as both al-Turkumānī in al-Muntaqā and Ibn Ḥajar in Fatḥ al-Bārī have explicitly stated.

He further says: “Whenever a Muslim, on hearing the call to prayer, repeats the takbīr when the muʾadhdhin utters it, then bears witness that there is no god but Allah and that Muhammad is the Messenger of Allah and affirms that testimony, after which he says: ‘O Allah, grant Muhammad al-wasīlah (the special station) [and al-faḍīlah (the superior virtue)]; place his rank among the highest, his love among the elect, and his remembrance among those drawn near’—intercession [from me] will assuredly be due to him on the Day of Resurrection.”

This is an authentic ḥadīth. It is transmitted by Qays ibn Muslim, from Ṭāriq ibn Shihāb, from ʿAbdullāh ibn Masʿūd (Allah be pleased with him), and is traced back to the Prophet.

Al-Ṭaḥāwī records it with the chain: Muḥammad ibn al-Nuʿmān al-Siqṭī narrated to us; Yaḥyā ibn Yaḥyā al-Naysābūrī narrated to us; Abū ʿUmar al-Bazzār narrated it from Qays ibn Muslim. His version reads “his abode” in place of “his remembrance,” which appears to be a copyist’s slip.

The isnād is good. Muḥammad ibn al-Nuʿmān—also known as Ibn Bashīr al-Maqdisī—is described in al-Taqrīb as “trustworthy, one of the teachers of Abū ʿAwānah and al-Ṭaḥāwī.”

The rest of the transmitters are reliable and are among the narrators of the Six Books, with the exception of Abū ʿUmar al-Bazzār. He is Dīnār ibn ʿUmar al-Asadī al-Kūfī, deemed “acceptable in ḥadīth” in al-Taqrīb. It is also possible that he is Ḥafṣ ibn Sulaymān al-Asadī al-Kūfī, for he too was known by the kunya Abū ʿUmar.