It is also proven from Abu Hurayrah through several chains in which he himself instructs people to use this wording, and likewise from Abu Saʿid al-Khudri and Abu Musa al-Ashʿari; the documentation for all of these has just been given. Al-Bayhaqi (2/96) further reports approval of the formula from ʿAli ibn Abi Talib through the isnad of Abu Ishaq, from al-Harith, from him. In short, the appearance of this wording through such a variety of routes from these Companions makes Ibn al-Qayyim’s dismissal of its authenticity highly unlikely. As for al-Shawkani’s claim—after quoting Ibn al-Qayyim (2/210)—that “the combination of the two phrases is established in Sahih al-Bukhari, in the chapter ‘The Prayer of One Who Is Seated,’ from the hadith of Anas in the wording: ‘When he says, Samiʿa Allahu liman hamidah, then say: Allahumma rabbana wa laka’l-hamd,’ and that the sound manuscripts of Sahih al-Bukhari concur on this wording,”—that is what he said, yet I have not found this exact wording in any of the printed editions. In the cited chapter (2/467) it actually reads: “Rabbana wa laka’l-hamd,” without the initial “Allahumma.” The same wording without the addition also appears in the chapter “The Imam Is Appointed to Be Followed” of al-Bukhari (2/143); Ibn Hajar adopts it in his commentary and does not so much as hint at the extra word in the hadith of Anas. Likewise the hadith is recorded without the addition in Sahih Muslim (2/18), Sunan Abi Dawud (1/98), al-Nasai (1/162), al-Tirmidhi (2/194), al-Darimi (1/387), Ibn Majah (1/374), Malik (1/155), and others. The report has already been cited under “Praying While Seated,” so perhaps the manuscripts to which al-Shawkani referred