“This hadith is weak, for the leading critics agree that Abd al-Jabbar ibn Waʾil never heard anything from his father, nor did he meet him.” Another case is the report of Abu Hurayrah who said, “The Prophet ﷺ would rise in the prayer on the balls of his feet.” Al-Tirmidhi (2/80) related it through Khalid ibn Ilyas—also read as Iyas—from Salih, the freedman of al-Tuʾamah, from Abu Hurayrah. Al-Bayhaqi (2/124) also cited it and remarked: “Khalid ibn Ilyas (or Iyas) is weak.” Al-Tirmidhi concurred, adding, “This is the verdict of the hadith scholars. Salih, the freedman of al-Tuʾamah, is Salih ibn Abi Salih; and Abu Salih’s personal name is Nabhan.” I say: Salih himself is weak as well—he became confused in old age. A further narration comes from Muʿadh ibn Jabal: “He would place his forehead and nose firmly on the ground, then rise like an arrow, without leaning on his hands.” Al-Haythami comments (2/135): “Its chain contains al-Khasib ibn Jahdar, and he is a liar.” From all this it is clear that the posture described in these narrations cannot stand in opposition to the posture established by authentic evidence. Even so, Ibn al-Qayyim relied on them in Zad al-Maʿad (1/85–86) and in his treatise al-Salah (p. 212), denying that the Prophet ﷺ supported himself with his hands when rising. Following al-Tahawi and others, he answered the hadith of Malik and Abu Humayd concerning the sitting of rest by claiming that the Prophet ﷺ performed it only out of need when he had grown old and