Muslim

Understanding (Tafaqquh):
The Messenger of Allah (sallallahu alayhi wa sallam) said:
«من صلى صلاة، لم يقرا فيها بام القرآن، فهي خداج، ثلاثا غير تمام، فقيل لابي هريرة : إنا نكون وراء الإمام، فقال : اقرا بها فى نفسك»
“Whoever performs a prayer in which he does not recite Surah al-Hamd, then it is incomplete, incomplete, incomplete, it is not complete!” Then it was said to Abu Hurairah (radi Allahu anhu): “(What about) those who are behind the imam?” So Abu Hurairah (radi Allahu anhu) said: “He should recite Surah al-Fatihah quietly.”

↰ From this hadith as well, it is clearly established that prayer without Surah al-Hamd is «خداج» and is not complete, and «خداج» refers to an intrinsic deficiency, not a descriptive one. Accordingly:

◈ Allamah Jar Allah al-Zamakhshari writes in “Asas al-Balaghah”:
«ناقة خادج الوقت ولذها قبل الوقت» [اساس البلاعة]

And in “Aqrab al-Mawarid” it is stated:
«خدج صلواته نقض بعض اركانها» [اقرب الموارد]

And this noble hadith is also general for every person who prays, because in it as well the word «من» occurs, which is among the words of generality.

Hadith Commentary: Benefits and Issues: Surah Al-Fatihah is the essence and summary of the entire Noble Qur’an; rather, it is its origin and foundation. On this basis, it has been prescribed in every unit (rak‘ah) of the prayer (salah), and it has been referred to by the name of salah (prayer) itself. Without it, the prayer is incomplete and deficient, and it is like a child who is born before its due time. It is said: (khadajat al-dabbatu khadaja) — the animal delivered an incomplete offspring. Most of the leading lexicographers have defined "khadaj" as deficiency.

910. Commentary:

➊ "It is deficient, not complete." And the prayer should be performed completely. The word «خداج» indicates that this is such a deficiency that, if present, renders the prayer invalid, because this word is used in reference to a she-camel that aborts its fetus before its time, when it has not yet taken form, i.e., is malformed. In common parlance, such a fetus is not even called a child. Thus, the prayer in which Surah al-Fatihah is not recited is like that lifeless lump, which is of no use whatsoever. From this, it is understood that reciting Surah al-Fatihah is essential for the validity of the prayer. This is not a deficiency like lameness, blindness, or being one-eyed. Sometimes, this term is also applied to a fully formed child who is born prematurely. Such a child is also not viable, whereas here the first meaning is intended, because the clarification of "not complete" is present.

➋ "Recite it in your heart." That is, quietly, so that others do not hear. This does not mean merely imagining or being mindful, because that is not called recitation, and here the word "recite" is explicitly mentioned.

➌ "I have divided the prayer." In reality, not the prayer, but only Surah al-Fatihah has been divided, as is explicitly mentioned. It is understood from this that Surah al-Fatihah has been referred to as "the prayer," and this is evidence of its being the most important pillar, and without a pillar, the prayer cannot be valid. This is precisely the reasoning of Abu Hurayrah radi Allahu anhu. In any case, in the next hadith, explicit words are coming: «لا صلاةَ لِمَن لا يقرَأُ ۔ ۔ ۔ الخ»

➍ Abu Hurayrah radi Allahu anhu has declared it necessary for both the individual and the follower (muqtadi), and according to the evidence, this is the correct position. As for the matter that when the recitation is being done, the follower is commanded to «انصات» "remain silent," the answer is that reciting quietly, so that no one else hears, does not contradict attentive listening (insat). The verse from which the command of insat is derived also mentions: «وَاذْكُرْ رَبَّكَ فِي نَفْسِكَ . . . الخ» [الأعراف 7 : 205]
Remain silent, but in your heart, remember your Lord without raising your voice, whether it is morning or evening (i.e., whether the prayers are silent or aloud), and do not stand among the heedless. It is thus established that reciting quietly is not against silence, but rather in complete agreement with it. Therefore, both can be acted upon, especially if the imam pauses after reciting each verse of Surah al-Fatihah, during which the follower can recite that verse. The Messenger of Allah sallallahu alayhi wa sallam used to pause after each verse. [سنن أبي داود ، الحروف والقراءات ، حدیث : 4001 ، ومسندأحمد : 6ء302]
Moreover, that verse was not revealed regarding Surah al-Fatihah, as the commentators have clarified; rather, it was revealed concerning the disbelievers. When the Prophet sallallahu alayhi wa sallam would recite the Qur'an, the disbelievers of Makkah would make noise, so Allah the Exalted revealed this verse. And Allamah Fakhr al-Din al-Razi in Tafsir al-Kabir, Pir Karam Shah Bukhari in Zia al-Qur'an, and Mawlana Abdul Majid Daryabadi in Tafsir Majidi have all explained it in this way. Even if, considering its generality, it is applied to prayer, still, it does not prove the prohibition of reciting Surah al-Fatihah, because its exception is established by clear texts. And Allah knows best.

➎ "It is shared." Because the worship is for Allah the Exalted, and the intercession is for oneself.

➏ The Imam has deduced from this hadith that «بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ» is not a part of Surah al-Fatihah. Such a deduction may be correct, as there are others who support this view, but the correct and preferred opinion is that Bismillah is a part of Surah al-Fatihah. However, the other deduction, that Bismillah should not be recited before Surah al-Fatihah «بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ», is not correct, because the Messenger of Allah sallallahu alayhi wa sallam recited and instructed the writing of «بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ». In all the copies of the Qur'an, it is written before every surah (except Surah al-Tawbah), so it should be recited before every surah, even if only for blessing. Not reciting it is against the Sunnah and a violation of the Mushaf. The Mushaf (the Noble Qur'an) is mutawatir (transmitted by mass transmission), which is above all doubt and suspicion. Yes, there can be a discussion as to whether it should be recited quietly or aloud like Surah al-Fatihah. The Hanafis hold that it should be recited quietly, and the Shafi'is hold that it should be recited aloud. The Malikis do not consider reciting «بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ» at all, neither quietly nor aloud, but this view is without evidence. The discussion on reciting aloud has already passed under hadith number 906.

Explanation:
1:
It is understood that Surah Al-Fatihah is to be recited in every prayer and in every unit (rak‘ah) of the prayer, because without it, no prayer is valid.

2:
The statement of Abu Hurairah radi Allahu anhu, who after the passing of the Prophet sallallahu alayhi wa sallam was the greatest narrator and most knowledgeable Companion regarding hadith, indicates that reciting Surah Al-Fatihah in every rak‘ah is obligatory, even if one is praying behind an imam, and that this ruling has not been abrogated.

3:
It was stated: “I have divided the prayer between Myself and My servant into two halves,” and when the details of this division were explained, the name of Surah Al-Fatihah was mentioned and its division was described. This shows that the prayer is Al-Fatihah, and Al-Fatihah is the prayer, meaning that “Al-Fatihah” is such an essential aspect of the prayer that it is like the backbone of the prayer. Half of it consists of praise and glorification of Allah, and the mention of His mercy, lordship, justice, and sovereignty, and the other half consists of supplication and intimate conversation which the servant presents before Allah.

Benefits and Issues:

➊ Surah Al-Fatihah is the greatest surah.

➋ Allah, the Exalted, has referred to this surah as “prayer (salah).” From this, it is understood that its recitation is an essential act of prayer.

➌ It has been argued from this hadith that “Bismillah al-Rahman al-Rahim” is not a verse of Surah Al-Fatihah. However, this argument is not correct because in an authentic hadith of the Messenger of Allah (sallallahu alayhi wa sallam), this matter has been explicitly and definitively clarified: “Bismillah al-Rahman al-Rahim” is an independent verse of Surah Al-Fatihah. The Commander of the Faithful in hadith, our master Abu Hurayrah (radi Allahu anhu), narrates that the Messenger of Allah (sallallahu alayhi wa sallam) said: “When you recite: (Alhamdu lillah), then recite (Bismillah al-Rahman al-Rahim), for indeed it is the Mother of the Qur’an, the Mother of the Book, the Seven Oft-Repeated Verses, and (Bismillah al-Rahman al-Rahim) is one of them.” That is, when you recite Surah Al-Fatihah, recite Bismillah al-Rahman al-Rahim, because this (Surah Al-Fatihah) is the Mother of the Book and the Seven Oft-Repeated Verses, and (Bismillah al-Rahman al-Rahim) is one of its verses. See: (Silsilat al-Ahadith al-Sahihah, Volume 3, p. 179, Hadith: 1183). The “Bismillah” at the beginning of other surahs is not a part of those surahs; however, it is also a verse revealed from Allah and was revealed with every surah except Surah al-Tawbah. Therefore, it is necessary to recite Bismillah at the beginning of every surah.

➍ In the audible (jahr) prayers, in one sense, it is a supplication, because the purpose of praising Allah is to attain His pleasure and nearness, and the one who offers praise and glorification attains this purpose.

➎ Although the worshipper has already attained guidance through Islam, nevertheless, a person needs Allah’s guidance and success at every step in life. Therefore, it is necessary that the servant continues to request guidance from Allah through Surah Al-Fatihah in prayer. And Allah knows best.

Takhrij al-Hadith:
[وأخرجه سلم 395/39، من حديث ما لك به]

Jurisprudential Understanding:
➊ From this hadith, it is understood that Sayyiduna Abu Hurayrah radi Allahu anhu held the view that al-Fatihah should be recited behind the imam. In one narration, a student asked Sayyiduna Abu Hurayrah radi Allahu anhu: “I am listening to the imam’s recitation?” He replied: “O Persian! Recite it in your heart.” [مسند ابي عوانه 128/2، وسنده صحيح]
● In its explanation, Mulla Ali Qari al-Hanafi writes: Recite it quietly, not aloud. [مرقاة المفاتيح549/2 ح 823]
● There is consensus that in this hadith, “recite” means to recite silently, without raising the voice. See the book [القرأت للبيهقي ص 31]
● Shah Waliullah Dehlawi al-Hanafi said: “That is, recite quietly so that no one except you hears it.” [مسوي مصفي شرح موطأ ج اص106]
◄ It is thus clear that those who interpret this as mere reflection without moving the lips are mistaken. Sayyiduna Abu Hurayrah radi Allahu anhu said to his student: When the imam recites Surah al-Fatihah, you also recite it and finish before the imam. [جزء القراء للبخاري : 237 وسنده صحیح وقال النيموي تقليدي فى آثار سنن : 358 ”و إسناد حسن“]
◈ It is thus clear that “recite” does not mean mere contemplation, but rather to recite with a hidden voice by moving the lips; otherwise, what would be the meaning of finishing before the imam?
In addition to Sayyiduna Abu Hurayrah, the following Companions and Followers also held and practiced the view of reciting al-Fatihah behind the imam:
① Sayyiduna Umar radi Allahu anhu [جزء القراء للبخاري : 51 وهو صحيح]
② Sayyiduna Abu Sa’id al-Khudri radi Allahu anhu [جزء القراء للبخاري :11، 105 وسندہ حسن]
③ Sayyiduna Ubadah ibn al-Samit radi Allahu anhu [مصنف ابن ابي شيبه : 375/1 ح 3770 وسنده صحيح]
④ Sayyiduna Ibn Abbas radi Allahu anhu [مصنف ابن ابي شيبه : 375/1 ح 3773 وھو صحيح]
⑤ Sayyiduna Anas radi Allahu anhu [كتاب القراء للبيهقي : 231 وسنده حسن]
⑥ Sa’id ibn Jubayr rahimahullah [كتاب القراء للبيهقي: 123 وسنده حسن]
⑦ Hasan al-Basri rahimahullah [سنن الكبريٰ للبيهقي : 171/2، وسنده صحيح]
⑧ Amir al-Sha’bi rahimahullah [مصنف ابن ابي شيبه : 374/1 ح 3764 وسنده صحيح]
⑨ Abu al-Malih Usamah ibn Umayr rahimahullah [مصنف ابن ابي شيبه : 374/1 ح 3768 وسنده صحيح]
⑩ Hakam ibn Utaybah rahimahullah [مصنف ابن ابي شيبه : 374/1 ح 3766 وسنده صحيح]
◄ Imam al-Shafi’i, Imam al-Awza’i, and Imam al-Bukhari and others—rahimahum Allah—also held and practiced the view of reciting al-Fatihah behind the imam. Therefore, to declare this abrogated or contrary to the Qur’an is incorrect. For details, see my book “al-Kawakib al-Durriyyah fi Wujub al-Fatihah Khalf al-Imam fi al-Jabriyyah” and “Nasr al-Bari fi Tahqiq Juz’ al-Qira’ah lil-Bukhari.”

➋ Hadith is also revelation.
➌ The essence of prayer is Surah al-Fatihah, meaning that without it, prayer is not valid.
➍ “Praise and glorification” refers to Surah al-Fatihah. «وغير ذلك من الفوائد»