|
|
|
|
|
|
|
|
IS READING SURAH FATIHAH COMPULSORY? Narrated Ubada bin As Samit Allaah's Apostle
Narrated Abu Said bin Al Mualla
While I was praying, Allaah's
Apostle Narrated Abu Hurairah Allaah's Apostle Reciting: 'Al-Fatihah' and Salutations to the Prophet (Abu Hanifah and Malik regard these as two essential requisites of funeral prayer)Ash-Shafi'i has in his Musnad narrated from Abu Umamah ibn Sahl that one of the Companions of the Prophet however,
it is sunnah to utter the takbir and salutations aloud in order to communicate
with those praying with him) The author of Al-Fath says: "The chain of
narrators of this hadith is sound."
Bukhari reported from Talha ibn
Abdullah that he said: "I offered a funeral prayer that was led by Ibn
Abbas. He recited Al-Fatihah and said: 'This is a sunnah of the Prophet, Sunnah acts of prayer Reciting Behind an ImaamOne's prayer is not accepted unless al-Fatihah is recited in every rak'ah. But, one who is praying behind an imam is to keep quiet while the imaam is reciting aloud, as Allaah says in the Qur'ân, "When the Qur'ân is recited, listen and remain silent that you may attain mercy." The Prophet, upon whom be peace, also said, "When the imam makes the takbir, (you too) make the takbir. When he recites, be silent." (Related by Muslim.) One hadith states, "Whoever is praying behind an imam, the imaam's recital is his recital. If the imam reads quietly, then all of the followers must also make their own recital. If one cannot hear the imaam's recital, he must make his own recital. Commenting on this subject, Abu Bakr al-'Arabi says, "What we see as the strongest opinion is that one must recite during the prayers in which the imaam's recital is subdued. But, during the prayers where the imam recites aloud, one may not recite. This is based on the following three proofs:1) This was the practice of the people of Madeenah, 2) it is the ruling of the Qur'ân, as Allah says, "When the Qur'ân is recited, listen and remain silent," and 3) this is supported by two Hadith: one from 'Imran ibn Hussain states, 'I know that some of you compete with me (in my recital...),' and 'If it is recited, you should listen.' The preceding hadith is the weightiest position according to the following argument: If one cannot recite along with the imaam, then when can one recite? If one says, 'While he is silent,' then we say, 'It is not necessary for him to be silent,' so how can something that is obligatory be dependent on something that is not obligatory? But we have found a way in which the person may 'recite' with the imaam, and that is the recitation of the heart and of concentrating on what is being recited. This is the method of the Qur'ân and the hadith, and the way the worship has been preserved. It is also part of following the sunnah. One is to act by what is the strongest (opinion). This was also the choice of az-Zuhri and Ibn al-Mubarak, and it is a statement from Malik, Ahmad and Ishaq. Ibn Taimiyyah supports it and shows it to be the strongest opinion. Recitation of Surah Fatihah behind an Imaam. Ata'bin abi Raba (ra), who was a Taabi'een and also a teacher of Abu Hanifa is quoted "Sahabah recited Surah Fatihah in all the the Salaah." (Gaysul Gamam pg 157) According to Imaam Mohammed (student of Abu Hanifah) the muqtadi should recite Surah Fatihah in sirri( Zohr and Asr). This is also preffered in the most trustworthy books of Hanafi fiqh ie. Hidaya and Mujtaba Sharhe Kuduri. Even many of our Hanafi scholars have accepted this view. In the same way even in Jahri (Fajr, Magrib, Isha) salaah when the Imaam takes a pause the muqtadi's recitation cannot be denied" "Allama Abdul Hai Hanafi in Sharhe Waqaya Umdaturriaya page 41." |
|
![Islaam pure and clear, that is according to the Qur'ân and the authentic Sunnah the way of the Salaf [ http://www.allaahuakbar.net ]](../image/question.jpg)
