Such is their condition. Allah alone is the One whose help is sought.

The author also says in the section on taʾmīn: “ʿAṭāʾ said, ‘I met two hundred of the Companions in this very mosque; when the imam recited nor those who are astray, I heard a rumbling sound as they all said Āmīn.’”

I say: In this wording the report is weak. Al-Bayhaqī recorded it (2/59) through the chain of Khālid ibn Abī Anūf, and Khālid counts among the unknown narrators, for none but Ibn Ḥibbān graded him reliable—and you already know how much weight his endorsements carry. Presently we shall cite Ibn al-Qaṭṭān declaring unknown a man whom Ibn Ḥibbān declared trustworthy. The narration, however, is authentic from Ibn al-Zubayr in abridged form, as I noted earlier.

Among the Prophet’s guidance regarding what is recited after al-Fātiḥah:

The author writes on the manner of recitation after al-Fātiḥah: “And from Ibn ʿAbbās—that he would recite al-Fātiḥah and one verse from Sūrat al-Baqarah in every rakʿah; al-Dāraquṭnī transmitted it with a strong chain.”

I say: How can it be strong? For in the isnād cited by al-Dāraquṭnī in his Sunan (1/338) appears Sahl ibn ʿĀmir al-Bajalī, who is exceedingly weak. Al-Bukhārī said of him in al-Tārīkh al-Ṣaghīr, p. 226: “His ḥadith is munkar; his narrations are not to be written.” Ibn Abī Ḥātim reported from his father (2/1/202): “Weak in ḥadith; he related fabricated reports. I encountered him in Kūfah, and he used to invent ḥadith.” Al-Dhahabī placed him in al-Ḍuʿafāʾ and said, “Abū Ḥātim accused him of lying.” His true state eluded Ibn Ḥibbān, who nevertheless listed him among the trustworthy (8/290).