/116) includes in this chapter the previous hadith of Abu Humayd. Although it does not explicitly mention setting the feet upright, this is implied by his bending the toes and directing their tips toward the qibla, something that can only be done in prostration when the feet are upright. A sound and explicit text on the matter comes from Aishah, may Allah be pleased with her, who said: “I missed the Messenger of Allah one night from the bed, so I searched for him; my hand touched the arches of his feet—he was in the mosque—and they were standing upright …” and the hadith continues.