Nasai

911. Commentary: The words of the hadith are general, which include the individual, the imam, and the follower (muqtadi) all together. Similarly, the word "salat" is also general—whether it is an obligatory prayer or a voluntary one, whether performed individually or in congregation, whether silent or aloud. And this is the correct understanding. According to the Hanafis and Malikis, the follower (muqtadi) is an exception to this. According to the Malikis, the exception is only in the audible (jahr) prayers. The evidence of the Malikis is the verse of the Qur’an: «وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ» [الأعراف : 7 : 204]
“When the Qur’an is recited, listen to it attentively and remain silent.” The discussion on attentive listening (insat) has already passed in hadith number 910. The Hanafis also reason from another narration: «من كان له إمامٌ فقراءةُ الإمامِ له قراءةٌ» [سنن ابن ماجه ، إقامة الصلوات ، حدیث : 850]
However, this hadith is, by consensus of the hadith scholars, disconnected (munqati‘). Except for weak narrators, no one has narrated it with a connected chain, therefore this narration is unreliable. Furthermore, here "recitation" (qira’ah) could mean reciting aloud, i.e., one should not recite aloud when the imam is present. Or it is also possible that the one who has an imam, i.e., is praying behind the imam, should recite himself, because the imam’s recitation is only for himself. With these two interpretations, this narration will be in agreement with other authentic narrations; otherwise, the decision of the hadith scholars has already been mentioned above. Or this narration can be interpreted as referring to the recitation after al-Fatihah, i.e., after al-Fatihah, the follower should not recite. In this way, it will be possible to act upon all the narrations. Authentic narrations cannot be abandoned on the basis of weak narrations. Moreover, the follower performs all the acts of prayer himself; the imam does not perform even a single act on his behalf, nor does he perform any recommended act, not even the opening supplication (du‘a’ al-istiftah), the tasbihat, the remembrances in bowing and prostration, all the adhkar, nor even the takbirs—he recites all of these himself. So what is the reason that the recitation, which is the greatest pillar of prayer, should be left by the follower, thinking that the imam’s recitation will suffice for him? If the imam’s recitation, especially in silent (sirri) prayers, suffices for the follower, then why do not the other acts suffice as well? This is a matter of utmost consideration. Furthermore, according to the Hanafis, recitation is an essential pillar of prayer, so how can prayer be performed without a pillar? While the acceptance of each person’s prayer is separate—it is possible that the imam’s prayer is not accepted (for example, he is a usurer), but the follower’s is accepted. On the contrary, the Qur’an states: «وَأَنْ لَيْسَ لِلإنْسَانِ إِلا مَا سَعَى» [النجم : 53 : 39]
“A person will only benefit from what he himself has done.” In the face of such clear evidences, to present a few weak and extremely feeble narrations and, on their basis, to forcibly prevent the follower from reciting Surah al-Fatihah in all types of prayers (silent and aloud) behind the imam is certainly an astonishing audacity, which friends should reflect upon. In «لا صلاةَ», “la” is for the negation of genus (jins), i.e., it is intended for the negation of the essence, not the negation of attributes, as some people say it is for the negation of perfection (kamal), because the negation of attributes is intended only where there is an indication preventing the negation of the essence, and in this hadith, there is no such indication preventing “la” from being for the negation of genus; rather, it is supported by the narration of Isma‘ili that «لا تجزئُ صلاةٌ لا يُقرأُ فيها بفاتحةِ الكتابِ» “The prayer in which Surah al-Fatihah is not recited does not suffice.” That is, it is not accepted, as in another narration: «لا تُقْبَلُ صلاةٌ لا يُقْرَأُ فيها بأمِّ القران» “The prayer in which Umm al-Qur’an, i.e., Surah al-Fatihah, is not recited is not accepted (with Allah).” For further details, see: [فتح الباري : 2؍313 ۔ 315 ، تحت حدیث : 756 ، وعمدة القاري : 6؍15 ۔ 17 ، تحت حدیث : 756]

Understanding (Tafaqquh)
Now, this noble hadith, in its generality, includes the imam, the follower (muqtadi), and the individual praying alone (munfarid). Its generality is indicated by the word «من», which is among the words of generality. Just as this noble hadith is general for every person praying, it is also general for every prayer (whether obligatory or supererogatory), and this generality is indicated by the word «لا صلوٰة». The arguments presented to specify this generality are all baseless. Therefore:

◈ Imam Khattabi has written:
«هذا عموم لا يجوز يخصيصه الا بدليل» [معام السنن: 177/1]
“The ruling of this noble hadith is general, and it is not permissible to specify any individual from it without evidence.”

And likewise:
◈ Imam of the West, Ibn Abd al-Barr al-Namari (if you wish to know his scholarly status, refer to the works of his distinguished student, the pride of al-Andalus, Ibn Hazm), he too holds the generality of this aforementioned noble hadith. Thus, in his renowned and praiseworthy book “al-Tamhid,” he states regarding this:
«عام لا خصه شيء لان رسول الله صلى الله عليه وسلم لم يخص بقوله ذلك مصليا من مصل» [التمهيد: 442/4]
“This hadith is general, and there is nothing to specify it, because the Messenger of Allah sallallahu alayhi wa sallam did not specify any person praying with his aforementioned blessed statement (so how can it be specified without his specification)?”

Then, if someone says that in «لا صلوٰة» the word «لا» is intended as a negation of perfection (nafi kamal), the answer is that here, taking «لا» as a negation of perfection is absolutely not permissible. This is not permissible for two reasons:

Firstly: The word «لا» is for the negation of genus, and this word is used for the negation of essence, not for the negation of perfection. Therefore, to turn away from the real meaning without cause and to intend the negation of perfection is never permissible. And if it is assumed that the absence of the essence of prayer is impossible, even then the negation will refer to validity (sihha) and not to perfection (kamal). Because, although both the negation of validity and the negation of perfection are figurative meanings, the negation of validity is closer to the real meaning, and in the case of the impossibility of the real meaning, it is by consensus preferable to take the meaning that is closer to the real one. (This is a rule: when two figurative meanings can be derived from a statement, the one closer to the literal meaning is the one to be accepted.)

◈ Allamah Alusi states:
«والحمل على المجاز الاقرب عند تعذر الحقيقة اولي بل واجب بالاجماع»
“It is preferable, rather obligatory by consensus, to interpret the figurative meaning that is closer to the real meaning when the real meaning is impossible.” [تفسير روح المعاني]

Secondly: The second reason is that in some narrations of Darqutni, Ibn Khuzaymah, Ibn Hibban, and Hakim, the word «لا تجزئ» has occurred. Then how can it be correct to intend the negation of perfection here? Because [الاحاديث يفسر بعضها بعضا]

◈ In Imam Bayhaqi’s “Juz’ al-Qira’ah,” it is narrated marfu‘an that:
«لا صلوة لمن لم يقرا بفاتحة الكتاب خلف الامام»
“Whoever did not recite Surah al-Fatihah behind the imam, he has no prayer.” [جزء القراة: 56]
And regarding this noble hadith, Imam Bayhaqi’s verdict is:
«اسناده صحيح والزيادة التى فيه صحيحة مشهورة من اوجه كثيرة» [جزء القراة: 56]
↰ “The chain of this hadith is authentic, and the addition of ‘behind the imam’ in it is also authentic and well-known (because) it is narrated through many routes.”

◈ In Tabarani’s “Musnad al-Shamiyyin,” it is narrated with these blessed words:
«من صلى خلف الامام فليقرا بفاتحة الكتاب»
“Whoever prays behind the imam should recite Surah al-Fatihah.”
↰ And this hadith is absolutely authentic and reliable, and its reflection is found in Hafiz Haythami’s book “Majma‘ al-Zawa’id” as follows:
«رجاله موثقون» All the narrators of this hadith are strong and trustworthy. [مجمع الزوائد للھیثمی: 111/2]

Hadith Commentary:
Reciting Surah al-Fatihah behind the imam in both audible (jahr) and silent (sirri) prayers is an issue whose affirmation is established by many authentic ahadith. Despite this fact, a contentious debate has continued on this matter, and many books have been written about it. Some of those who do not accept it have gone so far in their extremism that they declare it absolutely forbidden, and even say about those who recite Surah al-Fatihah behind the imam that on the Day of Judgment, burning coals will be placed in their mouths—na‘udhu billahi min dhalik (we seek refuge in Allah from that). Therefore, it is appropriate to clarify this issue somewhat, so that the gulf of discord between those who affirm and those who prohibit may be somewhat reduced.

Here, under the hadith brought by Imam al-Bukhari rahimahullah, Shaykh al-Hadith Mawlana Ubaydullah Mubarakpuri rahimahullah says:

"And it is called Fatihat al-Kitab because it is the first to be written in the mushaf, and the first to be recited in prayer. The 'opening' (fatihah) of anything is its beginning, with which what follows is opened. Ibn Jarir said in his Tafsir (vol. 1, p. 35):
'It is called Fatihat al-Kitab because the mushafs begin with its writing and it is recited at the start of prayer. Thus, it is the opening for what follows of the surahs of the Qur’an in both writing and recitation. It is called Umm al-Qur’an (Mother of the Qur’an) because it precedes all other surahs of the Qur’an, and the rest come after it in both recitation and writing, etc.' (Mir‘at, vol. 1, p. 583)"

The summary of this passage is that Surah al-Hamd (al-Fatihah) is named Fatihat al-Kitab because the writing of the Qur’an begins with it, and the recitation in prayer also begins with it. Allamah Ibn Jarir has also written the same in his Tafsir. It is called Umm al-Qur’an because in both writing and recitation, it precedes all other surahs, and all other surahs come after it.

This hadith is evidence that reciting Surah al-Fatihah in prayer is obligatory and is one of the pillars of prayer. Whoever does not recite it, his prayer is not valid. Shah Waliullah Muhaddith Dehlawi rahimahullah has also acknowledged it as an important pillar of prayer in his famous book Hujjat Allah al-Balighah, vol. 2, p. 4. This is because the hadith is general—whether the prayer is obligatory or supererogatory, whether the person is an imam, a follower (muqtadi), or praying alone. That is, no one’s prayer is valid without reciting al-Fatihah.

Accordingly, the famous commentator of al-Bukhari, Allamah Qastallani rahimahullah, writes in his Sharh Sahih al-Bukhari, vol. 2, p. 439, explaining this hadith:

"That is, in every rak‘ah, whether praying alone, as imam, or as follower, whether the imam recites silently or aloud."

That is, the purpose of this hadith is that in every rak‘ah of every prayer, whether one is alone, imam, or follower, whether the imam recites quietly or loudly, reciting Surah al-Fatihah is necessary.

Similarly, Allamah Kirmani rahimahullah says:

"And in the hadith (i.e., the hadith of ‘Ubadah) is evidence that reciting al-Fatihah is obligatory for the imam, the individual, and the follower in all prayers."
(‘Umdat al-Qari Sharh Sahih al-Bukhari, vol. 3, p. 63)

That is, the hadith of ‘Ubadah radi Allahu anhu is clear evidence that reciting Surah al-Fatihah is obligatory for the imam, the individual, and the follower in all prayers.

Also, in ‘Umdat al-Qari Sharh Sahih al-Bukhari, vol. 3, p. 84, it is written:

The famous Hanafi commentator of al-Bukhari, Imam Mahmud Ahmad ‘Ayni (d. 855 AH), said:
"Abdullah ibn al-Mubarak, al-Awza‘i, Malik, al-Shafi‘i, Ahmad, Ishaq, Abu Thawr, and Dawud rahimahumullah have all used this hadith (of ‘Ubadah radi Allahu anhu) as evidence for the obligation of reciting al-Fatihah behind the imam in all prayers."

Imam Nawawi rahimahullah, in al-Majmu‘ Sharh al-Muhadhdhab, vol. 3, p. 326 (Egyptian print), says:

"Reciting al-Fatihah for one who is able is an obligation among the obligations of prayer and a pillar among its pillars, and it is specified such that neither its translation in a language other than Arabic nor the recitation of any other part of the Qur’an suffices in its place. This specification applies equally to all prayers, obligatory and supererogatory, audible and silent, for men and women, travelers and children, those standing, sitting, or lying down, in fear or otherwise. In this specification, the imam, the follower, and the individual are all equal."

Despite such clear explanation from the hadith and its commentators, some people say that this hadith does not mention imam, follower, or individual, so it does not establish the obligation of al-Fatihah for the follower. For the answer, consider the following hadith, in which the followers are explicitly mentioned:

From ‘Ubadah ibn al-Samit:
"We were behind the Messenger of Allah sallallahu alayhi wa sallam in the Fajr prayer, and the Messenger of Allah sallallahu alayhi wa sallam recited (the Qur’an), but the recitation became difficult for him. When he finished, he said, 'Perhaps you are reciting behind your imam?' We said, 'Yes, O Messenger of Allah!' He said, 'Do not do so except with the Opening of the Book (al-Fatihah), for there is no prayer for the one who does not recite it.'"
(Abu Dawud, vol. 1, p. 119; Tirmidhi, vol. 1, p. 41, who said: Hasan)

‘Ubadah ibn al-Samit radi Allahu anhu says that in the Fajr prayer, we were praying behind the Messenger of Allah sallallahu alayhi wa sallam. When he recited the Qur’an, it became difficult for him to recite. When he finished, he said, "Perhaps you are reciting (something) behind your imam?" We said, "Yes, O Messenger of Allah! We recite quickly." He said, "Remember, do not recite anything except Surah al-Fatihah, for whoever does not recite it, his prayer is not valid." Imam Tirmidhi rahimahullah has graded this hadith as Hasan.

Under this hadith, Imam Tirmidhi rahimahullah says:

"And the practice upon this hadith regarding recitation behind the imam is with most of the people of knowledge among the companions of the Prophet sallallahu alayhi wa sallam and the Tabi‘in. It is the view of Malik ibn Anas, Ibn al-Mubarak, al-Shafi‘i, Ahmad, and Ishaq—they all hold that recitation behind the imam is required."
(Tirmidhi, vol. 1, p. 41)

That is, regarding reciting (al-Fatihah) behind the imam, most of the scholars, the companions, and the Tabi‘in act upon this hadith of ‘Ubadah radi Allahu anhu, and Imam Malik, Imam Abdullah ibn al-Mubarak (student of Imam Abu Hanifah), Imam al-Shafi‘i, Imam Ahmad, and Imam Ishaq also held the view that reciting al-Fatihah behind the imam is required.

Imam Khattabi, in Ma‘alim al-Sunan Sharh Abu Dawud, vol. 1, p. 205, writes:

"This hadith is a clear text that reciting al-Fatihah is obligatory for the one who prays behind the imam, whether the imam recites aloud or silently, and its chain is sound, with no criticism in it."
(Mir‘at, vol. 1, p. 619)

That is, this hadith is a clear text that reciting al-Fatihah is obligatory for the follower, whether the imam recites aloud or quietly, because the Messenger of Allah sallallahu alayhi wa sallam specifically addressed the followers and commanded them to recite al-Fatihah, explaining that without it, no one’s prayer is valid. The chain of this hadith is very strong, with no room for criticism.

The second evidence on this matter is the following hadith:

From Abu Hurayrah, from the Prophet sallallahu alayhi wa sallam:
«مَنْ صَلَّى صَلَاةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ فَهِيَ خِدَاجٌ» three times, "incomplete." It was said to Abu Hurayrah, "We are behind the imam?" He said:
«اقْرَأْ بِهَا فِي نَفْسِكَ»; for I heard the Messenger of Allah sallallahu alayhi wa sallam say:
"Allah the Exalted said: I have divided the prayer between Myself and My servant into two halves..." (to the end of the hadith).
(Sahih Muslim, vol. 1, p. 169)

Abu Hurayrah radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said:
"Whoever prays a prayer and does not recite in it the Opening of the Book (al-Fatihah), his prayer is incomplete (dead), incomplete (dead), incomplete (dead), not complete."
Abu Hurayrah radi Allahu anhu was asked, "People are behind the imam (should they recite)?" He replied, "Yes, recite it quietly, for I heard the Messenger of Allah sallallahu alayhi wa sallam say: Allah the Exalted said: I have divided the prayer between Myself and My servant into two halves..." (to the end).

In this hadith, only Surah al-Fatihah is referred to as "the prayer," because the real essence of prayer is Surah al-Fatihah. The meaning of dividing it into two parts is that from the beginning of the surah to "iyyaka na‘budu wa iyyaka nasta‘in" is various forms of praise and glorification of Allah, and from there to the end are supplications that the servant presents before Allah. Thus, this noble surah is divided into two parts.

Imam Nawawi rahimahullah, in Sharh Muslim, vol. 1, p. 170, writes:

"In it is evidence for the obligation of reciting al-Fatihah, and that it is specified such that nothing else suffices except for one who is unable. This is the madhhab of Malik, al-Shafi‘i, and the majority of scholars among the companions, the Tabi‘in, and those after them."

That is, in this hadith (of Abu Hurayrah radi Allahu anhu) is proof of the obligation of al-Fatihah, and except for one who is unable, al-Fatihah is specified in prayer—no other verse suffices in its place. This is the view of Imam Malik, Imam al-Shafi‘i, and the majority of the companions, Tabi‘in, and later scholars and great imams.

In this hadith, the word "khadaj" (defective) is used for prayer without al-Fatihah. Imam Khattabi, in Ma‘alim al-Sunan Sharh Abu Dawud, vol. 1, p. 203, explains the meaning of "khadaj":

"Its meaning is deficient, a deficiency of corruption and invalidity. The Arabs say 'akhdajat al-naqah' when a she-camel aborts her fetus while it is still blood and its form is not yet apparent; it is called 'mukhadaj,' and 'khadaj' is a noun derived from it."
(Mir‘at, vol. 1, p. 588)

The result is that any prayer in which al-Fatihah is not recited is invalid and void. The Arabs use "akhdajat al-naqah" when a she-camel aborts her fetus before it is formed, and from this comes the word "khadaj." Thus, "khadaj" is a deficiency that renders the prayer invalid, and its example is like a stillborn camel.

The meaning of "aqra’ biha fi nafsik" is not to ponder and reflect in the heart, but rather to recite al-Fatihah quietly with the tongue.

Imam al-Bayhaqi rahimahullah says:

"The meaning of his statement 'recite it in yourself' is to recite it quietly with the tongue, not to merely remember it in the heart without uttering it, for there is consensus among the people of language that this is not called recitation, and consensus among the scholars that remembering it in the heart without uttering it is neither a condition nor a sunnah for the validity of prayer. It is not permissible to interpret the hadith in a way that no one holds, nor does the Arabic language support."
(Kitab al-Qira’at, p. 17)

That is, the meaning of "recite it in yourself" is to recite it quietly with the tongue, and it is not permissible to interpret it as mere reflection or remembrance in the heart, because the people of language agree that this is not called recitation, and the scholars agree that remembering it in the heart without uttering it is neither a condition nor a sunnah for the validity of prayer. Therefore, it is not permissible to interpret the hadith in a way that no one holds, nor does the Arabic language support.

In Tafsir al-Jalalayn, vol. 1, p. 148 (Egyptian print), the meaning of "wa-udhkur rabbaka fi nafsik" is written as:
"That is, secretly," meaning to remember Allah quietly with the tongue.

Imam Nawawi rahimahullah, in Sharh Muslim, vol. 1, p. 170, writes regarding "recite it in yourself":

"Its meaning is: recite it quietly such that you hear yourself. As for what some Malikis and others have interpreted as pondering and remembering, it is not accepted, for recitation is only applied to the movement of the tongue such that one hears oneself."

And the hadith commands recitation. Therefore, until the follower recites al-Fatihah with the tongue, he will not be acting upon the hadith.

In al-Hidayah, vol. 1, p. 98, it is stated:

"Because recitation is an act of the tongue."

In al-Kifayah, vol. 1, p. 64, it is stated:

"So the listener should recite to himself, that is, with his tongue quietly," meaning when the khatib recites the verse "O you who believe, send blessings upon him and salute him with peace" (al-Ahzab: 56), the listeners should quietly recite blessings with their tongues. That is, "fi nafsihi" means to recite quietly and secretly with the tongue.

From these references, it is clear that the meaning of "fi nafsik" as pondering and reflecting in the heart is contrary to the language, the scholars, and the explicit statements of the jurists, and the correct meaning is to recite quietly with the tongue, and this is the intent of the hadith.

The third hadith is:

From ‘A’ishah radi Allahu anha:
The Messenger of Allah sallallahu alayhi wa sallam said: "Whoever prays a prayer in which he does not recite the Opening of the Book (al-Fatihah), it is defective, not complete."
(Juz’ al-Qira’ah, p. 8, Delhi; Kitab al-Qira’at, p. 31)

‘A’ishah radi Allahu anha says that the Messenger of Allah sallallahu alayhi wa sallam said: "Whoever does not recite al-Fatihah in any prayer, that prayer is defective, not complete." The explanation of "khadaj" has already been mentioned above.

The fourth hadith is:

From Anas radi Allahu anhu:
The Messenger of Allah sallallahu alayhi wa sallam prayed with his companions. When he finished his prayer, he turned to them and said, "Do you recite in your prayers behind the imam while the imam is reciting?" They remained silent. He repeated this three times. Then one or more of them said, "Yes, we do." He said, "Do not do so. Let each of you recite only the Opening of the Book (al-Fatihah) quietly."
(Kitab al-Qira’at, pp. 48, 49, 50, 55; Juz’ al-Qira’ah, Delhi, p. 28)

Anas radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam led the companions in prayer. After completing the prayer, he turned to them and said, "When the imam is reciting, do you also recite in your prayer behind the imam?" The companions remained silent. He repeated this three times. Then one or more of them said, "Yes, we do." He said, "Do not do so. Each of you should only recite al-Fatihah quietly." This hadith clearly establishes the obligation of reciting al-Fatihah for the follower behind the imam.

For further clarification, the fifth hadith is:

From Abu Qilabah:
The Messenger of Allah sallallahu alayhi wa sallam said, "Perhaps one of you recites behind the imam while the imam is reciting." A man said, "Indeed, we do that." He said, "Do not do so, but let each of you recite the Opening of the Book (al-Fatihah)."
(Kitab al-Qira’at, p. 50)

Abu Qilabah narrates that the Messenger of Allah sallallahu alayhi wa sallam said, "Perhaps when the imam is reciting, each of you recites behind the imam." A man said, "Indeed, we do that." He said, "Do not do so, but let each of you recite al-Fatihah behind the imam."

From these ahadith, it is as clear as daylight that reciting al-Fatihah is necessary for the follower, because in these ahadith, the specific words "al-Fatihah" and "behind the imam" are present. For further clarification, the sixth hadith is:

From ‘Abdullah ibn Suwadah al-Qushayri, from a man of the Bedouins, from his father, whose father was a captive with the Messenger of Allah sallallahu alayhi wa sallam:
He said, "I heard Muhammad sallallahu alayhi wa sallam say to his companions, 'Do you recite the Qur’an behind me in prayer?' They said, 'O Messenger of Allah, we recite quickly.' He said, 'Do not recite anything except the Opening of the Book (al-Fatihah).'"
(Kitab al-Qira’at, p. 53)

‘Abdullah ibn Suwadah narrates from a Bedouin, who narrates from his father, who was a captive with the Messenger of Allah sallallahu alayhi wa sallam. He said, "I heard the Messenger of Allah sallallahu alayhi wa sallam say to his companions, 'Do you recite the Qur’an behind me in prayer?' They said, 'O Messenger of Allah, we recite quickly.' He said, 'Do not recite anything except al-Fatihah.'"

Imam al-Bukhari rahimahullah says:

"And the report from the Messenger of Allah sallallahu alayhi wa sallam that there is no prayer except with the recitation of Umm al-Qur’an is mutawatir (mass-transmitted)."
(Juz’ al-Qira’ah, p. 4, Delhi)

That is, regarding the fact that prayer is not valid without reciting al-Fatihah, there are mutawatir ahadith from the Messenger of Allah sallallahu alayhi wa sallam (i.e., narrated by large numbers).

Imam ‘Abd al-Wahhab al-Sha‘rani, in al-Mizan al-Kubra, vol. 1, p. 166, Delhi print, says:

"Whoever holds the specification of al-Fatihah and that nothing else suffices in its place has followed the apparent meaning of the ahadith, which have almost reached the level of tawatur, and this is further supported by the practice of the early and later generations."

That is, those scholars who have specified al-Fatihah in prayer and said that nothing else suffices in its place, firstly, they have so many prophetic ahadith that they have reached the level of tawatur, and secondly, the practice of the early and later generations (the companions, Tabi‘in, Tabi‘ al-Tabi‘in, and great imams) also supports the specification of al-Fatihah in prayer.

In Misk al-Khitam Sharh Bulugh al-Maram, vol. 1, p. 219, Matba‘ Nizami, it is stated:
"And there are many supporting narrations for this hadith."
That is, there are many supporting narrations for the hadith of reciting al-Fatihah behind the imam.

In Tafsir Ibn Kathir, p. 12, it is stated:
"And the ahadith in this chapter are numerous."
That is, there are many ahadith regarding the recitation of al-Fatihah.

On the basis of these numerous ahadith, many of the investigating scholars among the Hanafis also hold the view of reciting behind the imam. Regarding the details of this, the great muhaddith Mawlana ‘Abd al-Rahman Mubarakpuri rahimahullah says:

Allamah Sha‘rani has written that the statement of Imam Abu Hanifah and Imam Muhammad rahimahullah that the follower should not recite al-Hamd is their old view. Imam Abu Hanifah rahimahullah and Imam Muhammad rahimahullah retracted from their old view and considered reciting al-Hamd for the follower in silent prayer as preferable and recommended. Accordingly, Allamah Sha‘rani writes:

"Abu Hanifah and Muhammad have two statements: one is that it is neither obligatory nor recommended for the follower to recite it, and this is their old statement, which Muhammad included in his early writings, and copies of it spread far and wide. The second is that it is preferable for the follower to recite it in silent prayer as a precaution, and there is no dislike in doing so, especially in light of the hadith, 'Do not do so except with Umm al-Qur’an,' and in another narration, 'Do not recite anything when I recite aloud except Umm al-Qur’an.' ‘Ata’ said that they (the companions and Tabi‘in) used to consider it necessary for the follower to recite in both audible and silent prayers. Thus, Abu Hanifah and Muhammad retracted from their first statement to the second as a precaution." (Ghayth al-Ghamam, p. 156, Hashiyat Imam al-Kalam)

Summary translation:
This passage means that Imam Abu Hanifah and Imam Muhammad have two statements. One is that it is neither obligatory nor sunnah for the follower to recite al-Hamd, and this is their old statement, which Imam Muhammad included in his early writings, and copies of it spread everywhere. The second statement is that it is preferable for the follower to recite al-Hamd in silent prayer as a precaution, because the marfu‘ hadith states, "Do not recite except Surah al-Fatihah," and in another narration, "When I recite aloud, do not recite anything except Surah al-Fatihah." ‘Ata’ said that the companions and Tabi‘in used to consider it necessary for the follower to recite in both silent and audible prayers. Thus, Imam Abu Hanifah and Imam Muhammad, as a precaution, retracted from their first statement to the second.

Therefore, according to Allamah Sha‘rani, even according to Imam Abu Hanifah, reciting al-Hamd behind the imam is permissible, rather, preferable and recommended.

O readers! The hadith that Allamah Sha‘rani mentioned, and because of which he wrote that Imam Abu Hanifah rahimahullah retracted from his statement, and similar authentic ahadith, have led even the great jurists and scholars of the Hanafi madhhab to abandon the old statement of Imam Abu Hanifah and to accept and practice reciting al-Hamd behind the imam—some in both silent and audible prayers, and some only in silent prayers.

Allamah ‘Ayni, in his Sharh al-Bukhari, writes:

"Some of our companions consider it preferable as a precaution in all prayers, and some only in silent prayers, and this is the practice of the jurists of Hijaz and Sham." (Ghayth al-Ghamam, p. 156)

That is, some Hanafi jurists consider reciting al-Hamd behind the imam in every prayer, whether silent or audible, as preferable as a precaution, and some only in silent prayers, and this is the practice of the jurists of Makkah, Madinah, and Sham.

In ‘Umdat al-Qari, p. 173, Mawlana ‘Abd al-Hayy writes:

"It is narrated from Muhammad that he considered it preferable to recite al-Fatihah behind the imam in silent prayer, and similarly narrated from Abu Hanifah, explicitly stated in al-Hidayah, al-Mujtaba Sharh Mukhtasar al-Quduri, and others, and this is the choice of many of our shaykhs."

That is, it is narrated from Imam Muhammad that he considered it preferable to recite al-Fatihah behind the imam in silent prayer, and similarly narrated from Imam Abu Hanifah, and many of our shaykhs have chosen this view.

In al-Hidayah, it is stated:
"It is preferable as a precaution, as narrated from Muhammad."

That is, it is narrated from Imam Muhammad that reciting al-Hamd behind the imam is preferable as a precaution.

Mawlana ‘Abd al-Hayy, in Imam al-Kalam, writes:

"Although it is weak in narration, it is strong in reasoning, and it is well known and explicitly stated in Ghunyat al-Mustamli Sharh Munyat al-Musalli and others that one should not depart from a narration if it is supported by reasoning."

That is, the statement of Imam Muhammad that "reciting al-Hamd behind the imam is preferable" is weak in terms of narration but strong in terms of reasoning. And in Ghunyat al-Mustamli Sharh Munyat al-Musalli, it is explicitly stated that when a narration is supported by reasoning, one should not depart from it. And from the statement of Allamah Sha‘rani above, it is clear that the final statement of Imam Muhammad and Imam Abu Hanifah is this, and both retracted from their earlier statement.

And Shaykh al-Islam Nizam al-Millah wa al-Din Mawlana ‘Abd al-Rahim, who is famous as Shaykh al-Taslim and also known as the chief of the people of investigation, and by consensus of the scholars of Transoxiana and Khurasan is a mujtahid of the Hanafi madhhab—even though he was Hanafi, he abandoned the old view of Imam Abu Hanifah and considered reciting al-Hamd behind the imam as recommended, and he himself used to recite it and say:

"If on the Day of Judgment there is a burning coal in my mouth, it is more beloved to me than being told, 'You have no prayer.'"
(Imam al-Kalam, p. 20)

O readers! The hadith that whoever does not recite al-Fatihah, his prayer is not valid, is extremely authentic, and the hadith that whoever recites behind the imam will have a burning coal in his mouth on the Day of Judgment is fabricated and false. Shaykh al-Taslim, in his statement, has indicated the authenticity of the first hadith and the fabrication and falsehood of the second.

And Imam Abu Hafs al-Kabir rahimahullah, who is a very famous Hanafi jurist and among the senior students of Imam Muhammad, also adopted this view—that is, he also held the view of reciting al-Hamd behind the imam in silent prayer, and many other jurists have also adopted this view, as has been mentioned above. And among the Hanafi shaykhs and the Sufi community, this is also the preferred view.

Mulla Jiwan, in Tafsir Ahmadi, has written:

"If you look at the Sufi community and the Hanafi shaykhs, you will find that they considered it preferable for the follower to recite al-Fatihah behind the imam, just as Muhammad also considered it preferable as a precaution, as narrated from him."

And Mawlana Shah Waliullah Dehlawi, despite being Hanafi, also considered reciting al-Hamd behind the imam as the best of the views. See Hujjat Allah al-Balighah. And Shah Sahib’s noble father, Mawlana Shah ‘Abd al-Rahim rahimahullah, also held the view of reciting al-Hamd behind the imam. Shah Sahib writes in "Anfas al-‘Arifin" about his father that he (i.e., Mawlana Shah ‘Abd al-Rahim rahimahullah) was in most subsidiary issues in accordance with the Hanafi madhhab, but if in any issue, preference and strength appeared for another madhhab due to hadith or spiritual insight, he would abandon the Hanafi view in that case. Among these was that he used to recite al-Hamd behind the imam and also recite al-Fatihah in the funeral prayer. (Ghayth al-Ghamam, p. 174)

And Mawlana Shah ‘Abd al-‘Aziz rahimahullah also preferred the obligation of reciting al-Hamd behind the imam. In response to a fatwa, he wrote that for the follower to recite al-Hamd behind the imam is prohibited according to Imam Abu Hanifah, and according to Imam Muhammad, it is permissible when the imam recites quietly, and according to Imam al-Shafi‘i, prayer is not valid without reciting al-Hamd. And in the view of this humble one, the statement of Imam al-Shafi‘i is preferable and better, because according to the hadith, prayer is invalid without al-Fatihah. And the statement of Imam Abu Hanifah is also found in many places that wherever an authentic hadith is found and my statement is contrary to it, then abandon my statement and act upon the hadith. End of translation as needed.

And Mawlana ‘Abd al-Hayy Lakhnawi has written a special treatise on this issue called Imam al-Kalam, in which, despite being Hanafi, he has decided that reciting al-Hamd behind the imam is preferable and recommended in silent prayer, and also in audible prayer during the pauses of the imam. In the aforementioned treatise, p. 156, he writes:

"Thus, it has become manifestly clear that the strongest of the paths adopted by our companions is the path of considering recitation in silent prayer as preferable, as is narrated from Muhammad ibn al-Hasan, and a group of contemporary jurists have chosen it. And I (i.e., Mawlana ‘Abd al-Hayy rahimahullah) am firmly hopeful that when Muhammad permitted recitation in silent prayer and considered it preferable, he must also have permitted recitation in audible prayer during the pauses of the imam, for there is no difference between the two." End.

In summary, it is now very clear that among the paths adopted by our Hanafi jurists, the strongest is that reciting al-Hamd behind the imam in silent prayer is preferable, as is narrated from Imam Muhammad rahimahullah, and a group of contemporary jurists have chosen this path. And I (i.e., Mawlana ‘Abd al-Hayy rahimahullah) am firmly hopeful that when Imam Muhammad rahimahullah considered reciting al-Hamd behind the imam in silent prayer as preferable, he must also have considered it preferable in audible prayer during the pauses of the imam, for there is no difference between the two. And the same decision has been written by Mawlana in his commentary Sa‘ayah Sharh Waqayah.

Mulla ‘Ali al-Qari al-Hanafi rahimahullah has written in Mirqat Sharh Mishkat that reciting al-Hamd behind the imam in silent prayer is permissible, and in audible prayer it is prohibited. Mawlana ‘Abd al-Hayy has refuted this statement of Mulla ‘Ali al-Qari. In Sa‘ayah, he writes that Mulla ‘Ali al-Qari’s statement is weak. Did Mulla ‘Ali al-Qari not know that the hadith of ‘Ubadah radi Allahu anhu explicitly establishes the permissibility of reciting al-Hamd behind the imam in audible prayer?

In Fath al-Qadir and other books of fiqh, it is written that in taking the evidence for prohibition, there is more precaution. Mawlana ‘Abd al-Hayy has also refuted this. In Sa‘ayah, p. 304, he writes:

"Likewise, he weakened what is in Fath al-Qadir and others, that taking the evidence for prohibition is more precautionary, for there is no prohibition here upon close examination."

That is, what is written in Fath al-Qadir and others, that taking the evidence for prohibition is more precautionary, is weak, because upon close examination, there is no narration of prohibition here. And Mawlana himself writes in Ta‘liq al-Mumajjad, p. 101:

"No authentic marfu‘ hadith has been reported prohibiting reciting al-Fatihah behind the imam, and all that they mention as marfu‘ is either baseless or not authentic." End.

That is, the prohibition of reciting al-Hamd behind the imam is not found in any authentic marfu‘ hadith, and as for the marfu‘ hadiths that the Hanafi scholars mention regarding prohibition, either they have no basis or they are not authentic.

O readers! See, even the great jurists and scholars of the Hanafi madhhab, after seeing the hadiths of reciting al-Fatihah behind the imam, abandoned the well-known view of Imam Abu Hanifah and considered reciting al-Hamd behind the imam as preferable and recommended, and themselves practiced it—some in every prayer, whether silent or audible, and some only in silent prayer. And according to Allamah Sha‘rani, even Imam Abu Hanifah and Imam Muhammad, due to these hadiths, retracted from their earlier view and considered reciting al-Hamd behind the imam in silent prayer as recommended and preferable. And what Mawlana ‘Abd al-Hayy Lakhnawi Hanafi has decided and written on this issue, you have also heard.

But despite all this, some Hanafis still think that reciting al-Hamd behind the imam in any prayer, whether silent or audible, is impermissible and forbidden, and they continue to follow the well-known view of Imam Sahib (whose details have been mentioned above) as the main path. It would have been better if they had quietly followed this path. But the surprising thing is that along with this, they also outright deny the hadiths of reciting al-Fatihah behind the imam, due to which even the imams, jurists, and scholars of the Hanafi madhhab themselves adopted the practice of reciting al-Hamd behind the imam. Or, if they do not deny them, they make baseless and invalid interpretations of them.

And even more surprising are those Hanafi scholars who, by including fabricated and false narrations and various invalid reports in their writings, put their laypeople and ignorant followers into tribulation, and from their tongues—even against their own imams and jurists—utter indecent and unspeakable words. Some ignorant person says that whoever recites al-Hamd behind the imam is sinful—wa’l-‘iyadhu billah (we seek refuge in Allah from that).
﴿Kaburat kalimatan takhruju min afwahihim﴾ (al-Kahf: 5)

If we look closely, the fault lies with these ignorant people in the second place, and in the first place with those Hanafi scholars who, by mentioning fabricated and false narrations, put these ignorant people into tribulation and cause them to utter such words against their own elders and imams. If they had not mentioned these fabricated and false narrations, or if they had mentioned them but also clearly stated their falsehood and fabrication, and along with that, had also clearly explained the context that we have mentioned above, then such unspeakable words would not have come from the tongues of these ignorant people.

آنچہ مے پرسی کہ خسرو را کہ کشت غمزئہ تو چشم تو ابروئے تو
(Tahqiq al-Kalam, Part One, p. 7)

Our respected Hanafi scholars also have some arguments, and to learn the detailed reality of these, one may study the famous book Tahqiq al-Kalam by the great hadith scholar Mawlana Abdur Rahman Mubarakpuri.

Here, we wish to briefly present the reality of these arguments in the words of the late Mawlana Abdul Hayy Hanafi Lakhnawi. He was among the top scholars of the Hanafi school. However, the insight that Allah the Pure granted him is worthy of a hundred praises. Thus, in the following statement, he has completely settled this debate.

He says:
لم یرد في حدیث مرفوع صحیح النهي عن قراءة الفاتحة خلف الإمام وکل ماذکروہ مرفوعا فیه إما لاأصل له وإما لا یصح۔
(Ta'liq al-Mumajjad 'ala Muwatta Imam Malik, p. 101, Yusfi edition)

That is, no prohibition of reciting Surah al-Fatihah behind the imam has been reported in any authentic marfu' hadith, and whatever arguments the Hanafi scholars present regarding it are either entirely baseless and fabricated, or they are not authentic.

فظهر أنه لایوجد معارض لأحادیث تجویزالقراءة خلف الإمام مرفوعا۔
(Ta'liq al-Mumajjad, p. 101, Yusfi edition)

That is, no marfu' hadith is found that contradicts or opposes the hadiths regarding reciting (Surah al-Fatihah) behind the imam.

After mentioning the responses to the Hanafi arguments, he states:
وبالجملة لایظهر لأحادیث تجویزالقراءة خلف الإمام معارض یساویها في الدرجة ویدل علی المنع۔
(Ta'liq al-Mumajjad, p. 101)

That is, the summary of the discussion is that there is no contradicting or opposing hadith of the same rank as the hadiths regarding reciting (Surah al-Fatihah) behind the imam, nor does any hadith indicate a prohibition of it.

It is hoped that this much will suffice for the satisfaction of the esteemed readers.

Our sole purpose is that harboring jealousy and hatred towards those who recite Surah al-Fatihah behind the imam, and calling them "ghair muqallid" (non-conformists) or "la-madhhab" (without a school of thought), is in no way befitting. It is necessary to exercise broad-mindedness in such subsidiary (furu'i) discussions and to strive for mutual harmony, which is urgently needed today.

وباللہ التوفیق۔

Note: Some people use the noble verse ﴿وإذاقرئ القرآن﴾ as evidence against reciting Surah al-Fatihah; however, this verse was revealed in Makkah when congregational prayer had not even begun, therefore this argument is invalid.

For further details, one should study the Thanai essay at the end of the Thanai translation of the Noble Qur'an.

(Raz)

Hadith Commentary:
(1)
This narration is found in the Sahihayn, the four Sunan, Musnad of Imam Ahmad, Sunan al-Daraqutni, Musnad of Abu Awanah, Sunan al-Bayhaqi, Sunan al-Darimi, Kitab al-Qira’ah, Juz’ al-Qira’ah, and almost all the books of hadith. In fact, Imam al-Bukhari rahimahullah has declared this hadith to be mutawatir (mass-transmitted). He states that it is established from the Messenger of Allah sallallahu alayhi wa sallam through tawatur that there is no prayer without Umm al-Qur’an, i.e., al-Fatihah.
(Juz’ al-Qira’ah, Hadith: 27)
Regarding this hadith, Allamah ‘Ayni rahimahullah has written:
From this hadith, ‘Abdullah ibn al-Mubarak, al-Awza‘i, Malik, al-Shafi‘i, Ahmad, Ishaq, Abu Thawr, and Dawud al-Zahiri rahimahumullah have deduced the obligation of reciting al-Fatihah behind the imam in all prayers.
(‘Umdat al-Qari: 4/644)
Allamah Kirmani rahimahullah states that in light of this hadith, it is obligatory for both the imam and the follower to recite Surah al-Fatihah in every prayer.
(Sahih al-Bukhari bi Sharh al-Kirmani: 2/124)
It should be clear that the recitation of al-Fatihah is among the pillars (arkan) of prayer, and a pillar is something without which the obligatory act is not complete. And in the view of the Shari‘ah, the act has no validity if a pillar is missing.
Shah Waliullah Muhaddith Dehlawi rahimahullah has written regarding the pillars of prayer that whatever the Messenger of Allah sallallahu alayhi wa sallam has mentioned with the word “pillar,” such as his statement:
“There is no prayer without al-Fatihah.”
Also, his statement that a man’s prayer is not valid until he straightens his back in bowing (ruku‘) and prostration (sujud), and whatever the Lawgiver has called “prayer” is a strong indication of its being a pillar of prayer.
(Hujjat Allah al-Balighah: 2/4)
Then, it is also a rule that when the predicate of la nafiyah li’l-jins (the particle of absolute negation) is omitted, it implies the negation of existence, unless there is some contextual evidence diverting it.
In the mentioned hadith, la is for nafiyah li’l-jins, which means that without Surah al-Fatihah, the prayer does not exist at all.
To consider it as la nafiyah li’l-kamal (negation of perfection) is mere obstinacy.

(2)
The aforementioned narration of ‘Ubadah ibn al-Samit radi Allahu anhu is brief.
In the detailed narration, there is explicit mention of reciting Surah al-Fatihah behind the imam in an audible (jahr) prayer. Thus, ‘Ubadah ibn al-Samit radi Allahu anhu says that we were behind the Messenger of Allah sallallahu alayhi wa sallam in the Fajr prayer. He recited the Qur’an, and recitation became difficult for him. When he finished the prayer, he said:
“Perhaps you recite behind your imam?” We replied:
“Yes, O Messenger of Allah!” He said:
“Do not recite anything except al-Fatihah, for the prayer of the one who does not recite Surah al-Fatihah is not valid.”
(Jami‘ al-Tirmidhi, al-Salat, Hadith: 311)
Imam al-Bayhaqi rahimahullah has declared this narration authentic, while Imam al-Tirmidhi and al-Daraqutni have called it hasan.
Imam al-Shawkani rahimahullah states that two benefits are derived from this hadith:
• It is not permissible to recite the Qur’an behind the imam.
• It is necessary to recite al-Fatihah behind the imam.
This is clear and evident, so there should be no hesitation regarding it.
(al-Sayl al-Jarrar, Dar Ibn Hazm edition, 2/215)
There is an objection to this detailed narration that the narrator Muhammad ibn Ishaq is unreliable, so this narration is not a valid proof.
Regarding this objection, our following observations are as follows:
• About Ibn Ishaq, Imam Abu Zur‘ah al-Dimashqi says that Ibn Ishaq is a person from whom the leading scholars unanimously accept narrations. The people of hadith investigated him and found him truthful.
(Tahdhib al-Tahdhib: 9/42)
• The majority of the hadith scholars have considered Ibn Ishaq trustworthy and his hadith hasan, so criticism against him is not worthy of attention. Those who objected to Ibn Ishaq have themselves used hadiths narrated by him as evidence in several issues. For example, here are references to a few such narrations:
• There is consensus on cutting the hand of a thief, but on what amount of theft should the hand be cut? According to Imam Abu Hanifah rahimahullah, if the theft is of ten dirhams’ value, the hand should be cut. The narration presented as evidence in this matter contains Muhammad ibn Ishaq.
(Sharh Ma‘ani al-Athar: 3/361)
The hadith regarding performing the Fajr prayer at a well-lit time, which Imam al-Tirmidhi has narrated, is also transmitted through Ibn Ishaq.
(Jami‘ al-Tirmidhi, al-Salat, Hadith: 154)

(3)
The aforementioned narration of ‘Ubadah ibn al-Samit radi Allahu anhu is transmitted through multiple chains in which Ibn Ishaq is not a narrator, for example:
• Imam al-Daraqutni, Imam al-Hakim, and Imam al-Bayhaqi rahimahumullah have narrated this hadith via Sa‘id ibn ‘Abd al-‘Aziz from Mak-hul.
(al-Sunan al-Kubra lil-Bayhaqi: 2/165)
• Imam al-Bayhaqi rahimahullah has narrated it via al-‘Ala ibn Harith from Mak-hul.
(Kitab al-Qira’ah)
• Imam al-Bayhaqi has narrated this hadith via Zayd ibn Waqid from Mak-hul.
(al-Sunan al-Kubra lil-Bayhaqi: 2/165)
For the study of such chains of transmission, “Tawdih al-Kalam fi Wujub al-Qira’ah Khalf al-Imam” will be beneficial.

(4)
Other narrations from the noble Companions radi Allahu anhum regarding reciting al-Fatihah behind the imam are as follows:
• It is narrated from Anas ibn Malik radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam once led his Companions radi Allahu anhum in prayer. When he finished, he turned to them and said:
“When the imam is reciting, do you also recite in prayer?” They all remained silent. He repeated the question three times, then they said, “Yes, we do.” He said:
“Do not do so, but each of you should recite only al-Fatihah in his heart.”
(al-Sunan al-Kubra lil-Bayhaqi: 2/166)
Imam Ibn Hibban rahimahullah has narrated this hadith in his Sahih.
(Mawarid al-Zam’an, Bab al-Qira’ah fi al-Salat: 2/173, 174, Hadith: 126)
• It is narrated from Abu Hurayrah radi Allahu anhu, who said:
The Messenger of Allah sallallahu alayhi wa sallam said:
“Whoever performed prayer and did not recite Surah al-Fatihah in it, it (the prayer) is incomplete, incomplete, incomplete, not complete.”
Abu Hurayrah radi Allahu anhu was asked: “We are behind the imam (should we still recite)?” Abu Hurayrah replied:
“Yes, recite it in your heart.”
(Sahih Muslim, al-Salat, Hadith: 878 (395))
The meaning of “recite in your heart” is to recite quietly with the tongue. Thus, Mulla ‘Ali Qari al-Hanafi rahimahullah writes that its meaning is: recite quietly, not aloud.
(Mirqat al-Mafatih: 2/578, 579)
• Muhammad ibn Abu ‘A’ishah narrates from a Companion of the Messenger of Allah sallallahu alayhi wa sallam that the Messenger of Allah sallallahu alayhi wa sallam said:
“Perhaps you recite when the imam is reciting?” The Companions radi Allahu anhum replied:
“Yes, we do.” He said:
“Do not recite anything except al-Fatihah.”
(Musnad Ahmad: 4/236)
Allamah Haythami rahimahullah states regarding this narration that the narrators of this narration in Musnad Ahmad are those of the Sahih.
(Majma‘ al-Zawa’id: 2/111)
Hafiz Ibn Hajar rahimahullah has declared its chain to be hasan.
(Talkhis al-Habir: 1/231)
Besides these, there are other narrations as well, which we are omitting for fear of length.
And Allah is the one whose help is sought.
According to these ahadith, the majority of the scholars of hadith hold the view that it is necessary for the follower (muqtadi) to recite Surah al-Fatihah, while some scholars believe that the imam’s recitation is sufficient for the follower, and it is not necessary for him to recite al-Fatihah. However, the recitation of the imam is only sufficient for the follower in what is other than al-Fatihah, because in light of these ahadith, there is no prayer without al-Fatihah, even if one is behind the imam.

Hadith Commentary: Benefits and Issues: This narration is an explicit proof that without al-Fatihah, no one’s prayer—whether he is an imam, praying alone, or a follower; whether the prayer is silent or aloud, obligatory or voluntary—is valid. And every unit (rak‘ah) is a prayer in itself, therefore, it is necessary to recite Surah al-Fatihah in every unit (rak‘ah) of the prayer.

English Commentary:
1:
There is brevity in this statement of Imam Tirmidhi; its detail is as follows: All people agree upon recitation (qira’ah) behind the imam. Among them, some are of the view that recitation is required in both silent (sirri) and audible (jahri) prayers. Some among them consider recitation to be obligatory (wajib), while others deem it recommended (mustahabb).

Note:
(Al-Albani has declared this hadith weak (da‘if), but Ibn Khuzaymah has declared it authentic (sahih) (3/36-37). Tirmidhi, Dar Qutni, and Bayhaqi have graded it as hasan. Ibn Hajar has also graded it as hasan in Nata’ij al-Afkar. See: Imam al-Kalam, authored by Mawlana Abdul Hayy Lakhnawi, pp. 77-278; Taraju‘ al-Albani, 348.)

1:
This hadith is evidence that without Surah al-Fatihah, the prayer is not valid, whether it is obligatory (fard) or supererogatory (nafl), whether the person praying is doing so alone or in congregation, whether he is the imam or the follower (muqtadi). For every person, in every rak‘ah, reciting Surah al-Fatihah is necessary; without it, the prayer will not be valid. This is because the negation (la) that is used here refers to the negation of the very essence (dhat) of the act, and this is its true meaning. It is only taken to mean the negation of attributes when negating the essence is difficult or problematic. In this hadith, negating the essence is not difficult, because according to the Shari‘ah, prayer (salah) is the name for specific statements and actions performed in a specific manner. Therefore, by negating some or all of these, the prayer itself is negated. And if, hypothetically, negating the essence were not possible, then the meaning that is closest to the essence would be intended, and that is validity (sihhah), not perfection (kamal), because both validity and perfection are figurative meanings, but validity is closer to the essence, while perfection is further from it. Therefore, here, the negation of validity is intended, as it is closer to the essence, not the negation of perfection, because that is further from the essence compared to validity.

822. Commentary:
This hadith is authentic, but in some narrations the word «فصاعدا» is transmitted. The benefit of including this word is that at the very least, one should recite Surah al-Fatihah or something more than it, but not less than Surah al-Fatihah; that is, reciting Surah al-Fatihah is in any case necessary. As for the statement of Sufyan rahimahullah that this is for the one praying alone, this is his opinion, and there has been disagreement among people on this issue.

➋ In «لا صلاة», the negation is of the genus (nahi jins), not of perfection (nahi kamal). Shah Waliullah rahimahullah has beautifully stated: "The words of the Prophet sallallahu alayhi wa sallam indicate that it is a pillar (rukn), «لاصلوٰة الّا بفاتحة الكتاب» and «لا تجزي صلوٰة رجل حتيٰ يقيم ظهره فى الرّكوع والسّجود» a person's prayer is not valid until he straightens his back in bowing (ruku) and prostration (sujud). The act which the Lawgiver (shari‘ alayhi as-salam) has described as salah contains a clear indication that this is a pillar of the prayer." [حجةالله البالغه 2/4]

Another interpretation is also mentioned, that this is a «لا» prohibition (nahi). In this sense, «لا صلاة الّا بقراءة فاتحة الكتاب» means "Do not pray without al-Fatihah," just as it is said: «لا صلوٰة بحضرة الطعام» "When food is ready, there is no prayer." [صحيح مسلم، حديث نمبر 560]

➌ Note that some people say that from the words of the hadith «لا صلوٰة», the obligation (fard) of Surah al-Fatihah is established, and this is an addition to the Qur'an; that is, the Qur'an states that when the Qur'an is being recited, remain silent. And the hadith says that whoever does not recite Surah al-Fatihah, his prayer is not valid; that is, reciting Surah al-Fatihah is obligatory, whereas (according to them) it is not permissible for the Sunnah to add to the Qur'an. In reality, however, this is a self-made principle; to call it an addition to the Qur'an is entirely incorrect and is a way of rejecting the hadith. Regarding this fabricated principle, Imam Shawkani rahimahullah has said: "To speak in this manner is a corrupt notion, the result of which is the abandonment of many pure Sunnahs, and there is no clear evidence or proof for this rule. There are many instances where the Lawgiver (shari‘ alayhi as-salam) has said: «لا يجزى كذا . لا يقبل كذا . لا يصح كذا» and some people, in opposition, say: «يجزئ», «يقبل», and «يصح». This is why the Salaf (the Companions) advised to avoid such people of opinion (ahl al-ra’y)." See: [نيل الاوطار، باب وجوب قراءة الفاتحة]

➍ «فصاعدا» meaning "something more"—the apparent meaning of the words is that recitation beyond Surah al-Fatihah is also obligatory, but this is not the case. There is a hadith of Abu Hurayrah radi Allahu anhu: «فِي كُلِّ صَلَاةٍ يُقْرَأُ فَمَا أَسْمَعَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَسْمَعْنَاكُمْ وَمَا أَخْفَى عَنَّا أَخْفَيْنَا عَنْكُمْ، وَإِنْ لَمْ تَزِدْ عَلَى أُمِّ الْقُرْآنِ أَجْزَأَتْ، وَإِنْ زِدْتَ فَهُوَ خَيْرٌ» [صحيح بخاري حديث : 772]

"In every prayer there is recitation; what the Messenger of Allah sallallahu alayhi wa sallam made us hear, we make you hear, and in what he remained silent, we also remain silent. If you do not recite more than Surah al-Fatihah, it is sufficient; if you recite more, it is better." In fact, the word «فصاعدا» removes the doubt that one might think only and only Surah al-Fatihah should be recited and nothing else, so it is stated that along with Surah al-Fatihah, further recitation should also be done, except if the person is a follower (muqtadi).

Understanding (Tafaqquh):
This hadith is also authentic, and there is no doubt regarding its authenticity. Because it has been declared authentic by Tirmidhi and Daraqutni «حسن» [الاحسان فى تقريب صحيح ابن حبان 86/5], and by Bayhaqi «صحيح» [بيهقي فى السنن 164/2], and by Hakim «اسناده مستقيم» [حاكم فى المستدرك : 238/1], and by Khattabi «اسناده جيد لا مطعن فيه» [معالم السنن : 177/1], and by Ibn Hajar «رجاله ثقات» [دراية لابن حجر:164/1], and by Mawlana Abdul Hayy Lakhnawi rahimahullah «صحيح قوي السند» [السعايه:303/2].

Objection: SA If someone says that in the chain of this hadith, Muhammad ibn Ishaq appears, and he is criticized. EA Answer: The answer to this is that all the criticisms transmitted regarding Ibn Ishaq are marfu‘ (attributed to the Prophet), and the truth is that he is completely trustworthy. For the verification of his reliability, refer to the books of the Hanafi scholars, for example: ① Fath al-Qadir by Ibn al-Humam, ② Muhalla Sharh al-Muwatta by Shaykh Salamullah al-Dihlawi, and ③ S‘ayah by Mawlana Abdul Hayy Lakhnawi «شهد شاهد بن اهلها».

Objection: SA If someone says that Muhammad ibn Ishaq is also a mudallis (one who practices tadlis). EA Answer: The answer to this is that this hadith is narrated in Sunan Daraqutni, Bayhaqi, and Musnad Ahmad through another chain, in which Ibn Ishaq explicitly states that he heard it from his teacher Mak‘hul, and he said «حدثني مكحول». And the rule is that when a mudallis narrator explicitly mentions hearing (sama‘) in one place in the chain of a hadith and not in another, then both narrations of his are «محمول على السماع». [شرح المهذب للامام نووي] Besides this, Zayd ibn Waqid and others have also followed Ibn Ishaq in narrating this hadith. [التلخيص الحبير لابن الحجر۔ امام الكلام لعبد الحئي]

Conclusion (Al-Hasel): This hadith is authentic, and it is explicitly understood from it that it is extremely necessary for the follower (muqtadi) to recite Surah al-Fatihah behind the imam, because the Prophet sallallahu alayhi wa sallam specifically addressed the followers and commanded them to recite it, and explained the reason that without it, the prayer is not valid.

823. Commentary:
Shaykh al-Albani rahimahullah has declared this narration to be weak, whereas Imam al-Tirmidhi rahimahullah has called it hasan. And Khattabi says: «جيد لاطعن فيه» meaning, "The hadith is good; there is no defect in it." [عن المعبود]

Allamah Ibn al-Qayyim rahimahullah states that there is a flaw in this narration: Ibn Ishaq has narrated it from Mak'hul with the wording «عن», and he is a mudallis (one who practices tadlis). And he has not explicitly stated that he heard it directly from Mak'hul; in such a case, the hadith becomes unreliable as evidence. He states that Imam al-Bayhaqi rahimahullah has narrated this narration from Ibrahim ibn Sa'd, and in that version, there is an explicit statement of hearing from Mak'hul, thus making the hadith connected (mawsul) and authentic (sahih). Imam al-Bukhari rahimahullah has mentioned it in Kitab al-Qira'at and has declared it authentic. He has affirmed the reliability and praise of Ibn Ishaq and has used this hadith as evidence. Furthermore, he has narrated it through another chain besides Ibn Ishaq, and that is authentic. [تهذيب سنن ابي داؤد لا بن القيم وعون المعبود]

It is narrated from Sayyiduna Ubadah bin as-Samit radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said to the noble Companions: "Do you recite (i.e., behind the imam) with me?"
They replied, "Yes!" The Prophet sallallahu alayhi wa sallam said: "Do not recite anything except Surah al-Fatihah, for whoever does not recite it, his prayer is not valid." [كتاب القراءة للبيهقي ص64 ح121]

Regarding this hadith, Imam al-Bayhaqi said:
This chain is authentic and its narrators are trustworthy.

Note:

Muhammad bin Ishaq bin Yasar is not present in the chain of this hadith.

For further details, see: [هدية المسلمين 41۔ 42 ح15]

The narration in which it is mentioned, "When the imam recites the Qur'an, then remain silent," is abrogated (or specifically restricted). See my book: Tahqiqi, Islahi aur Ilmi Maqalat [ج2 ص263]

Sayyiduna Umar radi Allahu anhu commanded recitation behind the imam in both audible and silent prayers.

See: [مصنف ابن ابي شيبه ج1 ص373 ح3748 و سنده حسن]

For further details, read my two books: Nasr al-Bari and al-Kawakib ad-Durriyyah.

In one narration, it is mentioned that the recitation of the imam is the recitation of the follower. [موطا ابن فرقد الشيباني ص198، شرح معاني الآثار 149/1، فتح القدير لابن همام 239/1]

Ibn Furqad has been declared criticized and weak by the majority of hadith scholars. See: [تحقيقي مقالات ج2 ص341-364]
For example, one of the great imams of the science of narrators, Abu Hafs Amr bin Ali al-Fallas, said: Muhammad bin al-Hasan, the man of opinion, is weak. [تاريخ بغداد ج2 ص181، و سنده صحيح]

All the narrations in Sharh Ma'ani al-Athar by al-Tahawi (vol. 1, p. 217) are weak and rejected. For example, in one chain, Qadi Abu Yusuf Ya'qub bin Ibrahim is considered weak by the majority of hadith scholars.

See: [تحقيقي مقالات ج1 ص533۔ 548]

The narration of Ibn Humam is rejected due to being severely questionable (and other reasons).

It is incorrect to strengthen a weak narration by combining and manipulating them. Hafiz Ibn Hajar rahimahullah said regarding the narration of «من كان له امام» and others: It has several chains... and all of them are defective (weak). [التلخيص الجبير ج1 ص232 ح345]

It is incorrect for Shaykh al-Albani (and others) to declare this narration strong (and so on).

... See the original article ...

Fatawa Ilmiyyah (Tawdih al-Ahkam) vol. 2, p. 77

921. Commentary:

➊ In some narrations, it is mentioned that it was the morning (Fajr) prayer. Recitation became heavy upon you, so after the prayer you said: "Perhaps you recite behind the imam. Do not recite anything behind the imam except Surah al-Fatihah, for without it the prayer is not valid." In audible (jahr) prayers, Surah al-Fatihah must be recited behind the imam, but reciting more than this is prohibited. In silent (sirr) prayers, it is permissible to recite more than Surah al-Fatihah, though it is not obligatory.

➋ The comprehensive statement regarding reciting Surah al-Fatihah behind the imam is that the command to recite has been given, and prohibition is not established. If there is any prohibition, it is regarding unrestricted recitation, i.e., recitation beyond al-Fatihah, not al-Fatihah itself. And if in any narration all recitation is prohibited, then it is not authentic in terms of its chain. From many of the noble Companions (radi Allahu anhum), the command to recite Surah al-Fatihah is narrated. With an authentic chain, prohibition of al-Fatihah from any Companion is not transmitted, nor is there any concession to leave it, except from Jabir (radi Allahu anhu). His statement is that whoever does not recite al-Fatihah, his prayer is not valid, except if he is behind the imam. (But this statement is contrary to authentic ahadith.) Apart from the Hanafis, the rest of the schools of thought hold the view of reciting al-Fatihah behind the imam. Even among the Hanafis, Imam Ahmad rahimahullah considers it permissible to recite al-Fatihah in silent prayers.

➌ Al-Allamah al-Albani rahimahullah has declared this hadith weak, but Hafiz Ibn Hajar rahimahullah, in "al-Talkhis," has discussed it in detail and has transmitted its authenticity from the eminent imams, and has mentioned further supporting chains for it. For details, see: [التلخیص الجبیر : 1؍421 ، رقم : 345]

912. Commentary:

➊ Two ways for the validity of prayer have been mentioned: 1. Reciting only Surah al-Fatihah. 2. Reciting more than Surah al-Fatihah. That is, only al-Fatihah is obligatory (fard), reciting more than that is not obligatory; the prayer will still be valid without it. This is the position of the hadith scholars (muhaddithin). According to the Hanafis, reciting al-Fatihah is necessary (wajib), and reciting another surah after al-Fatihah is obligatory (fard), meaning they differentiate between fard and wajib. According to the Hanafis, if al-Fatihah is not recited, the prayer will be deficient, which can be compensated by the prostration of forgetfulness (sajdah sahw), whereas according to the hadith scholars, reciting Surah al-Fatihah is necessary for everyone; for the follower (muqtadi), the prayer with only al-Fatihah will be valid because it is prohibited for him to recite more than al-Fatihah in audible prayers, and the prayer with more than al-Fatihah will be for the imam and the individual praying alone (munfarid). Both prayers are completely valid. It is thus understood that the follower should recite al-Fatihah behind the imam so that he can act upon this hadith.

➋ Some people have misunderstood this hadith, thinking that the prayer of the one who does not recite al-Fatihah and something additional is not valid. That is, prayer is not valid without al-Fatihah, nor is it valid without something additional; both are obligatory. However, interpreting it this way is the result of ignorance of the Arabic language. There is another hadith of a similar kind, which will further clarify the meaning: «لا تُقطعُ يدُ السارقِ إلا في ربعِ دينارٍ فصاعدًا» [صحیح البخاري ، الحدود ، حدیث : 6789 ، وصحیح مسلم ، الحدود ، حدیث : 1684]

“The thief’s hand is not to be cut off except for a quarter dinar or more.” That is, for the cutting of the hand, theft of a quarter dinar is sufficient. If it is more, the hand will also be cut; if not, then also. Similarly, the meaning of the relevant hadith is that for the validity of prayer, the recitation of Surah al-Fatihah is sufficient. If there is more, the prayer will still be valid; if not, then also. The “more” applies when the worshipper is praying alone or is the imam, and “only al-Fatihah” applies when the worshipper is a follower (muqtadi).

➌ The recitation of Surah al-Fatihah is necessary in every rak‘ah, not just once in the entire prayer. Because the Messenger of Allah (sallallahu alayhi wa sallam), after teaching the one who prayed badly (musi’ al-salat) how to pray, said: «افعل ذلك في صلاتِك كلِّها» [صحيح البخاري ، الأذان ، حديث : 757]

“Do this in your entire prayer (i.e., in every rak‘ah).” The Hanafis, without any evidence, have not considered the recitation of al-Fatihah or any recitation at all necessary in the last two rak‘ahs of the obligatory prayer; rather, even if a worshipper, including the imam, remains standing silently in the last two rak‘ahs (of a four-rak‘ah prayer) instead of reciting, his prayer will, according to the Hanafis, be completely valid. It is astonishing that such a great risk has been taken without any Shari‘ah evidence!

➍ “The prayer is not valid.” The Hanafis interpret this as “it is not complete,” whereas if they interpret it this way, it would necessitate that al-Fatihah is not even wajib, because the negation of completeness results from abandoning a sunnah, whereas reciting al-Fatihah is, according to the Hanafis, wajib—except for the follower, for whom they say: any recitation of the Qur’an is obligatory, al-Fatihah is wajib. If someone recites another surah and does not recite al-Fatihah, the prayer will be valid but the prostration of forgetfulness (sajdah sahw) will be necessary, because even the final sitting (tashahhud) is not mentioned in the Qur’an, so that should not be obligatory either. Furthermore, which prayer’s recitation was this verse revealed about? Then, it is a unanimously agreed upon issue that hadith is the explanation (tafsir) of the Qur’an. It removes its ambiguities and clarifies its difficulties. If such clear words cannot serve as the explanation of the Qur’an, then what is the benefit of calling hadith a tafsir? Please reflect.

Benefits and Issues:

➊
This establishes that reciting Surah al-Fatihah is a pillar (rukn) of the prayer.
Without it, the prayer is not valid.

➋
The meaning of “there is no prayer” is that the same ruling applies to obligatory (fard) and voluntary (nafl) prayers, whether one is an imam, a follower (muqtadi), or praying alone.
That is, reciting Surah al-Fatihah is necessary for all.

➌
Some individuals consider this hadith to be in contradiction with the noble verse:
﴿فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ﴾ (al-Muzzammil: 20)
The translation of the verse is:
“Recite, then, whatever is easy for you of the Qur’an.”
In reality, this noble verse is not in conflict with this noble hadith,
as is clear from the beginning part of the verse.
The meaning of the verse is that the Messenger of Allah (sallallahu alayhi wa sallam), along with the noble Companions (radi Allahu anhum ajma‘in), used to perform the night prayer (tahajjud) for many hours during the night.
Now, there has been a relaxation in this command.
It is no longer necessary to pray for six or eight hours.
Rather, each person may perform tahajjud for as much or as little time as he is able and desires.
This has no contradiction with the obligation of Surah al-Fatihah.
By combining the verse and the hadith, the issue becomes clear:
Recite Surah al-Fatihah necessarily.
After that, recite as much of the rest of the Qur’an as is easy for you.
In any case, Surah al-Fatihah is not so difficult that it could be considered contrary to the command to recite what is easy.

Lexical Explanation:
«بِأُمِّ الْقُرْآنِ» By "Umm al-Qur'an" is meant Surah al-Fatihah. This hadith indicates the obligation of reciting Surah al-Fatihah (in prayer), because the word "la" (negation) when it is used, negates the very essence, and this is its real meaning. It is used for negating attributes when negating the essence is difficult and problematic. In this hadith, there is no difficulty in negating the essence, because the legal definition of prayer is that it is a combination of statements and actions; therefore, the negation of a part is the negation of the whole. If, hypothetically, there is difficulty in negating the essence, then it will be interpreted as negating the attribute closest to the reality, for example: the negation of its validity and the negation of its sufficiency. This meaning is supported by the wording found in the hadiths of Ibn Hibban and Daraqutni «لَا تُجْزِيءُ صَلَاةٌ». Its meaning is that the prayer will neither be sufficient nor valid. Thus, when it is known from this hadith that prayer without al-Fatihah is negated and not valid, it is established that reciting Surah al-Fatihah is obligatory, and this includes everyone, whether the imam, the follower, or the one praying alone. Reciting Surah al-Fatihah behind the imam is obligatory, and the narration of Imam Ahmad and Abu Dawud rahimahum Allah, which the author has mentioned, is a very clear and explicit proof of this.

Benefits and Issues:
➊ This hadith is an open and clear proof that without reciting Surah al-Fatihah, no one's prayer is valid, whether it is the imam, the follower, or a person praying alone. In light of the most authentic marfu' ahadith, this is the true and correct position. The Shafi'is, Ahl al-Hadith, and the Zahiris have all adopted this view: that for every worshipper, in every unit (rak'ah) of every prayer, reciting Surah al-Fatihah is obligatory. Among the Companions radi Allahu anhum and the Followers, the majority of scholars hold this view: that in every unit of prayer, it is obligatory for everyone to recite it. There is no difference between the imam and the follower, nor between audible (jahr) and silent (sirri) prayers. In Sahih Muslim, the narration of Abu Hurayrah radi Allahu anhu also establishes that reciting Surah al-Fatihah behind the imam is necessary and indispensable. [صحيح مسلم، الصلاة، باب وجوب قراءة الفاتحة۔۔۔، حديث : 395، 396]
In Abu Dawud, Tirmidhi, and Nasa'i, etc., there is a hadith of 'Ubadah ibn al-Samit radi Allahu anhu that the Prophet sallallahu alayhi wa sallam, after the prayer, asked the Companions radi Allahu anhum: "Do you recite behind the imam?" They replied: "Yes." Upon this, he sallallahu alayhi wa sallam said: "Do not recite anything except Surah al-Fatihah, for without it, there is no prayer." And from other ahadith as well, it is clear that without Surah al-Fatihah, the prayer is absolutely not valid.

➋ Mawlana Abdul Hayy Lucknawi Hanafi has written in "Imam al-Kalam" and "al-Ta'liq al-Mumajjad": "There is no prohibition of reciting al-Fatihah behind the imam established from any authentic hadith, and what is transmitted in this regard is not authentic. The correct view is that in silent prayers and during the pauses in audible prayers, the follower should recite Surah al-Fatihah behind the imam. This is the position of a group of hadith scholars." Besides him, a group of both earlier and later Hanafi scholars, based on evidence, have held the view of reciting al-Fatihah behind the imam. Shah Waliullah Muhaddith Dehlawi and Shah Abdul Aziz rahimahum Allah also held this view, to the extent that Mawlana Rashid Ahmad Gangohi rahimahullah and others have also declared it permissible to recite al-Fatihah behind the imam during the pauses in audible prayers, apart from silent prayers. The detailed references for this can be found in the first volume of Mawlana Irshad al-Haqq Athari rahimahullah's book "Tawdih al-Kalam."

Hadith Narrator: ('Ubadah ibn al-Samit radi Allahu anhu) The 'ayn in 'Ubadah has a dammah and the ba is light. He was from the Ansar, of the tribe of Khazraj. He was a prominent figure among the leaders of the Ansar. He participated in both the first and second pledges of 'Aqabah. He took part in the Battle of Badr as well as other battles. 'Umar radi Allahu anhu sent him as a judge and teacher to al-Sham. He first resided in Hims, then later moved to Palestine, and passed away at the place called Ramla. According to some, he died in Bayt al-Maqdis at the age of 72 in the year 34 AH.

Benefit:
It is established from this hadith that prayer is not valid without Surah Al-Fatihah; any rak‘ah in which Surah Al-Fatihah is not recited is not considered a rak‘ah, and that rak‘ah must be repeated, otherwise the prayer will not be valid—whether the prayer is audible (jahrī) or silent (sirrī), whether one is an imam or praying alone. There are numerous ahadith emphasizing the recitation of Surah Al-Fatihah. It is narrated from Sayyiduna ‘Ubadah ibn As-Samit radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said to the noble Companions: “Do you recite (i.e., behind the imam) with me?” They replied: “Yes.” He sallallahu alayhi wa sallam said: “Do not recite anything except Surah Al-Fatihah, for whoever does not recite Surah Al-Fatihah, his prayer is not valid.” (Kitab al-Qira’ah lil-Bayhaqi, p. 64, hadith: 121, chain is authentic) Furthermore, the most valuable, unparalleled, and beneficial book on the recitation of Al-Fatihah behind the imam is by our respected teacher, the hadith scholar of the era, Shaykh Irshad-ul-Haq Athari hafizahullah, entitled “Tawdih al-Kalam”. May Allah reward him well! Studying it is extremely necessary. This book consists of two parts: the first part contains evidences establishing the obligation of reciting Al-Fatihah behind the imam, and the second part explains the reality of the weak evidences presented by the Hanafis. In fact, any student who wishes to learn the principles of hadith and the science of criticism and praise (jarh wa ta‘dil), if he diligently understands this book several times, he will never falter in the sciences of hadith, in sha Allah.