Nine companions of the prophet said that one does not read al-Fatihah when the Imam is reading loudly.

Ibn ‘Abdil-Barr: Ibn Mas’ud said: Do you read behind the Imam? They said “Yes” He then said: You lack understanding. Why do you not understand? (al-Istidhkar 2/465)

Ibn Qudamah: Nine companions of the prophet said that one does not read al-Fatihah when the Imam is reading loudly. They are ‘Ali, Ibn ‘Abbas, Ibn Mas’ud, Zayd Bin Thabit, Abu Sa’id, Hudhayfah, ‘Uqbah, Ibn ‘Umar, Jabir and Ibn-uz-Zubayr. (al-Mughni 2/263)

Ibn Mas’ud said: I wish that the person who reads behind the Imam gets his mouth filled with sand. (al-Mughni 2/263)

Ibn Muflih: It is not obligatory to read al-Fatihah if the Imam is reading loudly. This is reported from ‘Ali, Ibn ‘Abbas, Ibn Mas’ud, Jabir and Ibn ‘Umar. The Majority has this opinion based upon the Hadith: If one has an Imam, the reading of the Imam is one’s own reading. (al-Mubdi’ 2/51)

‘Ali said: The one who reads behind the Imam is not established upon the natural disposition. (al-Mubdi’ 2/52,)

Ibn Mas’ud said: ‘I do not know of it being Sunnah to read behind the Imam.’ Ibn ‘Umar said: His reading is enough for you.’ (al- Mubdi’ 2/52)

Nafi’: Ibn ‘Umar was asked about reading behind the Imam. He said: ‘If one of you prays behind an Imam then his reading is enough for you.’ Nafi’: Ibn ‘Umar did not read behind the Imam. (al-Istidhkar 1/462)

Imam Ahmad: Here we have the prophet and his companions and the followers (Tabi’un), and Malik among the residents of Hijaz, and ath-Thawri among the Iraqi residents, and al-Awza’i among the residents of Sham, and al-Layth among the egyptians – none of them have said to a man who does not read behind a reading Imam that his prayer is invalid. (al-Mughni 1/330)

Ibn ‘Abdil-Barr: Salih narrated that Ibn ‘Umar was silent when the Imam read loudly and he (used to) read when the Imam (was) reading silently. (al-Istidhkar 2/463)

Ibn ‘Abdil-Barr: Malik said: When the Imam is reading silently, one reads behind him. When he is reading loudly, one is silent. This opinion is held by Ibn-ul-Musayyab, Salim, az-Zuhri, Qatadah, Ibn-ul-Mubarak, Ahmad, Ishaq, Dawud and at-Tabari. (al-Istidhkar 2/464)
source: http://www.afatwa.com

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