بسم اللہ الرحمن الرحیم
Presented here are the evidences for reciting Surah Al-Fatiha behind the Imam, authentic and clear Ahadith and narrations from the Companions of the Prophet… that is, Marfoo and Mawqoof narrations, along with some doubts and their resolutions, and the investigation of some weak Marfoo and Mawqoof Ahadith which mention leaving Surah Al-Fatiha behind the Imam.
Marfoo Authentic Narrations
1= قال انس بن مالك أنَّ رسولَ اللهِ ﷺ صلّى بأصحابِه فلمّا قضى صلاتَه أقبَل عليهم بوجهِه فقال: (أتقرَؤونَ في صلاتِكم خَلْفَ الإمامِ والإمامُ يقرَأُ)؟ فسكَتوا قالها ثلاثَ مرّاتٍ فقال قائلٌ أو قائِلونَ: إنّا لَنفعَلُ قال: (فلا تفعَلوا ولْيقرَأْ أحَدُكم بفاتحةِ الكتابِ في نفسِه)
Translation
Anas (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) taught his Companions how to pray. After completing the prayer, he turned to his Companions and asked, “Do you recite behind the Imam when the Imam recites?” He repeated these words three times. Then one or all of those present said, “Yes, we recite.” He said, “Do not do that; only recite Surah Al-Fatiha silently in your heart.”
Explanation
In this narration, the Prophet Muhammad ﷺ has commanded reciting Surah Al-Fatiha behind the Imam using the imperative form.
The imperative form indicates obligation
2=وَحَدَّثَنَاهُ إِسْحَاقُ بْنُ إِبْرَاهِيمَ الْحَنْظَلِيُّ، أَخْبَرَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنِ الْعَلَاءِ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ صَلَّى صَلَاةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ فَهِيَ خِدَاجٌ» ثَلَاثًا غَيْرُ تَمَامٍ. فَقِيلَ لِأَبِي هُرَيْرَةَ: إِنَّا نَكُونُ وَرَاءَ الْإِمَامِ؟ فَقَالَ: «اقْرَأْ بِهَا فِي نَفْسِكَ»؛
Translation:
Sufyan bin Uyaynah reported from Alaa bin Abdul Rahman, who reported from his father, who reported from Abu Hurairah, who narrated from the Prophet ﷺ that he said: “Whoever prays a prayer and does not recite Umm al-Qura in it, then it is incomplete.” He said this three times, meaning it is not complete at all. Abu Hurairah was asked: We are behind the Imam. He said: Recite it quietly in your heart,
Explanation
امام نووی رحمۃ اللہ علیہ اقرابہا فی نفسک کا معنی لکھتے ہیں: فمعناہ اقراہا سرا بحیث تسمع نفسک
Translation
اقرا بها في نفسك
This means to recite it slowly in such a way that only you yourself can hear it.
Imam Bayhaqi, may Allah have mercy on him, says:
والمراد بقولہ اقرابہا فی نفسک ان یتلفظ بہا سرا دون الجہر بہا ولایجوز حملہ علی ذکرہا بقلبہ دون التلفظ بہا
Translation
This statement (اقرأها في نفسك) means to recite slowly with the tongue without any sound, and it is not permissible to interpret it as remembrance of the heart, i.e., contemplation, reflection, or pondering.
3 =حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا عَبْدَةُ بْنُ سُلَيْمَانَ، عَنْ مُحَمَّدِ بْنِ إِسْحَاق، عَنْ مَكْحُولٍ، عَنْ مَحْمُودِ بْنِ الرَّبِيعِ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ، قَالَ: صَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الصُّبْحَ، فَثَقُلَتْ عَلَيْهِ الْقِرَاءَةُ، فَلَمَّا انْصَرَفَ، قَالَ: إِنِّي أَرَاكُمْ تَقْرَءُونَ وَرَاءَ إِمَامِكُمْ، قَالَ: قُلْنَا: يَا رَسُولَ اللَّهِ إِي وَاللَّهِ، قَالَ: فَلَا تَفْعَلُوا إِلَّا بِأُمِّ الْقُرْآنِ فَإِنَّهُ لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِهَا ، قَالَ أَبُو عِيسَى: حَدِيثُ عُبَادَةَ حَدِيثٌ حَسَنٌ،
Translation:
Abdullah bin Samit رضي الله عنه says that the Messenger of Allah ﷺ prayed Fajr, and recitation became difficult for him. After finishing the prayer, he said: I feel that you people recite behind your Imam? We said: Yes, by Allah, we do recite. He said: Do not do so except for Surah Al-Fatiha, because whoever does not recite it, his prayer is not valid.
Imam Tirmidhi says: 1- The hadith of Abdullah رضي الله عنه is Hasan.
قال شعيب الأرنؤط هذا حديث
4 =حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، قَالَ: حَدَّثَنَا سُفْيَانُ، قَالَ: حَدَّثَنَا الزُّهْرِيُّ، عَنْ مَحْمُودِ بْنِ الرَّبِيعِ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ [ص:152] قَالَ: «لاَ صَلاَةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الكِتَابِ»
Translation
From Hazrat Abdullah bin Samit رضي الله عنه that the Noble Messenger صلی اللہ علیہ وسلم said: Whoever does not recite Surah Al-Fatiha, his prayer is not valid.
Explanation
Allama Karmani رحمه الله says:
وفی الحدیث ( ای حدیث عبادۃ ) دلیل علی ان قراۃ الفاتحۃ واجبۃ علی الامام والمنفرد والماموم فی الصلوٰت کلہا۔
Translation
Allama Kirani, may Allah have mercy on him, says:
The hadith of Hazrat Ubada, may Allah be pleased with him, is clear evidence that reciting Surah Al-Fatiha is obligatory for the Imam, the individual, and the follower in all prayers.
امام خطابی معالم السنن شرح ابوداؤد، ج1، ص: 205میں لکھتے ہیں: ہذاالحدیث نص صریح بان قراۃ الفاتحۃ واجبۃ علی من صلی خلف الامام سواءجہرالامام باالقراۃ اوخافت بہا و اسنادہ جید لا طعن فیہ۔
Translation
That is, this hadith is an explicit text that reciting Surah Al-Fatiha is obligatory for the follower, whether the Imam recites aloud or silently.
قال قسطلاني رحمه الله قراءة الفاتحه في كل ركعهٍ منفرداً او اماماً أَوْ مأموماً سواء ٌ أسَرَّ الامامُ او جهرَ
Translation
Allama Qastalani, may Allah have mercy on him, says: In every unit (rak’ah), Al-Fatiha is necessary for the worshipper, whether alone, Imam, or follower, and whether the Imam recites silently or aloud.
5=عن ابی قلابۃ ان رسول اللہ صلی اللہ علیہ وسلم قال لعل احدکم یقرا خلف الامام والامام یقرافقال رجل انالنفعل ذلک قال فلا تفعلوا ولکن لیقرا احدکم بفاتحۃ الکتاب۔
Translation
It is narrated from Abu Qilabah that the Messenger of Allah, peace be upon him, said: Perhaps when the Imam is reciting, everyone behind him recites. A man said: Indeed, we do so. He, peace be upon him, said: Do not do that, but let everyone recite Surah Al-Fatiha behind your Imam.
6= عن عباده رضي الله عنه
قال رسول الله صلى الله عليه وسلم هَل تقرؤون القُرآنَ إذا كُنتُم مَعي في الصَّلاةِ؟» قال: قُلنا: نَعَم يا رَسولَ اللهِ، قال: «فلا تَفعَلوا إلّا بأُمِّ القُرآنِ»
Hazrat Ubada رضي الله عنه narrates:
The Messenger of Allah صلی اللہ علیہ وسلم said, “Do you recite the Quran when you pray behind me?” We said, “O Messenger of Allah, we do.” He صلی اللہ علیہ وسلم said, “Do not do that except for Umm al-Kitab.”
7 = قال عبد الله بن عمر رضي الله عنه صلينا مع رسولِ اللهِ فلما انصرف قال لنا هل تقرؤونَ القرآنَ معيَ قلنا نعم قال فلا تفعلوا إلا بأمِّ القرآنِ
Abdullah bin Umar رضي الله عنه narrates: We prayed with the Prophet Muhammad صلی اللہ علیہ وسلم. When he gave the salam, he asked us, “Do you recite the Quran behind me?” We said, “Yes.” He صلی اللہ علیہ وسلم said, “Do not do that except for Umm al-Quran.”
8 = عن عَمْرو بن شعيب قال رسول الله صلى الله عليه وسلم أَتَقرَؤونَ خَلْفي؟”، قالوا: نَعمْ يا رَسولَ اللهِ، إنّا لَنَهُذُّه هَذًّا، قالَ: “فلا تَفعَلوا إلّا بأُمِّ القُرْآنِ
Translation
Sayyiduna Umar bin Shu’aib (may Allah be pleased with him) narrates that the Prophet Muhammad (peace be upon him) said, “Do you recite behind me?” We said, “Yes, O Messenger of Allah, we recite with pauses.” He (peace be upon him) said, “Do not do that except only for Umm al-Quran.”
9 = قال رسول الله صلى الله عليه وسلم لعلَّكم تقرؤونَ والإمامُ يقرَأُ؟ قالوا: إنّا لنفعلُ. قالَ: فلا تفعَلوا إلّا أن يقرأَ أحدُكم بفاتحةِ الكتابِ
Translation
The Messenger of Allah (peace be upon him) said, “Perhaps you recite behind the Imam while he is reciting.” The Companions said, “We do so.” He (peace be upon him) said, “Do not do that except that each of you recites Surah Al-Fatiha behind him.”
10= وَأَخْبَرَنَا أَبُو عَلِیٍّ الرُّوذْبَارِیُّ أَخْبَرَنَا أَبُو بَکْرِ بْنُ دَاسَۃَ حَدَّثَنَا أَبُو دَاوُدَ حَدَّثَنَا الرَّبِیعُ بْنُ سُلَیْمَانَ الأَزْدِیُّ حَدَّثَنَا عَبْدُ اللَّہِ بْنُ یُوسُفَ أَخْبَرَنَا الْہَیْثَمُ بْنُ حُمَیْدٍ أَخْبَرَنِی زَیْدُ بْنُ وَاقِدٍ عَنْ مَکْحُولٍ عَنْ نَافِعِ بْنِ مَحْمُودِ بْنِ الرَّبِیعِ الأَنْصَارِیِّ
قَالَ نَافِعٌ: أَبْطَأَ عُبَادَۃُ عَنْ صَلاَۃِ الصُّبْحِ ، فَأَقَامَ أَبُو نُعَیْمٍ الْمُؤَذِّنُ الصَّلاَۃَ ، فَصَلَّی أَبُو نُعَیْمٍ بِالنَّاسِ ، فَأَقْبَلَ عُبَادَۃُ وَأَنَا مَعَہُ حَتَّی صَفَفْنَا خَلْفَ أَبِی نُعَیْمٍ ، وَأَبُو نُعَیْمٍ یَجْہَرُ بِالْقِرَائَ ۃِ ، فَجَعَلَ عُبَادَۃُ یَقْرَأُ بِأُمِّ الْقُرْآنِ ، فَلَمَّا انْصَرَفَ قُلْتُ لِعُبَادَۃَ: سَمِعْتُکَ تَقْرَأُ بِأُمِّ الْقُرْآنِ وَأَبُو نُعَیْمٍ یَجْہَرُ۔ قَالَ: أَجَلْ صَلَّی بِنَا رَسُولُ اللَّہِ -ﷺ- بَعْضَ الصَّلَوَاتِ الَّتِی یُجْہَرُ فِیہَا بِالْقِرَائَ ۃِ ، فَالْتَبَسَتْ عَلَیْہِ الْقِرَائَ ۃُ ، فَلَمَّا انْصَرَفَ أَقْبَلَ عَلَیْنَا بِوَجْہِہِ فَقَالَ: ((ہَلْ تَقْرَئُ ونَ إِذَا جَہَرْتُ بِالْقِرَائَ ۃِ؟))۔ فَقَالَ بَعْضُنَا: إِنَّا نَصْنَعُ ذَلِکَ۔ قَالَ: ((فَلاَ ، وَأَنَا أَقُولُ مَا لِی أُنَازِعُ الْقُرْآنَ ، فَلاَ تَقْرَئُ وا بِشَیْئٍ مِنَ الْقُرْآنِ إِذَا جَہَرْتُ إِلاَّ بِأُمِّ الْقُرْآنِ))۔
Translation:
Nafi narrates that when Ibadah bin Samit (RA) was delayed for the morning prayer, Abu Nu’aym, the muezzin (who was the first to give the call to prayer in Jerusalem), led the people in prayer. At that time, Ibadah (RA) also arrived, and I was with him. We stood in the row behind Abu Nu’aym. Abu Nu’aym was reciting aloud. Ibadah (RA) began to recite Surah Al-Fatiha quietly. When he finished the prayer, I said to Ibadah (RA): I heard you reciting Surah Al-Fatiha, although Abu Nu’aym was reciting aloud. He said: Yes! The Messenger of Allah ﷺ led us in prayer aloud, so reciting aloud was difficult for you. When you ﷺ finished the prayer, you turned your noble face towards us and said: When I recite aloud, perhaps you also recite aloud? Some of us said: We do so. You said: Do not do that; I was just thinking about why reciting the Qur’an is becoming difficult for me. Therefore, when I recite aloud, do not recite anything from the Qur’an except Surah Al-Fatiha.
There are numerous authentic mursal hadiths regarding reciting Surah Al-Fatiha behind the Imam; we rely on these.
Mawquf Narrations
ان شاءاللہ We will present only authentic and clear narrations.
1= قال يزيد بن شريك التيمي سألت عمرَ عن القراءةِ خلفَ الإمامِ فأمرني أن أقرأَ قال قلتُ وإن كنْتَ أنْتَ قال وإن كنتُ أنا قلتُ وإن جهرتَ قال وإن جهرتُ
Translation
Yazid bin Shurayk Al-Taymi, may Allah have mercy on him, says: I asked Umar bin Al-Khattab, may Allah be pleased with him, about recitation behind the Imam. He instructed me to recite. I said, “What if you are leading the prayer?” He said, “Even if I am leading the prayer.” I said, “What if you recite aloud?” He said, “Even if I, as the Imam, recite aloud.”
2= قال عَبايةُ-رَجُلًا مِن بَني تَميمٍ: سَمِعْتُ عُمَرَ بنَ الخَطّابِ -رَضِيَ اللهُ عنه- يقولُ: لا صَلاةَ إلّا بفاتِحةِ الكِتابِ، ومعَها، قالَ: قُلْتُ: أَرَأيْتَ إذا كُنْتُ خَلْفَ الإمامِ؟ قالَ: اقْرَأْ في نَفْسِك.
Translation
‘Ubayyah says: I heard Umar bin Al-Khattab, may Allah be pleased with him, saying: There is no prayer except with Surah Al-Fatiha. I said, “O Commander of the Faithful, what do you think if I am behind the Imam?” He said, “Then recite softly.”
3= قال حماد رحمه الله أن عليًّا كانَ يأمُرُ بالقراءَةِ خلْفَ الإمامِ
Translation
Hammad, may Allah have mercy on him, says Ali, may Allah be pleased with him, used to order recitation behind the Imam.
4= قال السيوطي رحمه الله
قال عبارة رضي الله عنه مَن صلّى خلفَ الإمامِ فَلْيَقْرَأْ بفاتحةِ الكتابِ.
Translation
Al-Suyuti, may Allah have mercy on him, says Ubadah, may Allah be pleased with him, said that the person who prays behind the Imam should recite Surah Al-Fatiha.
5= قال الفراء بن حرب قال ابنِ عَبّاسٍ: اقْرَأْ خَلْفَ الإمامِ بفاتِحةِ الكِتابِ
Translation
Furwah bin Harb, may Allah have mercy on him, says Abdullah bin Abbas, may Allah be pleased with him, said recite Surah Al-Fatiha behind the Imam.
6 = قال عبدالله بن أبي الهذيل سألتُ أُبَيِّ بنِ كعبٍ: أقرأُ خلف الإمامِ؟ قال: نعم
Translation
Abdullah bin Huzail says I asked Abi Ibn Ka’b, may Allah be pleased with him, can I recite behind the Imam? He said yes.
7= قال أبو نضرة سألتُ أبا سعيدٍ الخدريَّ عن القراءةِ خلفَ الإمامِ فقال بِفاتحةِ الكتابِ
Translation
Abu Nadhrah, may Allah have mercy on him, narrates that I asked Abu Sa’id Al-Khudri, may Allah be pleased with him, about reciting behind the Imam. He said recite Surah Al-Fatiha.
8= قال مجاهد: سَمِعتُ عَبدَ اللهِ بنَ عُمَرَ، وابنَ عُتبةَ «يَقرَآنِ خَلفَ الإمامِ»
Translation
Mujahid, may Allah have mercy on him, says I heard Abdullah bin Umar, may Allah be pleased with him, reciting behind the Imam.
9= قال الأزهر: سُئِل ابنُ عُمَرَ عنِ القِراءةِ خَلفَ الإمامِ، فقال: «إنِّي لأستَحي مِن رَبِّ هذه البِنيةِ أن أُصَلِّيَ صَلاةً لا أقرَأُ فيها بأُمِّ القُرآنِ»
Translation
Azhar, may Allah have mercy on him, says that Abdullah bin Umar, may Allah be pleased with him, was asked about reciting behind the Imam. He said: I feel shy before my Lord to perform prayer without reciting Surah Al-Fatiha in it.
10= قال أبو شيبة المهري سأل رجلٌ معاذَ بنَ جبلٍ عن القراءةِ خلفَ الإمامِ،. فقال: إذا قرأ فاقرأ بفاتحةِ الكتابِ وقل هو وإذا لم تسمعْ فاقرأ في نفسِك ، ولا تُؤْذِ من عن يمينِك وشمالِك.
Mu’adh bin Jabal, may Allah be pleased with him, was asked about reciting behind the Imam. He said: When the Imam is reciting, only recite Surah Al-Fatiha and recite it softly, do not cause inconvenience to the people on your right and left.
11 =. (c) Alqamah says:
It has been narrated to us through Abdullah bin Ziyad Al-Asadi that I stood with Abdullah bin Mas’ud (RA) and prayed behind the Imam, and I heard that he recited behind the Imam during Dhuhr and Asr prayers.
12= وَأَخْبَرَنَا أَبُو عَلِیٍّ الرُّوذْبَارِیُّ أَخْبَرَنَا أَبُو بَکْرِ بْنُ دَاسَۃَ حَدَّثَنَا أَبُو دَاوُدَ حَدَّثَنَا الرَّبِیعُ بْنُ سُلَیْمَانَ الأَزْدِیُّ حَدَّثَنَا عَبْدُ اللَّہِ بْنُ یُوسُفَ أَخْبَرَنَا الْہَیْثَمُ بْنُ حُمَیْدٍ أَخْبَرَنِی زَیْدُ بْنُ وَاقِدٍ عَنْ مَکْحُولٍ عَنْ نَافِعِ بْنِ مَحْمُودِ بْنِ الرَّبِیعِ الأَنْصَارِیِّ
قَالَ نَافِعٌ: أَبْطَأَ عُبَادَۃُ عَنْ صَلاَۃِ الصُّبْحِ ، فَأَقَامَ أَبُو نُعَیْمٍ الْمُؤَذِّنُ الصَّلاَۃَ ، فَصَلَّی أَبُو نُعَیْمٍ بِالنَّاسِ ، فَأَقْبَلَ عُبَادَۃُ وَأَنَا مَعَہُ حَتَّی صَفَفْنَا خَلْفَ أَبِی نُعَیْمٍ ، وَأَبُو نُعَیْمٍ یَجْہَرُ بِالْقِرَائَ ۃِ ، فَجَعَلَ عُبَادَۃُ یَقْرَأُ بِأُمِّ الْقُرْآنِ ، فَلَمَّا انْصَرَفَ قُلْتُ لِعُبَادَۃَ: سَمِعْتُکَ تَقْرَأُ بِأُمِّ الْقُرْآنِ وَأَبُو نُعَیْمٍ یَجْہَرُ
Translation:
Nafi narrates that Ibadah bin Samit (RA) was delayed for the morning prayer, so Abu Nu’aym, the Mu’adhdhin (who was the first to call Adhan in Bayt al-Maqdis), led the people in prayer. Meanwhile, Ibadah (RA) also arrived and I was with him. We intended to pray behind Abu Nu’aym. Abu Nu’aym was reciting aloud. Ibadah (RA) started reciting Surah Al-Fatiha quietly. When the prayer was finished, I said to Ibadah (RA): I heard you reciting Surah Al-Fatiha, although Abu Nu’aym was reciting aloud.
((Statement about reciting behind the Imam in Zuhr and Asr prayers))
13 = قال عبد الله بن ابي رافع عن عليٍّ أنه كان يأمرُ أن يقرأ في الظهرِ والعصرِ في الركعتينِ الأوليينِ بفاتحةِ الكتابِ وسورةٍ وفي الأخريينِ بفاتحةِ الكتابِ خلفَ الإمامٍ
Translation
Abdullah bin Abi Rafi’ narrates that Ali, may Allah be pleased with him, used to command that in the first two rak’ahs of Zuhr and Asr, recite Surah Al-Fatiha and another Surah in both rukoo’, and in the last two rak’ahs, recite only Surah Al-Fatiha.
14= قال عمر بن سليم كانَ عبدُ اللهِ بنُ مغفلٍ المُزَنِيُّ صاحبُ رسولِ اللهِ ﷺ يُعَلِّمُنا أن نقرأَ خلفَ الإمامِ في الظهرِ والعصرِ في الركعتينِ الأُولَيَيْنِ بفاتِحَةِ الكتابِ وسورةٍ، وفي الأُخرَيَيْنِ بفاتحةِ الكتابِ
Umar bin Sulaym, may Allah have mercy on him, says Abdullah bin Mughaffal al-Muzani, may Allah be pleased with him, used to teach us that behind the Imam in Zuhr and Asr prayers, in the first two rak’ahs recite Surah Al-Fatiha and another Surah, and in the other two rak’ahs recite Surah Al-Fatiha only.
15= قال العيزار بن حريث عنِ ابنِ عبّاسٍ قالَ: اقرَأ خلفَ الإمامِ بفاتِحةِ الكتابِ في الظُّهرِ والعَصرِ
Translation
Aizar bin Harith says Abdullah bin Abbas, may Allah be pleased with him, said that in Zuhr and Asr prayers behind the Imam, recite Surah Al-Fatiha.
16= قال مجاهد بن جبر المكي سمعتُ عبدَ الله بنَ عمرِو بنِ العاص ِيقرأُ خلفَ الإمامِ في صلاةِ الظهرِ من سورة مريمَ
Translation
Mujahid bin Jabir Al-Makki says I heard from Abdullah bin Amr Al-As رضي الله عنه that he was reciting Surah Maryam behind the Imam in the Zuhr prayer.
Some Doubts and Their Resolution
Doubt
Allah the Exalted has said in His Glorious Quran
وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا
Translation
And when the Quran is recited, then listen attentively and be silent.
This verse commands that when the Quran is being recited, listen to it silently, and when the Imam is reciting, one should also listen silently behind him.
Resolution
1= This verse does not refer to recitation in prayer.
Hazrat Hakim Al-Ummah Maulana Ashraf Ali Thanvi رحمه الله writes, in my view
واذا قرئ القران فاستمعوا
When the Quran is recited, listen attentively; here it refers to conveying the message. It does not mean recitation in prayer; this is evident from the context.
From Thanvi Sahab’s explanation, it is understood that this noble verse is related to preaching, meaning that when the Holy Quran is recited for the purpose of preaching, it should be listened to attentively and carefully so that it can be easily understood.
If this verse was related to prayer, then the Companions of the Prophet, may Allah be pleased with them all, would not have talked during prayer in Makkah.
And this verse was revealed in Makkah.
واذا قرا القران فاستمعوا
This verse is in Surah Al-A’raf, and Surah Al-A’raf is Makkan.
Talking during prayer was prohibited in Madinah.
Evidence
حدثنا إبراهيم بن موسى، اخبرنا عيسى هو ابن يونس، عن إسماعيل، عن الحارث بن شبيل، عن ابي عمرو الشيباني , قال: قال لي زيد بن ارقم:” إن كنا لنتكلم في الصلاة على عهد النبي صلى الله عليه وسلم يكلم احدنا صاحبه بحاجته حتى نزلت: حافظوا على الصلوات سورة البقرة آية 238، فامرنا بالسكوت”.
Zaid bin Arqam, may Allah be pleased with him, narrated that during the time of the Prophet Muhammad, peace be upon him, we used to talk during prayer. Anyone would express their need to the person praying near them. Then the verse «حافظوا على الصلوات الخ» was revealed, and we were commanded to remain silent during prayer.
From this hadith, it is understood that speaking during prayer was prohibited in Madinah Tayyibah because Hazrat Zaid bin Arqam (رضی اللہ عنہ) is an Ansari and he became a Muslim in Madinah Munawwarah.
The verse referenced in this hadith is also Madani.
Hazrat Abdullah bin Masood (رضی اللہ عنہ) also presented himself before the Messenger of Allah (صلی اللہ علیہ وسلم) in Madinah Munawwarah and greeted him while he was praying.
In a narration reported from him, the Messenger of Allah (صلی اللہ علیہ وسلم) said:
“During prayer, there should be the remembrance of Allah, so stand before Allah with respect.”
After this, we were commanded to remain silent.
Maulana Sarfaraz Safdar Hanafi (رحمہ اللہ) states that speaking in prayer was abrogated in Madinah.
واذا قرئ القران فاستمعوا
This verse was revealed in Makkah, and after its revelation, the Companions, may Allah be pleased with them all, used to speak during the prayer and respond to the salam. Speaking during prayer was abrogated in Madinah when the verse of Surah Al-Baqarah قوموا لله قانتين was revealed. When this verse of Surah Al-A’raf وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا did not prohibit speaking or salam in prayer, then how can it prohibit reciting Surah Al-Fatiha?
2=.. وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا
This verse mentions general recitation; the application of the Quran is on all one hundred and fourteen Surahs. The specification of this generality is done through authentic Marfu’ and Mawquf hadiths (which have been mentioned above). And when there are authentic hadiths specifically related to Surah Al-Fatiha, then it is exempt from this general ruling, meaning that reciting Al-Fatiha behind the Imam is permissible.
Doubt
Is there any authentic Marfu’ hadith that prohibits reciting Surah Al-Fatiha behind the Imam?
Removal
1=. In which authentic mursal hadith is it not prohibited to recite Surah Al-Fatiha behind the Imam?
All the hadiths that prohibit reciting Surah Al-Fatiha behind the Imam are weak.
Maulana Abdul Hayy Lakhnawi Hanafi, may Allah have mercy on him, states
اَلَّذِى يَظْهَرُ بالنَّظْرِ الدَّقَيْقِ وَيَقْبَلُهُ اصحابُ التَّحْقِيْقِ هوَ أَنَّ الْاَحَادِيْثَ الَّتِيِ اِسْتَدَّل بها اَصْحَابُنا لَيْسَ فِيْها حَديثٌ يَدُلُّ عَلَي النَّهْيِ عَنْ قراءةِ الفاتحةِ خَلْفَ الْاِمامِ خصوصاً
Translation
What appears to be precise and has been accepted by the scholars of verification is that among the narrations used by our scholars for argument, there is not a single hadith that specifically indicates prohibition of reciting Al-Fatiha behind the Imam.
And Maulana Abdul Hayy Lakhnawi Hanafi, may Allah have mercy on him, writes elsewhere
ِانَّهُ لمْ يُرْوَ فى حديثٍ مرفوعٍ صحيحٍ النَّهْىُ عن قراءةِ الفاتحهِ خَلْفَ الْامامِ وكُلُّ ما ذَكَرُوْهُ مرفوعاً فيهِ اِمَّا لَا اَصْلَ لهُ وامَّا لَا يَصِحُّ ،،
Translation
There is no prohibition in any authentic mursal hadith regarding reciting Al-Fatiha behind the Imam. Whatever mursal narration the scholars have mentioned on this matter is either baseless or not authentic.
2= Some weak hadiths which have been described as mursal, their investigation,
1= قال عبد الله بن عمر أنَّ رَسولَ اللهِ -ﷺ- نَهى عن القِراءةِ خَلْفَ الإمامِ.
Translation
Abdullah ibn Umar (may Allah be pleased with him) says the Prophet Muhammad (peace be upon him) forbade reciting behind the Imam.
Investigation
There are four unknown narrators in this narration
Hadith scholars have classified this narration as fabricated.
2= قال علی ابن ابی طالب سأل رجلٌ النبيَّ ﷺ أقرأُ خلفَ الإمامِ أم أُنصتُ؟ قال لا بل أَنصِتْ
Translation
Ali ibn Abi Talib (may Allah be pleased with him) says the Messenger of Allah (peace be upon him) was asked whether to recite behind the Imam or remain silent; the Prophet (peace be upon him) said remain silent.
Investigation
In this narration, Muhammad ibn Salim is a weak narrator.
He used to fabricate chains of narration on his own.
Hadith scholars have classified this hadith as weak in their books.
قال جابر بن عبد الله رضي الله عنه قال رسولُ اللهِ ﷺ من صلّى خلف الإمامِ فإنَّ قراءتَهُ لهُ قراءةٌ
Translation
Jabir bin Abdullah (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said: Whoever prays behind the Imam, the Imam’s recitation is his recitation.
Verification
This narration is weak because Abu Walid Majhool is a narrator in this chain, which makes this narration weak.
Doubt
Are the narrations attributed to Ali (may Allah be pleased with him) and Abdullah bin Mas’ud (may Allah be pleased with him) authentic?
Removal
1= The narrations attributed to Ali (may Allah be pleased with him) and Abdullah bin Mas’ud (may Allah be pleased with him) that they forbade reciting behind the Imam are weak narrations because it is established from both Ali (may Allah be pleased with him) and Abdullah bin Mas’ud (may Allah be pleased with him) that reciting behind the Imam is valid, as we have mentioned above. Those narrations are authentic and explicit.
2= Several weak Mawkuf narrations attributed to Sayyiduna Ali al-Murtadha, Abdullah bin Mas’ud, and other Companions of the Prophet— their verification
1= «أنَّ ابنَ مَسعودٍ رَضِيَ اللهُ عنه كان لا يَقرَأُ خَلفَ الإمامِ إلّا أن يَكونَ الإمامُ لا يَقرَأُ».
Translation
Indeed, Abdullah ibn Mas’ud (may Allah be pleased with him) did not recite behind the Imam except when the Imam was silent.
Investigation
In this narration, Abu Hamza Al-A’war Al-Kufi is weak.
The Muhaddithin did not accept his narrations.
2=. عن ابن مسعود أنه سُئل عن القِراءةِ خَلفَ الإمامِ؟ قال: أنصِت، فإنَّ في الصَّلاة شُغلًا ويَكفيك الإمام
Translation
When Abdullah ibn Mas’ud (may Allah be pleased with him) was asked about reciting behind the Imam, he said: Be silent; whoever recites the Qur’an behind the Imam will suffice you.
Investigation
This narration is weak.
Imam Al-Albani (may Allah have mercy on him) mentioned it in his book Al-Silsilah Al-Da’ifah, which is a book containing weak narrations.
3=عن عليٍّ قال ليس على الفِطرَةِ مَن قرَأ خَلفَ الإمامِ
Translation
Ali (may Allah be pleased with him) said: Whoever recites behind the Imam is not acting according to nature.
Investigation
This narration is weak. The reason for its weakness is that Muhammad bin Abi Layla is a weak narrator. The Muhaddithin have included this narration among the weak narrations. Imam Bukhari has recorded this narration in “Dhu’afa al-Kabir,” which is the book containing weak narrations.
4=عن عليٍّ: من قرأَ خلفَ الإمامِ فقد أخطأَ الفطرةَ
Translation
Ali (may Allah be pleased with him) says: Whoever recited behind the Imam has erred in the natural way.
Investigation
This narration is weak. The reason for its weakness is that it contains one narrator, Abdullah bin Abi Layla, who is weak.
5= قال جابر بن عبد الله من صلّى خلفَ الإمامِ كانتْ قراءتُهُ له قراءَةٌ
Translation
Jabir bin Abdullah (may Allah be pleased with him) says: Whoever prays behind the Imam, the Imam’s recitation will be the recitation of the follower.
Investigation
This narration is weak. The reason for its weakness is that it contains one narrator, Hasan bin Amarah, who is weak and a rejected narrator of hadith. Hafiz Ibn Hajar, Al-Daraqutni, and others have declared this narration weak.
6= قال زيد بن ثابت رضي الله عنه من قرأَ خلفَ الإمامِ فلا صلاةَ لَهُ
Translation
Zaid ibn Thabit, may Allah be pleased with him, said: Whoever recites behind the Imam, his prayer is not valid.
Verification
This narration is weak. The reason for its weakness is that Ahmad ibn Ali ibn Sulayman is a weak narrator. Imam Al-Albani, may Allah have mercy on him, mentioned this hadith in the weak chain category
. Ibn Hibban, may Allah have mercy on him, said that being occupied with this hadith is futile because it is not authentic.
7= قال علقمة عنِ ابنِ مسعودٍ، قالَ: لَيتَ الَّذي يقرأُ خلفَ الإمامِ مُلِئَ فوهُ ترابًا
Translation
Alqamah, may Allah have mercy on him, narrates from Abdullah ibn Abbas, may Allah be pleased with him, that he said: May dust be thrown into the mouths of those who recite behind the Imam.
Verification
This narration is weak. There is one narrator in this narration, Khadij ibn Muawiyah, about whom the hadith scholars have spoken and declared him weak.
8=۔قال ابن عبد البر رحمه الله
عن سعدِ بنِ أبي وَقّاصٍ أَنَّهُ قال: وَدِدتُ أنَّ الَّذي يقرأُ خلفَ الإمامِ في فيهِ حَجَرٌ
Al-Istidhkar (1/514) • Disconnected, not authentic and not transmitted by trustworthy narrators
Translation
Ibn Abdul Barr, may Allah have mercy on him, narrates from Saad bin Abi Waqqas, may Allah be pleased with him, who said: Whoever recites behind the Imam, I wish stones would be put in their mouths.
Verification
This narration is weak because it is disconnected.
A disconnected narration is one of the types of weak narrations.
This narration was not transmitted by trustworthy narrators; some narrators in it are also unknown.
9= قال انس بن مالك رضي الله عنه مَنْ قرأَ خلفَ الإِمامِ مُلِئَ فُوهُ نارًا
Translation
Anas bin Malik, may Allah be pleased with him, narrates: Whoever recites behind the Imam, fire should be put in their mouth.
Verification
This narration is weak because
Mamun bin Ahmad al-Harawi is a liar narrator who used to narrate fabricated narrations.
