let alone that he would lie, and it has supporting chains and the practice of the predecessors upon it, which makes it clear to anyone who reviews it that the ḥadīth is authentic with a solid basis. Therefore, al-Tirmidhī said in "Sunan" (1/325) after mentioning some of its supporting narrations: "And thus it was narrated from ʿUmar ibn al-Khaṭṭāb and ʿAbd Allāh ibn Masʿūd, and this is the practice among most of the scholars from the Tābiʿīn and others." What seems to me—Allāh knows best—is that this is a slip from the slips of the scholars—if it is not a slip of the pen—and it should be avoided. The concern of ʿUmar al-Fārūq for disseminating this ḥadīth and conveying it to the people reached such a degree that he would raise his voice with it so that people would learn it, as narrated by the imams and authenticated, as you see it referenced in "Irwāʾ al-Ghalīl" (2/52). He knew that the sunnah was to keep the supplication of the opening quiet, out of his eagerness to teach them, and acting upon the other established sunnah in "Ṣaḥīḥ" that he would sometimes let them hear the verse during the Ẓuhr and ʿAṣr prayers. Among the chains of the ḥadīth from Anas is what was narrated by Makhlad ibn Yazīd from ʿĀʾidh ibn Sharīḥ from him with the wording: "When he began the prayer, he would say the takbīr and then say..." and he mentioned it. It was recorded by al-Ṭabarānī in "al-Duʿāʾ" (505) and in "al-Awsaṭ" (1/171/3190), and he said in "al-Awsaṭ": "It is not narrated from Anas except with this isnād, and Makhlad ibn Yazīd is the sole narrator of it." Thus he said, and he did not recall the first chain, and al-Haythamī said regarding this (2/107): "It was narrated by al-Ṭabarānī in 'al-Awsaṭ,' and its narrators are trustworthy."