⚖ Shariah Ruling on Repeating Congregational Prayer Due to Mistakes in Recitation
Source: Fatawa Muhammadiyyah, Vol. 1, Page 419
Question:
After performing Salah behind a scholar, a Qari (reciter), who had himself prayed behind the same scholar, claimed that the Salah was invalid due to a recitation error. He then led a second congregational prayer, and some people joined him. The questions are:
◄ Is such an action permissible?
◄ What is the status of the second prayer?
◄ What is the ruling for those who did not join the repeated prayer?
(Questioner: Hafiz Muhammad Ismail, New Multan, Mushtaq Colony, Multan City)
عن جابر بن عبد الله، قال: خرج علينا رسول الله صلى الله عليه وسلم ونحن نقرأ القرآن وفينا الأعرابي والأعجمي، فقال: «اقرءوا فكلّ حسن وسيجيء أقوام يقيمونه كما يقام القدح يتعجلونه ولا يتأجلونه»
Narrated by Abu Dawood and Al-Bayhaqi in Shu'ab al-Iman. Abu Dawood remained silent upon it, indicating acceptability according to him. It is also narrated by Ahmad, Ibn al-Najjar, and others through multiple chains.
(Refer: Tanqeeh al-Ruwat, Vol. 2, Pg. 61; Mishkat Pg. 191)
Narrated by Jabir (رضي الله عنه), the Messenger of Allah ﷺ came upon the companions while they were reciting the Qur'an. Among them were Bedouins and non-Arabs. Upon hearing their recitation, the Prophet ﷺ said:
"Recite! All of you are reciting well. A time will come when people will recite the Qur'an like straightening arrows, seeking its reward in this world and neglecting the Hereafter."
This Hadith is strengthened due to its multiple chains of transmission.
① It is not obligatory to recite the Qur'an in an exact Arabic accent.
② The primary objective of recitation is to derive admonition and reflection, not strict adherence to Tajweed and pronunciation.
③ A non-Arab whose recitation may lack accent precision but contains sincerity and fear of Allah is better than someone who perfects the accent yet lacks reverence and love for Allah.
④ Villagers and non-Arabs generally cannot master the Arabic phonetics; the Prophet ﷺ acknowledged this and accepted their recitation by saying "فكل حسن" (All is good).
However:
⑤ Attention to correct articulation (makharij) and essential attributes (sifat) of letters is necessary.
⑥ Excessive and artificial application of Tajweed rules is an innovation (بدعة).
Allama Sayyid Ahmad Hasan Muhaddith Dehlvi explains:
“The term 'يُقِيمُونَهُ' implies that people will focus excessively on pronunciation and articulation, engaging in technicalities. The Hadith indicates that the real purpose of Qur'anic recitation is sincerity, correct intention, contemplation, and understanding — not merely perfecting Tajweed or accents.”
(Refer: Sunh al-Ruwat, Vol. 2, Pg. 61)
Two Scenarios in Incorrect Recitation:
➊ Incorrect accent but correct words preserved:
◈ If despite sincere effort, the Qari cannot produce the correct accent yet preserves the words, the recitation is valid in Shariah.
◈ Following such an Imam is permissible.
➋ Alteration of words and negligence:
◈ If the Imam changes the words and remains negligent, following such an Imam is not allowed.
◈ However, it is uncommon for a qualified scholar to deliberately commit such errors.
◈ Lack of Tajweed, though sinful, is less serious than shaving or trimming the beard short (below one fist), which is a major sin (kabirah).
◈ Imitating Jews and Christians in appearance is Haram and unacceptable in Shariah.
◈ A religious scholar may err but is often open to correction. However, shaving the beard reflects transgression of divine limits:
"تلك حدود الله فلا تعتدوها"
◈ Therefore, appointing a beardless Qari as Imam is not permissible by choice.
◈ But if he is already appointed, praying behind him occasionally and without choice is valid.
◈ For the Qari to abandon the appointed Imam and lead a second Jama‘ah is an act of Fitnah and causes disunity, which is strictly impermissible.
◈ Challenging the appointed Imam is sinful in Shariah.
◈ The Qari should repent and seek forgiveness for his misconduct and avoid repeating such behavior.
◈ Those who joined the second prayer are also sinful, and they should apologize to the scholar.
◈ Those who did not repeat the prayer acted correctly and were saved from the Fitnah. Their prayer is valid and accepted.
◈ Re-performing congregational prayer on such grounds is prohibited and a source of Fitnah.
◈ The Qari must repent and seek forgiveness.
◈ Those who followed him in the second prayer are blameworthy.
◈ Those who remained with the first congregation, their Salah is valid and correct.
ھذا ما عندي واللہ أعلم بالصواب
Source: Fatawa Muhammadiyyah, Vol. 1, Page 419Question:
After performing Salah behind a scholar, a Qari (reciter), who had himself prayed behind the same scholar, claimed that the Salah was invalid due to a recitation error. He then led a second congregational prayer, and some people joined him. The questions are:
◄ Is such an action permissible?
◄ What is the status of the second prayer?
◄ What is the ruling for those who did not join the repeated prayer?
(Questioner: Hafiz Muhammad Ismail, New Multan, Mushtaq Colony, Multan City)
Relevant Hadith
عن جابر بن عبد الله، قال: خرج علينا رسول الله صلى الله عليه وسلم ونحن نقرأ القرآن وفينا الأعرابي والأعجمي، فقال: «اقرءوا فكلّ حسن وسيجيء أقوام يقيمونه كما يقام القدح يتعجلونه ولا يتأجلونه»
Narrated by Abu Dawood and Al-Bayhaqi in Shu'ab al-Iman. Abu Dawood remained silent upon it, indicating acceptability according to him. It is also narrated by Ahmad, Ibn al-Najjar, and others through multiple chains.
(Refer: Tanqeeh al-Ruwat, Vol. 2, Pg. 61; Mishkat Pg. 191)
✦ Explanation of the Hadith
Narrated by Jabir (رضي الله عنه), the Messenger of Allah ﷺ came upon the companions while they were reciting the Qur'an. Among them were Bedouins and non-Arabs. Upon hearing their recitation, the Prophet ﷺ said:
"Recite! All of you are reciting well. A time will come when people will recite the Qur'an like straightening arrows, seeking its reward in this world and neglecting the Hereafter."
This Hadith is strengthened due to its multiple chains of transmission.
Key Deductions from the Hadith
① It is not obligatory to recite the Qur'an in an exact Arabic accent.
② The primary objective of recitation is to derive admonition and reflection, not strict adherence to Tajweed and pronunciation.
③ A non-Arab whose recitation may lack accent precision but contains sincerity and fear of Allah is better than someone who perfects the accent yet lacks reverence and love for Allah.
④ Villagers and non-Arabs generally cannot master the Arabic phonetics; the Prophet ﷺ acknowledged this and accepted their recitation by saying "فكل حسن" (All is good).
However:
⑤ Attention to correct articulation (makharij) and essential attributes (sifat) of letters is necessary.
⑥ Excessive and artificial application of Tajweed rules is an innovation (بدعة).
Scholarly Views
Allama Sayyid Ahmad Hasan Muhaddith Dehlvi explains:
“The term 'يُقِيمُونَهُ' implies that people will focus excessively on pronunciation and articulation, engaging in technicalities. The Hadith indicates that the real purpose of Qur'anic recitation is sincerity, correct intention, contemplation, and understanding — not merely perfecting Tajweed or accents.”
(Refer: Sunh al-Ruwat, Vol. 2, Pg. 61)
Summary of the Ruling
Two Scenarios in Incorrect Recitation:
➊ Incorrect accent but correct words preserved:
◈ If despite sincere effort, the Qari cannot produce the correct accent yet preserves the words, the recitation is valid in Shariah.
◈ Following such an Imam is permissible.
➋ Alteration of words and negligence:
◈ If the Imam changes the words and remains negligent, following such an Imam is not allowed.
◈ However, it is uncommon for a qualified scholar to deliberately commit such errors.
Ruling on Leading Salah by a Beardless Qari
◈ Lack of Tajweed, though sinful, is less serious than shaving or trimming the beard short (below one fist), which is a major sin (kabirah).
◈ Imitating Jews and Christians in appearance is Haram and unacceptable in Shariah.
◈ A religious scholar may err but is often open to correction. However, shaving the beard reflects transgression of divine limits:
"تلك حدود الله فلا تعتدوها"
◈ Therefore, appointing a beardless Qari as Imam is not permissible by choice.
◈ But if he is already appointed, praying behind him occasionally and without choice is valid.
Ruling on Repeating the Congregational Prayer
◈ For the Qari to abandon the appointed Imam and lead a second Jama‘ah is an act of Fitnah and causes disunity, which is strictly impermissible.
◈ Challenging the appointed Imam is sinful in Shariah.
◈ The Qari should repent and seek forgiveness for his misconduct and avoid repeating such behavior.
◈ Those who joined the second prayer are also sinful, and they should apologize to the scholar.
◈ Those who did not repeat the prayer acted correctly and were saved from the Fitnah. Their prayer is valid and accepted.
Conclusion
◈ Re-performing congregational prayer on such grounds is prohibited and a source of Fitnah.
◈ The Qari must repent and seek forgiveness.
◈ Those who followed him in the second prayer are blameworthy.
◈ Those who remained with the first congregation, their Salah is valid and correct.
ھذا ما عندي واللہ أعلم بالصواب
