20 Dhū al-Qaʿdah '44 — Quick Benefit

Benefit From The Description of the Prophet's Prayers ﷺ — Reciting with the Imām properly


From the book The Description of the Prophet's Prayers ﷺ (authored by Sheikh Muqbil ibn Hādī al-Wādiʿī رحمه الله), there contains a beneficial chapter which informs us on how we should properly recite with the Imām. Reading it myself, I wanted to share it so others can benefit, starting from page 74:

From the Imāms there are those who have held that the follower recites the Fātiḥah in the silent prayers in every unit, yet, he does not recite it in the audible prayers. From them az-Zurhi, Mālik, ibn al-Mubarak, Aḥmad, Isḥaq, and it is the former statement of ash-Shāfi‘ī. And this statement has evidence such as the statement of Allāh, the Exalted:

"So when the Qurʾān is recited, then listen to it and pay attention that you may receive mercy." (1)

As well as, the ḥadīth:

"And when he recites the Qurʾān listen and be silent."

And we are aware of the response to the verse and the ḥadīth. Amongst the evidence is that which is reported by Abū Dāwūd (no. 826) on the authority of Abū Hurairah, that the Messenger of Allāh (ﷺ) completed the audible prayer in which there was recitation and he said:

"Was one of you reciting along with me?"

So a man said:

"Yes, O Messenger of Allāh."

He said:

"I was saying, 'Who is contending with me in the Qurʾān.'"

Thus, when they heard that from the Messenger of Allāh (ﷺ), the people discontinued reciting along with him (ﷺ) in the audible prayers in which he was reciting loudly.

Concerning the statmeent in which he said: 'The people discontinued reciting along with the Messenger of Allāh (ﷺ) in that which he audibly recited within from the prayers, once they heard the Messenger of Allāh,' al-Hafidh has mentioned within at-Talkhis al-Habir (1/419):
'The interpolated speech in the narration is from the speech of az-Zuhri, al-Khatib clarified this and al-Bukhārī agreed with him in at-Tarikh as did Abū Dāwūd, Ya’qub ibn Sufyan, and adh-Dhuhali, al-Khattabi, and others.'

This is the most famous of the evidence for this viewpoint that the follower within the audible prayers is not to recite the al-Fātiḥah.

And what is the evidence that is specific to al-Fātiḥah? The evidence is that which has come within the Sunan:

"Perhaps you recite behind your Imām?"

They said:


"Do not do so except with the opening chapter of the Book." (2)

at-Tirmidhī commented regarding this ḥadīth:

"This ḥadīth is to be acted upon, and reciting behind the Imām is correct, according to the majority of the people of knowledge from the companions of the Prophet (ﷺ) and the Tabi’in. It is, likewise, the statement of Mālik ibn Anas, ibn al-Mubarak, ash-Shāfi‘ī, Aḥmad, and Isḥaq; they all hold that one is to recite behind the Imām." (3)

I hope you benefitted from this ʾIn shāʾ Allāh, and may Allāh bless you, and shukran.

Sources :

1. Qurʾān 7:204

2. From the book, The Description of the Prophet's Prayers ﷺ: It is reported by Abū Dāwūd (no. 823) and at-Tirmidhī within his Sunan (no. 311) and Aḥmad (37/343), by way of Muḥammad ibn Isḥaq who reported from Mak’hul, who reported from Maḥmud ibn ar-Rabi’, who reported from ‘Ubadah ibn as-Samit that he said: "We were behind the Messenger of Allāh (ﷺ) in the Fajr prayer, and whilst the Messenger of Allah (ﷺ) recited, the recitation became difficult for him. When he completed the prayer, he said: 'Perhaps you recite behind your Imām?' We said: 'Yes, this is the case, O Messenger of Allāh.' He said: 'Do not do so except with the opening chapter of the book. For there is no prayer for the one who does not recite it.'" It is also reported by Aḥmad (37/409). In it is explicit mention that ibn Isḥaq narrated it; therefore, for the ḥadīth is ḥasan. It has come on the authority of a man amongst the companions, according to Aḥmad. My father (رحمه الله) mentioned it within al-Jami’ as-Ṣaḥīḥ Min Ma Laysa Fis-Ṣaḥīḥayn (pg. 940)

3. Sunan at-Tirmidhī