بَابُ الْقِرَاءَةِ فِي الصَّلَاةِRecitation in Prayer

And the saying of Allah, the Almighty: "So when you recite the Qur’an, seek refuge with Allah from Satan, the expelled." (Quran 16:98). Allah, the Almighty, said: "And when the Qur’an is recited, listen to it and pay attention so that you may receive mercy." (Quran 7:204).

It is narrated from Abdullah ibn Mughaffal that he was asked: "Is it obligatory for everyone who hears the Qur’an to listen and remain silent?" He said: "This verse was revealed regarding the recitation of the Imam: 'So listen to it and pay attention.' (Quran 7:204)." [Narrated by Ibn Abi Hatim, Abu al-Sheikh, Ibn Mardawayh, and Al-Bayhaqi in his book Al-Qira’ah]

It is narrated from Ibn Abbas that the Prophet (peace be upon him) prayed, and some people recited behind him, which confused him. Then this verse was revealed. [Narrated by Ibn Mardawayh and Al-Bayhaqi]

It is narrated from Muhammad ibn Ka’b al-Qarzi: "When the Messenger of Allah (peace be upon him) recited in prayer, those behind him would respond. When he said, 'Bismillah al-Rahman al-Rahim,' they would say the same until he finished Surah Al-Fatihah and the Surah. Then this verse was revealed." [Narrated by Sa’id ibn Mansur, Ibn Abi Hatim, and Al-Bayhaqi]

It is narrated from Mujahid: "A man from the Ansar recited behind the Prophet (peace be upon him), and then this verse was revealed." [Narrated by Abd ibn Humaid, Ibn Abi Hatim, and Al-Bayhaqi]

It is narrated from Ibn Mas’ud that he led his companions in prayer and heard some people reciting behind him. He said: "Is it not time for you to understand? Is it not time for you to comprehend? 'And when the Qur’an is recited, listen to it and pay attention.'" [Narrated by Abd ibn Humaid, Ibn Jarir, Ibn Abi Hatim, Abu al-Sheikh, and Al-Bayhaqi]

It is narrated from Abu Hurairah that he said: "This verse was revealed regarding raising voices while they were behind the Messenger of Allah (peace be upon him) in prayer." [Narrated by Ibn Jarir, Ibn Abi Hatim, Abu al-Sheikh, Ibn Mardawayh, Al-Bayhaqi, and Ibn Asakir]

It is narrated from Al-Zuhri: "This verse was revealed regarding a young man from the Ansar who would recite whatever the Messenger of Allah (peace be upon him) recited." [Narrated by Ibn Jarir and Al-Bayhaqi]

It is narrated from Abu al-Aliyah: "When the Prophet (peace be upon him) led his companions in prayer and recited, his companions would also recite. Then this verse was revealed." [Narrated by Abd ibn Humaid, Abu al-Sheikh, and Al-Bayhaqi]

It is narrated from Ibrahim: "The Prophet (peace be upon him) would recite, and a man would also recite. Then this verse was revealed." [Narrated by Ibn Abi Shaybah]

In a narration by Al-Bayhaqi from Imam Ahmad: "The people unanimously agreed that this verse pertains to prayer." Shaykh Ibn al-Humam and others said: "The command includes two things: listening and remaining silent. The first applies to audible prayers, and the second applies to silent prayers." This is the meaning: "And when the Qur’an is recited, listen to it if it is recited aloud, and remain silent if it is recited silently." This was the view of our Imam Abu Hanifah and his companions, as well as Jabir ibn Abdullah, Zaid ibn Thabit, Ali ibn Abi Talib, Umar ibn al-Khattab, Abdullah ibn Mas’ud, Sufyan al-Thawri, Sufyan ibn Uyaynah, Ibn Abi Layla, Al-Hasan ibn Salih, Ibrahim al-Nakha’i, and the companions of Ibn Mas’ud, among other prominent companions and successors. This was mentioned by Ibn Abd al-Barr in Al-Istidhkar and Al-Tamhid. Al-Ayni said: "It has been reported that eighty prominent companions, including Al-Murtada and the three Abdallahs, prohibited recitation behind the Imam. Their names are well-known among the scholars of Hadith. It is said that the number of those who issued fatwas on this matter exceeded eighty, making their agreement akin to consensus."

Shaykh Imam Abdullah ibn Ya’qub al-Harithi al-Sabadmuni mentioned in his book Kashf al-Asrar from Abdullah ibn Zaid ibn Aslam, from his father, who said: "Ten companions of the Messenger of Allah (peace be upon him) strongly prohibited recitation behind the Imam: Abu Bakr al-Siddiq, Umar ibn al-Khattab, Uthman ibn Affan, Ali ibn Abi Talib, Abd al-Rahman ibn Awf, Sa’d ibn Abi Waqqas, Abdullah ibn Mas’ud, Zaid ibn Thabit, Abdullah ibn Umar, and Abdullah ibn Abbas."

Our scholars said: "There is no evidence to restrict this verse to audible prayers, as listening and remaining silent are two separate rulings, not a single ruling combined. Even if the verse was revealed regarding audible prayers, it is not restricted to them, as the general wording is considered, not the specific context."

It is narrated from Abu Hurairah that the Messenger of Allah (peace be upon him) said: "There is no prayer without recitation." ¹ [Narrated by Muslim]

It is narrated from Abu Uthman al-Hindi, from Abu Hurairah (may Allah be pleased with him), who said: The Messenger of Allah (peace be upon him) said to me: "Go out and announce in the city: 'There is no prayer except with Qur’an, even if it is only Surah Al-Fatihah or more.'" [Narrated by Abu Dawud, who remained silent about it]

All its narrators are trustworthy and well-known except Ja’far ibn Maymun. Al-Hakim authenticated him in Al-Mustadrak, and Ibn Hibban and Ibn Shahin mentioned him among the trustworthy. The Hadith explicitly indicates that Al-Fatihah is not a pillar (rukn) of prayer, as the phrase "even if" suggests no exclusivity to Al-Fatihah and implies generality, extending the obligation to Al-Fatihah and other recitations. Therefore, Abu Hanifah ruled it as obligatory. ¹

It is narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "Whoever performs a prayer without reciting Umm al-Qur’an (Al-Fatihah), it is deficient, deficient, deficient." [Narrated by the six compilers, Malik, Ahmad, Al-Daraqutni, and Al-Bayhaqi]

It is narrated from Aisha (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) said: "Every prayer in which Umm al-Kitab (Al-Fatihah) is not recited is deficient." [Narrated by Ibn Majah and Ibn Abi Shaybah]

In Al-Sa’ayah: These two narrations and similar ones indicate that Al-Fatihah is not a pillar (rukn). The term "khidaj" (with the kha’ voweled) means "deficient." If it were a pillar, the Prophet would have said, "It is invalid," because omitting a pillar invalidates the prayer. Deficiency, however, pertains to obligations (wajibat). Thus, it is established that reciting Al-Fatihah is obligatory. ²

It is narrated from Abu Sa’id al-Khudri (may Allah be pleased with him) who said: "We were commanded to recite Al-Fatihah and whatever is easy (of the Qur’an)." [Narrated by Abu Dawud with a Sahih chain]

In a narration by Al-Tirmidhi and Ibn Majah: "There is no prayer for one who does not recite Al-Hamd (Al-Fatihah) and a Surah." In Ibn ‘Adiyy’s narration from Ibn ‘Umar (may Allah be pleased with him), the Prophet (peace be upon him) said: "The obligatory prayer is not valid except with Al-Fatihah and three or more verses."

It is narrated from ‘Ubadah ibn al-Samit (may Allah be pleased with him) attributing it to the Prophet (peace be upon him): "There is no prayer for one who does not recite Al-Fatihah or more."

It is narrated from Jabir ibn Abdullah (may Allah be pleased with him) who said: "The Prophet (peace be upon him) would recite Surah Al-Fatihah and another Surah in the first two rak’ahs, and only Surah Al-Fatihah in the last two rak’ahs." He added: "We used to discuss that no prayer is valid except with Surah Al-Fatihah and something additional to it." [Narrated by Al-Bayhaqi] ²

It is also narrated by Ubaydullah ibn Miqsam from Jabir ibn Abdullah (may Allah be pleased with him) that he said: "The Sunnah of recitation in prayer is to recite Surah Al-Fatihah and another Surah in the first two rak’ahs, and only Surah Al-Fatihah in the last two rak’ahs." Sufyan added: "This is for one who prays alone." [Narrated by Abu Dawud]

Al-Tirmidhi said: "As for Ahmad ibn Hanbal, he said that the meaning of the Prophet’s (peace be upon him) statement, 'There is no prayer for one who does not recite Surah Al-Fatihah,' applies when praying alone." He argued with the Hadith of Jabir ibn Abdullah, where he said: "Whoever prays a rak’ah without reciting Surah Al-Fatihah has not prayed, unless he is behind the Imam." Ahmad said: "This is a companion of the Prophet (peace be upon him) interpreting the Prophet’s statement, 'There is no prayer for one who does not recite Surah Al-Fatihah,' as applying to one who prays alone."

It is narrated from Jabir ibn Abdullah (may Allah be pleased with him) who said: "Whoever prays a rak’ah without reciting Surah Al-Fatihah has not prayed, unless he is behind the Imam." [Narrated by Al-Tirmidhi, who said: "This Hadith is Hasan Sahih." While  Muhammad (Al-Shaybani), Malik, and Ibn Abi Shaybah narrated something similar]

It is also narrated from Jabir (may Allah be pleased with him), from the Prophet (peace be upon him), who said: "Whoever prays a rak’ah without reciting Surah Al-Fatihah has not prayed, unless he is behind the Imam." [Narrated by Al-Tahawi]

On his authority: I heard the Messenger of Allah ﷺ say: "Whoever performs a prayer in which he does not recite the Mother of the Book, it is incomplete, except behind the imam." ¹ [Narrated by Al-Bayhaqi]

On his authority, he said: The Messenger of Allah ﷺ said: "A prayer is not valid if Al-Fatihah is not recited in it, except when praying behind the imam." [Narrated by Al-Bayhaqi]

On the authority of Abu Sa’id, he said: I asked the Messenger of Allah ﷺ about a man praying behind the imam without reciting anything. Would that suffice him? He said: "Yes." [Narrated by Al-Bayhaqi]

On the authority of Ibn Abbas, he said: The Messenger of Allah ﷺ said: "Any prayer in which Al-Fatihah is not recited is not valid, except behind the imam." [Narrated by Al-Bayhaqi]

On the authority of Kathir bin Murrah Al-Hadrami, from Abu Darda, who heard him say: The Messenger of Allah ﷺ was asked: "Is there recitation in every prayer?" He said: "Yes." A man from the Ansar asked: "Is this obligatory?" He turned to me, as I was the closest among the people to him, and said: "I do not see that the imam, when he leads the people in prayer, has not sufficed them." [Narrated by Al-Nasa’i, At-Tahawi, and Al-Bayhaqi]

Al-Nasa’i said: "It indicates that the follower is sufficed with the recitation of the imam."

On the authority of Abu Huraira: The Messenger of Allah ﷺ finished a prayer in which he had recited aloud, and he said: "Did any of you recite with me just now?" A man said: "Yes, O Messenger of Allah." He said: "I was wondering why I was being contended with in my recitation." After that, people refrained from reciting aloud in the prayers where the Messenger of Allah ﷺ recited aloud. [Narrated by Al-Nasa’i, Al-Tirmidhi, Abu Dawud, Ahmad, Malik, and Muhammad whileIbn Majah narrated a similar report]

Al-Nasa’i said: "This indicates refraining from recitation behind the imam in prayers where he recites aloud."

On his authority, he said: The Messenger of Allah ﷺ said: "The imam is appointed to be followed, so when he says the takbir, say the takbir; and when he recites, listen attentively." [Narrated by Abu Dawud, Al-Nasa’i, and Ibn Majah]

This is an authentic hadith, and At-Tahawi narrated a similar report.

In a narration of Muslim from Abu Huraira and Qatadah: "And when he recites, listen attentively."

In another narration of his: "And when he says,

غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

, say Ameen."

Ali Al-Qari said: "This implies the necessity of silence and listening."

It was said: "This indicates that the follower does not recite Al-Fatihah; otherwise, it would have been more appropriate to say: 'When one of you says

غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ فَقُولُوا: آمِيْنَ

, then say Ameen.'"

On the authority of Anas, he said: The Messenger of Allah ﷺ prayed, then turned towards the people and said: "Do you recite while the imam is reciting?" They remained silent. He asked them three times, and they replied: "Indeed, we do." He said: "Then do not do so." [Narrated by At-Tahawi]

On the authority of Ibn Amr Al-Bayadhi, he said: The Messenger of Allah ﷺ said: "A person in prayer is conversing with his Lord, so let him consider what he is saying to Him, and do not raise your voices over one another with the Qur'an." ¹ [Narrated by Ahmad]

On the authority of Imran bin Husayn, he said: The Prophet ﷺ prayed Dhuhr, and a man behind him recited سبح اسم ربك الأعلي. When he finished the prayer, he said: "Who recited سبح اسم ربك الأعلي?" A man said: "I did." He said: "I knew that some of you were competing with me in recitation." [Narrated by Al-Nasa’i]

Al-Nasa’i said: "This indicates refraining from recitation behind the imam in prayers where he does not recite aloud."

On the authority of Umar bin Al-Khattab, he said: The Messenger of Allah ﷺ once led the Dhuhr prayer, and a man from among the people recited to himself. The Prophet ﷺ said: "Did anyone among you recite with me?" He repeated this three times, and the man replied: "Yes, O Messenger of Allah, I was reciting سبح اسم ربك الأعلي." The Prophet ﷺ said: "Why do I find myself contending with the Qur'an? Is it not sufficient for one of you to rely on the recitation of his imam? Indeed, the imam is appointed to be followed, so when he recites, listen attentively." [Narrated by Al-Bayhaqi]

On the authority of Jabir bin Abdullah, from the Prophet ﷺ, he said: "Whoever has an imam, the recitation of the imam is his recitation." ¹ [Narrated by Ibn Majah while narrated by Ibn Hibban from Anas, and by Al-Daraqutni from Abu Huraira]

In Fath Al-Mulhim, it is mentioned: Al-Bayhaqi interpreted this hadith and similar ones as referring to abandoning loud recitation behind the imam and reciting the surah without Al-Fatihah. However, this is a specific interpretation without clear evidence and is far from the intended meaning of the hadith. The incident took place during Dhuhr and Asr prayers, as confirmed by the narration of the imam, so what sense would it make for someone to recite aloud during these prayers when the imam and other followers were not doing so?

The saying: "Whoever has an Imam, the recitation of the Imam is his recitation."

And in Al-Rawd Al-Murbi‘ from Hanbali jurisprudence: "There is no recitation upon the follower," meaning the Imam bears the recitation of Al-Fatihah on his behalf due to this Hadith, as mentioned in Aujaz Al-Masalik.

On his authority, from the Prophet ﷺ, he said: "Whoever prays behind the imam, the recitation of the imam suffices for him." [Narrated by Muhammad, Al-Daraqutni, and Al-Bayhaqi from our Imam Abu Hanifa, and this is the best of its chains]

Ibn Al-Humam declared it authentic according to the conditions of Al-Bukhari and Muslim.

Al-Ayni said: "It is an authentic hadith. As for Abu Hanifa, he is Abu Hanifa. Musa bin A’isha Al-Kufi is among the trustworthy and reliable narrators, included in the books of Al-Bukhari and Muslim. Abdullah bin Shaddad is one of the senior and reliable scholars of Sham. This is a sound hadith."

On the authority of Abu Sa’id Al-Khudri, he said: The Messenger of Allah ﷺ said: "Whoever has an imam, the recitation of the imam is his recitation." [Narrated by Ibn Adi in Al-Kamil and At-Tabarani in Al-Awsat while it is narrated by Al-Daraqutni from Ibn Umar, and by At-Tahawi and Ahmad from Jabir]

Ahmad bin Mani’ also narrated from Jabir a similar hadith in his Musnad. Sheikh Ibn Al-Humam said: "The chain of Ahmad bin Mani's hadith is authentic according to the conditions of Muslim."

On the authority of Abdullah bin Shaddad bin Al-Had, he said: The Messenger of Allah ﷺ led the Asr prayer, and a man behind him recited, so the person next to him nudged him. When they finished the prayer, the man asked: "Why did you nudge me?" He replied: "The Messenger of Allah ﷺ was in front of you, and I disliked that you recite behind him." The Prophet ﷺ heard this and said: "Whoever has an imam, his recitation is his recitation." ]Narrated by Muhammad and Al-Daraqutni[

Al-Hakim also narrated it in his Mustadrak, and Al-Bayhaqi narrated something similar.

Al-Ayni said in his commentary on Al-Bukhari regarding this hadith: "A group of companions narrated it, including Jabir bin Abdullah, Ibn Umar, Abu Sa’id Al-Khudri, Abu Huraira, Ibn Abbas, and Anas bin Malik."

Sheikh Al-Abid As-Sindi mentioned in his explanation of Imam Abu Hanifa’s Musnad: "When the ten companions mentioned established this ruling and no one among them objected, despite the presence of many companions, it amounted to a silent consensus."

On the authority of Abdullah bin Umar, from the Prophet ﷺ, he said: "Whoever has an imam, his recitation is his recitation." ]Narrated by Al-Daraqutni[

In At-Taleeq Al-Mumjid, it is mentioned: "This is the summary of the discussion on the chains of this hadith. It is concluded that some of its chains are authentic or good, without any significant flaws. Some chains are sound but mursal (with a missing link), though accepted. Others are weak but become strengthened when combined, raising them to the level of Hasan. This shows that the statement of Ibn Hajar in his Takhrij Ahadith Al-Rafi’i, that all its chains are defective, is not entirely accurate. Similarly, Al-Bukhari’s statement in Risalat Al-Qira’ah Khalf Al-Imam that this hadith is not established among the scholars of Hijaz and Iraq due to its mursal and interrupted chains also contains some weaknesses."

Our scholars said: "This hadith indicates that the follower’s recitation is fulfilled by the imam’s recitation. If the follower were to recite as well, it would mean having two recitations in one prayer, which is not legislated." Ibn Al-Humam added: "The hadith shows that the imam’s recitation substitutes for the follower’s recitation, so if the follower recited too, it would mean combining the original and the substitute, which is impermissible, like combining wudu and tayammum."

On the authority of Ibn Umar, he said: The Messenger of Allah ﷺ was asked about recitation behind the imam, and he replied: "The imam recites." ]Narrated by Al-Bayhaqi[

On his authority: The Messenger of Allah ﷺ forbade reciting behind the imam. ]Narrated by Al-Bayhaqi, and by Abdul-Razzaq from Zaid bin Aslam[

In a narration from our Imam Abu Hanifa, Jabir said: A man recited behind the Messenger of Allah ﷺ, and the Messenger of Allah ﷺ forbade him.

In Abdul-Razzaq’s narration: "The Messenger of Allah ﷺ, Abu Bakr, and Uthman used to forbid recitation behind the imam."

On the authority of Ali, he said: A man asked the Prophet ﷺ: "Should I recite behind the imam or remain silent?" He replied: "No, remain silent, for his recitation suffices you." ]Narrated by Al-Bayhaq[

On the authority of Ibn Abbas, he said: The Messenger of Allah ﷺ said: "The recitation of the imam is sufficient for you, whether he recites silently or aloud." ]Narrated by Al-Daraqutni[

From ‘Ata bin Yasar: He asked Zayd about reciting behind the Imam, and he replied: "There is no recitation behind the Imam in anything." ]Narrated by Muslim in the chapter of Sujud al-Tilawah[

From ‘Ubaydullah bin Maqsim: He asked ‘Abdullah bin ‘Umar, Zayd bin Thabit, and Jabir bin ‘Abdullah, and they said: "Do not recite behind the Imam in any of the prayers." ]Narrated by Al-Tahawi[

From Jabir, he said: "One should not recite behind the Imam, neither in an audible prayer nor in a silent one." ]Narrated by Ibn Abi Shaybah in his Musannaf[

From ‘Abdullah bin Maqsim, he said: "I asked Jabir bin ‘Abdullah: ‘Should one recite behind the Imam in Dhuhr and ‘Asr?’ He replied: ‘No.’" ]Narrated by ‘Abd Al-Razzaq[

From Al-Mukhtar bin ‘Abdullah bin Abi Layla, he said: "‘Ali said: ‘Whoever recites behind the Imam is not upon the natural disposition (Fitrah).’" ]Narrated by Al-Tahawi, Ibn Abi Shaybah, ‘Abd Al-Razzaq, and Al-Daraqutni[

From ‘Ali, he said: "Whoever recites behind the Imam has erred against the natural disposition (Fitrah).’" ]Narrated by ‘Abd Al-Razzaq, Ibn Abi Shaybah, Al-Daraqutni, and Al-Bayhaqi[

From Abu Hamzah, he said: "I asked Ibn ‘Abbas: ‘Should I recite while the Imam is in front of me?’ He replied: ‘No.’" ]Narrated by Al-Tahawi[

And in another narration by Ibn Abi Shaybah from a man who said: "‘Umar bin Al-Khattab instructed us not to recite behind the Imam."

From Ibn ‘Umar: When he was asked, "Should anyone recite behind the Imam?" He replied: "When one prays with the Imam, the Imam’s recitation is sufficient for him." And Ibn ‘Umar would not recite behind the Imam. ]Narrated by Muhammad[

This is a good chain of narration, with no room for criticism at all.

Al-Tahawi narrated something similar, and Malik also narrated it, adding: "And if one prays alone, let him recite."

Al-‘Ayni said: "Ibn ‘Umar would not recite behind the Imam, and he was among the greatest followers of the Prophet ﷺ."

From Nafi‘, from Ibn ‘Umar, he said: "Whoever prays behind the Imam, the Imam’s recitation suffices him." ]Narrated by Muhammad[

This is a good chain with no weakness in it.

From Anas bin Sirin, from Ibn ‘Umar: He was asked about reciting behind the Imam, and he replied: "The Imam’s recitation is sufficient for you." ]Narrated by Muhammad[

Al-Daraqutni also narrated from Ahmad bin Hanbal something similar, and there is nothing weak in this chain either.

From Abu Wa'il: He said that Abdullah bin Mas'ud was asked about reciting behind the Imam. He said: "Remain silent, for there is engagement in prayer, and the Imam will suffice you." ]Narrated by Muhammad[

This is a Hasan chain, with no criticism in it. Al-Tahawi narrated something similar.

From Ibrahim: He said, "All its narrators are trustworthy. The first person who recited behind the Imam was a man who was accused." [Narrated by Muhammad]

From Alqamah bin Qais: He said, "I would rather bite a burning coal than recite behind the Imam." [Narrated by Muhammad]

Al-Razi mentioned in Ahkam al-Qur'an: "It is said that it is recommended that his teeth be broken." Al-Balkhi said, "I prefer that his mouth be filled with dust."

From Sa'd bin Abi Waqqas: He said, "I wish that the one who recites behind the Imam has a burning coal in his mouth." [Narrated by Muhammad]

There is nothing in this chain that raises doubt.

From Muhammad bin Ajlan: That Umar bin Al-Khattab said, "I wish that a stone be placed in the mouth of the one who recites behind the Imam." [Narrated by Muhammad]

This is a good chain, with no criticism in it. Ibn Abi Shaybah narrated something similar.

From Ibn Mas'ud: He said, "I wish that the one who recites behind the Imam has his mouth filled with dust." [Narrated by Al-Tahawi]

From Sa'd bin Abi Waqqas: He said, "I wish that the one who recites behind the Imam has a stone in his mouth." [Narrated by Abdur Razzaq]

In Al-Ta'liq al-Mumajjad: "There is no harm in such statements for the purpose of warning and sternness. However, torturing someone with Allah's punishment is prohibited, though warning with it is not."

From Amr bin Muhammad bin Zayd, from Musa bin Sa'd bin Zayd bin Thabit, who narrated from his grandfather: He said, "Whoever recites behind the Imam, his prayer is invalid." [Narrated by Muhammad]

Abdur Razzaq also narrated it from Ali. Al-Bukhari said in his Risalah al-Qira'ah: "It is not known that this chain has proper hearing from one narrator to another, and such a narration is not authentic."

The response to this is, firstly, that contemporaneity and the possibility of meeting are sufficient for the majority of scholars in establishing connectivity and removing discontinuity. The requirement of proven direct meeting, as is Bukhari's strictness, is not obligatory according to the majority, as established in the principles of Hadith. Here, contemporaneity and the possibility of meeting are established between Dawood and Umar, between Umar and Musa, and between Musa and Zayd, which suffices to confirm the connection of the chain.

Secondly, apparent discontinuity does not harm according to us if the narrator is trustworthy and narrates from trustworthy individuals, especially in the generations testified to for their goodness.

Al-Tahawi said: "These are a group from the companions of the Messenger of Allah ﷺ who unanimously agreed on leaving recitation behind the Imam. They were supported by what has been narrated from the Messenger of Allah ﷺ, which we have mentioned earlier, and their stance is further reinforced by logical reasoning, as we have explained."

From Anas: That the Prophet ﷺ, Abu Bakr, and Umar would begin the prayer with الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ. [Narrated by Muslim]

From Abu Hurairah: He said, "When the Messenger of Allah ﷺ would rise for the second unit of prayer, he would begin with الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ and would not remain silent." [Narrated by Al-Tahawi]

Abu Huraira (may Allah be pleased with him) narrated: I heard the Messenger of Allah (ﷺ) say, "Allah the Exalted said: I have divided the prayer between Me and My servant into two halves, and My servant shall have what he asks for. When he says: ' الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ' Allah the Exalted says: 'My servant has praised Me.' When he says: ' الرَّحْمَنِ الرَّحِيمِ' Allah the Exalted says: 'My servant has extolled Me.' When he says: 'مَلِكِ يَوْمِ الدِّينِ' Allah says: 'My servant has glorified Me.' When he says: ' إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ' Allah says: 'This is between Me and My servant, and My servant shall have what he asks for.' When he says: ' اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ' Allah says: 'This is for My servant, and My servant shall have what he asks for.'" [Narrated by Muslim]

Al-Halabi said: "There is no doubt that the prayer referred to here means Surah Al-Fatihah. The beginning with الْحَمْدُ لِلَّهِ ' is proof that the Bismillah is not part of Al-Fatihah ¹ and that it consists of seven verses without it, as the middle verse, 'إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ' is placed between Allah and His servant. The three preceding verses belong to Allah exclusively, and the three following verses belong to His servant. If it were not a verse from Al-Fatihah, it would not be a verse from any other surah either, as there is no one who holds such an opinion. End quote."

Ibn Abdul Barr said: "This hadith removes any ambiguity regarding the omission of ' بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ' from Al-Fatihah, and it is an explicit statement that does not allow for interpretation. I do not know of any hadith more explicit than this concerning the omission of the Basmalah." End quote.

Anas (may Allah be pleased with him) narrated: I prayed behind the Prophet (ﷺ), Abu Bakr, Umar, and Uthman, and I did not hear any of them recite 'Bismillah-ir-Rahman-ir-Raheem.' [Narrated by Muslim]

He (Anas) also said: The Messenger of Allah (ﷺ) led us in prayer, but he did not make us hear the recitation of 'Bismillah-ir-Rahman-ir-Raheem.' Then Abu Bakr and Umar also led us in prayer, and we did not hear it from them either. [Narrated by Al-Nasa’i]

Abdullah ibn Mughaffal (may Allah be pleased with him) narrated: My father heard me saying 'Bismillah-ir-Rahman-ir-Raheem' in prayer, so he said to me, "O my son, avoid innovation, for I did not see any of the companions of the Messenger of Allah (ﷺ) who disliked anything in Islam more than innovation." He continued: "I have prayed with the Prophet (ﷺ), with Abu Bakr, with Umar, and with Uthman, and I did not hear any of them say it. So do not say it when you pray. Rather, say: 'All praise is due to Allah, the Lord of the worlds.'" [Narrated by Al-Tirmidhi, Al-Nasa’i, Ibn Majah]

Imam Abu Hanifa also reported something similar.

Al-Tirmidhi said: "The hadith of Abdullah ibn Mughaffal is a sound hadith, and most of the scholars from among the companions of the Prophet (ﷺ), including Abu Bakr, Umar, Uthman, Ali, and others, as well as the generation after them from the Tabi'un, acted upon it. Sufyan Ath-Thawri, Ibn al-Mubarak, Ahmad, and Ishaq also held this view. They did not consider it appropriate to recite 'Bismillah-ir-Rahman-ir-Raheem' aloud, but said that it should be recited silently." End quote.

Anas (may Allah be pleased with him) narrated: The Prophet (ﷺ), Abu Bakr, and Umar did not recite 'Bismillah-ir-Rahman-ir-Raheem' aloud. [Narrated by Imam Abu Hanifa]

On his authority: I prayed behind the Messenger of Allah (ﷺ), Abu Bakr, Umar, and Uthman, and I did not hear any of them reciting “بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ” aloud. [Narrated by Ahmad and Al-Nasa'i with a chain on the condition of authenticity]

On his authority: I prayed behind the Prophet (ﷺ), Abu Bakr, and Umar, and all of them used to recite “بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ” silently. [Narrated by Ibn Majah]

On his authority: The Messenger of Allah (ﷺ), as well as Abu Bakr, Umar, Uthman, and Ali, used to recite “بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ” silently. [Narrated by Al-Tabarani, and all its narrators are trustworthy]

It is evident that the narrations regarding reciting "Bismillah" silently indicate that doing so is a Sunnah. They also suggest that it is not a part of Surah Al-Fatiha or any other surah; otherwise, there would be no reason to conceal it while the rest of the verses are recited aloud. The verses of a surah are equal in the ruling of recitation, whether aloud or silent, as is well known.

On the authority of Jubayr bin Mut'im: The Prophet (ﷺ) used to seek refuge before reciting (the Quran). [Narrated by Ahmad]

On the authority of Abu Wa'il: Umar and Ali did not recite "بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ" aloud, nor the Ta'awwudh (seeking refuge) nor the Tasmiyah (saying Ameen). [Narrated by Al-Tahawi]

On the authority of Ibn Mas'ud: He used to recite "بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ" silently, along with seeking refuge and saying "ربنا لك الحمد" [Narrated by Ibn Abi Shaybah]

On the authority of Ibrahim: There are four things the Imam should recite silently: "سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ", seeking refuge from Satan, "بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ" and "Ameen." [Narrated by Muhammad in Al-Athar]

Abd Al-Razzaq and Abu Ma'mar also reported from Umar bin Al-Khattab a similar narration.

Al-Tahawi said: Since it is established from the Messenger of Allah (ﷺ) and from those who followed him that they did not recite "بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ" aloud, it confirms that it is not part of the Quran. If it were, it would have been recited aloud like the rest of the Quran. Do you not see that “بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ” in Surah An-Naml is recited aloud like the rest of the Quran because it is part of the Quran?

Since it is confirmed that "بسم الله" before Surah Al-Fatiha is recited silently while the Quran is recited aloud, it proves that it is not part of the Quran. Thus, it should be recited silently, just as the Ta'awwudh and the opening supplication are recited silently.

On the authority of Abu Hurairah: The Messenger of Allah (ﷺ) said: "When the Imam says 'Ameen,' then say 'Ameen,' for whoever's 'Ameen' coincides with that of the angels, his past sins will be forgiven." [Agreed upon]

In another narration: "When the Imam says: غَيْرِ الْمَغْضُوْبِ عَلَيْهِمْ وَلَا الضَّالِّينَ,' then say 'Ameen'; ¹ for whoever's 'Ameen' coincides with that of the angels, his past sins will be forgiven." This is the wording of Al-Bukhari, and Muslim reported something similar.

In another narration by Al-Bukhari: "When the reciter says 'Ameen,' then say 'Ameen,' for the angels also say 'Ameen,' and whoever's 'Ameen' coincides with that of the angels, his past sins will be forgiven."

If one argues that a previous hadith states, "When the Imam says 'Ameen,' then say 'Ameen,'" implying that the followers should hear him say it, the response is given in "Al-Ta'liq Al-Hasan." The majority of scholars interpreted "When the Imam says 'Ameen'" metaphorically to reconcile both narrations. They explained that it means "when the Imam intends to say 'Ameen,'" similar to how Allah says: "When you rise for prayer" (Al-Ma'idah: 6), meaning "when you intend to pray."

Ibn Hajar mentioned in "Fath Al-Bari" that scholars have interpreted "when the Imam says 'Ameen'" metaphorically. Thus, it does not necessarily indicate that the Imam says 'Ameen' aloud. This is summarized from "I'laa Al-Sunan."

Abu Musa al-Ash‘ari (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: "When you pray, straighten your rows, then let one of you lead the prayer. When he says the Takbir, say the Takbir. When he says: غَيْرِ الْمَغْضُوْبِ عَلَيْهِمْ وَلَا الضَّالِّينَ, say Ameen, and Allah will respond to you. When he says the Takbir and bows, then say the Takbir and bow, for indeed the Imam bows before you and rises before you." The Messenger of Allah (peace and blessings be upon him) then said: "So, this compensates for that." He further said: "When he says: سَمِعَ اللهُ لِمَنْ حَمِدَهُ, say: اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ, and Allah will listen to you." [Narrated by Muslim]

Shu‘bah narrated from Salamah ibn Kuhayl, from Hajar Abu al-‘Anbas, from ‘Alqamah ibn Wa’il, from his father that the Prophet (peace and blessings be upon him) recited: غَيْرِ الْمَغْضُوْبِ عَلَيْهِمْ وَلَا الضَّالِّينَ, and then said: "Ameen," lowering his voice.

[Narrated by Al-Tirmidhi] ¹

Our scholars have said: To attribute an error to someone like Shu‘bah is itself a mistake, for he was the leader of the believers in Hadith. Regarding the preference between Sufyan and Shu‘bah, there are different opinions. The fact that Sufyan ath-Thawri was a mudallis and narrated this Hadith in an ‘an‘ana form, while Shu‘bah was not a mudallis and explicitly stated "akhbarana" (he informed us) in the narration as recorded by at-Tayalisi, provides a strong basis for preferring Shu‘bah’s narration over Sufyan’s.

The name "Hajar" belongs to his father "al-‘Anbas," and his kunyah, like his father’s, is "Abu al-‘Anbas." It is also possible that he had another kunyah, "Abu as-Sakan," as confirmed by Ibn Hibban in "Kitab ath-Thiqat." The additional mention of ‘Alqamah does not cause harm, as an addition from a trustworthy narrator is accepted, especially from someone like Shu‘bah. In some narrations, it is clarified that Hajar heard it from ‘Alqamah, who narrated it from Wa’il, but he also heard it directly from Wa’il himself, as recorded by Ahmad in his "Musnad."

As for the claim that ‘Alqamah did not hear from his father, it has been explicitly stated in Al-Nasa’i’s chapter on raising hands while rising from bowing, in al-Bukhari’s "Juz’ Raf‘ al-Yadayn" (from Abu Nu‘aym’s narration), and in Muslim’s "Hadith al-Qassas" from the chain of Simak. It is also mentioned in Al-Tirmidhi’s "Kitab al-Hudud." Thus, al-Bukhari’s statement that Sufyan’s Hadith is more authentic than Shu‘bah’s, along with his remarks that "it is actually Hajar ibn al-‘Anbas" and that "there is no mention of ‘Alqamah" and "‘Alqamah was born six months after his father’s death," are not established. The one actually born after his father’s death was ‘Abd al-Jabbar ibn Wa’il.

This is a summary of what is mentioned in "at-Ta‘liq al-Hasan" and "al-Binayah."

As for the narrations mentioning aloud recitation of "Ameen," they can be understood as instructional, just as the Prophet (peace and blessings be upon him) would sometimes recite aloud in the Dhuhr prayer. This view is supported by the narration narrated by al-Hafiz Abu Bishr ad-Dulabi in "Kitab al-Asma’ wa al-Kuna" from Wa’il ibn Hujr:

"I saw the Messenger of Allah (peace and blessings be upon him) when he finished his prayer, to the extent that I could see his cheek from both sides. He recited: ‘عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ, and then said 'Ameen' while elongating his voice. I think he was teaching us."

It has been said that Yahya ibn Salamah is in this narration, and al-Hakim has strengthened him. Therefore, the preference for saying "Ameen" silently is supported by this and by analogy to other supplications and remembrances. Additionally, "Ameen" is not part of the Qur'an by consensus, so it should not be recited in the same manner as Qur'anic verses. Saying it silently distinguishes it from the Qur'an. If it is recited aloud alongside Surah al-Fatihah, it may create confusion that it is part of the Qur'an, just as writing it in the Mushaf is impermissible. For this reason, there is consensus on saying the Isti‘adhah silently since it is not part of the Qur'an. The debate regarding reciting the Basmala aloud is based on whether it is part of the Qur'an or not.

This is a summary of what is mentioned in "al-Mirqat," "al-Binayah," and "at-Ta‘liq al-Hasan."

‘Alqamah ibn Wa’il narrated from his father that he prayed with the Prophet (peace and blessings be upon him). When he reached: ghayri al-maghdubi ‘alayhim wala ad-dallin, he said: "Ameen," and lowered his voice. [Narrated by al-Hakim, who said: "It has a Sahih chain of narration but was not recorded by al-Bukhari and Muslim."]

‘Alqamah ibn Wa’il narrated from his father that he prayed with the Prophet (peace and blessings be upon him). When he reached: ghayri al-maghdubi ‘alayhim wala ad-dallin, he said: "Ameen," and concealed his voice. [Narrated by Ahmad, Abu Dawud at-Tayalisi, Abu Ya‘la, at-Tabarani, and Al-Daraqutni]

Abu Wa’il (may Allah be pleased with him) narrated: "Neither ‘Umar nor ‘Ali used to recite Bismillah ir-Rahman ir-Raheem or Ameen aloud." [Narrated by at-Tabarani in "Tahdhib al-Athar."]

Abu Zuhayr an-Namiri reported: "We went out with the Messenger of Allah (peace and blessings be upon him) one night, and we came across a man persistently making a supplication. The Prophet (peace and blessings be upon him) said: 'He has made it obligatory upon himself if he concludes it.' A man from the group asked: 'With what does he conclude it?' He replied: 'With Ameen.'" [Narrated by Abu Dawud]

Abu Qatadah (may Allah be pleased with him) narrated: "The Prophet (peace and blessings be upon him) used to recite in the first two Rak‘ahs of Dhuhr with Surah al-Fatihah and another Surah, and in the last two Rak‘ahs with only Surah al-Fatihah. Sometimes, he would make us hear a verse, and he would prolong the first Rak‘ah more than the second. He did the same in ‘Asr and Fajr." [Agreed upon]

Alqamah bin Qais reported that Abdullah bin Mas’ud would not recite behind the Imam in prayers where the recitation was audible or silent, neither in the first two units nor in the last two. However, when he prayed alone, he would recite Al-Fatihah and a surah in the first two units but would not recite anything in the last two. [Narrated by Muhammad]

Ali and Ibn Mas’ud both said: "Recite in the first two units and glorify (say SubhanAllah) in the last two." [Narrated by Ibn Abi Shaybah]

In "Al-Taleeq Al-Mumajjad": "Our companions have adopted this view and said that recitation in the last two units of obligatory prayers is not obligatory. If one glorifies (SubhanAllah) in them or remains silent, it suffices. This was also the opinion of Al-Thawri, Al-Awza’i, Ibrahim Al-Nakha’i, and the early scholars of Iraq."

Umar wrote to Abu Musa, saying: "Recite in the Fajr prayer from the long surahs of Al-Mufassal." [Narrated by Al-Tirmidhi and Abdur Razzaq, and Al-Bayhaqi reported something similar]

Jabir bin Samurah reported: "The Prophet (ﷺ) used to recite in Fajr with Surah Qaf and similar surahs, and his prayer afterward was light." [Narrated by Muslim]

Amr bin Huraith reported that he heard the Prophet (ﷺ) recite in Fajr: "By the Night when it darkens" (Al-Takwir: 17). [Narrated by Muslim]

Abu Hurairah said: "The Prophet (ﷺ) would recite in the Fajr prayer on Fridays ‘Alif Lam Mim Tanzeel’ (Surah As-Sajdah) in the first unit, and in the second unit: ‘Has there come upon man a period of time...’ (Surah Al-Insan: 1)." [Agreed upon]

Al-‘Ayni said in "Al-Muhit": "On the condition that he sometimes recites other surahs so that an ignorant person does not assume that nothing else is permissible."

Abu Sa’id Al-Khudri reported: "The Messenger of Allah (ﷺ) used to recite in the first two units of Dhuhr about thirty verses in each unit." [Narrated by Muslim]

In another narration by Al-Tirmidhi from the Prophet (ﷺ): "He recited in Dhuhr about the length of Surah As-Sajdah." Al-‘Ayni and Ibn Al-Humam said: "This indicates that he used to recite in the two units of Dhuhr similar to what he recited in Fajr."

Jabir bin Samurah reported: "The Messenger of Allah (ﷺ) used to recite in Asr ‘By the sky containing great stars’ (Surah Al-Buruj) and ‘By the sky and the night comer’ (Surah Al-Tariq) or similar surahs." [Narrated by Al-Tirmidhi and Abu Dawood]

This indicates that the Prophet (ﷺ) used to recite in the two units of Asr from the middle-length surahs of Al-Mufassal, as mentioned in "Umdat Al-Ri’ayah" and "Al-‘Inayah."

Umar wrote to Abu Musa, saying: "Recite in Maghrib from the short surahs of Al-Mufassal." [Narrated by Al-Tirmidhi and Abdur Razzaq, and Ibn Abi Shaybah reported something similar]

Abu Bakr recited in Maghrib from the short surahs of Al-Mufassal. [Narrated by Al-Tirmidhi]

Jabir bin Samurah said: "The Prophet (ﷺ) used to recite in Maghrib on Friday night: ‘Say, O disbelievers’ (Surah Al-Kafirun) and ‘Say, He is Allah, [who is] One’ (Surah Al-Ikhlas)." [Narrated by Al-Baghawi in "Sharh Al-Sunnah" While Ibn Majah also reported it from Ibn Umar, except that he did not mention "Friday night."]

Umar wrote to Abu Musa Al-Ash’ari, saying: "Recite in Isha from the middle-length surahs of Al-Mufassal." [Narrated by Abdur Razzaq]

Uthman bin Affan used to recite in Isha from the middle-length surahs of Al-Mufassal. [Narrated by Al-Tirmidhi]

Al-Bara’ said: "I heard the Prophet (ﷺ) recite in Isha ‘By the fig and the olive’ (Surah At-Tin)." [Agreed upon]

Sulaiman bin Yasar reported from Abu Hurairah: "I did not pray behind anyone whose prayer was more similar to that of the Messenger of Allah (ﷺ) than so-and-so." Sulaiman said: "I prayed behind him, and he would lengthen the first two units of Dhuhr and shorten the last two. He would lighten Asr, recite in Maghrib from the short surahs of Al-Mufassal, recite in Isha from the middle-length surahs of Al-Mufassal, and recite in Fajr from the long surahs of Al-Mufassal." [Narrated by Al-Nasa’i]

From Amr bin Shu’aib, from his father, from his grandfather, who said: There is no small or large Surah from the Mufassal except that I have heard the Messenger of Allah ﷺ leading people with it in the obligatory prayer. [Narrated by Malik]

From Ubaydullah bin Abi Rafi’ who said: Marwan appointed Abu Huraira as a deputy over Madinah and went to Makkah. So, Abu Huraira led us in the Friday prayer and recited Surah Al-Jumu'ah in the first rak'ah and Surah Al-Munafiqun in the second rak'ah. Then he said: I heard the Messenger of Allah ﷺ reciting both of them on the day of Jumu’ah. [Narrated by Muslim]

From Nu’man bin Bashir who said: The Messenger of Allah ﷺ used to recite in the two Eid prayers and in Jumu'ah: Surah A’la and Surah al-Ghashia. He said: When Eid and Jumu’ah would fall on the same day, he would recite them in both prayers. [Narrated by Muslim]

From Ubaydullah: Umar bin Al-Khattab asked Abu Waqid Al-Laythi: What would the Messenger of Allah ﷺ recite in Eid Al-Adha and Eid Al-Fitr? He said: He used to recite قَ وَالْقُرْءَانِ الْمَجِيدِ and اقْتَرَبَتِ السَّاعَةُ. [Narrated by Muslim]

From Abu Huraira who said: Indeed, the Messenger of Allah ﷺ recited in the two rak’ahs of Fajr: قُلْ يَتَأَيُّهَا الْكَافِرُونَ and قُلْ هُوَ اللَّهُ أَحَدٌ [Narrated by Muslim]

From Ibn Abbas who said: The Messenger of Allah ﷺ used to recite in the two rak’ahs of Fajr: قُوْلُوا ءَامَنَّا بِاللَّهِ وَمَا أُنزِلَ إِلَيْنَا (Al-Baqarah: 136) and قُلْ يَأَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ (Aal-e-Imran: 64). [Narrated by Muslim]

From Abdullah bin Mas'ud who said: I cannot count how many times I heard the Messenger of Allah ﷺ recite in the two rak'ahs after Maghrib and in the two rak'ahs before Fajr: قُلْ يَتَأَيُّهَا الْكَافِرُونَ and قُلْ هُوَ اللَّهُ أَحَدٌ. [Narrated by Tirmidhi, and Ibn Majah also narrated it from Abu Huraira, except that he did not mention “after Maghrib.”]

From Jabir who said: The Messenger of Allah ﷺ went out to his companions and recited Surah Ar-Rahman to them from beginning to end, but they remained silent. So he said: I recited it to the Jinn on the night of the Jinn, and they responded better than you. Every time I reached فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ, they said: “None of Your blessings, our Lord, do we deny, so for You is all praise.” [Narrated by Tirmidhi, and he said: This is a Gharib hadith]

From Ibn Abbas: When the Prophet ﷺ recited سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى, he would say: “سُبْحَانَ رَبِّي الْأَعْلَى” [Narrated by Ahmad and Abu Dawood]

From Abu Huraira who said: The Messenger of Allah ﷺ said: Whoever among you recites وَالتِّينِ وَالزَّيْتُونِ and reaches أَلَيْسَ اللهُ بِأَحْكَمِ الْحَكِمِينَ, let him say: “بَلَى، وَأَنَا عَلَى ذَلِكَ مِنَ الشَّاهِدِينَ.” And whoever recites لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ and reaches إِلَى أَلَيْسَ ذَلِكَ بِقَادِرٍ عَلَى أَن يُحْتِيَ الْمَوْتَى, let him say: “بَلَى” And whoever recites وَالْمُرْسَلَاتِ and reaches فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُوْنَ, let him say: “آمَنَّا بِاللهِ.” [Narrated by Abu Dawood and Tirmidhi up to his saying: “وَأَنَا عَلَى ذَلِكَ مِنَ الشَّاهِدِينَ.”]

Our scholars have said: Both the Imam and the follower in such cases are equal, so the follower should not ask for Paradise upon hearing verses of encouragement, nor seek refuge from Hell upon hearing verses of warning, nor glorify upon hearing verses of glorification, nor send blessings upon the Prophet ﷺ upon hearing his name. Rather, he should listen and remain silent, due to the general command of the verses and hadiths indicating listening and silence. His duty is to listen and remain silent, so he should not engage in anything that disrupts that.

Similarly, the Imam should not engage in anything other than the recitation of the Quran because the Prophet ﷺ did not do so in the prayer, nor did the Imams after him until this day. Thus, it is considered an innovation, and it is also burdensome for the congregation, so it is disliked. What has been reported is applied to voluntary prayer when praying alone and also outside of prayer.

This is a summary of what is mentioned in Radd al-Muhtar and Umdat al-Ri'ayah.