thirdly: in the first ḥadīth, there is a clear miracle of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam), which is his ability to see from behind him. However, it should be known that this was specific to his state while in prayer, as it is not mentioned in any sunnah that he saw in this manner outside of prayer as well. And Allāh knows best. fourthly: the two ḥadīths provide clear evidence of a matter unknown to many people, although it has become known in psychology, which is that the corruption of the outward affects the corruption of the inward, and vice versa. There are many ḥadīths on this topic, and we may attempt to collect and analyze them on another occasion, if Allāh wills. fifthly: the initiation of the imām into the opening takbīr upon the muʾadhdhin saying "the prayer has been established" is an innovation, as it contradicts the authentic sunnah, as indicated by these two ḥadīths, especially the first one. They imply that after the establishment of the prayer, the imām has a duty to fulfill, which is to instruct the people to straighten their rows, reminding them of it, for he is responsible for them: "Each of you is a shepherd and each of you is responsible for his flock..."

- "One of you sees the speck in his brother's eye, but forgets the log or the beam in his own eye, objecting." Narrated by Ibn Ṣāʿid in "Zawāʾid al-Zuhd" by Ibn al-Mubārak (folio 165/1 of "al-Kawākib" 575), Ibn Ḥibbān in his "Ṣaḥīḥ" (1848), Abū Nuʿaym in "al-Ḥilyah" (4/99), and al-Qaḍāʿī in "Musnad al-Shihāb" (folio 51/1) through various chains from Muḥammad ibn Ḥumayr, who said: Jaʿfar ibn Burqān narrated to us from Yazīd ibn al-Aṣamm from Abū Hurayrah as marfūʿ. Abū Nuʿaym said: "It is a rare narration from Yazīd, uniquely reported by Muḥammad ibn Ḥumayr from Jaʿfar." I said: All its narrators are trustworthy, the narrators of the authentic collections, and there is no defect in it, so it is a ṣaḥīḥ ḥadīth,