There is, in the same section, an authentic ḥadīth from ʿAbd Allāh ibn Busr. He once went out with the people on a day of ʿĪd al-Fiṭr or ʿĪd al-Aḍḥā and objected to the imam’s late arrival, saying, “In the time of the Prophet ﷺ we would already have finished at this hour, and that was at the time of the tasbīḥ (morning glorification).” Abū Dāwūd and others recorded it; al-Bukhārī cited it in a decisive suspended form, and al-Ḥākim, al-Nawawī, and al-Dhahabī all declared it authentic. It is also cited in Irwāʾ 3/101 and in Ṣaḥīḥ Abī Dāwūd 1040.

His statement under number 7 reads: “On the authority of Saʿd ibn Abī Waqqāṣ that the Prophet ﷺ … used to deliver two sermons standing, separating them with a brief sitting. Reported by al-Bazzār.”

I say: The author’s silence may give the impression that the report is sound, but it is neither authentic nor even ḥasan. Al-Haythamī says, “Al-Bazzār transmitted it by wajādah, and in its chain is someone I do not know.” I add: that chain contains ʿAbd Allāh ibn Shabīb, al-Bazzār’s own shaykh, and he is weak, as al-Dhahabī states. Al-Haythamī therefore ought to have flagged the report on that basis—especially since al-Bazzār himself comments immediately afterwards, “We do not know it except through this isnād,” as found in Kashf al-Astār 1/315. The author has, in fact, hinted elsewhere at the weakness of this ḥadīth; see his remarks under “The ʿĪd sermon.”

Regarding his comment on the takbīr in the two ʿĪd prayers—“It is recommended … to raise the hands with every takbīr”—I reply: The correct position is that this is not recommended, for nothing of the sort is authentically established from the Prophet ﷺ. That it is related from ʿUmar and his son does not make it a sunnah; notice that the author himself adopts our very view concerning the additional takbīrs