It is also narrated by al-Nasa’i (1/232), Tirmidhi, and Ibn Majah (1/388) through the route of Sufyan b. Uyaynah, who said: “Damrah b. Sa‘id related to us,” with wording similar to the above. Muslim, al-Tahawi, and Ahmad (5/219) likewise transmit it through Fulayh b. Sulayman, from Damrah, from Ubayd Allah b. Abd Allah b. Utbah, from Abu Waqid al-Laythi who said: “Umar asked me …” — and so on. Tirmidhi remarks: “Hasan sahih (sound and good).” I note that the first chain is interrupted (munqati), because Ubayd Allah never met Umar, as al-Nawawi states in his commentary on Sahih Muslim. He adds: “Yet the hadith is unquestionably authentic, for the second route is fully connected: Ubayd Allah certainly met Abu Waqid and heard from him without any dispute.” I further add: the report has corroboration in the hadith of Aisha. Al-Daraqutni, al-Hakim (1/298), and al-Tabarani in al-Kabir record it through Ibn Lahi‘a, who said: “Khalid b. Yazid narrated to us from al-Zuhri, from Urwah, from Aisha, who said: ‘The Messenger of Allah would pronounce twelve takbirs in the two Id prayers in addition to the opening takbir, and he would recite Qaf. wal-Quran al-majid (Surah 50) and Iqtarabati al-sa‘ah wan-shaqqa al-qamar (Surah 54).’” Al-Nawawi comments in Sharh Muslim: “This hadith is evidence for al-Shafii and those who agree with him that reciting these two surahs in the Id prayers is sunnah. The scholars explain that the wisdom behind choosing them is their content: they speak of the Resurrection, of former nations and the destruction of those who denied the truth, and they liken the congregation’s emergence for the Id prayer to mankind’s emergence for the Resurrection, ‘coming forth from their graves like scattered locusts.’”