Is it permissible to read from the mushaf in the obligatory prayer?

The questioner : Is it permissible to hold the Noble Qur'an in the obligatory prayer, meaning to read it while present?

The Shaykh : As for the obligatory prayer, I do not think anyone would claim it is prescribed. The known disagreement is only regarding the voluntary prayer, and not even all voluntary prayers, but specifically the night prayer, and not even all night prayers, but specifically the night prayer in Ramadan. The disagreement is only in this specific instance. Some consider it permissible, especially if the imam does not memorize much of the Qur'an, while others do not consider it prescribed. I am with those who do not consider it prescribed for two reasons. The first reason is that it was not known in the era of the Salaf. When I say it was not known in the era of the Salaf, I mean what I am saying, namely as a religious and social phenomenon. Let no one object by saying there is a narration that a slave of Aisha (may Allah be pleased with her) used to lead her in prayer from the mushaf. Even if this narration is authentic, it does not contradict what I told you earlier, because something that happens in a confined space between four walls is different from something announced publicly to everyone, and no one denies it. This is what we say and include in our general statement earlier: "All good is in following the Salaf." That is, if there is an action that became well-known among the Salaf without any disagreement among them, then we follow it and accept it. But in the case we are discussing now, where Lady Aisha (may Allah be pleased with her) had her slave lead her from an open mushaf placed before him, this is a specific case that may have had its own reasons and circumstances. This is the first reason, which concludes that it was not known in the era of the Salaf as it is known today in the era of the Khalaf. In many mosques in many countries, you will find the imam has placed the mushaf on a table like this and is reading from it. This phenomenon did not exist at all in the past among the righteous Salaf. Therefore, we say here: "All good is in following the Salaf." This is the first point.
The other point is that the claim that this action is permissible, let alone the claim that it is prescribed, necessarily entails opposing or at least deviating from noble Prophetic directives. These directives all revolve around encouraging the Muslim who cares about leading people in prayer, and leading requires being distinguished in one's memorization of the Qur'an, because that is the primary reason that gives the memorizer the right of priority in leading people, as stated in Sahih Muslim: The first rank by which the one possessing it deserves to be an imam is the memorization of the Qur'an. This memorization is so that what the memorizer worked hard to preserve for a period of time does not slip away or be lost from him. He (peace and blessings be upon him) said: Opening the door to permitting the imam to read from the mushaf automatically diverts him from carrying out the Prophetic command: Why should he review it? And here the scholars permit him to read from the open Qur'an before him. This is a necessary consequence; that is, opening the door to the claim that reading from the mushaf by the imam has bad effects, namely a lack of care for memorizing the Qur'an. However, it may have other bad effects or consequences, which vary from imam to imam. I mention what I saw with my own eyes in some mosques when I was asked to pray behind an imam, in the presence of an imam who was one of the scholars and jurists of the Muslims. He was reading from the mushaf in the night prayer, the tarawih prayer. When he bowed, he placed the mushaf under his armpit. Now, I saw him, and I think you can imagine with me that it was almost wet, because he could not raise his hands like this, as the mushaf would fall from him. So he would accommodate the mushaf he had tucked under his arm and not raise his hand as it should be. Does the prohibited matter and the prohibited effect stop at this state? No, the matter is more serious when he prostrates, and he is the imam, and he is able to separate his upper arms from his armpits, but he cannot separate them except like a sick person; he separates with one hand and not with the other. Why? Because he has tucked the mushaf he was reading from under his arm. Who says that this is permissible? Therefore, one of them innovated this innovation; they set up before them what do we call this table, a stand, and they place the mushaf on it, and without these movements and these inconveniences for himself. All of this is an unnecessary burden in religion.
Therefore, we should originally order the imams to follow the command of our Prophet: Then, if that is not feasible, we say that the people should be led by the one who is most proficient in the Book of Allah. Then, if there is a regular imam, meaning an employee who is responsible, no one should step in front of him unless he prefers it, and not a preference out of showing off or seeking fame, but out of being more deserving of leading, if he knows that he is more proficient in memorization than him, he should put him forward. As you know in some authentic hadiths, If he permits it, it is permissible for the other to lead. But it is recommended for the one who leads in his domain to consider the ranks of people. So if he finds a man who is more proficient in recitation and more knowledgeable than him, he should put him forward. If all doors are blocked, then we say to this imam who does not memorize but a little of the Qur'an: And the matter ends. There is no need for such unnecessary burden and such pretense. My whole speech revolves around the voluntary prayer and the specific voluntary prayer of the night prayer, and more specifically the night prayer in Ramadan. As for the obligatory prayer, no one says that, if Allah wills.

The questioner : May Allah reward you with good.

The Shaykh : And you as well.