Also transmitted by al-Bayhaqi (2/263) and by Ibn ‘Asakir (4/257/1–2 = 14/160) through the chain: Jarir ibn Hazim – we were told by Muhammad ibn ‘Abd Allah ibn [Abi] Ya‘qub – from ‘Abd Allah ibn Shaddad ibn al-Had – from him. This isnad is sound according to the standards of al-Bukhari and Muslim, as al-Hakim affirmed and al-Dhahabi concurred. The first additional wording is found in Ahmad and al-Hakim; the remaining additions are in al-Hakim, al-Bayhaqi, and Ibn ‘Asakir. A shortened corroborating report comes from the hadith of Anas: “The Messenger of Allah ﷺ would go into prostration, and al-Hasan or al-Husayn would come and climb onto his back. He would therefore lengthen the prostration. When someone said, ‘Messenger of Allah, you have prolonged the prostration,’ he replied, ‘My son was riding on me, and I disliked to hurry him.’” Al-Haythami (9/181) comments: “It was narrated by Abu Ya‘la. Among its transmitters is Muhammad ibn Dhakwan; Ibn Hibban declared him reliable, while others judged him weak. The rest of the narrators are those of the Sahih.” (1) Recorded by Ibn Khuzaymah in his Sahih (no. 887) with a hasan chain from Ibn Mas‘ud, and by al-Bayhaqi as a mursal report (2/263). Ibn Khuzaymah entitled the chapter: “Evidence that gesturing in prayer—insofar as the addressee understands it—neither breaks nor invalidates the prayer.” I say: this is a point of fiqh from which the ahl al-ra’y (the proponents of speculative opinion) have been deprived. Further hadiths on the matter are found in the two Sahihs and elsewhere.