I said: It is as he said, may Allāh have mercy on him, for this al-Qāsim is ibn ʿAbd al-Raḥmān al-Dimashqī, Abū ʿAbd al-Raḥmān, the companion of Abū Umāmah, and he is truthful and his ḥadīth is good. Al-Waḍīn ibn ʿAṭāʾ was mentioned by Ibn Abī Ḥātim with the narration of a group of trustworthy narrators from him, and it is narrated from Ibn Maʿīn that he said about him: "There is no harm in him." And from Aḥmad: "Trustworthy, there is no harm in him." And from Abū Ḥātim: "We recognize and reject." I said: Someone like him, his ḥadīth does not fall below the rank of ḥasan. Al-Bukhārī remained silent about him in "al-Tārīkh al-Kabīr," and below him are two well-known trustworthy narrators from the men of al-Bukhārī. Thus, the ḥadīth is a strong witness with this isnād for what was produced by Abū Dāwūd and others with a ḥasan isnād from Abū ʿĀʾishah, a companion of Abū Hurayrah: that Saʿīd ibn al-ʿĀṣ asked Abū Mūsá al-Ashʿarī and Ḥudhayfah ibn al-Yamān: How did the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) say the takbīr during Eid al-Aḍḥá and Eid al-Fiṭr? Abū Mūsá said: He would say the takbīr four times like the takbīr for funerals. Ḥudhayfah said: He is correct. Abū Mūsá said: That is how I would say the takbīr in Basra when I was over them. Abū ʿĀʾishah said: And I was present with Saʿīd ibn al-ʿĀṣ. But this Abū ʿĀʾishah is not well-known as al-Dhahabī said, and al-Ḥāfiẓ said: "Accepted." Meaning when corroborated. Accordingly, this ḥadīth should be accepted by al-Ḥāfiẓ, because al-Qāsim Abū ʿAbd al-Raḥmān corroborated him in the narration of al-Ṭaḥāwī, and even though he did not name the Companion, it does not harm according to the people of the sunnah, because all the Companions are just, with the possibility that he is Abū Mūsá who is in this other path. Then how can the ḥadīth not be accepted when it is ḥasan in isnād from the first narration. And it is, in truth, a rare and good narration,