● Statement on Reciting Surah Al-Fatiha Behind the Imam:
Reciting Surah Al-Fatiha in prayer is obligatory; the follower behind the Imam must recite Surah Al-Fatiha whether the Imam recites aloud or silently. Accordingly, the Noble Messenger ﷺ said:
﴿لا صلاة لمن لم يقرأ بفاتحة الكتاب .﴾
“Whoever does not recite Surah Al-Fatiha, his prayer is invalid.”
Imam Bukhari (may Allah have mercy on him) established a chapter on this hadith as follows:
﴿باب وجوب القراءة للإمام والمأموم فى الصلوات كلها، فى الحضر والسفر ، وما يجهر فيها وما يخافت .﴾
“Chapter: Reciting Surah Al-Fatiha is obligatory on every person praying, whether Imam, praying alone, or follower, whether at home or traveling, whether the prayer is aloud or silent.”
Furthermore, Imam Bukhari (may Allah have mercy on him) states:
﴿تواتر الخبر عن رسول الله لا صلاة إلا بقراءة أم القرآن .﴾
“There is a mutawatir hadith from the Messenger of Allah ﷺ that without reciting Umm Al-Quran, i.e., Surah Al-Fatiha, the prayer is not valid.”
Allama Qastalani (may Allah have mercy on him) writes in the explanation of the same hadith:
﴿أى فى كل ركعة منفردا أو اماما أو مأموما سواء أسر الإمام او جهر﴾
“In every unit of prayer, every worshipper, whether an imam, an individual, or a follower, whether the imam recites quietly or aloud, it is necessary to recite Al-Fatiha.”
❀ Allama Karmani (may Allah have mercy on him) writes:
“In this hadith, there is evidence that in all prayers, whether one is an imam, a follower, or praying alone, it is obligatory for everyone to recite Surah Al-Fatiha.”
❀ Imam Tirmidhi (may Allah have mercy on him) states:
“A group of scholars have spoken strongly regarding the follower omitting Al-Fatiha, saying that without Al-Fatiha, the prayer is not sufficient, whether the worshipper is alone or a follower. They argue from the narration of Ubada (may Allah be pleased with him), who also prayed behind the Prophet ﷺ, and they interpreted the Prophet’s ﷺ statement that without Al-Fatiha, there is no prayer. This is also the view of Imam Shafi’i, Ishaq, and others.”
❀ Hafiz Ibn Abdul Barr (may Allah have mercy on him) says:
“This hadith is general; it does not specify the imam, the follower, or the individual worshipper. Rather, the ruling applies to all.”
Ibn Abdul Barr (may Allah have mercy on him) has narrated the statement of Imam Awza’i (may Allah have mercy on him):
﴿اخذت القراءة مع الإمام عن عبادة بن الصامت ومكحول﴾
“I took the practice of recitation with the Imam from Abda Allah ibn Samit (may Allah be pleased with him) and Makhool.”
❀ Imam Nawawi (may Allah have mercy on him) says:
“The Prophet’s ﷺ statement ‘Whoever does not recite Al-Fatiha, his prayer is invalid’ is the proof of Imam Shafi’i and his followers that Al-Fatiha is obligatory for the Imam, the follower, and the individual praying alone.”
Shah Waliullah Dehlawi (may Allah have mercy on him), while enumerating the pillars of prayer, writes:
﴿وما ذكره النبى الله بلفظ الركنية لقوله ﷺ لا صلاة إلا بفاتحة الكتاب وقوله ﷺ لا تجزئ صلاة الرجل حتى يقيم ظهره فى الركوع والسجود وما سمى الشارع الصلاة به فإنه تنبيه بليغ على كونه ركنا فى الصلاة .﴾
“And whatever the Prophet ﷺ mentioned with the word ‘pillar,’ such as when he said: ‘There is no prayer without Al-Fatiha,’ and your statement that a person’s prayer is not sufficient until he straightens his back in bowing and prostration. And whatever the Lawgiver has called prayer, there is a strong and eloquent admonition for it to be a pillar of prayer.”
And Allama Khattabi (may Allah have mercy on him) writes:
﴿قلت عموم هذا القول يأتى على كل صلاة يصليها المرء وحده أو من وراء الإمام أسر امامه القراءة أو جهر بها .﴾
“I say that the general meaning of this hadith includes every prayer that a person performs alone or behind an imam, whether the imam recites silently or aloud.”
It is thus understood that whoever prays, whether an imam or a follower, alone or in congregation, if he does not recite Surah Al-Fatiha, his prayer is not valid.
A Sufi elder, Khawaja Nizamuddin Awliya, used to recite softly behind the imam, and one of his disciples presented him with a narration that the one who recites behind the imam will have a burning coal placed in his mouth. He replied:
“قد صح عنه ﷺ لا صلاة لمن لم يقرأ بفاتحة الكتاب .”
“It is authentically established from the Holy Prophet ﷺ that the person who does not recite Surah Al-Fatiha, his prayer is not valid.”
The majority of scholars agree with this. In fact, there is consensus among the Companions (may Allah be pleased with them) on the essentiality of Al-Fatiha in prayer. Allama Suyuti writes:
﴿ولم يحفظ أنه كان فى الإسلام صلاة بغير الفاتحة ذكره ابن عطية وغيره .﴾
“It has never been mentioned that in Islam a prayer was performed without Al-Fatiha.”
❀ The Messenger of Allah ﷺ said:
﴿من صلى خلف الإمام فليقرأ بفاتحة الكتاب .﴾
Haithami (may Allah have mercy on him) states that all the narrators of this hadith are “trustworthy.”
“Whoever prays behind the Imam should recite Surah Al-Fatiha.”
Sayyidna Ubadah bin Samit (may Allah be pleased with him) narrates that we were praying Fajr behind the Messenger of Allah ﷺ, he recited the Qur’an, then it became difficult for him to continue reciting. When he finished the prayer, he said:
“Perhaps you recite behind your Imam?” We said:
“Yes! O Messenger of Allah!” He ﷺ said:
“Do not recite anything except Al-Fatiha, for the prayer of the one who does not recite Surah Al-Fatiha is not valid.”
Ibn Khuzaymah and Ibn Hibban have declared it “Sahih.”
Furthermore, from Sayyidna Ubadah bin Samit (may Allah be pleased with him), it is narrated that the Messenger of Allah ﷺ said to the Companions:
“Do you recite with me?” The Companions said:
“Yes!” He ﷺ said:
Do not recite anything other than Surah Fatiha because the person who does not recite it, his prayer is not valid.
↰ Benefit :
Sayyiduna Ibadah رضي الله عنه used to advocate and practice reciting Fatiha behind the Imam. When asked about the reason for reciting Fatiha behind the Imam, he said:
Because ﴿لا صلاة إلا بها﴾
“There is no prayer without it.”
Thus, the narrator of the hadith, Sayyiduna Ibadah رضي الله عنه, understood this general ruling to apply to the follower as well. Therefore, those who have restricted it specifically to the Imam alone are making a claim without evidence.
❀ Allama Khatibī رحمه الله wrote:
﴿هذا عموم لا يجوز تخصيصه إلا بدليل .﴾
“This hadith is general; it is not correct to restrict it to the Imam alone without evidence.”
❀ Imam Bayhaqi رحمه الله states:
“The well-known opinion of Ibadah رضي الله عنه is to recite Fatiha behind the Imam.”
Mawlana Sarfaraz Safdar Deobandi also wrote that:
“It is absolutely authentic that Hazrat Ubada (RA) used to pray behind the Imam. This is his research and motto and belief.”
◈ La Nafiy Jins or La Nafiy Kamal:
In the mentioned hadith, the “La” is of negation of genus (nafiy jins) and not of negation of perfection (nafiy kamal). It is an established principle that when the negation of genus is omitted, it implies negation of existence, unless there is a contextual indication otherwise. Among Hanafi scholars, Maulana Abdul Hai Lakhnawi, Allama Abul Hasan Sindhi, and Allama Ibn al-Humam, etc., have taken it here as negation of genus, i.e., negation of existence. Those who have unnecessarily tried to interpret it as negation of perfection have been thoroughly refuted.
Sayyiduna Anas (RA) narrates that the Messenger of Allah (SAW) said:
﴿وليقرأ أحدكم بفاتحة الكتاب فى نفسه .﴾
Ibn Hibban (RA) called it “Sahih” and Ibn Hajar called it “Hasan.”
“Recite only Surah Al-Fatiha in your heart.”
And Sayyiduna Abu Hurairah (RA) narrates that the Messenger of Allah ﷺ said:
“Whoever prays and does not recite Surah Al-Fatiha in it, then his prayer is ‘incomplete,’ incomplete, not complete.”
Sayyiduna Abu Hurairah (RA) was asked:
We are behind the Imam, should we still recite it? Then Sayyiduna Abu Hurairah (RA) said:
(Yes!) Then recite it in your heart. Because I heard the Messenger of Allah ﷺ say that Allah Almighty says:
I have divided the prayer between Myself and My servant, and I fulfill My servant’s request. When My servant says “اَلْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِینَ“, Allah Almighty says, My servant has praised Me. And when the servant says “الر حمٰنِ الرَّحِيْمِ“, Allah Almighty says, My servant has glorified Me. When the servant says “مَلِكِ يَوْمِ الدین“, Allah Almighty says, My servant has honored Me. When the servant says “إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ“, Allah Almighty says, This is between Me and My servant, and for My servant is whatever he has asked for. And when the servant says:
“اهدنا الصراط المستقيم صراط الذين انعمت عليهم غير المغضوب عليهم ولا الضالين” Allah Almighty says, This is especially for My servant and for My servant is whatever he has asked for.”
↰ Benefit:
Imam Bukhari (may Allah have mercy on him) narrated in “جزء القراءة” from the lexicographer Imam Abu Ubaid (may Allah have mercy on him) the meaning of “خداج“, he says:
’’خِدَاجُ النَّاقَةِ‘‘ is said when a she-camel prematurely delivers a dead calf, from which no benefit can be obtained.
The words in Sahih Ibn Khuzaymah are as follows:
﴿لا تجزى صلاة لا يقرأ فيها بفاتحة الكتاب﴾
Ibn Khuzaymah has called it “Sahih” (authentic).
’’The prayer in which Surah Al-Fatiha is not recited is not sufficient.’’
Thus, it becomes clear that a prayer performed without Surah Al-Fatiha is useless and ineffective.
The Quranic commentator Sayyiduna Abdullah ibn Abbas (RA) narrated:
﴿اقرأء خلف الإمام بفاتحة الكتاب .﴾
Imam Bayhaqi has called it “Sahih” (authentic).
’’Recite Surah Al-Fatiha behind the Imam.’’
↰ Benefit:
The sayings of the Companions are also authoritative in the exegesis of the Quran, because these pure personalities were, firstly, well aware of the circumstances of the revelation of the Holy Quran and were the earliest addressees of the Quran. Secondly, they had the honor of companionship and association with the Mercy to the Worlds ﷺ and were blessed with his discipleship. It is obvious that the direct disciples of the Prophet of Mercy ﷺ were far more enriched with the wealth of understanding the Quran than the rest of the Ummah. Moreover, Abdullah ibn Abbas رضي الله عنه is such a great Companion about whom the following supplication of the Messenger of Allah ﷺ is also present:
﴿اللهم علمه الكتاب .﴾
“O Allah! Teach him the interpretation of the Book.”
And this supplication was accepted for Sayyiduna Abdullah ibn Abbas رضي الله عنه, as Allah Almighty made him the great exegete of the Quran of this Ummah. Therefore, if in the exegesis of Surah Al-Fatiha, Ibn Abbas رضي الله عنه has given the ruling of Qira’at Khalaf al-Imam, then this is exactly in accordance with the Sunnah of the Prophet ﷺ.
When Caliph Rashid Amir al-Mu’minin Umar رضي الله عنه was asked by Yazid bin Sharik about reciting Surah Al-Fatiha behind the Imam, he said:
You should recite Surah Al-Fatiha.
He asked:
What if you are reciting aloud? He replied:
Even if I am reciting aloud?
Hakim and Darqutni have declared it “Sahih.”
Sayyid used to recite Surah Al-Fatiha behind Abu Bakr bin Ka’b رضي الله عنه.
Abu Nadhrah Mundhir bin Malik narrated a hadith saying:
I asked Abu Saeed Khudri رضي الله عنه about reciting behind the Imam, and he said:
Surah Al-Fatiha should be recited.
Regarding reciting Al-Fatiha behind the Imam, the statements of the Tabi’in and Imams رضي الله عنهم:
Sa’id bin Jubayr (disciple of Abdullah bin Abbas رضي الله عنهما) answered the question (Should I recite behind the Imam?) affirmatively, even if he is listening to the Imam’s recitation.
In another narration, it is said:
It is necessary that you recite Surah Al-Fatiha behind the Imam.
❀ Hasan Basri (RA) says:
Recite Surah Al-Fatiha in your heart behind the Imam in every prayer.
❀ Imam Awza’i (RA) ordered reciting Surah Al-Fatiha behind the Imam in audible prayers.
❀ Imam Shafi’i (RA) says:
Reciting Surah Al-Fatiha in every Rak’ah is obligatory for the Imam, the follower, and the individual praying alone, whether the prayer is silent or audible, obligatory or voluntary.
❀ Imam Qurtubi (RA) says:
Imam Shafi’i’s opinion is preferred.
❀ According to Imam Khattabi (RA), reciting Al-Fatiha behind the Imam is obligatory, whether the Imam recites aloud or silently.
❀ Imam Shawkani (RA) states that the truth is that reciting Al-Fatiha behind the Imam is obligatory.
❀ Abdul Ha’i Lakhnawi Hanafiؒ said:
There is no prohibition narrated in any Marfoo’ Hadith against reciting Al-Fatiha behind the Imam. If there is such a Hadith, then either it has no original source or it is not authentic.
❀ According to Ibn Hazmؒ, it is obligatory for both the Imam and the follower to recite Surah Al-Fatiha.
● Evidences and Analysis Against Reciting Surah Al-Fatiha Behind the Imam
◈ First Evidence:
The follower should not recite Surah Al-Fatiha behind the Imam because Allah Almighty says:
﴿ وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا لَعَلَّكُمْ تُرْحَمُونَ﴾
And when the Qur’an is recited, then listen attentively and be silent, so that mercy may be shown to you.
◈ Response:
The argument from this verse against reciting Surah Al-Fatiha behind the Imam is incorrect. Accordingly, Maulana Ashraf Ali Thanvi Deobandi writes:
“In my view, (وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا) ‘When the Qur’an is recited, then listen attentively’ is a call to pay attention; it does not mean ‘قراءت فی الصلوۃ‘ here, as the context clearly shows.”
Published by Maktabah Ashrafiyah Lahore, compiled by the founder of Jamia Ashrafiyah, Mufti Muhammad Hasan Sahib (may Allah have mercy on him) –
Thanvi Sahib’s student Maulana Abdul Majid Daryaabadi writes:
“The addressees of the command are obviously disbelievers and deniers, and the main purpose is that when the Quran is recited to you for the purpose of preaching, etc., then listen to it attentively and silently, so that its miracle and the excellences of its teachings become clear to you, and you believe and become deserving of mercy. The original command was only this much, but the Hanafi scholars expanded its meaning and derived from it the prohibition of the recitation of Surah Al-Fatiha by the follower during prayer.”
Published by Taj Company Lahore and Karachi.
﴿وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا﴾
It was revealed in Makkah, and even after that, the Companions (may Allah be pleased with them) used to speak during prayer and respond to the salam. Speaking during prayer was only abrogated after coming to Madinah, when the verse (قُومُوا لله قیتِین قنِتِينَ) of Surah Al-Baqarah was revealed. When the noble verse of Surah Al-A’raf did not forbid speaking and responding to salam during prayer, then how can it prevent reciting Surah Al-Fatiha? It should be noted that the position of the Hanafi scholars also accepts that speaking during prayer was abrogated in Madinah.
Kitab al-Salat, chapter on speaking in prayer.
Sheikh al-Arab wal-Hajm Sayyid Allama Abu Muhammad Badi’ al-Din Shah Rashidi (may Allah have mercy on him) writes:
﴿وَ اِذَا قُرِئَ الْقُرْاٰنُ فَاسْتَمِعُوْا لَهٗ وَ اَنْصِتُوْا لَعَلَّكُمْ تُرْحَمُوْنَ﴾
“When the Qur’an is recited, listen to it attentively and remain silent so that mercy may be bestowed upon you.”
This verse has no relation to this issue because the Holy Quran was revealed to the Messenger of Allah ﷺ, and he ﷺ knew it best of all. He ﷺ interpreted it through his words and actions during his lifetime, and he ﷺ commanded that Surah Al-Fatiha be recited behind the Imam; otherwise, the prayer would not be valid. If the Holy Quran had prohibited reciting Surah Al-Fatiha behind the Imam, then the Prophet ﷺ would never have ordered its recitation because he ﷺ never gave any command contrary to the Quran, and he ﷺ taught the correct way to act upon the Quran. This is the unanimous belief of Muslims. Therefore, such a conflict between the verse and authentic hadiths is a sign of weakness in faith. Rather, Muslims should understand all matters in the light of the Quran and hadith. For this reason, the Commander of the Faithful, Umar ibn al-Khattab رضي الله عنه, said:
Some people will argue with you by presenting evidence from the Quran to create doubts and disputes. So, hold them accountable with hadith.
“فإن اصحاب السنن اعلم بكتاب اللہ”
“Because the Hadith people (Ahl al-Hadith) are the ones who truly understand the Quran.”
The context itself indicates that this verse has no relation to this issue.
The context in the Holy Quran is as follows:
﴿ وَإِذَا لَمْ تَأْتِهِم بِآيَةٍ قَالُوا لَوْلَا اجْتَبَيْتَهَا ۚ قُلْ إِنَّمَا أَتَّبِعُ مَا يُوحَىٰ إِلَيَّ مِن رَّبِّي ۚ هَٰذَا بَصَائِرُ مِن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ لِّقَوْمٍ يُؤْمِنُونَ ﴿٢٠٣﴾ وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا لَعَلَّكُمْ تُرْحَمُونَ ﴿٢٠٤﴾﴾
The translation of these verses by Allama Taj Muhammad Amroti is as follows:
“And (O Prophet!) when you bring them a sign, they say, ‘Why do you not fabricate it yourself?’ Say, ‘I do not follow except what is revealed to me from my Lord.’ This Quran is a light and guidance and mercy for a people who believe. And when the Quran is recited, listen to it and be silent that you may receive mercy.”
Similarly, it is also in the Tafseer Tanweer-ul-Emaan by Maulvi Muhammad Usman Noorani. Viewers! Now consider this translation that this is the demand of the disbelievers, to which Allah Almighty commands the Messenger ﷺ to say that I say nothing on my own behalf but am bound by the command that comes to me through revelation, and this Quran has come from my Lord, in which there is light and guidance for you, especially mercy for the believers and those who have faith. Therefore, listen to it quietly so that it may become mercy for you as well, meaning they used to create noise during the sermon and preaching, and their elders taught their subordinates this. As stated in the Quran (in another place):
﴿وَ قَالَ الَّذِیْنَ كَفَرُوْا لَا تَسْمَعُوْا لِهٰذَا الْقُرْاٰنِ وَ الْغَوْا فِیْهِ لَعَلَّكُمْ تَغْلِبُوْنَ﴾
“And the disbelievers said, ‘Do not listen to this Quran and make noise during its recitation so that you may overcome.'”
That is, during the sermon, the disbelievers were prevented from making noise. Imam Razi has given a detailed discussion about this in his Tafsir Kabir, Volume 5, pages 104-105. He states:
“Similarly, the good arrangement of the Quranic content makes it beneficial, and preventing recitation behind the Imam would mean the content would lose its sequential order and arrangement.”
Published by Jamiat Ahl al-Hadith, Sindh.
◈ Second Evidence:
It is narrated in Muslim, Ibn Majah, Tahawi, and Nasai that the Imam is appointed so that he may be followed; when he says Takbir, say Takbir, and when he recites, remain silent.
“وإذا قرأ فانصتوات.”
◈ Response: … Firstly:
“Silence” does not mean reading slowly is prohibited. As the general meaning of “وَ إِذَا قُرِئَ الْقُرْآنُ” indicates, the sermon should be listened to attentively. Accordingly, in
it is stated:
ولا ينبغي للقوم ان يتكلموا والإمام يخطب لقوله تعالىٰ:﴿فاستمعوا له وانصتوا﴾
It is not appropriate for people to talk among themselves during the Imam’s sermon, because Allah commands:
“Listen and remain silent.”
Whereas according to (يايها الذين آمنوا صلوا عليه وسلموا تسليما), it is commanded to recite salutations upon hearing the name of Muhammad ﷺ. The Hanafi scholars have responded to this by saying to recite the salutations quietly. Thus, it is understood that reciting quietly is not contrary to “insaat” (listening attentively). For details, see:
If salutations can be recited, then what harm or prohibition is there in reciting Al-Fatiha?
Allama Tahir Hanafi also interprets “insaat” to mean “silence,” and by silence he means reciting slowly. As evidence, he presents a hadith in which a person asked, O Messenger of Allah! “ما تقول بين اسكاتك .” (the Takbir al-Tahrimah), after which when you remain silent, what do you recite? The Prophet ﷺ replied:
“اللهم باعد بيني وبين خطايا … I recite that.”
It is understood that “insaat” means “remaining silent,” which is not contrary to reciting slowly.
◈ Secondly:
The Hanafi scholars do not accept reciting behind the Imam in silent prayers, and those who do so do it out of precaution.
Whereas in these silent prayers, the Imam is not reciting aloud, which is the basis for prohibiting recitation behind the Imam. Therefore, this logic is beyond understanding. It is worth noting that Surah Al-Fatiha is considered a pillar of prayer by Imam Shafi’i, Malik, Ahmad, Ibn Hajar, Ibn Qudamah, and Ibn Hazm رضي الله عنهم.
◈ Third Argument:
❀ Whoever recites behind the Imam will have his mouth filled with fire.
This narration is fabricated. See:
❀ “Whoever recites behind the Imam, his prayer will not be valid.”
This narration is false. See:
◈ Response:
Maulana Abdul Ha’i Lakhnawi, a Hanafi scholar, states:
﴿إنه لم يرو فى حديث مرفوع صحيح النهي عن قراءة الفاتحة خلف الإمام وكل ما ذكروه مرفوعا فيه إما لا أصل له وإما لا يصح .﴾
“There is no prohibition in any Marfoo Hadith against reciting Fatiha behind the Imam. Regarding this, whatever Marfoo narration the Hanafi scholars have mentioned is either baseless or not authentic.”
