Al-Hafiz (11/132) observes: “It seems that al-Adhraʿi derived this from Ibn al-Qayyim, who said: ‘This collective wording has never been transmitted in any chain. The preferable course is to use each authenticated formula on its own; in that way one brings together everything that has been reported. Reciting them all at once is something the Prophet ﷺ, in all likelihood, never did.’ I add: Ibn al-Qayyim treats the question in detail in his book al-Jalaʾ (pp. 219–222); consult it, for it is precious and seldom found elsewhere. Shaykh al-Islam Ibn Taymiyyah reached the same conclusion in his discussion of the takbir for the two Eids (Majmuʿ, 69/1, p. 253). Sixth benefit: The scholar Siddiq Hasan Khan writes in Nuzul al-Abrar bi-l-ʿIlm al-Maʾthur min al-Adʿiya wa-l-Adhkar—after citing numerous hadiths on the merit of abundant salat upon the Prophet ﷺ (p. 161): “There is no doubt that the Muslims who invoke the most salat upon him ﷺ are the hadith scholars, the custodians of the purified sunnah. Part of their very vocation in this noble science is to send salat upon him before every hadith, so their tongues remain ever moist with his remembrance ﷺ. There is not a single book of sunnah, nor any hadith collection—whether a comprehensive work, Musnad, Maʿjam, juzʾ, or the like—that does not contain thousands of hadiths. Even the briefest, al-Suyuti’s al-Jamiʿ al-Saghir, holds ten thousand hadiths; judge the rest of the prophetic compendia accordingly. Thus this saved band, the hadith fraternity, will be the people closest to Allah’s Messenger ﷺ on the Day of Resurrection and the most favored by his intercession—may my father and mother be his ransom. No one can match them in this virtue except one who produces deeds superior to theirs, and that is harder than stripping thorns from a branch. Therefore, O seeker of good and salvation without hardship, be a muhaddith—or at least attach yourself to the muhaddithun; otherwise, abstain, for nothing else yields the same reward.”