The Obligation of Reciting Surat Al-Fatihah Behind The Imam in Salah
According to the Shafi’i madh-hab, the follower is to recite (silently) surat al faatihah (the opening chapter) of the Qur’an behind the Imaam in Salah.
Imam Ibn Kathir states in his “Tabaqat Ash-Shafiyyin”:
“[And from those things that Imam Ash-Shafi'i was the only one to forward as his madh-hab]…From his “new” (jadid) school is that he held it to be obligatory upon the one following the Imam to recite fatihah [to himself] in the silent and loud prayers due to the general statement of the Nabi (‘alayhis salam) saying, ‘There is no prayer except with the opening of the Book (fatihah)’. He stated in his “old” school that it was not obligatory in the prayers said aloud, though obligatory in the silent prayers.”
((Vol 1 pg 88 Darul Wafa’ ))
The following is research we have done regarding this detailed issue. Note that it is a defense of the Shafi’i madh-hab. If you are Hanafi, Maaliki, Hanbali (according to the correct opinion), this article is not for you unless you are simply interested in reading the proofs for the opposing view.
I hope that it benefits the Muslims as it benefited us. Please note that the article is in PDF format. You will need to have adobe acrobat to view it. If you have any problems with the article please feel free to comment on this post below.
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The Obligation of Reciting Suratul-Faatihah Behind the Imaam in Salaah |
Assalaamu aleykum, this work is great. JazakAllah khair. I have a question that inshaAllah you can help me with. It is the custom for Shafi’i prayer leaders to pause after their recitation of al-Fatihah in order to allow the congregation time to recite theirs, is that correct? Do you mind shedding a bit of light on if there is a hadith that explicitly or implicitly mentions this pause? Have other Shafi’i scholars stipulated other means for the recitation of al-Fatihah? For instance, the Ibadhis also necessitate the recital of al-Fatihah during all prayers. During loud prayers they repeat the verse silently after the imam says it, in his pause before the recitation of the next verse. Has this position ever been held by any scholars? JazakAllah khair.
assalaamalaikum alhamdulillah hi rabbil aalameen was salaatu was salaamu ala rasoolihil kareem amma baad.
Prophet Muhammad salallahu alaihi wasallam said “there is no salaath without fatihatil kitab ” fatihatul kitaab means surah alfatiha.
from this hadeeth many scholars have derived different meanings yes the shafaii scholars have held the view of reciting surah fatiha behind the imam as they claim that this hadeeth is the proof that reciting surah alfatiha is farz in shafaii mazhab and for those who are followers of imam shafaii (may allah be pleased with him and grant him the best of places in jannah) it is advisable that they follow there imam and for those who are hanafi they shouldnt rcite surah alfatiha behind the imam when they are in a congregation prayer as imam azam imam ul aimma alal itlaq imam abuhanifa an nomaan (may allah be pleased with him and grant him the best of places in jannah) who is my wasila fid darain says the reciting of the imam is the reciting of the muqtadi (one who is behind the imam in salath) and for those who are hanafi it is a must to follow their imam . may allah taala shower his blessings on our imams and their followers who have strived hard to to keep the sunnat of our Prophet salallahu alaihi wa sallam alive and have always stood fast against bidath
One thing my teacher (Sa’ad Dalawibi) from syria also said even if you are perfuming salat behind another imam from a differnt school you should also say the fatiha (silent) after him but not before him once he starts to recite a surah of the quran, and I have always tried to perform it that way. Now this leads me to ask pertaining to salat in general should I perform it according to the school i follow when i am praying behind a maliki or hanafi should i contuine to do it according to the shafi’s or should I perform it according to the ahnaf. I was never told that i should but i read once that i should adapt the ahnaf way. Please explain.
There is a detailed discussion of this from a Shafi’i perspective here: http://www.livingislam.org/maa/tqft_e.html
However, I did not see any discussion surrounding the textual proof for there being an elongated pause between the ameen and next surah. Is there a hadith that alludes to this being the sunnah?
The more you study the reasoning of Imam ash-Shafi’i, the more you see that he was a genius, and the more you see that you are utterly unqualified to derive rulings by yourself. You see that the mature opinion of the school is correct and can start to see the vastness and richness of the Shariah and religiou sciences that have been derived and formulated into the rulings of the school. I now understand the maxim, “How rare is fiqh among the people of hadith.” SubhanAllah.
Assalaamu aleykum, in the Reliance of the Traveler it says that both the takbir al-ihram and recitation of Fatihah are pillars (wajib) of the prayer. It instructs that when one arrives late to a prayer in which the imam is in the first ruku, that is is wajib to say a takbir, then go into the ruku. If this is done, then the prayer has been caught. However, it fails to mention how the Fatihah is then made up, if it is equally as wajib as the takbir al-ihram. Could you please let me know? JazakAllah khair.
http://www.alalbany.net/misc053.php
It seems that most of the hadiths in defense of the imam’s elongated pause between the ameen and the next surah can be found in Bukhari’s “Kitab al Qira’ah.”
There’s a hadith that says the Prophet paused twice in prayer, after takbir and after finishing qira’ah, but it’s da’if. Similar to the one in the article above.
There’s another from Abu Hurayra, Abu Salamah, and 3urwah Ibn al-Zubair that says, “My sons, recite when the imam pauses and be silent when he recites, for there’s no prayer for he who doesn’t recite Fatihah.”
There’s another that says, “There are two pauses for the imam, so read Fatiha in them,” like make the most of them and read Fatihah, but Albani says its not a hadith from the Prophet “not marfu3,” but he found two ways of it attributed to Abu Hurayra and Abdul Rahman ibn 3auf and says it’s hasan.
In summary, Albani says that Shafiis have no solid basis in stipulating that it’s mustahhab for the imam to pause after Fatiha since a) the hadith is daif. b) its matn is unstable. c) the correct view is that the pause is before ruku, when the imam finishes the whole qira’ah, Fatiha and the next surah. and d) if there’s a pause supposedly after Fatihah, there’s no evidence for it being long enough for the muqtadi to recite Fatihah and this is why some of the muhaqqiqeen thought this long pause is bi3dah, like Ibn Taymiyyah who said in his Fatawa: “Ahmad didn’t like (or think it’s mustahab) for the imam to pause to let muqtadis recite, but some of his companions did. And it’s known that if the Prophet used to pause long enough for Fatihah to be recited, then this would have been reported widely, and since it wasn’t reported, then we know it didn’t happen. And if all of the sahaba used to recite Fatihah behind the Prophet, be it in the first or second pause, then it would have also been reported eagerly and widely. If it was part of the shar3, then the sahaba would have been the first to do it and teach it.”
In support of this, Albani comments, the hadith that Abu Hurayrah narrated that the Prophet paused after takbir, and then he asked him what he said in that pause, and he said it’s the duaa after takbir and before Fatihah, “istiftaa7 duaa,” so if the Prophet paused after Fatihah they would have asked him what he says in that pause too, especially if it was long, because they were eager to ask in the previous case.
Narrated Abu Huraira: Allah’s Apostle used to keep silent between the takbir and the recitation of Qur’an and that interval of silence used to be a short one. I said to the Prophet “May my parents be sacrificed for you! What do you say in the pause between takbir and recitation?” The Prophet said, “I say, ‘Allahumma, ba’id baini wa baina khatayaya kama ba’adta baina-l-mashriqi wa-l-maghrib Allahumma, naqqim min khatayaya kama yunaqqa-ththawbu-l-abyadu mina-ddanas. Allahumma, ighsil khatayaya bil-ma’i wa-th-thalji wal-barad (O Allah! Set me apart from my sins (faults) as the East and West are set apart from each other and clean me from sins as a white garment is cleaned of dirt (after thorough washing). O Allah! Wash off my sins with water, snow and hail.)” Sahih Bukhari Book #12, Hadith #711.
So, what is the Shafi’i proof to counter this, and what is the proof moreover that the imam should recite the Qur’an silently to himself during this pause?
asalm alikum ya jamaa
what is rong with as muslim of today the hadith is clear of reding surat fatha behind imam but you still seing if you folw this that you mast not reed how is kaul is mor best than the kaul of ab kasm (s.a.s) this mazahib story is not among the pilas of islam so let as be god muslim and folow kitab wa sunat
Abdoul Hakim,
The madh-habs have proof. You are not a mujtahid to decipher what is authentic and what is not, what is the context of the hadith, what is the usool that must be used, the principles of the language utilized and the list goes on.
Submit to Allah, and realize that Allah has commanded you to ask the ‘Ulama’ when you do not know.
was-salam.
As-Salaamu Alaikum wa Rahmatullahi wa Barakatu
“there was not a bird that flew by in the sky that Prophet Mohammed (sul Allahu alayhi wa salam) did not explain its meaning.”
1) Islam is very clear and this division of Mathab within Islam is a cure and a disease. Too many Muslims today hold tight to their label of Mathab and refuse to realize that all the Mathabs are, in fact, Sunnah. Many times, Muslims claiming one Mathab or another, are blind to the simple truth of the situation.
I have personally witnessed some Muslims refusing to hold their hands in a certain way, claiming it was “haram”, even though it may be a Sunnah. All because they claim their “Imam” did not subscribe to that specific practice.
2) To date, I have never found any proof that verifies the need to recite Surat Al-Fatihah out loud, either along with the Imam, or afterwards (before the next Surah begins). As a matter of fact this custom hadn’t come to my attention until I traveled to SE Asia and joined in the Jumaa’a prayer. I was shocked and disturbed to hear a loud clamour (of the congregants reciting Fatihah aloud after the “Amin” was said following the Fatihah recited by the Imam)during the prayer. It was utter chaos.
To make things more complicated, the congregants continued to recite Fatihah, even after the Imam started to recite the next Surah!
So, now there exists Muslims that believe they should speak over the Imam during the prayer.
3) It’s OK to “TRY” to recite Fatihah after the Amin is said after the obligatory recitation of Fatihah. But that hadith does NOT state to “keep reciting the extra Fatihah, even over the recitation of the next Surah”.
Allah knows Best
It is certainly true that some, though I have never experienced it, cling so rigidly to their Madh-hab that they forget there are 3 other valid schools.
This however is not a mass problem amongst the Sunnis, and never has been. The general mass of Muslims understand ikhtilaf and are not going to pick fights just because someone places their hands below or above the navel, unlike the pseudo-salafi clique that has emerged in our cursed era.
It is according what you mean by “out loud”. If you mean loudly as in leading the prayer then such is not the way of the shafi’is. If you mean that it is slightly audible so that the person is saying it to themselves, then such is permitted. The proof for such are the following ahadith:
It was asked, „Does one recite while the Imām is reciting?‟ I said, “The Nabi (Sallallāhu ‘alayhi wa Sallam) was asked „in every salāh do we recite?‟ Rasūlullah (Sallallāhu ‘alayhi wa Sallam) said „Na‟am (yes)!‟ It states in Az-Zawā‟id, “Al-Mizzī stated, „It is mawqūf‟. Then the Shaykh states, „This isnād is Sahīh and its men are thiqāt.‟”
[reported in the Sunan of Ibn Majah]
Also:
Muhammad ibn Yahyā informed us from Wahb ibn Jarīr who informed us from Shu‟bah who informed us from Al-„Alā‟a ibn Abdur-Rahmān from his father from Abī Hurayrah saying that the Nabī (Sallallāhu ‘alayhi wa Sallam) said, “The Salāh of the one who does not recite the opening of the book is incomplete.” So I said, „Even if your behind the Imām?‟ So he took me by the hand and said, „Recite it to yourself oh Fārisī!‟
This is the report as it is in Ibn Khuzaymah‟s Sahīh (490). Ibn Hibbān in his Sahīh (1789) and by Al-Hākim in his Mustadarak stating, “It is Sahīh and there is no defect within it.” Imām Adh-Dhahabī agreed in his Talkhīs of the Mustadarak [1/239].
Also from Abī Qatādah in the Sunan of Abū Dāwūd and An-Nasā‟ī. It is also reported from Abdullah ibn „Amrū in the Sunan of Ibn Mājah (831) and it states in Az-Zawā‟id, „It is Hasan.‟
Also:
“Do not recite anything of the Qur‟an while I am reciting aloud, except Umm Al-Qur‟ān.”
This wording is reported by Abū Dāwūd, An-Nasā‟ī and Ad-Dāraqutnī who stated, “This chain is hasan and all of the reporters are thiqāt (trustworthy).” [Sunan 12:1/319]
Also:
„Ubādah ibn As-Sāmit (Radhiya Allāhu ‘Anhu) said, „I prayed behind the Nabi (Sallallāhu ‘alayhi wa Sallam) the morning prayer, and reciting was difficult upon him. When he finished he turned to us and said, “I see that you recite behind your Imām!” They said, “Yes we do oh Messenger of Allāh (Sallallāhu ‘alayhi wa Sallam)!” He said, “Do not do so except when reciting the Mother of the Book (Umm-Al-Kitāb, i.e. fātihah), for verily there is no Salāh for the one who does not recite it.”
This hadīth was declared Sahīh by Ad-Dāraqutnī, reported by Ibn Hibbān in his Sahīh and elsewhere.
If you had read the article posted you would not have even made the claims you have made in this comment.
was-Salam,
Abul Layth
As-Salaamu Alakum wa Rahmatullahi wa Barakatu.
Jazakum Allahu Khairun, Abul Layth for the daleel and explanation.
I think that I did not explain my point clearly enough. Please allow me to try again.
I am not arguing about the obligation to recite Al-Fatihah in prayer (either “out loud” or silently), but I am confused as to why some Muslims like to recite Al-Fatihah, once again, even after the “Amin” of Al-Fatihah (the obligatory one) has been completed. The people that are reciting Al-Fatihah (for the 2nd time in the rakat) are doing so in such an audible way that it becomes difficult to hear the Imam and it just seems like a distraction. That’s why I posted the comment….to ask if this is supposed to happen.
I think that I am a little confused by the comments you made in conjunction with the Hadith provided.
I am not an arrogant Muslim that believes that he knows everything. I have no knowledge accept for what Allah (subhannah wa T’ala has taught me. I am actually a new Muslim, who was just looking for answers to some things that seemed a bit confusing to me. With that being said, I find your final remark a bit insulting. I wasn’t “making claims”, I was “seekingilm”. May Allah forgive you and may Allah increase my reading comprehension abilities. I guess I’m too dumb to be a Muslim.
Wa’alaykum Salam,
Brother Abu Adam, you attacked and criticized the Muslims who do this with little knowledge. Then you stated, as a matter of fact that what they do is wrong, when in fact such is permitted in the law.
I apologize for my stern statement, but hundreds of millions of Muslims pray this way, and have prayed this way since the advent of our beloved Prophet Muhammad ‘alayhis salam.
As for why some wait until after the Imam has recited his Faatihah, then it is authentically reported that the Prophet Muhammad used to pause after reciting faatihah. It is for this reason that some will recite it after the Imam’s recitation – giving the followers time to fulfill their own obligation of reciting it.
Though clearly the authentic narrations stipulate that one is to recite with the Imam.
Jazakum Allahu Khayran,
May Allah bless you and us,
and may He answer your du’aa.
-Abul Layth
As-Salamu Alikum wa Rahmatullahi wa Barakatu.
Brother Abul Layth,
I think impersonal communication over the internet is an easy way to misinterpret people’s intentions and emotion. In my first message I was stating an observation of a habit in Islam, that I have never witnessed in other communities before.
Along my path to Islam, I have run into hypocrite Arab Muslims that think they are best in knowledge due to their ethnic heritage, deviant Sufis that only care about Dawa, pessimistic brothers who claim to follow the Salafi manhaj, and doctors of medicine who assume titles of authority in the communities as if they had a doctorate in Islam. These Muslims all had flaws (May Allah forgive them and guide them). How could these people guide me when they themselves were astray? I was never exposed to the Shafi Mathab until I made Hijrah and moved away from the Darul Kuffr.
I have been reading Hadith for many years, even before converting to Islam. But I think there are many more that I have yet to find. Please direct me to the best source of Hadith collections. Also, do you know of any schools that could teach me more, based on Qur’an and Sunnah? In my past, many Muslims taught me (false) teachings, which I had to unlearn later on.
As far as the “hundreds of millions of Muslims praying this way”…I guess I had
only been exposed to the other portion of the population, because this was a shock to me.
Following the Sunnah and praying correctly is very important to me, but how is any Muslim supposed to pray correctly when they are constantly redirected with opposing hadith? And what about Muslims like me who are not part of a Mathab and do not have culture in their view?
I just think it’s ironic that so many Muslims today claim to be an authority in Islam, but no one can agree on anything within their communities and there is no central Caliphate. Maybe my misunderstandings prove the weaknesses in the Ummah today. This lack of unity leads to the inability to focus on other issues: like helping a new Muslim gain knowledge of his religion or uniting against the enemies of Islam.
In your opinion, who are the trustworthy “scholars” of today?
May Allah make you a light.
Wa’alaykum Salam wa Rahmatullahi wa barakatuh bro Abu Adam,
Yes, tis true that the internet is not the best medium for communication.
You bring up many different issues. Some related some not. If it is okay with you I would like to respond to your comment in via email personal email; no worries I have it already. This post was specific for this issue and I really do not want to stray off topic.
Brothers.. As Salaam Alaikum.. may Allah reward with goodness in this life and in the hereafter.
Our Rasool (may Allah grant him Peace, Blessings and Mercy), clearly said, “I am leaving two things with you, if you follow them, you will never go astray”.. As we know, this is the Quraan and his Sunnah..
Allah (swt) clearly said, “OBEY ALLAH, AND OBEY THE RASOOL, and those in authority”
So first Obedience is to Allah…
What Allah says about Suratul Fatiha, “It is the most repeated verses in the Quraan” Surah 15:86 (“And We have bestowed upon thee the Seven Oft-Repeated (verses) and the Grand Qur’an.”)
How does Suratul Fatiha becomes the most repeated verse in the Quraan.. it is by every worshipper reciting it during the daily prayers.
ISLAM IS NOT DIFFICULT..IT IS SIMPLE REASONING.
MOST OF THE SAHABAS WERE SCARED OF REPORTING HADITH BECAUSE THEY WERE FEARFUL OF ADDING OR DELETING SOMETHING THAT MAY NOT BE CORRECT..
Our Imams and Scholars should firstly start thinking like the Sahabas, then there will be no issues in our religion.
Our Rasool was correct, “there will be 73 sects before the Day of Judgement, and only one will be correct”.. That one certainly will not he HANIFFI, SHAFI, MALIKI, HAMBALI OR SALAFEE…
THAT ONE SECT WILL BE AHL SUNNAH WAS JAMA’AH..
QURAN AND SUNNAH.
May Allah reward each of us and return to Quraan and Sunnah..
Oh, and use your brains.
If it is not, RATIONAL, PRACTICAL OR REASONABLE.. THEN IT IS NOT PART OF ISLAM.
Brother, will all due respect, I believe you have confused a few things:
1) To be a shafi’i, Hanbali, Hanafi, Maliki is not be part of a “sect”. It is a school of law within the sect of Sunnism (also Known as Ahlus Sunnah wal-Jama’ah).
2) The term “salafi”, if meant literally, is a method of approaching the Qur’an and the Sunnah, and by it what is meant is to follow the interpretations and the understanding of the Imams of Islam (i.e. the Salaf). This is in fact re-wording of Sunnism.
If however, you mean the SECT who call themselves “Salafis”, then they are a deviant group that have contradicted the consensus of the Imams of Islam on many aspects of both fiqh and creed.
3) This article is not meant to divide, but to educate the Muslim Sunni masses on the verdict of the Shafi’i school.
Jazakum Allahu Khayran,
Abul Layth
Assalamo Alaykom Warahmatullahi Wabarakatuhu.
When our prophet started to pray as Imam of his Sahabah while hiding themselves from the mushrikiyn, He prophet Mohammad S.A.W. used to pray aloud . He prayed to the extend who were outside the place of their salah congragation like the mushrikiynand disbelievers who were hostile to the new teaching of Islam could hear him pronounce his recitaion of the Holy qur’an that of course include his recitation of the Surah alfatihah and the jikir and the dua he mentioned in his prayer and after prayers. Allah then prohibited him to say his recitation in extremely loud voices that’s why Allah prohibited him and said:”((Walaa tadzhar bisalaatika))Do not offer your prayer in extremely loud recitation and Allah also prohibited him to recite the Surah ALfatiha, Some verses of the Holy qur’an and his dua or jikir in a voice he(Prophet Mohammad S.A.W., the Imam of the Sahabah, the only man who can hear the recitation. That’s was why ALlah prohibited him:(( walaa tukhaafit bihaa)) don’t offer your prayer silently (orin a low voice) so that his sahabah can not hear what he receted. ALLAH liked that ALL his jamaah in the during Salah and after Salah can hear him recite his prayers in a moderate voice. That’s why ALLAH ordered or recommended to our Prophet Mohammad S.A.W.. and said:( wabtaghi bayna dhaalika sabiylah)) but follow the middle way (of recitation neither so loud that the mushrikiyn could hear you nor so in a low voice that your jamaah the sahabah can not hear you)See S. Al-Israe 17:110. The scenario of the first approach of the first recitation was so extremely loudly, and the second was so low. The purpose of ALLAH why he liked the Sahabah to hear the Prophet’s recitation during and after Salah was to teach him the basic knowledge of Prayers, dua and jikir, etc.. They the Sahabah as ignorant new
students of Prophet Mohammad S.A.W. followed and memorized what their teacher said and did. That’s why many times, when their teacher or Imam pronounced the recitation of the prayers, they also repeated behind the Prophet Mohammad S.A.W.. by that time ALLAH permitted them to do the recitation loudly behind the Prophet Mohammad S.A.W.. That’s why our Prophet S.A.W. heard also the recitation of his jamaah the sahabah(R.Anhum) including the takbir, dua istiftah, Alftiha, etc.. Until such time, their recitation disturbed their Imam. They were only recommended to read the Surah Al-Fatiha slightly loud. The rest were to be done in a low voice. But, there were times the prophet (S.A.W. was also disturbed by their recitation of the S. Fatiha. Until they were commanded by Our Holy Prophet(S.A.W.) to receite the Fatiha in a low voice by which they the reciters could hear their recitations in their prayer. As for fatiha, when you are alone praying it is obligatory that u recite it. But in congregation where your Imam is silent, I believe it is recommended to read it silently although if you did not read it behind the Imam, the Imam recitaion is eneough for the whole congrigation. When the Imam is reciting the AlFatiha aloud and the Holy qur’an you need to listen to it and pay attention because ALLAh said:( If tthe qur’an is recited, listen to it and pay attention so that you may receive the Mercy of ALLAH)).You may say aameyn silently or moderately loud as this is accepted in the Sunnah Fiqhi.I am from Asia Philippines, I knew the practice here, they read the Surah alfatihah behind Imams, some of them you can hear their recitation,some were silent. But brothers and sisters, know that we in Asia are non arabic people. My aproach is if I hear them recite the fatiha loudly I just tell my heart to have patience because Allah says:(( Innama yuwaffas sa;biyowna ajrahom bighayri hisab?)) Allah rewards those who have patients witout measure. Imagine you will have immeasurable or countless weves and Jannah in the hereafter, Insh ALLAH. Be patient, it is a mercy from ALLAh that your brothers and sisters differ from you in the ability to undesrtand, etc. Let us just have peace between each other for it is better that prayers, fasting and Sadaqa. Did not our Prophet say:( I shall tell you one thing if you do it you will receive better reward than Praying, Fasting and giving charity? And it is having peaceful reconciallaiation between your brothers(and Sisters). Did not our Prophet sad:( Love those who are ignorant of your religion))Alhadith love
those who are ignorant about how you understand your ISLAM.We ahve differences in undesrtanding our ISLAM, etc, but let us have peace and reconcilliation always. I love all the madhaahib of Islam and my brothers and my sisters in Islam. Allahummagfirlanaa wa lilmuhminyna walmuhminaati wal muslimiyna walmuslimati ajmaeyn fil awwaliyna wal aakhiriyna. Wa adkhilnal jannata bighayri sual, walaa hisab wa laa adhab.. Ameen
Sincerely with Salam to all. I love u all.
Abu AHmad.
I can’t download the article, can you fix the link. JazakAllak Khair.
Asalamualaikm
my dear muslims brothers i am no more adhered to any sect or Madhab what i wish is to have my prophet’s way can anyone mail me Authentic Hadiths on those issues which are under discussions
A madhhab is not a sect. It is a school of law that uses principles formulated from the Qur’an and Sunnah to determine what is and what is not the divine law.
You do not even know what authentic hadith are, let alone the language of our Prophet, and yet you have the audacity to think that you can side-step the schools that carried Islam to you and preserved the ahadith and the law for the Muslims throughout the centuries! Maybe you should humble yourself and realize that Allah has said, “Ask the people of knowledge if you do not know!” and that the Prophet Muhammad said, “The scholars are the inheritors of the Prophets!”
So stop wasting your life away by claiming to follow the Qur’an and the Sunnah when you need to enter the gates to the city of each – and those gates are the scholars!
was-salam
Abu Layth
As salaamu alaikum. I would appreciate if the seeking ilm staff could repost the link of the proofs of reciting behind the imam. Plus I would also like to ask why does the shafi’i school say we have to read behind the imam when the Sahaba were reported not to recite behind the imam?
Those of us who adhere to the madhab of Imam Abu Hanifah believe that when an individual performs salaah alone then, it is wajib to recite al-Fatiha, but when one is praying behind the Imam then, al-Fatiha should not be recited, whether the Imam is reciting loudly or quietly. The evidence available from the Qur’an and Sunnah are as follows:
Allah says in the Qur’an:
“When the Qur’an is recited, listen to it.”
[Surat-ul-A’raaf: 204]
Hafidh Ibn Kathir writes [that]:
The Prophet SallalahoAleheWasalam said: The Imam’s recitation is enough for the followers.
[Tafsir Ibn Kathir under Surah Al Fatiha]
The position taken by those who adhere to this madhab, is that it is impermissable to recite behind the Imam in any salaah.
There are people who believe that we should recite behind the Imam even when the Imam recites loudly or quietly. Their evidence is from the Hadith, in which the Prophet [May Allah bless him and grant Him peace] said:
The Salaah of the person who does not recite Al-Fatiha, is not accepted
[Bukhari Muslim Kitabul Saklah Chapter Wujub-ul-Qiraat]
Rather than reciting this in isolation, when we read other sources of Islamic Law, we can establish that the meaning of this Hadith is that it is essential to recite Al-Fatiha when praying Salaah alone. Some people have also established from the above Hadith that it implies that the recitation of al-Fatiha in every rakaah is fard compulsary.
It is also worth mentioning that this Hadith is established from a single narration, so an action cannot be proved to be fard from such type of narration. There is proof from Qur’an and Sunnah which supports the view that if someone reads any part of the Qur’an in the Salaah, the Salaah will be accepted.
Allah says in the Qur’an:
Recite the Qur’an (in Salaah) that which is easy for you
[Surat-ul-Muzzammil: 20]
If surat-al-Fatiha was fard then, the verse would have stated this explicitly. There is also another Hadith which states that the Prophet taught a man how to perform salaah, yet he [May Allah bless him and grant Him peace] did not mention Al-Fatiha.
Imam Bukhari and Imam Muslim write [that]:
The Prophet [May Allah bless him and grant Him peace] was sitting in the masjid and a man came and performed salaah. The Prophet [May Allah bless him and grant Him peace] ordered him to perform salaah again. When he finished, the Prophet [May Allah bless him and grant Him peace] told him again to perform Salaah. The man said “This is the best way that I can perform salaah. Teach me a better way.” The Prophet [May Allah bless him and grant Him peace] said “When you stand, say takbir then recite from the Qur’an whatever is easy for you.”
[Bukhari & Muslim, baabu wujoob-il-Qiraah]
Imam Darral Qutini writes [that]:
The Prophet [May Allah bless him and grant Him peace] said that whoever joins the salaah with the Imam in ruku (before the Imam stands straight), that ruku will not have to be repeated.
[Daar Qutini chap Adrak Imam Qabl al Rakooh]
If the recitation of Surat al Fatiha was fard, the Prophet [May Allah bless him and grant Him peace] would have told the man to recite al-Fatiha first and then to recite any other part of the Qur’an which was easy for him. Also the Prophet [May Allah bless him and grant Him peace] would not have said that the ruku of the person, who joins the Imam while the Imam is in rukoo, does not have to be repeated. In such a case Al-Fatiha is missed. If Al-Fatiha was fard, the person joining the Salaah at rukoo would have had to repeat his Salaah– simply because a fard was missing.
Alama Sa’eedi writes:
The meaning of the above debated Hadith is similar to the following ahadeeth:
The Prophet [May Allah bless him and grant him peace] said that
“whoever lives close to the masjid and does not pray in the masjid his salaah is not accepted.”
There is another Hadith, which states that if a person makes wudu and does not recite Bismillah, the wudu is invalid. There is also another Hadith stating that a person is not Muslim if his neighbour sleeps in a hungry state. Another Hadith states that if a person does not fulfil their promise then, he is not a Muslim. Of course, the person who doesn’t fulfil their promise is still a Muslim, and in the same way, if someone doesn’t recite Al-Fatiha in salaah, his salaah is still accepted but without full Excellency. If this wasn’t the case, the Prophet should have said: “The salaah of the one who does not recite al-Fatiha is false.”
[Sharh Muslim Baab Wujoobe Qiraat] By Allama Sa’eedi
There is a further explanation of this Hadith, which we shall touch upon later, InSha’Allah. We accept that there are scholars who hold the view that people should recite al-Fatiha behind the Imam. The scholars have also written books on this subject.
Hafidhh Ibn Taymiyyah writes:
Some scholars say that Al-Fatiha should be recited behind the Imam. The scholars of Hadith say this opinion is weak. Qur’an and authentic Hadith and the opinion of the early Muslims (salaf) is with those scholars who say that Al-Fatiha should not be recited behind the Imam.
[Tanaww Ibaadaat, Page 76 by Hafidhh Ibn Taymiyyah]
Hafidhh Ibn Kathir writes [that]:
Imam Ahmad and Imam Abu Hania say there should be no recitation behind the Imam during any Salaah. This is more accurate because Imam Shafi has one opinion which is similar to this.
[Tafsir Ibn Kathir under Surah Araf verse 204]
Surley, after reading such statementsit should suffice to understand which position is in accordance with the Prophets [May Allah bless him and grant him peace] command of “pray as you see me pray.”
Whoever decides to embark on their own research on this subject, will find it difficult not to arrive at the same conclusion of Hafidhh Ibn Taymiyyah and Hafidhh Ibn Kathir.
Let us now examine the evidence of the people who insist that they should recite behind the Imam.
Essentialiy, they claim that there are three Ahadith which state that the Prophet said that we should recite behind the Imam. In fact, there is not a single Hadith in which the Prophet has commanded us to recite behind the Imam. As we have seen thus-far there is proof from the Qur’an and Sunnah to suggest that we should NOT recite behind the Imam.
Let us examine the three narrations which have been put forward.
The first narration is from Ali bin Abdullah from Sufiyan from Zuhri from Mahmood who reported that:
The Prophet [May Allah bless him and grant him peace] said that the salaah of whoever does not recite Al-Fatiha is not complete.
[Bukhari Muslim Baabu Wujoob-il-Qiraa’h]
Those who recite behind the Imam put forward this Hadith as their evidence to recite Surah al-Fatiha in every salaah behind the Imam. There is no word in this Hadith that proves that Al-Fatiha should be recited behind the Imam. If we take the literal meaning of reciting behind the Imam, then this narration would go against the Qur’an and authentic ahadith. The actual meaning of this narration is that when a person is praying alone and does not recite al-Fatiha then, his salaah is not complete. This is the actual opinion held by narrators of this narration. The following proves this.
Imam Muslim writes [that]:
Ma’mar reported from Zuhri that the Prophet Muhammad said that the salaah of the person who does not recite Surah Al-Fatiha and another part of the Qur’an is not accepted.
[Muslim, Bab al Qira’]
Imam Muslim’s narration confirms that this Hadith is for the person who is praying alone because, when a person prays alone he reads Surah Al-Fatiha and another part of the Qur’an. Even the people who recite Al-Fatiha behind the Imam they, do not say that there should be another part of the Qur’an recited. So it is clear that this Hadith is for those people who are praying alone.
An objection raised
Imam Bukhari narrated a narration from Sufiyan which is about the wujub of only reciting Al-Fatiha and Imam Muslim narrates from Ma’mar a Hadith which says that the person’s prayer is not accepted if they do not recite Surah Al-Fatiha AND another part of the Qur’an. We prefer Sufiyan’s narration over Ma’mar’s because Sufiyan is more reliable.
This objection can be cleared easily by looking at what the books of al-jarhu-wat-ta’deel say about the quality of Hadith narrators.
Imam Dhahabi and Hafidhh Asqalani write [that]:
Imam Yahya bin Mo’een was asked by his students, who had memorised more of Imam Dhahabi’s narrations, as to whom he prefered. He replied: “Imam Ma’mar. “Imam Ahmad bin Hanbal said that Sufiyan heard Ahadith from Imam Zuhri at a young age, so this is why, when he reported Ahadith from Zuhri, he made mistakes in 20 of them.
[Tahzeeb ut Tahzeeb, Meezaan ul- ‘itidaal, biography of Sufiyan and Ma’mar]
This reference proves that Ma’mar’s narration is more authentic than Sufiyan’s narration.
Hafidhh Ibn Kathir writes [that]:
Sufiyan sometimes committed Tadlees [which means that when he narrated some of the Hadith, he made out that he heard it directly from Zuhri, but he had actually heard it from someone else who in turn heard it from Zuhri]. One day, Sufiyan was sitting with his students and he told them a Hadith, which he was narrating from Zuhri. One of the students questioned: “Did you hear this directly from Zuhri?” Sufiyan paused and said: “No, I heard it from Abdul Razzaq, who heard it from Ma’mar, who heard it directly from Zuhri.”
[Iftisaaru Uloom il Ahadith, Baab ut Tadlees, by Hafidhh Ibn Kathir]
This reference, proves that Sufiyan at times committed Tadlees, but Ma’mar did not. Someone may say that Sufiyan’s narrations are prefered over Ma’mar’s, even if Ma’mar is more reliable concerning Zuhri’s narrations than Sufiyan. This claim is dealt with below.
Sufiyan’s narrations prove that we should read Al-Fatiha even if we are praying behind an Imam
The answer is No. Let us examine what Imam Zuhri and his other students, Imam Malik and others, (including Sufiyan,) understood from this narration. The main narration comes from Imam Zuhri then his students, Imam Malik, Sufyan, Yunus, Ma’mar, Auzai’ee and others narrate this narration.
Imam Abu Dawud writes [that]
Sufiyan narrates from Imam Zuhri that the Hadith that a prayer of the person who does not recite Al-Fatiha and another part of the Qur’an is not accepted is meant for the person who is praying alone. Imam Zuhri says that when the Prophet used to lead the prayer loudly the people used to recite behind him. This narration is from Imam Zuhri, narrated by Sufiyan, Ma’mar, Abdullah bin Muhammad, Auzai’ee, Abdur Rahman bin Is-haaq, Yunus, Usama and Imam Malik.
[Abu Dawud, Baab Tark ul Qiraa’h Khalf ul Imam]
From this we can prove that the Hadith concerning nullification of the prayer, of the one who does not recite Al-Fatiha in their prayer is meant for that person who is performing salaah alone, and not behind the Imam. This is what Imam Sufiyan, his teacher and colleagues understood by this narration. This Hadith is found in two versions; One version is narrated by Sufiyan, this concerning just reading Al-Fatiha – (this is without any clarification.) The other version is that the persons prayer is not accepted who does not recite Al-Fatiha AND another part of the Qur’an. This narration comes from Sufiyan, Ma’mar and others. The second narration is an explanation of the first one. Imam Sufiyan himself explained that this narration is for that person who is performing salaah alone.
More evidence supporting the recitation behind the Imam
Imam Muslim writes [that]:
Someone asked Abu-Hurairah “What do we do when we are behind the Imam, should we recite Al-Fatiha or not?” He answered “Recite it in your heart.”
[Muslim Baab Wujube Qiraat]
The people who recite behind the Imam take evidence from this narration by saying that reciting Al-Fatiha behind the Imam is fard as Abu-Hurairah said that it should be recited in the heart. These words are neither from Allah nor the Prophet, but are the words of Abu-Hurairah himself. In Bukhari, Muslim, and other books of Ahadith, there is no such narration, which says that when you are behind the Imam you must recite Al-Fatiha in your heart. There are, however, narrations, which say that when the Imam is reciting Al-Fatiha one should listen to it.
Imam Muslim writes in Sahih Muslim:
Abu Hurairah said that the Prophet [May Allah bless him and grant him peace] said that when the Imam recites, listen and stay quiet.
[Muslim Baab ut Tashahhud]
How is it possible that Abu-Hurairah is contradicting his own narrations? The actual meaning of Abu-Hurairah’s words concerning reciting in the heart is to contemplate its meanings. This is the true meaning which does not go against the Qur’an and the Sunnah.
Qadhi Shawkani writes (Imam Qurtubi has also written something similar):
The word “Nafsaka(Your self)” means to think about the meaning.
[Fath ul Qadeer, under Surat ul-Araf, Aayah 203]
Imam Nawawi writes [that]:
Some Maliki scholars have explained Abu-Hurairah’s words about “reading in the heart”, as to think about the words of Al-Fatiha, because if you read something in the heart it cannot be called recitation because recitation is actually when one reads from the tongue. So it is only called recitation when the tongue is actually moving. The proof of this is that all the scholars say when a woman is in an impure state she cannot recite with the tongue, but she can think about the meaning in her heart.
[Shara Muslim Baab Wujoobe Qiraat]
From the above we can see that Abu-Hurairah’s words do not mean to recite behind the Imam but rather they mean to think about the meaning in the heart.
The status of the words of the companions
It is said that the words of Abu-Hurairah prove that recitation behind the Imam is fard. This objection can be easily cleared, as the words of the companions cannot prove something to be fard, wajib, halal or haraam. (The Qur’an and Ahadith of the Prophet can only prove this), particularly when the words of the companion contradict any Hadith that, the companion have himself or herself reported. The words of the companions are normally proof of something when there is nothing related to it, (from the Qur’an and Sunnah).
Hafidhh Ibn Taymiyyah writes [that]:
The words of the Sahaba cannot prove anything to be fard, wajib, halal or haraam, especially when words go against authentic Hadith. So when the words go against the Hadith it is not necessary for Muslims to follow it. There is a narration saying that Abu-Hurairah used to wipe his neck during wudu. We know that to perform this wiping is against Sunnah. This is why groups of scholars criticise those people who wipe the neck during wudu.
[Kitab ul Wasila Baab Hadith ul Ama]
After Hafidhh Ibn Taymiyyah’s statement one cannot prove that reciting Al-Fatiha behind the Imam from Abu-Hurairah’s words.
More evidence supporting recitation behind the Imam
Imam Abu-Dawud writes [that]:
Ubada bin Samid reported: Once we prayed Fajr behind the Prophet, He experienced difficulty in his recitation. When he finished praying he asked “Maybe one of you was reciting behind me”. We said, “Yes”. The Prophet said “Do not recite anything behind me except Al-Fatiha”. Narrated by Muhammad bin Is-haaq, Muqhool, and Naf’e from Ubada.
[Abu Dawud Baab ul Qiraat Fi Salaah]
From this narration, one cannot prove that the recitation behind the Imam is necessary. Here are some reasons for this.
1) This narration opposes the Qur’an and the authentic Ahadith, which say that one should not recite behind the Imam of (which we have mentioned but a few above);
2) This narration is very weak. The reason for this is that the narrators of this Hadith have been criticised by the scholars of Hadith;
3) Abu-Dawud, who collected this Hadith, wrote a second chapter in which there is the full explanation of this Hadith. When we read the full explanation we can see that we should not recite behind the Imam, and
4) The narrator of this narration himself never recited behind the Imam.
The narrator of this Hadith
Abu-Dawud writes [that]:
Muqhool sometimes got this narration confused because sometimes he said he got the narration from Ubada and sometimes that he said he heard it from Naf’e and sometimes he said he heard it from Mahmood.
[Abu Dawud Baab Qiraa’ah Khalful Imam]
The other narrator of this Hadith is Naf’e who is unknown.
Imam Dahabi and Hafidhh Asqalani write [that]:
Naf’e only ever narrated one Hadith (which was the one above). This is the reason why Imam bin Abdul barr says that he is unknown. Imam Bukhari and Imam Abu Hatim never mentioned Naf’e’s name in their books. Ibn Habban said that Naf’e’s narration is weak, but he was not a liar.
[Mizan ul Ittadeel Tahzeeb al Tahzeeb biography of Naf’e bin Mahmood]
The other narrator of this narration is Muhammad bin Is-haaq, who was very knowledgeable in Islamic history but very weak in narration of Hadith.
Imam Dhahabi and Hafidhh Asqalani write [that]:
The scholars of Hadith have different opinions about Muhammad bin Is-haaq. Yahya bin Mo’een says that he is authentic but his narration of Hadith is not good. Ali Ibn Madini says his two narrations are unknown. Nasai said that he is not strong in the knowledge of Hadith. Imam Dar Qutni said that his Hadith cannot be used as evidence. Imam Abu Bakr said that Muhammad bin Is-haah was Qadri. Imam Hashaam and Imam Salaiman said that he was a liar. Imam Malik said that he is a liar and is a Dajjal. Abdullah bin Mubarak said, “I saw Muhammad bin Is-haaq in Masjid ul Haif, I did not go near him because people might have said that I have wrong beliefs like him.” Imam Ahmad said “When he narrates Hadith, he narrates Hadith from those people whom he never met. Imam Yahya bin Sa’eed says “I bear witness that Muhammad bin Is-haaq is a liar. He has narrated one thousand Hadith’s which no one else has narrated.” Imam Bukhari never wrote any Hadith that was narrated by Muhammad bin Is-haaq. No one can use his narration of Hadith as evidence for halal and haraam. But there are a few people who praised him like Imam Shoba.
[Mizan ul I’tidaal, Tahzeeb ut Tahzeeb, Tazkarat ul Huffaaz, biography of Muhammad bin Is-haaq]
We can see that the majority of scholars have criticised Muhammad bin Is-haaq so how can we use his narration as evidence?
1) Imam Abu Dawud writes [that]:
One day the Prophet [May Allah blss him and grant Him peace] was leading the prayer. After he had finished praying he said “Perhaps some of you were reciting behind me?” The followers said “Yes”. The Prophet said “That was why I was facing difficulty in reciting”. Abu Hurairah, Imam Zuhri and Imam Auzai’ee said that after this advice from the Prophet everyone stopped reciting behind the Imam.
[Abu Dawud Baab Man al Qiraat]
From this narration, we can see that people used to recite behind the Imam but stopped it afterwards.
2) Imam Abu Dawud writes [that]:
Naf’e reported: One day, Ubada and I, performed salaah behind Abu Naeem, Ubada was standing besides me. He recited behind the Imam. When the salaah was over, I asked him “Why, when the Imam was reciting loudly, did you recite behind him?” He told me about the Hadith that has been mentioned above.
[Abu Dawud Baab Qiraat Khalful Imam]
From this, we can see that Naf’e (who is the narrator of the Hadith) did not recite behind the Imam, and nor did the other people who were there. Secondly, it is proved that Ubada was reciting Al Fatiha loud enough so that the next person could hear him. So the people who use this Hadith as evidence should only recite loud enough so that the next person can hear them. If everyone recites loudly behind the Imam it would sound like similar to the “Amin” said in unison. So these are the reasons why this narration cannot be used as evidence, we also know that, there are authentic Ahadith that say when, the Imam is reciting, you should listen to it. So how can we leave the authentic Hadith and follow the weak Hadith?
Hafidhh Ibn Taymiyyah writes [that]:
To listen to the recitation of the Imam is mentioned in the Qur’an and the authentic Ahadith. The whole Ummah agrees on this. All the companions say that when the Imam recites Al-Fatiha or any other Surah it is fard to listen and to stay quiet. Imam Shah’s saying is also like this. This is the reason that the knowledgeable Shafi scholars like Imam Qadri and Imam Abu Muhammad say that if the Imam is reciting loudly, and someone recites behind him, that person would be denying the Qur’an, Sunnah and the opinion of all the companions.
[Tanow al Ibadaat Page 87 by Hafidhh Ibn Taymiyyah]
After Hafidhh Ibn Taymiyyah’s statement, no one can say that recitation behind the Imam is fard and that the one who recites behind the Imam his salaah will not be accepted.
Evidence from the Qur’an for not reciting behind the Imam
Allah says in the Qur’an:
“When the Qur’an is being recited, listen to it and be silent”
[Surah Araf verse 204]
Hafidhh Ibn Kathir explains the meaning of this verse as follows:
You should remain quiet when the Imam is reciting Qur’an loudly in the fard salaah. There is a Hadith in which the Prophet said, “When offering Salaah behind the Imam you should recite takbir when he recites takbir, and when he recites Qiraat you should remain quiet”.
There is also another narration:
Abdullah Ibn Masud heard some people reciting Qiraat behind the Imam and said to them “What is wrong with you? Why are you not obeying the Qur’an?”
This implies that when the Qur’an is being recited remain quite. Imam Zuhri states that this verse was revealed because one man used to recite behind the Prophet SallalahoAleheWasalam. Abu Hurairah said that before this verse, was revealed people were in the habit of reading behind the Imam aloud in salaah Fajr, Maghrib and Isha salaah and when this verse was revealed they stopped this practice.
Imam Zuhri says that in the salaah, where the Imam recites loudly, you should not recite behind him because the Imam’s recitation is sufficient for you, even if you cannot hear. But there were some people who thought that they could recite behind the Imam if his voice did not reach them, but I (Ibn Kathir) say that this is wrong, no one should recite behind the Imam, whether his voice reaches them or not. This is because Allah says in the Qur’an
“When the Qur’an is being recited, listen to it and remain quiet”.
A group of scholars say the following:
Imam Ahmad and Abu Hanifah say that a person should not recite Qiraat behind the Imam in any Salaah, because the Prophet [May Allah bless Him and grant Him peace] stated that the Imam’s reciting is sufficient for the followers.
Imam Shafi has two opinions on this subject:
1) A person should recite Qiraat behind the Imam
2) A person should not recite Qiraat behind the Imam.
I (Ibn Kathir) say that the second opinion is correct as it corresponds with the Qur’an.
Imam Bukhari states that a person is entitled to recite Qiraat in every salaah behind the Imam weather the Imam recites quietly or loudly, but the Sahaba and Tabi’een say that it is essential to listen to the Imam and remain quiet. This is the opinion held by Ibn Abbas, Mujahid, Ibn Jubair, Ibn Masud, and many other great Sahaba and Tabi’een.
[Tafsir Ibn Kathir under Surah Araf verse 204 By Hafidhh Ibn Kathir]
Imam Tabari writes [that]:
This verse was revealed about salaah, but some scholars say that the verse is not for salaah but is also for the Jumma and Eid Khutbah. The companions agree with this. Ibn Masud, Abu Hanifah, Imam Zuhri, Zaid, Ibn Musaib, Hasan Basri, Ubaidh, Ata, Dhahak, Ibrahim, Nakhai, Qatada, Shabi (who had seen 500 of the Prophets companions), Sadai all hold this opinion.
[Tafsir Tabari, Surah Araf verse 204 by Imam Tabari]
Hafidhh Ibn Taymiyyah writes [that]:
Imam Ahmad Ibn Hanbal says that the whole Ummah has agreed upon the fact that the verse which states “When Qur’an is recited, listen and remain quiet”, was revealed for salaah, and all scholars agree that it is not essential for the Muqtadi (follower) to recite but he should stay quite and listen. This opinion is authentic because it is in line with the Qur’an.
[Fatawah Ibn Taymiyyah Volume 2 Pages 143, 168 and 412 by Hafidhh Ibn Taymiyyah]
From the tafsirs of Hafidhh Ibn Kathir and Imam Tabari it is clear that the verse from Surah Araf was revealed for salaah. The Sahaba and Tabi’een also agreed on this. It may still be said that the Sahaba and Tabi’een, who say that this ayah was revealed for salaah, made a mistake. To remove this doubt, Hafidhh Ibn Taymiyyah and Ibn Kathir were quoted. These are the names of the people who along with other great scholars have passed the deen down to us. When these people interpret any verse of the Qur’an, they say that their interpretation is authentic and any other opinion is useless. This is because of their knowledge in the Islamic Sciences.
Hafidhh Ibn Taymiyyah writes [that]:
The Tabi’een gained knowledge from the Sahaba and settled in different places. The people of Makka had the most knowledge in Qur’anic Tafsir because Ibn Abbas once lived there, and his students gained knowledge of Tafsir from him. An example is Mujahid who was the most knowledgeable in interpreting the Qur’an. Imam Shafi, Ahmed and Bukhari used to prefer the Tafsir of Mujahid over others. Indeed, Mujahid was the “sign of Allah on this earth”. Students of Abdullah Ibn Abbas were Ata Ibn Rubah, Ikrima, and Sa’eed bin Jubair.
In Kufa Abdullah Ibn Masud taught the people the knowledge of the Qur’anic Tafsir. They, and their students, had great knowledge in the field of Tafsir.
In Madina, Zaid bin Salaam had the most knowledge of the Qur’anic Tafsir. This is the reason why Imam Malik’s quotations of Tafsir are from Zaid bin Aslam. Hasan al-Basri, Musrooq, Qatadah, and Abu Aliya, who were also great scholars of Tafsir.
[Usool ut Tafsir p21, 66 by Hafidhh Ibn Taymiyyah]
Hafidhh Ibn Kathir writes [that]:
Mujahid, Ikrima, Ata, Hasan Basri, Musrooq, Sa’eed and Abu Aliya had great knowledge of Tafsir but Mujahid was the “Proof of Allah on this earth”. Sufiyan ath Thawri used to say that if Mujahid’s Tafsir had said such and such a thing then futher research is useless as his Tafsir is sufficient.
[Muqadama Tafsir Ibn Tafsir by Hafidhh Ibn Kathir]
Therefore, if anyone should state that Surah al Araf’s verse was not revealed for salaah, his statement can be ignored. This is because this opinion would be against the Sahaba and Tabi’een. This is proved from the above statements.
Not reciting Qiraat behind the Imam, evidence from the Hadith
Imam Muslim writes [that]:
Abu Musa Ashari reported that the Prophet SallalahoAleheWasalam taught us how to perform salaah, and said “First straighten the rows, then one person should become Imam, then follow him, when he says takbir say takbir and when he recites, remain quiet.”
[Sahih Muslim book of Salaah Chapter Tashahud, Abu Dawud, Ibn Majah, Musnad Ahmad, Nayl ul Awtaar, Kitabul Qiraat, Muhallah Ibn Hazm Chapter Salaah]
Imam Muslim writes [that]:
My student, Abu Nasr, asked me if the Hadith narrated by Abu Hurairah in which it says “…when the Imam recites, stay quiet…” is authentic. I (Imam Muslim) said “Yes, it is authentic.”
[Sahih Muslim Chapter Tashahhud]
Imam Muslim writes [that]:
Zaid bin Thabit was asked if a person should recite behind the Imam, he in reply said “Behind the Imam there is no Qiraat”
[Sahih Muslim Chapter Sujud e Tilawah]
Imam Malik writes [that]:
Jabir reported that if a person performs Salaaqh and fails to read Surah Al-Fatiha, his Salaah is nullified, but if he is behind the Imam then his Salaah is valid.
[Muatta Imam Malik Chapter Majati Umal Qur’an]
Imam Malik further writes [that]:
Nafi (who was a famous student of Ibn Umar) reported that when anyone asked Ibn Umar: Should a person recite Surah Al-Fatiha behind the Imam, he used to reply that the Imam’s reciting of Surah Al-Fatiha is sufficient for you. Ibn Umar did not read Surah Al-Fatiha behind the Imam.
[Muatta Imam Malik book of Salaah Chapter Qiraat Khalful Imam].
Imam Ahmad writes that Ibn See’reen asked Ibn Umar “Should I recite Al-Fatiha behind the Imam?” He replied that the Imam’s recitation is sufficient for you.
[Musnad Ahmad narration’s of Ibn Umar].
Imam Ahmad writes [that]:
Jabir bin Abdullah reported that the Prophet [May Allah bless Him and grant Him peace] said that the Imam’s recitation is the persons recitation who is reading behind him.
[Musnad Ahmad narration’s of Jabir bin Abdullah].
Ibn Majah also wrote this Hadith in his book of salaah. In Ibn Majah’s narrative chain, there is a person called Jafar who is considered weak.
Imam Ahmad writes [that]:
Abu Hurairah narrated that the Prophet SallalahoAleheWasalam said that the Imam is selected to be followed and when he says takbeer you say takbir, when he goes into raku you go into raku, when he goes into sajdah you go into sajdah, but when he reads Qiraat you remain quiet.
[Musnad Ahmad narration’s of Abu Hurairah also Nasai Nayl al Awtaar Muhalla Ibn Hazm Chap of Salaah Kitabul Qiraat, Hafidhh Ibn Taymiyyah volume 2 Page 144].
Imam Ahmad Ibn Hanbal reports [that]:
Abu Darda reported that one day the Prophet [May Allah bless Him and grant Him peace] told us (and I was the closest to the Prophet) about recitation behind the Imam. He said that the Imam’s recitation is sufficient for the Muqtadi.
[Musnad Ahmad narration’s of Abu Darda].
Imam Tirmidhi writes [that]:
Imam Ahmad bin Hanbal said that instruction from the Hadith that states, “…Salaah is not accepted if Surah Al-Fatiha is not read…” is for that person who is reading alone.
[Tirmidhi Chapter of Qiraat Khalful Imam].
Imam Abd al Razzaq (who was a great teacher of Imam Bukhari and Muslim) writes [that]:
Ali said that he who recites Qiraat behind the Imam goes against nature. One person asked Ibn Musood whether he should recite behind the Imam, Ibn Musood replied “No”. Zaid bin Aslam reported that the Prophet had prohibited a person from reading Qiraat behind the Imam.
Abu Is-haaq said that Ibn Masood’s students did not recite behind the Imam. Abaidullah asked Jabir bin Abdullah whether he recited behind the Imam at Zuhr and Asr? He replied “No”?
[Musanaf Abdul Razzaq Chapter on Qiraat Khalful Imam].
Imam Abdul Razzaq, who died in 221H, was neither a Hanafi nor Abu Hanifah’s student. No one can say that Imam Abdul Razzaq made up the narration to support the Hanifi position, so it should be accepted that this narration is not fabricated.
Imam Ibn Abi Shaiba writes [that]:
The Prophet [May Allah bless Him and grant Him peace] said that for any person, who recites behind the Imam, my wish is that fire should be placed in his mouth.
Nafi, Zahid bin Aslam, Ibn Umar, Jubair and Said Ibn Jubair say that there is no Qiraat behind the Imam whether he reads aloud or reads quiet.
[Musanaf Ibn Abu Shayba Chapter on Qiraat Khalful Imam].
Imam Ibn Abi Shayba, who strongly opposed Abu Hanifah, had written a full chapter against Abu Hanifah. In the same book he wrote the above narration without criticism. If this narration had not been true then, he would have rejected them it or criticised them it. Also, because he has not criticised this reports, it is proof in itself that the narration had taken place. No one can say that he had fabricated these narrations in order to support Abu Hanifah.
Imam Dar Qutini writes [that]:
The Prophet said that there is no recitation behind the Imam. Ali says that a person who recites Qiraat behind the Imam has gone against Sunnah.
[Dar Qutni Chapter on Qiraat]
Dar Qutni was also opposed to Imam Abu Hanifah, and tried to tamper with ahadiths, which supported the Hanafi School. He did not critisise the above, true narrations, which means that the above narrations are authentic.
Imam Dahabi writes [that]:
One man was performing Salaah behind the Prophet [May Allah bless Him and grant Him peace] and was reciting. The person next to him tried to stop him with certain signals or signs. When the prayer had finished, they went to the Prophet [May Allah bless Him and grant Him peace] and told their case. The Prophet SallalahoAleheWasalam said the Imam’s Qiraat is sufficient for the followers.
[Talqis Mustadrak Chapter on Salaah by Imam Dahahbi].
The book, Mustadrak, is written by Hakim. In this book there are all sorts of narrations both authentic and fabricated. Imam Dhahabi has, in his book, examined every Hadith to see whether it is authentic. Imam Dhahabi’s above Hadith has been recorded as authentic; therefore, there can be no doubt about this Hadith.
Hafidhh Ibn Taymiyyah writes [that]:
When the Imam recites loudly it means that the Muqtadi should listen. This is the reason that the Imam recites loudly so the Muqtadi can say Amin with him. When the Imam recites quietly, they do not say Amin with him. If the Imam should recites and the Muqtadi’s also recites, this will mean that the Imam has been given the order to recite to people who do not want to listen to the Qiraat. This is the same as saying to a person to do a speech to a nation that does not want to listen to it. This is such nonsense that Islam does not permit it. There is a Hadith, which states that when a Khutba is being read and a person is talking, it is as though a pile of books is loaded onto a donkey. This is similar to a person reciting Qiraat behind the Imam in the audible prayers.
[Fatawah Ibn Taymiyyah Volume 2 Page 147 by Hafidhh Ibn Taymiyyah].
So now it should be clear, without any doubt whatsoever, with all that has been mentioned and all the evidence to support the claim that when the Imam recites qiraat the Muqtadi should stay quiet and listen – for the Imam’s recitation is sufficient for the Muqtadi.
Mujahid, do you really think I am going to sit down for 10 minutes of my day to read such a long comment?
Why don’t you instead take some time out of your day and read the shafi’i argument ?
Bismillah
As-Salaam Alaykum:e
To Mr. Mujahid: Here is the link to one of the living authorities of the Shafi’i Ulama on the the issue of the obligation of the folower to recite al-Fatiha behind the imam. wa billah at-Tawfiq.
http://seekersguidance.org/ans-blog/2009/05/29/follower-reciting-al-fatiha-in-the-shafii-school/