Al-Firyabī cites it in his Kitāb Aḥkām al-ʿĪdayn (folio 129/1) with an authentic chain, while al-Dāraqutnī (no. 180) and others transmit it with the additional phrase “and on the Day of Adḥā,” and that chain is sound.

This ḥadīth proves the legitimacy of what Muslims have practiced for generations—raising the voice with the takbīr on the way to the prayer-ground. Sadly, many have begun to take this Sunnah lightly until it has nearly faded into oblivion. The reason lies in their weak religious drive and their embarrassment to proclaim the Sunnah openly. More regrettable still is that some of those who show such laxity are themselves charged with guiding and teaching the public; to them, “guidance” seems limited to instructing people in what they already know, while those matters the community most urgently needs to learn draw no attention. Indeed, they deem investigating such issues and reminding people of them in word and deed to be trivial pursuits, unworthy of practical or instructional care. To Allah we belong and to Him we shall return.

On this occasion it is also worth recalling that raising the voice with the takbīr does not mean chanting it in unison, as some do. The same rule applies to every form of dhikr—whether or not raising the voice in it is prescribed: collective, choral recitation is not legislated. A comparable case is the group adhān known in Damascus as “adhān al-jawq.” Such collective performance often causes words or sentences to be broken at points where pausing is impermissible, as when “lā ilāha” is split in the tahlīl after the obligatory dawn and sunset prayers—something we have heard time and again.

Let us, then, beware of that and ever remember his ﷺ saying:
“The best guidance is the guidance of Muhammad.”

172 – Allah will say to the least severely punished inhabitant of the Fire on the Day of Resurrection: “O son of Adam! How did you find your resting place?” He will reply, “The worst resting place.” It will then be said to him: “If …”