Q#1.In our company camp, there is a Imam, who is leading every prayer, he is from XXXX. about his qira’ath, like he giving “madd” upon every kalima, reciting like song. we asked him which type of qira’ath is this? He is saying that his ustad have teached him like this. sometime we can’t pray behind him because his sound will arise with different tune.
Kindly we want know, is allowed to recite such type of tune and very high sound? what is the rule of reciting qur’an in the obligatory prayer (Fajr, Magrib & Esha)?
Q#2. After prayer he will put his hand (palm) on his forehead and saying “ya hayyun, ya qayyoom” for seven time. we asked him “why are you doing this?” he answered: Scholars said that our brain become will be braight, if you do this after every obligatory prayer and he told us it is in the Sahih Muslim also. but we didn’t find that.
Please, for the sake of Allah, answer to us for the above question to correct our deeds on right path, if he is doing wrong, how we can correct him? he never agree anything, because he is saying what I am doing it is correct according to Islam. so, we can’t say anything against him.
Praise be to Allaah.
Firstly:
Making one’s voice beautiful when reciting Qur’aan is
something good and there is nothing wrong with it; rather this is part of
the teaching of the Prophet (peace and blessings of Allaah be upon
him).
It was narrated that al-Bara’ (may Allaah be pleased with
him) said: “I heard the Prophet (peace and blessings of Allaah be upon
him) reciting Wa’l-teeni wa’l-zaytoon in ‘Isha prayer, and I never
heard anyone with a more beautiful voice (or recitation) than his.”
Narrated by al-Bukhaari, 735; Muslim, 464
And the Prophet (peace and blessings of Allaah be upon
him) praised the recitation of Abu Moosa al-Ash’ari, who had a melodious
voice. But the kind of making the voice beautiful which is encouraged should
not distort the meaning of the words and it should not resemble the way that
the evildoers sing songs.
It was narrated that Abu Moosa said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said to Abu Moosa, “If only
you had seen me when I was listening to you last night, you have been given
a beautiful voice like that of Dawood.”
Narrated by al-Bukhaari, 4761; Muslim, 793; this version
narrated by Muslim
Al-Nawawi said:
Al-Qaadi said: The scholars are unanimously agreed that it is
mustahabb to make one’s voice beautiful when reciting Qur’aan and to recite
properly (tarteel). Abu ‘Ubayd said: The ahaadeeth narrated concerning that
are to be understood as meaning that it should be done with solemnity and
feeling. He said, But they differed with regard to reciting it with a tune.
Maalik and the majority regarded that as makrooh because that is contrary to
the purpose for which the Qur’aan was revealed, whichis to be recited with
humility and understanding. Abu Haneefah and a group among the Salaf
regarded it as permissible because of the ahaadeeth and because that is a
means of softening people’s hearts, provoking fear and making people
receptive towards listening to it.
I say: al-Shaafa’i said in one place, I dislike reciting
Qur’aan with a tune; and elsewhere he said, I do not dislike it. Our
companions said: there is no contradiction in this case, rather it has to do
with two different situations. When he said that he disliked it, he meant if
it was excessively elongated and the meanings of the words were changed by
adding or taking away or elongating something that is not to be elongated,
etc.; and when he said that it was permissible, he meant if it does not
change the meaning of the words. And Allaah knows best.
Sharh Muslim, 6/80
Secondly:
With regard to what your imam does, putting his hand on his
forehead and saying Yaa Hayyu, Yaa Qayyoom seven times, there is no
basis in sharee’ah for doing this, and it is not in Saheeh Muslim or
any other book of saheeh Sunnah. It is a reprehensible bid’ah (innovation)
and you have to advise him to stop doing that and explain the shar’i ruling
on innovated forms of dhikr.
With regard to praying behind this imam: it is permissible
but it is preferable if you can look for an imam who will establish the
Sunnah and teach it to you, because there is the fear that some of the
worshippers may be influenced by him and may imitate him and spread his
bid’ah. But before doing that, do not forget to advise him and teach him the
correct Sunnah for dhikr in particular and for worship in general. Then if
he insists on his bid’ah, there is nothing wrong with you taking action to
prevent him from leading the prayer.
The scholars of the Standing Committee said:
As for praying behind those who follow innovation, if their
innovation involves shirk, such as calling upon someone other than Allaah,
or making vows to someone other than Allaah, or believing that their shaykhs
have characteristics which belong to no one but Allaah, such as having
complete knowledge or knowledge of the unseen or influence over the
universe, then it is not correct to pray behind them. But if their bid’ah
does not involve shirk, such as reciting dhikr that was narrated from the
Prophet (peace and blessings of Allaah be upon him) but in unison and
swaying, then prayers offered behind them are valid, but the Muslim should
look for an imam to pray behind who is not an innovator, because that will
bring him a greater reward and is farther removed from evil.
And Allaah is the Source of Strength. May Allaah send
blessings and peace upon our Prophet Muhammad and his family and
companions.
Fataawa al-Lajnah al-Daa’imah,
7/353
And Allaah knows best.
