I add: in the versions of Ibn Majah, al-Daraqutni, and al-Bayhaqi the transmitters are all men whose reliability is affirmed by the two Sahihs. Yet the report is flawed, for it is al-Hasan al-Basri narrating from Samurah. Al-Shawkani notes (2/253): “Scholars differ over whether al-Hasan actually heard from Samurah, holding four views: (1) he definitely heard from him; (2) he never heard from him; (3) he heard only the hadith on the ‘aqiqah; (4) he heard three hadiths from him. We have detailed this earlier.” The most accurate conclusion—adopted by Ibn Hajar in Tahdhib (2/270)—is that al-Hasan did hear from Samurah in general. Nevertheless, because al-Hasan, for all his standing, is well known for tadlis (concealing the intermediary) and frequent mursal transmission, as Ibn Hajar states in Taqrib, his present narration is not to be accepted: he transmits it with the vague “from” formula and does not explicitly say that he heard it from Samurah. A second route exists in Abu Dawud (1/154) and, through him, in al-Bayhaqi, worded: “Then give salam to your right; then give salam to your reciter and to yourselves.” This chain, however, is weak because it contains unidentified narrators, as noted in al-Talkhis. This route is probably among those to which al-Nawawi referred when he said, “The multiple chains reinforce one another so that the hadith is hasan or sahih.” Allah knows best—I have found no other chain besides this. (Notice) The Ibadi sect has distorted the hadith: their scholar Rabi‘ cites it in his obscure Musnad with a different wording, seeking to prove that, in their view, raising the hands with the takbir invalidates the prayer—an argument also advanced by al-Siyabi, refuted in the Introduction (*). Their version is spurious, as shown in al-Daifa (no. 6044). (*) Introduction to the new edition of Sifat Salat al-Nabi, p. 26 (al-Ma‘arif).