(2) Muslim recorded it (4/207, as in Nawawi’s commentary), as did Abu Dawud (1/142), al-Nasai (1/165), al-Tirmidhi (2/61), Ibn Hibban (5/248, no. 1921, Muassasa ed.), al-Bayhaqi (2/101), and Ahmad (1/208). All of them narrate through Qutaybah ibn Said—Bakr ibn Mudarr—from Ibn al-Had—from Muhammad ibn Ibrahim—from Amir ibn Saad—from him. It is also corroborated by al-Layth ibn Saad (al-Nasai, 1/166; al-Tahawi, 1/150), by Abd al-Aziz ibn Muhammad al-Darawardi (with al-Tahawi), by Abd al-Aziz ibn Abi Hazim (Ibn Majah, 1/288), and by Abd Allah ibn Jafar and Abd Allah ibn Lahi‘ah (Ahmad, 1/206); all trace the report back to Ibn al-Had in the same way. Al-Tirmidhi judged it “hasan sahih.” Ibn Abi Hatim states in al-Ilal (1/75): “I asked my father about this hadith and he pronounced it sahih.” Note: I have cited the hadith from Sahih Muslim by way of Nawawi’s commentary because it is absent from the copy of Muslim to which I normally refer. That copy appears to be the one used by al-Zayla‘i in Nasb al-Raya, for when he quoted the hadith (1/383) he did not attribute it to Muslim, saying instead: “It was transmitted by the compilers of the four Sunan, by Ibn Hibban in his Sahih, al-Hakim in the Mustadrak, and al-Bazzar in his Musnad.” Nevertheless, several scholars have indeed linked it to Muslim, among them al-Bayhaqi in al-Sunan, al-Majd Ibn Taymiyyah in al-Muntaqa, al-Nabulusi in al-Dhakha’ir, and others. As for al-Hakim, he did not reproduce it with his own chain—as is his practice—but, after quoting the earlier hadith of Ibn Umar (“The hands perform prostration …”), remarked: “This is a sahih hadith on the conditions of the two shaykhs, yet they did not include it; the only wording on which they agreed is the report of Muhammad ibn Ibrahim al-Taymi from Amir ibn Saad from al-Abbas ibn Abd al-Muttalib.”