Likewise, al-Bukhari, Ya‘qub b. Sufyan, al-Duhli, al-Khattabi and others said the same, as recorded in al-Talkhis (3/310). Abu al-Hasanat (120) replied: “This does not impair the report, for the sentence—whether it is the speech of Abu Hurayrah, of al-Zuhri, or of someone else—clearly shows that the Companions abandoned reciting behind the Messenger of Allah in prayers where he recited aloud, and that is sufficient for adducing it as evidence.” I say: this reply is not sufficient, because if we concede that the words are al-Zuhri’s, the report then becomes mursal and therefore broken, so it may not be used as proof according to the majority of hadith critics—contrary to the Hanafis and others. Al-Kashmiri’s comment in al-Fayd (2/274) is better: “Even if we grant what they assert, al-Zuhri is a tabi‘i who reports only matters concerning the Companions. Moreover, those who regarded the sentence as al-Zuhri’s meant that al-Zuhri related it from Abu Hurayrah but lowered his voice, and Mu‘ammar confirmed him in that; hence the attribution of the words to Mu‘ammar or al-Zuhri. They therefore imagined the words originated with them. The truth is that the sentence is Abu Hurayrah’s, just as it is al-Zuhri’s and Mu‘ammar’s, so anyone who ascribes it to any one of them is correct and not mistaken. Accordingly, the hadith stands as a valid proof that one should refrain from reciting behind the imam in audible prayers. Allah knows best.” The second point remains: scholars have differed over the authenticity of the hadith. Al-Tirmidhi, after citing it, said: “This is a hasan hadith. Ibn Akimah’s name is ‘Imarah, and some say ‘Amr.” Abu Hatim al-Razi—according to Ibn Kathir (2/280)—and Ibn Hibban, who recorded the hadith, both declared it sahih.