" abū ʿīsá al-Tirmidhī said: the ḥadīth of ʿIkrimah from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) in a mursal form is more authentic. " I said: It is a mursal ḥadīth with a sound isnād, and it was connected by al-Dāraqutnī and al-Bayhaqī through the route of Abū Qutaybah Salamah ibn Qutaybah, who narrated to us from Shuʿbah and al-Thawrī from ʿĀṣim al-Aḥwal from ʿIkrimah from Ibn ʿAbbās with a similar wording. And al-Bayhaqī said: " Abū Bakr ʿAbd Allāh ibn Sulaymān ibn al-Ashʿath said: No one narrated it as musnad from Sufyān and Shuʿbah except Abū Qutaybah, and the correct version is from ʿĀṣim from ʿIkrimah in a mursal form. " I said: Salamah is truthful and is among the men of al-Bukhārī in his "Ṣaḥīḥ" and he was not alone in connecting it, for al-Ṭabarānī also narrated it in "al-Kabīr" (no. 11917) through the route of al-Ḍaḥḥāk ibn Ḥumrah from Manṣūr from ʿĀṣim al-Bajlī from ʿIkrimah with it, and its wording is: " Whoever does not place his nose along with his forehead on the ground when he prostrates, his prayer is not valid. " And there is a difference of opinion regarding this al-Ḍaḥḥāk, and al-Tirmidhī deemed him reliable, though he has some weakness that does not prevent using him as supporting evidence. In summary, the ḥadīth is authentic in my view because, along with its sound mursal form, there are these connected isnāds, and its origin is in "al-Ṣaḥīḥayn" through another route from Ibn ʿAbbās, raised to the Prophet with the wording: " I have been commanded to prostrate on seven [bones]: the forehead, the nose, the hands, the knees, and the feet. " In another narration: " the forehead, and he pointed with his hand to his nose. " Thus, the nose is considered part of the forehead in the ruling, so its ruling is the same as that of the forehead, as if the ḥadīth of the chapter is an abridged version of it. And Allāh knows best.