The rest of the transmitters are the same men cited by Muslim.

I am inclined to think that this Ṣāliḥ slipped when he narrated the ḥadīth with this wording. A number of reliable reporters have transmitted it from Isrāʾīl, with this very chain, from Jābir, who said: “The Prophet’s mu’adhin would give the adhān and then wait; he would not pronounce the iqāmah until he saw that the Messenger of Allah ﷺ had come out. When he saw him, he would then give the iqāmah.” This has already been discussed under Issue 4.

Thus, this is the original version of the ḥadīth of Jābir ibn Samurah; it appears that Ṣāliḥ—or someone else—confused it with the ḥadīth of Abū Qatādah mentioned earlier, and so it was reported with this chain. That is what seems clear to me in this matter.

Al-Haythamī, for his part, said in al-Majmaʿ: “It was narrated by al-Ṭabarānī in al-Awsat and al-Ṣaghīr, and its isnād is ḥasan.” Such are his words, and Allah knows best.

The ḥadīth is evidence that the people should not stand for the prayer until they see the imam inside the mosque. The majority of scholars have adopted this view, as will be explained.

Al-Tirmidhī, after citing the ḥadīth, wrote: “Some scholars—among the Companions of the Prophet ﷺ and others—disliked that the congregation stand while waiting for the imam. Others said: If the imam is already in the mosque and the iqāmah is given, they should not stand until the mu’adhin says, ‘qad qāmat al-ṣalāh, qad qāmat al-ṣalāh.’ This was also the view of Ibn al-Mubārak.”

I add: It is likewise the position of Aḥmad, for Abū Dāwūd relates in his Masāʾil: