An Adaptation from Ash-Shaykh Ahmad Bazmool's Sharh Sifatis Salatin Nabiyy [pp.176-176 and pp.201-202]
As Shaykh Bazmool writes:
Does it (the narration; the best salah is the one with lengthy recitation) mean it is legislated for the Imaam when he leads the people to lengthen the recitation?
Answer: I say,it was authentically reported from the Messenger –sallaLlaahu ‘alayhi wa sallam - that he encouraged the Imaam to watch over the condition of the followers and should not lengthen (the recitation) for them, to read the middle chapters from the Mufassal, and to read the length of Sabh Ism Rabbika Al A’ala and Hal Ataaka al-Ghaasiyah and the likes of the chapters. This is the description of the prayer of the masses.
The scholars said, it is possible that the report from the Messenger – sallaLlaahu ‘alayhi wa sallam - that he used to lengthen the recitation was because he knew the companions that used to praye with him pleased with it, and they were neither disturbed nor harmed. Or he – sallaLlaahu ‘alayhi wa sallam - used to pray it (lengthen the recitation) once in a while, not often.
But those who pray for the masses, the Messenger – sallaLlaahu ‘alayhi wa sallam - commanded the Imaams not to lengthen the recitation when they lead; because behind are old, sick, busy ones and others that are not be able (to stand for a long time), and his heart may not be present in the prayer if the Imaam lengthens the recitation, It is upon the Imaam to be lenient with the people, and avoid lengthen the prayer upon them, Al Imaam Al Bukhaaree collected it in The Book of Knowledge, Chapter: To Be Furious While Preaching or Teaching When One Sees What Ones Hate number 90 and Muslim in The Book of Salah, Chapter: The Duty of Imaam Is to Be Brief And Perfect In Prayer number 466 from Abee Mas’ood Al Ansaaree, he said, A man said; O Messenger of Allaah, I may not be attending the prayer because of so-and-so (the Imaam) prolongs the prayer when he leads for us. The narrator added; I never saw the Prophet more furious in giving advice than he was on that day. The Prophet said; O people some of you make others dislike good deeds (the prayer). So whoever leads the people in prayer should be brief because among them there are the sick, the weak, and those who have necessity (to be fulfilled).
Al Imam Bukharee collected it in the book of Adhaan, Chapter; The duty of Imaam Is to Be brief And Perfect In Prayer hadeeth number 467; Aboo Hurayrah narrated; The Prophet – sallaLlaahu ‘alayhi wa sallam-said; If anyone of you leads the people in prayer, he should be brief because there are among them the weak, sick and elderly ones, if anyone of you is praying alone, he should lengthen it as he wishes. (189-190)
Question; Does who stop the salah behind the Imaam because of the length (as the lad did) will build on what he prayed behind the Imaam or will start afresh?
Answer: The apparent from the text of the hadeeth is he will not build on it, rather he will start afresh, if he prayed one raka’ah behind the Imaam has become invalidated, he will start afresh and four raka’ah.
The evidence is in the wording of the narration, he said; He turned back and prayed at the corner of the masjid. His statement “at the corner of the masjid” indicates that he left the row and walked singularly. This invalidates his salah and could not build on it.
Question; what is the modluation for silence recitation and loud recitation?
Answer: The scholars said; The modulation for loud recitation is to read till who is next to him could hear his recital, if an individual reads a verse and the person next to him hears, he has indeed read loud.
They said reading in silence is; when an individual reads an adhkaar by merely moving his tongue till he could hear by himself, but the next person cannot hear. It is an obligation to move the tongue when reading silently. Ash Shaykh Al Islaam Ibn Taymiyyah is of the opinion that his salah is valid even if he doesn’t hear by himself. Others apart from him opine that, it is must to move the tongue when reading silently and to hear by himself in which if someone places his ear near to the head of who recites silently the person will know what he is reading.
After we have known the modulation of reading loudly and silently, we say; The action of some the people by standing in salah closing their lips without moving the tongue, till the salah ends, they neither move their tongue during recitation while standing nor move their tongue while reciting adhkaar; or on rukoo’ or raising from rukoo’ or sujood or raising from it or in sitting for tashshaahud. We say; the salah of these people are invalid; because they don’t read anything in salah, and it is an obligation to read with moving of the tongue and hearing by oneself. This issue is very important and many people do say; we abide by the morning and evening remembrance and seek refuge from Allaah yet calamity befalls on us.
We say; if you say morning and evening remembrance silently, it is an obligation to move your tongue with it, moving your eyes over the books does not benefit and saying; this is silent recitation. This can neither be called recitation nor statement in Arabic Language. Reading in Arabic language necessarily needs moving of the tongue. Thus –as you see- it was narrated in a narration that the companions –RidwaanuLlaahi ‘alayhim- used to know the recitation of the messenger of Allaah –sallaLlaahu ‘alayhi wa sallam- by the moving of his beard; from what indicates that the Messenger –sallaLlaahu ‘alayhi wa sallam- used to move his lips in silence (salah). Though, this depends on ability and absence of any hindrance.(pp. 200-201).
Question; if someone is praying the obligation of Maghrib or Ishaa or Fajr singularly, should he read silently or loudly?
Answer; We mentioned that the messenger of Allah –sallaLlaahu ‘alayhi wa sallam- used to read aloud in the fajr prayer, and the first two (raka’ah) of maghrib and the first two raka’ah of Ishaa’I, thus some of the people of knowledge opine that he should raise his voice holding onto the generality of the his statement – sallaLlaahu ‘alayhi wa sallam- “Pray as you see me pray”. While others opine; if an individual is offering one of the prayers that its recitation should be read aloud, he should read silently. They said; because, people are listening to the Imaam in theses prayers. It (reading aloud) was only reported from the messenger –sallaLlaahu ‘alayhi wa sallam- when he offered it (salah) congregationally, but if he prayed solitarily; he raise his voice if he wishes and read silently if he wished. This is from the report of Ahmad.
If an individual offers obligatory prayer of which it is legislated to read aloud singularly, it is not legislated for him to raise his voice in it, raising of the voice is only allowed in congregational prayer, because this is very far from (causing) show-off and other issue that may arise from it.
Ibn Quddaamah said in Al Mughnee vol.2 p.492:
Reading aloud is legislated for the Imaam, while it is not legislated for the followers without any difference of opinion, because the followers are commanded to mute for the Imaam while listen to him. Even, recitation is prohibited for them because of this. But for who prays solitarily, the apparent statement of Ahmad is having the choice (of either reading aloud or silently), likewise who misses parts of the raka’ah behind an Imaam and stands up to repay it. Al Athram said; I said to Abee ‘AbdiLlaah; an individual that misses a raka’ah of maghrib or Ishaa’ behind an Imaam and stands up to repay it, should he reads loudly or silently? He said; If he wishes he should read aloud and if he wishes he should read silently,I then asked him; even if he prays maghrib and ishaa solitarily, he should either reads silently or loudly. He said yes; reading aloud is only for the congregation, this is also the statement of Taawoos (Ibn Kisaan) on who misses parts of the salah, likewise Al Awzaa’ee.There is no difference in repaying or performing it (solitarily). (pp.201-202).
