✍ Authored by: Ghulam Mustafa Zaheer Ameenpuri
(Whoever has an Imam, the recitation of the Imam is his recitation.)
This narration has numerous chains, all of which are weak.
"This narration is not established among the scholars of Hijaz, Iraq, and elsewhere due to it being Mursal and Munqati."
(Juz’ al-Qira’ah, p. 8)
② Ibn Hazm (453 AH) classified it as discarded.
(Al-Muhalla bil Athar, 2/273)
③ Ibn al-Jawzi (597 AH) stated:
"This Hadith is not authentic… It has many chains, none of which are established."
(Al-‘Ilal al-Mutanahiyah, 1/431)
④ Imam Nawawi (676 AH) described it as weak.
(Khilasat al-Ahkam, 1/377)
⑤ Ibn Hajar (852 AH) said:
"This Hadith is weak according to the Hadith scholars."
(Fath al-Bari, 2/242)
He further added:
"It has chains from various companions, all of which are defective."
(Talkhis al-Khabir, 1/569)
⑥ Ibn Abi al-‘Izz Hanafi (792 AH) remarked:
"All its chains are weak."
(Al-Tanbih ‘ala Mushkilat al-Hidayah, 2/592)
⑦ Al-Dhahabi (748 AH) noted:
"All the chains mentioned by al-Daraqutni are weak."
(Tanqih al-Tahqiq, 1/155)
⑧ Ibn Qayyim (751 AH) classified the Hadith as weak.
(I’lam al-Muwaqqi’in, 2/235)
⑨ Ibn Kathir (774 AH) said:
"This narration is reported via multiple chains, none of which are authentic from the Prophet ﷺ."
(Tafsir Ibn Kathir, 1/109)
⑩ Al-Manawi (1031 AH) stated:
"The narration is weak from all its chains."
(Fayd al-Qadir, 6/208)
⑪ Al-Sindhi Hanafi (1138 AH) labelled it as weak.
(Hashiyat al-Sindhi ‘ala Sunan Ibn Majah, 1/278)
⑫ Amir San’ani (1182 AH) declared it weak.
(Al-Tanwir Sharh al-Jami’ al-Saghir, 10/370)
Furthermore, even where the narration appears in respected collections, scholars such as al-Daraqutni, al-Hakim, and al-Bayhaqi have critiqued the chains and declared the narrations Mursal, Munqati, or outright fabricated.
There are also mentions of certain narrations being erroneously attributed to companions like Abu Hurairah, Ibn ‘Umar, Abu Sa’id al-Khudri, and Anas bin Malik, which upon scrutiny were found to be weak, munkar, or supported by unreliable transmitters.
Multiple scholars from the era of the companions to later generations—such as Imam Ibn al-Qayyim, Ibn Hajar, Ibn al-Barr, and others—have confirmed that this narration is not authentic and cannot serve as evidence in legal or ritual matters.
❀ Correct Position Based on Authentic Ahadith and Practices:
Authentic narrations indicate that the recitation of Surah al-Fatihah is obligatory upon the follower in Salah, except in specific cases like silent prayers or moments when the Imam is reciting aloud, wherein scholars differ regarding reciting along with the Imam or remaining silent.
❖ Is the Imam’s Recitation Sufficient for the Follower?
Narration:"مَنْ كَانَ لَهُ إِمَامٌ فَقِرَاءَةُ الْإِمَامِ لَهُ قِرَاءَةٌ"(Whoever has an Imam, the recitation of the Imam is his recitation.)
This narration has numerous chains, all of which are weak.
◈ Scholarly Evaluations of the Narration
① Imam Bukhari (256 AH) stated:"This narration is not established among the scholars of Hijaz, Iraq, and elsewhere due to it being Mursal and Munqati."
(Juz’ al-Qira’ah, p. 8)
② Ibn Hazm (453 AH) classified it as discarded.
(Al-Muhalla bil Athar, 2/273)
③ Ibn al-Jawzi (597 AH) stated:
"This Hadith is not authentic… It has many chains, none of which are established."
(Al-‘Ilal al-Mutanahiyah, 1/431)
④ Imam Nawawi (676 AH) described it as weak.
(Khilasat al-Ahkam, 1/377)
⑤ Ibn Hajar (852 AH) said:
"This Hadith is weak according to the Hadith scholars."
(Fath al-Bari, 2/242)
He further added:
"It has chains from various companions, all of which are defective."
(Talkhis al-Khabir, 1/569)
⑥ Ibn Abi al-‘Izz Hanafi (792 AH) remarked:
"All its chains are weak."
(Al-Tanbih ‘ala Mushkilat al-Hidayah, 2/592)
⑦ Al-Dhahabi (748 AH) noted:
"All the chains mentioned by al-Daraqutni are weak."
(Tanqih al-Tahqiq, 1/155)
⑧ Ibn Qayyim (751 AH) classified the Hadith as weak.
(I’lam al-Muwaqqi’in, 2/235)
⑨ Ibn Kathir (774 AH) said:
"This narration is reported via multiple chains, none of which are authentic from the Prophet ﷺ."
(Tafsir Ibn Kathir, 1/109)
⑩ Al-Manawi (1031 AH) stated:
"The narration is weak from all its chains."
(Fayd al-Qadir, 6/208)
⑪ Al-Sindhi Hanafi (1138 AH) labelled it as weak.
(Hashiyat al-Sindhi ‘ala Sunan Ibn Majah, 1/278)
⑫ Amir San’ani (1182 AH) declared it weak.
(Al-Tanwir Sharh al-Jami’ al-Saghir, 10/370)
❖ Brief Analysis of the Narration
The narration attributed to Jabir bin ‘Abdullah through various sources is extensively weak due to problematic chains, unreliable or unknown narrators, and defects in the isnad (chain of transmission). Specific narrators such as Jabir al-Ju’fi, Abu al-Zubayr, Layth ibn Abi Sulaym, and others have been identified as either fabricators, weak, or mudallis, casting serious doubt on the authenticity of this narration.Furthermore, even where the narration appears in respected collections, scholars such as al-Daraqutni, al-Hakim, and al-Bayhaqi have critiqued the chains and declared the narrations Mursal, Munqati, or outright fabricated.
There are also mentions of certain narrations being erroneously attributed to companions like Abu Hurairah, Ibn ‘Umar, Abu Sa’id al-Khudri, and Anas bin Malik, which upon scrutiny were found to be weak, munkar, or supported by unreliable transmitters.
❖ Key Scholarly Verdicts on the Issue
❀ Consensus of Scholars:Multiple scholars from the era of the companions to later generations—such as Imam Ibn al-Qayyim, Ibn Hajar, Ibn al-Barr, and others—have confirmed that this narration is not authentic and cannot serve as evidence in legal or ritual matters.
❀ Correct Position Based on Authentic Ahadith and Practices:
Authentic narrations indicate that the recitation of Surah al-Fatihah is obligatory upon the follower in Salah, except in specific cases like silent prayers or moments when the Imam is reciting aloud, wherein scholars differ regarding reciting along with the Imam or remaining silent.
