And its chain of transmission is sound. It was already cited through the route of Zayida in the discussion on “Placing the right hand over the left” (p. 209), and it will be mentioned again shortly. (1) This report comes from Ibn ʿUmar. Al-Hakim (1/272)—and, through him, al-Bayhaqi (2/136)—narrate it from Ibrahim b. Musa, who said: “Hisham b. Yusuf related to us, from Maʿmar, from Ismaʿil b. Umayya, from Nafiʿ, from Ibn ʿUmar.” Al-Hakim judged it “authentic according to the criteria of the two Shaykhs,” and al-Dhahabi concurred; that verdict is correct. (It is also listed, together with the following report, in Irwaʾ al-Ghalil, no. 380.) ʿAbd al-Razzaq likewise followed Maʿmar in transmitting it. Abu Dawud (1/157), al-Hakim again (1/230)—and, via him, al-Bayhaqi (2/135)—Ahmad (2/147), al-Tabarani, al-Diyaʾ al-Maqdisi in al-Mukhtara, and Ibn Hazm in al-Muhalla (4/19) all relate it from ʿAbd al-Razzaq in abridged form with the wording: “The Messenger of Allah forbade a man to sit in prayer while leaning on his hand,”—al-Hakim adds in one version: “the left one.” He graded it “authentic according to their (i.e., the two Shaykhs’) criteria,” and al-Dhahabi agreed; this judgment is also correct. Ahmad and al-Maqdisi’s wording has “his two hands” (dual).