varied states in which he would lengthen the Qur’an recitation or shorten it, and so on. Likewise he sometimes performed wudu washing each limb once, at other times twice, and at other times three times; he made tawaf riding and also on foot; he offered the witr prayer at the beginning of the night, at its end, in its middle, and sometimes delayed it until the pre-dawn (sahar). In short, his ﷺ practices are well known. He would carry out an act of worship in two—or several—different forms: he would demonstrate the concession and permissibility by doing a particular form once or only a few times, while consistently observing the superior form to show that it is the chosen and preferable option. The conclusion, then, is this: according to the preferred explanation, the Prophet ﷺ did perform the posture of iq‘a that Ibn ‘Abbas and Ibn ‘Umar transmitted, and he also performed the posture of iftirash described by Abu Humayd and those who agreed with him. Both postures are sunnah, but one of them is more frequent and more widely transmitted—namely the version of Abu Humayd, which he narrated and which ten other Companions confirmed, as mentioned earlier, and which was also reported by Wa’il b. Hujr and others. This shows that the Prophet ﷺ regularly practiced it and that it was well known among them; therefore it is the better and more weighty practice, although iq‘a is likewise a sunnah. This is what the Generous God has made possible regarding the clarification of iq‘a, and it is an important matter, given the daily need for it, its repeated appearance in the hadith and fiqh literature, and the confusion it causes many people of various groups. God—Most Generous—has granted success in elucidating it, and praise belongs to God for all His favors.” Here his words, may God have mercy on him, conclude.