Fath al-Rabbani

Benefits: … Imam Baghawi said: Regarding the follower (muqtadi) reciting Surah al-Fatihah behind the imam, there is a difference of opinion among the scholars from the Companions and the Tabi‘in. One group holds that whether the imam recites aloud (jahr) or silently (sirr), it is obligatory and necessary for the follower to recite this surah. This is the view transmitted from Sayyiduna ‘Umar, Sayyiduna ‘Uthman, Sayyiduna ‘Ali, Sayyiduna ‘Abdullah ibn ‘Abbas, Sayyiduna Mu‘adh, and Sayyiduna Ubayy ibn Ka‘b, and it is also the opinion of Imam Mak‘hul, Imam Awza‘i, Imam Shafi‘i, and Abu Thawr. These scholars are of the view that if it is possible for the follower, he should recite al-Fatihah during the imam’s pauses (saktah), otherwise he should recite it along with the imam… … . (Sharh al-Sunnah: 3/84 to 86) This is also the view of Sayyiduna Abu Hurayrah and Sayyiduna ‘Ubadah ibn al-Samit radi Allahu anhuma, who are also narrators of the traditions regarding the obligation of al-Fatihah.

Dear readers! The existence of a difference among the pious predecessors (salaf salihin) on an issue does not mean that whichever opinion is adopted, it is permissible; rather, it is necessary for a Muslim to research the relevant issue and establish an opinion with certainty. In this regard, I am most astonished at the Hanafis. The author of al-Hidayah writes: “The minimum that suffices of recitation in prayer is one verse according to Abu Hanifah. The two companions (Abu Yusuf and Muhammad) say: three short verses or one long verse, because without this, one cannot even be called a reciter (qari), so it would resemble recitation less than a verse. And for Abu Hanifah, Allah’s statement is: {فَاقْرَئُ وْا مَا تَیَسَّرَ مِنَ الْقُرْآنِ} without any distinction.” That is: According to Imam Abu Hanifah rahimahullah, the minimum sufficient recitation in prayer is one verse, but the two companions are of the view that it should be three short verses or one long verse, because without this, one cannot even be called a reciter, so it would resemble recitation less than a verse. And in support of Imam Abu Hanifah, Allah the Exalted’s statement is: recite whatever is easy for you from the Qur’an. In this verse, there is no detail (regarding one verse or more). (al-Hidayah, Awwalin: p. 119)

It is astonishing and surprising that so many hadiths have been mentioned in this chapter, in which the Prophet sallallahu alayhi wa sallam has declared the recitation of Surah al-Fatihah in every rak‘ah to be necessary, especially that hadith according to which the Prophet sallallahu alayhi wa sallam commanded the follower to recite al-Fatihah even in the audible (jahr) prayers after Fajr. But the Hanafis, in light of Imam Abu Hanifah’s opinion of one verse, have specified Allah’s statement {فَاقْرَئُ وْا مَا تَیَسَّرَ مِنَ الْقُرْآنِ} to mean that only one verse is necessary, but in light of the aforementioned noble hadiths, they did not specify it with Surah al-Fatihah.

O servants of Allah! Have you not thought that the Noble Prophet sallallahu alayhi wa sallam says that the recitation of al-Fatihah is necessary, Imam Abu Hanifah rahimahullah says that one verse is necessary, and his two students are of the view that if the verses are short, then three, and if long, then one is necessary. Now, whom will you follow? What greater injustice can there be than to ignore the explanation and specification of the seven-verse al-Fatihah by that sacred personality upon whom the entire Qur’an, including the verse {فَاقْرَئُ وْا مَا تَیَسَّرَ مِنَ الْقُرْآنِ}, was revealed, and to accept the specification of one verse by those who came later? The two great students of Imam Abu Hanifah did not accept his fatwa in an absolute sense and presented the opinion of three short verses. If you too do not accept this fatwa and, in light of the hadiths, present the opinion of Surah al-Fatihah, what calamity will befall? I believe this is the result of the crime of blind following (taqlid); these people have unnecessarily made the imitation of one individual obligatory upon themselves, and as a result, they did not even care for those noble hadiths that went against the fatwa of the Imam, even though Imam Abu Hanifah rahimahullah himself said: “The authentic hadith is my madhhab; when you find my statement contrary to the hadith, then throw it against the wall.” If you had to do taqlid, then you should have accepted this statement of the Imam and started acting upon the hadiths.