Continuation of the discussion on the issue of the follower reciting the opening chapter behind the imam.
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The Shaykh : There is a point regarding the jurisprudential view: those who hold that reciting the opening chapter is absolutely obligatory, even in the loud prayers, say: if a person arrives and catches the imam in bowing, then bows, this unit of prayer is not counted for him, is that not so?
The questioner : Yes.
The Shaykh : Now, this understanding stems from that understanding. If it is established that this understanding is wrong, then that understanding is also wrong.
The questioner : It may be said that this is a specific case in a particular situation: the one who catches the imam has caught the bowing in a specific situation only. But the one who is able to, like in many other issues.
The Shaykh : Before that, what do you mean by the specific situation?
The questioner : We mean by this that it may be a specific situation if he arrives and the imam is in the state of bowing; let him bow with him and count this unit of prayer in a specific situation only, for the sake of this specific hadith, following the method of the people of hadith in reconciling the two hadiths. But if he was able to recite and then neglected it and did not recite, in this situation we apply to him the saying of the Prophet (peace and blessings be upon him):Jami` at-Tirmidhi 247Sahih (Darussalam), because he was able to but did not recite. But as long as he was not able to and caught the imam in the state of bowing, this is a specific situation where this unit of prayer is counted for him, because he caught the imam, so he caught the bowing.
The Shaykh : I understood what you mean by the specific situation.
The questioner : And with our knowledge of the disagreement on the issue, some scholars prefer the narration:Jami` at-Tirmidhi 247Sahih (Darussalam). I remember a great disagreement among the scholars of the people of hadith in India on this issue, and most of them do not count this unit of prayer because the narration: is stronger than the narration: , as we know from the research of the scholars of India, yes.
The Shaykh : I was, I mean, I wanted to understand the thing you just explained. The situation means: the situation of the one who caught the imam in bowing is an exception to the generality of his saying (peace and blessings be upon him):Sahih Muslim 394c, is that so?
The questioner : Yes, reconciling the two hadiths following the method of the people of hadith.
The Shaykh : No problem, and why don’t we find another situation that is also an exception to the generality of his saying:Jami` at-Tirmidhi 247Sahih (Darussalam), based on the fact that the one who hears the imam’s recitation has a duty by the text of the Qur’an and the text of the Sunnah. The Qur’an is well known: [Al-A'raf 7:204]. So, I see that it is not correct to say he is able, because legally he is not able, because he is commanded to perform this duty [Al-A'raf 7:204]. So this is also another situation that is an exception to the generality of his saying (peace and blessings be upon him): .
Then other issues come that scratch at the argumentation with this generality. If a person enters the mosque and the imam has started reciting after the opening chapter, those who say that recitation is obligatory in this absolute sense, even if they concede to us that one exception, say: he must recite the opening chapter.
The questioner : Specifically the opening chapter.
The Shaykh : Yes.
The questioner : Yes, other than the general recitation.
The Shaykh : So now, what will happen? The imam says:[Al-Fatihah 1:7] Amen. He is not able to implement the saying of the Messenger (peace and blessings be upon him): Sunan Abi Dawud 936Sahih (Al-Albani). This jurisprudential branch has led to the loss of the application of a Prophetic command, and what follows from this application is, if Allah wills, a benefit, which is that Allah forgives his sin. That is, the rest of the rulings conflict with taking the generality of his saying (peace and blessings be upon him) in every situation except in the situation of the one who caught the imam in bowing. Then, as I started to say:
Suppose he arrives and the imam is reciting after the opening chapter. How can this one who is following the imam, while he is busy with his own recitation of the opening chapter, how can he be able to memorize what the Messenger (peace and blessings be upon him) is reciting?
We know, for example, about that noble woman who said:. I cannot imagine if her school of thought was the school of those who say: one must recite the opening chapter even if the imam is reciting loudly. That is, a person finds himself forced to attach another exception to the previous exception. So it is no wonder that the imam of the Sunnah, Imam Ahmad (may Allah have mercy on him), was with this school of thought, because with it the other narrations are reconciled.
And there is no doubt that you are reminded of the hadith that came through two paths:
One of them: through Abu Hurayrah, and the other through Abu Musa:Sunan an-Nasa'i 921Sahih (Darussalam):
So we understand from this hadith, in my opinion, a wonderful jurisprudence, which is: the duty of the follower is to listen and pay attention, especially if the imam is reciting something not memorized by the general public. All the worshippers memorize, and praise be to Allah, the opening chapter, but as for what is after the opening chapter, few memorize it; perhaps they memorize the short surahs like:[Al-Ikhlas 112:1] and so on. So the worshippers need to listen completely after the recitation of the opening chapter.
And finally, what is said? He says:[Al-Fatihah 1:2] You are saying: [Al-Fatihah 1:2]. Now, if he is reciting according to the school of Ibn Arabi, this negation "that whoever recites the opening chapter in one breath, Allah writes for him the reward of the prophets, the messengers, and the angels, and so on", in some of the imams today, it is not an application of this hadith; perhaps they do not know of it, but in haste in the matter, he starts reciting the opening chapter in one breath. When do you recite the opening chapter?!
So it does not make sense in the mind, the mind of the scholar who is well-versed in the saying of Allah the Exalted:[Al-A'raf 7:204] The imam is reciting and I am reciting, he is reciting and I am reciting.
The questioner : May Allah protect you.
The Shaykh : Therefore—if you allow me—they brought in the innovation of the pause, because they are the ones who insist on saying that recitation is obligatory behind the imam in the loud prayers; they did not digest that the follower and the imam recite together, so they said to the imam: be silent, be silent so that the reciter can recite. This is what I have, and please proceed.
The questioner : Yes.
The Shaykh : Now, this understanding stems from that understanding. If it is established that this understanding is wrong, then that understanding is also wrong.
The questioner : It may be said that this is a specific case in a particular situation: the one who catches the imam has caught the bowing in a specific situation only. But the one who is able to, like in many other issues.
The Shaykh : Before that, what do you mean by the specific situation?
The questioner : We mean by this that it may be a specific situation if he arrives and the imam is in the state of bowing; let him bow with him and count this unit of prayer in a specific situation only, for the sake of this specific hadith, following the method of the people of hadith in reconciling the two hadiths. But if he was able to recite and then neglected it and did not recite, in this situation we apply to him the saying of the Prophet (peace and blessings be upon him):
There is no Salat for the one who does not recite Fatihatil-Kitab.
لا صلاة لمن لم يقرأ بفاتحة الكتابThe Shaykh : I understood what you mean by the specific situation.
The questioner : And with our knowledge of the disagreement on the issue, some scholars prefer the narration:
There is no Salat for the one who does not recite Fatihatil-Kitab.
لا صلاة لم يقرأ بفاتحة الكتابThere is no prayer
لا صلاةWhoever catches the imam has caught the bowing.
مِن أدرك الإمام فقد أدرك الركوعThe Shaykh : I was, I mean, I wanted to understand the thing you just explained. The situation means: the situation of the one who caught the imam in bowing is an exception to the generality of his saying (peace and blessings be upon him):
He who does not recite
لا صلاة لمن لم يقرأThe questioner : Yes, reconciling the two hadiths following the method of the people of hadith.
The Shaykh : No problem, and why don’t we find another situation that is also an exception to the generality of his saying:
There is no Salat for the one who does not recite Fatihatil-Kitab.
لا صلاة لمن لم يقرأ بفاتحة الكتابwhen the Qur'an is recited, then listen to it and pay attention
فإذا قرئ القرآن فاستمعوا له وأنصتواthen listen to it and pay attention
فاستمعوا له وأنصتواThere is no prayer for one who has not recited the opening chapter.
لا صلاة لم لم يقرأ بفاتحة الكتابThen other issues come that scratch at the argumentation with this generality. If a person enters the mosque and the imam has started reciting after the opening chapter, those who say that recitation is obligatory in this absolute sense, even if they concede to us that one exception, say: he must recite the opening chapter.
The questioner : Specifically the opening chapter.
The Shaykh : Yes.
The questioner : Yes, other than the general recitation.
The Shaykh : So now, what will happen? The imam says:
not of those who have evoked [Your] anger or of those who are astray.
غير المغضوب عليهم ولا الضالينWhen the Imam says Amin, say Amin, for if anyone’s utterance of Amin synchronnises with that of the angles, he will be forgiven his past sins
إذا أمن الإمام فأمِّنوا فإنه من وافق تأمينه تأمين الملائكة غُفِر له ما تقدم من ذنبه وما تأخرSuppose he arrives and the imam is reciting after the opening chapter. How can this one who is following the imam, while he is busy with his own recitation of the opening chapter, how can he be able to memorize what the Messenger (peace and blessings be upon him) is reciting?
We know, for example, about that noble woman who said:
She memorized from the Messenger of Allah (peace and blessings be upon him) Surat Qaf, and he used to recite it in the Fajr prayer.
إنها حفظت من رسول الله صلى الله عليه وسلم سورة ق وهو يقرأ بها في صلاة الفجرAnd there is no doubt that you are reminded of the hadith that came through two paths:
One of them: through Abu Hurayrah, and the other through Abu Musa:
The Imam is appointed to be followed, so when he says the takbir, say the takbir, and when he recites, be silent
إنما جعل الإمام ليؤتم به فإذا كبر فكبروا وإذا قرأ فأنصتواSo we understand from this hadith, in my opinion, a wonderful jurisprudence, which is: the duty of the follower is to listen and pay attention, especially if the imam is reciting something not memorized by the general public. All the worshippers memorize, and praise be to Allah, the opening chapter, but as for what is after the opening chapter, few memorize it; perhaps they memorize the short surahs like:
Say, "He is Allah, [who is] One,
قل هو الله أحدIndeed, We have given you
إنا أعطيناكAnd finally, what is said? He says:
[All] praise is [due] to Allah, Lord of the worlds -
الحمد لله رب العالمين[All] praise is [due] to Allah, Lord of the worlds -
الحمد لله رب العالمينSo it does not make sense in the mind, the mind of the scholar who is well-versed in the saying of Allah the Exalted:
when the Qur'an is recited, then listen to it and pay attention
فإذا قُرئ القرآن فاستمعوا له وأنصتواThe questioner : May Allah protect you.
The Shaykh : Therefore—if you allow me—they brought in the innovation of the pause, because they are the ones who insist on saying that recitation is obligatory behind the imam in the loud prayers; they did not digest that the follower and the imam recite together, so they said to the imam: be silent, be silent so that the reciter can recite. This is what I have, and please proceed.