Muslim

Hadith Commentary: Benefits and Issues: From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) and the Rightly Guided Caliphs generally recited ﴿Bismillah ar-Rahman ar-Raheem﴾ in a low voice. The Shafi'is have presented various interpretations of this hadith; therefore, Imam Nawawi rahimahullah has written that, according to Imam Shafi'i rahimahullah and the majority of the early scholars (salaf), the basmalah is a part of Surah al-Fatihah. Therefore, when Surah al-Fatihah is recited aloud, the basmalah should also be recited aloud. And in the narration of Sunan al-Daraqutni and Sunan al-Bayhaqi, it is stated:

(From Abu Hurayrah radi Allahu anhu, he said: The Messenger of Allah sallallahu alayhi wa sallam said: «إِذَا قَرَأْتُمُ «الْحَمْدُ للهِ» Recite ﴿Bismillah ar-Rahman ar-Raheem﴾) (the hadith)

However, in this narration, it is established that the basmalah is a part of al-Fatihah, but it is not established that it should be recited aloud.

Therefore, the correct view is that it is permissible to recite it both ways.

(There is no room to present evidences in this brief commentary.)

For details, see "Wazih al-Bayan" by Maulana Mir Siyalkoti.

Hadith Commentary:
That is, when they would begin the recitation of the Qur’an, they would start with Surah al-Fatihah. This does not contradict the hadith that comes later, in which it is transmitted that after the opening takbir (takbir tahrimah), the supplication of istiftah (du‘a al-istiftah) is recited, and by ﴿الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ﴾, Surah al-Fatihah is meant.
There is no negation in this that they did not recite “Bismillah al-Rahman al-Rahim,” because “Bismillah” is a part of Surah al-Fatihah; the intent is that they did not recite “Bismillah” aloud.
As is found in the narration of al-Nasa’i and Ibn Hibban, that “Bismillah” was not recited aloud.
It is stated in al-Rawdah that “Bismillah” should be recited with Surah al-Fatihah.
In audible (jahr) prayers, it should be recited aloud, and in silent (sirri) prayers, quietly. And those who have transmitted that “Bismillah” was not heard were young in the time of the Prophet (sallallahu alayhi wa sallam), such as Anas (radi Allahu anhu) and ‘Abdullah ibn Mughaffal, and they would likely be in the last rows, so perhaps the sound did not reach them. And there are many hadiths regarding the recitation of “Bismillah” aloud.
Even though there is some discussion regarding them, affirmation takes precedence over negation.
(Wahidi)

Hadith Commentary:
(1)
Imam Bukhari rahimahullah’s principle is that where there is a difference of ruling due to strong narrations, he does not issue a ruling from himself.

(2)
Imam Malik rahimahullah does not consider the recitation of the opening supplication (du‘a al-istiftah), seeking refuge (ta‘awwudh), and the basmalah after the opening takbir (takbir tahrimah) to be prescribed. However, if someone recites them, he deems it permissible. In contrast, the majority of scholars have ruled that reciting the opening supplication, seeking refuge, and the basmalah after the opening takbir is Sunnah.
Imam Bukhari’s inclination is towards the position of Imam Malik, which is why he has combined both types of narrations.
From the hadith of Anas radi Allahu anhu, it is understood that the prayer should begin with “Alhamdu lillahi Rabbil ‘alamin,” while after this, he has mentioned the hadith of Abu Hurayrah radi Allahu anhu, which means that the opening supplication can be recited.

(3)
Now, regarding the issue of whether the basmalah should be recited before Surah al-Fatihah or not, there is a difference of opinion.
According to Imam Malik rahimahullah, the basmalah should not be recited, neither aloud nor silently.
His evidence is the aforementioned hadith, while the majority’s position is that the basmalah should be recited.
They say regarding the aforementioned narration that the recitation should be initiated with “Alhamdu lillahi Rabbil ‘alamin,” as is mentioned in the narration.
Then, among those who recite the basmalah, there is a difference as to whether it should be recited silently or aloud. The evidences of those who recite it silently are as follows:
* Anas radi Allahu anhu says: I prayed behind the Messenger of Allah sallallahu alayhi wa sallam, Abu Bakr, ‘Umar, and ‘Uthman radi Allahu anhum. I did not hear any of them recite “Bismillah al-Rahman al-Rahim.”
(Sahih Muslim, Kitab al-Salat, Hadith: 890(399))
Imam Nawawi rahimahullah has titled this hadith as follows:
“The evidence for the one who does not recite the basmalah aloud.”
In another narration, Anas radi Allahu anhu states that the Messenger of Allah sallallahu alayhi wa sallam and the other noble Companions radi Allahu anhum did not recite “Bismillah al-Rahman al-Rahim” aloud.
(Musnad Ahmad: 179/3)
In some narrations, the wording is that these individuals would recite the basmalah in a low voice.
(Sahih Ibn Khuzaymah, Bab Dhikr al-Dalil ‘ala anna Anasan...: 1/250)
In some narrations, the recitation of the basmalah is negated.
Hafiz Ibn Hajar rahimahullah writes that this negation should be understood as referring to reciting it aloud, i.e., they did not recite the basmalah aloud.
(Fath al-Bari: 295/2)
And those who hold the view that it should be recited aloud, their evidences are as follows:
Abu Hurayrah radi Allahu anhu once led the prayer, and first he recited the basmalah, then he recited Surah al-Fatihah. After that, Abu Hurayrah radi Allahu anhu said: By Him in Whose hand is my soul! Indeed, I am the one who most closely resembles the Messenger of Allah sallallahu alayhi wa sallam in performing the prayer.
(Al-Sunan al-Kubra lil-Bayhaqi, Bab Iftitah al-Qira’ah fi al-Salat... 2/46)
* It is narrated from Anas radi Allahu anhu that he led the prayer and recited “Bismillah al-Rahman al-Rahim” aloud, and said: I am following the prayer of the Messenger of Allah sallallahu alayhi wa sallam.
(Sunan al-Daraqutni, Bab Wujub Qira’at “Bismillah al-Rahman al-Rahim” fi al-Salat... 1/307, 308)
According to us, the preferred position is that “Bismillah al-Rahman al-Rahim” can be recited either silently or aloud; however, the ahadith regarding reciting it silently are more authentic and clearer.
Yes, those ahadith in which the basmalah is not mentioned will be understood as the narrator’s lack of knowledge or that his recitation was concealed, and those narrations in which reciting the basmalah aloud is mentioned will be understood as indicating that the Messenger of Allah sallallahu alayhi wa sallam sometimes recited it aloud so that people would know its legitimacy.
It should be noted that the basmalah is an ayah of Surah al-Fatihah, as is explicitly stated in the hadith.
(Silsilat al-Ahadith al-Sahihah, Hadith: 1183)

Hadith Commentary: Benefits and Issues: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ is the name of Surah Al-Fatihah, so the intended meaning is that they would begin the recitation with Surah Al-Fatihah, and "Bismillah" is a part of Al-Fatihah. The narrator, however, considered ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ to be a verse rather than the name of the Surah. That is why he said that they did not recite ﴿بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ﴾. (For details, see Maulana Mir Sialkoti’s Wazih al-Bayan.)

English Commentary:
1:
Those who do not hold the view of reciting ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ aloud use this narration as evidence, arguing that the Messenger of Allah (sallallahu alayhi wa sallam), Abu Bakr, Umar, and Uthman (radi Allahu anhum) all began their recitation with ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾. On the other hand, those who support reciting aloud respond to this narration by stating that here, ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ refers to Surah al-Fatihah as a whole, not specifically to these words. The meaning of the hadith is that these individuals would begin their recitation with Surah al-Fatihah.

The Chapters of the Hadith Scholars: “First and After?!”

Question:

Ilyas Ghuman Sahib has said in one of his speeches that the Ahl-e-Hadith act upon abrogated (mansukh) narrations, while we Deobandis act upon the abrogating (nasikh) narrations.

And he presents a rule and principle, claiming that the noble hadith scholars (muhaddithin), rahimahumullah ajma‘in, in their books of hadith, first brought the abrogated narrations or actions, and then they collected the abrogating narrations.

Is this really correct?

And while giving an example, he states that the hadith scholars, in their books, first mentioned the narrations about raising the hands (raf‘ al-yadayn), then mentioned the narrations about not raising the hands, i.e., raising the hands is abrogated and not raising the hands is abrogating. Similarly, the hadith scholars first mentioned the narrations about reciting al-Fatihah behind the imam, then the narrations about not reciting al-Fatihah behind the imam. The Ahl-e-Hadith act upon abrogated narrations and we act upon the abrogating ones.

Is the rule and principle stated by Ilyas Ghuman Sahib really the rule of the majority of hadith scholars, and do the Deobandis act upon this rule, while the Ahl-e-Hadith oppose it? Please clarify this.

Answer:

The statement of Ghuman Sahib mentioned above is incorrect for several reasons. However, first, here are ten (10) references regarding the chaptering (tabwib) of the hadith scholars:

1) Imam Abu Dawud established a chapter:

«بَابُ مَنْ لَمْ يَرَ الْجَهْرَ بِبِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ»

[سنن ابي داود ص 122، قبل ح 782]

After this, Imam Abu Dawud established a second chapter:

«بَابُ مَنْ جَهَرَ بِهَا»

[سنن ابي داود ص 122، قبل ح 786]

That is, Imam Abu Dawud first wrote the chapter on «بسم الله الرحمٰن الرحيم عدمِ جهر» («سراً فى الصلوٰة»), and afterwards established the chapter on «بسم الله بالجهر». So, are Ghuman Sahib and his companions prepared to declare reciting Bismillah silently (sirran) as abrogated and reciting it aloud (jahran) as abrogating? And if not, then where did their principle go?!

Note: Imam Tirmidhi also established the chapter on abandoning recitation aloud first, and the chapter on reciting aloud afterwards. See [سنن الترمذي ص 67۔68 قبل ح 244، 245]

2) Imam Tirmidhi rahimahullah established a chapter:

«بَابُ مَا جَاءَ فِي الوِتْرِ بِثَلَاثٍ»

[سنن الترمذي ص 122، قبل ح 459]

Then afterwards established the chapter:

«بَابُ مَا جَاء َ فِي الوِتْرِ بِرَكْعَةٍ»

[سنن الترمذي قبل ح 461]

Will Ghuman Sahib, according to his self-made rule and principle, consider three witr as abrogated and one witr as abrogating, and thus become an adherent and practitioner of praying one witr?!

For the original article, see Fatawa ‘Ilmiyyah, also known as Tawdhih al-Ahkam (Volume 3, pages 250 to 259), and Tahqiqi wa ‘Ilmi Maqalat (Volume 4, pages 482 to 488) by Shaykh Hafiz Zubair Ali Zai rahimahullah.

The Chapters of the Hadith Scholars: “First and After?!”

Question:
Ilyas Ghuman Sahib has said in one of his speeches that the Ahl al-Hadith act upon abrogated (mansukh) narrations, while we Deobandis act upon the abrogating (nasikh) narrations.

And he presents a rule and principle, claiming that the noble hadith scholars (muhaddithin), rahimahumullah ajma‘in, in their books of hadith, first brought the abrogated narrations or actions, and then they collected the abrogating narrations.

Is this really correct?

And while giving examples, he states that the hadith scholars, in their books, first mentioned the narrations about performing raf‘ al-yadayn (raising the hands in prayer), and then mentioned the narrations about not performing it—that is, raf‘ al-yadayn is abrogated and not performing raf‘ al-yadayn is the abrogating. Similarly, the hadith scholars first mentioned the narrations about reciting al-Fatihah behind the imam, and then the narrations about not reciting al-Fatihah behind the imam. The Ahl al-Hadith act upon abrogated narrations, and we act upon the abrogating.

Is the rule and principle stated by Ilyas Ghuman Sahib really the rule of the majority of hadith scholars, and do the Deobandis act upon this rule, while the Ahl al-Hadith oppose it? Please clarify this.

Answer:

The aforementioned statement of Ghuman Sahib is incorrect for several reasons; however, first, references regarding the chaptering (tabwib) of the hadith scholars are presented for your consideration:

➊ Imam Abu Dawud established a chapter:

«بَابُ مَنْ لَمْ يَرَ الْجَهْرَ بِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ»
[سنن ابي داود ص 122، قبل ح 782]

After this, Imam Abu Dawud established a second chapter:

«بَابُ مَنْ جَهَرَ بِهَا»

[سنن ابي داود ص 122، قبل ح 786]

That is, Imam Abu Dawud first wrote the chapter on the non-audible (secret) recitation of “Bismillah al-Rahman al-Rahim” (silently in prayer), and afterwards established the chapter on reciting “Bismillah” aloud. So, is Ghuman Sahib prepared to declare the silent “Bismillah” as abrogated and the audible “Bismillah” as abrogating? And if not, then where did his principle go?!

Note: Imam Tirmidhi also established the chapter on abandoning audible recitation first, and the chapter on audible recitation afterwards. See: [سنن الترمذي ص 67۔ 68 قبل ح 244، 245]

➋ Imam Tirmidhi, rahimahullah, established a chapter:

«بَابُ مَا جَاءَ فِي الوِتْرِ بِثَلَاثٍ»

[سنن الترمذي ص 122، قبل ح 459]

Then afterwards established the chapter:

«بَابُ مَا جَاء َ فِي الوِتْرِ بِرَكْعَةٍ»

[سنن الترمذي قبل ح 461]

Will Ghuman Sahib, according to his self-invented rule and principle, consider three rak‘ahs of witr as abrogated and one rak‘ah as abrogating, and thus become an adherent and practitioner of one rak‘ah of witr?!

...For the full article, see...
Fatawa ‘Ilmiyyah, also known as Tawdhih al-Ahkam (Volume 3, pages 250 to 259)
Tahqiqi wa ‘Ilmi Maqalat (Volume 4, pages 482 to 488) by Shaykh Hafiz Zubair Ali Zai, rahimahullah

904. Commentary: This means that all «بسم الله الرحمن الرحيم» used to recite quietly. From this, it has been deduced that reciting «بسم الله» quietly is superior.

903. Commentary:

➊ It is established that in every rak‘ah, the recitation (qira’ah) will begin with Surah al-Fatihah, because this is obligatory (fard) in the prayer. This can suffice in place of the second recitation. No other surah can suffice in its place (such as in the last one or two rak‘ahs of an obligatory prayer).

➋ From this narration, an argument has been made for not reciting «بسم الله الرحمن الرحيم» aloud or not reciting it at all; however, this argument is not strong, because «الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ» could also be referring to Surah al-Fatihah, since «الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ» is also used as a name for Surah al-Fatihah, as is found in Sahih al-Bukhari, hadith: 506. And since «بسم الله الرحمن الرحيم» is a part of al-Fatihah, it must certainly be recited. Furthermore, this hadith is by no means contrary to reciting «بسم الله الرحمن الرحيم» quietly, because the majority of the actions of the Prophet (sallallahu alayhi wa sallam) were to recite «بسم الله الرحمن الرحيم» quietly, and he would begin the recitation aloud from «الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ». Therefore, the position of the Malikis of not reciting «بسم الله الرحمن الرحيم» at all is not correct. And Allah knows best.

Lexical Explanation:
«لَا يَذْكُرُونَ بِسْمِ اللهِ» They did not mention the name of Allah (i.e., say "Bismillah"). This phrase does not indicate that the noble Companions (radi Allahu anhum) did not recite "Bismillah" at all. It only indicates that they did not recite "Bismillah" aloud (jahran).
«يُسِرُّوْنَ» is derived from «إسرار». The meaning is that the noble Companions (radi Allahu anhum) would recite "Bismillah" quietly, in a low voice, without making a sound.
«وَعَلٰي هٰذَا» refers to reciting "Bismillah" silently, that is, secretly.
«يُحْمَلُ» is a passive verb form. It will be interpreted as such.
«النَّفْيُ» refers to the negation of "Bismillah."
«فِي رِوَايَةِ مُسْلِمٍ» refers to the narration of Muslim that has just been mentioned.
«خِلَافًا لِمَنْ أَعَلَّهَا» That is, the person who says that the additional negation of "Bismillah" found in Sahih Muslim is defective (ma'lul), he opposes this interpretation (of reciting "Bismillah" silently), and thus he says that the negation should be taken in its literal sense. However, this narration will be considered defective (ma'lul). But this cannot be used as evidence for the defectiveness of this hadith. The actual reason is that Imam Awza'i transmitted this addition from Qatadah in writing (mukatabatan), whereas this reason is not correct because Awza'i is not alone in narrating this; rather, there are others who have also narrated it, whose narrations are authentic. Therefore, the interpretation of the negation that has already been mentioned is correct. [تحفة الأحوذي : 204/1]

Benefits and Issues:
➊ From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) would begin the recitation with Surah al-Fatihah and would recite "Bismillah" quietly.
➋ In some narrations, there is also evidence of reciting "Bismillah" aloud; therefore, reciting "Bismillah" both quietly and aloud is permissible. However, according to most and more authentic narrations, reciting it quietly is established.

Benefit:
It is established from this hadith that the audible recitation (jahr) in prayer should be started with "Alhamdulillah". Note that beginning the audible recitation with «بسم الله» is also correct.