The third chain: al-Waqidi related: “Ya‘qub ibn Muhammad ibn Abi Sa‘sa‘ah told us, from Ayyub ibn ‘Abd al-Rahman ibn Abi Sa‘sa‘ah, from ‘Abbad ibn Tamim, from his uncle ‘Abd Allah ibn Zayd, as a marfu‘ report.” Al-Daraqutni recorded it (no. 138). Al-Waqidi is weak, and al-Tabarani also transmitted it through him in al-Awsat, as cited in Majma‘ (2/104) and elsewhere. Ibn Hibban listed it in al-Du‘afa’ via another route from ‘Abbad ibn Tamim; that isnad contains Muhammad ibn Musa ibn Maskin, whom Ibn Hibban criticised, saying: “He steals (hadith) and passes off fabrications as coming from reliable transmitters.” The fourth chain: al-Tabarani narrated it in al-Kabir, saying: “Abu ‘Abd al-Malik Ahmad ibn Ibrahim al-Qurashi al-Dimashqi told us; Sulayman ibn ‘Abd al-Rahman told us; Sa‘dan ibn Yahya told us; Nafi‘, the freedman of Yusuf al-Sulami, narrated from ‘Ata’, from Ibn ‘Abbas, as a marfu‘ report.” This Nafi‘—Abu Hurmuz—is weak and his hadith is discarded, as al-Haythami states; he likewise attributes the report to al-Tabarani in al-Awsat. In sum, the hadith is authentic and firmly established through these routes, and it is cited in Irwa’ (no. 301). (1) Al-Hakim (1/223), al-Bayhaqi (2/18), and Ahmad (3/18) recorded it through Fulayh ibn Sulayman, from Sa‘id ibn al-Harith, who said: “Abu Hurayrah fell ill—or was away—so Abu Sa‘id al-Khudri led us in prayer. He raised his voice with the takbir when he opened the prayer, when he bowed, when he said, ‘Sami‘a Allahu liman hamidah,’ when he lifted his head from prostration, when he prostrated, when he rose from it, and when he stood up after the two rak‘ahs, until he finished the prayer …”