Reciting Surah Al-Fatiha in every Rak’ah is obligatory
➊ It is narrated from Hazrat Ubada bin Samit (may Allah be pleased with him) that the Prophet (peace be upon him) said:
لا صلاة لمن لم يقرأ بفاتحة الكتاب
“Whoever does not recite Al-Fatiha, his prayer is not valid.”
➋ The one who leads the prayer was told by the Prophet (peace be upon him):
ثم اقرأ ما تيسر معك من القرآن
“Then recite from the Qur’an whatever is easy for you.”
➌ In one narration, there is further clarification that the Prophet (peace be upon him) said to the one who leads the prayer:
ثم اقرأ بام القرآن
“Then recite Umm Al-Qur’an (i.e., Al-Fatiha).”
➍ It is narrated from Hazrat Abu Huraira (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
من صلى صلاة لم يقرأ فيها بفاتحة الكتاب فهي خداج يقولها ثلاثا
“Whoever prays and does not recite Surah Al-Fatiha in it, then his prayer is incomplete and deficient.” He said this three times.
And in the same narration, Surah Al-Fatiha is called the prayer, as it is stated that Allah Almighty says:
قسمت الصلاة بيني و بين عبدي نصفين فنصفها لي ونصفها لعبدي ، ولعبدي ما سأل قال رسول الله اقرأوا يقول العبد: الحمد لله رب العلمين يقول الله تعالى حمدني عبدي
“I have divided the prayer between Me and My servant into two halves; one half is for Me and the other half is for My servant. And for My servant is whatever he asks for.” The Messenger of Allah (peace be upon him) said: “Recite.” The servant says الحمد لله رب العلمين, and Allah Almighty replies: “My servant has praised Me.”
From all these evidences, it is established that recitation of Surah Al-Fatiha in prayer is obligatory, and without it, the prayer is not valid.
(The majority of the Companions and the Followers, Malik, Shafi’i, Ahmad) all agree on this.
(The Hanafis) say that recitation of Surah Al-Fatiha in prayer is not obligatory but rather wajib (necessary) (meaning prayer is valid without Al-Fatiha) because Allah Almighty says: فَاقْرَأَوُا مَا تَيَسَّرَ مِنْهُ In this verse, general recitation is mentioned, and it can be even one verse.
It should be noted that the Hanafi position is based on weak narrations and reasoning; some details are as follows:
① فَاقْرَاوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ To reject the obligation of Al-Fatiha, the Hanafis present this verse as evidence, although it is general, and its specification has been made by the hadith لا صلاة لمن لم يقرأ بفاتحة الكتاب.
② The Hanafis say that the meaning of فهي خداج mentioned in the hadith is that the prayer becomes deficient without Surah Al-Fatiha, which implies that the prayer is not invalid. However, the intended deficiency here is one that necessitates corruption and invalidity because this word in Arabic was used when a she-camel aborts her fetus. The aborted fetus is dead and of no benefit, as Imam Bukhari proved the same. Moreover, this hadith also supports this:
لا تحزئ صلاة لا يقرأ فيها بفاتحة الكتاب
“Such a prayer is not sufficient in which Surah Al-Fatiha is not recited.”
Reciting Surah Al-Fatiha is obligatory in every Rak’ah.
➊ The one who leads the prayer was taught by the Prophet Muhammad (peace be upon him) while teaching the prayer:
ثم افعل ذلك فى في صلاتك كلها
“Then you do the rest of your prayer in the same way.”
➋ It is narrated from Hazrat Abu Qatada (may Allah be pleased with him) that the Prophet (peace be upon him) used to recite Surah Al-Fatiha and two other Surahs in the first two Rak’ahs of Zuhr prayer, and in the last two Rak’ahs he recited only Surah Al-Fatiha.
And we have been commanded by him (peace be upon him):
صلوا كما رايتموني أصلى
“Pray as you have seen me praying.”
(Ibn Hazm) Surah Al-Fatiha is obligatory in every Rak’ah of every prayer.
(Ibn Hajar, Nawawi) According to the majority, Surah Al-Fatiha is obligatory in every Rak’ah.
(Shawkani) is among those who hold this view.
(Qurtubi) Al-Fatiha is prescribed in every Rak’ah.
◈ Most scholars have declared Surah Al-Fatiha as a pillar (Rukn) of the prayer.
(Ahmad, Malik, Shafi’i) Surah Al-Fatiha is a pillar of the prayer.
(Ibn Hajar) Surah Al-Fatiha is a pillar of the prayer.
(Abdul Rahman Mubarakpuri) The opinion of it being a pillar is the strongest.
(Siddiq Hasan Khan) Holds the same view.
(Ibn Qudamah) Surah Al-Fatiha is a pillar.
Whether someone is a follower or not
➊ All the arguments for the membership of the previously mentioned Fatiha prove this, for example the hadith:
لا صلاة لمن لم يقرأ بفاتحة الكتاب
It is general that in any prayer and for any person, whether a follower, an imam, or praying alone, no one’s prayer is valid without Fatiha.
➋ Imam Bukhari (may Allah have mercy on him) established a chapter stating:
باب وجوب القراءة للإمام والماموم فى الصلوات كلها فى الحضر والسفـر ومـا يـجهر فيها وما يخافت
“The obligation of recitation in all prayers, silent and audible, for both imam and follower, whether present or traveling.”
➌ It is narrated from Hazrat Ubada bin Samit (may Allah be pleased with him) that we were behind the Prophet Muhammad (peace be upon him) in the Fajr prayer. The Prophet recited, and the recitation became difficult for him. After finishing, he said:
لعلكم تقرء ون خلف إمامكم
“Perhaps you people recite something behind the imam.” We said “Yes,” so he said:
لا تفعلوا إلا بفاتحة الكتاب فإنه لا صلاة لمن لم يقرأ بها
“Do not do that except for Surah Fatiha, for whoever does not recite it, his prayer is invalid.”
and Imam Tirmidhi (may Allah have mercy on him) called it Hasan. Imam Dar Qutni and Imam Bagawi also said its chain is Hasan. Imam Baqi, Imam Ibn Khuzaymah, and Imam Ibn Hibban said it is Sahih. Sheikh Ahmad Shakir also said it is Sahih.
However, Sheikh Muhammad Subhi Hasan Hallaq called it weak.
➍ When Hazrat Abu Hurairah (may Allah be pleased with him) narrated this hadith:
من صلى صلاة لم يقرأ فيها بأم القرآن فهى خداج
The narrator Abu Saib (may Allah have mercy on him) said, O Abu Hurairah (may Allah be pleased with him)!
إنى أحيانا أكون وراء الامام
“I sometimes pray behind the imam.”
Hazrat Abu Hurairah (may Allah be pleased with him) replied:
اقرأ بها فى نفسك يا فارسي
“O Persian! Recite it silently to yourself.”
➎ In a Marfu’ narration from Hazrat Ubada bin Samit (may Allah be pleased with him), these words are also narrated:
لا صلاة لمن لم يقرأ بفاتحة الكتاب خلف الامام
“The prayer of the person who does not recite Surah Fatiha behind the imam is not valid.”
➏ It is narrated from Hazrat Ibn Abbas (may Allah be pleased with him):
اقرأ خلف الإمام بفاتحة الكتاب
“Recite Surah Fatiha behind the imam.”
(Shafi’i) Reciting Surah Fatiha in every rak’ah is obligatory for imam, follower, and solitary prayer, whether the prayer is silent or audible, obligatory or voluntary.
(Malik, Ahmad) Surah Fatiha is recited only in silent prayers, not in audible prayers.
(Hanafis) The follower does not recite, whether the prayer is silent or audible.
The Hanafis’ evidences are as follows:
➊ The command of Allah Almighty is:
وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَانْصِتُوا
“And when the Qur’an is recited, listen attentively and be silent.”
➋ It is narrated from Hazrat Abu Musa Ash’ari (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
و إذا قرأ فانصتوا
“When the imam recites, remain silent.”
➌ It is narrated from Hazrat Jabir (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
من كان له إمام فقراءة الإمام له قراء ة
“Whoever has an imam in front of him, the imam’s recitation is his recitation.”
Note that these three evidences are general and their specification is done by many other hadiths, for example:
➊ لا تفعلوا إلا بفاتحة الكتاب
➋ ولا صلاة لمن لم يقرأ بفاتحة الكتاب
Imam Ahmad’s evidence is this hadith.
It is narrated from Hazrat Abu Hurairah (may Allah be pleased with him) that after finishing an audible prayer, the Prophet (peace be upon him) asked if anyone had recited with him. A man admitted, so the Prophet (peace be upon him) said:
إنى أقول ما لي أنازع القرآن
“I wonder what has come over me that I am disputing with the Qur’an.”
The narrator says that after this فانتهى الناس عن القراءة مع رسول الله فيما جهر فيه بالقراءة “the Companions of the Prophet refrained from reciting aloud in audible prayers.”
The narrator of the hadith, Hazrat Abu Hurairah (may Allah be pleased with him), explained this hadith himself when someone asked him, “I sometimes pray behind the imam,” and he replied:
اقرأ بها فى نفسك يا فارسي
“O Persian! Recite it silently to yourself.”
It is understood that the Companions refrained from reciting aloud behind the imam in audible prayers but recited Fatiha in a low voice.
(Preferred) Imam Shafi’i’s position is preferred.
(Khitabi) Reciting Fatiha behind the imam is obligatory whether the imam recites aloud or silently.
(Qurtubi) Imam Shafi’i’s opinion is preferred.
(Shawkani) The truth is that recitation (Fatiha) behind the imam is also obligatory.
(Abdul Rahman Mubarakpuri) Reciting Fatiha behind the imam is obligatory in all prayers, whether silent or audible.
(Ibn Hazm) Reciting Fatiha is obligatory on both imam and follower.
(Abdul Hay Lakhnawi Hanafi) There is no authentic Marfu’ hadith prohibiting reciting Fatiha behind the imam; if such a hadith exists, it either has no origin or is not authentic.
(Ibn Baz) Reciting Fatiha is obligatory for the follower even in audible prayers.
In obligatory prayers, recitation of the Quran behind the Imam other than Al-Fatiha
It is not permissible, however, it is permissible in silent prayers as the Messenger of Allah, peace be upon him, said regarding loud prayers:
لا تفعلوا إلا بفاتحة الكتاب
“Do not recite anything besides Surah Al-Fatiha.”
And regarding silent prayers, it is narrated from Hazrat Imran bin Husain, may Allah be pleased with him, that the Prophet, peace be upon him, led the Zuhr prayer and a person behind him started reciting Surah سبح اسم ربك الاعلي. When the Prophet, peace be upon him, finished the prayer, he asked, “Who among you was reciting?” The man said, “I was.” Then the Prophet, peace be upon him, said:
لقد ظننت أن بعضكم خالجنيها
“Indeed, I thought someone among you was arguing with me.”
The evident point is that the Prophet, peace be upon him, did not forbid this man from reciting, from which it is understood that in silent prayers, the companions used to recite some Surah after Al-Fatiha behind the Imam, and doing so is permissible and allowed.
◈ Some people believe that the follower should recite Al-Fatiha aloud during the pauses of the Imam in loud prayers, as some narrations from the companions also indicate this. But it should be remembered that this action is not obligatory; the purpose is to recite Surah Al-Fatiha, and it can be recited in any manner because when Hazrat Abu Hurairah, may Allah be pleased with him, was asked about reciting Al-Fatiha behind the Imam, he said:
اقرأ بها فى نفسك يا فارسي
“O Persian! Recite it to yourself.”
And Imam Bayhaqi has narrated in
that a questioner asked:
فكيف أصنع إذا جهر الإمام؟
“When the Imam recites aloud, what should I do?”
To which Hazrat Abu Hurairah, may Allah be pleased with him, replied:
اقرأ بها فى نفسك
“Recite it to yourself.”
It is understood that Surah Al-Fatiha should never be left out, whether recited with the Imam, before, or after him.
◈ For further details and explanation on the issue of Al-Fatiha behind the Imam, studying the following books is beneficial.
➊ خير الكلام فى القراءة خلف الإمام للإمام بخارىؒ
➋ كتاب القراءة خلف الإمام للبيهقيؒ
➌ تحقيق الكلام فى وجوب القراءة خلف الإمام للشيخ عبدالرحمن مباركپوريؒ
➍ أبكار المنن فى نقد آثار السنن للشيخ عبدالرحمن مباركپوريؒ
➎ جزء الصلاة للشيخ محمد صبحي حسن حلاقؒ
