English translation
312. Abū Hurairah narrated: "Allāh's Messenger ﷺ turned (after praying) from a Ṣalāt in which he recited aloud and said: 'Has any one of you recited along with me just now?' A man said: 'Yes, O Messenger of Allāh.' He said: 'Indeed I said to myself: Why was I being contended with for the Qur'ān?'" He (Az-Zuhri one of the narrators) said: "So when they heard that from Allāh's Messenger, the people stopped reciting with Allāh's Messenger in the prayers that Allāh's Messenger recited aloud."
[He said:] There are narrations on this topic from Ibn Mas'ūd, 'Imrān bin Ḥuṣain, and Jābir bin 'Abdullāh.
Abū 'Eisā said: This Ḥadīth is Hasan.
(One of the narrators:) Ibn Ukaimah Al-Laithī's name is 'Umārah and they call him 'Amr bin Ukaimah.
Some of Az-Zuhri's companions reported this Ḥadīth with the wording: "Az-Zuhri said: 'So the people stopped reciting when they
heard that from Allāh's Messenger ﷺ."
There is nothing in this Hadīth that would change one who held the view that one should recite behind the Imām. Because Abū Hurairah is the one who reported this Hadīth from the Prophet ﷺ.
And Abū Hurairah reported that the Prophet ﷺ said: "Whoever performs a Ṣalāt in which he does not recite Umm Al-Qur'ān, then it is a miscarriage, [it is a miscarriage] that is not complete." So it was said to him by one who narrated the Hadīth: "Sometimes I am behind an Imām?" He said: "Recite it to yourself."
Abū 'Uthmān An-Nahdī narrated that Abū Hurairah said: "the Prophet ﷺ ordered me to call out: 'There is no Ṣalāt except with the recitation of Fātiḥatil-Kitāb.'"
[Most of] the people of Hadīth chose the view that a man is not to recite when the Imām recites aloud. They say he should rather read it during the A'immah pauses.
The people of knowledge differ over reciting behind the Imām. Most of the people of knowledge including the Companions of the Prophet ﷺ, the Tābi'īn, and those after them held the view that one is to recite behind the Imām.
This is the view of Mālik [bin Anas], [Abdullāh] Ibn Al-Mubārak, Ash-Shāfi'ī, Aḥmad, and Ishāq.
It has been reported that 'Abdullāh bin Al-Mubārak said: "I recite behind the Imām and the
people recite behind the Imām, except for some people from Al-Kūfah. I think that whoever does not recite, his Ṣalāt is still acceptable."
There are those among the people of knowledge who were strict about not reciting Fātiḥatil-Kitāb, even in the case of being behind an Imām. They said that Ṣalāt is not acceptable without the recitation of Fātiḥatil-Kitāb, whether one is alone or behind an Imām, and as proof they used what is reported from 'Ubādah bin Aṣ-Ṣāmit from the Prophet ﷺ.
'Ubādah bin Aṣ-Ṣāmit recited behind the Imām after the Prophet ﷺ, alluding with his action to the Prophet's ﷺ saying: "No Ṣalāt is valid without the recitation of Fātiḥatil-Kitāb."
This is also the saying of Ash-Shāfi'i, Ishāq and others.
As for Aḥmad bin Ḥanbal, he said the meaning of the saying of the Prophet ﷺ: "There is no Ṣalāt except with the recitation of Fātiḥatil-Kitāb" is when one is alone. He supported his position with the Ḥadīth of Jābir bin 'Abdullāh in which he said: "Whoever prayed a Rak'ah in which he did not recite Umm Al-Qur'ān, then he did not pray, except if he was behind an Imām." Aḥmad [bin Ḥanbal] said: "This is a man from among the Companions of the Prophet ﷺ, interpreting the saying of the Prophet ﷺ: 'There is no Ṣalāt except with the recitation of Fātiḥatil-Kitāb' to mean that this is when one is
alone.” Yet, Aḥmad chose the view that one is to recite behind the Imām, and that he should not abandon reciting Fātiḥatil-Kitāb even if he was behind an Imām.
Arabic text
٣١٢ - حَدَّثَنَا الْأَنْصَارِيُّ، قَالَ: حَدَّثَنَا مَعْنٌ، قَالَ: حَدَّثَنَا مَالِكٌ ، عَنِ ابْنِ شِهَابٍ، عَنِ ابْنِ أُكَيْمَةَ اللَّيْثِيِّ ، عَنْ أَبِي هُرَيْرَةَ، «أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ انْصَرَفَ مِنْ صَلَاةٍ جَهَرَ فِيهَا بِالْقِرَاءَةِ، فَقَالَ: هَلْ قَرَأَ مَعِي أَحَدٌ مِنْكُمْ آنِفًا؟» فَقَالَ رَجُلٌ: نَعَمْ يَا رَسُولَ اللهِ، قَالَ: إِنِّي أَقُولُ مَا لِي أُنَازَعُ الْقُرْآنَ؟ قَالَ: فَانْتَهَى النَّاسُ عَنِ الْقِرَاءَةِ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيمَا جَهَرَ فِيهِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنَ الصَّلَوَاتِ بِالْقِرَاءَةِ حِينَ سَمِعُوا ذَلِكَ مِنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
وَفِي الْبَابِ عَنِ ابْنِ مَسْعُودٍ، وَعِمْرَانَ بْنِ حُصَيْنٍ، وَجَابِرِ بْنِ عَبْدِ اللهِ.
هَذَا حَدِيثٌ حَسَنٌ.
وَابْنُ أُكَيْمَةَ اللَّيْثِيُّ اسْمُهُ عُمَارَةُ، وَيُقَالُ: عَمْرُو بْنُ أُكَيْمَةَ.
وَرَوَى بَعْضُ أَصْحَابِ الزُّهْرِيِّ هَذَا الْحَدِيثَ وَذَكَرُوا هَذَا الْحَرْفَ: قَالَ: قَالَ الزُّهْرِيُّ: فَانْتَهَى النَّاسُ عَنِ الْقِرَاءَةِ حِينَ سَمِعُوا ذَلِكَ مِنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.
وَلَيْسَ فِي هَذَا الْحَدِيثِ مَا يَدْخُلُ عَلَى مَنْ رَأَى الْقِرَاءَةَ خَلْفَ الْإِمَامِ؛ لِأَنَّ أَبَا هُرَيْرَةَ هُوَ الَّذِي رَوَى عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هَذَا الْحَدِيثَ، وَرَوَى أَبُو هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: مَنْ صَلَّى صَلَاةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ فَهِيَ خِدَاجٌ، هِيَ خِدَاجٌ، غَيْرُ تَمَامٍ، فَقَالَ لَهُ حَامِلُ الْحَدِيثِ: إِنِّي أَكُونُ أَحْيَانًا وَرَاءَ الْإِمَامِ، قَالَ: اقْرَأْ بِهَا فِي نَفْسِكَ. وَرَوَى أَبُو عُثْمَانَ النَّهْدِيُّ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: أَمَرَنِي النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ أُنَادِيَ أَنْ: لَا صَلَاةَ إِلَّا بِقِرَاءَةِ فَاتِحَةِ الْكِتَابِ.
وَاخْتَارَ أَكْثَرُ أَصْحَابِ الْحَدِيثِ أَنْ لَا يَقْرَأَ الرَّجُلُ إِذَا جَهَرَ الْإِمَامُ بِالْقِرَاءَةِ، وَقَالُوا: يَتَّبِعُ سَكَتَاتِ الْإِمَامِ.
وَقَدِ اخْتَلَفَ أَهْلُ الْعِلْمِ فِي الْقِرَاءَةِ خَلْفَ الْإِمَامِ:
فَرَأَى أَكْثَرُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالتَّابِعِينَ وَمَنْ بَعْدَهُمُ الْقِرَاءَةَ خَلْفَ الْإِمَامِ، وَبِهِ يَقُولُ مَالِكٌ، وَابْنُ الْمُبَارَكِ، وَالشَّافِعِيُّ، وَأَحْمَدُ، وَإِسْحَاقُ.
وَرُوِيَ عَنْ عَبْدِ اللهِ بْنِ الْمُبَارَكِ أَنَّهُ قَالَ: أَنَا أَقْرَأُ خَلْفَ الْإِمَامِ، وَالنَّاسُ يَقْرَأُونَ، إِلَّا قَوْمًا مِنَ الْكُوفِيِّينَ، وَأَرَى أَنَّ مَنْ لَمْ يَقْرَأْ صَلَاتُهُ جَائِزَةٌ.
وَشَدَّدَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ فِي تَرْكِ قِرَاءَةِ فَاتِحَةِ الْكِتَابِ، وَإِنْ كَانَ خَلْفَ الْإِمَامِ، فَقَالُوا: لَا تُجْزِئُ صَلَاةٌ إِلَّا بِقِرَاءَةِ فَاتِحَةِ الْكِتَابِ، وَحْدَهُ كَانَ أَوْ خَلْفَ الْإِمَامِ، وَذَهَبُوا إِلَى مَا رَوَى عُبَادَةُ بْنُ الصَّامِتِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَقَرَأَ عُبَادَةُ بْنُ الصَّامِتِ بَعْدَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَلْفَ الْإِمَامِ، وَتَأَوَّلَ قَوْلَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَا صَلَاةَ إِلَّا بِقِرَاءَةِ فَاتِحَةِ الْكِتَابِ، وَبِهِ يَقُولُ الشَّافِعِيُّ وَإِسْحَاقُ وَغَيْرُهُمَا.
وَأَمَّا أَحْمَدُ بْنُ حَنْبَلٍ فَقَالَ: مَعْنَى قَوْلِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ إِذَا كَانَ وَحْدَهُ، وَاحْتَجَّ بِحَدِيثِ جَابِرِ بْنِ عَبْدِ اللهِ حَيْثُ قَالَ: مَنْ صَلَّى رَكْعَةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ فَلَمْ يُصَلِّ، إِلَّا أَنْ يَكُونَ وَرَاءَ الْإِمَامِ.
قَالَ أَحْمَدُ: فَهَذَا رَجُلٌ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَأَوَّلَ قَوْلَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ أَنَّ هَذَا إِذَا كَانَ وَحْدَهُ، وَاخْتَارَ أَحْمَدُ مَعَ هَذَا الْقِرَاءَةَ خَلْفَ الْإِمَامِ، وَأَنْ لَا يَتْرُكَ الرَّجُلُ فَاتِحَةَ الْكِتَابِ، وَإِنْ كَانَ خَلْفَ الْإِمَامِ.
