Al-Ṭaḥāwī also narrated it through Zuhayr ibn Muʿāwiyah, from Abū Isḥāq, from Ibrāhīm ibn ʿAbd Allāh ibn Qays, from his father: Saʿīd ibn al-ʿĀṣ summoned them on the day of Eid... The hadith is similar. Thus, he inserted this Ibrāhīm ibn ʿAbd Allāh between Abū Isḥāq and ʿAbd Allāh ibn Qays. Apparently, he is the son of ʿAbd Allāh ibn Abī Mūsā mentioned in the preceding chain, for he is referred to as ʿAbd Allāh ibn Abī Mūsā, ʿAbd Allāh ibn Qays, and ʿAbd Allāh ibn Abī Qays, as stated in al-Taqrīb. If that is so, I have not identified this Ibrāhīm. From his generation was Ibrāhīm ibn Abī Mūsā al-Ashʿarī, whom al-ʿIjlī declared trustworthy; so, though unlikely, it is possible that he is the same person. And Allah knows best.

It has another route recorded by Ibn Abī Shaybah (2/174) and al-Bayhaqī (3/291), from Maʿbad ibn Khālid, from Kardūs, who said: “Saʿīd ibn al-ʿĀṣ arrived before al-Aḍḥā and sent for ʿAbd Allāh ibn Masʿūd, Abū Mūsā, and Abū Masʿūd al-Anṣārī. He asked them about the takbīrs. They deferred the matter to ʿAbd Allāh, and ʿAbd Allāh said: ‘You begin the prayer and pronounce four takbīrs, then recite; then bow with the fifth takbīr. Then rise and recite, then pronounce four takbīrs, bowing with the fourth.’”

Its chain is authentic as far as Kardūs. As for him, Ibn Ḥibbān declared him trustworthy (3/228), and a number of reliable narrators reported from him, as stated in al-Jarḥ wa-al-Taʿdīl (7/175) and al-Tahdhīb. However, they differed over his father’s name and over whether he was one person or more. Thus, even if such a narrator is not relied upon independently, he may at least be cited as corroborative evidence. Al-Ḥāfiẓ alluded to this when he described him in al-Tahdhīb as “acceptable.”

It is further corroborated by what ʿAbd Allāh ibn al-Ḥārith narrated: “Ibn ʿAbbās led us in prayer on an Eid day and pronounced nine takbīrs: five in the first rakʿah and four in the other; and he performed the two recitations consecutively.”