The hafiz (Ibn Hajar) said: "This report shows how a legal ruling may be derived from an indicator: they judged, on the basis of his beard moving, that he was reciting. Yet one still needs an additional clue to specify that he was reciting Qur’an rather than engaging in general remembrance or supplication, for either of those would also make the beard quiver. It seems they compared the matter to the audible-recitation prayers, where that portion of the salah is reserved for Qur’an, not for other litanies. When Abu Qatadah’s statement—‘He would sometimes let us hear a verse’—is added, the inference becomes even stronger. Allah knows best." (1) The remark just quoted comes from the hadith of Abu Qatadah that will be cited below under “Recitation in Dhuhr” (p. 457). (2) The hadiths dealing with this point will be discussed later under “His ﷺ recitation in Jumuah” and “in the two ‘Id prayers.” Ibn Hazm records the consensus of the ummah on audible recitation in Jumuah (Maratib al-Ijma, p. 33), and al-Nawawi cites the same consensus for the two ‘Ids (al-Majmu, 5/18). Al-Darqutni (p. 189) transmits, through Abd Allah ibn Nafi from his father from Ibn Umar, that the Messenger of Allah ﷺ used to recite aloud in the two ‘Ids and in the prayer for rain. Abd Allah ibn Nafi is weak. There is also the report of al-Harith from Ali: “Reciting aloud in the two ‘Id prayers is sunna.” Al-Haythami comments (2/204): “Al-Tabarani narrates it in al-Awsat; al-Harith is weak.” I would add: Abd al-Razzaq includes it in his Musannaf—as cited in Nasb al-Raya (2/219)—with the wording: “Ibrahim ibn Abi Yahya related to us, from Ja‘far ibn Muhammad, from his father, from Ali,” conveying the same sense. The chain is weak and disconnected, as Ibn Hazm notes in al-Muhalla (6/83); nevertheless, the consensus just mentioned lends support to the two reports.