Fath al-Rabbani

Benefits: … The previous hadith suffices in light of this hadith.

Summary of the Discussion:
Various narrations regarding the recitation (qira’ah) in the five daily prayers have been mentioned. If in some prayers lengthy recitation was adopted, on the other hand, encouragement was also given to observe brevity. In this regard, you should try to keep the following discussion in mind. Although some points may seem repetitive, their mention is necessary for understanding the issue. When the Noble Prophet (sallallahu alayhi wa sallam) led people in prayer, he would lighten (the prayer) considering the followers (muqtadis), but in solitary prayer he would adopt great length. However, nowadays the situation is the opposite, except for whom Allah wills. The general public should understand that lightening the prayer does not mean that one may shorten it as much as one wishes. One should see what was the extent of the “light” prayer when the Noble Prophet (sallallahu alayhi wa sallam) performed it. When the Prophet (sallallahu alayhi wa sallam) instructed the Companion Sayyiduna Mu’adh (radi Allahu anhu), who began reciting Surah al-Baqarah in the ‘Isha prayer, to lead a shorter prayer, he also taught him to recite Surah ash-Shams, Surah al-A‘la, Surah al-Layl, and Surah al-‘Alaq. These surahs consist of (15), (19), (21), and (19) verses respectively.

Regarding recitation in prayer, the practice transmitted from the Noble Prophet (sallallahu alayhi wa sallam) is as follows: In the Fajr prayer, to recite Surah Qaf, which consists of three rukus, and similar surahs, to recite sixty to one hundred verses, and sometimes to recite Surah at-Takwir; and on Fridays, to recite Surah as-Sajdah, which has three rukus, in the first rak‘ah, and Surah ad-Dahr in the second rak‘ah. In the first two rak‘ahs of Dhuhr, to recite about thirty verses in each rak‘ah, and in the last two rak‘ahs, about fifteen verses each; and to make the recitation in ‘Asr half of that. Similarly, in Dhuhr and ‘Asr, to recite surahs like Surah al-Layl, Surah al-A‘la, Surah al-Buruj, and Surah at-Tariq. In Maghrib, to recite Surah at-Tur, which has two rukus, and sometimes Surah al-Mursalat, which also has two rukus, and sometimes a long surah like al-A‘raf. In ‘Isha, to recite Surah at-Tin, and to teach the recitation of surahs like Surah ash-Shams and Surah al-Layl. These are some examples of the prayers of the Prophet (sallallahu alayhi wa sallam), yet the noble Companions described these prayers as “light.” It is thus clear that, on this subject, the word “light” (khafif) will not be used absolutely according to the understanding of the general public; rather, it is a relative term, meaning it should be understood in the light of the teachings of the Prophet (sallallahu alayhi wa sallam).

In any case, the imam should consider the condition of the followers, and if the followers come to know that the prayer they consider lengthy is exactly the prayer the Noble Prophet (sallallahu alayhi wa sallam) taught to be performed and led, then they too should remain silent. The summary is that, first and foremost, the followers should become aware of the quantity and quality of the prayer of the Noble Prophet (sallallahu alayhi wa sallam). If their imam exceeds this limit, they may object; otherwise, they should remain patient and silent. Yes, if there are well-known sick people among the followers, their condition should be considered. If the followers persist in their insistence and are unable to understand the ahadith of the Prophet (sallallahu alayhi wa sallam), then the imam should act with wisdom and prudence, shorten the prayer during the prayer itself, and gradually train the followers, striving to make them people of high speech and character and eager for the ahadith of the Messenger (sallallahu alayhi wa sallam).