The Imam’s Recitation for the Follower!
Narration:
مَنْ كَانَ لَهُ إِمَامٌ فَقِرَاءَةُ الْإِمَامِ لَهُ قِرَاءَةٌ
(If one follows the Imam, the Imam’s recitation is sufficient for the follower.) There are many chains of this narration, all are weak.
➊ Imam Bukhari (256 AH) says:
هَذَا خَبَرٌ لَمْ يَثْبُتُ عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَهْلِ الْحِجَازِ وَأَهْلِ الْعِرَاقِ وَغَيْرِهِمْ لِإِرْسَالِهِ وَانْقِطَاعِه.
“This hadith is not established among the scholars of Hijaz and Iraq, etc., because it is a mursal and disconnected narration.”
➋ (Allama Ibn Hazm 453 AH) has declared this narration as rejected.
➌ (Hafiz Ibn al-Jawzi 597 AH) says:
هذَا حَدِيثٌ لَّا يَصِحُ … وَلِهَذَا الْحَدِيثِ طُرُق … لَيْسَ فِيهَا مَا يَثْبُتُ.
“This hadith is not established. It has many chains, none of which are authentic.”
➍ (Hafiz Nawawi 676 AH) called it “weak.”
➎ (Hafiz Ibn Hajar 852 AH) says:
حَدِيثٌ ضَعِيفٌ عِنْدَ الحُفَّاظ.
“This hadith is weak according to the Muhaddithin.”
He also says:
لَهُ طُرُقٌ عَنْ جَمَاعَةٍ مِّنَ الصَّحَابَةِ وَكُلُّهَا مَعْلُولَةٌ .
“Many chains of this hadith are narrated from a group of the Sahabah, all of which are defective (weak).”
➏ Allama Ibn Abi al-Izz Hanafi (792 AH) says:
مِنْ طُرُقِ، كُلُّهَا ضِعَافٌ.
“This hadith has many chains, all are weak.”
➐ Hafiz Dhahabi (748 AH) says:
الْجَمِيعُ مِنَ الدَّارَ قُطَنِي وَاهِيَةٌ.
“All the chains of this hadith mentioned by Imam Dar Qutni are weak.”
➑ Allama Ibn Qayyim (751 AH) called this hadith weak.
➒ Hafiz Ibn Kathir (774 AH) says:
قَدْ رُوِيَ هَذَا الْحَدِيثُ مِنْ طُرُقٍ، وَلَا يَصِحُ شَيْءٌ مِّنْهَا عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ .
“This hadith is narrated through many chains, but none are established from the Prophet ﷺ.”
➓ Allama Manawi (1031 AH) says:
الْحَدِيثُ ضَعِيفٌ مِنْ سَائِرِ طُرُقِهِ.
“This hadith is weak in all its chains.”
⓫ Allama Sindhi Hanafi (1138 AH) called this hadith “weak.”
⓬ Amir San‘ani (1182 AH) called this narration “weak.”
Now a brief investigative review of this narration is presented:
Our Master Jabir bin Abdullah Ali Al-Takhtaman
Its chain of narration is very weak.
➊ Jabir al-Ju’fi is “abandoned and a liar.”
➋ Abu al-Zubayr Muhammad ibn Muslim ibn Tadrus al-Makki is a fabricator; he did not specify the hearing (sama’).
➌ Our master Jabir ibn Abdullah رضي الله عنه used to recite, behind the Imam in Zuhr and Asr prayers, Surah Al-Fatiha along with another Surah.
➍ This narration is attributed to recitation besides Al-Fatiha, as authentic hadiths support this position.
Warning:
have omitted Jabir al-Ju’fi as a transmitter; this is of the type of “al-Mazid fi Muttasil al-Asanid.” Al-Hasan ibn Salih ibn Salih ibn Jay heard from Abu Zubayr but did not specify the hearing, so this route will also be attributed to Jabir al-Ju’fi.
records that Jabir al-Ju’fi was followed by Laith ibn Abi Sulaym. Laith ibn Abi Sulaym is a weak, mixed, and fabricating narrator, and this also contains the transmission of Abu al-Zubayr.
The statement of Allama Ibn Qudamah al-Maqdisi (682 AH) that “the chain of this hadith is authentic, continuous, and the narrators are trustworthy”
is incorrect.
On Jabir (RA):
After mentioning this hadith, Imam Daraqutni (may Allah have mercy on him) says:
لَمْ يُسْلِدُهُ عَنْ مُوسَى بْنِ أَبِي عَائِشَةَ غَيْرُ أَبِي حَنِيفَةَ، وَالْحَسَنُ بْنُ عُمَارَةَ وَهُمَا ضَعِيفَان .
“Only Abu Hanifa and Hasan bin Amarah have narrated this hadith in a connected chain from Musa bin Abi Aisha, and both of them are weak.”
❀ Imam Abu Hatim (may Allah have mercy on him) considered it a mistake to report this narration as received from Sayyidna Jabir (may Allah be pleased with him).
Imam Yahya bin Ma’in (may Allah have mercy on him) says:
لَيْسَ هُوَ بِشَيْءٍ۔
“This hadith is nothing.”
In Musnad Ahmad bin Mani’
, the following of Abu Hanifa and Hasan bin Amarah was done by Sufyan al-Thawri and Shareek bin Abdullah al-Qadi. Both of them are mudallis (obscurers), they did not specify hearing (sama’), and also there is the issue of “Mazid fi Muttasil al-Asanid” (additional narrators in a connected chain) in this chain.
Warning:
Abdullah bin Shaddad bin Had mentioned Abu al-Walid, who is unknown
, as an intermediary. This is also of the type “Mazid fi Muttasil al-Asanid.” Abdullah bin Shaddad did not specify hearing from Jabir bin Abdullah, so this chain is attributed to Abu al-Walid as an intermediary.
This narration has also come as mursal (disconnected) from Abdullah bin Shaddad.
Imam Daraqutni (may Allah have mercy on him) says that the mursal nature of this narration is the stronger and correct view.
From Jabir رضي الله عنه:
The chain is very weak.
❀ Imam ad-Daraqutni رحمه الله says:
هذَا حَدِيثٌ مُنْكَرٌ، وَسَهْلُ بْنُ الْعَبَّاسِ مَتْرُوكَ .
“This hadith is rejected (very weak), Sahl bin Abbas is an abandoned narrator.”
❀ Imam Hakim رحمه الله says:
هَذَا الْخَبَرُ بَاطِلٌ بِهَذَا الْإِسْنَادِ .
“This hadith is invalid with this chain.”
From Jabir رضي الله عنه:
The chain is very “weak”.
➊ The authentication of Abu Ishaq Muhammad bin Ahmad bin Ishaq al-Malini is not established.
➋ Muhammad bin Ashras is an abandoned hadith narrator.
➌ Abdullah bin Lahi’ah is weak, mixed, and a muddler.
➍ Abu al-Zubayr al-Makki is deceptive.
From Jabir رضي الله عنه:
❀ Imam ad-Daraqutni رحمه الله says:
هَذَا بَاطِلٌ عَنْ مَالِكٍ، لَا يَصِحُ عَنْهُ، وَلَا عَنْ وَهْبٍ، وَفِيهِ عَاصِمُ بْنُ عِصَامٍ لَا يُعْرَفُ
“This is a false narration attributed to Imam Malik رضي الله عنه, it is not established from Imam Malik رضي الله عنه nor from Imam Wahb bin Kaisan رضي الله عنه. Asim bin Isam is unknown.”
Benefit:
❀It is narrated from Sayyiduna Jabir bin Abdullah رضي الله عنه that the Messenger of Allah ﷺ said:
كُلُّ صَلَاةٍ لَا يُقْرَأُ فِيهَا بِأُمِّ الْكِتَابِ فَهِيَ خِدَاجٌ، إِلَّا أَن يَكُونَ وَرَاءَ الْإِمَامِ .
“The prayer in which Surah Al-Fatiha is not recited is incomplete, except for the prayer behind the Imam.”
The chain of narration is weak.
❀Imam Daraqutni رضي الله عنه says:
يَحيَى بْنُ سَلَّامٍ ضعیف
“Yahya bin Salam is weak.”
❀Imam Bayhaqi رضي الله عنه says:
كَثِيرُ الْوَهم.
“He is often afflicted by doubt.”
❀Sayyiduna Jabir bin Abdullah رضي الله عنه says:
“Whoever prays a rak’ah without reciting Umm al-Qur’an (Surah Al-Fatiha), his prayer is not valid except behind the Imam.”
This is the ijtihad of Sayyiduna Jabir رضي الله عنه. It is not supported by Marfoo’ ahadith or the actions of the Sahabah. When the statement or action of a Sahabi does not conform to an authentic hadith and there is no way to reconcile or apply it, then it is not a proof.
This narration is also reported as Marfoo’ from Sayyiduna Jabir bin Abdullah رضي الله عنه.
❀Imam Hakim رضي الله عنه says:
وَهِمَ الرَّاوِي عَنْ إِسْمَاعِيلَ السُّدِّي فِي رَفْعِهِ بِلَا شَكٍّ فِيهِ .
“Indeed, in reporting this narration as Marfoo’, Isma’il Suddi’s student fell into doubt.”
Similarly, it is reported as Marfoo’ from another chain as well.
This is a fabricated chain; in it Muhammad bin Ashras is “abandoned and a liar.”
Therefore, this narration is correct only as Mauquf.
Sayyiduna Abu Hurairah رضي الله عنه:
The chain is weak.
❀Imam Daraqutni himself says:
أَبُو يَحْيَى التَّيْمِيُّ ، وَمُحَمَّدُ بْنُ عَبَّادٍ ضَعِيفَان.
“Abu Yahya (Isma’il bin Ibrahim) al-Tamimi and Muhammad bin ‘Abbad are both weak.”
❀Sayyiduna Abu Hurairah رضي الله عنه narrates that the Messenger of Allah ﷺ said:
مَنْ صَلَّى صَلَاةٌ لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ فَهِيَ خِدَاجٌ ثَلَاثًا غَيْرُ تَمَامٍ، فَقِيلَ لِأَبِي هُرَيْرَةَ : إِنَّا نَكُونُ وَرَاءَ الْإِمَامِ؟ فَقَالَ : اقْرَأْ بِهَا فِي نَفْسِكَ
“Whoever prays without Surah Al-Fatiha, his prayer is incomplete, incomplete, incomplete, it is not complete.” Then it was asked to Sayyiduna Abu Hurairah رضي الله عنه, “What if we are behind the Imam?”
He said:
“Recite Surah Al-Fatiha softly.”
❀Sayyiduna Abu Hurairah رضي الله عنه says:
إِذَا قَرَأَ الْإِمَامُ بِأُمِّ الْقُرْآنِ فَاقْرَأْ بِهَا وَاسْبُقَهُ .
“When the Imam recites Surah Al-Fatiha, you also recite it and do not precede the Imam.”
❀Allama Naimi Hanafi has graded its chain as “Hasan.”
Benefit:
❀ It is narrated from Sayyiduna Abu Hurairah رضي الله عنه that the Messenger of Allah ﷺ said:
كُلُّ صَلَاةٍ لَا يُقْرَأُ فِيهَا بِأُمِّ الْكِتَابِ فَهِيَ خِدَاجٌ إِلا صَلَاةٌ خَلْفَ إِمَامٍ .
“The prayer in which Surah Al-Fatiha is not recited is incomplete and deficient, except when it is in the congregation behind the Imam.”
The chain of narration is weak and rejected.
Abdur-Rahman bin Ishaq Al-Madani, although he is Hasan (good) in hadith, has some rejected narrations as well.
❀ Imam Bukhari رضي الله عنه says:
ليْسَ مِمَّنْ يُعْتَمَدُ عَلَى حِفْظِهِ .
“His memorization cannot be relied upon.”
❀ Imam Abu Hatim Al-Razi رضي الله عنه says:
يُكْتَبُ حَدِيثُهُ وَلَا يُحْتَجُ بِهِ .
“There is confusion in his hadith.”
Imam Ibn Adi رضي الله عنه says:
فِي حَدِيثِهِ بَعْضُ مَا يُنْكَرُ، وَلَا يُتَابَعُ عَلَيْهِ .
“There are some rejected narrations in his hadith, and they were not followed.”
❀ Hafiz Al-Dhahabi رضي الله عنه also called another narration of his “rejected.”
The aforementioned narration of Abdur-Rahman bin Ishaq Al-Madani is also rejected because it contradicts the hadith of Abu Hurairah رضي الله عنه
.
❀ Imam Al-Bayhaqi رضي الله عنه says about this narration:
هذَا خَبَرٌ فِيهِ نَظَرْ لَا يُثْبِتُهُ أَهْلُ الْمَعْرِفَةِ بِالْحَدِيثِ.
“This hadith is under scrutiny; the muhaddithin do not consider it authentic.”
❀ Sayyiduna Abu Hurairah رضي الله عنه narrates that the Messenger of Allah ﷺ said:
إذَا قَرَأَ فَأَنْصِتُوا .
“When the Imam recites, remain silent.”
These words are not reliable.
The narrator has confusion and fabrication.
The senior scholars of hadith criticism consider these words erroneous.
If authentic, these words would be applied to the recitation after Al-Fatiha.
❀ Imam Yahya bin Ma’in رضي الله عنه (233 AH) says:
لَيْسَ بِشَيْءٍ وَلَمْ يُثْبِتُهُ وَوَهُنَهُ .
“These words are baseless (Imam Abbas Al-Duri says) Imam Yahya bin Ma’in did not authenticate these words but considered them weak.”
❀ Imam Abu Hatim رضي الله عنه (277 AH) says:
لَيْسَ هَذِهِ الكَلِمَةُ بِالْمَحْفُوظ، وَهُوَ مِنْ تَخَالِيطِ ابْنِ عَجْلَان.
“These words are not authentic; rather, they are the conjecture of Ibn Ajlan.”
❀ Imam Abu Dawood رضي الله عنه (275 AH) says:
هذِهِ الزِّيَادَةُ وَإِذَا قَرَأَ فَأَنْصِتُوا لَيْسَتْ بِمَحْفُوظَةٍ، الْوَهْمُ عِنْدَنَا مِنْ أَبِي خَالِدٍ .
“This addition « وَإِذَا قَرَأَ فَأَنْصِتُوا » is not authentic; according to us, it is the conjecture of Abu Khalid Al-Ahmar.”
❀ Imam An-Nasa’i رضي الله عنه (303 AH) says:
لَا نَعْلَمُ أَنَّ أَحَدًا تَابَعَ ابْنَ عَجْلَانَ، عَلَى قَوْلِهِ : « وَإِذَا قَرَأَ فَأَنْصِتُوا ».
“We do not know of any trustworthy person who narrated the words «وَإِذَا قَرَأَ فَأَنْصِتُوا» following Ibn Ajlan.”
❀ Imam Dar Qutni رضي الله عنه (385 AH) says:
هذا الكَلَامُ لَيْسَ بِمَحْفُوظٍ فِي هَذَا الْحَدِيثِ .
“These words in this hadith are not authentic.”
❀ He also says:
فِي اجْتِمَاعِ أَصْحَابِ قَتَادَةَ عَلَى خِلَافِ التَّيْمِيِّ دَلِيلٌ عَلَى وَهْمِهِ وَاللهُ أَعْلَمُ .
“(The agreement of Qatadah’s students against Sulaiman Taymi in narrating) is evidence that Taymi was mistaken,”
واللہ اعلم !
Imam Muslim رضي الله عنه (261 AH) says:
لَيْسَ فِي حَدِيثِ أَحَدٍ مِنْهُمْ .
“(Among Qatadah’s students, except Taymi) none of the students have these words in their hadith.”
❀ Imam Hakim رضي الله عنه (405 AH) says:
إِنَّ هَذَا الخَبَرَ وَهِمَ الرَّاوِي فِيهِ، بِلَا خِلَافٍ أَعْرِفُهُ بَيْنَ أَهْل النقل فيه .
“The narrator was mistaken in this hadith; as far as I know, there is no disagreement among the muhaddithin on this matter.”
❀ Hafiz Al-Bayhaqi رضي الله عنه (458 AH) says:
قَدْ أَجْمَعَ الْحُفَّاظُ عَلَى خَطَأَ هَذِهِ اللَّفْظَةِ فِي الْحَدِيثِ، وَأَنَّهَا لَيْسَتْ بِمَحْفُوظَةٍ؛ يَحْيَى بْنُ مَعِينٍ، وَأَبُو دَاوُدَ السِّجِسْتَانِيُّ، وَأَبُو حَاتِمِ الرَّازِيُّ، وَأَبُو عَلِيٍّ الْحَافِظُ، وَعَلِيُّ بْنُ عُمَرَ الْحَافِظُ، وَأَبُو عَبْدِ اللهِ الْحَافِظُ .
“There is a consensus among the muhafizun (preservers) of hadith that these words in the hadith are erroneous, and these words are not authentic. Among these muhaddithin are Imam Yahya bin Ma’in, Imam Abu Dawood Sajistani, Imam Abu Hatim Al-Razi, Imam Abu Ali Al-Hafiz, Imam Hafiz Ali bin Umar Dar Qutni, and Imam Abu Abdullah Hakim.”
❀ Hafiz An-Nawawi رضي الله عنه (676 AH) says:
قَالَ جُمْهُورُ الْحُفَّاظِ : قَوْلُهُ : وَإِذَا قَرَأَ فَأَنْصِتُوا لَيْسَتْ صَحِيحَةً عنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
“The majority of the muhafizun of hadith have said that the words «وَإِذَا قَرَأَ فَأَنْصِتُوا» are not proven from the Noble Prophet ﷺ.”
Sayyiduna Abdullah bin Abbas (RA):
The chain is weak.
Imam Ahmad ibn Hanbal (may Allah have mercy on him) called it “rejected.”
❀ Imam al-Daraqutni (may Allah have mercy on him) says:
عَاصِمٌ لَيْسَ بِالْقَوِي، وَرَفْعُهُ وَهُم .
“Asim (ibn Abdul Aziz) is not strong; it is an error to attribute this hadith to the Prophet (peace be upon him) in a mursal (direct) manner.”
Note:
❀ It is narrated from Sayyiduna Abdullah ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
كُلُّ صَلَاةٍ لَا يُقْرَأُ فِيهَا بِفَاتِحَةِ الْكِتَابِ، فَلَا صَلَاةَ إِلَّا وَرَاءَ الْإِمَامِ .
“Any prayer in which Surah Al-Fatiha is not recited is not a prayer, except when it is behind the Imam.”
The chain is weak; Ali ibn Kaysan is unknown.
Benefit:
❀ Abu Jamrah Basri (may Allah have mercy on him) says:
قُلْتُ لِابْنِ عَبَّاسِ : أَقْرَأُ وَالْإِمَامُ بَيْنَ يَدَيَّ، فَقَالَ : لَا .
“I asked Sayyiduna Abdullah ibn Abbas (may Allah be pleased with him), ‘If the Imam is ahead of me, should I recite aloud?’ He said: ‘No.'”
➊ This statement applies to the recitation after Al-Fatiha.
➋ The question concerns loud recitation, not silent. The prohibition is also on loud recitation, not silent.
❀ Sayyiduna Abdullah ibn Abbas (may Allah be pleased with him) ruled:
اقْرَأْ خَلْفَ الْإِمَامِ بِفَاتِحَةِ الْكِتَابِ .
“You should recite Surah Al-Fatiha behind the Imam.”
❀ Imam Al-Bayhaqi (may Allah have mercy on him) says:
هَذَا إِسْنَادٌ صَحِيحٌ لَا غُبَارَ عَلَيْهِ .
“This chain is authentic; there is no defect in it.”
Sayyid Na Abdullah bin Umar (RA):
The chain is very weak.
❀ Imam Dar Qutni (RA) says:
مُحَمَّدُ بْنُ الفَضْلِ مَشْرُواً .
“Muhammad bin Fazl (bin Atiyah) is abandoned.”
From Ibn Umar (RA):
The chain is very weak.
Kharijah bin Mus’ab is “abandoned, liar” and “deceiver.”
From Ibn Umar (RA):
The chain is false.
Uthman bin Abdullah Qurashi is a “liar.”
From Ibn Umar (RA):
The chain is weak.
Suwaid bin Saeed Abu Muhammad used to accept prompting due to poor memory. Also, he makes many mistakes. This hadith was also narrated after his memory deteriorated.
From Ibn Umar (RA):
The chain is weak.
➊ Abu Ja’far Muhammad bin Abdullah al-Mastini’s authentication was not found.
➋ Sufyan al-Thawri is a fabricator; he did not specify the hearing.
❀ Imam Bayhaqi (may Allah have mercy on him) says:
هَذَا بَاطِلٌ بِهَذَا الْإِسْنَادِ، وَالْحَمْلُ فِيهِ عَلَى هَذَا الْمَاسْتِينِي، مَعَ هَذَا لَا حُجَّةَ فِيهِ، لِأَنَّهُ لَمْ يَقُلْ : وَالْمَأْمُومُ لَا يَقْرَأُ .
“This hadith is invalid with this chain. This is the action of al-Mastini. Moreover, it is not a proof because the Prophet ﷺ did not say that the follower (muqtadi) should not recite (Surah Al-Fatiha).”
Benefit:
❀ Sayyiduna Ibn Umar, Sayyiduna Zayd bin Thabit, and Sayyiduna Jabir bin Abdullah (may Allah be pleased with them) said:
لَا تَقْرَؤُوا خَلْفَ الْإِمَامِ فِي شَيْءٍ مِنَ الصَّلَوَاتِ .
“Do not recite behind the Imam in any prayer.”
Sayyiduna Abdullah bin Umar (may Allah be pleased with him) says:
إِذَا صَلَّى أَحَدُكُمْ خَلْفَ الْإِمَامِ فَحَسْبُهُ قِرَاءَةُ الْإِمَامِ، وَإِذَا صَلَّى وَحْدَهُ فَلْيَقْرَا.
“When someone prays behind an Imam, the Imam’s recitation is sufficient for him, and when he prays alone, he should recite.”
The meaning of these two reports is that in audible prayers, the follower will not recite after Al-Fatiha; rather, the Imam’s recitation will suffice for him. In this way, all hadiths and reports will be acted upon. It is not proven from any Sahabi with an authentic chain that the follower is prohibited from reciting Surah Al-Fatiha.
Sayyiduna Abu Saeed Khudri (RA):
The chain is very weak.
❀ Hafiz Bayhaqi (RA) has declared it “weak.”
❀ Imam Hakim (RA) says:
هذا خَبَرٌ، فِي إِسْنَادِهِ وَمَثْنِهِ نَظَرٌ .
“The chain and text of this narration are under scrutiny.”
➊ Amarah bin Juwayn Abu Harun Al-Abdi is “abandoned and a liar.”
➋ Imam Abu Nadhrah (RA) narrates:
سَأَلْتُ أَبَا سَعِيدٍ، عَنِ الْقِرَاءَةِ خَلْفَ الْإِمَامِ فَقَالَ : فَاتِحَةَ الْكِتَابِ .
“I asked Sayyiduna Abu Saeed Khudri (RA) whether the follower (Muqtadi) recites behind the Imam? He said: He recites Surah Al-Fatiha.”
Sayyiduna Anas bin Malik (RA):
The chain is very weak. Ghanim bin Salim is very weak.
From Anas (RA):
❀ Imam Bayhaqi (RA) called its chain “Muzlim” (dark/obscure).
From Anas (RA):
The chain of narration is false.
Abdullah bin Muhammad bin Yaqub is a “liar.”
Qattan bin Salih has narrated “denounced” traditions from Imam Shu’bah, and this narration is also from Imam Shu’bah.
❀ Thabit Banani narrates about Sayyiduna Anas (RA):
كَانَ يَأْمُرُنَا بِالْقِرَاءَةِ خَلْفَ الْإِمَامِ قَالَ : وَكُنْتُ أَقُومُ إِلَى جَنْبِ أَنَسٍ فَيَقْرَأُ بِفَاتِحَةِ الْكِتَابِ وَسُورَةٍ مِنَ الْمُفَصَّلَ وَيُسْمِعُنَا قِرَاءَتَهُ لِنَا خُذَ عَنْهُ .
“Sayyiduna Anas bin Malik (RA) used to command us to recite behind the Imam. I used to be beside him; he would recite Surah Al-Fatiha and one of the detailed Surahs and would let us hear his recitation so that we could learn as well.”
(7) Sayyiduna Nawas bin Samaan (RA):
This is a false narration; Muhammad bin Ishaq Akashi is a “liar and fabricator.”
❀ Imam Bayhaqi (RA) says:
كُلُّ مَنْ رُزِقَ الْفَهُمْ وَيَرْجِعُ إِلَى أَدْنَى مَعْرِفَةٍ وَنَظَرٍ فِي هَذَا الحَدِيثِ عَلِمَ أَنَّهُ مَوْضُوعٌ عَلَى مَالِكِ بْنِ أَنَسٍ .
“Whoever is endowed with profound understanding, if he pays slight attention to this hadith, will realize that it is fabricated against Imam Malik (RA).”
❀ Imam Ibn Hibban (354 AH) says:
إِنَّ أَهْلَ الصَّلَاةِ لَمْ يَخْتَلِفُوا مِنْ لَدُنَ الصَّحَابَةِ إِلَى يَوْمِنَا هَذَا مِمَّنْ يُنْسَبُ إِلَى الْعِلْمِ مِنْهُمْ أَنَّ مَنْ قَرَأَ خَلْفَ الْإِمَامِ تُجْزِيهِ صَلَاتُهُ .
“From the era of the Companions until today, all scholars of prayer agree that whoever recites (Surah Al-Fatiha) behind the Imam, his prayer is valid.”
❀ Hafiz Ibn Abdul Barr (463 AH) says:
قَدْ أَجْمَعَ الْعُلَمَاءُ عَلَى أَنَّ مَنْ قَرَأَ خَلْفَ الإِمَامِ فَصَلَاتُهُ تَامَّةٌ وَلَا إِعَادَةَ عَلَيْهِ .
“There is consensus among the scholars that whoever recites behind the Imam, his prayer is complete and does not need to be repeated.”
Note:
❀ It is narrated from Sayyiduna Ali bin Abi Talib (RA):
قَالَ رَجُلٌ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : أَقْرَأُ خَلْفَ الْإِمَامِ أَوْ أَنْصِتُ؟ قَالَ : بَلْ أَنْصِتُ فَإِنَّهُ يَكْفِيكَ .
A person asked the Prophet Muhammad (PBUH):
“Should I recite behind the Imam or remain silent?” He said: “Remain silent; the Imam’s recitation will suffice you.”
The chain is invalid.
➊ Ghassan bin Rabi’ is weak.
➋ Qais bin Rabi’ is weak.
➌ Muhammad bin Salim Hamdani is weak and abandoned.
➍ Harith bin Abdullah A’war is weak.
❀ It is narrated from Sayyiduna Abdullah bin Abbas (RA):
إِنَّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا جَاءَ إِلَى أَبِي بَكْرٍ وَهُوَ يُصَلِّي بِالنَّاسِ فِي مَرَضِهِ أَخَذَ مِنْ حَيْثُ كَانَ بَلَغَ أَبُو بَكْرٍ مِنَ الْقِرَاءَةِ .
“Sayyiduna Abu Bakr (RA), when leading people in prayer during the illness of the Prophet (PBUH), the Prophet (PBUH) came and started reciting from where Sayyiduna Abu Bakr (RA) had reached.”
The chain is weak. Abu Ishaq Sabi’i is a mudallis (one who conceals defects in the chain), and the hearing (sama’) is not specified.
and others have declared him “mudallis.”
It is a Muslim principle that “a trustworthy mudallis,” if he does not specify the hearing, then except for Bukhari and Muslim, his narration is considered “weak.”
❀
contains Qais bin Rabi’, who is considered “weak” by the majority.
❀ Hafiz Iraqi (RA) says:
’’ضَعْفَهُ الْجُمْهُورُ.‘‘ ۔
“The majority have declared him weak.”
Allama Baithami Walallah says:
ضَعْفَهُ الْأَكْثَرُونَ۔
“Most hadith scholars have said he is weak.”
Those who forbid the follower from reciting Surah Al-Fatiha have now started forbidding the Imam as well from reciting Al-Fatiha, because in this weak narration, it is the Imam who is mentioned, not the follower.
