If someone objects, “But this report is mawquf (stopped at a Companion). Why did you include it in your book when you stipulated that you would cite only marfuʿ (Prophetic) traditions?” the answer is that I cited it for two reasons: First—and this is the stronger reason—its legal status is that of a marfuʿ report, as Ibn ʿAbd al-Barr explains: “It is self-evident that such wording could not be formulated on the basis of personal opinion; and were it a matter of opinion, this particular formula of remembrance would have no claim to preference over any other.” Second, one of the four leading imams adopted and preferred it—Imam Malik, may Allah have mercy on him—so it was fitting to mention it. (6) It is recorded by Ibn Abi Shaybah (1/293), al-Siraj, al-Mukhlis (see p. 885 above), and al-Bayhaqi (2/144); the present wording is that of al-Bayhaqi. Be aware that the worshipper may choose any of the tashahhud formulations he wishes, for all of them are sound and well-authenticated. Although the scholars have differed over which is best—as noted earlier—they have agreed, or nearly so, that reciting any one of them is sufficient. Al-Nawawi states in al-Majmuʿ (3/457), after listing the aforementioned tashahhuds except that of Ibn ʿUmar: “All of the hadiths containing the tashahhud are sahih (authentic). By unanimous agreement of the hadith specialists, the soundest is the hadith of Ibn Masʿud, followed by that of Ibn ʿAbbas. Al-Shafii and our companions say: a person may recite whichever of them he chooses; …”