In the Light of the Principles of Ahl-e-Deoband
The command of the Almighty is: ﴿وإذا قرئ القرآن فاستمعوا له وانصتوا لعلكم ترحمون﴾ And when the Qur’an is recited, listen attentively and keep silent so that mercy may be shown to you.
Some people have understood from this blessed verse that it was revealed to prohibit the follower from reciting Surah Al-Fatiha, but if we consider its translation carefully, there is no word in it that means the follower should not recite Surah Al-Fatiha. This blessed verse contains two commands:
◈ Listen
◈ Be silent
Now the question is whether listening means not reciting, or can the listener also recite. For this, we present two examples:
The Prophet ﷺ led the prayer during his illness, but due to sickness and weakness, he could not say Takbeer loudly, so Abu Bakr (may Allah be pleased with him) would recite the Takbeer aloud for the people to hear.
Now, if listening is taken to mean only that the listener cannot move his tongue at all, then this is not correct because the Companions, including Sayyiduna Abu Bakr (may Allah be pleased with him), used to listen to the Takbeer and also say the Takbeer themselves, as all Muslims still do. And the Prophet (peace be upon him) said: “When the Imam says Takbeer, you also say Takbeer.”
Therefore, it is proven that the command to listen does not always mean refraining from reciting.
If listening meant not reciting at all, then responding to the Adhan would also not be permitted.
Sarfaraz Safdar has written: “The habit of the Prophet (peace be upon him) was that when they intended to attack a town or city in the course of Jihad, they first paid attention to وكان يستمع الاذان فان سمع اذانا امسك والا اغار. If they heard the sound of the Adhan, they refrained from attacking. Otherwise, they would launch the assault.”
And it is also the Prophet’s ﷺ command that ’’إذا سمعتم النداء فقولوا مثل ما يقول المؤذن‘‘ when you hear the Adhan, you should say along with the Mu’adhin.
In any case, the one who hears the Adhan is the one who responds to it. Therefore, it is proven that it is not correct to interpret “hearing” as “not reciting.” In this blessed verse, the second command is to remain silent, for which we also present two examples:
Sayyiduna Abu Huraira (may Allah be pleased with him) narrated a hadith, saying: The Messenger of Allah ﷺ would remain silent for a short while between Takbir al-Tahrima and the recitation of Allah’s Book. I said: O Messenger of Allah! May my parents be sacrificed for you. What do you recite during this silence between the Takbir and the recitation?
He said: I recite: اللهم باعد بيني و بين خطاياي… الحديث
From this hadith, it is absolutely clear that reciting slowly and remaining silent can both be combined.
Hafiz Zubair Ali Zai, may Allah preserve him, writes: Reading secretly (in a low voice) in the heart is not against the command to be silent (fanṣatū / silence) because it is mentioned in a hadith that the Prophet ﷺ said:
((من اغتسل يوم الجمعة ومس من طيب إن كان عنده، ولبس من أحسن ثيابه، ثم خرج حتى يأتي المسجد فيركع إن بداله، ولم يؤذ أحدًا ثم أنصت إذا خرج إمامه حتى يصلي ، كانت كفارة لما بينها و بين الجمعة الأخرىٰ))
Whoever takes a bath on Friday, and if he has perfume, applies it, and wears his best clothes, then goes to the mosque, prays whatever he can, and does not harm anyone, then when the Imam comes, he should be silent (fanṣatū) until the prayer is completed. This will be an expiation for him for the time between this Friday and the next.
In one narration it is mentioned:
((وينصت حتى يقضي صلاته إلا كان كفارة لما قبله من الجمعة))
And then he remains silent until he completes his prayer, so it will be an expiation for him until the previous Friday.
In the chain of narration of this hadith, Ibrahim Nakha’i is a mudallis, but the same hadith with a different chain
is with the words ((ثم إذا خرج الإمام أنصت)) Al-Kh, which support the narration of An-Nasa’i. It is evident that the narration of An-Nasa’i is also Hasan or Sahih with these evidences.
Warning:
According to Ahl-e-Deoband, all these hadiths are authentic. The authenticity of the first hadith has been narrated from the Muhaddith and Faqih of Ahl-e-Deoband, Navee, and in the hadith of An-Nasa’i, Ibrahim Nakha’i is a mudallis, but according to Ahl-e-Deoband, the tadlees of Khair al-Qurun is not a deception.
Respected readers! When you have understood that listening and remaining silent is not contrary to slow recitation, it is proven that interpreting the prohibition of Fatiha behind the Imam from the blessed verse ’’و إذا قرئ القرآن‘‘ is not correct. Now we present the support of other accepted evidences of Ahl-e-Deoband for our meaning, that is, listening and remaining silent does not mean not reciting.
Master Amin Okaraavi, a scholar from the Deoband school, objected to Sayyiduna Imam Bukhari, stating:
“The third hadith is narrated from Abu Huraira (may Allah be pleased with him). If along with it, the statement of Hazrat Abu Huraira that the verse واذا قرئ القرآن فاستمعوا له was revealed regarding prayer
and the prophetic hadith narrated from Hazrat Abu Huraira (may Allah be pleased with him) واذا قرأ فانصتوا ۔ which two teachers of Imam Bukhari narrated
are considered, then the matter becomes very clear.”
Also, Master Amin Okaraavi wrote:
Hazrat Abu Huraira (may Allah be pleased with him) said نزلت فی الصلاة.
Sarfaraz Safdar wrote: “It is also narrated from Hazrat Abu Huraira (may Allah be pleased with him) and Hazrat Abdullah bin Mughaffal, etc., that the ruling of this verse is for those who follow the Imam in prayer.”
The famous book of the Deobandis, Adillah Kamila, on page 62, states: “When the Imam recites aloud, the follower should listen, and when the Imam recites silently, the follower should remain silent. The evidence is the statement of Hazrat Abu Huraira that we used to recite behind the Imam, then the noble verse was revealed that when the Quran is recited, listen to it and remain silent.”
Faqirullah Deobandi wrote: “From the words of Allama Qurtubi and Hafiz Ibn Kathir, it is understood that this verse was revealed regarding prayer according to Hazrat Ibn Mas’ud, Hazrat Abu Huraira, Hazrat Ibn Abbas, Hazrat Abdullah bin Mughaffal (may Allah be pleased with them), and the majority of the Imams of the Tabi‘in.”
The Sheikh al-Hadith of the Deobandis, Faiz Ahmad Multani, wrote: “It is narrated from the following Sahabah and Tabi‘in that this verse was revealed in connection with prayer. Hazrat Ibn Mas’ud (may Allah be pleased with him)
Hazrat Abu Huraira (Dar Qutni)”
From the mentioned references, it is understood that according to the Deoband scholars, the interpretation of the blessed verse (وإذا قرى القرآن) and the hadith و إذا قرأ فانصتوا, whose narrator is also Sayyiduna Abu Huraira رضي الله عنه, pertains to the silent prayers as well. Accordingly, the Deoband scholar Imam Sarfaraz Safdar has written: “Regarding the rest of the silent prayers, the verse of the Holy Quran, the hadith of Hazrat Abu Musa Al-Ash’ari, Hazrat Abu Huraira, and Hazrat Anas bin Malik, and ‘When he recites, then listen silently’ have already been explained.”
Now it needs to be seen what Sayyiduna Abu Hurairah (may Allah be pleased with him) understood from this verse? According to the Deobandi Imam Sarfaraz Safdar, the verse and hadith also pertain to silent prayers, and Sarfaraz Safdar himself has quoted two narrations of Sayyiduna Abu Hurairah (may Allah be pleased with him) in his book Ahsan al-Kalam and has proven that Sayyiduna Abu Hurairah (may Allah be pleased with him) was an advocate and practitioner of recitation behind the Imam in silent prayers and used to command it. Accordingly, Sarfaraz Sahib wrote about one narration: “According to the principles of hadith and the clarification of the muhaddithin, this hadith is Hasan, good and authentic.”
He further wrote about Sayyiduna Abu Hurairah (may Allah be pleased with him) that “He was an advocate and practitioner of recitation behind the Imam only in the silent prayers of Zuhr and Asr. And in both, in the first rak’ahs, besides Surah Al-Fatiha, he was also an advocate of reciting وشئ من القرآن.”
According to the principles of the Deoband school, Sayyiduna Abu Huraira was a proponent of reciting Al-Fatiha aloud behind the Imam in loud prayers and even commanded it.
Sayyiduna Abu Huraira (may Allah be pleased with him) said: “When the Imam recites Surah Al-Fatiha, you should recite it and finish before the Imam. Indeed, when he says ‘Wala ad-Dallin,’ the angels say ‘Ameen.’ Whoever’s ‘Ameen’ coincides with theirs is more deserving that his prayer be accepted.”
This narration pertains to loud prayers because in silent prayers, the Deobandis do not say Ameen.
Muhaddith Muhammad bin Ali Naimwi of the Deoband school said regarding this narration: ’’و إسناده حسن‘‘
Sarfaraz Safdar Deobandi wrote: “The name of the researcher Naimwi was Zaheer Ahsan Abul Khair, with the kunyat and pen name Shauq. He was a student of Maulana Allama Muhammad Abdul Hayy Lucknawi (died 1304 AH), a great hadith scholar and jurist. He had a deep insight into the science of Asma al-Rijal (biographical evaluation), and in innate intelligence and acumen, his stature was much higher than Qadi Shawkani. But unfortunately, an unstable life did not support him, and his full potential was not properly revealed, as he passed away on 17 Ramadan 1322 AH. Scholars regard his famous book Athar al-Sunan (with the commentary Hashiyat Ta’liq al-Hasan) with great respect. However, in the eyes of the opposing party, it is as irritating as a thorn.”
When it is known that according to the authentic books of the Deoband scholars, Sayyiduna Abu Hurairah رضي الله عنه was in favor of and practiced reciting Al-Fatiha behind the Imam in both silent and audible prayers, and even commanded it. Therefore, it is established that according to Sayyiduna Abu Hurairah رضي الله عنه, there is no prohibition on reciting Al-Fatiha behind the Imam as per the blessed verse (وإذا قرئ القرآن) and the hadith (وإذا قرأ فانصتوا). Now the question is, according to the principles of the Deoband scholars, which understanding is authentic: the understanding of Deoband or the understanding of Sayyiduna Abu Hurairah رضي الله عنه?! Accordingly, Muhammad Yusuf Ludhianvi Deobandi wrote: “I consider this notion to be the root of all misguidance that the noble Companions, the great Tabi‘in, the Imams of guidance, and the elders of the Ummah did not consider a certain issue correct. And today, the opinion of some highly educated people is more correct than that of these elders.”
If the Deobandi scholars do not consider the understanding of Sayyiduna Abu Huraira (may Allah be pleased with him) as reliable, then according to their own principles, they will prove to be the root of misguidance, and simultaneously, according to the principles of the Deobandi scholars, the credibility of Sayyiduna Abu Huraira (may Allah be pleased with him) will also be invalidated. This is because the famous Deobandi debater, Mastramain Okaraavi, in support of his argument, has quoted Tahawi Hanafi stating that “The hadith that is washed seven times is abrogated because we have a good opinion of Hazrat Abu Huraira (may Allah be pleased with him). It is not possible that Hazrat Abu Huraira (may Allah be pleased with him) heard something different from the Prophet (peace be upon him) and then issued a fatwa against the Prophet (peace be upon him). This would invalidate his credibility, and all the Companions (may Allah be pleased with them) are just and trustworthy.”
Regarding Sayyiduna Abu Hurairah رضي الله عنه, Deobandi Imam Sarfaraz Safdar wrote: “If he did not have the knowledge of seven times Sheikh or the non-obligation, then going against his narration would affect his integrity and justice, and …”
Further evidence from Sayyiduna Abu Hurairah رضي الله عنه about Fatiha being the key to the Imam according to the principles of the Deobandis is as follows:
عن أبي هريرة قال قال رسول الله صلی اللہ علیہ وسلم : ((كل صلاة لايقرأ فيها بفاتحة الكتاب فهى خداج غير تمام )) قال قلت كنت خلف الإمام؟ قال: فأخذ بيدي وقال: اقرأ في نفسك يا فارسي!
Sayyiduna Abu Hurairah رضي الله عنه narrates that the Messenger of Allah صلی اللہ علیہ وسلم said: Every prayer in which Surah Al-Fatiha is not recited is incomplete and not perfect. I said: What if I am behind the Imam? He took my hand and said: O Persian! Recite slowly without raising your voice.
The martyr of Deoband and Mufti Muhammad Yusuf Ludhianvi wrote: “The authenticity of the hadiths of Sahih Abi Awana is agreed upon by all Muslims.”
Sarfaraz Safdar, in his support, has quoted from the famous author of Ahl-e-Deoband, Zafar Ahmad Deobandi: “Maulana Zafar Ahmad Sahib writes that I could not find the translation of Suhail bin Bahr, may Allah have mercy on him. But
states that all the hadiths of Sahih Abu Awana are authentic.
”
In one narration, a student said to Abu Hurairah, may Allah be pleased with him, “I listen to the Imam’s recitation?” He replied: “Recite quietly to yourself (softly).”
Warning:
From this authentic narration of Abu Awana, it is understood that Sayyiduna Abu Hurairah, may Allah be pleased with him, instructed the follower to recite Surah Al-Fatiha aloud in the audible prayers.
The Imam of Ahl-e-Deoband, Mulla Ali Qari Hanafi, wrote: ’’(في نفسك): سرًا غير جهرٍ‘‘
Meaning: Recite softly, do not recite aloud.
Regarding the book Mirqat, Master Amin Okaraavi said: “Our Mishkat’s commentary was written in Mecca by Mulla Ali Qari, whose name is Mirqat Sharh Mishkat.”
The Deobandi Muhaddith Khalil Ahmad Saharanpuri wrote: ’’(اقرأ بها) أي بأم القرآن (يا فارسي في نفسك) سرًا غير جهر .“
Meaning: Read slowly, do not read aloud loudly.
The established elder of Deoband, Shah Waliullah Dehlawi, wrote in the translation and explanation of ’’اقرأ بها في نفسك‘‘: “Bikhwan anra dar nafs-e-khud, O Persian, meaning read it slowly so that others do not hear it.” O Persian! Read it to yourself, that is, read slowly so that others do not hear you.
Regarding Shah Waliullah, Sarfaraz Khan Safdar wrote addressing a Barelvi Mufti: “Mufti Sahib, do you accept Hazrat Shah Waliullah Sahib as a Muslim, a scholar of religion, and your elder? If so, then you must accept the words of Hazrat Shah Sahib…”
Sarfaraz Khan further wrote: “You may eagerly leave the cloak of Hazrat Shah Waliullah Sahib in difficult times, but we are by no means ready to leave his cloak.”
Another prominent elder of the Deoband school, Abdul Haq Dehlvi, said: “Recite the Fatiha behind the Imam, but softly so that you hear yourself.”
Abdul Haq Dehlvi further said: ’’أي سرا تسمع نفسك‘, meaning recite secretly while hearing yourself.
For more details, see Tawzih al-Kalam and others.
Imam Bayhaqi, may Allah have mercy on him, stated in Kitab al-Qira’at: ’’والمراد بقوله اقرأ بها في نفسك أن يتلفظ بها سرًا دون الجهر ولا يجوز حمله على ذكرها بقلبه دون التلفظ بها لإجماع أهل اللسان على أن ذلك لا يسمى قراءة، ولإجماع أهل العلم على أن ذكرها بقلبه دون التلفظ بها ليس بشرط ولا مسنون فلا يجوز حمل الخبر على ما لا يقول به أحد ولا يساعده لسان العرب وبالله التوفيق.‘‘
The meaning of the cursed اقرأ فى نفسك is that it should be read slowly, word by word, and not aloud, and it is not permissible to interpret it as contemplation in the heart. This is because the consensus of the Arabs is that it is not called recitation, and scholars also agree that contemplation in the heart without uttering the words is neither a condition nor a Sunnah. Therefore, it is not permissible to attribute a hadith to something that no one supports and which is not confirmed by the Arabic lexicon.
Master Amin Okaraavi wrote: “One who opposes the consensus of the Ummah based on the clear text of the Book and Sunnah is destined for Hell.”
Master Amin further wrote: “The Prophet صلى الله عليه وسلم declared the one who deviates from the consensus decisions as a devil and destined for Hell (Mishkat).”
The meaning of reading in the heart according to Sarfaraz’s wording is as follows:
Sarfaraz Safdar has written: “In the beginning, when Hazrat Jibra’il (AS) used to bring the Holy Quran from Allah Almighty, the Prophet (PBUH) would read along in his heart as Hazrat Jibra’il (AS) recited. So that he could quickly memorize and learn it, lest Hazrat Jibra’il (AS) leave and the revelation not be fully preserved. Obviously, in such a situation, it was difficult to listen and understand completely. It was commanded that you listen with full attention. When Hazrat Jibra’il (AS) recited, you should remain silent, pay attention, listen, and not move your blessed tongue.”
Reading in the heart does not mean pondering without moving the tongue. Because the Prophet (PBUH) was reading in his heart and was commanded not to move his blessed tongue. If he was only thinking without moving his tongue, then what was the reason for forbidding moving the blessed tongue?
Master Amin Okaraavi wrote: “The funeral prayer should be recited slowly.”
The master quoted an argument in support of his claim: “Hazrat Abu Umamah (may Allah be pleased with him) says that the Sunnah way of leading the funeral prayer is to recite سرا فی نفسہ silently in the heart.”
Every Deobandi knows that when he recites the funeral prayer silently in his heart, he moves his tongue while reciting. Faiz Ahmad Multani Deobandi has supported this by quoting Imam Tirmidhi (may Allah have mercy on him):
“The one praying should say Bismillah al-Rahman al-Rahim in the heart, meaning say it softly.”
Every Deobandi also knows that when he recites Bismillah in the prayer silently in his heart, his tongue moves.
Master Amin Okaraavi said: “The Prophet (peace be upon him) said that behind him a person recited the Qur’an. He recited Qara’an Fi Nafsihi slowly in his heart. When you finished, he said, listen اذا قرأ فانصتوا O my followers, remain silent.”
According to us, this narration is fabricated, that is, invented. For details, see
. However, since according to Okarawi this narration is authentic and our argument is only based on the Deobandi translation, therefore those Deobandis who interpret the meaning of اقرأ بها في نفسك as pondering in the heart instead of reciting in the heart, let them honestly explain that when this person did not recite at all, then what was he stopped from?
The meaning of اقرأ بها في نفسك is to recite slowly. This is why Sayyiduna Abu Huraira (may Allah be pleased with him) advocated reciting Surah Al-Fatiha silently and aloud in prayers, as has been quoted from the books of the Deobandi scholars. It has also been quoted that Sayyiduna Abu Huraira (may Allah be pleased with him) cannot act against his own hadith; otherwise, according to the principles of the Deobandi scholars, his integrity would be invalidated!
Another Hadith from Sayyiduna Abu Huraira (may Allah be pleased with him) regarding reciting Al-Fatiha behind the Imam:
It is narrated from Sayyiduna Abu Hurairah رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said: Whoever prays and does not recite Surah Al-Fatiha in it, then his prayer is incomplete, incomplete and never complete. Abu Saib said: O Abu Hurairah رضي الله عنه, am I ever behind the Imam? Then Sayyiduna Abu Hurairah رضي الله عنه pressed my arm and said: “Iqra’ biha fi nafsik ya Farsi!” meaning O Persian! Recite it quietly_فإني سمعت رسول الله صلی اللہ علیہ وسلم يقول : (( قال الله تبارك و تعالى : قسمت الصلاة بيني وبين عبدي نصفين، فنصفها لي ونصفها لعبدي ولعبدي ما سال، قال رسول الله صلی اللہ علیہ وسلم : ((اقرأ وا ))…. الحدیث
Because I have heard the Messenger of Allah صلی اللہ علیہ وسلم say: Allah Almighty has divided the prayer between Me and My servant into two halves, half is Mine and half is his, and My servant will be given what he asks for. The Messenger of Allah صلی اللہ علیہ وسلم said ’’اقرأ وا‘‘ Recite it…
The Imam of Deoband, Sarfaraz Safdar, wrote: “The sayings of the Companions of the Prophet that are in Muwatta and Jami’ Abdul Razzaq رضي الله عنه are authentic and reliable.”
Muhammad Taqi Usmani said: “As far as Sahihain and Muwatta are concerned, it is agreed that all their hadiths are authentic in their essence as well?”
Now see! In this hadith, the questioner asked about praying behind the Imam, so Sayyiduna Abu Huraira (may Allah be pleased with him) said to the questioner: ’’اقرأ بها في نفسك‘‘ Then he mentioned the division of prayer, then he said the Messenger of Allah (peace be upon him) said: ’’اقرأوا‘‘ meaning, recite.
When you have understood that from the verse (وإذا قرئ القران) and the hadith (وإذا قرأ فانصتوا), Sayyiduna Abu Huraira (may Allah be pleased with him) did not take the prohibition of reciting Al-Fatiha behind the Imam, then now listen further: (آیت وإذا قرئ القرآن) is Makki, therefore the Imam Sarfaraz Safdar of Aal Deoband wrote about (وإذا قرئ القرآن): “This is a Makki verse.”
Taqi Usmani also said: “This verse is Makki.”
Zafar Ahmad Usmani Deobandi wrote about the verse وإذا قرئ القرآن: “This is by consensus.”
Rashid Ahmad Gangohi Deobandi wrote: “Because Al-A’raf is unanimously agreed upon by the hadith scholars and commentators to be Makki, and this verse is also Makki; no one has exempted it from being Makki nor has anyone called it Madani.”
When it was established that the verse is و إذا قرئ القرآن, it is stated that after the revelation of this blessed verse, the Companions used to talk while standing behind the Prophet ﷺ during prayer, until the verse (و قوموا الله قانتین) was revealed.
Accordingly, the Imam of the Deoband family, Sarfaraz Safdar, wrote: “Imam Sahib’s
is: عن زید بن ارقم قال كنا نتكلم خلف رسول الله صلى الله عليه وسلم في الصلوة يتكلم الرجل من صاحبه الى جنبه حتى نزلت وقوموا لله قانتين فامرنا بالسكوت ونهينا عن الكلام۔”
Sheikh al-Islam Taqi Usmani of the Deoband family wrote: “There is unanimous agreement among all scholars that the Quranic verse ’’وقوموا لله قانتين‘‘ was revealed in Madinah al-Tayyibah.”
When it was established according to the principles of Al-Deoband that the verse واذا قری القرآن did not prohibit followers from talking during prayer, it was proven that there is no command in verse (وإذا قرئ القرآن) that a follower cannot move his tongue or recite anything.
After the prohibition of speech in prayer, a companion, Sayyiduna Muawiyah bin Hakim Salmi رضي الله عنه, while praying behind the Prophet صلی اللہ علیہ وسلم, spoke out of ignorance. After finishing the prayer, the Prophet صلی اللہ علیہ وسلم said to this companion: “This is a prayer in which there is absolutely no room for people’s talk; it consists of glorification, takbeer, and recitation.”
Now see! First, the blessed verse (واذا قری القرآن) was revealed, which did not forbid the followers from talking. After that, the blessed verse (وقوموا لله قانتین) was revealed, which forbade the followers from talking. But after the revelation of these two blessed verses, the Prophet ﷺ forbade Sayyiduna Muawiyah bin Hakim Salmi, may Allah be pleased with him, who had prayed behind the Prophet ﷺ as a follower and had talked during the prayer, from talking and ordered him to recite. This made it clear as daylight that there is no word in verse (وإذا قرئ القرآن) that means the follower should not recite.
There is unanimous agreement among all Deoband scholars that if a congregation is taking place, a person who comes later will enter the prayer by saying Takbeer-e-Tahreema. Therefore, if ﴿وإذا قرئ القرآن﴾ means that when the Quran is being recited, no person can move their tongue, then how will the person coming later say Takbeer-e-Tahreema? If the Deoband scholars present the excuse that they accept the revelation context (Shan-e-Nuzool) of verse (وإذا قرى القرآن) as related to prayer, and according to them Takbeer-e-Tahreema is not part of the prayer, so after saying Takbeer-e-Tahreema the follower cannot move their tongue, then the answer is that this statement contradicts the accepted principles of the Deoband scholars. Accordingly, in the book “Tajalliyat Safdar” by the Deoband advocate Master Amin Okaraavi, it is written: “It is agreed that it is wrong and invalid to restrict any command or verse of the Holy Quran solely to its context of revelation or a specific cause. Considering it confined and restricted only to the cause of revelation is such a scholarly error that even the lowest-level student cannot commit.”
Sarfaraz Safdar Deobandi wrote: “In texts, the generality of words is considered, not the specificity of causes. And that no verse is restricted to the occasion of revelation.”
Deobandi hadith scholar Saeed Ahmad Palanpuri wrote: “The generality of the words of the verse is considered; the specificity of the occasion of revelation and context is not considered.”
Muhammad Yousuf Ludhianvi Deobandi wrote: “The specific incident is not considered, rather the generality of the words is considered.”
Mufti Jameel of the Deoband school wrote: “Muslims are the most and the first addressees of this command that when the Quran is being recited, whether in prayer or outside of prayer, they should remain silent and listen attentively.”
From this, it is understood that if a follower who comes later can say Takbeer-e-Tahreema even while listening to the Quran and remaining silent, then he can also recite Surah Al-Fatiha. After Mufti Jameel’s tafseer, listen to another subtle point. Mufti Muhammad Ibrahim Deobandi wrote: “Nowadays, the beliefs of the people of innovation have reached the level of shirk (polytheism), therefore, prayers are not valid behind them.
Since this issue is widespread, an easy solution is written, which is that where one has to follow such an imam and fears fitnah (discord) in praying individually separately, there one should follow the image of the innovator imam and intend their individual prayer in their heart. After praise, seek refuge and say Bismillah, then recite. In short, outwardly follow the imam in bowing and prostration, but continue to pray your own prayer.”
From the fatwas of these two Muftis, it is understood that when the Quran is being recited, in such a situation Surah Al-Fatiha can also be recited. Qari Saeedur Rahman Deobandi narrated from his father Abdul Rahman of Malori, who in turn narrated from his Pir Sharaf Ali Thanvi about the person who leads Friday prayer where most of the Hanafi conditions are missing: “Hazrat Thanvi replied to him that in such a situation, one should recite Fatiha behind the Imam so that the prayer is valid based on the Shafi’i school of thought.”
After this fatwa, one of two things is quite clear: either by getting stuck in the cycle of taqlid (imitation), a ruling contrary to Quran and Hadith is being given, or else there is absolutely no evidence in the Quran and Hadith forbidding Fatiha behind the Imam or abandoning Fatiha.
In the light of the principles of Ahl-e-Deoband, either the Tafseer of Ahl-e-Deoband is incorrect or the principles of Ahl-e-Deoband are wrong. Also, according to the principles of Ahl-e-Deoband, in the Eid prayers, the follower who comes later will say three additional Takbeers besides Takbeer-e-Tahreemah, even at a time when the Imam has already started recitation. Accordingly, the martyr and Mufti Yusuf Ludhianvi of Ahl-e-Deoband has written: “If the Imam has finished the Takbeers, whether he has started recitation or not, the follower who comes later may say additional Takbeers after Takbeer-e-Tahreemah.”
Rashid Ahmad Ludhianvi, the “Faqih-ul-Asr and Mufti” of Ahl-e-Deoband, has written: “He may say additional Takbeers after Takbeer-e-Tahreemah, even if the Imam has started recitation.”
Now we will prove from a Hadith, which is completely authentic according to Ahl-e-Deoband, that when the Imam is reciting, the follower can move his tongue and say some words.
Thus Anwar Khurshid Deobandi wrote: “Hazrat Abu Bakr arrived and began leading the people in prayer. When the Prophet Muhammad ﷺ felt some relief in his discomfort, he came to the mosque supported by two men in such a state that lines were being drawn on the ground by his feet. When people saw him, they said SubhanAllah (to warn Hazrat Abu Bakr رضي الله عنه). Hazrat Abu Bakr رضي الله عنه began to step back, but the Prophet ﷺ signaled him to stay in his place. The Prophet ﷺ then reached Hazrat Abu Bakr and sat down on his right side. Hazrat Abu Bakr stood up and began to lead the prayer behind the Prophet ﷺ, and the people started following his lead. Hazrat Abdullah bin Abbas رضي الله عنه says that the Prophet Muhammad ﷺ began reciting from the very place where Hazrat Abu Bakr had arrived.”
The Imam of Aal Deoband, Sarfaraz Safdar, wrote regarding the aforementioned hadith:
“This narration is completely authentic in terms of its chain of transmission.”
Regarding this hadith, Anwar Khurshid Deobandi wrote:
“This is your last act which has no abrogator.”
From this narration, it is understood that until the end of the life of the Prophet ﷺ, the Companions did not take the meaning of (و إذا قرى القرآن) to be that when the Quran is recited, the follower cannot move his tongue at all. And if the Companions had understood the meaning of ﴿وإذا قرئ القرآن﴾ as the Deobandis have interpreted, then they would never have said سبحان اللہ.
This response is in Russian regarding the principles of the Deobandis. According to us, this narration is weak besides being contradictory to authentic hadith. For details, see
If a Deobandi says that I adhere to the principles of Ahl-e-Deoband and my issue is resolved by this hadith that it is not necessary for the follower to recite Surah Al-Fatiha, then the answer is that such a Deobandi’s issue is not resolved because according to this narration, the Prophet ﷺ was not a follower but an Imam. Accordingly, Sheikh-ul-Hadith Faiz Ahmad Multani of Ahl-e-Deoband wrote regarding this narration: “The summary of the long hadith of Hazrat Ibn Abbas (RA) is that during the illness of the Prophet ﷺ, Hazrat Abu Bakr (RA) was leading the prayer. During the prayer, you came to the mosque supported by two men and became the Imam, and Hazrat Abu Bakr (RA) became the one who says Takbir.”
If someone says that according to this narration, it is also not necessary for the Imam to recite Surah Al-Fatiha, then the answer is that according to Ahl-e-Deoband, Surah Al-Fatiha is obligatory on the Imam. Sarfaraz Khan Safdar said: “Al-Fatiha is only obligatory on the Imam.”
If a Deobandi asks what the scholarly response to this narration is according to the principles of Ahl-e-Deoband, the answer is that Tahawi Hanafi wrote to Imam Muhammad bin Hasan Shibani of Ahl-e-Deoband regarding this narration: “And the Prophet ﷺ, during his days of illness, led the prayer sitting down while the Companions stood behind him following as followers. This is specific to you because in it you did things that are not permissible for anyone after you. Firstly, you started the recitation from where Abu Bakr (may Allah be pleased with him) had ended. Secondly, Abu Bakr (may Allah be pleased with him) was first the Imam and then the follower in the same prayer, and this too is unanimously not permissible for anyone else. So this is evidence that there are certain matters in it which are not permissible for anyone after you.”
When it was found that according to the principles of Ahl-e-Deoband, Sayyiduna Abu Huraira رضي الله عنه was in favor of and practiced reciting Fatiha behind the Imam, and even ordered it. And Sarfaraz Safdar wrote about Sayyiduna Abu Huraira رضي الله عنه: “Hazrat Abu Huraira رضي الله عنه is a late convert to Islam. He embraced Islam in the year 57.”
Mad Taqi Usmani Deobandi said: “Its narrator is Hazrat Abu Huraira رضي الله عنه, who accepted Islam in 57 AH.”
And Sayyiduna Abu Huraira رضي الله عنه is the companion who prayed with the Prophet صلی اللہ علیہ وسلم until the end. As he himself says: “By the One in whose control is my soul, I am the most similar to the Prophet Muhammad صلی اللہ علیہ وسلم in prayer. Until his passing, his prayer was like this.”
When it was known that Sayyiduna Abu Huraira رضي الله عنه prayed with the Prophet صلى الله عليه وسلم until the end, and Sayyiduna Abu Huraira, the wali Allah Imam, was an advocate and practitioner of reciting Surah Al-Fatiha in both silent and loud prayers behind the Imam, and even gave orders regarding it, and if he was asked about the issue of reciting Surah Al-Fatiha behind the Imam, he would also say to the questioner: قال رسول صلی اللہ علیہ وسلم : ((اقرأوا)) The Messenger of Allah صلى الله عليه وسلم said: Recite
If a Deobandi says that Sayyiduna Abu Huraira رضي الله عنه did not know that the Prophet صلی اللہ علیہ وسلم was reciting Surah Al-Fatiha behind him, then it is stated that this is against the very principle of the Deobandi school because the belief of the Deobandi school is that if any companion recited slowly behind the Prophet صلی اللہ علیہ وسلم, the Prophet صلی اللہ علیہ وسلم would have known about it. Accordingly, the Deobandi scholar Sarfaraz Safdar wrote: As for the question regarding the Prophet صلی اللہ علیہ وسلم, if the reciter recited slowly, then how did the Prophet صلی اللہ علیہ وسلم know? This is a very superficial matter. It is mentioned in the Ahadith that you had a specific state during prayer, through which you observed the bowing, prostration, and humility of the followers
.
He further wrote: “It was not unlikely that you were affected by the slow recitation of the follower. Therefore, during prayer, your condition became more delicate and transparent.”
Faqir Allah Deobandi wrote regarding Sarfaraz Safdar’s same argument: “I prefer the subtle argument of the author of Ahsan al-Kalam, Muhaddith al-Asr Allama Muhammad Sarfaraz Safdar, may Allah honor him, attributed to Hazrat Shah Sahib, may Allah have mercy on him, which he made based on his refined taste, that in the state of prayer, the delicacy of the Prophet of the Worlds, peace be upon him, became even more refined, and he began to perceive matters beyond sensory things to spiritual matters.”
When it became clear that according to the principles of the Deobandis, Sayyiduna Abu Huraira, may Allah be pleased with him, reciting behind the Prophet, peace be upon him, was known to the Prophet, now also know that the Deoband imam Sarfaraz Safdar has accepted the practice of five companions reciting behind the Imam (Qira’at Khalf al-Imam):
Sayyiduna Abu Hurairah رضي الله عنه
Mother of the Believers Sayyida Aisha رضي الله عنها
Hisham bin Amir رضي الله عنه
Sayyiduna Abdullah bin Umar رضي الله عنه
Sayyiduna Ubada bin Samit رضي الله عنه
However, Sarfaraz Khan has transmitted the effect of Sayyiduna Umar رضي الله عنه as follows: The effect of Hazrat Umar رضي الله عنه :-
Yazid shares that I asked Hazrat Umar bin Al-Khattab: اقرأ خلف الامام قال نعم قال وان قرأت یا امیرالمومنین قال وان قرات
Can I recite behind the Imam? He said yes. The questioner asked, even if you are reciting, O Commander of the Faithful? He said yes, even if I continue reciting and
etc. It is also mentioned that you should recite Surah Al-Fatiha. Wasail asked, even if you are reciting aloud? He said yes, even if I recite aloud.
Sarfaraz Safdar did not comment on any narrator in the chain of this narration, but Maulana Irshad-ul-Haq Asri, may Allah preserve him, wrote: “The author of Ahsan al-Kalam had objected to this in the first edition, to which the answer was given in
. After that, the author’s silence on this matter is evidence that he also considers this narration free from any defect in the chain.”
The statement of Syedna Umar, may Allah be pleased with him, has been quoted in Qafila-e-Haq by Elias Ghuman’s beloved Abu al-Hasan Deobandi without any criticism; rather, he wrote: “Regarding the recitation behind the Imam, the opinion of Imam Shafi’i and Imam Ahmad is that one should recite Al-Fatiha behind the Imam. Imam Tirmidhi said about those who permit recitation behind the Imam: ‘This is the opinion of Malik ibn Anas, Ibn al-Mubarak, Shafi’i, Ahmad, and Ishaq, the masters of recitation behind the Imam.’ That is, Imam Malik ibn Anas, Ibn al-Mubarak, Imam Shafi’i, Imam Ahmad, and Ishaq permit recitation behind the Imam.”
From this, it becomes clear that the claim of some people: “Imam Ahmad, may Allah have mercy on him, has transmitted consensus regarding ‘Wa-itha quri’a al-Qur’an’ that it was revealed concerning prayer,” is also clarified. Because in the blessed verse (وإذا قرئ القرآن) Al-Kahf, there is no prohibition for the follower to recite Surah Al-Fatiha, since the consensus is attributed to Imam Ahmad ibn Hanbal, and he himself states that one should recite Al-Fatiha behind the Imam.
Sayyiduna Abu Saeed Al-Khudri رضي الله عنه Abu Nadrah رحمه الله said that I asked Abu Saeed Khudri رضي الله عنه about recitation behind the Imam, and he said: Surah Al-Fatiha.
The famous “Muhaddith and Faqih” Muhammad bin Ali Naimwi of the Deoband school said about this narration: “Isnaduhu Hasan” — its chain of narration is Hasan (good).
According to the principles of the Deoband school, the fact that these companions رضي الله عنه recited Surah Al-Fatiha behind the Prophet صلى الله عليه وسلم was known to the Prophet صلى الله عليه وسلم, but the Prophet صلى الله عليه وسلم did not forbid these companions رضي الله عنه. Therefore, it is understood that there is no command in verse (وإذا قرئ القرآن) that the follower should not recite Surah Al-Fatiha.
Furthermore, Deobandis generally recite ’’رب اجعلنی مقیم الصلاة‘‘ after sending blessings (Durood) in Tashahhud, which is a verse from the Holy Quran. If any Deobandi says that ’’رب اجعلنی مقيم الصلاة‘‘ is recited as a supplication (dua), the response to this is that Surah Al-Fatiha is also a supplication. Accordingly, the Deobandi scholar Sarfaraz Safdar wrote: “Al-Fatiha is a supplication, but the follower (Muqtadi) is necessarily a supplicant and confirms it by saying Ameen.”
If confirmation is made by saying Ameen, then the Deobandi follower in secret prayers is deprived of this confirmation because every Deobandi knows that he does not say Ameen in secret prayers.
After this explanation, consider the tafsir of verse (واذا قری القرآن) by the highly respected scholars of the Deoband school. Thus, the “Hakim al-Ummah” Ashraf Ali Thanwi wrote: “In my view, when اذا قرئ القرآن فاستمعوا from the Holy Quran is recited, listen attentively. The context is related to Tabligh (preaching), and it does not mean recitation during prayer here. This is what the context indicates. So now if many people gather and recite the Quran together, there is no harm.”
And Ashraf Ali Thanwi’s successor, Abdul Majid Daryabadi, writes in the exegesis of this verse:
“The command is evidently addressed to the disbelievers and deniers, and the main purpose is that when the Quran is recited to you for the purpose of preaching, listen to it attentively and silently, so that its miraculous nature and the excellence of its teachings become clear to you, and you may believe and become deserving of mercy.”
According to the principles of Ahl-e-Deoband, Sayyiduna Abu Huraira (may Allah be pleased with him) is the narrator of the occasion of revelation of verse (و إذا قرى القرآن) and also the narrator of hadith و إذا قـــرأ فانصتوا. Sayyiduna Abu Huraira (may Allah be pleased with him) used to recite Surah Al-Fatiha behind the Imam even after the verse was revealed and after hearing the hadith وإذا قرأ فانصتوا from the Prophet (peace be upon him). Therefore, Ahl-e-Deoband has misunderstood the meaning of the verse and the hadith because the scholar Fakir Allah of Ahl-e-Deoband wrote: “The principle among the Hanafis is that the fatwa of a Sahabi (Companion) contrary to his marfu’ narration is evidence of its abrogation, because the demand of good opinion towards the Companions is that instead of considering their actions and fatwas contrary to the marfu’ hadith as negligence and carelessness, it should be assumed that the Sahabi became aware of the abrogation of his marfu’ narration and therefore began to act and give fatwa contrary to it.”
After clarifying the reality of the fundamental arguments of the Deobandi sect against reciting behind the Imam, the issue of reciting Surah Al-Fatiha behind the Imam is further explained in the light of the principles of the Deobandi sect. InshaAllah
It is narrated from Sayyiduna Ubada bin As-Samit (RA) that the Messenger of Allah (PBUH) said: ((لا صلوة لمن يقرأ بفاتحة الكتاب)) “The prayer of the person who does not recite Surah Al-Fatiha is not valid.”
Imam Sarfaraz Safdar of the Deobandi sect wrote: “And the Ummah is unanimous and agreed that all the narrations of Bukhari and Muslim are authentic.”
Regarding the mentioned hadith, Sarfaraz Safdar wrote: “Undoubtedly, in terms of chain of narration, this hadith is authentic.”
Mufti Muhammad Yusuf Ludhianvi of the Deobandi sect wrote regarding the mentioned hadith:
“This hadith is undoubtedly authentic and agreed upon; the six Imams have recorded its references.”
Sheikh-ul-Islam Mufti Muhammad Taqi Usmani of the Deoband school wrote about this hadith: “It is unanimously authentic.”
Imam Sarfaraz of the Deoband school, while refuting Muhammad Umar Achhrawi Barelvi, wrote: “But Maulvi Muhammad Umar should listen carefully and understand well that calling the narration of Sahih Bukhari weak is not acceptable.”
The Impact of the Narrator of this Hadith, Sayyiduna Ubada bin Samit (RA)
Sayyiduna Mahmood bin Rabi’ (RA) said: I prayed behind the Imam and Sayyiduna Ubada bin Samit (RA) was with me; he recited Surah Al-Fatiha. I said to him:
O Abu al-Walid! Did I not hear you reciting Surah Al-Fatiha? He replied: Yes! And without it, there is no prayer.
Ameen Okaraavi wrote about Musannaf Ibn Abi Shaybah that all the narrators of this book are narrators of the best generations.
The Imam of the Al-Deoband sect, Sarfaraz Khan Safdar, wrote: “In any case, it is absolutely correct that Hazrat Ubada was in favor of reciting Surah Al-Fatiha behind the Imam, and this was his research and this was his sect and religion.”
Muhammad Taqi Usmani said about the mentioned work: “It is correct.”
Faqirullah Deobandi wrote about Sayyiduna Ubada bin Samit (may Allah be pleased with him): “Whenever he was asked about the reason for reciting behind the Imam, he argued with the Book لاصلوة لمن لم يقرأ بفاتحة without adding anything beyond the Imam’s back.”
Taqi Usmani Sahib wrote: “It is the ijtihad of Hazrat Ubada (may Allah be pleased with him), meaning he considered the لا صلوة لمن لم يقرأ hadith to be general for both the Imam and the follower, and from it he deduced the ruling that it is obligatory for the follower to also recite Al-Fatiha.”
From the mentioned statements of the Deobandis, it is understood that Sayyid Na Abadah bin Al-Samit رضي الله عنه used to recite Surah Al-Fatiha behind the Imam and considered it obligatory. Since the time he heard Hadith from the Prophet صلى الله عليه وسلم, he started reciting Al-Fatiha, and the Prophet صلى الله عليه وسلم was also aware of this because, according to Sarfaraz Safdar and Faqir Allah Deobandi, the state of the Prophet صلى الله عليه وسلم during prayer would become increasingly subtle, and the Prophet صلى الله عليه وسلم would also know if someone was reciting quietly.
The Deobandi Muhaddith Saeed Ahmad Palanpuri, while discussing the same Hadith of Sayyid Na Abadah bin Samit رضي الله عنه, wrote: “It is obvious that there is no question of accepting anyone else’s statement in front of a Sahabi, because the companions understood the words of Prophethood better than others.”
Sarfaraz Safdar wrote: “And this matter will be established at its proper place by Mubarakpuri Sahib that the narrator of Hadith (especially when he is a Sahabi) knows the intended meaning of his narrated Hadith better than others.”
It is repeatedly stated that Mufti Muhammad Yusuf Ludhianvi of the Deoband family wrote: “I consider this notion to be the root of all misguidance that the noble Sahabah, the great Tabi‘in, the Imams of guidance, and the elders of the Ummah did not consider a certain issue correct. And today, the opinion of some more educated people is more correct than these elders. May Allah protect us.”
Warning:
For the answer to the objection regarding the addition of فصاعداً, فما زاد and وما تیسر, see Monthly Al-Hadith No. 57 pp. 32, 33.
