This is further supported by the hadith of ‘Abd Allāh ibn Mughaffal recorded in the Sunan collections:

“He heard his son reciting it aloud and objected, saying, ‘My son, beware of introducing innovations.’ He mentioned that he had prayed behind the Prophet (may Allah bless him and grant him peace), Abū Bakr, ‘Umar, and ‘Uthmān, and that they had not recited it aloud.”

This agrees with the hadiths of Anas and ‘Ā’ishah found in the Sahīh. Moreover, it is well known that reciting it aloud is something people would have had ample reason and motivation to report. Had the Prophet (may Allah bless him and grant him peace) recited it aloud as he recited the rest of al-Fātihah, neither ordinary practice nor religious obligation would have allowed this to go unreported. Indeed, had only one or two people reported something of this kind, their report would certainly have been judged false. For collusion to conceal something whose concealment is precluded by ordinary practice and religious obligation is like collusion to fabricate it. An illustration of this is the falsity of the Rāfidah’s claim that ‘Alī was explicitly designated for the caliphate, and similar claims.

Those versed in hadith have agreed that there is no explicit hadith concerning reciting it aloud. The compilers of the well-known Sunan collections, such as Abū Dāwūd, al-Tirmidhī, and al-Nasā’ī, narrated nothing of the kind. Explicit mention of reciting it aloud is found only in fabricated hadiths related by al-Tha‘labī, al-Māwardī, and others like them in Quranic commentary, or in some works by jurists who do not distinguish fabricated reports from others, but instead cite such reports as the hadith of al-Humayrā’ as evidence.