It is likewise reported from Ali that he used to do so. Al-Tahawi records it in al-Mushkil (1/308) through the chain of Abd al-Rahman ibn Ziyad—related to us by Zuhayr ibn Muawiya, from Abu Ishaq, from Ali. Al-Tahawi then comments: “We know of no one among the Companions of the Messenger of Allah besides him—and none among the tabiun or their successors down to our own day—who adopted this view, except for a few people who claim expertise in hadith; they accepted it and spoke in its favour. In our judgment his statement is sound, and acting upon it revives a sunnah of the Messenger of Allah. It is our position and our practice, and analogy (qiyas) supports it. Prayer, after all, is built on distinct sections: – the standing (qiyam), which contains dhikr—namely the opening invocation (istiftah) and the Qur’an recitation that follows; – the bowing (ruku), which contains dhikr—namely tasbih; – rising from bowing, which contains dhikr—namely ‘Samiʿa Allahu liman hamidah’ together with what some imams add, ‘Rabbana wa laka al-hamd’; – the prostration (sujud), which contains dhikr—namely tasbih; – the sitting between the two prostrations, in which, according to what we have transmitted from the Messenger of Allah, he asked his Lord for forgiveness twice; – and the final sitting, which also contains dhikr—namely the tashahhud, the invocation of blessings upon the Messenger of Allah, and other supplications. Every section of the prayer, therefore, includes the remembrance of Allah; the only apparent exception is the sitting between the two prostrations that we have mentioned. By analogy, that section should carry the same ruling as the others and include dhikr of Allah just as they do. Allah alone grants success.” End of al-Tahawi’s words, slightly abridged. He also said: “We know of no one among the Companions of the Messenger of Allah, apart from Ali, who held this view.”