The Obligation of Reciting Al Faatihah Behind the Imaam

[afrarzk]

The Obligation of Reciting Al Faatihah Behind the Imaam

The Obligation of Reciting Al Faatihah
Behind the Imaam
Author: Imaam Muqbil Bin Haadee Al Waadi’ee
(may Allah have mercy upon him)
Source: “Ijaabatus Saa’il” Page 582 Fatwah 341
Translator: Abu ‘Abdis Salaam Siddiq Al Juyaanee

Question: Is it obligatory upon the one being lead in the prayer
to recite Al Faatihah, irregardless of it being a silent prayer or an
auditable prayer? And when should one recite it in an auditable
prayer; should it be with the Imaam or after him?

Answer: As far as reciting Al Faatihah, then verily it has been
reported by Bukhaaree and Muslim in their two Saheehs on the
authority on ‘Ubaadah Bin Saamit (radi Allahu ‘anhu) on the
Prophet (sallAllaahu alaihi wasallam) the he (sallAllaahu alaihi
wasallam) said,

“There is no prayer for the one who does not recite the
opening of the Book (i.e. Al Faatihah).”

In another hadeeth on the Prophet (sallAllaahu alaihi wasallam)
where he (sallAllaahu alaihi wasallam) said,

“Perhaps you all recite behind your Imaam?”

They replied, “Yes O Messenger of Allah.”

He (sallAllaahu alaihi wasallam) said,

The Obligation of Reciting Al Faatihah Behind the Imaam

“Do not do so except with the opening of the book (i.e. Al
Faatihah).”

This is what is correct, that it is obligatory upon him (the one
praying behind the Imaam) to recite the opening of the book.
(Therefore), recite during the pauses of the Imaam if the Imaam
pauses (after ever ayah). So after the bismillah he says, “al hamdu
lil laahi rabbil aalameen (All praise belongs to Allah the Lord of
the ‘Aalameen)” and then pauses, then you say during the pause
“al hamdu lil laahi rabbil aalameen All praise belongs to Allah the
Lord of the ‘Aalameen”, (and so on). Meaning if he breaks up his
recitation (by pausing) then you can do this, if he does not pause
then recite once he has finished Al Faatihah. This is in the case
where the Imaam does not give you the opportunity to recite it
(during the pauses), so recite it directly after the “Aameen” or
after Allah’s statement “walad daalleen (and not those who are
astray)”. You will find this the case (when praying behind the
Hanafees) who are pained by the saying of “Aameen”; this is
what they do, (you will find them reciting without pause) because
(they do not anticipate that) you will say amen or recite (behind
the Imaam). So recite The Opening of the Book even if it is
(right) before (the Imaam) precedes you in going to rukoo’, (recite
it) and then insha Allah, follow him and bow.

You have from the people of knowledge those who say, “Do not
recite (behind the Imaam) The Opening of The Book during
auditable prayers,” while others even say, “Do not recite (behind
the Imaam) The Opening of The Book during silent prayers as
well.” Those (who say this second opinion) are the Hanafees.
This opinion is false and erroneous; I mean the opinion of the
Hanafees. They do not have any proof from what I know that is
worth mentioning.


As far as the other group (from the people of knowledge) who
say, “Do not recite (behind the Imaam) The Opening of The
Book during auditable prayers;” they use as a proof the statement
of Allah Azza wa Jal,

“And when the Qur’an is recited draw silent and attentively
listen so that perhaps you may receive mercy.”

Ash Shawkaanee said, “This verse is general1 (whereas we have a
text) specifically for (the recitation of) The Opening of The
Book2,” this is one issue. The second issue is that they use as a
proof the hadeeth,

1 Translator’s note: Ash Shaikh Al ‘Allaamah Muhammad Siddiq Hassan Khan
said in “Ar Rawdatun Nadiyah”, “ This verse is general, encompassing The
Opening of the Book and other than it, just like the Hadeeth “when he (the
Imaam) recites, be silent.” Imaam Shawkaanee states in Fathul Qadeer, “On the
authority of Abu Hurairah (radi Allahu ‘anhu) on His statement “And when the
Qur’an is recited…” the verse, he said, “This verse was revealed due to the
raising of voices (in recitation) while they where behind the Messenger of Allah
(sallAllaahu alaihi was sallam) in Salaat. Ash Shaikh Al ‘Allaamah Muhammad
Siddiq Hassan Khan also says in “Ar Rawdatun Nadiyah”, “As far as the Hadeeth,
“Were any of you reciting with me just now?” There is no doubt that it is
known, that the one being lead in the prayer’s recitation with the Imaam can only
occur in the case of him reciting out loud. Whereas, if he recites in a non auditable
voice (Al Faatihah); then this is not considered “reciting with the Imaam.” The
same goes for contending (with Imaam in recitation), this can only happen if the
Imaam can hear the recitation (of Al Faatihah) from the one praying behind him.

2 i.e. The hadeeth on the Prophet (sallAllaahu alaihi wasallam) where he (sallAllaahu
alaihi wasallam) said,

“Perhaps you all recite behind your Imaam?”

They replied, “Yes O Messenger of Allah.”

He (sallAllaahu alaihi wasallam) said,

“Do not do so except with the opening of the book (i.e. Al Faatihah).”


“Whoever has an Imaam, then the Imaam’s recitation (will
count as his) recitation.”

Imaam Ibn Katheer says in his Tafseer, “(This hadeeth has many
ways (of narration) which are not confirmed. Those who grade it
Hassan rely on the Musnad of Imaam Ahmad. The same hadeeth
is also found (in the book entitled) “al Qiraa’a Khalful Imaam” by
Imaam Bukhaaree. (However), this (hadeeth) in “al Qiraa’a
Khalful Imaam” by Imaam Bukhaaree has in its chain Jaabir Bin
Yazeed Al Ju’fee who is a liar. So this Hadeeth, “Whoever has an
Imaam, then the Imaam’s recitation (will count as his) recitation,”
is a hadeeth which is not confirmed on the Prophet (sallAllaahu
alaihi wa sallam). So therefore it is obligatory to recite Al
Faatihah (behind the Imaam).

I advise my brothers to read the small book “al Qiraa’a Khalful
Imaam” by Imaam Bukhaaree. This book is not from Saheeh Al
Bukhaaree, rather it is a small separate (collection) with its own
respected title as they have named it. Al Bayhaqee also has a
larger and more extensive book on this subject entitled “Qiraa’a
Khalful Imaam”, and Allah’s aid is sought.

 

[Aziboy]

Jazak Allahu for sharing this worthy Article

It covers a lot, I earlier have thought to make a thread like this, but thanks, you did it all

 

[afrarzk]

waiyyakum......

alhamdulilla........

 

[Itqan Ullah]

Asslamaliekum warahmatullahi wabrakatu,
Jazakallah Khairan for sharing. I want to ask can I recite before the imam starts reciting? (i mean surah al fatiha)

 

[Aziboy]

No brother, we should allow Imam first to recite before we do

 

[Itqan Ullah]

No brother, we should allow Imam first to recite before we do

Asslamaliekum, Jazakallah Khairan.
So we have to recite when the imam stops b/w ayahs and manage to finish it before ruku?

 

[Aziboy]

Asslamaliekum, Jazakallah Khairan.
So we have to recite when the imam stops b/w ayahs and manage to finish it before ruku?

Yes we have to recite when the Imam pauses in between as stated above

Recite during the pauses of the Imaam if the Imaam pauses (after ever ayah). So after the bismillah he says, “al hamdu lil laahi rabbil aalameen (All praise belongs to Allah the Lord of the ‘Aalameen)” and then pauses, then you say during the pause “al hamdu lil laahi rabbil aalameen All praise belongs to Allah the Lord of the ‘Aalameen”, (and so on). Meaning if he breaks up his recitation (by pausing) then you can do this,

if the Imam does not pause "THEN IT IS AGAINST THE SUNNAH OF OUR PROPHET"

Yes, thats what the Aleem sahab told me right now when I called him up.

You should finish it with Imam itself but after him and not till ruku .

Hope that answers your questions

Ma'Salam

 

[afrarzk]

Asslamaliekum, Jazakallah Khairan.
So we have to recite when the imam stops b/w ayahs and manage to finish it before ruku?

waalaikum musalam..

Reciting al-Faatihah during prayer​

My question relates to the correct manner of praying Farz salaat behind an Imaam, specifically the recital of surah Al Fatiha.
1. Is it obligatory on us to quietly recite surah Al Fatiha whilst the Imaam recites it aloud, during the first and second rakaat of a farz prayer?
2. Is it obligatory on us to recite the surah Al Fatiha in the same situation but in the third and/or fourth rakaat, ie., the Imaam is silent in these rakaats?
This question arises due to our communitiy's wish to correct our method of praying. There are two opinions amongst us, one being that when the Imaam leads a prayer, whether he recites them aloud (1st and 2nd rakaat) or is silent (3rd and 4th rakaat) we must only listen; whilst others comment that without the recitation of surah Al Fatiha, whether resited by the Imaam or not, a prayer is not valid.
Please advise with as many factual evidence as possible.


Praise be to Allaah.

Reciting al-Faatihah is one of the essential parts of the prayer, and is to be recited in each rak’ah both by the imaam and by those who are being led by him, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” (Narrated by al-Bukhaari, 714). With regard to one who is following an imaam reciting al-Faatihah behind the imaam in a prayer where Qur’aan is to be recited out loud, there are two scholarly opinions.

The first opinion is that it is obligatory, the evidence for that being the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” And because when the Prophet (peace and blessings of Allaah be upon him) taught the one who had not prayed properly, he told him to recite al-Faatihah.

It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) used to recite it in every rak’ah. Al-Haafiz ibn Hajar said in Fath al-Baari: “It was proven that permission was given to the one who is praying behind an imaam to recite al-Faatihah in prayers in which Qur’aan is to be recited out loud, without any exceptions. That is what was narrated by al-Bukhaari in Juz’ al-Qiraa’ah, and by al-Tirmidhi, Ibn Hibbaan and others, from Makhool from Mahmood ibn al-Rabee’ from ‘Ubaadah, that the Prophet (peace and blessings of Allaah be upon him) stumbled in his recitation in Fajr, and when he finished he said, “Perhaps you recite behind your imaam?” They said, “Yes,” He said, “Do not do that, except for the Opening of the Book (al-Faaithah), for there is no prayer for the one who does not recite it.”

The second opinion is that the recitation of the imaam is also the recitation of the one who is praying behind him. The evidence for that is the aayah (interpretation of the meaning):

“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” [al-A’raaf 7:204]

Ibn Hajar said: “Those who say that (the one who is praying behind an imaam) does not have to recite it in prayers where Qur’aan is to be recited out loud, such as the Maalikis, quote as evidence the hadeeth, ‘When he recites then listen attentively.’ This is a saheeh hadeeth which was narrated by Muslim from Abu Moosa al-‘Ash’ari.”

Those who say that it is obligatory say that it should be recited after the imaam has finished reciting al-Faatihah and before he starts to recite another soorah, or that it should be recited when the imam pauses. Ibn Hajar said: “He should listen when the imam is reciting, and recite it when he is silent.”

Shaykh Ibn Baaz said, “What is meant by when the imam pauses is when he pauses during al-Faatihah or after reciting it, or in the soorah that he recites after it. If the imam does not pause, then the one who is praying behind him has to recite al-Faatihah even if the imam is reciting, according to the more correct of the two scholarly opinions.” (See Fataawa al-Shaykh Ibn Baaz, vol. 11, p. 221)

The Standing Committee was asked a similar question and replied as follows:

The correct scholarly opinion is that it is obligatory to recite al-Faatihah when praying alone and it is obligatory upon the imam and those whom he is leading both in prayers where Qur’aan is to be recited out loud and when it is to be recited silently, because of the soundness and specific nature of the texts which indicate that. The aayah (interpretation of the meaning):

“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”

[al-A’raaf 7:204] is general in meaning. The hadeeth, “When the Qur’aan is recited then listen attentively” is general and applies both to al-Faatihah and other soorahs. These two texts are general in meaning, and the following hadeeth refer to an exception to that rule:

“There is no prayer for the one who does not recite the Opening of the Book.” Thus we may reconcile all the proven evidence. The hadeeth “The recitation of the imaam is the recitation of the one who is praying behind him” is da’eef (weak). It is not correct to say that the Ameen of the congregation to the imaam’s recitation of al-Faatihah takes the place of their own recitation. The differences of opinion among the scholars concerning this matter should not be taken as a means to hate one another, and to divide and turn our backs on one another. Rather you have to study the matter in more detail and find out more. If one of you is following a scholar who says that the one who is praying behind an imam has to recite al-Faatihah during prayers in which Qur’aan is to be recited out loud, and others are following a scholar who says that they must be silent and listen to the imam in prayers where Qur’aan is to be recited out loud, and that the imam’s recitation of al-Faatihah is sufficient, there is nothing wrong with that. There is no need for one group to denounce the other, or to hate one another because of that.

They have to be open-minded about differences of opinion among the scholars, and about the reasons for that, and ask Allaah to guide them in matters concerning which there are differences of opinion as to what is correct, for He is the All-Hearing, Ever-Responsive. May Allaah bless our Prophet Muhammad.


Sheikh Muhammed Salih Al-Munajjid

http://islamqa.com/en/ref/10995/surah fatiha

 

[Itqan Ullah]

Jazakallah Khairan both of you.

 

[Aziboy]

Assalam ALaykum,

I HAVE FORWARDED THE SAME ARTICLE TO ONE OF MY HANAFEE FRIEND AND LOOK WHAT HAPPENED THEN

From: Shaikh, Arshad Y.
Sent: Wednesday, May 09, 2012 1:03 PM
To: Kazi, Asif B.
Subject: RE: The Obligation of Reciting Al Faatihah Behind the Imaam-Solution for these subjects

Alhamdulillah, I’m believing that any of the imam have now shown or told anything other than what Nabi (sal.w.sal) said. What sahaba said.

Those of all who are not following any of the imams (not following Nabi (sal. W. sal) and not following sahaba’s) , they will face failure.

I do not believe anything which comes from electronic media about Islamic teaching. Instead I follow the way, what Nabi (sal. Wa.sal) did for transferring Islamic teaching to sahaba and the way sahaba did to get islamic teaching from Nabi (sal.W.sal). and Tabaeen and Taba-Tabaeen and so on.

They did not use any advance technique which were there in their time. They did , what Nabi (sal.w.sal) taught them.
The same way we also need to follow till Qayamat. Those who will follow the above will be on right track to success and those who do not will be out of track.

Lastly, those all who are using the advance technology developed by Non Muslims, for Islamic teaching are actually serving Non Muslims job.(i.e. dividing them subjecting on conflict of masaels(problem)).

So I suggest you not to follow them who are rooted from Non Muslims organization.

Note: I do not want to take Names of Non- Muslims here.

Arshad
Thanks


==========================================================


From: Kazi, Asif B.
Sent: Wednesday, May 09, 2012 1:23 PM
To: Shaikh, Arshad Y.
Subject: RE: The Obligation of Reciting Al Faatihah Behind the Imaam-Solution for these subjects

Thanks for the reply brother,

So all those you are not following Imam will face the failure, any daleel on this?

Does Qur’an or our beloved Prophet [saw] said it, I mean like after the prophet [saw] gone you have to follow a particular Imam without even Imam’s [ra] own command. Our Deen has already completed at the time of our prophet [saw] itself.

We Ahle Sunnah wal Jamaah believe in every Imam and their teaching which is in compatible with Qur’an and Sunnah of our beloved Prophet [saw] but if something contradicts we leave it

That is what our Imams had already mentioned:

"When a hadeeth is found to be saheeh, then that is my madhhab."

"When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger (sallallahu 'alayhi wa sallam), then ignore my saying."

As said by Imam Abu Hanifah [rahimullah]

You wrote “those all who are using the advance technology developed by Non Muslims, for Islamic teaching are actually serving Non Muslims job”?? howcome? Could you please elaborate more.

How about the jobs and professions of our Tabaeen and Taba-Tabaeen and so on, why can’t then we work like them and leave our Jobs?

Why are we then working on the machine made by Non-Muslim?

Did you mean that we should adopt whatever is best in our interest only for worldly things? How about the Deen then? Is it Haram you mean? Please refer any sensible fatwa if you have and I will surely abstain from it.

Do you not believe in anything that is convey to you may it be “Qur’an or Sahih Hadiths” electronically then?

Whatever I have forwarded to you is an authentic narrations from Hanafees. If you want I can show you so many statements contradicting to Qur’an and Hadiths from their own books and which is not even the teaching of Imam Abu Hanifah [rahimullah]?


Best Regards
Asif Kazi

NO REPLIES YET...

 

[Tabassum07]

:salam2:

JazakAllahu Khayr.

And what should one praying behind an imam do regarding the Surah after the Fatiha. Obviously, when the imam recites it out loud, we listen quietly. But when the imam recites it inaudibly, I don't know what to be thinking/doing at that time.

I've even heard some people say that when after the Fatiha, the imam recites a surah inaudibly, we should also recite some surah silently. What's the correct thing?

 

[Aziboy]

:salam2:

JazakAllahu Khayr.

And what should one praying behind an imam do regarding the Surah after the Fatiha. Obviously, when the imam recites it out loud, we listen quietly. But when the imam recites it inaudibly, I don't know what to be thinking/doing at that time.

I've even heard some people say that when after the Fatiha, the imam recites a surah inaudibly, we should also recite some surah silently. What's the correct thing?

YES CORRECT

We too should recite a Surah

Ma'Salam

 

[Tabassum07]

:salam2:

Akhi, do you have some proof for this?

Also, say we're reciting a surah, and then the Imam goes into ruku, do we leave off our surah where we are and follow to ruku? Or do we wait, etc?

Please provide some hadeeth or scholarly answer, if possible. JazakAllahu Khayr.

 

[thariq2005]

Assalamu `alaykum. I initially wanted to stay away from this thread, but after reading certain comments from brothers I feel that I need to post something here.

As it has been previously mentioned, it is well and good that you hold the opinion of a certain group of scholars (in Fiqh)- but it is a problem when you go around shoving this opinion down people's throats especially when it is an issue over which scholars have had disputes.

I feel it is quite strange that scholars study for years mastering Usool, Arabic, Mustalah etc. and becoming a master in all the sciences of Islaam before they are able to go into comparitive fiqh and then conclude on the most correct opinion, yet laymen have the nerve to 'conclude' the most correct opinion by reading a few fataawa/articles in english! In actual fact many of the laymen are concluding that such and such is the most correct opinion because they are just blind following the verdict of a scholar, the sooner people realize this the better.

The brother posted this a while ago...

I HAVE FORWARDED THE SAME ARTICLE TO ONE OF MY HANAFEE FRIEND AND LOOK WHAT HAPPENED THEN



NO REPLIES YET...

I ask, who gave laymen the right to go and shove their opinions (which they are blindly following) down the throats of other laymen? Just like how you blind follow scholars, the hanafee brother is blind following his scholars in Fiqh- and it is in a matter where there is valid differences of opinion.

May I ask how you concluded that this is the most correct opinion? How do you know that the narrations that are quoted are authentic in the first place. Only if you understand that you are in essence blind following, will you be able to understand the perspective of another individual who is blind following.

When Imaam Abu Haneefah said that if a hadeeth is saheeh then that is my madh-hab, this was directed at his students not every Zaid and Ahmad. How on earth will a layman be able to say that a hadeeth is saheeh in the first place, except by blind following hadeeth scholars?

In summary, laymen need to know their level and humble themselves down and not cause friction amongst muslims in this Ummah. I apologize if I sounded harsh, but it is really irritating when laymen put themselves out like they are scholars.

Now going to the issue at hand....

The Obligation of Reciting Al Faatihah Behind the Imaam

......

The scholars have differed concerning the obligation of recitation of al-Faatihah behind the Imaam. The vast majority of scholars from the salaf- from them Imaam Maalik, Imaam Ahmad, Sa`eed ibn Musayyib, Sufyaan al-Thawree, `Abdullah ibn Mubaarak and others- opine that the person recites al-Faatihah in the silent prayers and does not recite in the loud prayers.

They have many evidences to support their view:

1) The ayah in Soorah al-A`raaf: 204:

وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا لَعَلَّكُمْ تُرْحَمُونَ
"So when the Qur'an is recited, then listen to it and pay attention that you may receive mercy."

- The following ayah was understood to be when the Qur'aan is recited during Salaah and this was the understanding of a number of Sahaabah and the Salaf. In fact, according to a narration from Abu Dawood- Imaam Ahmad quoted a consensus that this ayah is regarding when the Qur'aan is recited during Salaah.

2) They quoted the hadeeth of Abu Hurayrah, as narrated by Imaam Muslim, as evidence:

إنما جعل الإمام ليؤتم به فإذا كبر فكبروا، وإذا قرأ فأنصتوا
"The Imaam has only been appointed so that he is followed. When he says the takbeer, then say the takbeer and when he recites, then remain silent

3) Another evidence is that when Moosa `alayhis-salaam made du`aa to Allaah, Allaah accepted the du`aa and mentioned that both (i.e the du`aa of Moosa and Haaroon) have been accepted- despite the fact that only Moosa `alayhis-salaam made du`aa. This is as Allaah said in Soorah Yunus: 88-89

وَقَالَ مُوسَىٰ رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا رَبَّنَا لِيُضِلُّوا عَن سَبِيلِكَ ۖ رَبَّنَا اطْمِسْ عَلَىٰ أَمْوَالِهِمْ وَاشْدُدْ عَلَىٰ قُلُوبِهِمْ فَلَا يُؤْمِنُوا حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ
And Moses said, "Our Lord, indeed You have given Pharaoh and his establishment splendor and wealth in the worldly life, our Lord, that they may lead [men] astray from Your way. Our Lord, obliterate their wealth and harden their hearts so that they will not believe until they see the painful punishment."

قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا فَاسْتَقِيمَا وَلَا تَتَّبِعَانِّ سَبِيلَ الَّذِينَ لَا يَعْلَمُونَ
[ Allah ] said, "Both your supplications have been answered." So (both of you)remain on a right course and follow not the way of those who do not know."

4) They weakened the narratiion narrated by Abu Dawood and others, which was quoted above:

In another hadeeth on the Prophet (sallAllaahu alaihi wasallam)
where he (sallAllaahu alaihi wasallam) said,

“Perhaps you all recite behind your Imaam?”

They replied, “Yes O Messenger of Allah.”

He (sallAllaahu alaihi wasallam) said,

“Do not do so except with the opening of the book (i.e. Al
Faatihah).”

Ibn Taymiyyah said that Imaam Ahmad weakened the above narration.

--------​

The point is that, there is a valid difference of opinion on this matter and is not something that laymen should be disputing over and pushing it on other laymen.

 

[Aziboy]

Assalam Alaykum,

[Reciting al-Faatihah is one of the essential parts of the prayer, and is to be recited in each rak’ah both by the imaam and by those who are being led by him, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” (Narrated by al-Bukhaari, 714). With regard to one who is following an imaam reciting al-Faatihah behind the imaam in a prayer where Qur’aan is to be recited out loud, there are two scholarly opinions.

The first opinion is that it is obligatory, the evidence for that being the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” And because when the Prophet (peace and blessings of Allaah be upon him) taught the one who had not prayed properly, he told him to recite al-Faatihah.

It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) used to recite it in every rak’ah. Al-Haafiz ibn Hajar said in Fath al-Baari: “It was proven that permission was given to the one who is praying behind an imaam to recite al-Faatihah in prayers in which Qur’aan is to be recited out loud, without any exceptions. That is what was narrated by al-Bukhaari in Juz’ al-Qiraa’ah, and by al-Tirmidhi, Ibn Hibbaan and others, from Makhool from Mahmood ibn al-Rabee’ from ‘Ubaadah, that the Prophet (peace and blessings of Allaah be upon him) stumbled in his recitation in Fajr, and when he finished he said, “Perhaps you recite behind your imaam?” They said, “Yes,” He said, “Do not do that, except for the Opening of the Book (al-Faaithah), for there is no prayer for the one who does not recite it.”

The second opinion is that the recitation of the imaam is also the recitation of the one who is praying behind him. The evidence for that is the aayah (interpretation of the meaning):

“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” [al-A’raaf 7:204]

Ibn Hajar said: “Those who say that (the one who is praying behind an imaam) does not have to recite it in prayers where Qur’aan is to be recited out loud, such as the Maalikis, quote as evidence the hadeeth, ‘When he recites then listen attentively.’ This is a saheeh hadeeth which was narrated by Muslim from Abu Moosa al-‘Ash’ari.”

Those who say that it is obligatory say that it should be recited after the imaam has finished reciting al-Faatihah and before he starts to recite another soorah, or that it should be recited when the imam pauses. Ibn Hajar said: “He should listen when the imam is reciting, and recite it when he is silent.”

Shaykh Ibn Baaz said, “What is meant by when the imam pauses is when he pauses during al-Faatihah or after reciting it, or in the soorah that he recites after it. If the imam does not pause, then the one who is praying behind him has to recite al-Faatihah even if the imam is reciting, according to the more correct of the two scholarly opinions.” (See Fataawa al-Shaykh Ibn Baaz, vol. 11, p. 221)

The Standing Committee was asked a similar question and replied as follows:

The correct scholarly opinion is that it is obligatory to recite al-Faatihah when praying alone and it is obligatory upon the imam and those whom he is leading both in prayers where Qur’aan is to be recited out loud and when it is to be recited silently, because of the soundness and specific nature of the texts which indicate that. The aayah (interpretation of the meaning):

“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”

[al-A’raaf 7:204] is general in meaning. The hadeeth, “When the Qur’aan is recited then listen attentively” is general and applies both to al-Faatihah and other soorahs. These two texts are general in meaning, and the following hadeeth refer to an exception to that rule:

“There is no prayer for the one who does not recite the Opening of the Book.”
Requesting you to please understand this hadith, upto you as to whom are you going to refer to?

Thus we may reconcile all the proven evidence. The hadeeth “The recitation of the imaam is the recitation of the one who is praying behind him” is da’eef (weak). It is not correct to say that the Ameen of the congregation to the imaam’s recitation of al-Faatihah takes the place of their own recitation. The differences of opinion among the scholars concerning this matter should not be taken as a means to hate one another, and to divide and turn our backs on one another. Rather you have to study the matter in more detail and find out more. If one of you is following a scholar who says that the one who is praying behind an imam has to recite al-Faatihah during prayers in which Qur’aan is to be recited out loud, and others are following a scholar who says that they must be silent and listen to the imam in prayers where Qur’aan is to be recited out loud, and that the imam’s recitation of al-Faatihah is sufficient, there is nothing wrong with that. There is no need for one group to denounce the other, or to hate one another because of that.

They have to be open-minded about differences of opinion among the scholars, and about the reasons for that, and ask Allaah to guide them in matters concerning which there are differences of opinion as to what is correct, for He is the All-Hearing, Ever-Responsive. May Allaah bless our Prophet Muhammad.

http://www.islamqa.com/en/ref/10995

 

[Aziboy]

I ask, who gave laymen the right to go and shove their opinions (which they are blindly following) down the throats of other laymen? Just like how you blind follow scholars, the hanafee brother is blind following his scholars in Fiqh- and it is in a matter where there is valid differences of opinion.

May I ask how you concluded that this is the most correct opinion? How do you know that the narrations that are quoted are authentic in the first place. Only if you understand that you are in essence blind following, will you be able to understand the perspective of another individual who is blind following.

Brother,

You are simply assuming me to be amongst those who are blind followers which at first place I am not.

I am a former Hanafi [first barelwi then deobandi] now on Tawhid Alhamdulillah.

I don’t know how well you are acquainted with Hanafis and other schools of thoughts.

The conclusion is not made in a last minute, I and my couple of friends sat with the so called hanafi scholars [blind followers] we questioned them, but know what, they are useless and all they spoke was superb rubbish. They answer based on their scholars and consider every Hadith as Sahih may it be a lie.

We sat with the Salafi scholars as well, and Alhamdulillah they gave us the answers based on the Qur’an and Sunnah along with the reference.

You wanted to stay away from this thread, please don’t, be there now and answer all of them, let me go coz I don’t want unwanted disputes and debates

One more thing, why do you wanted to get yourself involved in difference of opinion when there is an hadith for you?

Why do TAQLEED [blind following] while we’ve got Qur’an and Sunnah?

 

[thariq2005]

Assalam Alaykum,

“There is no prayer for the one who does not recite the Opening of the Book.”
Requesting you to please understand this hadith, upto you as to whom are you going to refer to?

Wa `alaykum salaam wa rahmatullaah

If you put that red bit in there to direct it at me, then here are a few points:

Firstly, the scholars who differed on this issue know about this narration and some of them are from the most knowledgable collectors of hadeeth in history- like Imaam Ahmad! And as I mentioned to you, the opinion I mentioned was the opinion of majority of scholars from the salaf and from our times, this is the view of shaykh al-Albaanee rahimahullaah.. So this either means two things: 1) That they have not come across this hadeeth, which is not possible 2) That they know the hadeeth, but the understanding of the hadeeth entails other than what the other scholars have understood- thus leading to the differences of opinion.

Secondly, with regards to how to apply the narration:

Ibn Taymiyyah mentioned, if it is waajib to recite the Qur'aan when the Imaam is reciting loudly then this entails either of the two things: 1) Either you recite along with the Imaam, or either 2) The Imaam remains silent so as to give you enough time to complete the recitation of Soorah al-Faatihah and regarding this point Ibn Taymiyyah said that it is NOT waajib for the Imaam to remain silent in order for the Ma'moom to recite al-Faatihah or other than that and that he knows of no dispute between the scholars regarding this issue. And according to the Jamaaheer (i.e. close to a consensus) it is not even recommended for the Imaam to remain silent for the purpose of the Ma'moom to recite al-Faatihah. And Ibn Taymiyyah also mentioned that to recite along with the Imaam is prohibited by the Qur'aan and Sunnah.

And for anyone to say that the Ma'moom recites along with the Imaam or when the Imaam is silent needs to bring proof. There is no account of the Sahaabah reciting along with the Prophet :saw2: or the Prophet :saw2: remaining silent for the Sahaabah to complete reciting Soorah al-Faatihah

Thirdly, the actual understanding of the hadeeth:

1) The scholars of the past did not understand this hadeeth in the sense that a person not reciting al-Faatihah behind the Imaam in a loud prayer will lead to the invalidatation of his prayer. And Imaam Ahmad quoted a consensus (Ijmaa`) on this, where he said: 'We have not heard from anyone from the people of Islaam saying that when the Imaam recites loudly, then there is no share of Salaah for the one behind him who does not recite.'

So, Ijmaa` is a proof here. And please research more about the role of Ijmaa`in Islaam and how it is one of the sources of Islaam

2) The Ma'moom behind the Imaam saying Aameen is sufficient for him as this will be considered as although he recited al-Faatihah and I already mentioned the evidence previously:

Another evidence is that when Moosa `alayhis-salaam made du`aa to Allaah, Allaah accepted the du`aa and mentioned that both (i.e the du`aa of Moosa and Haaroon) have been accepted- despite the fact that only Moosa `alayhis-salaam made du`aa. This is as Allaah said in Soorah Yunus: 88-89

وَقَالَ مُوسَىٰ رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا رَبَّنَا لِيُضِلُّوا عَن سَبِيلِكَ ۖ رَبَّنَا اطْمِسْ عَلَىٰ أَمْوَالِهِمْ وَاشْدُدْ عَلَىٰ قُلُوبِهِمْ فَلَا يُؤْمِنُوا حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ
And Moses said, "Our Lord, indeed You have given Pharaoh and his establishment splendor and wealth in the worldly life, our Lord, that they may lead [men] astray from Your way. Our Lord, obliterate their wealth and harden their hearts so that they will not believe until they see the painful punishment."

قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا فَاسْتَقِيمَا وَلَا تَتَّبِعَانِّ سَبِيلَ الَّذِينَ لَا يَعْلَمُونَ
[ Allah ] said, "Both your supplications have been answered." So (both of you)remain on a right course and follow not the way of those who do not know."

Brother,

You are simply assuming me to be amongst those who are blind followers which at first place I am not.

No Akhee I am not assuming, in reality I know for a fact that you are a blind follower! Whether you admit this or not. Whether you blind follow salafi `ulemaa or non-salafi `ulemaa... you are a blind follower and you will remain one till you become a scholar with the ability to do ijtihaad (either completely or partially). You have none of the salafi scholars (who you seem to follow) who will say otherwise, rather what they say goes against you. Here is something I posted a while back where I quoted some of the salafi scholars:

1) The laymen does NOT have the tools to do ijtihaad. Thus, they have to resort to taqleed. For a person to be able to do ijtihaad, he must be very strong in the Arabic languange (which includes mastering nahw, sarf, balaaghah, mantiq etc. and that is just the Arabic Language), he must have very strong knowledge of usool al-Fiqh, he must have very strong knowledge of Mustalah al-hadeeth, strong knowledge of the Qur'aan, Sunnah & Ijmaa`etc. How can a person even tell one opinion is not correct, because it is based on a weak narration... and this person does not even know how to check the authenticity of a chain of narration. As for the layman he does is only able to taqleed and not do ijtihaad and what is upon him is what Allaah commanded him to do:

فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لا تَعْلَمُونَ
"Then ask the People of Knowledge if you do not know" (Soorah al-Nahl: 43)

Let me give you an example: A person places his hands on the chest based on some narrations from Ibn Khuzaymah, Musnad of Imaam Ahmad etc. The layman believes these narrations to be authentic based on the grading of Shaykh al-Albaanee. What the layman here is doing is: doing taqleed of shaykh al-Albaanee rahimahullaah, and he is not blameworthy of doing so.

Shaykh Saalih al-Fawzaan categorized people into four categories and the last category is that of the general Muslim (laymen, i.e. all of us)... and he said:

"The fourth category is the one who is unable to do any of the above; neither ijtihaad in an absolute sense nor weighing what is more correct nor following a specific madhhab, such as the ordinary Muslim, for example.

Such a person has to ask the people of knowledge, as Allaah says (interpretation of the meaning): “So ask of those who know the Scripture, if you know not” [al-Nahl 16:43]. So he should ask the one who be believes is most trustworthy and the scholar in whom he has the greatest confidence, of those whose knowledge and actions he trusts, and follow his fatwa."

The above in essence is 'Taqleed'. In a fatwa of the Lajnah al-Daa'imah (Signed by Shaykh Ibn Baaz, Sh. `Abdul Razzaaq al-`Afeefee, Sh. Ibn Ghudayaan etc.), one of the points mentioned was:

"Fourthly: Whoever does not have the ability to derive rulings himself is permitted to follow (يجوز له أن يقلد) [do Taqleed off] one whom he feels comfortable following. If he is not comfortable following him then he should ask until he finds someone with whom he is comfortable."

Here is the link to the original fatwa: http://www.alifta.com/Fatawa/FatawaDetails.aspx?View=Page&PageID=1377&PageNo=1&BookID=3

2) Following one of the four madh-habs is permissible and in fact if a person wants to tread a path in seeking knowledge- then it is advised for him to study books from one particular madh-hab and build up on it untill he becomes a strong student of knowledge or scholar. This was the path that was taken by nearly all the scholars of the past and present. For example, if one was to even see the books that Ibn al-`Uthaymeen studied, teaches and the teachers he studied under- they will know that he was a Hanabli who reached the level of ijtihaad after mastering the madh-hab.

3) There is the other extreme where people obligate laymen to do taqleed of one of the 4 madh-habs. This is not correct, as the according to the majority of scholars... the layman has NO Madh-hab and he just follows whatever scholar he finds trustworthy to follow and he follows them.

4) No one here can claim that they are following the most correct opinion in an issue and no one should ever think that they are able to determine what is the strongest opinion by reading a few fataawa in english or even in arabic. Rather, a person is blind following a scholar, and it is according to THAT specific scholar that such and such is the strongest opinion and not according to YOU... which essentially means you are blind following him.

I am a former Hanafi [first barelwi then deobandi] now on Tawhid Alhamdulillah.

Being Hanafi and worshipping graves is something normal back home. The bid`ah that people do should not be attributed to the madh-hab. Rather, Imaam Abu Haneefah was upon Tawheed as well as the other 3 Imaams.

I don’t know how well you are acquainted with Hanafis and other schools of thoughts.

Nope, I am not at all acquainted. But I know for a fact that you definately aren't either :- )

The conclusion is not made in a last minute, I and my couple of friends sat with the so called hanafi scholars [blind followers] we questioned them, but know what, they are useless and all they spoke was superb rubbish. They answer based on their scholars and consider every Hadith as Sahih may it be a lie.

I don't know what exactly you spoke to them about, so I cannot comment.

We sat with the Salafi scholars as well, and Alhamdulillah they gave us the answers based on the Qur’an and Sunnah along with the reference.

Okay that is nice to hear.

You wanted to stay away from this thread, please don’t, be there now and answer all of them, let me go coz I don’t want unwanted disputes and debates

I don't quite get you here.

One more thing, why do you wanted to get yourself involved in difference of opinion when there is an hadith for you?

Ahaadeeth is not the statements of some random guy down the road, to just take it and understand it how I wish. These verses/narrations are the words of Allaah and the words of the Messenger of Allaah :saw2:. You can only understand these verses/ahaadeeth how the Sahaabah, the Tabi`een and the salaf understood it. What do you think the scholars take as basis in their lives? The Qur'aan and the sunnah! This is what all the Imaams of the 4 Madh-habs based their opinions upon and the Madhaahib upon- not their desires.

So when I mentioned to you the other opinion, those scholars only held that opinion because of the numerous evidences from the Qur'aan and Sunnah.

Besides, there is not really any hadeeth you posted that conveys the understanding of obligation of reciting al-Faatihah- as I posted the response of scholars to all those evidences, who based their opinions on evidences as well!

Why do TAQLEED [blind following] while we’ve got Qur’an and Sunnah?

And if everyone tried to derive rulings from the Qur'aan and Sunnah themselves, this world would be even greater mess.

To prove to you that you do taqleed, here is a question: Where do you place your hands in Salaah (i.e. when you are standing) and what are the evidences? Once you answer this question, I will show you how you do taqleed in shaa'Allaah.

 

[Ershad]

Assalamu Alaikkum wa rahmatullahi wa barakatuhu,

Dear brother Azimax, you have some misconceptions about Taqleed and also probably "salafi". All, salafi scholars followed a madhaib before they reached the level of ijtihad. So, following madhaib is fine and it doesn't mean he is not salafi or something. You should realize that taqleed is obligatory upon us. Now, this is from a salafi scholar: Shaykh Saalih al-Uthaymeen, may Allaah have mercy on him, says in his ‘Al-Usool min ‘Ilimil Usool’ (pp97-104):

Taqleed is done in two cases:

1) when the muqallid is an ‘aamee (a common person) who does not have the ability to aquire knowledge of the sharee’ah ruling by himself. So taqleed is obligatory upon him, due to the saying of Allaah - The Most High, "ask the people of knowledge if you do not know." So he does taqleed of one whom he considers to be a person of knowledge and piety. If there are two such people who are equal in his view, then he chooses any one of them.

2) The mujtahid when he encounters a new situation, for which an immediate solution is required, but it is not possible for him to research into this matter. So in this case he is permitted to perform taqleed.

We belong to the first category.

We are not mujtahid. Atleast, I am not. See below the conditions for being a mujtahid below. We cannot know the proofs of Sharee'ah from Qur'an and Sunnah and analyse its authenticity. We are not master of the Arabic language and we cannot understand the language used in hadeeth to understand it and derive ruling from it. We cannot even verify the proof given by a scholar. We are in fact, following the Qur'an and Sunnah that is explained to us by a scholar.

So, only option is taqleed and there is no blame upon you if you do it too. It is fine. But, just don't deny that you don't blind follow. We all do it. And this is obligatory upon us and it doesn't mean we are not salafi. In fact, this is the methodology of the salaf as quoted from Ibn Uthaymeen.

Your hanafee brother is probably doing the same and don't belittle him for that. Imam Abu Hanifa is our role model and Imam and he is to be followed.

Definition of Ijtihaad:

linguistically ijtihaad means: to expend efforts in order to reach some difficult matter. Technically it means: expending efforts to arrive at a Sharee’ah ruling. And the Mujtahid is the one who expends efforts for this purpose.

Conditions for Ijtihaad:

Being a mujtahid has conditions, from them:-

1) That he knows the Sharee’ah proofs which he needs in his ijtihaad - such as the verses and ahaadeeth pertaining to rulings.

2) That he knows what relates to the authenticty or weakness of a hadeeth, such as having knowledge of the isnaad and it’s narrators and other than this.

3) That he knows the abrogated and the abrogating, and the places where there is ijmaa - such that he does not give a ruling according to something that has been abrogated, nor give a ruling that opposes the (authentically related) ijmaa.

4) That he knows from the proofs that which causes the rulings to vary, such as takhsees (particularisation), or taqyeed (restriction), or it’s like. So he does not give a judgement which is contrary to this.

5) That he knows the Arabic language and usul al-fiqh, and what relates to the meanings and indications of particular wordings - such as the general, the particular, the absolute and unrestricted, the restricted, the unclarified, and the clarified, and it’s like - in order that he gives rulings in accordance with what this demands.

6) That he has the ability to extract rulings from the evidences.

And ijtihaad may be split up, such that it may be undertaken in one particular branch of knowledge, or in one particular issue.

What is essential for the Mujtahid:

It is essential that the Mujtahid strives in expending his efforts to arrive at knowledge of the truth, and to give rulings in accordance to what is apparent to him. If he is correct, then he has two rewards: one for his ijtihaad, and the other for arriving at the truth - since arriving at the truth means that it is manifested and acted upon. If, however, he is mistaken, then he has a single reward, and his error is forgiven him, as he (sallallaahu `alaihi wasallam) said, "when a judge judges and strives and is correct, then he has two rewards. If he judges and strives and errs, then he has a single reward." If the ruling is not clear to him, then he must withold - and in such a case, taqleed is permissible for him, due to necessity.

**

 

[Aziboy]

You are a blind follower and you will remain one till you become a scholar with the ability to do ijtihaad

Thank you so much for the Honor, you mean to say unless you become a scholar, you are a blind follower, huh?

So apart from all the scholars of Qur'an and Sunnah the rest are all blind followers... BAD FATWA indeed.

So what do you mean by Taqleed?
Placing something around the neck, which encircles the neck. Technically it means: Following he whose sayings is not a proof (hujjah).

O you who believe! Obey Allâh and obey the Messenger (Muhammad SAW), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (SAW), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination. [Al-Qur'an 4:59]


"Indeed the people of Truth and the Sunnah do not follow anyone [unconditionally] except the messenger of Allaah SAW, the one who does not speak from his desires - it is only revelation revealed to him."

[by Shaykh Ibn Taymiyyah, Majmoo'ah al-Fataawaa, vol 3, page 216,
Daar Ibn Hazm Print, Trans: Aboo 'Abdis-Salaam]

I totally agree that we should not pass our own ruling but rather ask the Ulema or Scholars and when it is as per the Qur'an and Sunnah we have to take it

Over to you... im out

Salam Alaykum

 

[Ershad]

So apart from all the scholars of Qur'an and Sunnah the rest are all blind followers... BAD FATWA indeed.


I totally agree that we should not pass our own ruling but rather ask the Ulema or Scholars and when it is as per the Qur'an and Sunnah we have to take it.

:salam2:

Brother, if we are not mujtahid which scholars are, then we are blind followers. It is not bad due to the saying of Allaah - The Most High, "ask the people of knowledge if you do not know." So it is obligatory upon us.

Akhi, coming to the bolded part - you say take it if it is as per Qur'an and Sunnah.

How will you verify if the scholar's saying is as per Qur'an and Sunnah. When you have no means to verify it, you just follow what he gives. I.e. if the scholar says its saheeh, you say it is saheeh. That is blind following indeed. Infact, we all follow Bukhari, Muslim and other than that and say this is saheeh and that is not.