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2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee

Rulings Concerning Bismillah


By

al-Allaamah al-Muhaddith ash-Shaikh

Abu Muhammad Badee ud deen Shaah ar-Raashidee as-Sindhee


(d.1416H)
Translated by: Abu Fudayl & Abu Alqamah

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2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
2007 Maktabah Ashaaul Hadeeth, Birmingham UK Ahkaam al-Basmalah (pg.103-150) [Translators note: This is a translation and hence an interpretation of the meanings of what the author originally said. The reader is strongly advised to refer to the original Sindhi, Urdu and Arabic texts for reference purposes.] Bismillah ar-Rahmaan ar-Raheem (In the name of Allah, the Merciful, the Beneficent) is the first verse of every soorah of the Quraan (inclusive of soorah al-Fatihah) except soorah at-Tawbah. The strongest evidence for this is that the Quraan we have today is in exactly the same order (of verses) that the Prophet (sal-Allahu-alayhi-wassalam) taught the companions. Henceforth, the companions also wrote the Quraan and taught others in the same order. This is also the order in which it reached us and hence whatever is within its covers is the Speech of Allaah. Manuscripts of the Quraan from the early times to the present day are present all over the world and in all of the copies every soorah present therein long or short starts with Bismillah ar-Rahmaan ar-Raheem, except soorah at-Tawbah. This evidence is definitive and as such has nothing opposing it, there is no mutawatir report nor has anyone heard or observed anything to the contrary. By Allaahs arrangement of affairs the Quraan has remained preserved in the chests (of men) and books therefore the recitation of the Quraan in this way, generation after generation is itself an evidence for the assertion that the Quraan was revealed in this manner i.e. with Bismillah ar-Rahmaan ar-Raheem at the start of every soorah. No man of understanding and justice will have the audacity to deny this reality. This was the second evidence for our claim. The third evidence for this is the narration of Zayd Bin Thabit present in Sunan Kubraa of Bayhaqi in which it is mentioned that he wrote a copy of the Quraan on the orders of the first caliph, Abu Bakr Siddique. The basis of all copies written afterwards was this manuscript and in all copies written subsequently every soorah (except At-Tawbah) starts with Bismillah ar-Rahmaan ar-Raheem which is evidence for the original manuscript being written in a similar manner. And this manuscript was written after hearing the Quraan from the students of the Prophet (salAllahu-alayhi-wassalam) which means that the Prophet himself taught and instructed his students to write in this way and hence this is also how the Quraan was revealed.

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2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
Imam Bayhaqi in his Sunan Kubraa (2/40) has brought the aforementioned hadeeth of Zayd Bin Thabit under the following heading: The chapter for the evidence that all of what was in the different mushafs (copies of the Quraan) of the companions was indeed the Quraan and Bismillah arRahmaan ar-Raheem is at the beginning of every soorah except at-Tawbah. The fourth evidence is a hadeeth narrated by Abdullah ibn Abbaas (Radhiallaahu Anhuma) in Musannaf Ibn Abee Shaybah, Musnad Ahmad, Abu Dawood, Tirmidhee, Nasaaee, Kitaab ul-Masaahif of Ibn Abee Dawood, Ibn al-Mundhir, an-Naasikh wal Mansookh of Ibn Nahaas, Saheeh Ibn Hibbaan, Abush Shaykh, Mustadrak Haakim, Ibn Mardawiyyah and Dalail an-Nabuwwah of Bayhaqee. Sayyidna Abdullah Bin Abbaas states that I asked Sayyidna Uthmaan bin Affaan, Why did you not write Bismillah ar-Rahmaan ar-Raheem between Soorah al-Anfaal and Soorah at-Tawbah? He replied, When the Quraan was being revealed the Prophet (sal-Allahu-alayhi-wassalam) used to tell us to join such and such verse to such and such place, however, he gave no such instructions with respect to these two soorahs. Because both soorahs are very similar in regards to the topic they deal with, I wrote these together and did not write Bismillah ar-Rahmaan ar-Raheem between them. Imaam Tirmidhee grades this hadeeth in Jami Tirmidhee (2/135) to be hasan and Imam Haakim in his Mustadrak (2/221) grades it as saheeh according to the conditions of Bukhaaree and Muslim. Imam Dhahabee agreed with them in Talkhees. This hadeeth proves the companions wrote Bismillah ar-Rahmaan arRaheem at the beginning of every soorah according to the instructions of the Prophet (sal-Allahu-alayhi-wassalam), however, the Prophet (salAllahu-alayhi-wassalam) gave no such instructions in regards to Soorah at-Tawbah. After such a detailed explanation there is no room for any objection. It is written in the famous tafseer of Baydaawee at beginning on (pg. 2): There is an ijmaa (consensus) that everything within the two covers is the Speech of Allaah the glorious. They are agreed to what is established in the mushafs (copies of the 3 http://ahlulhadeeth.wordpress.com

2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
Quraan), and they emphasised on the effort that nothing should be added to the Quraan so much so that not even Ameen should be written. and indeed, it is not written. It is clear from this evidence that this verse is at the beginning of every soorah. When this evidence was presented by the famous jurist Imaam Yaala to Imaam Muhammad bin Hasan ash-Shaybaanee, the latter went quiet. (Tafseer Kabeer of Raazee 1/197) Imam Nawawee says in Sharh Muslim (1/127): In the copies of the Quraan (Bismillah ar-Rahmaan ar-Raheem) is written in the same style as rest of the Quraan. All this is according to the ijmaa (consensus) and agreement of the companions; and they also had an ijmaa (consensus) on the issue that nothing is to be written within a copy of the Quraan in the style of the Quraan except for what is the Quraan. From the time of the companions to our times all agree that Bismillah arRahmaan ar-Raheem is not at the beginning of Soorah At-Tawbah and is not to be written in a mushaf. These words of Imam Nawawee give strength to our assertion that Bismillah ar-Rahmaan ar-Raheem is the first verse of every soorah except soorah at-Tawbah. This is also what Nawaab Siddeeque Hasan Khaan said in Fath-ul-Bayaan (1/31). Imam Bayhaqee mentions in Maarifus Sunan wal Athaar (1/202): Bismillah ar-Rahmaan ar-Raheem is a part of the Quraan and is the first verse of every soorah except at-Tawbah. The evidence for this is that the companions wrote the Quraan with immense meticulousness and took great care of ensuring that nothing other than the Quraan enters it. It has been narrated by several companions that they wrote the Quraan and without any exemption, other than that of soorah at-Tawbah, wrote Bismillah ar-Rahmaan ar-Raheem at the beginning of each soorah. And it cannot be imagined that the companions would add a hundred and thirteen verses to the Quraan which are actually not a part of it. To elucidate the issue further, some more ahadeeth and athaar are presented here: 1. In Saheeh Muslim maa an-Nawawee (1/172) that Sayyidna Anas narrates that: 4 http://ahlulhadeeth.wordpress.com

2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
One day the Prophet (sal-Allahu-alayhi-wassalam) was amongst us when drowsiness overcame him and then smiling he raised his face towards the sky. We asked, Oh Messenger of Allah (sal-Allahu-alayhi-wassalam), what made you smile? He said a soorah has just been revealed to me and then recited: Bismillah ar-Rahmaan arRaheem. Verily, We have granted you (O Muhammad (sal-Allahu-alayhi-wassalam)) al-Kauthar (a river in Paradise){1}. Therefore turn in prayer to your Lord and sacrifice (to Him only){2}. For he who makes you angry (O Muhammad (Peace be upon him)), - he will be cut off (from every good thing in this world and in the Hereafter){3}. This narration makes it clear that every soorah starts with Bismillah arRahmaan ar-Raheem and every soorah was revealed like this because the Prophet (sal-Allahu-alayhi-wassalam) named this whole chapter as a soorah and it contains Bismillah ar-Rahmaan ar-Raheem at its start. Imam Nawawee writes under this hadeeth: This hadeeth has benefits from them is that Bismillah arRahmaan ar-Raheem is at the beginning of every soorah of the Quraan. Imam Muslims mention of this hadeeth here indicates that it was his intent to bring out this benefit. 2. In Saheeh Bukharee (2/754) Qataadah narrates: Sayyidna Anas was asked how did the Prophet (sal-Allahualayhi-wassalam) recite the Quraan? So he replied that the Prophet (sal-Allahu-alayhi-wassalam) used to elongate the words and then (Anas) demonstrated this by reciting Bismillah ar-Rahmaan ar-Raheem such that he recited the verses elongating Bismillah, elongating ar-Rahmaan and elongating ar-Raheem. Through this hadeeth we can understand that every soorah of the Quraan starts with this verse. 3. There is a hadeeth In Abu Dawood (pg. 556): The mother of the believers Sayyida Umm Salamah said that the Prophet of Allaah (sal-Allahu-alayhi-wassalam) used to cut his recitation. Bismillah ar-Rahmaan ar-Raheem, AlHamdulillahi Rabbil Aalimeen, ar-Rahmaan ar-Raheem,

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2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
Maaliki Yaumiddeen. meaning he used to recite each ayah separately (pausing in between). This narration is present in Abu Ubaid, Tabaqaat Ibn Saad, Ibn Abee Shaybah, Musnad Ahmad, Ibn Khuzaymah, Daarqutnee, Mustadrak Haakim and Bayhaqee and others. (ad-Durr al-Manthoor (1/7). Imaam Daarqutnee has classified this hadeeth as saheeh and graded all of its narrators to be trustworthy (Sunan Daarqutnee (1/313). This hadeeth also makes it clear that Bismillah ar-Rahmaan ar-Raheem is the first verse of every soorah. 4. Sayyidna Ibn Abbaas narrates in Abu Dawood (pg. 115): The Prophet (sal-Allahu-alayhi-wassalam) did not know the difference between two soorahs (such that a new one has started and the other finished) till Bismillah ar-Rahmaan arRaheem was revealed to him. Imaam Haakim has mentioned this hadeeth in his Mustadrak (1/231) with the words: The Prophet (sal-Allahu-alayhi-wassalam) did not know a soorah finished until Bismillah ar-Rahmaan ar-Raheem was revealed. Imam Haakim states in relation to this hadeeth that it is saheeh according to the conditions of Bukhaaree and Muslim. Further, Imam Dhahabee states in his Talkhees that this hadeeth is established (saheeh). Haafidh Ibn Katheer in his Tafseer (1/16) classifies the chain of this hadeeth to be saheeh. We also find from the aforementioned hadeeth that Bismillah ar-Rahmaan ar-Raheem at the start of the soorahs was revealed by Allaah. And while the Quraan was being revealed it was possible to tell the beginning of a new soorah through this verse. 5. Sayyidna Ibn Abbaas narrates in Mustadrak Haakim (1/232): Muslims did not know the revelation of a soorah had been completed until Bismillah ar-Rahmaan ar-Raheem was revealed. When Bismillah ar-Rahmaan ar-Raheem was revealed they used to understand that the soorah has indeed finished. Imam Haakim has graded this narration as Saheeh. 6 http://ahlulhadeeth.wordpress.com

2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
6. Sayyidna Abu Hurraira narrates in Sunan Kubraa Bayhaqi (45/2): The Prophet of Allah (sal-Allahu-alayhi-wassalam) said that Soorah Alhamdulillahi Rabbil Aalimeen has seven verses one of which is Bismillah ar-Rahmaan ar-Raheem and it is this soorah which is Saba Mathani (seven verses which are read repeatedly) and Quraan Al-Azeem and it is this soorah which is Ummul Quraan and Fatihatul Kitaab. With the same chain of narration as the above narration another report in Sunan Kubraa Bayhaqi has been reported on the authority of Abu Huraira with the following words: The Prophet of Allah (sal-Allahu-alayhi-wassalam) said when you recite Al-Hamd then recite Bismillah ar-Rahmaan ar-Raheem. It is this which is Ummul Quraan, Ummul Kitaab and Saba Mathaani and Bismillah arRahmaan ar-Raheem is a verse (among these seven verses). After mentioning this hadith Imam Bayhaqi states that a narrator of this hadith Nooh Bin Abi Bilal sometimes reports in mawqoof form i.e. narrates the saying of Abu Hurraira. He sometimes does not narrate in marfoo form such that the saying would reach the Messenger of Allah (sal-Allahu-alayhi-wassalam). However, this is not a major defect because Nooh Bin Abi Bilal is a trustworthy narrator as Hafidh Ibn Hajar as mentioned in Taqreeb ut Tehzeeb. Hence, a trustworthy narrator may narrate in a hadith in both marfoo and mawqoof form, this exposes the hollowness of this deception Secondly, even if this hadith is accepted only as mawqoof, still it comes under the ruling of marfoo because such decisions especially those involving classifying a verse as a part of the Quraan cannot be giving merely on the basis of ijtihaad and opinion rather they are to be understood as being heard from the Prophet (sal-Allahu-alayhiwassalam), as this not unknown to the people who are experts in these principles. Hafidh Ibn Hajar mentions in Talkhees ul Habeer (1/233): Even though Nooh narrated this hadith in mawqoof form, it still comes under the ruling of marfoo because in the matter of the quantity of Quraanic verses there is no room for ijtihaad etc. Other than the aforementioned, more narrations regarding this issue can be seen in Sunan Daarqutni, Bayhaqi, Mustadrak and Ad-Durr ul

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2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
Manthoor etc. Other than that, Imam Bayhaqi has mentioned reports from Sayyidna Ibn Abbaas, Sayyidna Ali Ibn Abi Taalib and Abu Hurraira. Hafidh Ibn Katheer mentions in his Tafseer (1/16) that the following Pious Predecessors (Salaf us Salihin) used to regard Bismillah ar-Rahmaan ar-Raheem as an ayah of all the soorahs of the Quraan except Soorah atTawbah:

Ibn Abbaas Ibn Umar Ibn Zubair Abu Hurraira Ali Ataa Tawoos Saeed Bin Jubayr Makhoul Az-Zuhri Abdullah Bin Mubarak Ash-Shafie Ahmad Bin Hanbal Ishaaq Bin Rahwya Abu Ubaidah Bin Salam

Allaamah Abul Khair Jazree writes in Kitaabun Nashr Fil Qiraatul Ashr (1/262): All reciters used to start all the soorahs with Bismillah ar-Rahmaan arRaheem except at-Tawbah. There is no difference of opinion regarding this. Those scholars who oppose this have no evidence which can hold water. Famous Egyptian scholar Allaamah Ahmad Shaakir writes in his footnote to Al-Muhallah (2/252): People who consider it permissible to recite Al-Fatiha in prayer without Bismillah ar-Rahmaan ar-Raheem have no evidence to support their claim. Many of the narrations which they use as grounds for their assertion are either weak or do not clearly support what they claim, but are such that they cannot be used against the evidence of those who are proponents of reciting Bismillah. Furthermore, there is an agreement of the reciters on reciting Bismillah ar-Rahmaan ar-Raheem at the beginning of Al-Fatiha. Similarly, transcripts of the original copies of the Quraan are also in their favour. This is such decisive evidence which is enough to finish off any disagreement. 8 http://ahlulhadeeth.wordpress.com

2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
Now we will analyse some of the famous evidences used by those who do not regard the recitation of Bismillah ar-Rahmaan ar-Raheem as necessary. 1. The hadith on taqseem us salat in sahih muslim in which is no mention of Bismillah ar-Rahmaan ar-Raheem.

Answer: Firstly: This narration does has no connection with whether Bismillah arRahmaan ar-Raheem should be read or not but rather it mentions the virtues of these verses. Hence, the fact that Bismillah is not mentioned has little bearing on the issue at hand. Secondly: As Bismillah ar-Rahmaan ar-Raheem is the first verse of every soorah except At-Tawbah, it was not mentioned here. Only those verses which are particular to Al-Fatitha are mentioned. Resultantly, its not proper to take this as evidence. Thirdly: Lexically, all that can be proven through this narration is that Bismillahs reply is not mentioned whereas those for other verses is. But how does that imply that Bismillah ar-Rahmaan ar-Raheem is not a verse of the soorah?! Fourthly: The words of the hadith are When a person says Alhamdulillahi Rabbil Aalimeen. Nowhere does it say that one should not recite Bismillah. What could mean here is that when a person recites up until here i.e. Alhamdulillahi Rabbil Aalimeen; as Imam Nawawi has mentioned in Sharh Sahih Muslim (1/170) and is the general rule that where there is chance or possibility the deduction is futile. Fifthly: Even if this narration is accepted as evidence even then it is not clear in meaning and implication, whereas those that we have brought forth are absolutely clear. And hence it is those which will take precedence as has been mentioned by Imam Raazi in Tafseer Kabeer (1/201). Sixthly: Since the third verse of Al-Fatiha ( Ar-Rahmaan Ar-Raheem) has been mentioned in the virtue and answer (contained in the hadith), and because Bismillah is the same in meaning as this verse, its virtue and answer (of Bismillah) is included in the virtue and answer of the third verse. This is what has been mentioned by Imam Ibn Saeed An-Naas in Sharh Tirmidhi (1/195).

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2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
The words of the narration are: Then, when he (the worshipper) says: Guide us to the Straight path, The path of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray, He (Allaah) says: This is for My servant, and My servant will receive what he asks for. Since the last phrase is referred to using the term (this) is for and that (this) is for is in plural which is used for at least a quantity of three, some people deduce that from Ihdinusiraatul mustaqim to the end of the soorah constitute three verses and hence there are four verses before that which in turn implies that Bismillah ar-Rahmaan ar-Raheem is not a verse of Al-Fatiha. Such a deduction is weaker than a spiders web as evidence. This is because there is no reason to believe that (this) is for refers to three verses, rather it could refer to three phrases. This is especially likely because in Sahih Muslim maa an-Nawawi (1/170) this is my servant is used instead of (this) is for and this is used to refer to a masculine subject whereas verses are referred to in the feminine gender and hence it could not possibly refer to verses. If the implication here would have been verses then this (feminine) would have been used instead of this (masculine). This is also what Imam Nawawi mentioned in Sharh Muslim (1/171). Furthermore, Sayyidna Abu Hurraira who is a narrator of this hadith himself considered Bismillah ar-Rahmaan ar-Raheem as a verse of Al-Fatiha (as has been mentioned earlier). Hence this narration cannot be used to negate Bismillah ar-Rahmaan ar-Raheem as a verse of Al-Fatiha because a narrators knows what he narrates. 2. The second evidence which is usually presented is that it is stated in a hadith that Soorah Al-Mulk as 30 verses, if you include Bismillah ar-Rahmaan ar-Raheem then this amounts to 31. As a consequence, Bismillah ar-Rahmaan ar-Raheem cannot be considered a part of Soorah Al-Mulk.

Reply to this is that in opposition to the clear and overwhelming proofs already presented, to use this as evidence is unacceptable. This is because it is not clearly mentioned in the hadith that Bismillah is not a verse. Moreover, it is said in this hadith that Soorah Al-Mulk has 30 verses because it is already ingrained in everyones mind that Bismillah is at the beginning of every soorah and hence the Prophet of Allah (sal-Allahualayhi-wassalam) only mentioned the remaining thirty verses.

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2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
There are more evidences which will be covered when we discuss the issue of whether Bismillah ar-Rahmaan ar-Raheem is to be recited loudly in prayers. Allamaah Ibn Khaalwya writes in Airab Thalatheen Surat Min al-Quraan al-Kareem, pg.15: Amongst the seven famous reciters, all but Abu Umar and Hamza wrote and recited Bismillah at the beginning of each soorah. Allamaah Ahmad Shaakir wrote in his footnotes to Al-Muhallah (3/252): The truth is that whoever is ascribed with recitation in which Bismillah ar-Rahmaan ar-Raheem is not read at the beginning of every soorah, whether they are from the seven reciters or ten reciters, then his recitation is not correct and is rejected. This is because in order for a style of recitation to be authentically established, it needs to conform with the copy of the Quraan that was compiled at the time of the companions all scholars and reciters agree to this. And what is also known is that the original copy of the Quraan contained Bismillah arRahmaan ar-Raheem at the beginning of every soorah except At-Tawbah. Furthermore, it is known that the companions would never add Bismillah a hundred and thirteen times when in fact it was not revealed by Allah. When we give birth to such suspicions then it will amounts to opening the doors for the enemies of Islam so that they may object. The companions made sure that nothing which is based on suspicion is included in the Quraan. This is the reason that the name of the soorahs and ameen were not written in the same font and style as the rest of the Quraan. Sayyidna Umar himself once explained on the minbar that stoning to death is legislated in Islam and that s verse regarding this was revealed in the Quraan, however, its recitation has been abrogated but the ruling still applies. And they do not write that verse in the Quraan so that no one understands it to be an addition to the Quraan. End Quote. Maulvi Abdul Hayy Lukhnawee mentions in Ahkaamal Qantaraa (AlJamoo pg. 220): The great pillar of the hanafi madhab, Imam Muhammad bin Hasan ashShaybaani, when asked about Bismillah responded that whatever is in between the two covers (of the Quraan) is the Speech of Allah. Now that it is established that Bismillah ar-Rahmaan ar-Raheem is the first verse of every surah except At-Tawbah, as a consequence, whoever does not recite the first verse of Al-Fatihah then his prayer is not correct because it has been mentioned in detail earlier that there is no prayer 11 http://ahlulhadeeth.wordpress.com

2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
without Al-Fatihah. There is no mention of reciting half of it or a part of it. In these circumstances it would be understood that Al-Fatihah has not been recited. If a person does not recite Al-Fatihah wholly, then his rakaa is not valid. Additionally, since Bismillah ar-Rahmaan ar-Raheem is the first verse of every surah except At-Tawbah, it should be recited loudly (with jahr) when reciting loudly (jahri qiraa) in prayers. This is because when a recitation is to be done with jahr it should be done so for all verses and to exclude a verse from this ruling is not correct. The narrations that have preceded in the earlier discussion support this and therefore since this is the verse of every surah it will be recited with jahr in every jahri recitation. Especially in the narration of the mother of the believers mentioned earlier, the method of recitation and elongation of Bismillah ar-Rahmaan ar-Raheem by the Prophet of Allah (sal-Allahu-alayhi-wassalam) is very clear. The mother of the believers knew this because the Prophet recited Bismillah with jahr otherwise she would not have known. Hafidh Ibn Abdil Barr mentions in Al-Insaaf: The description of the method of recitation mentioned by the mother of the believers Umm Salamah is evidence that this is the first verse of AlFatihah and that it is to be recited with jahr. Other than this, there are countless other ahadith which clearly show that in jahri prayers, Bismillah ar-Rahmaan ar-Raheem is to be recited with jahr. Due to the large number ahadith associated with this ruling, Jalal ud Deen as-Suyooti has termed them as mutawatir. As a matter of fact, he has a famous book by the name of Al-Izhaar ul Mutanathara fil Ahadith al Mutawatira which is dedicated to this topic. On pg. 16 of this book, in his comments under hadith #31 he gives a list of approximately eighteen companions who have narrated regarding this. We will mention some of those narrations below: Naeem al Mujmar narrates in Sunan an-Nasaee (pgs. 91-92): When I prayed behind Abu Hurairah, he recited Bismillah ar-Rahmaan arRaheem and completed Surah Al-Fatihah by reciting Ghairil Maghdhoob e Alayhim Waladhaaleen and then said Ameen. And the people also said Ameen. Whenever he performed sajdah he said Allahu Akbar and when he stood from the sitting after the two (Rakah), he said Allahu Akbar. After he finished his prayer he said, By Him in whose Hand is my soul, I pray

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2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
a prayer which is more in resemblance to that of the Prophet of Allah (sal-Allahu-alayhi-wassalam) (than yours). It is mentioned by Az-Zeylai in Nasb ur Raaya (335/2): This hadith has been mentioned by Ibn Khuzaymah in his Sahih (251/1), Ibn Hibbaan in his Sahih (215/3) and by Haakim in his Mustadrak (232/1). Imaam Haakim states that this narration is sahih according to the conditions of Bukhaaree and Muslim. Similarly, it has been mentioned by Imam Ad-Daraqutni in his Sunan that this hadith is sahih and all its narrators are thiqa (trustworthy). Imam Al-Bayhaqi writes that the chain of narration of this hadith is sahih and there are other evidences to support it. Moreover, he writes is Al-Khilaafyaat that the narrators this hadith are thiqah such that there is an ijmaa (consensus) on their trustworthiness and who are presented in sahih books as hujjah. Hafidh Ibn Sayyid an-Naas in Sharh At-Tirmidhi (187/1), while authenticating this hadith, quotes Abu Bakr Khateeb al-Baghdadee as saying, This narration is authentic and proven without any defects. Likewise, Ibn Abdil Barr proves this hadith to be sahih in Al-Insaaf and refutes those who take evidence from the taqseem us salaah hadith (in Sahih Muslim). Rather, he asserts that this is in conflict with the taqseem us salaah hadith. Allaamah Qaasim Ibn Qutloobagha al-Hanafi grades this hadith as sahih on pg. 177 of his checking of Usool al-Bazdawi. This hadith is extremely clear in its meaning. Abu Hurairah recited Bismillah (loudly) which is shown by the fact that the narrator Naeem alMujmar heard it narrated it. Furthermore, Abu Hurairah made it clear that his prayer is conformity with of the Prophets prayer and hence this is the way of the Prophet. Imam Ibn Hibbaan narrated the above hadith in a chapter which he entitled, It is recommended for the Imam to recite Bismillah ar-Rahmaan ar-Raheem loudly at the beginning of Al-Fatihah. Imam Ibn Khuzaimah has also deduced that the recitation of Bismillah arRahmaan ar-Raheem is to be done with j ahr using this hadith as evidence (125/1). Hafidh Ibn Hajar Al-Asqalaani writes after mentioning this hadith in Fath ul Baaree (267/1):

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2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
Imam an-Nasaee has entitled the chapter in which he mentioned this hadith as Bismillah ar-Rahmaan ar-Raheem should be read with jahr. This hadith is the most authentic amongst all the ahadith which are mentioned in this topic. The deduction of evidence that is done through this hadith is also subject to criticism in that Abu Hurairahs saying that I have prayed a prayer like that of the Prophet is in relation to most aspects of the prayer. Secondly, numerous people other than Naeem al-Mujmar have narrated this hadith but have not mentioned Bismillah in it. The answer to the latter objection is that Naeem is a reliable and trustworthy narrator and when such a narrator relates then additions (to a hadith) are accepted. The answer to the first criticism is that on the face of it, all aspects of prayer are included in the similitude and hence the alikeness is to be understood in all acts. The words of the hadith are general and apply to all acts unless there is some specific evidence to exempt an act. Imam an-Nawawi says in Sharh al Muhazzab (244/3): Imam Ibn Khuzaymah states that it is proven that the Prophet of Allah (sal-Allahu-alayhi-wassalam) used to recite Bismillah ar-Rahmaan arRaheem with jahr and there are authentic ahadith with connected chains regarding this. And there is no doubt amongst the people of knowledge regarding the authenticity and connectedness of these narrations. After this he quotes the hadith of Naeem al Mujmar and goes on to say that to recite Bismillah ar-Rahmaan ar-Raheem with jahr is proven from the Prophet. It is enough for this narration to be strong that Abu Hurairah himself used to recite Bismillah ar-Rahmaan ar-Raheem with jahr. Hafidh Ibn Abdil Barr also mentions in Al-Insaaf that another support for the strength of the narration is that Abu Hurairah himself used to recite Bismillah ar-Rahmaan ar-Raheem with jahr. This is reported through multiple chains of narrations (which he states). Hafidh mentions a hadith in support of this and says that this is a marfoo hadith which affirms what has been narrated on the authority of Naeem al-Mujmar. The narrator of this hadith Ismaeel Ibn Abi Awais is not alone in narrating this but there are other narrators whose reports corroborate this. A hadith is reported in Sunan Ad-Daraqutni (306/1) with the following words: When the Prophet (sal-Allahu-alayhi-wassalam) used to lead the people in prayer he started his recitation with Bismillah ar-Rahmaan ar-Raheem. 14 http://ahlulhadeeth.wordpress.com

2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
Hafidh Ibn Sayyidun Naas states in Sharh Timidhi (188/3): Imam Ad-Daraqutni says that all the narrators of this hadith are thiqah (trustworthy) and reliable. In Sahih Muslim maa an-Nawawi (170/1) the following hadith has been reported with three chains of narration: Abu Hurairah says that recitation is done in every rakaah. So whenever the Prophet (sal-Allahu-alayhi-wassalam) used to recite loudly so that we could hear, we recite loudly so that you may hear. And when he recited in a low voice we also recite in a low voice. This narration shows that the recitation of Abu Hurairah in that when it was done with jahr or in a low voice is according to the action of the Prophet. We have already stated earlier that the method of Abu Hurairah was to recite Bismillah ar-Rahmaan ar-Raheem with jahr in jahri prayers, and hence one can deduce that this was the action of the Prophet as well. Similarly there is another sahih hadith reported by Abu Hurairah which proves exactly this. It is reported in Sahih Al-Bukharee (103/1): When the Prophet (sal-Allahu-alayhi-wassalam) made the opening takbir, he would be quiet for a little while before his recitation. I asked him, 'O Messenger of Allah, may my father and mother be sacrificed for you, why are you quiet between the (opening) takbir and your recitation? What do you say (at that time)?' He said, 'I say, Allaahumma baaid bayni wa bayna khataayaaya kamaa baaadta bayn al-mashriqi walmaghrib. Allaahumma naqqani min khataayaaya kamaa yunaqqaa althawb al-abyad min al-danas. Allaahummaghsilni min khataayaaya bilmaa wal-thalj wal-barad" [O Allah, make the distance between me and my sins as far as you have made the distance between the East and the West. O Allah, cleanse me of my sins as a white garment is cleansed of dirt. O Allah, purify me from my sins by snow, rain and hail.] This hadith has also been narrated in Sahih Muslim maa an-Nawawi (219/1) and hence this is an agreed upon hadith by Al-Bukharee and Muslim and as such is at a high level of authenticity. This makes it totally evident that Abu Hurairah used to hear the recitation and the Takbeer of the Prophet but did not hear his dua which he recited in a low voice. And this is why Abu Hurairah asked him this question. This proves that the Prophet (sal-Allahu-alayhi-wassalam) used to recite Bismillah ar-Rahmaan ar-Raheem with jahr and not with a low voice. Rather, the content of what he used to recite in a low voice is this dua which he mentioned, had he recited Bismillah ar-Rahmaan ar-Raheem he would have mentioned that as 15 http://ahlulhadeeth.wordpress.com

2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
well. Hence we find that Bismillah ar-Rahmaan ar-Raheem was included in the (loud) recitation and was heard by Abu Hurairah. This above-mentioned hadith is an incontestible proof for a definitive judgement between us and those who are in opposition to reciting Bismillah ar-Rahmaan ar-Raheem with jahr. We ask them (those who oppose the loud recitation) whether Bismillah ar-Rahmaan ar-Raheem is a part of the recitation (in prayer). If it is, then the sunnah is to recite it loudly as was heard by Abu Hurairah. If it is the case that it is not a part of the recitation and Abu Hurairah did not hear it from the Prophet and neither did the Prophet recite it in a loud voice, then it will be said that Bismillah ar-Rahmaan ar-Raheem is not to be recited at all; neither loudly nor in a low voice. This is because what was recited in a low voice by the Prophet did not include Bismillah ar-Rahmaan ar-Raheem. Now our friends should either consider it a part of the recitation and recite it out loudly, or they should not recite it at all whether that is with a loud or low voice. Rather, they should declare its recitation in opposition to the sunnah. This is because there are only two sides to (understanding) the above hadith: either Bismillah ar-Rahmaan ar-Raheem is not to be recited at all, or if it is recited then it should be done so loudly. And to say that it is to be recited but in a low voice, according to this narration such an act has got nothing to do with the sunnah. I say: The marfoo hadith of Abu Hurairah and his own action is in front of the reader as clear as the sun and the hadith of Naeem al-Mujmar has been strengthened (by these evidences). All the excuses and deceitful justifications that are concocted regarding this have become weaker than a spiders web. One of the narrators of this hadith Imam Laith Ibn Saad himself used to recite Bismillah with jahr. Hafidh Ibn Abdil Barr writes in Al-Insaaf (a summary of which is): 1. The hadith of Naeem al-Mujmar is authentic without a doubt. The Imam of Egypt, Laith Ibn Sad narrates this from Khaalid Ibn Yazeed al-Iskandraani who in turn relates this from Saeed Ibn Abi Hilaal who reports on the authority of Naeem al-Mujmar. 2. Amr Ibn Hishaam al-Bayrooni says the he prayed behind Imam Laith Ibn Saad who used to recite Ameen and Bismillah ar-Rahmaan ar-Raheem loudly. 3. Imam Abu Yahya Zakariyyah as-Saaji reports the hadith from Imam Laith Ibn Saad who mentions that he heard from Khaalid Ibn Yazeed who heard from Saeed Ibn Abi Hilaal who narrates from Naeem al-Mujmar that I prayed behind Abu Hurairah and he

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recited Bismillah ar-Rahmaan ar-Raheem as a part of Al-Fatihah and said that he prayed a prayer like that of the Prophet. In this sanad only one act of prayer i.e. to recite Bismillah with jahr is mentioned and it is said that the prayer is like that of the Prophets prayer. So it is understood that Imam Laith Ibn Sad considered this hadith sahih and what he understood from this is to recite Bismillah with jahr. Resultantly, all excuses and deceitful justifications that are raised regarding this are now laid to rest. Another hadith regarding this issue is reported in Sunan Ad-Daraqutni (307/1): Sayyiduna Abu Hurairah reports that the Prophet (sal-Allahu-alayhiwassalam) used to recite Bismillah ar-Rahmaan ar-Raheem with jahr. Even though one of the narrators of this hadith Muhammad Ibn Qais is dhaeef (Taqreeb), it can still be presented as supporting evidence in the presence of other narrations. Imam Haakim has used this as supporting evidence in his Mustadrak (232/1). In summary, several ahadith narrated by Abu Hurairah and his own action, in addition to that of the great Imam Laith Ibn Sad (regarding whom it is said that he was more of a faqeeh and followed the sunnah more closely than Imam Shafiee and Imam Maalik {Tahzeeb 463/8}) adds strength to and makes the matter definitive. The following hadith can be found in Sunan At-Tirmidhi (33/1): Sayyiduna Ibn Abbaas narrates that the Prophet (sal-Allahu-alayhiwassalam) used to start his prayer with Bismillah ar-Rahmaan ar-Raheem. Imam At-Tirmidhi states regarding this hadith that its chain of narration is not strong. He says this because there is some criticism on two of its narrators namely Ismaeel Ibn Hammaad Ibn Abi Suleymaan and his teacher Abu Khaalid Alwalbi. However, Hafidh Ibn Hajar Asqalaani refers to Ismaeel as sadooq i.e. truthful and this is used to approve someone. Moreover, he refers to Abu Khaalid Alwalbi as maqbool i.e. if there is some supporting evidence to the hadith he narrates then it is acceptable and otherwise it is weak, as is mentioned in the preface of the book.

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2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
This rule by Hafidh Ibn Hajar based on justice, as he himself says in the preface, I will give a ruling on every individual such that is fair and just in the eyes of all critical reviewers. There are also other supporting narrations for this report. Hence, Imam Al-Bayhaqi after mentioning this hadith writes in Sunan al-Kubraa (42/7): Other than Ibn Abbaas, there are supporting narrations for this which we have motioned in Kitaab al-Khilaafyaat. In such a scenario, the hadith of Abu Khaalid Alwalbi is not considered weak but rather it is acceptable and Imam At-Tirmidhis assertion would mean that this narration does not have the strength of the highest level but is not such that it is rejected altogether. The authentic narrations mentioned earlier give strength to this report. Imam Ad-Daraqutni has mentioned supporting narrations for this hadith in Sunan Ad-Daraqutni (303-304/1), one of which is presented below: Muhammad Ibn Yahya Ibn Hamzah reports: I prayed behind Ameer-ulMumineen Mahdi and he recited Bismillah ar-Rahmaan ar-Raheem loudly. When I asked him about this he said I heard from my father who heard from his father who heard from his grandfather who narrated from Sayyiduna Ibn Abbaas that the Prophet used to recite Bismillah arRahmaan ar-Raheem loudly. Then I asked him whether we could narrate this hadith from him and he said yes! Hafidh Ibn Hajar al-Asqalaani has mentioned this hadith in Talkhees alHabeer (235/1) and was quiet in that he did not level any criticism. According to Hanafi usool this hadith is considered as hasan or sahih by Hafidh Ibn Hajar, as written by Allaamah Zafar Ahmad Thanvi in Anhaa as-Sakan (pg. 25): Whenever Hafidh ibn Hajar is silent on a narration and does not criticise it, then this is an evidence for the narration being hasan or sahih. An analysis of Nayl ul Awtaar by Imam ash-Shawkaani reveals that he took evidence from Hafidh Ibn Hajars silence at a number of places. Hence, this narration gives strength to the narration of Sayyiduna Ibn Abbaas. This hadith is also mentioned in Musnad al-Bazzaar with the following words: The Prophet (sal-Allahu-alayhi-wassalam) used to recite Bismillah arRahmaan ar-Raheem with jahr when in prayer. 18 http://ahlulhadeeth.wordpress.com

2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
Hafidh Nooruddeen al-Haythami after mentioning this hadith in Majma az-Zawaaid (108-109/2), states that all the narrators of this hadith are trustworthy. Sayyiduna Ibn Abbaas own action was to recite Bismillah with jahr. It is mentioned in Musannaf Abur-Razzaaq (90/2): (It is narrated) from Amr ibn Deenar that Ibn Abbaas was starting the prayer with Bismillahi Ar-Rahman Ar-Raheem. In addition, Hafidh Ibn Abdil Barr mentions in Al-Insaaf (Rasail Muneerya 189-190/2): Sayyiduna Ibn Abbaas used to recite Bismillah ar-Rahmaan ar-Raheem with jahr when in prayer and said that this is one of the things that the Shaitaan has taken away from the common people. This action by Ibn Abbaas once again gives strength to the narration mentioned earlier. In fact, his famous students: Saeed Ibn Jubair, Ataa Ibn Abi Rabaah, Tawoos, Mujahid, Amr Ibn Deenar and Ikrimah all used to recite Bismillah ar-Rahmaan ar-Raheem with jahr, as is mentioned in Musannaf Ibn Abi Shaybah (412/1), Musannaf Abur-Razzaaq (91/2) and the words of Amr Ibn Deenaar and Ikrimah are present in Al-Insaaf. I say: Sayyiduna Ibn Abbaas is considered a great mufassir amongst all the Sahabah. Sayyiduna Ibn Masood has said: Ibn Abbaas is an excellent interpreter of the Quraan. (Tahzeeb 228/5) The Prophet made the following dua for him: O Allah give him hikmah, O Allah teach him the Quraan. (Al-Bukharee 531/1) For such a great mufassir to espouse this methodology gives strength to this ruling. The hadith narrated by him is also authentic and proven. Furthermore, for his students to adopt this methodology is enough evidence for this ruling to be famous and widespread. Imam At-Tirmidhi in his Sunan (33/1) has also included Sayyiduna Ibn Abbaas amongst those who hold this opinion. It is mentioned in (Ad-Daraqutni 302/1):

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2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
Sayyiduna Ali reports that the Prophet used to recite Bismillah arRahmaan ar-Raheem in prayer. It should be remembered that this cannot be reported without actually hearing it. Imam Ad-Daraqutni writes regarding this hadith that there is nothing wrong with its sanad. (Nasb ur Raaya by Az-Zaylai (225/1)) Imam az-Zaylai quotes from Hafidh al-Mizzi: This sanad cannot be used for proof as I do not know the narrator Suleymaan Ibn Abdul Aziz Ibn Abi Thabit. However, this objection is not accepted since Hafidh al-Mizzi has said this according to what knowledge he had, whereas Imam Ad-Daraqutni has said that there is nothing wrong in it which means that this sanad is famous and reliable. There is an usool that the one who knows something is a hujjah (proof) on the one who does not know it. In fact, Ameer-ul-Mumineen Sayyiduna Umars own action was to recite Bismillah ar-Rahmaan ar-Raheem with jahr, as has been narrated through Imaam Maalik in Al-Bayhaqi (48/2): I saw Sayyiduna Ali Ibn Abi Taalib and prayed behind him and I heard that he recited Bismillah ar-Rahmaan ar-Raheem with jahr. It is mentioned in Mustadrak Haakim (233/1): Sayyiduna Anas Ibn Maalik narrates that I heard the Prophet (salAllahu-alayhi-wassalam) recite Bismillah ar-Rahmaan ar-Raheem with jahr. Imaam Haakim states that all the narrators of this hadith from beginning to end are all thiqah. Hafidh adh-Dhahabi has agreed with him in Talkhees and Imaam an-Nawawi has authenticated it in Sharh alMuhazzab pgs. 350-351. It is also mentioned in Mustadrak Haakim (233-34/1): Muhammad Ibn Abi As-Saree al-Asqalani said that I prayed maghrib and fajr behind Mutamar Ibn Suleymaan several times and he used to recite Bismillah ar-Rahmaan ar-Raheem with jahr at the beginning of AlFatihah and after that at the beginning of the second surah. I heard him say that I do not differ even by a bit when praying like my father Suleymaan at-Taymee and my father said that I do not differ even by a bit when praying like Anas Ibn Maalik and Anas Ibn Maalik used to say that I do not differ even by a bit when praying like the Prophet (sal-Allahualayhi-wassalam). 20 http://ahlulhadeeth.wordpress.com

2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
Imaam Haakim says that all the narrators of this hadith, from the beginning till end, are thiqah. Imaam ad-Dhahabi agrees with him and Imaam an-Nawawi says in Sharh al-Muhazzab (350/3): Imaam Ad-Daraqutni says that all the narrators of this hadith are thiqah. This hadith is extremely clear in how it should be understood in that the Prophet (sal-Allahu-alayhi-wassalam) used to recite Bismillah ar-Rahmaan ar-Raheem with jahr. The companion of the Prophet (sal-Allahu-alayhiwassalam) Anas Ibn Maalik also acted in accordance to this and his student Suleymaan at-Taymee and his son Mutamar Ibn Suleymaan both acted in accordance with this hadith. Such continuance of this act further highlights the importance of this issue. Imaam Shaafiee brings the following hadith in his Kitaab al-Umm (93/1): Sayyiduna Anas narrates that Ameer-ul-Mumineen Muawiyah lead the prayer in Madinah and in it he did his recitation loudly and read Bismillah ar-Rahmaan ar-Raheem loudly in Al-Fatihah but did not do so for the second surah (i.e. it was not heard). When he finished praying then the Muhajiroon and Ansaar from all sides started asking whether he stole from prayer or was made to forget? (Because people did not hear Bismillah and Takbeer). After this whenever Ameer-ul-Mumineen Muawiyah led the prayer he recited Bismillah ar-Rahmaan ar-Raheem, for the second surah after Al-Fatihah, and Takbeer loudly. This hadith is present in Sunan Ad-Daraqutni (311/1), Mustadrak Haakim (233/1), Al-Bayhaqi (49/2) and in Al-Insaaf by Ibn Abdil Barr etc. Similarly it is also present in Musannaf Abdur Razzaaq (96/3) and Maarfatus Sunan wal Athaar of Al-Bayhaqi (205/1). Imaam Haakim has grades this hadith sahih according to the conditions of Muslim. Imaam adh-Dhahabi has agreed with him in Talkhees and Imaam Ad-Daraqutni has said that all its narrators are thiqah. Moreover, Imaam an-Nawawi in Sharh al-Muhazzab (349/3) and Hafidh Ibn Sayyid un Naas in Sharh At-Tirmidhi (192/1) have graded it as sahih. This hadith is clear in its meaning and proves the following: 1. The legislated way is to recite Bismillah ar-Rahmaan ar-Raheem with jahr in jahri prayers. Imaam Yaqub Ibn Sufyaan Fasawi used this hadith in order to deduce that Bismillah ar-Rahmaan ar-Raheem is to be recited with jahr. (Sharh al-Muhazzab (349/3)) 2. This was also the action of the companions. 21 http://ahlulhadeeth.wordpress.com

2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
3. In fact, when in jahri prayers if they did not hear Bismillah then they used to object to that. 4. Rather, they objected to the extent that they likened it to the abhorrent act of stealing. 5. Bismillah ar-Rahmaan ar-Raheem should be recited with jahr at the beginning of ever surah, be it surah Al-Fatihah or some other surah. 6. This was also the way of the people of Madinah. In the mentioned incident, the congregation included both Muhajiroon and Ansaar. Therefore, the claim that the people of Madinah used did not recite with jahr or recited silently is proven incorrect. Hafidh Ibn Abdil Barr mentions in Al-Insaaf (Majmoo Rasail Muneerya (192/1)): Amongst the evidences used to prove that the action of the people of Madinah was to recite Bismillah ar-Rahmaan ar-Raheem with jahr is the hadith which has been mentioned by Imaam Shaafiee. i.e. the above Muawiyah. mentioned incident involving Ameer-ul-Mumineen

Before stating this, Hafidh Ibn Abdil Barr has mentioned ahadith narrated from Sayyiduna Abdullah Ibn Zubair and from amongst the Tabieen Ibn Shihaab az-Zuhri, Abu Qilaabah and the Khalifah of the Muslims, Umar Ibn Abdul Azeez. All of them were of the opinion that Bismillah arRahmaan ar-Raheem is to be recited with jahr and they were all from Madinah. In fact, the act of reciting Bismillah ar-Rahmaan ar-Raheem in a low voice only started after the time of the companions. Imam Al-Bayhaqi brings a narration of Imam Zuhri in as-Sunan al-Kubraa (50/2): Imam Ibn Shihaab az-Zuhri said that Surah Fatihah and the surah after that are both to be recited with Bismillah ar-Rahmaan ar-Raheem at their beginning. Imam Zuhri himself used to recite Bismillah ar-Rahmaan arRaheem at the beginning of surah Fatihah as well as the second surah. Imam Zuhri used to say that the first person to recite Bismillah arRahmaan ar-Raheem with a low voice was Amr Ibn Saeed al-Aas because he was a shy person. The status of Imam Zuhri amongst the scholars of Madinah is not hidden from anybody. Imam Zuhri is the teacher of Imam Daar ul Hijrah Maalik Ibn Anas. Abuz-Zinaad refers to him as Alam an-Naas (most knowledgeable of people). Iraak Ibn Maalik said that out of the fuquhaa of Madinah, Imam Zuhri was the most knowledgeable. Imaam Laith Ibn Saad said, I have 22 http://ahlulhadeeth.wordpress.com

2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
not seen anyone bigger than and with such comprehensive knowledge as him. (Tahzeeb 448-49/9) Hence, his testimony that that the action of the people of Madinah was to recite with jahr is enough and the person who started to recite in a low voice, Amr Ibn Saeed al-Aas, was a Tabii and not a companion (Tahzeeb). All people before him recited with jahr. Hafidh Ibn Abdil Barr says: And Jahr (reciting Bismillah loudly) has been narrated from Umar, Ali, may Allah be pleased with them both, with difference from them (meaning silent also has been narrated), and Amar, Abu Hurayrah, ibn Abbaas, and ibn Zubayr also narrate this. And there is no difference about jahr of Bismillah Ar-Rahman Ar-Raheem from Ibn Umar, and it is also authentic from ibn Abbaas, and upon this is the group of his companions Saeed ibn Jubayr, Ataa, Mujahid, Tawoos, and it is the madhab of Ibn Shihab Az-Zuhri, Amr ibn Deenar, Ibn Jurayj and Muslim ibn Khalid and all the people of Makkah. All the above-mentioned companions and Tabieen used to recite with jahr and this is also the way of the people of Makkah. Hafidh Ibn Sayyid un-Naas mentions in Sharh At-Tirmidhi (192/1) : AlKhateeb relates jahr from Abu Bakr Siddiq, Uthmaan, Ubayy Ibn Kab, Abu Qataadah, Abu Saeed, Anas, Abdullah Ibn Abi Aufaa, Shadaad Ibn Aws, Abdullah Ibn Jafar, Hussain Ibn Ali and Muawiyah. He then goes on to write: Al-Khateeb said that the leading Tabiioon and those after them who say (to recite) with Jahr are too many to be mentioned and to large to be gathered. Among them are Saeed ibn Al-Musayyab, Tawoos, Mujahid, Abu Wail, Saeed ibn Jubayr, ibn Sireen, Ikrimah, Ali ibn Al-Hussayn and his son Muhammad ibn Ali, Salim ibn Abdillah ibn Amr, Muhammad ibn Al-Munkadir, Abu Bakr ibn Muhammad ibn Umar ibn Hazm, Muhammad ibn Kab, Nafi Mawla ibn Umar, Abu Shathaa, Umar ibn Abdil Azeez, Makhool, Habeeb ibn Abi Thabit, Az-Zuhri, Abu Qilabah, Ali ibn Abdillah ibn Abbas and his son, al-Azraq ibn Qays, Abdullah ibn Maqal ibn Muqrin and after the Tabieen Ubaydullah Al-Umari, al-Hassan ibn Zayd, Zayd ibn Ali ibn Al-Husayn, Muhammad ibn Umar ibn Ali, Ibn Abi Zib, Layth ibn Sad, Ishaq ibn Rahawayah and Al-Bayhaqi added among the Tabieen Abdullah ibn Safwan, Muhammad ibn Al-Hanafiyah, Sulaymaan At-Taymee and among their followers AlMutamar ibn Sulayman.

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That is, the number of Tabieen and the people after them who were of the opinion of reciting with jahr are not too many to count. Some of them have been mentioned above. Other than this, the action of Khaleefah Umar Ibn Abdul Azeez is also a strong evidence and during his reign people used to act upon this because at that time a lot of the senior Tabieen were still present. Readers! Imaam Ishaaq Ibn Rahawayah is a famous muhaddith and faqih. Imam Ibn Abdil Barr mentions in Al-Istidhkaar (176/2) on the authority of Ishaaq Ibn Mansoor: I asked Imaam Ishaaq Ibn Rahawayah about a scenario where a person would say some prayers in which he would not recite Bismillah arRahmaan ar-Raheem at the beginning of Al-Fatihah (will his prayer be valid?). He said he will have to repeat all his prayers! This was also the way of the people of Makkah and the fuquhaa of the haramain are agreed upon this. Amongst the persons mentioned, Mujahid, Ikrimah, Abdullah Ibn Abbaas, his son Muhammad, Abdullah Ibn Safwaan and Ishaaq Ibn Rahawayah were all from Makkah. Other than this, Saeed Ibn Al-Musayyib, Ali Ibn Hussein (Zain ul Abideen), his son (Al-Baaqir), Saalim Ibn Abdullah, Muhammad Ibn alMunkadir, Abu Bakr Ibn Muhammad Ibn Amr Ibn Hazm, Nafi Maula Ibn Umar, Khaleefah Umar Ibn Abdil Azeez, Imam Zuhri, Ubaidullah Ibn Umar al-Umari, Hasan Ibn Zaid Ibn Ali Ibn Abi Taalib, Zaid Ibn Ali Ibn al-Hussein, Muhammad Ibn Umar Ibn Ali and the Faqih Ibn Abi Dhib were all from Madinah. Abu Wail (Shaqeeq Ibn Salma), Saeed Ibn Jubair, Habib Ibn Abi Thabit and Abdullah Ibn Maqal Ibn Muqrin were from Kufah. Muhammad Ibn Sireen, Abu ash-Shathaa (Jaabir Ibn Zaid), Abu Qilaabah (Abdullah Ibn Zaid), Azraq Ibn Qais, Suleymaan at-Taymee and his son Mutamar were all from Basrah. Similarly, Makhool is Syrian and Tawoos is Yemeni. Imaam Laith Ibn Saad is Egyptian and Amr Ibn Deenaar who was mentioned earlier is Makki. All of these people are mentioned in Tehzeeb and Taqreeb. Hence we can conclude that major scholars from far and wide were of this opinion. Furthermore, from the companions that were mentioned, Shadaad Ibn Aws and Muawiyah are from Syria, Abdullah Ibn Abi Aufaa was from Kufah and Anas Ibn Maalik, even though he went to Basrah in his final years, was from Madinah. Ahadith narrated by Sayyiduna Abu Hurairah 24 http://ahlulhadeeth.wordpress.com

2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
and Sayyiduna Ali were also mentioned, and on the authority of Ibn Abdil Barr, Ibn Zubair and IbnUmar were mentioned all of them were from Madinah. Mawqoof as well as marfoo narrations were mentioned from Ibn Abbaas who was Makki. At the end of Al-Insaaf, Hafidh Ibn Abdil Barr brings a quote from the son of Imam Ahmad, Abdullah: Imam Abdullah says that I heard my father say, I like that in Taraweeh prayer every person should recite Bismillah ar-Rahmaan ar-Raheem before every surah and finish the Quraan as it is written in the mushaf. This narration can be found in Imam Abdullahs book Masail Imam Ahmad Ibn Hanbal, pg. 76. We have mentioned eight ahadith regarding praying Bismillah ar-Rahmaan ar-Raheem with jahr, and mentioned some more in passing. There are many other ahadith regarding this and can be found in Sunan AdDaraqutni and Al-Bayhaqi etc. The Imaams of hadith such as Imaam AlMarwazi, Imaam Ad-Daraqutni, Imaam Haakim, Imaam Ibn Khuzaymah, Imaam Ibn Hibbaan and Imaam Khateeb al-Baghdadee have written books dedicated to this topic. There are also proofs regarding this from the four madhabs e.g. we mentioned Imaam Abdullah Ibn al-Mubarak who was of the opinion that it should be recited with jahr. The Hanafis consider him one of their Imaams and mention him in their Tabaqaat. The interested reader can refer to: Al-Jawaahir al-Madhiya by Abdul Qaadir Qurshi (288/1) and AlFawaid al-Bahiyyah fi Tarajim Hanafiyya by Abdul Hayy Lukhnawi pg. 103 etc. In this vein, Maulvi Abdul Hayy Lukhnawi in Ahkaam alQantarah fi Ahkaam al-Basmallah (Majmoo Rasail Shamanya Lukhnawi) accepts that to recite Bismillah with jahr is sunnah and writes that to try to deny the attribution of jahr to the Prophet is not only difficult, it is impossible. The Imaam of the Maaliki Madhab Ibn Abdil Barr is also of the opinion that it should be recited with jahr as can be seen from his proof of it in Al-Insaaf. It is well-known that the opinion of the Shawafi is to recite it with jahr, their books are full of explanations regarding this issue. The famous Imaam of the Hanbali madhab, Abul Qaasim Abdur Rahmaan Ibn Muhammad Ibn Ishaaq Ibn Mandah (d. 470) was of the opinion that Bismillah ar-Rahmaan ar-Raheem should be recited with jahr, as was quoted by Hafidh Ibn Rajab from Ibn Taymiyah in Tabqaat Hanaabilah (130/1).

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2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
Now we will mentions some of the evidences that the people who are of the opinion that Bismillah ar-Rahmaan ar-Raheem should be recited in a low voice use and then we will make clear their reality. Their most famous evidence regarding this is narration of Sayyiduna Anas Ibn Maalik which can be found in Muslim maa an-Nawawi (172/1) with the following words: I observed prayer behind the Apostle of Allah (sal-Allahu-alayhiwassalam) and Abu Bakr and Umar and 'Uthman. They started with: Alhamdu lillahi Rabb al-'Alameen [All Praise is due to Allah, the Lord of the worlds] and did not recite Bismillah ar-Rahmaan ar-Raheem at the beginning of the recitation or at the end of it. Answer: 1. The chain of narration (in part) of this hadith is: al-Awzai said that Qataadah informed in writing that Anas Ibn Maalik had narrated to him. It should be remembered that Qataadah was congenitally blind (Tahzeeb (351/9), Taqreeb, Tadreeb ur Raawi by as-Suyooti pg. 90). Hence this narration could not have been written by him and he would have had to have someone transcribe it for him and that scribe is majhool (unknown). This is also what Hafidh Ibn Hajar mentioned in an-Nukat (pg. 294 (manuscript)). There is also some doubt in that the narration would have been corrupted as the person who delivered the narration to al-Awzai after it was transcribed is also majhool. Hence between Qataadah and al-Awzai there are two people who are unknown. Hence this narration is not correct with these words. Moreover, Qataadah himself was a mudallis, as is written in Tabqaat al Mudalliseen of Ibn Hajar pg. 16, famous for doing tadlees, as mentioned by Imaam Nasaee and others. It is quoted from Ibn Hibbaan in Tahzeeb (355/8) that he was a mudallis and because he was mentions as one of the third level by Hafidh Ibn Hajar, his ahadith will not be accepted unless he makes it clear that he heard i.e. uses words such as hadathana and samitu, as it is mentioned in the preface to Tabqaat al Mudalliseen. Here he does not do this and hence this is the second reason why this narration is dhaeef. 2. Since the words of this hadith are in contradiction to what is related by Anas in other sahih ahadith in which is a mention of

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reciting Bismillah ar-Rahmaan ar-Raheem with jahr, it is defective and hence is not reliable in front of sahih narrations. 3. Even if this narration is accepted to be sahih then its implication would be that Bismillah ar-Rahmaan ar-Raheem is not to be recited at all, neither with a loud nor with low voice. Therefore, there is no evidence in this for those who recite with a low voice. In Sahih Muslim, before this another narration is present with the following words: Anas reported: I observed prayer along with the Messenger of Allah (salAllahu-alayhi-wassalam) and with Abu Bakr, Umar and Uthman (may Allah be pleased with all of them), but I never heard any one of them reciting Bismillah ar-Rahmaan ar-Raheem. Answer: Even though this narration does not have the afore-mentioned defects, if it is accepted to be sahih, then there are two ways of understanding it. One is that Anas Ibn Maalik did not listen to it, this does not necessarily negate reciting with jahr because it is quite possible that (it was recited and) he did not hear it. Furthermore, the narrations which mention reciting with jahr, especially those that have already preceded, clearly tell us that the Prophet used to recite Bismillah with jahr. The speech of the one who hears will take precedence over that of one who does not hear. A second meaning of this hadith could be that he did not recite Bismillah ar-Rahmaan ar-Raheem at all. In that case, there is no evidence in this for those who recite with a low voice; they should look for some other evidence. Whereas with us we have ahadith which mention jahr, some of which have already been brought forth for the reader. How will the deniers of jahr prove their stance with a hadith that mentions the Prophet reciting Bismillah ar-Rahmaan ar-Raheem?! This is because such a hadith would mean that some companion heard the Prophet say it, otherwise without hearing it no companion would attribute the recitation to him. There are also some other defects in this hadith: 1. Four ahadith narrated from Anas have been mentioned in which he himself attributes jahr to the Prophet. Those ahadith refute this. 2. One of these four ahadith, one is in Sahih Al-Bukhari and is more authentic than this one. It is clearly mentioned in it that the Prophet 27 http://ahlulhadeeth.wordpress.com

2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
used to elongate reciting Bismillah ar-Rahmaan ar-Raheem and this hadith includes his action within the prayer and outside of it. Sayyiduna Anas would never have narrated any action like this from the Prophet unless he had actually heard it. Hence this sahih hadith also refutes this. 3. This hadith mentions the action of Abu Bakr, Umar and Uthmaan when it has stated earlier that their way was to recite with jahr. Hence this reason also makes this narration defective. 4. The action of Anas himself was to recite with jahr; how could he possibly narrate the negation of jahr and then himself oppose it?! According to the madhab of the Hanafis this hadith is abrogated because according to their usul when a companions action opposed his narration then that is evidence for its abrogation, and it will be understood that the companion was aware of the abrogation. As is written in the famous book on usool fiqh of the Hanafis, Noor ul Anwaar pg. 755 etc. Obviously this hadith is also defective (malool) for the muhaditheen. Even if it is taken to be sahih then one will have to say that since Anas is the narrator of hadith mentioning jahr as well as that which is opposing it, and since his own action was to act on the narration mention jahr, this is enough to give preference to this narration (i.e. the one mentioning jahr). 5. For companions, whether they are from the muhajireen or ansaar, to object to the action of Sayyiduna Muawiyah also renders this narration defective. 6. We also quoted from Imaam as-Suyooti earlier that the narration reporting jahr at a level of tawaatur. This is also a strong evidence for this narration to be defective. 7. There are a lot of discrepancies with regards to the actual wording of this hadith: i. ii. iii. iv. Some narrators quote Anas as saying, they did not mention Bismillah ar-Rahmaan ar-Raheem. Others quote him as saying, they did not recite Bismillah arRahmaan ar-Raheem with jahr. And some others quote, they did not recite Bismillah arRahmaan ar-Raheem. Yet others quote him as saying, they recited Bismillah arRahmaan ar-Raheem with jahr. 28 http://ahlulhadeeth.wordpress.com

2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
v. And yet others quote him with these words, I have not heard anyone of them recite Bismillah ar-Rahmaan ar-Raheem.

And some say when Anas was asked about this he said that I am old and do not remember. What is worth paying attention to is that there is so much difference of opinion amongst the people who quote the same narration from the same companion. Some narrations are proving jahr, others are negating it, and yet some others reject reciting Bismillah ar-Rahmaan ar-Raheem in total. Where a difference exists such that there is no possible way of reconciling (the narrations), then the narration falls from a level of authenticity. Hafidh Ibn Abdil Barr says in Al-Insaaf (Majmooah ar-Rasail alMuneerya (178/6)), When there is so much contradiction then in my view this narration cannot be taken as evidence. Imaam as-Suyuti has agreed with him in Tadreeb ur Raawi (pg. 60) and termed this hadith defective (malool). Hafidh Ibn as-Salaah also terms it as defective (malool) in Muqqadimah pg. 43 and writes that the correct words for the narration are, He used to start with Alhamdulillahi Rabbil Alameen. The words of the narration alBukharee and Muslim are agreed upon are limited to this. What is said in addition to it that he did not recite with jahr or he did not recite at all etc. are not a part of the hadith but rather is the understanding of the narrator in which he has erred. The meaning of starting with Alhamdulillahi Rabbil Alameen is certainly not that he did not recite Bismillah ar-Rahmaan ar-Raheem at all or did not recite with jahr. What is meant here is that he used to recite Surah Fatihah before he recited any other surah of the Quraan. This is the topic explained in this hadith, but it does not contain the mention of Bismillah Ar-Rahman Ar-Raheem because Anas himself denies this and says that he does not remember (these words). Hafidh Abul Fadl Al-Iraaqi in Tanqeed wal Idhaah (pg. 119), Allaamah as-Sakhawi in Fathul Mugheeth (p.96) and Hafidh asSuyooti in Tadreeb ar-Raawi (pgs. 90-91) have mentioned something similar. From the above we come to know that: 1. The accepted narration is that which is present in the Sahihain (alBukharee and Muslim) i.e. he used to start with Alhamdulillahi Rabbil Alameen. The additional wording has been inserted due to the misunderstanding of the narrator. 29 http://ahlulhadeeth.wordpress.com

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2. The additional words are not based on reality but are due to the narrators own comprehension of the hadith. 3. The narrator has erred in properly understanding the hadith. 4. The correct hadith regarding this does not have a mention of not reciting Bismillah ar-Rahmaan ar-Raheem because there are several sahih ahadith which prove to the contrary. In actuality this hadith has got nothing to do with whether one should recite or not recite Bismillah ar-Rahmaan ar-Raheem but rather emphasizes that during the time of the Prophet and the righteous caliphs, the method of recitation was to recite Al-Fatihah first and then a second surah. In and of itself, this issue of what one is supposed to start recitation with is important and through this hadith we find that one is required to recite Al-Fatihah first and then whatever he remembers of the Quraan. The scholars of hadith before us have drawn attention towards this fact. Imaam an-Nasaee has mentioned this hadith under the following heading, The chapter explaining that one is to recite Al-Fatihah before other surahs. 5. We have explained in detail earlier that one of the names of AlFatihah is Alhamdulillahi Rabbil Alameen and we used this hadith to prove that. So what is meant here is that in prayer they recited Surah Alhamdulillahi Rabbil Alameen and then some other surah. This meaning is what is mentioned by Imaam Shaafiee in Kitaab alUmm (93/1) and Imaam At-Tirmidhi has quoted Imaam Shaafiee in Jami At-Tirmidhi without any objection. Furthermore, Imaam AlBayhaqi in Sunan al-Kubraa (51/2), Imaam Haazimi in Kitaab alItibaar pg. 81, Imaam al-Baghawi in Sharh us-Sunnah (55/3), Imaam an-Nawawi in Sharh al Muhazzab (351/1), Hafidh Ibn asSalaah in Muqqadimah pg. 43, Hafidh Abul Fadl Iraaqi in Fath alMugheeth (109/1), Kirmaani in Sharh al Bukhaaree (111/5), Haafidh Ibn Hajar al-Asqalaani in Fath al-Baari (227/2) and Allaamah Qastalanee in Irshaad as-Saaree (72/2) have mentioned this meaning. This is also the meaning that is present in the famous lexicon Majma Bihaar al-Anwaar (53/3). Hence it is totally incorrect to take this hadith as evidence for reciting Bismillah arRahmaan ar-Raheem in a low voice. Second evidence that they use is the following hadith present in Sunan At-Tirmidhi (33/1) with the following words: Ibn Abdullah Ibn Mughafal narrates that I was reading Bismillah arRahmaan ar-Raheem in prayer such that my father heard it and said, O my 30 http://ahlulhadeeth.wordpress.com

2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
son this is an innovation and hence save yourself from (this) innovation. I have noticed that the companions detested nothing more than innovations. I have prayed behind the Prophet (sal-Allahu-alayhiwassalam), Abu Bakr, Umar and Uthmaan and did not hear Bismillah. You as well when you pray should not recite Bismillah ar-Rahmaan arRaheem but should recite Alhamdulillahi Rabbil Alameen. Answer: Firstly, this narration is dhaeef (weak) because its narrator Ibn Abdullah Ibn Mughafal is majhool (unknown) as is mentioned by Hafidh Ibn Abdil Barr in Al-Insaaf (Majmooah ar-Rasail al-Muneerya (159/1)), This narrator is majhool and the narration of such a narrator cannot be accepted. Imam Nawawi in Sharh al Muhazzhab (355/3) has quoted from the Imaams of Hadith, Ibn Khuzaymah, Ibn Abdil Barr and al-Khateeb that they have termed this narrator as majhool. Hafidh Ibn Hajar has called him mastoor in an-Nukat pg. 302. Hence this narration is not reliable especially in light of the sahih ahadith that have been mentioned in explanation of this issue. Secondly, even if this hadith is accepted to be sahih then to recite Bismillah would be totally forbidden, to recite it would be an innovation whether done in a low or loud voice. This is because he is asking his son not to recite Bismillah (neither with a low voice nor with a loud one), he is stopping him in absolute terms. Those who use this as evidence are themselves of the opinion that one should recite in a low voice and hence they themselves are opposing this narration. Thirdly, even if this hadith is accepted as sahih then the most one can say is that Abdullah Ibn Mughafal himself did not hear it because he said I did not hear anyone recite Bismillah ar-Rahmaan ar-Raheem. When he did not hear then he is considered impaired and the saying of those who did hear will take precedence rather it is hujjah on them as it is established by people of usool. Furthermore, how can we accept is saying in opposition sahih ahadith?! Imaam Abu Bakr Khateeb al-Baghdadee says (as quoted in Sharh alMuhazzhab (355/3)): (The narrator of this narration) Ibn Abdullah Ibn Mughafal is majhool and even if this hadith is proven to be sahih then the narration of Abu Hurairah regarding jahr will be unaffected. This is because Abdullah Ibn Mughafal is one of the young (and sighaar) companions whereas Abu Hurairah is one of the senior (and kibaar) companions. The Prophet (salAllahu-alayhi-wassalam) used to order that in the prayer, men of 31 http://ahlulhadeeth.wordpress.com

2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
understanding and intelligence should stand near him and the rest can continue to stand in that order. Then certainly Abu Hurairah used to be nearer to the Prophet (sal-Allahu-alayhi-wassalam) than Abdullah Ibn Mughafal because of his young age, and it is known that the recitor raises his voice more and does jahr in his recitation in the middle that in the beginning and Abdullah Ibn Mughafal did not hear the Jahr of Bismillah as he was far and it is the beginning of the recitation and Abu Hurayrah memorized it because of his being near, elder and strongest memory and intense care (about the actions of the Prophet (saw)). Hence even if this narration is accepted to be sahih then this cannot be used as evidence for those who recite in a low voice. The third evidence (that they use) is the taqseem us salaah hadith and it has been discussed in detail that it is not in opposition to reciting Bismillah ar-Rahmaan ar-Raheem. This is because the narrator of this hadith Abu Hurairah himself used to recite with jahr, and if there was evidence in this hadith for the negation of jahr then Abu Hurairah would never act in opposition to it. Bismillah ar-Rahmaan ar-Raheem is not just the first verse of Al-Fatihah but also the first verse of every surah and this hadith only mentions those which are particular to Al-Fatihah. Other than this, there is nothing in this hadith with regards to reciting Bismillah with jahr or in a low voice. The sahih and clear ahadith that have been mentioned should suffice, and to take this as evidence in the presence of sahih ahadith is just plain obstinance. Conclusion: The sunnah is that in jahri prayers one should recite Bismillah ar-Rahmaan ar-Raheem with a loud voice because it is the first verse of every surah of the Quraan except At-Tawbah and hence in jahri prayers it should be recited with jahr and in silent prayers it should be recited in a low voice. It is hoped that this analysis will be sufficient for the ahlul haq. To sum up I would like to present an extract from the book of Imaam Muhammad Ibn Maqdisi on this topic. Hafidh Ibn Mulqin quotes him in al-Badr al-Muneer fee takhreej ahadith Rafiee al-kabeer (pg. 363): One should understand that the ahadith that have been mentioned in relation to reciting Bismillah are far greater in number, these are reported from the Prophet (sal-Allahu-alayhi-wassalam) through a group of companions who are 21 in number. Out of them, some are extremely clear and comprehensive and some are those whose texts which tacitly imply that in jahri prayers one should recite Bismillah with jahr. There is not a single narration which is explicit in attributing reciting Bismillah arRahmaan ar-Raheem with a low voice to the Prophet (sal-Allahu-alayhi32 http://ahlulhadeeth.wordpress.com

2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
wassalam). There are only two narrations one of which is of Abdullah Ibn Mughafal which is weak and the other of Anas, but even that has defects which prevent it from being used as evidence. And some take evidence from the taqseem us salaah hadith but, however, there is no evidence in it for reciting Bismillah ar-Rahmaan ar-Raheem with a low voice. On the other hand, the hujjah has been established on the authenticity of the ahadith used to prove jahr which is a testimony to them being reliable especially that ahadith of the following companions: 1. 2. 3. 4. 5. 6. Abu Hurairah Umm Salamah Ibn Abbaas Anas Ali Ibn Abi Taalib Samurah Ibn Jundub

May Allah be pleased with them all. Note: There is a famous incident that is often mentioned by admonishers that the king of Rome, Caeser (Heraclius) wrote to the chief of the believers Umar (Radhiallaahu Anhu) requesting him to send a remedy for a complaint of having a constant headache. So the chief of the believers Umar (Radhiallaahu Anhu) sent him a hat. Upon the king wearing the hat his pain would stop and return when he took it off. He was amazed at this and hence carefully examined the hat upon which he found Bismillah ar-Rahman ar-Raheem written on it. This incident is totally baseless, without evidence and is not mentioned any where with any chain. Imaam Raazee in his Tafseer Kabeer (1/171) and Shaikh Ismaaeel Hanafee in his Rooh al-Bayaan (1/9) have mentioned this incident however there is no reference to any book of hadeeth or history nor has a chain been mentioned for it, you also find it being mentioned in some urdu books. For example ad-Daa wad-Dua (pg.16) of Nawaab Siddeeque Hasan Khaan, Fawaaid Sattaariyyah (pg.67-68), Ghazaa al-Arwaah of Allaamah Dawood Raaghib Rehmaanee (pg.36), Islaamee Wazaaif (pg.36) of Allaamah Abdus-Salaam Bustawee, Sharee Taweezaat (pg.34-35) of Allaamah Abdul Qaadir Hisaaree amongst others. In these books the incident has an addition of the King becoming a Muslim. This addition alone is sufficient in proving this incident to be a lie because he did not become a Muslim in the end as Haafidh Ibn Hajr has mentioned in detail in Fath ul- Baaree (1/37-44 Salafiyyah print)

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2007 Maktabah Imaam Badee ud deen & Maktabah Ashaabul Hadeeth Ahkaam al-Basmallah Allaamah Badee ud deen Sindhee
In fact we have a hadeeth narrated by Anas (Radhiallaahu Anhu), which has been transmitted by Ibn Hibbaan in his Saheeh, the Messenger of Allaah (Sallaallahu Alayhee was-sallam) wrote a letter to this king (Caesar) calling him to Islaam. The king in his letter replied saying, I have become a muslim. After reading his letter the Messenger of Allaah (Sallaallahu Alayhee was-sallam) said, The enemy of Allaah has lied, he is not muslim he is still a Christian. (Mawaarid az-Zamaan (pg.393). Imaam Muhammad bin Abdullaah al-Azdee (Rahimahullah) a taba tabieen mentioned the battles of the armies of Caesar the king and the Muslims in his book Futooh ash-Shaam which occurred during the reigns of Abu Bakr and Umar (Radhiallaahu Anhuma). This proves he did not become a muslim and remained upon disbelief, hence on this basis the incident is false and rejected.

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