Majmu' al-FatawaIbn Taimiya

Al-Shāfi‘ī also said: “Ibrāhīm ibn Muhammad informed us, saying: ‘Ibn Khuthaym narrated to me, from Ismā‘īl ibn ‘Ubayd ibn Rifā‘ah, from his father, that Mu‘āwiyah came to Medina and led them in prayer. He did not recite “In the name of Allah, the Most Compassionate, the Most Merciful,” nor did he say “Allah is the Greatest” when lowering or raising himself. When he concluded with the salutation, the Emigrants and the Helpers called out to him: “Mu‘āwiyah! Have you stolen from the prayer?”’ He then related the rest of the report.”

Al-Shāfi‘ī also said: “Yahyā ibn Sulaym informed us, from ‘Abd Allāh ibn ‘Uthmān ibn Khuthaym, from Ismā‘īl ibn ‘Ubayd ibn Rifā‘ah, from his father, from his grandfather, concerning Mu‘āwiyah and the Emigrants and Helpers, relating the same report, or one to the same effect, without contradicting it. I consider this chain of transmission more accurately preserved than the first. It is in the book of Ismā‘īl ibn ‘Ubayd ibn Rifā‘ah, narrated from his father, from his grandfather, concerning Mu‘āwiyah.”

Al-Khatīb mentioned that this was the strongest evidence adduced on the matter. Yet it does not constitute proof, as will be explained. Thus, if the experts in hadith agree that there is no authentic hadith, nor any explicit one, supporting reciting the basmalah aloud—let alone widely transmitted or mass-transmitted reports—it is impossible that the Prophet (may Allah bless him and grant him peace) used to recite it aloud. Likewise, it is impossible that he used to recite the opening supplication and the invocation seeking refuge in Allah aloud without this being transmitted.

If it is objected:

“This argument is countered by his refraining from reciting it aloud, since people would likewise have had every reason and incentive to transmit that. Yet it has not been mass-transmitted; indeed, scholars have disputed it. Moreover, assuming that he refrained from reciting it aloud, he would have done so consistently, yet this has not been transmitted conclusively; rather, it has become a matter of dispute.”

وَقَالَ الشَّافِعِيُّ أَنْبَأَنَا إبْرَاهِيمُ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنِي ابْنُ خثيم عَنْ إسْمَاعِيلَ بْنِ عُبَيْدِ بْنِ رِفَاعَةَ عَنْ أَبِيهِ أَنَّ مُعَاوِيَةَ قَدِمَ الْمَدِينَةَ فَصَلَّى بِهِمْ وَلَمْ يَقْرَأْ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ وَلَمْ يُكَبِّرْ إذَا خَفَضَ وَإِذَا رَفَعَ فَنَادَاهُ الْمُهَاجِرُونَ حِينَ سَلَّمَ وَالْأَنْصَارُ: أَيْ مُعَاوِيَةُ؟ سَرَقْت الصَّلَاةَ؟ وَذَكَرَهُ. وَقَالَ الشَّافِعِيُّ أَنْبَأَنَا يَحْيَى بْنُ سُلَيْمٍ عَنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ بْنِ خثيم عَنْ إسْمَاعِيلَ بْنِ عُبَيْدِ بْنِ رِفَاعَةَ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ مُعَاوِيَةَ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ بِمِثْلِهِ أَوْ مِثْلِ مَعْنَاهُ لَا يُخَالِفُهُ وَأَحْسَبُ هَذَا الْإِسْنَادَ أَحْفَظُ مِنْ الْإِسْنَادِ الْأَوَّلِ وَهُوَ فِي كِتَابِ إسْمَاعِيلَ ابْنِ عُبَيْدِ بْنِ رِفَاعَةَ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ مُعَاوِيَةَ. وَذَكَرَ الْخَطِيبُ أَنَّهُ أَقْوَى مَا يُحْتَجُّ بِهِ وَلَيْسَ بِحُجَّةِ كَمَا يَأْتِي بَيَانُهُ. فَإِذَا كَانَ أَهْلُ الْمَعْرِفَةِ بِالْحَدِيثِ مُتَّفِقِينَ عَلَى أَنَّهُ لَيْسَ فِي الْجَهْرِ حَدِيثٌ صَحِيحٌ وَلَا صَرِيحٌ فَضْلًا أَنْ يَكُونَ فِيهَا أَخْبَارٌ مُسْتَفِيضَةٌ أَوْ مُتَوَاتِرَةٌ امْتَنَعَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَجْهَرُ بِهَا كَمَا يَمْتَنِعُ أَنْ يَكُونَ كَانَ يَجْهَرُ بِالِاسْتِفْتَاحِ وَالتَّعَوُّذِ ثُمَّ لَا يُنْقَلُ. فَإِنْ قِيلَ: هَذَا مُعَارَضٌ بِتَرْكِ الْجَهْرِ بِهَا فَإِنَّهُ مِمَّا تَتَوَافَرُ الْهِمَمُ وَالدَّوَاعِي عَلَى نَقْلِهِ ثُمَّ هُوَ مَعَ ذَلِكَ لَيْسَ مَنْقُولًا بِالتَّوَاتُرِ بَلْ قَدْ تَنَازَعَ فِيهِ الْعُلَمَاءُ كَمَا أَنَّ تَرْكَ الْجَهْرِ بِتَقْدِيرِ ثُبُوتِهِ كَانَ يُدَاوِمُ عَلَيْهِ ثُمَّ لَمْ يُنْقَلْ نَقْلًا قَاطِعًا بَلْ وَقَعَ فِيهِ النِّزَاعُ.

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