Caution: Translations of Quran and Ḥadīth may lead to possible misapplications and misinterpretations. This site is intended for students of sacred knowledge that are proficient in comprehending classical Arabic and have a strong foundation in Islamic sciences. Also note that religious injunctions rely on several aspects beyond what one may glean through reading individual aḥādīth.
bayhaqi:2834Abū ʿAlī al-Ḥusayn b. Muḥammad al-Rūdhbārī al-Faqīh Binaysābūr And ʾAbū al-Ḥusayn b. Bishrān al-ʿAdl> Ismāʿīl b. Muḥammad al-Ṣaffār > Saʿdān b. Naṣr > Wakīʿ > Isrāʾīl > Abū Isḥāq > al-Ḥārith > ʿAlī > Kān

[Machine] "In the name of Allah, and by Allah, Al-Harith is not argued with a similar narration, and the connected famous narration from Az-Zuhri from Urwah from Abdur Rahman Al-Qari from Umar does not mention the designation. The same applies to the authentic narration from Abdur Rahman bin Al-Qasim and Yahya bin Sa'id from Al-Qasim from Aisha, in which the designation is only mentioned by Muhammad bin Ishaq bin Yasar. As for the narration from Ibn Umar, even if it is authentic, it is possible that it is an addition from Ibn Umar's side, as we have narrated from him from the Prophet ﷺ the hadith of Tashahhud, which does not mention the designation. And Allah knows best. Thabit bin Zuhair narrated from Nafi' from Ibn Umar, and Hisham bin Urwah from his father from Aisha, both of them from the Prophet ﷺ regarding the designation before the greeting. Thabit bin Zuhair's narration is rejected as weak, and the authentic narration from Ibn Umar is interrupted as we have narrated and also narrated from Ibn Abbas that he heard a man saying, 'In the name of Allah, greetings are only for Allah,' and he reproached him."  

البيهقي:٢٨٣٤أَخْبَرَنَاهُ أَبُو عَلِيٍّ الْحُسَيْنُ بْنُ مُحَمَّدٍ الرُّوذْبَارِيُّ الْفَقِيهُ بِنَيْسَابُورَ وَأَبُو الْحُسَيْنِ بْنُ بِشْرَانَ الْعَدْلُ بِبَغْدَادَ قَالَا أنبأ إِسْمَاعِيلُ بْنُ مُحَمَّدٍ الصَّفَّارُ ثنا سَعْدَانُ بْنُ نَصْرٍ ثنا وَكِيعٌ عَنْ إِسْرَائِيلَ عَنْ أَبِي إِسْحَاقَ عَنِ الْحَارِثِ عَنْ عَلِيٍّ ؓ أَنَّهُ كَانَ إِذَا تَشَهَّدَ قَالَ بِسْمِ اللهِ وَرُوِّيَ عَنْ وَكِيعٍ عَنِ الْأَعْمَشِ عَنْ أَبِي إِسْحَاقَ عَنِ الْحَارِثِ أَنَّ عَلِيًّا ؓ كَانَ إِذَا تَشَهَّدَ قَالَ

بِسْمِ اللهِ وَبِاللهِ وَالْحَارِثُ لَا يُحْتَجُّ بِمِثْلِهِ وَالرِّوَايَةُ الْمَوْصُولَةُ الْمَشْهُورَةُ عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ عَنْ عَبْدِ الرَّحْمَنِ الْقَارِيِّ عَنْ عُمَرَ لَيْسَ فِيهَا ذِكْرُ التَّسْمِيَةِ وَكَذَلِكَ الرِّوَايَةُ الصَّحِيحَةُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ وَيَحْيَى بْنِ سَعِيدٍ عَنِ الْقَاسِمِ عَنْ عَائِشَةَ لَيْسَ فِيهَا ذِكْرُ التَّسْمِيَةِ إِلَّا مَا تَفَرَّدَ بِهَا مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ يَسَارٍ وَأَمَّا الرِّوَايَةُ فِيهَا عَنِ ابْنِ عُمَرَ فَهِيَ وَإِنْ كَانَتْ صَحِيحَةً فَيُحْتَمَلُ أَنْ تَكُونَ زِيَادَةً مِنْ جِهَةِ ابْنِ عُمَرَ فَقَدْ رُوِّينَا عَنْهُ عَنِ النَّبِيِّ ﷺ حَدِيثُ التَّشَهُّدِ لَيْسَ فِيهِ ذِكْرُ التَّسْمِيَةِ وَاللهُ أَعْلَمُ وَقَدْ رَوَى ثَابِتُ بْنُ زُهَيْرٍ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ وَهِشَامُ بْنُ عُرْوَةَ عَنْ أَبِيهِ عَنْ عَائِشَةَ كِلَاهُمَا عَنِ النَّبِيِّ ﷺ فِي التَّسْمِيَةِ قَبْلَ التَّحِيَّةِ وَثَابِتُ بْنُ زُهَيْرٍ مُنْكَرُ الْحَدِيثِ ضَعِيفٌ وَالصَّحِيحُ عَنِ ابْنِ عُمَرَ مَوْقُوفٌ كَمَا رُوِّينَا وَرُوِّينَا عَنِ ابْنِ عَبَّاسٍ أَنَّهُ سَمِعَ رَجُلًا يَقُولُ بِسْمِ اللهِ التَّحِيَّاتُ لِلَّهِ فَانْتَهَرَهُ