The issue of reciting Al-Fatiha behind the Imam with multiple general and specific evidences from the Quran and Hadith

It is proven by numerous common evidences that
1: Surah Al-Fatiha must be recited in Salah.
2: Salah is not valid without Surah Al-Fatiha.
For example, the Qur’an states:

فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ

So recite what is easy [for you] of the Qur’an.
Regarding this verse, Mulla Jawan Hanafi

writes:

فإن الأول بعمومه يوجب القراءة على المقتدي

So indeed the first verse (the aforementioned verse) with its generality makes recitation obligatory upon the follower.

Almost similar wording is found in the commentary “Namī Sharh Husami”

, the book Ta’liq

, Al-Taqrir al-Nami Sharh Urdu al-Husami

, and other books of Usul al-Fiqh without any objection.
Qasim bin Qatlo Bagha Hanafi

wrote:

(فحكمه ) أى : حكم وقوع التعارض بين الآيتين المصير إلى السنة كقوله تعالى ( فاقرواما تيسر من القرآن ) يوجب (القرآن) بعمومه القراءة على المقتدي ، وقوله تعالى (وإذا قري القرآن فاستمعوا له ) ينفي وجوبها، إذ كلاهما ورد فى الصلوة كما بينه الطحاوي فى الأحكام فصير إلى الحديث

If there is a contradiction between two verses, the ruling is to refer to the Sunnah. An example is Allah’s statement: “So recite what is easy [for you] of the Qur’an,” which with its generality makes recitation obligatory upon the follower, and Allah’s verse: “And when the Qur’an is recited, then listen to it attentively,” which negates its obligation, since both verses pertain to Salah, as Tahawi explained in his book Al-Ahkam. Therefore, the Sunnah is referred to. Etc.

It is understood that according to Hanafi jurists, two verses of the Qur’an contradict each other and are abrogated, إنا لله وإنا إليه راجعون
Note:
For the severe criticism of Qasim bin Qatlo Bagha by Muhaddith Baqa’bi, may Allah have mercy on him

, see Al-Daw’ al-Lami’ by Al-Sakhawi

. Rather, in the Hanafi book Al-Tahqiq, it is stated that the exegetes unanimously agree that this verse was revealed regarding Salah. The author of Hidayah also used this verse as evidence for the obligation of recitation in Salah.

When the obligation of recitation in Salah was established from this blessed verse, then ‎﴿وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ ﴾‏ and that every person’s own effort will benefit him.

In light of this, how can the obligation be lifted from the follower?
It is narrated from Sayyidna ‘Ubadah bin As-Samit, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said:

لا صلوة لمن لم يقرأ بفاتحة الكتاب

The prayer of the person who does not recite Surah Al-Fatiha is not valid.

This hadith is clear and decisive evidence that Salah is not valid without Surah Al-Fatiha, and from it the general ruling of فاقرؤا recitation is also restricted to فاقرؤا الفاتحه.
Imam Khattabi, may Allah have mercy on him

, in ‘I’lam al-Hadith fi Sharh Sahih al-Bukhari states:

قلت : عموم هذا القول يأتى على كل صلاة يصليها المرء وحده أو من وراء الإمام ، أسر إمامه القراءة أو جهربها

I said: The generality of this hadith includes every prayer that a person prays alone or behind an Imam, whether the Imam recites silently or aloud forcibly.

This generality is also confirmed by the understanding and practice of the narrator of this hadith, ‘Ubadah bin As-Samit, may Allah be pleased with him, who was a proponent and doer of reciting Al-Fatiha behind the Imam.

Sarfaraz Khan Safdar Deobandi writes:
It is absolutely correct that Hazrat ‘Ubadah bin As-Samit, may Allah be pleased with him, was an advocate of reciting Surah Al-Fatiha behind the Imam, and this was his research, method, and belief.

It is established in Usul that the narrator (Sahabi) is more aware of the meaning of his narrations than others. Abdul Hai Sahib Lakhnawi states:

ومن المعلوم أن فهم الصحابي لا سيما الراوي أقوى من فهم غيره وقوله أحق بالإعتبار فى تفسير المروي

And it is known that the understanding of a Sahabi, especially one who is a narrator of hadith, is more authoritative than others regarding the meaning, and his statement is more reliable in interpreting his narration.

Sarfaraz Khan Safdar Deobandi writes:
And this matter will be established by Mubarakpuri Sahib in its place that the narrator of the hadith (especially when he is a Sahabi) knows the intention of his narrated hadith better than others.

It is narrated from Abu Hurairah, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said:

من صلى صلوة لم يقرأ فيها بأم القرآن فهي خداج ، ثلثا ، غير تمام

Whoever prays and does not recite Surah Al-Fatiha in it, his prayer is incomplete (invalid). The Prophet said this three times; it is not complete.

In one narration it is:

كل صلوة لا يقرأ فيها بأم الكتاب فهي خداج فهي خداج فهي خداج غير تمام

Every prayer in which Umm al-Kitab (Surah Al-Fatiha) is not recited is incomplete (invalid), incomplete (invalid), incomplete (invalid), it is not complete.

This hadith has many chains, some of which the author has mentioned in the Musnad al-Humaydi’s classification

.
A student of Sayyidna Abu Hurairah, may Allah be pleased with him, asked him that we are behind the Imam, so Sayyidna Abu Hurairah said:

إقرأ بها فى نفسك

Recite in your heart.

Reciting in the heart means silently, not aloud.

That is, recite softly, do not recite loudly.

❀ Imam Bayhaqi, may Allah have mercy on him, says:

والمراد بقوله اقرأبها فى نفسك أن يتلفظ بها سرا دون الجهر ولا يجوز حمله على ذكرها بقلبه دون التلفظ بها لإجماع أهل اللسان على أن ذلك لا يسمى قراءة

That is, reciting in the heart means to recite it slowly, not aloud, and it is not permissible to interpret it as contemplation and reflection in the heart because the Arabic language experts agree that this is not called recitation.

In one narration, the student said to Abu Hurairah, may Allah be pleased with him, that I listen to the Imam’s recitation? He replied: Recite quietly to yourself.

In another narration:

إذا قرأ الإمام بأم القرآن فاقرأبها واسبقه

When the Imam recites Surah Al-Fatiha, you also recite it and finish it before him.

Muhammad bin Ali al-Naimawi Hanafi writes about the chain of this narration that
“Its chain is Hasan” (good).

The famous Ahl al-Hadith scholar Maulana Irshad al-Haq Athari says:
This narration is explicit evidence that Hazrat Abu Hurairah, may Allah be pleased with him, instructed the follower to recite Al-Fatiha aloud in the prayer, which nullifies all the interpretations of “fi nafsik” (in your self) presented by Maulana Sarfaraz Khan Safdar Sahib.

Anwar Shah Kashmiri Deobandi Sahib strongly refuted those who interpret it as contemplation.

❀ Imam Shafi’i, may Allah have mercy on him, says:

وإن حديث عبادة وأبي هريرة يدلان على فرض أم القرآن

Indeed, the hadiths of ‘Ubadah and Abu Hurairah (may Allah be pleased with them) indicate the obligation of Surah Al-Fatiha.

This is also confirmed by the hadith whose words are:

لا تجزي صلوة لا يقرأ فيها بفاتحة الكتاب

Whoever does not recite Surah Al-Fatiha, his prayer is not sufficient.

Besides these, there are many other Marfu’ hadiths proving that Salah is not valid without Surah Al-Fatiha.
The Commander of the Faithful in Hadith and Fiqh, Imam Bukhari, may Allah have mercy on him, says:

وتواتر الخبر عن رسول الله صلی اللہ علیہ وسلم لا صلوة إلا بقراءة أم القرآن

And it is mutawatir (mass-transmitted) from the Messenger of Allah, peace and blessings be upon him, that Salah is not valid without the recitation of Surah Al-Fatiha.

The issue of Al-Fatiha in Salah is common in Sahih Bukhari, Sahih Muslim, and others, and there is no exception, and from these it is proven that the person who does not recite Surah Al-Fatiha in Salah, his Salah is not valid, i.e., defective (invalid). And by defective is meant personal deficiency, as clarified by Allama Khattabi, Allama Zabidi, and Allama Ibn Manzur, may Allah have mercy on them. Rather, Hafiz Ibn Abd al-Barr, may Allah have mercy on him, strongly refuted those who interpret defective as damage or impurity.

In Al-Qamus al-Wahid it is written that ”خدج – خداجا“ defective means incomplete ”اخدج الصلوة“ not performing Salah properly, lacking some pillars.

It is clear that if a pillar of Salah is missing, the Salah is invalid. Ibn Abd al-Barr al-Andalusi

wrote that والخداج : النقصان والفساد defective means damage and corruption (being invalid).

And it is clear that corrupted Salah is invalid. For further details see my book “Nasr al-Bari fi Tahqiq Juz’ al-Qira’at lil-Bukhari”

.
Some people have tried to interpret and restrict these general texts by other texts which themselves are general and not explicit in their meaning, as will be shown later. How can a general text be restricted by another general text?
Now we present the evidences for reciting Al-Fatiha behind the Imam which are explicit in their meaning and authentic according to the principles of hadith scholars regarding chain and text. However, first a brief introduction to the principles of authentication and criticism is presented.

Principles of Verification and Weakening

➊ If there is consensus among trustworthy hadith scholars regarding a narrator being trustworthy or weak, etc., then in reality, the narrator is as the hadith scholars have testified. Similarly, if there is consensus among hadith scholars regarding a hadith being authentic or weak, etc., then the decision of the hadith scholars is the truth and final.
➋ If there is disagreement among hadith scholars regarding a narrator being trustworthy or weak, or regarding a hadith being authentic or weak, and there is no consensus, then the decision of the majority of trustworthy hadith scholars (jumhoor) will be accepted, and the individual opinions will be rejected.
❀ Hafiz Ibn Kathir Hamid (may Allah have mercy on him) says:

وشاورهم فى أحد أن يقعد فى المدينة أو يخرج إلى العدو ، فأشار جمهورهم بالخروج إليهم فخرج إليهم

You (peace be upon him) consulted the Companions whether to fight while staying in Medina or to go out and challenge the enemy. The majority preferred going out to fight, so you (peace be upon him) went out.

Sarfaraz Khan Safdar Deobandi Sahib writes:
“We have adhered to the majority and the Imams of Jarh and Ta’dil and most of the Imams of Hadith in authentication and criticism.”

Muhammad Idris Kandhlawi Deobandi Sahib writes:
When a narrator has both authentication and criticism, the opinion of the majority of hadith scholars is to be trusted. The methodology of the jurists is that when a narrator has both Jarh and Ta’dil, Ta’dil is preferred over ambiguous Jarh, even if the number of critics is more than the number of authenticators.

Kandhlawi Sahib further states:
Hafiz Ibn Hajar’s opinion is that when a narrator has both Jarh and Ta’dil, authentication and criticism, the majority opinion should be preferred.

It is clear that the research of the hadith scholars prevails over the Hanafi jurists.
Taj al-Din Abdul Wahhab bin Ali al-Subki

wrote:

كما أن عدد الجارح إذا كان أكثر قدم الجرح اجماعا

If the number of critics is greater, there is consensus among hadith scholars that criticism takes precedence.

In summary, it is the correct and prevailing methodology to give preference to the research and testimonies of the majority of hadith scholars in Jarh and Ta’dil. And all praise is due to Allah.

(1) Hadith of Anas رضي الله عنه

Imam Abu Abdullah Muhammad bin Ismail Al-Bukhari, may Allah be pleased with him, says:

حدثنا يحيى بن يوسف قال : أنبأنا عبيد الله عن أيوب عن أبى قلابة عن أنس رضى الله عنه : أن النبى صلى الله عليه وسلم صلى بأصحابه فلما قضى صلاته أقبل عليهم بوجهه فقال : أتقرون فى صلاتكم والإمام يقرأ ؟ فسكتوا ، فقالها ثلاث مرات ، فقال قائل أو قائلون : إنا لنفعل ، قال : فلا تفعلوا ، وليقرأ أحدكم بفاتحة الكتاب فى نفسه

It is narrated from Sayyiduna Anas, may Allah be pleased with him, that the Prophet Muhammad, peace be upon him, led his companions in a prayer. When he completed the prayer, he turned his blessed face towards them and said, “Do you recite during your prayer while the Imam is reciting?” They remained silent. He repeated this three times, and one or more persons said, “Indeed, we do so.” He then said, “Do not do that, and each one of you should recite Surah Al-Fatiha in his heart.”

This hadith is found in Musnad Abi Ya’la Al-Mawsili

, Sahih Ibn Hibban

, Mawarid al-Dhamaan

, Sunan al-Kubra by Al-Bayhaqi

, Kitab al-Qira’at by him

, Tarikh Baghdad

, Al-Awsat by Al-Tabarani

, Ahkam al-Quran by Al-Tahawi cited in Al-Jawhar al-Naqi

.
It is narrated with many chains from Ubaidullah bin Umar Al-Raqi. Hafiz Al-Haythami says about this hadith:

رواه أبو يعلى والطبراني فى الأوسط ورجاله ثقات

It was narrated by Abu Ya’la (in his Musnad) and Al-Tabarani in Al-Awsat, and its narrators are trustworthy.

Imam Abu Hatim Muhammad bin Hibban Al-Busti, may Allah have mercy on him, writes:

سمع هذا الخبر أبو قلابة من محمد بن أبى عائشة عن بعض اصحاب رسول الله صلى الله عليه وسلم وسمعه من أنس بن مالك ، فالطريقان جميعا محفوظان

Abu Qulaba heard this report from Muhammad bin Abi Aisha with the chain of some companions of the Messenger of Allah, peace be upon him, and also heard it from Anas bin Malik, may Allah be pleased with him. So both chains are authentic (sahih).

The writer of the letters presents that all narrators of this chain are authentic narrators of Sahih Bukhari and Sahih Muslim.

Ubaidullah bin Umar Al-Raqi is a narrator of Sahih Bukhari, Sahih Muslim, and the four Sunan.
Imam Ibn Mu’in and Imam Nasai said: trustworthy (thiqah) Al-Ajli, Ibn Numayr and Ibn Hibban authenticated him, Imam Abu Hatim said:

صالح الحديث ثقة صدوق، لا أعرف له حديثا منكرا ، هو أحب إلى من زهير بن محمد

He is a righteous hadith narrator, trustworthy and truthful. I do not know of any contradictory hadith from him, and he is more beloved to me than Zuhair bin Muhammad.

❀ Hafiz Al-Dhahabi said:

كان ثقة حجة ، صاحب حديث

He was trustworthy (and) authoritative (hujjah) and a hadith scholar.

Besides them, many other scholars have authenticated him, and in contrast, Imam Ibn Sa’d, may Allah have mercy on him, said:

وكان ثقة صدوقا كثير الحديث وربما أخطأ وكان أحفظ من روى عن عبد الكريم الجزري ولم يكن أحد ينازعه فى الفتوى فى دهره

And he was trustworthy and truthful, prolific in hadith, and sometimes made mistakes. Among those who narrated from Abdul Karim Al-Jazari, he was the most memorizer, and in his time no one opposed him in issuing fatwas.

And Hafiz Ibn Hajar, may Allah have mercy on him, relied on this weak opinion in Taqreeb al-Tahdhib

. This criticism is rejected for several reasons:
1: The narration of the narrator with ثقة ربما أخطأ is not weak; it is authentic or at least has a good degree on its own.
Zafar Ahmad Thanvi writes:

قولهم فى الراوي له أوهام ، أويهم فى حديثه أو يخطي فيه لا ينزله عن درجة الثقة

And to speak against his narrators is mere conjecture or he has doubts in his hadith or he finds mistakes, but this does not remove him from the rank of trustworthy.

2: If Imam Ibn Sa’d, may Allah have mercy on him, is alone in criticism, then his criticism is not accepted because in the knowledge of the science of narrators, he sometimes follows Waqidi (a liar).

3: Ibn Sa’d’s isolated criticism is rejected against the consensus.
Sarfaraz Safdar Deobandi writes beautifully:
Who is safe from mistakes and forgetfulness? Due to minor forgetfulness, the narrations of trustworthy narrators cannot be rejected at all.

4: Imam Ibn Sa’d, may Allah have mercy on him, wrote in the same book about Imam Abu Hanifa, may Allah have mercy on him:

أبو حنيفة واسمه النعمان بن ثابت مولى بني تيم الله بن ثعلبة ، وهو ضعيف فى الحديث وكان صاحب ر أى

Imam Abu Hanifa, and your name is Nu’man bin Thabit, you were among the freed slaves of Bani Taym Allah bin Tha’labah, and you are weak in hadith and you are a person of opinion (ra’y).

Do Hanafi brothers accept this criticism of Ibn Sa’d? If not, then why accept his isolated criticism on Imam Ubaidullah bin Amr Al-Raqi while all other muhaddithin authenticate him?
5: Ubaidullah bin Umar is not isolated in this hadith but Ismail bin ‘Ali has followed him.

And Ibn ‘Ali is unanimously trustworthy; the accusation against Ubaidullah is rejected in every respect.

Unexplained Criticism

Some scholars have written that Imam Bukhari, may Allah have mercy on him, Imam Abu Hatim, may Allah have mercy on him, and Imam Bayhaqi, may Allah have mercy on him, have declared this narration as unreliable. It is to be noted that this criticism is unexplained, while all the narrators of this hadith are considered trustworthy by Imam Bukhari, Imam Abu Hatim, and Imam Bayhaqi. On what basis then can it be declared unreliable? Secondly, many scholars have declared it reliable:
➊ Imam Bukhari, may Allah have mercy on him
➋ Hafiz Ibn Hibban, may Allah have mercy on him

Imam Bayhaqi states:

إحتج به البخاري

Imam Bukhari has taken this hadith as proof.

➌ Ibn al-Turkumani al-Hanafi
He has agreed with Ibn Hibban in Al-Jawhar al-Naqi

.
➍ Allama Anwar Shah Kashmiri Deobandi

Brief Introduction of Abu Qilabah

Some people have claimed that the famous Tabi’i Abu Qilabah may Allah have mercy on him was a mudallis (one who practices tadlees).

So it is stated that Abu Qilabah may Allah have mercy on him was a central narrator of the Kutub al-Sittah and a highly trustworthy person. Hafiz al-Dhahabi gave him the title “Al-Imam, Shaykh al-Islam.”

He was a student of the Companions Sayyiduna Anas, Sayyiduna Malik ibn al-Huwairith, and Sayyiduna Thabit ibn al-Dhahhak, may Allah be pleased with them, among others.

Hafiz Ibn Abdul Barr stated that there is consensus on his trustworthiness.

Imam Abu Hatim al-Razi may Allah have mercy on him called him trustworthy and said:

لا يعرف له تدليس

His tadlees is not known.

It is clear that he was by no means a mudallis, but Hafiz al-Dhahabi may Allah have mercy on him labeled him as mudallis.

This refers to linguistic tadlees, meaning isnaad omission (irsal), not technical tadlees, because Hafiz al-Dhahabi himself said that many of Abu Qilabah’s “an” (from) narrations are sahih according to the conditions of Bukhari and Muslim (ala shartihima).

Indeed, in “Al-Nubala” he called his mu’anna (with ‘an’) narration hadith hasan sahih.

Hafiz al-Dhahabi wrote in his book on the principles of hadith:

المدلس : ما رواه الرجل عن آخر ولم يسمعه منه أولم يدركه .

A mudallis is one who narrates from a person whom he did not hear from or did not meet.

It is clear that according to Hafiz al-Dhahabi, tadlees and irsal are two names for the same thing.

Therefore, if a narrator is called mudallis only by Imam Dhahabi alone, contrary to later muhaddithin, then that narrator is not a technical mudallis. Following Hafiz al-Dhahabi, Hafiz Ibn Hajar counted him among the mudalliseen but in the first grade (al-martabah al-ula) whose ‘an narrations are equally accepted according to him.

In fact, he referred back and stated that Abu Qilabah was not a mudallis.
The following muhaddithin have declared Abu Qilabah’s ‘an narrations authentic:
1. Bukhari

2. Muslim

3. Ibn Khuzaymah

4. Ibn Hibban

5. Tirmidhi

6. Al-Hakim

7. Al-Bayhaqi

8. Al-Baghawi

9. Al-Dhahabi

10. Ibn Hajar

Therefore, it is clear that Abu Qilabah was not a technical mudallis. Those who call his mu’anna narrations weak should retract their criticism on the above narrations transmitted by Sahihayn and others. It should be noted that Hafiz Ibn Hibban explicitly stated that Abu Qilabah may Allah have mercy on him heard this hadith from Anas, may Allah be pleased with him.

Hence, the accusation of tadlees is rejected in every respect.

Tadlees and the Hanafis

Those who present the narrations of the mudallis (one who practices tadlees) such as Sufyan ath-Thawri, Sulayman al-A’mash, Qatadah, and Abu az-Zubayr, may Allah have mercy on them, as proof based on Abu Qulabah, may Allah have mercy on him, should be ashamed of accusing Abu Qulabah, may Allah have mercy on him, of tadlees. Secondly, according to the Hanafis, tadlees by the mudallis of the first three centuries is not significantly harmful.

❀ Zafar Ahmad Thanvi Sahib writes:

والتدليس والإرسال فى القرون الثلاثة لا يضر عندنا

And in the first three centuries, according to us, tadlees and isnaad omission (irsal) are not harmful.

❀ Thanvi Sahib further states:

قلت فإن كان المدلس من ثقات القرون الثلاثة يقبل تدليسه كارساله مطلقا

I said: And if the mudallis of the first three centuries is among the trustworthy people, then his tadlees is accepted in the same way as his mursal narration is accepted.

(2) The Hadith of a Companion of the Prophet ﷺ

Imam Muhammad bin Ismail Al-Bukhari says:

حدثنا عبدان قال : حدثنا يزيد بن زريع قال : حدثنا خالد عن أبى قلابة عن محمد بن أبى عائشة عمن شهد ذاك قال : صلى النبى صلى الله عليه وسلم فلما قضى صلاته قال : اتقرون والإمام يقرأ قالوا : إنا لتفعل قال : فلا تفعلوا إلا أن يقرأ أحدكم بفاتحة الكتاب فى نفسه

It is narrated from a Companion, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, led the prayer. When he finished the prayer, he said: Do you recite at that time while the Imam is reciting? They (the Companions) said: Yes, indeed we do. Then the Prophet, peace be upon him, said: Then do not do so except that each one of you recites Surah Al-Fatiha in his heart.

This hadith has been narrated by Imam Abdul Razzaq, may Allah have mercy on him, in Al-Musannaf

, Imam Ahmad bin Hanbal in Al-Musnad

, Imam Darqutni in Al-Sunan

, Imam Bayhaqi in Al-Sunan Al-Kubra

, in the Book of Qira’at

, and in Ma’rifat al-Sunan wal-Athar

with multiple chains narrated from Khalid Al-Khudha.
① Imam Bayhaqi said: هذا إسناده صحيح

② Ibn Khuzaymah has taken it as proof.

③ Ibn Hibban, may Allah have mercy on him, declared it authentic.

④ Hafiz Haithami said: رجاله الصحيح

⑤ Hafiz Ibn Hajar said: إسناده حسن

No trustworthy Imam has declared this hadith weak, and all its narrators are authentic narrators of Sahih Muslim. ” عمن شهد ذاك “ are Companions of the Prophet. In many chains, the words عن رجل من أصحاب النبي صلی اللہ علیہ وسلم appear, and there is consensus among the Muslim Ummah that all the Companions are upright (thiqah), so ignorance of their names is not harmful.
Khalil Ahmad Saharanpuri Deobandi says:

قد أجمعت الأمة على أن الصحابة كلهم عدول فلا يضر الجهل بأعيانهم فالحديث الذى رواته امرأة من بني عبد الأشهل لا مجال للمقال فيه

There is consensus of the Ummah that all the Companions were just, therefore the unfamiliarity of some individuals among them is not significantly harmful to us. Hence, the hadith narrated by an (unknown) woman from Bani Abd Al-Ashbal has no grounds for criticism.

For further research, consult the books of Usul and the following books:
➊ Nasb al-Ritah

➋ Umdat al-Qari

➌ Marqat al-Mafatih

➍ Al-Jawhar al-Naqi

➎ Tawdhih al-Kalam

and others
Abu Qulabah heard this hadith from Muhammad bin Abi Aisha.

Muhammad bin Abi Aisha is a trustworthy Tabi’i. He was a student of Abu Hurairah and Jabir, may Allah be pleased with them. Ibn Ma’in, may Allah have mercy on him, said: ثقة, and Ibn Hibban also declared him trustworthy. He is a central narrator of Sahih Muslim and others.

He lived during the time of several Companions such as Anas and Abu Hurairah, may Allah be pleased with them, and he is not a fabricator; therefore, his narration is considered continuous. For details, refer to Tahqiq al-Kalam

. Many non-Ahl al-Hadith scholars have also declared narrations containing عن رجل من أصحاب النبى صلی اللہ علیہ وسلم او مثله as authentic or good.

(3) Hadith of Nafi bin Mahmood from Ubada, may Allah be pleased with him

Imam Abu Abdur Rahman An-Nasa’i says:

أخبرنا بن عمار عن صدقة عن زيد بن واقد عن حرام بن حكيم عن نافع بن محمود بن ربيعة عن عبادة بن الصامت قال : صلى بنا رسول الله صلى الله عليه وسلم بعض الصلوات التى يجهر فيها بالقراءة فقال : لا يقرأ أحد منكم إذا جهرت بالقراءة إلا بأم القرآن

Abadah says that the Messenger of Allah, peace be upon him, taught us the prayer in which the recitation is done aloud. He said: When I am reciting aloud, none of you should recite anything other than Surah Al-Fatiha.

This hadith has been narrated by Imam Bukhari, may Allah have mercy on him, in Khalaq Af’al Al-‘Ibad

and in the section of recitations

, and Imam Darqutni, may Allah have mercy on him, in Al-Sunan

, Imam Bayhaqi, may Allah have mercy on him, in Al-Sunan Al-Kubra

and Kitab Al-Qira’at

, and Adh-Dhiya Al-Maqdisi in Al-Mukhtarah

with multiple chains of transmission.

Zafar Ahmad Thanvi Deobandi Sahib writes:

وأحاديث الضياء فى المختارة كلها صحاح كما صرح به السيوطي فى خطبة كنز العمال

And all the hadiths in Adh-Dhiya Al-Maqdisi’s Al-Mukhtarah are authentic as explicitly stated by Al-Suyuti in the introduction of Kanz Al-Ummal.

Hisham bin Ammar narrated this hadith from Imam Bukhari, may Allah have mercy on him, and many other scholars. Besides Hisham bin Ammar, Muhammad bin Al-Mubarak As-Suri and others also narrated this hadith from Sadaqah bin Khalid.

Besides Sadaqah bin Khalid, Al-Haitham bin Humayd also narrated this hadith in detail from Zaid bin Waqid.

Zaid and Haram bin Hakim are unanimously trustworthy.

In Imam Bayhaqi’s Kitab Al-Qira’at, the text of this narration with a good chain is as follows:

قال: هل تقرون معي ؟ قالوا : نعم ، قال : لا تفعلوا إلا بأم القرآن فإنه لا صلوة لمن لم يقرأ بها ، وهذا إسناد صحيح ورواته ثقات

The Prophet, peace be upon him, said: Do you pray behind me? The companions said: Yes. He said: Do not recite except Surah Al-Fatiha, for indeed whoever does not recite Surah Al-Fatiha, his prayer is invalid. This chain is authentic and its narrators are trustworthy.

Besides Haram bin Hakim, Imam Makhul Ash-Shami, may Allah have mercy on him, also narrated this hadith from Nafi’ bin Mahmood, may Allah have mercy on him.

The following Imams have declared this hadith authentic:
1. Imam Bayhaqi said: وهذا إسناد صحيح ورواته ثقات

2. Imam Darqutni said: هذا إسناد حسن ورجاله ثقات كلهم

3. Imam Abu Dawood remained silent on it. According to Hanafis and Deobandis, Abu Dawood’s silence on a hadith is evidence of its authenticity or commendation.

Ibn Humam writes in one place:

وسكوت أبى داود والمنذري تصحيح أو تحسين منهما

And the silence of Abu Dawood and Al-Mundhiri, may Allah have mercy on them, is considered by them as authentication or commendation of the hadith.

4. Imam Mundhiri remained silent.
5. Imam Nasa’i remained silent.
According to Deobandis, the hadith on which Imam Nasa’i remains silent is considered authentic by them.
Zafar Ahmad Thanvi Sahib writes:

رواه النسائي وسكت عنه فهو صحيح عنده

Imam Nasa’i narrated it and remained silent, so it is authentic according to them.

These statements have been presented as an accusation. According to us (Ahl al-Hadith), the silence of Abu Dawood, Nasa’i, Mundhiri, Ibn Hajar Al-Asqalani, and others is not proof; this silence is neither evidence of authenticity nor commendation. Understand this well. However, according to Deobandis and Barelvis, this silence is proof.
The following Imams have declared Sunan Nasa’i authentic:
Abu Ali An-Nisaburi, Abu Ahmad bin ‘Adi, Ibn Manda, Abdul Ghani bin Sa’id, Abu Ya’la Al-Khalili, Abu Ali Ibn As-Sakan, and Abu Bakr Al-Khatib.

Therefore, according to the following Imams, this narration is also authentic:
1. Abu Ahmad bin ‘Adi, may Allah have mercy on him
2. Ibn Manda, may Allah have mercy on him
3. Abu Ali An-Nisaburi, may Allah have mercy on him
4. Abdul Ghani bin Sa’id, may Allah have mercy on him
5. Abu Ali As-Sakan, may Allah have mercy on him
6. Al-Khatib Al-Baghdadi, may Allah have mercy on him
7. Adh-Dhiya Al-Maqdisi, may Allah have mercy on him

Note:
Remember that from Ibn ‘Adi to Al-Khatib Al-Baghdadi, the authentication by the muhaddithin is ambiguous, which cannot be presented against a clear criticism. No clear criticism has been established against Nafi’, so here this ambiguous authentication is a correct argument in support of Imam Darqutni Al-Mu’tadil and the majority of muhaddithin. All narrators of this hadith are trustworthy and there is no defect in the chain. However, some have criticized Nafi’ bin Mahmood, saying that Hafiz Ibn Abdul Barr, may Allah have mercy on him, called him unknown; Tahawi, may Allah have mercy on him, said: لا يعرف; Ibn Qudamah said: ليس بمعروف; Ibn Hajar, may Allah have mercy on him, said: مستور.

In response to this criticism, it is respectfully stated that in the principles of hadith, it is established that if two trustworthy narrators narrate from someone, he is not considered unknown; rather, his ignorance is completely removed. Two trustworthy narrators (Haram bin Hakim and Imam Makhul, may Allah have mercy on them) narrate from Nafi’, may Allah have mercy on him.
Zafar Ahmad Thanvi Deobandi Sahib writes:

وليس بمجهول من روى عنه ثقتان

And whoever two trustworthy narrators narrate from, he is not considered unknown.

Therefore, the statement of Hafiz Ibn Abdul Barr, may Allah have mercy on him, is rejected because it contradicts the principles of hadith, and لا يعرف it is not criticism.

Therefore, the statements of Tahawi, may Allah have mercy on him, and others are rejected.
An unknown narrator is one who has not been authenticated by anyone.

Most scholars have authenticated Nafi’ bin Mahmood, may Allah have mercy on him:
1. Imam Darqutni said: ثقة

2. Imam Hakim, may Allah have mercy on him, declared one of his hadiths authentic.

Note:
Remember that the hadith declared authentic by Imam Hakim is fabricated due to another narrator, as mentioned by Hafiz Al-Dhahabi in Talkhees Al-Mustadrak.
3. Hafiz Ibn Hazm, may Allah have mercy on him, said: ثقة

4. Imam Bayhaqi said: ثقة

5. Hafiz Ibn Hibban, may Allah have mercy on him, counted him among the trustworthy and famous Tabi’in.

And no criticism has been made.
6. Hafiz Al-Dhahabi said: ثقة

7. Imam Abu Dawood, may Allah have mercy on him
8. Imam Nasa’i, may Allah have mercy on him
9. Imam Mundhiri, may Allah have mercy on him, remained silent on his hadith, which according to Hanafis, Deobandis, and Barelvis indicates authentication of Nafi’.

10. Abu Ali An-Nisaburi, may Allah have mercy on him
11. Ibn ‘Adi, may Allah have mercy on him
12. Ibn Manda, may Allah have mercy on him
13. Hafiz Abdul Ghani, may Allah have mercy on him
14. Abu Ya’la Al-Khalili, may Allah have mercy on him
15. Hafiz Al-Khatib Al-Baghdadi, may Allah have mercy on him, and others have authenticated his hadith.

This indicates the authentication of Nafi’. If such a large group considers a person trustworthy, how can he be called unknown or otherwise?
Therefore, it is proven that the criticism of “unknown” is rejected for several reasons:
1. It is against the majority.
2. It is ambiguous.
3. It is not criticism.
4. According to Hanafis and Deobandis, the narration of unknown and hidden narrators from the best generations is also authentic.
Zafar Ahmad Thanvi Deobandi Sahib writes:

والجهالة فى القرون الثلاثة لا يضر عندنا

And ignorance in the three centuries (best generations) is not harmful according to us.

And he says:

إن رواية المستور من القرون الثلاثة مقبولة عندنا معشر الحنفية

Indeed, the narration of the hidden in the three centuries (first three centuries) is accepted according to us Hanafis.

Note:
Zafar Ahmad Thanvi Sahib and Deobandi scholars are not Hanafis but only Deobandis. How can those who oppose Imam Abu Hanifa by adopting Ash’ari and Maturidi beliefs and principles call themselves Hanafis?
And Thanvi Sahib further says:

أن المستور فى القرون الثلاثة مقبول عندنا

The narration of the hidden in the three centuries is accepted according to us.

For more details see Tadhih Al-Kalam

, Al-Hasami Ma’a An-Nami

, Muslim Ath-Thubut

, Kashf Al-Asrar

.
When it is established that Nafi’ bin Mahmood is trustworthy according to the majority of scholars and the hadith he narrated is authentic according to most scholars, then calling him unknown and his hadith “defective” is wrong and rejected.

(4) Hadith of Amr bin Shu’aib from his father from his grandfather

❀ Imam Bukhari, may Allah have mercy on him, says:

حدثنا شجاع بن الوليد قال : حدثنا النضر قال : حدثنا عكرمة قال : حدثني عمرو بن سعد عن عمرو بن شعيب عن أبيه عن جده قال : قال رسول الله الا الله : تقرون خلفي ؟ قالوا : نعم ، إنا لنهد هذا ، قال : فلا تفعلوا إلا بأم القرآن

It is narrated from Abdullah bin Amr bin Al-As, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: (O companions) do you recite behind me? They replied: Yes, we recite quickly. He said: Then do not recite anything except Surah Al-Fatiha.

It has been narrated by Imam Bayhaqi in Kitab al-Qira’at

, all the narrators of this hadith are trustworthy, and according to the majority of hadith scholars its chain is authentic or good. Amr bin Shu’aib is a trustworthy Tabi’i, and his عن ابيه عن جده والي حديث is considered good or authentic.
Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, says:

وأما أئمة الإسلام وجمهور العلماء فيحتجون بحديث عمرو بن شعيب عن أبيه عن جده إذا صح النقل إليه

According to the Imams of Islam and the majority of scholars, if the chain is authentic up to Umar bin Shu’aib, then his عن ابيه من جده narration is authoritative.

Hafiz Ibn Qayyim, may Allah have mercy on him, writes:

والجمهور يحتجون به

And the majority take proof from them.

Allama Mundhiri gives his verdict:

فيه كلام طويل فالجمهور على توثيقه وعلى الإحتجاج بروايته عن أبيه عن جده

There is a lengthy discussion on this; the majority consider you trustworthy and regard your عن ابيه عن جده narration as authoritative.

Hafiz Zailai says:

وأكثر الناس يحتجون بحديث عمرو بن شعيب

The majority of (knowledgeable) people take proof from the hadith of Amr bin Shu’aib.

Muhammad Yusuf Banuri Deobandi testifies:

وذهب أكثر المحدثين إلى صحة الإحتجاج به وهو الصحيح المختار

The belief of most hadith scholars is that the hadith of Amr bin Shu’aib عن أبيه عن جده is authoritative and this is correct, and we adopt it.

Abdul Rasheed Naumani Deobandi writes:
Most hadith scholars consider the hadiths of Amr bin Shu’aib as proof and authentic.

Shaykh al-Islam al-Balqini, may Allah have mercy on him, wrote a book on the authority of عمرو بن شعيب عن أبيه عن جده titled ” بذل النافد بعض جهده فى الإحتجاج بعمرو بن شعيب عن أبيه عن جده “ and says:

والصواب الذى عليه جمهور المحدثين الإحتجاج به

And the correct view is what the majority of hadith scholars have said, that its narration (عن أبيه عن جده) is authoritative.

For further details, study Tawdih al-Kalam

.
In summary, according to the majority of scholars, the hadith of Amr bin Shu’aib عن أبيه عن جده is authentic or authoritative, and the rest of the chain is also authentic, so what doubt can there be about the authenticity of this hadith?

(5) Hadith of Ibadah (May Allah be pleased with him)

❀ Imam Ahmad bin Hanbal, may Allah have mercy on him, says:

ثنا يعقوب : ثنا أبى عن ابن إسحاق بحدثني مكحول عن محمود بن الربيع الأنصاري عن عبادة بن الصامت قال : صلى بنا رسول الله صلى الله عليه وسلم الصبح فثقلت عليه فيها القراءة فلما انصرف رسول الله صلى الله عليه وسلم من صلاته أقبل علينا بوجهه فقال : إني لأراكم تقرون خلف إمامكم إذا جهر قال : قلنا أجل والله إذا يا رسول الله إنه لهذا فقال رسول الله صلى الله عليه وسلم : لا تفعلوا إلا بأم القرآن فإنه لا صلاة لمن لم يقرأبها

Ubada bin As-Samit, may Allah be pleased with him, says: The Prophet Muhammad, peace be upon him, led us in the morning prayer. The recitation was heavy for him. When he finished the prayer, he said, “I see that you recite behind the Imam (the Quran)?” Ubada bin As-Samit, may Allah be pleased with him, says: We said, “O Messenger of Allah! By Allah, we do recite.” He said, “Do not do that, but rather recite Umm al-Quran, that is Surah Al-Fatiha, and do not recite anything else, because whoever does not recite Surah Al-Fatiha, his prayer is not valid.”

This hadith with the chain of Muhammad bin Ishaq is also found in the following books:
Sunan Abi Dawood

, Sunan At-Tirmidhi

, Juz’ Al-Qira’at by Bukhari

, Sunan Dar Qutni

, Mustadrak Al-Hakim

, Mu’jam As-Saghir by At-Tabarani

, Sahih Ibn Khuzaymah

, Sahih Ibn Hibban

, Muntahi Ibn Al-Jarood

, Al-Sunan Al-Kubra by Al-Bayhaqi

, and Kitab Al-Qira’at

, and others.
Many scholars have declared it authentic. For example:
➊ Bukhari, may Allah have mercy on him
➋ Abu Dawood, may Allah have mercy on him
➌ Ibn Khuzaymah, may Allah have mercy on him
➍ Ibn Hibban, may Allah have mercy on him
➎ Al-Bayhaqi, may Allah have mercy on him
And many scholars have classified it as Hasan (good), for example:
➊ Tirmidhi, may Allah have mercy on him
➋ Dar Qutni, may Allah have mercy on him
➌ Ibn Hajar, may Allah have mercy on him, and others.
One narrator of this hadith, Muhammad bin Ishaq bin Yasar, has been criticized differently. Imam Malik, may Allah have mercy on him, and others have severely criticized him, and some people have unsuccessfully tried to label Muhammad bin Ishaq At-Tabi’i, may Allah have mercy on him, as a liar and deceiver based on these criticisms, although all these criticisms are rejected.
Muhammad bin Ishaq, may Allah have mercy on him, is considered trustworthy, truthful, and his hadith are good and authentic according to the majority of hadith scholars, jurists, and scholars.
Hafiz Zaili says:

وابن إسحاق الأكثر على توثيقه وممن وثقه البخاري

And most scholars, including Imam Bukhari, have declared Muhammad bin Ishaq trustworthy.

Allama Ayni says:

وتعليل ابن الجوزي بابن إسحاق ليس بشيء لأن ابن إسحاق من الثقات الكبار عند الجمهور

Ibn Jauzi’s criticism of Ibn Ishaq is insignificant because Ibn Ishaq was among the most trustworthy people according to the majority.

Imam Suhaili writes:

ثبت فى الحديث عند أكثر العلماء

According to most scholars, he is reliable in hadith.

The same is written by Imam Ibn Khalkan in Wafayat Al-A’yan

.
Ibn Humam Hanafi clearly declares:

و ابن إسحاق ثقة على ما هو الحق

And the truth is that Ibn Ishaq is trustworthy.

And he says:

أما ابن إسحاق فثقة ثقة لا شبهة عندنا فى ذلك ولا عند محققى المحدثين

Ibn Ishaq is trustworthy; there is no doubt about this among us and the researching hadith scholars.

Muhammad Idris Kandhlawi Sahib writes:
The majority of scholars have authenticated him.

For further details, see Tawzeeh Al-Kalam

, etc.
Among the Deobandi scholars, Anwar Shah Kashmiri, Muhammad Yusuf Banuri, Muhammad Idris Kandhlawi, Zakharia Sahib of the Tablighi syllabus, Sarfaraz Safdar Deobandi, and others have also authenticated Muhammad bin Ishaq. The Barelvi sect leader Ahmad Raza Khan Barelvi writes:
According to our scholars, the authentication of Muhammad bin Ishaq, may Allah have mercy on him, is also preferred.

Readers should decide how just it is to label such a narrator, who is trustworthy according to the majority, as a liar based on the criticism of a few people.
Regarding this chain, some people have objected to a narrator, Imam Makhool, may Allah have mercy on him.

Introduction to Imam Makhool

You are a renowned Tabi’i of the land of Sham, a central narrator of Sahih Muslim, and considered trustworthy and truthful by the majority of scholars.

Hafiz Ibn Hajar, may Allah have mercy on him, said: ثقة فقيه ، كثير الإرسال

Imam Ibn Yunus al-Masri states: اتفقوا على توثيقه, and there is consensus on the trustworthiness of Makhool.

Imam Turandi, Imam Dar Qutni, Imam Ibn Khuzaymah, Hafiz Ibn Hibban, Imam Abu Dawood, and others have authenticated or praised the hadith of Imam Makhool, which is explicit verification. In contrast, there is a narration of criticism (” ليس بالمتين “) from Imam Abu Hatim.
Firstly: This criticism is not established from Imam Abu Hatim, may Allah have mercy on him.
Secondly: Even if it were established, it is unexplained.
Thirdly: This criticism is rejected in the face of the majority’s authentication.
Imam Ibn Sa’d, the scribe of al-Waqidi, says:

وقال غيره من أهل العلم : كان مكحول من أهل كابل وكانت فيه لكنة وكان يقول بالقدر وكان ضعيفا فى حديثه وروايته

And another among the scholars said: Makhool was a Baliy and had a stutter in his speech, and it is believed he belonged to the Khawarij sect and was weak in his hadith and narration.

This criticism is rejected for several reasons:
1. غيره من أهل العلم is unknown.
2. If Ibn Sa’d, may Allah have mercy on him, is unique in criticizing against the consensus, then his criticism is not accepted. See

3. This criticism contradicts the majority’s authentication.
Makhool, may Allah have mercy on him, was also a teacher of Imam Abu Hanifa, may Allah have mercy on him.

Some people have objected to Imam Makhool, may Allah have mercy on him, accusing him of tadlees (concealment). In response, Hafiz Muhammad Gondalwi, may Allah have mercy on him, states:
Makhool is not a tadlees narrator in the technical sense because a technical tadlees narrator is one who sends (narrates) from people whose hearing from them is not established, and here his sending is restricted to the senior companions, and his hearing from the senior companions is not established, so this sending cannot be called tadlees technically.

Many scholars have authenticated or praised the mursal narrations of Makhool, may Allah have mercy on him. For example:
1. Imam Tirmidhi, may Allah have mercy on him
2. Imam Dar Qutni, may Allah have mercy on him
3. Imam Bayhaqi, may Allah have mercy on him
4. Imam Ibn Khuzaymah, may Allah have mercy on him
5. Imam Muslim, may Allah have mercy on him
6. Hafiz Ibn Hibban, may Allah have mercy on him
7. Imam Abu Dawood, may Allah have mercy on him
8. Imam Khattabi, may Allah have mercy on him
9. Imam Bukhari, may Allah have mercy on him
10. Imam Hakim, may Allah have mercy on him, and others

In my research, Makhool, may Allah have mercy on him, is not a tadlees narrator. The accusation of tadlees was made by Hafiz Ibn Hibban and Hafiz Dhahabi. Regarding Hafiz Dhahabi, it has been mentioned on page

that tadlees and isal (sending) are the same in his view; therefore, if he calls a narrator a tadlees narrator, without other evidence, this ruling is not to be accepted. Hafiz Ibn Hibban says about a narrator Bashir bin al-Muhajir:

قد روى عن أنس ولم يره : دلس عنه

It is understood that according to Ibn Hibban, tadlees and isal are the same thing. Therefore, if both Ibn Hibban and Dhahabi call a narrator tadlees, and other muhaddithin deny this or consider his hadith authentic or good, then such a narrator should be considered non-tadlees, as has been mentioned regarding Abu Qulabah. Secondly, as we have stated on

, according to the Hanafi school, tadlees is not very harmful; therefore, accusing someone of tadlees against one’s own Muslim principle is equivalent to killing justice.

(6) Hadith of Abu Huraira (RA)

❀ Imam Bukhari, may Allah have mercy on him, says:

حدثنا مسدد قال : حدثنا يحيى بن سعيد عن عبيدالله قال : حدثني سعيد المقبري عن أبيه عن أبى هريرة رضى الله عنه عن النبى صلى الله عليه وسلم : إذا أقيمت الصلوة فكبر ثم اقرأ ثم اركع

The Prophet, peace be upon him, said (to the one who leads the prayer): When the obligatory prayer is established, then say Takbir, then recite, then bow.

In this narration, the one who leads the prayer is commanded that after the obligatory prayer is established (when the Imam says Takbir), you say Takbir (Allahu Akbar), then recite. Considering other evidences, the recitation here means the recitation of Surah Al-Fatiha. Therefore, it is understood that recitation of (Surah Al-Fatiha) is obligatory for the follower.
This narration is completely authentic in terms of chain; the narrators are trustworthy Hafiz.

Yahya bin Saeed al-Qattan: Trustworthy, precise Hafiz, Imam, and role model.

Ubaidullah bin Umar bin Hafs: Trustworthy and reliable.

Saeed al-Maqbari: Trustworthy.

They have been accused of change before death, which is rejected here. Ubaidullah bin Umar’s hearing from them is before the change. See the introduction of Ibn al-Salah with specification and clarification

. Kaisan Abu Saeed al-Maqbari: Trustworthy and reliable.

Abu Hurairah is a famous, highly respected companion, may Allah be pleased with him, therefore this chain is completely authentic.

(7) Hadith of Rifa’ah Al-Zarqaa رضي الله عنه

It is narrated from Rifa’ah bin Rafi’ al-Zurqi, may Allah be pleased with him: The Messenger of Allah commanded the one who leads the prayer to say إذا أقيمت الصلوة فكبر ثم اقرأ بفاتحة الكتاب وما تيسر ثم اركع when the obligatory prayer is established, then say Takbeer, then recite Surah Al-Fatiha and (in the silent prayer) recite whatever is available, then bow.

The chain of this narration is Hasan.

قال البغوي : أخبرنا أبو طاهر محمد بن على بن بويه الزراد أنا أبو القاسم على بن أحمد الخزاعي : نا أبو سعيد الهيثم بن كليب : نا عيسى بن أحمد العسقلاني أبو أحمد : أنا يزيد بن هارون : أنا محمد بن عمرو عن على بن يحيى بن خلاد عن رفاعة بن رافع الزرقي إلخ

Rifa’ah bin Rafi’ bin Malik bin Al-Ajlan Al-Ansari, may Allah be pleased with him, is a Badri companion.

Ali bin Yahya bin Khalad: He is trustworthy.

Muhammad bin Amr bin Alqamah Al-Laithi: He is truthful but has some doubts.

They are narrators of Hasan al-Hadith; the majority have declared them trustworthy and truthful. Yazid bin Harun is trustworthy, precise, and devout.

Isa bin Ahmad Al-Aqlani: ثقة يغرب.

If the narrator is trustworthy or truthful, then يــغــرب (he narrates rare narrations) and there is no criticism. It is noteworthy that the first narration in Sahih Bukhari is also rare.

Haitham bin Kalib Al-Shashi: He is Imam Hafiz and trustworthy.

Ali bin Ahmad Al-Khuza’i: He is the truthful Sheikh, scholar, and muhaddith.

Muhammad bin Ali bin Bu Yahya Al-Zarrad is mentioned in Tarikh Dimashq

and Al-Asanid by Al-Sim’ani

.

Al-Sim’ani said: كتب الحديث ، يكثر بالشام Imam Al-Baghawi has authenticated his hadith by calling it Hasan, therefore this chain is Hasan.

Two important points in the meaning of this narration are:

1. It commands the follower to recite Surah Al-Fatiha.

2. The specification of “whatever is available” is made considering other evidences, referring to the silent prayer.

It should be remembered that whether Imam, follower, or individual, apart from Surah Al-Fatiha, the other recitations are not obligatory (wajib) but Sunnah and mustahabb (recommended), especially after the follower’s specification in audible prayers.

(8) Hadith of Muhammad bin Abi Al-Sarra Al-Asqalani

❀ Imam Bayhaqi, may Allah have mercy on him, said:

أخبرنا أبو عبد الله الحافظ : أنبا أبو على الحسين بن على الحافظ : نا أحمد بن عمير الدمشقي : ناموسي بن سهل الرملي نا محمد بن أبى السري نا يحيى بن حسان : نا يحي بن حمزة عن العلاء بن الحارث عن مكحول عن محمود بن الربيع عن عبادة بن الصامت قال : سمعت رسول الله صلى الله عليه وسلم يقول : لا صلوة لمن لم يقرأ بفاتحة الكتاب ، إمام وغير إمام

It is narrated from Ubadah ibn al-Samit, may Allah be pleased with him, that I heard the Messenger of Allah, peace and blessings be upon him, say: The prayer of the person who does not recite Surah Al-Fatiha is not valid, whether he is an imam or not.

All the narrators of this hadith are trustworthy.
➊ Abu Abdullah Al-Hafiz (Imam Hakim, author of Al-Mustadrak) was trustworthy.

Also see Ahsan al-Kalam

, Tadhkirat al-Huffaz

, etc.
➋ Abu Ali Al-Hafiz: He was الحافظ الإمام العلامة الثبت.

➌ Ahmad ibn Umair: He was among the trustworthy Muslims.

The majority have authenticated and praised him; Imam Al-Daraqutni, may Allah have mercy on him, did not criticize him. The criticism attributed to him is from the narrator Abu Abd al-Rahman al-Sulami.

And this person was a liar.

➍ Musa ibn Suhail al-Ramli was truthful and trustworthy.

➎ Muhammad ibn Mutawakkil al-Asqalani was considered trustworthy and truthful by the majority. Imam Ibn Ma’in said: ثقة, and no hadith scholar has called his narration doubtful or rejected. For details,

➏ Yahya ibn Hassan was trustworthy.

➐ Yahya ibn Hamzah was trustworthy.

➑ Al-Ala ibn al-Harith is considered trustworthy by the majority; his narrations are found in Sahih Muslim

and others. In fact, الكواكب النيرات فى معرفة من اختلط من الرواة الثقات the commentator Abdul Qayyum ibn Abd Rabb al-Nabi writes:

ثقة لم يضعفه أحد من الحفاظ

He was trustworthy; no hadith scholar has called him weak.

He is accused of ‘taghyir al-‘aql’ (alteration of intellect); the narrator of this criticism from Imam Abu Dawud is Ajri.

Ajri mentioned is unknown.
➒ A detailed discussion on Makhul, may Allah have mercy on him, has already passed on p.

, and the rest of the chain meets the conditions of Sahihayn perfectly.

(9) Hadith of Abdul Hamid bin Jaafar

❀ Imam Bayhaqi said:

أخبرنا الإمام أبو عثمان رضى الله عنه : أنا أبو طاهر محمد بن الفضل بن محمد بن إسحاق بن خزيمة: أنا جدي : نا محمد بن أبى صفوان الثقفي : نا أبو بكر يعنى الحنفي : نا عبدالحميد بن جعفر عن عمرو بن شعيب عن أبيه عن جده أنه كان يقرأ خلف رسول الله صلی اللہ علیہ وسلم إذا أنصت فإذا قرأ لم يقرأ فإذا أنصت قرأ وكان رسول الله صلى الله عليه وسلم يقول : كل صلوة لا يقرأ فيها بفاتحة الكتاب فهي خداج وأنبأني أبو عبدالله الحافظ إجازة أن أبا على الحسين بن على الحافظ أخبرهم نا محمد بن إسحاق بن خزيمة فذكره بإسناده نحوه

It is narrated from Abdullah bin Amr bin Al-As (may Allah be pleased with him) that he used to recite behind the Prophet Muhammad (peace be upon him). When the Prophet was silent, he would recite, and when the Prophet recited, he would not recite. When the Prophet was silent, he would recite. The Messenger of Allah (peace be upon him) said that every prayer in which Surah Al-Fatiha is not recited is incomplete.

All the narrators of this chain are trustworthy. For عمرو بن شعيب عن ابيه عن جده

Abdul Hamid bin Ja’far is considered trustworthy by the majority of hadith scholars.

Abu Bakr Abdul Kabir bin Abdul Majid Al-Hanafi is trustworthy.

Muhammad bin Abi Safwan Al-Thaqafi is also trustworthy.

And Imam Ibn Khuzaymah needs no introduction; he was above trustworthy. Abu Ali Al-Hafiz and Imam Hakim have been mentioned

. Abu Tahir bin Al-Fadl is a narrator of Sahih Ibn Khuzaymah. Abu Ali Al-Nisaburi (may Allah have mercy on him) followed him. Abu Uthman Ismail bin Abdul Rahman Al-Sabuni was a very great trustworthy Imam.

(10) Hadith Muawiyah bin Al-Hakam Al-Islam Al-Salmi رضي الله عنه

This is a summary of a long hadith of Muawiyah bin Al-Hakam رضي الله عنه in which he says that he prayed behind the Prophet صلى الله عليه وسلم and people were talking during the prayer. He says:

فلما صلى رسول الله صلى الله عليه وسلم فأبي وأمي مارأيت معلما قبله ولا بعده أحسن تعليما منه فو الله ما كهرني ولا ضربني ولا شتمني ثم قال : إن هذه الصلوة لا يصلح فيها شي من كلام الناس إنما هو التسبيح والتكبير وقراءة القرآن

So when the Messenger of Allah صلى الله عليه وسلم prayed, may my parents be sacrificed for you, I have never seen a better teacher than you before or after. He neither rebuked me nor hit me nor spoke ill of me. Then the Prophet صلى الله عليه وسلم said: In this prayer, no human speech is permissible; this prayer is glorification, takbeer, and recitation of the Qur’an.

From this hadith, it is understood that the follower (Muqtadi) will recite the Qur’an (Surah Al-Fatiha) in the same manner as he says tasbeeh and takbeer, because this hadith specifically concerns the follower. Imam Bukhari رحمه الله and others have also used this as evidence for the issue of recitation behind the Imam.

The proof for silence on the part of the Imam is established from many Marfoo’ and Mawqoof narrations.

All its narrators are trustworthy except Ahmad bin Ubaidullah Al-Antaqi, whose reliability is unknown.

② Abdullah bin Umar and bin Al-As from Ubada

All its narrators are trustworthy except Al-Hasan bin Ali bin Ayyash Al-Himsi, whose reliability is unknown.

③ Mursal Sulaiman Al-Taymi

All its narrators are trustworthy but the chain is disconnected.

④ Abdul Rahman bin Suwar with the sanad of An-Mahran

All its narrators are trustworthy except Abdul Rahman, whose condition is unknown.

⑤ رجل من أهل البادية عن أبيه

Its chain is authentic up to the narrator, and one narrator is unknown. According to Hanafi and Deobandi scholars, the narration of an unknown person from the best of generations is considered valid evidence.

⑥ Hadith of Abdullah bin Umar and bin Al-As

All narrators in its chain are trustworthy except Ibn Lahi’ah, who is weak due to confusion.
Zafar Ahmad Thanvi Deobandi repeatedly states that Ibn Lahi’ah is Hasan al-Hadith.

Mathni bin Al-Sabbah has followed him.

Mathni bin Al-Sabbah: ضعيف ، اختلط بآخرة وكان عابدا.

Syed Mahdi Hasan Shahjahanpuri Deobandi writes:
“There was no defect in this narration which was tarnished by presenting Ibn Lahi’ah’s non-acceptance as an excuse. Firstly, Imam Ahmad has authenticated Ibn Lahi’ah.”

⑦ Mursal Abi Qulabah

Its chain is completely authentic up to Abu Qulabah but it is weak due to being mursal; however, according to Hanafi scholars, mursal narration is valid evidence.

Therefore, they should accept this weak narration without any objection.
⑧ Hadith of Abi Umamah رضي الله عنه

I do not know the condition of the two narrators in its chain: (1) Mu’ammal bin Umar Abu Qunab Al-‘Utbi and (2) Yusuf Abu Anbasah, servant of Abi Umamah.
⑨ Muhammad bin Abdullah bin Ubaidullah bin Umair from Ata from Abi Hurairah etc.

Its narrator Muhammad bin Abdullah is weak; Imam Ibn Ma’in, Imam Bukhari, and others have severely criticized him, so this narration is rejected.
⑩ Mursal Muhammad bin Abi A’ishah

Its chain is authentic up to Muhammad bin Abi A’ishah but it is weak due to being mursal. In short, this narration is weak and rejected. Therefore, due to scholarly honesty, I have not used these weak narrations as evidence nor presented them among proofs. The real evidence is in those narrations which I have presented

from the hadith of Anas bin Malik up to the hadith of Muawiyah bin Al-Hakam رضي الله عنه.

The Rightly Guided Caliphs and Fatiha Behind the Imam

It is established from Amir al-Mu’minin Umar Farooq (may Allah be pleased with him) that in both audible and silent prayers, reciting the Fatiha behind the Imam is prescribed, as will be detailed further.

It is narrated from Sayyiduna Ali (may Allah be pleased with him) that the Fatiha behind the Imam is prescribed, but its chain is defective due to the ‘an’anah’ of Imam Zahri, therefore I do not rely on this weak narration, although Imam Hakim and al-Dhahabi and others have authenticated this narration as well.

Summary of the Matter Regarding the Fatiha Behind the Imam

Dear readers! In this brief book, the author has proven through general and specific evidences from the Quran and Sunnah that the duty of the follower (Muqtadi) is to recite Surah Al-Fatiha in every prayer, whether silent or loud, because without Surah Al-Fatiha, the prayer is not valid. This is the meaning of the Quranic verses and authentic and good hadiths. This was also the practice of the Rightly Guided Caliphs and the majority of the Companions, as will be shown later. It should be remembered that the follower should recite Al-Fatiha quietly; it is forbidden to recite it aloud and disturb the Imam.

Against these authentic hadiths, there is neither any verse in the Holy Quran that prohibits the follower from reciting Surah Al-Fatiha behind the Imam, nor any authentic or good hadith that explicitly forbids it in its apparent meaning, nor is there any authentic chain from any Companion clearly proving the prohibition of Al-Fatiha.

Rather, Hafiz Ibn Abdul Barr (may Allah have mercy on him) states:

وقد أجمع العلماء على أن من قرأ خلف الإمام فصلاته تامة ولا إعادة عليه

And the consensus of the scholars is that the person who recites (Surah Al-Fatiha) behind the Imam, his prayer is complete, and there is no repetition upon him.

Abdul Hay Lakhnawi (who was a famous traditional scholar) states:

لم يرد فى حديث مرفوع صحيح النهي عن قراءة الفاتحة خلف الإمام وكل ما ذكروه مرفوعا فيه إمالا أصل له وإما لا يصح

No authentic Marfu’ hadith proves the prohibition of reciting Al-Fatiha behind the Imam, and those (traditional scholars) who mention any Marfu’ hadiths either they are not authentic or there is no original source for that narration.

Lakhnawi Sahib’s statement is extremely responsible, and no one has been able to present anything against it to this day. Those who prohibit reciting Al-Fatiha behind the Imam present many general evidences on this issue, whereas fundamentally it is incorrect to present general evidences against specific ones.