Answer:
❀ Ashraf Ali Thanwi Deobandi said:
“In my view, ”إذا قرئ القرآن فاستمعوا“ when the Holy Quran is recited, listen attentively; it is meant for preaching. It does not mean recitation during prayer here; this is evident from the context. So now if many people gather and recite the Quran together, there is no harm in that.”
Abdul Majid Daryabadi said:
“The addressees of the command are obviously disbelievers and deniers, and the main purpose is that when the Quran is recited to you for the purpose of preaching, listen to it with attention and silence, so that its miracle and the excellences of its teachings become clear to you, and you believe and become deserving of mercy.”
Answer:
The manuscript of Tafsir Tabari that we have has ”عن بشير بن جابر“ written on page 110 of volume 9.
The details of Basheer bin Jabir are not found in any book; a narrator whose details are not found is considered unknown or concealed. Sarfaraz Khan Safdar Deobandi has quoted Allama Zabidi in his treatise that according to Imam Sahib (Abu Hanifa), the narration of an unknown narrator is rejected.
The author of “Hadith and Ahl al-Hadith” mistakenly wrote Basheer bin Jabir as Yasir bin Jabir. The identification of one narrator in this chain, Al-Muharbi, needs to be sought from the books of Rijal and Hadith. Secondly, it is clear from the phrase “heard reciting with the Imam” in this narration that these people recited aloud behind the Imam. And it is known to the general public that according to Ahl al-Hadith, reciting aloud behind the Imam without a valid Sharia excuse (such as a defect in the recitation) is prohibited.
Answer:
This narration is from Ali bin Abi Talha on the authority of Ibn Abbas.
Muhammad Zahid al-Kawthari wrote about a narration “Ali bin Abi Talha on the authority of Ibn Abbas”:
”غير صحيح للإنقطاع فى السند لأن على بن أبى طلحة لم يدرك ابن عباس“
It is not authentic due to a break in the chain because Ali bin Abi Talha did not meet Ibn Abbas, may Allah be pleased with them both.
Kawthari holds a significant position among the Deobandis. For example, see Abdul Quddus Qarin Deobandi’s book “Imam Azam Abu Hanifa ka Adilana Difaa” etc. For further criticism of the chain “Ali bin Abi Talha on the authority of Ibn Abbas,” see Muhammad Ibrahim’s book ”الحق الصريح فى حيات المسيح“
(Published by Idara Markaz Dawat wa Irshad, Registered Chenab, Pakistan).
Answer:
This narration is mentioned in Al-Durr al-Manthur
citing Abu al-Sheikh. Abu al-Sheikh narrated this narration without any chain, and there is no trace of it, therefore this narration is without a chain and according to the Deobandis, a narration without a chain cannot be a proof.
Answer:
One of the narrators of this narration is Hisham bin Ziyad, on whom Imam Bayhaqi has criticized at the same place.
❀ Ayni Hanafi said:
”لا يحتج بحديثه“
This hadith is not considered proof.
Ayni mentioned holds a great status among the Deobandis.
⟐ Imam Ibn Taymiyyah
said the narration from Imam Ahmad
is without chain, and those who consider it authentic must present an uninterrupted authentic chain from Imam Ibn Taymiyyah to Imam Ahmad.
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Narration number 10
Answer:
This narration is abrogated; the narrator of this hadith, Sayyiduna Abu Hurairah رضي الله عنه, also used to command reciting Al-Fatiha behind the Imam in audible prayers.
If the narrator issues a fatwa contrary to his own narration, then that narration is considered abrogated according to the Deobandis.
References from Tahawi and Ayni are presented because they hold a high status among the Deobandis.
Answer:
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❀ Thabit bin Aslam al-Banani, may Allah have mercy on him, says:
كان يأمرنا بالقراءة خلف الإمام
(Sayyiduna Anas رضي الله عنه) used to command us to recite behind the Imam.
Answer:
Abdur Rahman bin Zaid bin Aslam is weak.
Zaili Hanafi holds a significant position among the Deobandis.
Regarding the other narrator Abdul Munim bin Basheer, Imam Ahmad bin Hanbal said:
”ذاك الكذاب يعيش“
He is a liar (still alive).
It is clear that the author of “Hadith and Ahl al-Hadith” presents the narration of a lying narrator as evidence.
Warning:
In Mizan al-I’tidal
, it is written about Abu Mudad al-Qass: Abdul Aziz bin Abi Sulayman al-Hindi:
”وثقه أحمد ويحيى بن معين وقد رأى أبا سعيد الخدري ولحقه القعنبي وكامل الجحدري“
This authentication has no relation to Abdul Munim bin Basheer.
Answer:
The chain of this narration is not mentioned in the book Al-Qira’ah, therefore it is a weak (unsanctioned) narration, see
. Imam Bayhaqi presents this weak narration as evidence:
”هذا حديث منقطع وراويه غير محتج به“
This hadith is disconnected and its narrator is not reliable.
Answer:
One of its narrators is Harith bin Abdullah Al-A’war Al-Hamdani. Allama Nawawi said: ”فإنه كان كذابا“ Indeed, he was a liar.
Zaili said: ”كذبه الشعبي وابن المديني“ Imam Shu’bi and Ibn al-Madini called him a liar.
The criticism of Harith is also present on the mentioned page of Kitab al-Qira’at. Besides Harith: Ghassan bin al-Rabi’, Qais bin al-Rabi’, and Abu Suhail Muhammad bin Salim are also criticized,
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Allama Nawawi dedicated a chapter to ”باب نهي المأموم عن الجهر بالقراءة خلف إمامه“ on this.
It is understood that the follower recited Surah Al-A’la aloud, and according to the people of Hadith, reciting aloud behind the Imam without a valid Sharia excuse is forbidden. The Sharia excuse means giving the reciter a chance if he forgets.
Answer:
It relates to recitation aloud behind the Imam,
Answer:
It relates to recitation aloud behind the Imam,
Answer:
This hadith is abrogated,
Answer:
This narration is present in Al-Qira’ah by Al-Bukhari
with the words ”كانوا يقرءون القرآن فيجهرون به“. It is understood that it relates to recitation aloud behind the Imam.
Answer:
Abdullah bin Shaddad narrated this hadith through the chain of Abu Al-Walid from Jabir. See the upcoming hadith. Abu Al-Walid is an unknown person.
Note:
The fact that Abdullah bin Shaddad’s kunya is Abu Al-Walid does not at all mean that he did not have a teacher named Abu Al-Walid. The Commander of the Faithful in Hadith, Abu Abdullah Muhammad bin Ismail Al-Bukhari’s teacher, Imam Ahmad bin Hanbal, also had the kunya Abu Abdullah.
Answer:
Its narrator is Abu al-Walid Majhool
Warning:
This narration is also present in the book Al-Athar attributed to Qadi Abu Yusuf with the chain from Abdullah bin Shaddad bin al-Hadad from Abu al-Walid from Jabir bin Abdullah. It is incorrect for Imam Abu Ali al-Hafiz to declare it as an error.
Answer:
The author of the book Muwatta Imam Muhammad, named Muhammad bin al-Hasan bin Farqad al-Shaybani, according to Imam Yahya bin Ma’in, is a “Jahmi liar.”
It is narrated from Qadi Abu Yusuf that “Muhammad bin al-Hasan lies about me.”
Answer:
This narration is present in Musnad Ahmad
with the chain of narration from Hasan bin Salih from Jabir from Abu al-Zubair from Jabir bin Abdullah (may Allah be pleased with him). Jabir bin Yazid al-Ja’fi is a liar, see Zawa’id al-Busiri on Sunan Ibn Majah
and Nasb al-Rayah by al-Zaili
. Abu al-Zubair is a mudallis
. Deobandi debater Master Amin Okarawee Sahib says: This hadith is weak in its chain (in terms of the chain) because Abu al-Zubair is a mudallis and is narrating from ‘an’
.
❀ Janab Sarfaraz Khan Safdar Deobandi Sahib says:
“A mudallis narrator narrating from ‘an’ is not a proof”
Answer:
From the author of Fath al-Qadeer (Ibn Hammam) to Ahmad bin Hanbal, the entire chain is unknown. If Musnad Ahmad bin Hanbal is found anywhere in the world and the chain from Fath al-Qadeer is written there, even then due to the mudallas nature of Abu al-Zubair, it is weak.
Answer:
Its narrator is Abu Asmat: Asim bin Isam Khuzai is unknown (Ghair Maroof). See Lisan al-Mizan
and Hasan bin Muhammad bin Jabir’s status is unknown (due to these two unknown narrators, this narration is invalid).
Answer:
Muhammad bin al-Hasan al-Shaybani is a liar.
Answer:
After narrating this hadith, the author of the mentioned book, Imam al-Daraqutni, said:
”وهو وهم من زيد بن الحباب“
And this (narration) is the misconception of Zaid bin Habbab.
Answer:
One of its narrators, Muhammad bin Ibad al-Razi, is weak
. On the mentioned page of the book al-Qira’ah, it is recorded that Imam al-Daraqutni said: “Abu Bakr Ismail bin Ibrahim al-Aqimi and Muhammad bin Ibad al-Razi (both) are weak.”
Answer:
On the same page of the book al-Qira’ah, regarding one narrator of this narration, Khariha bin Mus’ab, it is written:
”كان يدلس عن جماعة من الكذابين“
He used to practice tadlis (concealment) among a group of liars.
Answer:
❀ On the mentioned page of Sunan al-Daraqutni, it is written:
”عاصم بن عبد العزيز ليس بالقوي ورفعه وهم“ Asim is not strong, and attributing a marfu’ (elevated) statement to him is a misconception.
Answer:
On the same page of the book Al-Qira’ah, it is written about this narration: with a weak chain of transmission, meaning its chain is in darkness.
Below Raja’ bin Abi Raja’, the chain is unknown.
Answer:
This very narration is in the book Al-Qira’ah
etc.:
فلا تفعلوا وليقرأ أحدكم بفاتحة الكتاب فى نفسه
So do not do it, and let every person among you recite Surah Al-Fatiha in his heart.
Therefore, this hadith is evidence for reciting Al-Fatiha behind the Imam. It is not evidence for abandoning recitation behind the Imam. How is it just to take two contradictory parts of one authentic hadith and use only one part as proof?
Answer:
Answer: In the book Al-Qira’ah by Al-Bayhaqi, after this narration, Imam Al-Bayhaqi, may Allah have mercy on him, wrote:
هذا إسناد باطل فيه من لا يعرف، ومحمد بن إسحاق هذا إن كان هو العكاشي فهو كذاب يضع الحديث
This chain is invalid; it contains a narrator who is not well-known. And this Muhammad bin Ishaq, if he was from Akashi, then he was a liar who fabricated hadiths.
Answer:
Yahya bin Abdullah bin Salim and Yazid bin Iyad both have criticism mentioned on the page of Kitab al-Qira’ah.
❀ Imam Darqutni said:
ويزيد بن عياض ضعيف متروك
Note that this narration is also disconnected.
Answer:
This narration was not found on the mentioned page of Musannif Abdul Razzaq, it is present in Ma’ani al-Athar with the chain of Yahya bin Salam. Tahawi Hanafi said about a narration:
من ذلك حديث يحيى بن سلام عن شعبة فهو حديث منكر، لا يثبته أهل العلم بالرواية لضعف يحيى بن سلام عندهم
The hadith from the branch of Yahya bin Salam is rejected; hadith scholars do not accept it due to Yahya bin Salam being weak.
Note:
The statement of Sayyiduna Jabir رضي الله عنه is indeed present in Musannif Abdul Razzaq
, which will be discussed later.
Answer:
Its narrator Yahya bin Salam is weak. See the previous hadith
. On the mentioned page of Kitab al-Qira’ah, he is written as ”کثیر الوہم“, Imam Darqutni said:
”يحيى بن سلام ضعيف“
Answer:
The following narrators of this narration are unknown in terms of authenticity:
Ali bin Kaysan, Baloo Yazid bin Muhammad, Muhammad bin Shadel, and Ismail bin Ibrahim. The author of “Hadith and Ahl al-Hadith” and his group are required to establish the authenticity of these narrators according to the principles of the Muhaddithin.
Answer:
Along with this narration, it is written in the book Al-Qira’ah:
”هذا باطل“ This narration is false.
Its narrator Ahmad bin Muhammad bin Qasim is accused.
The status of Ahmad bin Abdul Rahman al-Sarkhi is unknown, and the authentication of Ismail bin al-Fadl is also required.
Answer:
Immediately after this narration, Imam Bayhaqi wrote about it: ”ہذہ روایۃ منکرۃ“ This narration is rejected.
Whoever disagrees with Imam Bayhaqi’s judgment should present this narration from another book.
Answer:
Its narrator is Abdul Rahman bin Ishaq, about whom there is disagreement between Ahl al-Hadith and the Deobandis regarding his status. The stronger opinion is that he is Abu Shaybah al-Wasiti; see Juz’ al-Qira’ah by Bayhaqi
. This al-Wasiti is famously weak; for criticism see
.
Answer:
After this narration, Imam Darqutni said: ”هذا مرسل“
Meaning this narration is disconnected; Muhammad bin Salim is criticized.
For criticism on Ali bin Asim
Answer:
Its narrator Abu Ishaq is a fabricator, see Nasb al-Rayah
and Zafar al-Amani
and the narration is mu‘an (obscure), for further criticism on Abu Ishaq see Majmu‘at Rasail
, Tahqiq Mas’alah Ameen
, Sunan al-Darimi
. In the chain of Sunan al-Darimi, Qais bin al-Rabi‘ is weak, see Nasb al-Rayah
etc. The second narrator Abu Hisham Muhammad bin Yazid al-Rifa‘i is also criticized,
Answer:
This narration by no means means that one should not recite Al-Fatiha, nor does it mean that the Imam should not say Ameen.
Answer:
This narration is unrelated to the topic,
Answer:
It is unrelated,
Answer:
The narrator of this hadith, Imam Bukhari, may Allah have mercy on him, says:
And in your response, there is no indication that they (Abu Bakrah, may Allah be pleased with him) counted the bowing without standing.
That is, this narration does not explicitly state that the bowing counts as a rak’ah.
Answer:
This narration is evidence for the Ahl al-Hadith because the Messenger of Allah, peace and blessings be upon him, was the Imam and Abu Bakr, Umar, and Uthman, may Allah be pleased with them, were his followers. When both the Imam and the follower start the prayer with Surah Al-Fatiha, it is established that the follower must also recite Surah Al-Fatiha. Probably for this reason, the Imam of the world in the jurisprudence of Hadith, Imam Bukhari, may Allah have mercy on him, included this hadith in his book Juz’ al-Qira’ah.
Answer:
Answer: This narration is also clear evidence that (whether Imam or follower) Surah Al-Fatiha must be recited in prayer.والحمد لله
Answer:
The text of this narration has three parts.
A: Henceforth
❀ Anwar Shah Kashmiri Deobandi states:
Then the Hanafis have claimed that this hadith implies the obligation of combining Al-Fatiha and the Surah, but this is against the linguistic usage because the linguists agree that whatever comes after the letter “fa” (ف) is non-essential. Sibawayh (a grammarian) has clarified this in his book Al-Kitab in the chapter on Idafa (genitive construction).
B: The statement of Sufyan ibn ‘Uyaynah:
This statement is not proven from Sufyan ibn ‘Uyaynah. Sufyan ibn ‘Uyaynah
passed away while Imam Abu Dawood
was born, so this statement is not established due to the discontinuity. It is wrong to think that Abu Dawood heard this statement from Qutaybah ibn Sa‘id or Ibn al-Sarh; if he had heard it from them, he would not have said ”قال سفيان“ but rather would have said ”قال قتيبة أو ابن السرح: قال سفيان“..
C: Ahmad ibn Hanbal
واختار أحمد مع هذا القراءة خلف الإمام وأن لا يترك الرجل فاتحة الكتاب وإن كان خلف الإمام
And despite this, Ahmad adopted reciting behind the Imam, and that a person should not leave Surah Al-Fatiha behind the Imam. (Ma’al ‘Arf al-Hadith)
It is understood that according to Ahmad, the chapter of ”ترك القراءة خلف الإمام“ is incorrect.
Answer:
Abdur Rahman bin Zaid bin Aslam is weak,
Answer:
Anas bin Sirin
was martyred during the time of Sayyiduna Umar (RA)
. Nafi did not meet Sayyiduna Umar (RA)
, therefore this narration is disconnected, and Imam Abu Hanifa does not consider disconnected narrations as proof.
Answer:
Its narrator Sufyan Thawri is a mudallis (one who conceals defects in narration).
A narration from a mudallis is not considered proof.
Answer:
Its narrator Muhammad bin al-Hasan al-Shaybani is a liar,
Answer:
In the narration of Sunan al-Daraqutni
, Qais bin Rabi’ is weak
.
Hussain bin Abdul Rahman Muhammad al-Azdi is unknown, and Ahmad bin Muhammad bin Saeed bin Uqda al-Rafidi is unreliable, a bad person and a thief. See Al-Kamil by Ibn Adi
, Tasawalat al-Sahmi
, and Tarikh Baghdad
. By presenting the narration of a professional thief against Ahl al-Hadith, the Deobandi scholars think they have won the field.
The narration of the author Ibn Abi Shaybah
is from the chain of ”عن عبد الرحمن الأصبهاني عن ابن أبى ليلى عن علي“, and the teacher of al-Asbahani, Ibn Abi Layla, refers to Mukhtar bin Abdullah bin Abi Layla
.
❀ Imam al-Daraqutni said:
”ولا يصح إسناده“
And its chain is not authentic.
Ibn Hibban said:
”هذا الشيء لا أصل له وابن أبى ليلى هذا رجل مجهول“
This narration has no basis and this (Mukhtar) bin Abi Layla is an unknown person.
❀ Imam al-Bukhari said:
This (narration in terms of chain) is not authentic because Mukhtar is not well-known.
Answer:
Muhammad bin Ajlan is from the fifth tier.
No meeting of any narrator from the fifth tier with Sayyiduna Ali (may Allah be pleased with him) is established, therefore this chain is disconnected.
Answer:
The meaning of this narration is that in loud prayers, nothing except Al-Fatiha should be recited unless a reciter who forgets is given a cue.
Answer:
Its narrator Muhammad bin al-Hasan al-Shaibani is a liar.
Answer:
The narrator of the narration in Kitab al-Qira’at by al-Bayhaqi
is Amr bin Abd al-Ghaffar al-Rafidi, who is severely criticized by the majority of hadith scholars; see Lisan al-Mizan
. The other narrator Ibn Abi Layla is weak according to the majority of hadith scholars.
The narrator of the second narration Muhammad bin al-Hasan al-Shaibani is a liar.
Answer:
Its narrator Abu Ishaq al-Sib’i is a fabricator.
, and the chain is disconnected.
Answer:
In Majma’ al-Zawa’id, this narration is transmitted with reference to “Al-Tabarani fi al-Kabir,” Al-Mu’jam al-Kabir by Al-Tabarani
contains it through the chain of Abu Hamza (Maymun al-A’war). Imam Ahmad said about the mentioned Maymun: “Matrook” (abandoned). Ibn Ma’in said: ”ليس بشيء“
Answer:
This narration is applied to ما عدا الفاتحہ, meaning in the audible (jahr) prayers, the recitation of the Imam other than Al-Fatiha is also the recitation of the follower.
Answer:
Muhammad ibn al-Hasan al-Shaybani is a liar.
Answer:
Muhammad ibn al-Hasan is a liar.
Answer:
Its narrator Hisham ibn Hassan is a mudallis (one who practices tadlis).
The mention of Tabaqat al-Mudallisīn is found in Deobandis’ Usool al-Hadith.
This narration is munn’an (disconnected). The narration in Kitab al-Qira’at
is very brief and is the second chain ”يكفيك قراءة الإمام“. The meaning of this narration is that in audible prayers, the Imam’s recitation other than Al-Fatiha is sufficient for you. والحمد لله
Answer:
Meaning, Sayyiduna Ibn Umar (may Allah be pleased with both of them) forbade reciting aloud behind the Imam in audible prayers except for Al-Fatiha.
Answer:
That is, Sayyiduna Ibn Umar رضي الله عنهما did not recite aloud or silently behind the Imam except for Al-Fatiha. Nafi says that
كان إذا كان مع الإمام يقرأ بأم القرآن فإذا أمن الناس أمن ابن عمر ورأى تلك السنة
(Ibn Umar رضي الله عنهما) when with the Imam, would recite Surah Al-Fatiha, then when the people say Ameen, Ibn Umar would say Ameen and considered it Sunnah.
Here, Usama bin Zaid refers to Al-Laithi, who is Hasan in Hadith and trustworthy according to the majority.
Answer:
That is, behind the Imam in any prayer, one should not recite aloud (except for the bite/portion). A summary of a narration reported from Hazrat Jabir bin Abdullah رضي الله عنه is that he used to recite Al-Fatiha in Dhuhr and Asr.
Answer:
That is, one should not recite aloud behind the Imam.
Answer:
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It is not established that Musa bin Saad bin Zaid bin Thabit met his grandfather Zaid bin Thabit, may Allah be pleased with him. Imam Bukhari has criticized this narration.
Answer:
Its narrator Sufyan al-Thawri is a muddler (mudallis).
Muhammad bin al-Hasan al-Shaybani is a liar,
Answer:
Abu Najad is unknown; Imam Bukhari, may Allah have mercy on him, said: “He is not well-known and his name is not known.”
Answer:
Meaning, one should not recite aloud behind the Imam. Ibn Abbas, may Allah be pleased with both of them, himself said: ”أقرأ خلف الإمام بفاتحة الكتاب“ Recite Surah Al-Fatiha behind the Imam.
Answer:
The statement of Ibn Abbas, may Allah be pleased with both of them, is regarding those who used to recite aloud in Zuhr and Asr prayers. Ibn Abbas himself was of the opinion that Al-Fatiha should be recited silently behind the Imam.
Answer:
From this statement, it is understood that whether it is an Imam or an individual, if Surah Al-Fatiha is not recited in every Rak’ah, then that Rak’ah is not valid. Also, see
. According to Sayyiduna Jabir (may Allah be pleased with him), the prayer of the follower (in the state of catching up at Ruku’) is valid, whereas according to Sayyiduna Abu Huraira (may Allah be pleased with him), even a Rak’ah caught up at Ruku’ is not valid, as will be explained later. Sayyiduna Jabir (may Allah be pleased with him) was of the opinion and practice of reciting Al-Fatiha behind the Imam.
Answer:
Answer:
Meaning, do you recite aloud behind the Imam in Zuhr and Asr? They replied no. This interpretation is given because Sayyiduna Jabir (may Allah be pleased with him) used to recite Al-Fatiha behind the Imam in Zuhr and Asr
, otherwise this narration would have to be considered abrogated due to the practice of the Sahabah, keeping in view the Hanafi, Deobandi, and Barelvi principles.
Answer:
Meaning, in audible prayer, besides Surah Al-Fatiha, the Imam’s recitation is sufficient for the followers.
Answer:
Its narrator Muhammad bin al-Hasan is a liar.
Answer:
Muhammad bin al-Hasan is a liar.
Answer:
Malik bin Amarah is unknown, Naveed said:
فيه مالك بن عمارة لم أقف من هو
Meaning Malik bin Amarah is in it, I do not know him.
The second narrator Ash’ath (bin Suwar) is weak.
etc. Weak according to the majority
Answer:
This narration is applicable except for Al-Fatiha and reciting aloud behind the Imam.
Answer:
Sufyan Thawri is a mudallis (concealer of defects).
A’mash and Ibrahim both are mudallis.
Answer:
Meaning, according to Suwayd bin Ghaflah (may Allah be pleased with him), one should not recite except Al-Fatiha during Zuhr and Asr prayers; note that according to the Companions and others, reciting except Al-Fatiha during Zuhr and Asr is permissible. والحمد لله
Answer:
Qatadah is a mudallis
and the narration is mu’annaq (with a chain of repeated narrators).
Answer:
Hisham is a mudallis.
Answer:
Muhammad ibn al-Hasan al-Shaybani is a liar.
Answer:
Meaning, according to Ibrahim al-Nakha’i, may Allah be pleased with him, the person who recites aloud behind the Imam is a “Shaq” (one who causes hardship). The author of “Hadith wa Ahl al-Hadith” fabricated the meaning of Shaq as “Fasiq” (sinner)! It is politely requested that you study your own book ”القاموس الوحيد“ to see what Shaq actually means?
Its narrator, Aqil Mu’adhdhin Ibrahim al-Nakha’i, is unknown in status; only Ibn Hibban has declared him trustworthy.
Answer:
In this, Abu Khalid al-Ahmar, according to Imam Ahmad ibn Muqbil, is a mudallis (one who practices tadlis – ambiguous narration).
A’mash is a mudallis.
Answer:
Meaning, reciting aloud behind the Imam is not Sunnah.
Answer:
Muhammad ibn al-Hasan al-Shaybani is a liar.
Answer:
This person, who is written as Imam Muhammad, is Muhammad ibn al-Hasan ibn Farqad al-Shaybani, who is a well-known liar.
Answer:
All these references are without chain (isnad).
Answer:
Imam Shafi’i, in his later years, reverted to this fatwa and said:
لا تجزئ صلاة المرء حتى يقرأ بأم القرآن فى كل ركعة إماما كان أو مأموما كان الإمام يجهر أو يخافت
(The) prayer of a person is not valid until he recites Surah Al-Fatiha in every rak’ah, whether he is an imam or a follower, whether the imam is reciting aloud or silently.
How is it just to present the abrogated opinion instead of the last and abrogating statement?
Answer:
❀ Sheikh Abdul Qadir Jilani, may Allah have mercy on him, says:
There are fifteen pillars of prayer. Stand (1), say Takbir al-Tahrima (2), and recite Surah Al-Fatiha (3)
And raising the hands is considered Sunnah
The Deobandi scholars neither consider Surah Al-Fatiha a pillar nor raising the hands Sunnah. It is understood that the Sheikh’s statement means only that after reciting Al-Fatiha in the heart, one should listen to the imam’s recitation and try to understand it.
Answer:
Imam Ibn Taymiyyah says:
فيقرأ فى حال السر ولا يقرأ فى حال الجهر
Recitation should be done silently and not aloud.
Since the Deobandi scholars do not accept recitation of Al-Fatiha even in silent prayers, they are opposed to Imam Ibn Taymiyyah. The statement of Imam Ibn Taymiyyah regarding aloud recitation will be applied except for Al-Fatiha. Centuries before Imam Ibn Taymiyyah, Imam Awza’i (may Allah have mercy on him) said:
The Imam has the right that after the first Takbir at the start of the prayer, he should pause and pause without reciting Surah Al-Fatiha so that those praying behind him may recite Surah Al-Fatiha. And if this is not possible, then the follower should recite Surah Al-Fatiha along with him and finish quickly, then listen attentively.
What is the opinion regarding the statement of Imam Awza’i?
Answer:
These are the same matters whose answers have already been given.
❀ Regarding Surah Al-Fatiha behind the Imam, you have already read the statements of Imam Awza’i and Imam Shafi’i, may Allah have mercy on them, in the same article. Decide for yourself whether reciting Al-Fatiha behind the Imam is only the practice of Ahl al-Hadith or whether Imam Shafi’i and others also followed this practice and belief?
Answer:
إدراك الركعة بإدراك الركوع مع الإمام
Answer:
This narration does not at all prove that Sayyiduna Abu Bakrah, may Allah be pleased with him, immediately turned the salam with the Prophet صلى الله عليه وآله وسلم. Therefore, it is not correct to prove the issue of “catching the rak’ah” (إدراك الركعة) from this.
Answer:
It is understood from this that Zaid bin Wahb, who was among the senior Tabi‘in, believed that the one who reaches the bowing (ruku‘) has not completed the unit (rak‘ah), otherwise why would they perform Qadha (make-up prayers)? Therefore, the claim of consensus on this issue is invalid. Sayyiduna Abu Saeed Al-Khudri (may Allah be pleased with him) said:
لا يركع أحدكم حتى يقرأ بأم القرآن
No person should bow without reciting Surah Al-Fatiha.
❀ Sayyiduna Abu Hurairah (may Allah be pleased with him) said:
لا يجزئك إلا أن تدرك الإمام قائما
Your (rak‘ah) is not sufficient unless you follow the Imam in standing before the bowing.
Answer:
The correct translation of this narration along with the text is as follows:
من لم يدرك الركعة فلا يعتد بالسجدة
Whoever does not complete the rak‘ah, should not consider the prostration valid.
Note:
In the narration with ”فاته الركوع“, Abu Ishaq Al-Subai‘i is a mudallis (one who conceals defects in the chain),
Answer:
There is a difference of opinion between the sayings of the Companions and the scholars of the Salaf on this issue. According to the research of Sayyiduna Abu Huraira (may Allah be pleased with him), Zaid bin Wahb, Imam Bukhari, and others, there is no rakat of Madrak Ruku. When there is a difference among the Companions, then one should refer to the Marfoo’ Ahadith, and it is known even to common people that prayer is not valid without Surah Al-Fatiha.
Alzami’s response:
❀ Habibullah Dehrovi Deobandi Sahib writes:
In the chain of this Hadith, there is a narrator named Abdul Rahman bin Abi Al-Zinad, who is a faulty narrator, confused in Hadith, and weak in Hadith.
The narrator of the Tahawi narration
is also the same Ibn Abi Al-Zinad. What do you think?
Answer:
About its narrator Yahya bin Abi Sulayman, Ayni Hanafi said:
قال أبو حاتم: مضطرب، يكتب حديثه
Abu Hatim said: He is confused, his Hadith is recorded.
According to Imam Yahya bin Ma’in, ”يكتب حديثه“ means that the narrator is weak,
Answer:
Its narrator is Qarah bin Abdul Rahman. About Qarah, Ayni Hanafi narrated from Imam Ahmad bin Hanbal that ”منكر الحديث جدا“ he is a severe denier of hadith.
Answer:
”بلغني“ means that this matter reached Imam Malik, but it is unknown who conveyed it to him; therefore, this narration is rejected due to being disconnected.
Answer:
This narration is also weak because of ”بلغني“.
Answer:
Muhammad bin Al-Hasan Al-Shaybani is a liar.
Answer:
The claim of consensus is false. For investigation, see Juz’ al-Qira’at lil-Bukhari and others. What kind of consensus is this in which Abu Hurairah (may Allah be pleased with him), Zaid bin Wahb, and Imam Bukhari and others are not included?
Answer:
From the word ”جمهور“, it is understood that there is no consensus on this issue.
Answer:
The research of Imam Bukhari and others is that the prostration of rukoo’ is not a rak’ah. What do you think, was Imam Bukhari also among the non-followers?
جواب الإقتصار على الفاتحة فى الآخريين وجواز التسبيح موضعها وجواز السكوت
Answer:
It is understood that according to the Deobandis, whether the Imam is leading or praying individually, it is not obligatory or necessary to recite Surah Al-Fatiha in every Rak’ah. That is why Ashraf Ali Thanwi, a Deobandi, has written:
Issue 17. If one does not recite Al-Hamd in the previous two Rak’ahs but instead says “Subhan Allah” three times, it is still correct, but reciting Al-Hamd is better. And if one does not recite anything and stands silently, there is no harm; the prayer is valid.
Answer:
This Hadith is a strong proof from Ahl al-Hadith that Surah Al-Fatiha should be recited in all four Rak’ahs of the prayer. The Deobandis oppose this authentic Hadith.
Answer:
This is also a proof from Ahl al-Hadith which the Deobandis do not accept.
Answer:
This is also a proof from Ahl al-Hadith.
Answer:
This is also a proof from Ahl al-Hadith.
Warning:
It appears that Allah Almighty, according to His will, has caused these Hadiths to be written by the author of Ahl al-Hadith, which are a strong refutation of these Deobandis. والحمد لله
Answer:
The narrator of this hadith in Al-Mu’jam Al-Kabir by Al-Tabarani
is Hammad ibn Abi Sulayman, who is a mudallis.
And the hadith is mu’annan. The mind of the mentioned Hammad deteriorated in his later years. Hafiz Haithami said that “Only those hadiths of Hammad are accepted which were narrated by Shu’bah, Sufyan Thawri, and (Hisham) Al-Dastawai; all others are narrated after his confusion.”
Answer:
Zuhri is a mudallis
and this hadith is mu’annan, therefore it is rejected according to Imam Tahawi’s principles.
Answer:
Abu Ishaq Al-Subai’i is a mudallis
. Shareek Al-Qadi is also a mudallis,
and the hadith is mu’annan.
Warning:
In another narration of Al-Musannif Ibn Abi Shaybah, there is an intermediary named Harith (Al-A’war) between Abu Ishaq and Ali (may Allah be pleased with him). About Harith Al-A’war, Allama Nawawi said:
فإنه كان كذابا
Indeed, he was a liar.
Answer:
In this narration, Harith al-A’war is the narrator, whom the author of “Hadith aur Ahl-e-Hadith” has concealed. Harith al-A’war was a liar,
Answer:
Its narrator, Hammad ibn Abi Sulayman, is a fabricator and mixed narrator, and this narration is after mixing,
Answer:
According to Deobandi principles, this narration is not authentic because Sufyan al-Thawri is a fabricator,
and this hadith is munn’an (disconnected).
Respectfully, since when have Ibrahim al-Nakha’i become authoritative according to the Deobandis? According to Imam Abu Hanifa, the sayings and actions of the Tabi‘in are not authoritative,
It has already been mentioned that the Prophet Muhammad صلى الله عليه وآله وسلم used to recite Surah Al-Fatiha in the last two rak‘ahs, but the Deobandi scholars say that it is also permissible to recite Tasbih instead of Surah Al-Fatiha and to remain silent.
It is clear that along with opposing the Sunnah, these people also reject Al-Fatiha.
وما علينا إلا البلاغ
