Al-Bayhaqi (2/132) says: (1) “It may be that what is meant by ‘moving’ the finger is simply pointing with it, not moving it repeatedly; in that case the report would conform to the narration of Ibn al-Zubayr. Allah knows best.” This explanation is weak. It would only be admissible if the hadith of Ibn al-Zubayr that denies any movement were sound and firmly established, yet we have already shown it to be defective. The report of Waʾil therefore stands unopposed, and it is well known that the imperfect verb in Arabic implies continuity unless some indicator limits it—none exists here, so continuity is intended. Even if Ibn al-Zubayr’s report were proven authentic, the preferable conclusion would be that the sunnah is to move the finger at times and to leave it still at times, thus acting on both reports, as we have said elsewhere. This is better than Ibn al-Qayyim’s earlier claim: “Ibn al-Zubayr’s report is negative and Waʾil’s is affirmative, so the affirmative takes precedence,” for that approach would require rejecting the other narration—were it sound—which is unsatisfactory. Further, no hadith—so far as we know—describes how the finger should be moved; the worshipper is therefore free to move it as he wishes. Nevertheless, in our view—and Allah knows best—he should move it in a manner most consistent with the dignity and humility of the prayer. Benefit: Al-Bayhaqi (2/133) reports through two chains from Ibn Abbas regarding a man who points with his finger: “It is sincerity.” He also transmits from Aban b. Abi Ayyash, from Anas b. Malik: “That is supplication,” and from Uthman, from Mujahid: “It is a mace against the devil.” A prophetic hadith conveying the same meaning as Mujahid’s statement was cited not long ago [pp. 839–40].