A benefit mentioned by al-Suyuti in "Tarikh al-Khulafa" that the composed sermon recited by preachers was first introduced by the Caliph al-Mahdi

The questioner: ... The benefit regarding what I mentioned in the question about the Prophet (peace and blessings be upon him) in ... on Friday.

The Shaykh: Go ahead.

The questioner: Al-Suyuti mentioned it in "Tarikh al-Khulafa," quoting from al-Asma'i, that the Abbasid Caliph al-Mahdi was the one who introduced the saying: "Know, O servants of Allah, that Allah has commanded you with a command He began with Himself, and He followed it with His angels who glorify His majesty; so He said, Mighty and Majestic is He, the All-Knowing: to the end of the rhymed prose. He said: He was the first to introduce this, and then the preachers followed it until this day, al-Suyuti says. So this was introduced by the Caliph al-Mahdi, and it did not exist before.

The Shaykh: May Allah reward you with good. In which book?

The questioner: In "Tarikh al-Khulafa."

The Shaykh: "Tarikh al-Khulafa." This narration reminded me that among what is said in this innovation is: "And He has not ceased to be a Speaker, All-Knowing." This contains an Ash'ari hidden element. Those who invalidate or at least deny the reality of the divine speech, and interpret it as hidden speech, are from this perspective those who deny the divine attributes. And this is one of their wonders; because on one hand, they argue with the Mu'tazilah who explicitly state that the speech of Allah (Blessed and Exalted is He) is created, so the Asha'irah claim and utter what agrees with the people of the Sunnah and the people of hadith, and they say: ... The speech of Allah is an attribute of His attributes. But when their position is probed and you discuss with them the reality of this speech, which appears to be true, they say: We mean by speech the mental speech, and they do not mean the verbal speech that is heard and explicitly stated in some of the texts of the Shari'ah from the Book and the Sunnah, such as His saying (the Exalted) addressing Moses (peace be upon him): This text is very explicit; because the speech of Allah is heard and verbal, and this is what the Asha'irah deny. They say: No, this involves likening the eternal speech of Allah to the speech of humans. Rather, what is intended by the divine speech is the mental speech, and in reality, this returns to the denial of the divine attributes; because the mental speech is most similar to ... the divine knowledge. So they refer to this belief, "And He has not ceased to be a Speaker, All-Knowing." And because the matter is as Ibn Taymiyyah (may Allah have mercy on him) said in his refutation of the Asha'irah, when he explains that they spread the true divine speech, saying it is only the mental speech. So Allah (Mighty and Majestic), when He said to Moses (peace be upon him): They say: To eternity, this is the speech of Allah; because they mean what is equivalent to the divine knowledge, and He said, "And He has not ceased to be a Speaker, All-Knowing," whereas He said this in reality. So Allah (Mighty and Majestic), as Imam Ahmad (may Allah have mercy on him) said: He speaks when He wills and with what He wills. As for the Asha'irah, the divine speech is entirely the divine knowledge. So they referred to this deviation, "And He has not ceased to be a Speaker, All-Knowing" ... They say: He has not ceased to be a Speaker, All-Knowing. They refer to this to the mental speech. They said it is an innovation unique to the Asha'irah, unlike the other paths. Among them are those who are on the methodology of the Sunnah, who believe in the speech of Allah (Mighty and Majestic) that it is heard speech, and as He (peace be upon him) said in the authentic hadith: Then they bring the letters ... Lord of the worlds from speaking with this Qur'an, which we all believe is the speech of Allah. But in reality, they do not affirm to Allah that the Noble Qur'an is truly the speech of Allah. Then they differ on who spoke with it. Some say it is Jibril, and some say he took it from the Preserved Tablet, and that Allah (Mighty and Majestic) did not speak with it.
And my wonder is that one of the scholars of al-Azhar responded in a marginal note to the book "Al-Jawharah fi al-'Aqidah, the Ash'ari Creed." I saw a research of his in a marginal note on this book discussing the Mu'tazilah. He says to them: Why do you not believe in the divine speech, and Allah (Mighty and Majestic) says: ? He directs the following question—and here is the lesson—is not Allah (Blessed and Exalted is He) able to make heard—so he says—able to make heard to Moses (peace be upon him) His hidden speech? And he says, as is the requirement of the previous verse, is not Allah (Blessed and Exalted is He) able to make heard to Moses His speech? Rather, he says: Is He not able to make it understood? Because this agrees with their saying: the mental speech; that is, the knowledge-based speech. As if he is saying: ... and not by words, but by elaboration. This is the nature of innovation in religion, where he inserted in some phrases what carries within them a deviant belief from the belief of the people of the Sunnah, the people of hadith.
Yes.