Recitation of Sūrah al-Fātiḥah by the Follower During the Pauses (Sukutāt) of the Imām ❖
Adapted from Shaykh Badiʿ al-Dīn Shāh Rāshidī's book Fātiḥah Khalf al-Imām
The issue of whether the follower (muqtadī) should recite Sūrah al-Fātiḥah during the pauses (sukutāt) of the Imām in audible (jahri) prayers is discussed with reference to various authentic aḥādīth, statements of the Ṣaḥābah, and Tābiʿīn. The evidence supports that the muqtadī should utilize the pauses of the Imām to recite al-Fātiḥah, ensuring his prayer remains valid and complete.
Abū Dāwūd (Vol. 1, p. 113 – Bāb al-Saktah ʿinda al-Iftitāḥ):
Samurah ibn Jundub (RA) reported that he remembered two pauses of the Prophet ﷺ: one after saying Takbīr (to start the prayer) and the second after completing the verse غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ.
Another narration states:
"I memorized two pauses in the prayer — one after the Imām says Takbīr until he begins recitation, and the second when he finishes al-Fātiḥah and the sūrah, before rukūʿ."
Ibn Mājah (p. 61 – Bāb fī Saktatayn al-Imām):
Samurah ibn Jundub (RA) described two pauses of the Prophet ﷺ. When this was denied by ʿImrān ibn Ḥusayn (RA), they wrote to Ubayy ibn Kaʿb (RA) in Madinah, who confirmed Samurah's statement.
Qatādah clarified the pauses:
“When entering prayer and when the recitation ends.”
He added:
“They liked that when the recitation ended, a short silence be observed so the breath may return.”
Juzʾ al-Qirāʾah of al-Bukhārī (p. 29):
ʿAbdullāh ibn ʿUthmān asked Saʿīd ibn Jubayr whether one should recite behind the Imām.
He replied:
“Yes, even if you hear his recitation. The people have innovated practices not followed by the Salaf. The earlier generations, when they led prayer, would remain silent after Takbīr long enough for the people behind to complete al-Fātiḥah. Then the Imām would begin recitation.”
Juzʾ al-Qirāʾah of al-Bayhaqī (p. 70):
Abū Hurayrah (RA) said:
“Any prayer in which Sūrah al-Fātiḥah is not recited is deficient.”
When someone asked what to do when the Imām is reciting, Abū Salamah said:
“The Imām has two pauses — benefit from them: one after Takbīr, and one after saying غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ.”
Abū Hurayrah (RA) did not object, indicating his agreement.
Al-Mustadrak al-Ḥākim (Vol. 2, p. 232):
Umm Salamah (RA) reported that the Prophet ﷺ would recite verse by verse, pausing after each:
"الحمد لله رب العالمين" – then pause
"الرحمن الرحيم" – then pause, and so on.
This indicates multiple brief pauses, allowing followers to recite in between.
From the above narrations:
◈ There are several legitimate pauses (sukutāt) in prayer:
– After Takbīr al-Taḥrīmah
– After completing al-Fātiḥah
– After finishing the entire recitation before rukūʿ
– Short pauses after each verse
◈ During any of these pauses, the follower may recite al-Fātiḥah, whether all at once or verse by verse.
◈ Saʿīd ibn Jubayr, Abū Salamah, and other Tābiʿīn supported this view based on the practice of the Ṣaḥābah.
Abū Dāwūd (Vol. 1, p. 120):
Makḥūl said:
"In audible prayers, if the Imām pauses after reciting al-Fātiḥah, then recite it silently. If he does not pause, then recite it before, with, or after him — but do not leave it in any case."
You quoted from Juzʾ al-Qirāʾah that the Ṣaḥābah would recite al-Fātiḥah when the Prophet ﷺ paused, and remain silent when he recited.
This implies that the Imām should allow such pauses, and the followers should utilize them.
The Prophet’s ﷺ instruction —
“There is no prayer for one who does not recite al-Fātiḥah” —
does not contradict the verse:
﴿إِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا﴾
(“When the Qurʾān is recited, listen to it and remain silent.”)
This verse is general, while the ḥadīth is specific to al-Fātiḥah. The Companions never objected, despite being more knowledgeable of the Qurʾān, showing their understanding that this command excluded Sūrah al-Fātiḥah.
Ṣaḥīḥ al-Bukhārī (Vol. 2, p. 749):
Abū Saʿīd ibn al-Muʿallā (RA) said:
“I was praying when the Prophet ﷺ called me, but I didn’t respond. After prayer, I explained I was praying.”
The Prophet ﷺ said:
“Did Allah not say: Respond to Allah and His Messenger when He calls you...?”
Despite being in prayer, responding to the Prophet ﷺ was enforced — showing practical understanding overrides general assumptions, based on the Prophet’s interpretation.
◈ Reciting Sūrah al-Fātiḥah by the follower is obligatory, even in audible prayers.
◈ The Imām should pause to allow it.
◈ If no pause, the follower may recite:
– Before the Imām begins
– During the Imām’s recitation
– After the Imām finishes (before rukūʿ)
This follows the principle:
"ما لا يتم الواجب إلا به فهو واجب"
(That without which an obligation cannot be completed, is itself an obligation.)
Narration from Abū Dāwūd and al-Dāraqutnī:
“Do not recite anything from the Qurʾān during the Imām’s audible recitation — except for the Opening Chapter (al-Fātiḥah), for there is no prayer without it.”
From al-Dāraqutnī (Vol. 1, p. 319):
“The Prophet ﷺ said: Do not recite anything except for al-Fātiḥah.”
This confirms that recitation of al-Fātiḥah is not only permitted but necessary, even when the Imām is reciting aloud.
The Sunnah is for the Imām to pause after Takbīr and after completing al-Fātiḥah, and during these pauses, the muqtadī should recite Sūrah al-Fātiḥah silently. If such a pause is not found, the follower must still find a time within the standing (qiyām) — before rukūʿ — to recite it, as his prayer would be incomplete otherwise. This understanding is based on authentic narrations, practice of the Salaf, and sound usūl (principles).
Adapted from Shaykh Badiʿ al-Dīn Shāh Rāshidī's book Fātiḥah Khalf al-Imām
✿ Introduction ✿
The issue of whether the follower (muqtadī) should recite Sūrah al-Fātiḥah during the pauses (sukutāt) of the Imām in audible (jahri) prayers is discussed with reference to various authentic aḥādīth, statements of the Ṣaḥābah, and Tābiʿīn. The evidence supports that the muqtadī should utilize the pauses of the Imām to recite al-Fātiḥah, ensuring his prayer remains valid and complete.
➊ Two Pauses of the Prophet ﷺ in Salah
Abū Dāwūd (Vol. 1, p. 113 – Bāb al-Saktah ʿinda al-Iftitāḥ):
Samurah ibn Jundub (RA) reported that he remembered two pauses of the Prophet ﷺ: one after saying Takbīr (to start the prayer) and the second after completing the verse غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ.
Another narration states:
"I memorized two pauses in the prayer — one after the Imām says Takbīr until he begins recitation, and the second when he finishes al-Fātiḥah and the sūrah, before rukūʿ."
➋ Verification of These Pauses by the Companions
Ibn Mājah (p. 61 – Bāb fī Saktatayn al-Imām):
Samurah ibn Jundub (RA) described two pauses of the Prophet ﷺ. When this was denied by ʿImrān ibn Ḥusayn (RA), they wrote to Ubayy ibn Kaʿb (RA) in Madinah, who confirmed Samurah's statement.
Qatādah clarified the pauses:
“When entering prayer and when the recitation ends.”
He added:
“They liked that when the recitation ended, a short silence be observed so the breath may return.”
➌ The Practice of the Salaf (Pious Predecessors)
Juzʾ al-Qirāʾah of al-Bukhārī (p. 29):
ʿAbdullāh ibn ʿUthmān asked Saʿīd ibn Jubayr whether one should recite behind the Imām.
He replied:
“Yes, even if you hear his recitation. The people have innovated practices not followed by the Salaf. The earlier generations, when they led prayer, would remain silent after Takbīr long enough for the people behind to complete al-Fātiḥah. Then the Imām would begin recitation.”
➍ Testimony of Abū Hurayrah (RA)
Juzʾ al-Qirāʾah of al-Bayhaqī (p. 70):
Abū Hurayrah (RA) said:
“Any prayer in which Sūrah al-Fātiḥah is not recited is deficient.”
When someone asked what to do when the Imām is reciting, Abū Salamah said:
“The Imām has two pauses — benefit from them: one after Takbīr, and one after saying غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ.”
Abū Hurayrah (RA) did not object, indicating his agreement.
➎ Gradual and Measured Recitation of the Prophet ﷺ
Al-Mustadrak al-Ḥākim (Vol. 2, p. 232):
Umm Salamah (RA) reported that the Prophet ﷺ would recite verse by verse, pausing after each:
"الحمد لله رب العالمين" – then pause
"الرحمن الرحيم" – then pause, and so on.
This indicates multiple brief pauses, allowing followers to recite in between.
✔ Benefit and Ruling
From the above narrations:
◈ There are several legitimate pauses (sukutāt) in prayer:
– After Takbīr al-Taḥrīmah
– After completing al-Fātiḥah
– After finishing the entire recitation before rukūʿ
– Short pauses after each verse
◈ During any of these pauses, the follower may recite al-Fātiḥah, whether all at once or verse by verse.
◈ Saʿīd ibn Jubayr, Abū Salamah, and other Tābiʿīn supported this view based on the practice of the Ṣaḥābah.
➏ Statement of Makḥūl – A Tabiʿī
Abū Dāwūd (Vol. 1, p. 120):
Makḥūl said:
"In audible prayers, if the Imām pauses after reciting al-Fātiḥah, then recite it silently. If he does not pause, then recite it before, with, or after him — but do not leave it in any case."
✔ From the Practice of the Companions
You quoted from Juzʾ al-Qirāʾah that the Ṣaḥābah would recite al-Fātiḥah when the Prophet ﷺ paused, and remain silent when he recited.
This implies that the Imām should allow such pauses, and the followers should utilize them.
➐ Understanding Qurʾānic Verses in Light of Prophetic Practice
The Prophet’s ﷺ instruction —
“There is no prayer for one who does not recite al-Fātiḥah” —
does not contradict the verse:
﴿إِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا﴾
(“When the Qurʾān is recited, listen to it and remain silent.”)
This verse is general, while the ḥadīth is specific to al-Fātiḥah. The Companions never objected, despite being more knowledgeable of the Qurʾān, showing their understanding that this command excluded Sūrah al-Fātiḥah.
➑ Example from Other Verses
Ṣaḥīḥ al-Bukhārī (Vol. 2, p. 749):
Abū Saʿīd ibn al-Muʿallā (RA) said:
“I was praying when the Prophet ﷺ called me, but I didn’t respond. After prayer, I explained I was praying.”
The Prophet ﷺ said:
“Did Allah not say: Respond to Allah and His Messenger when He calls you...?”
Despite being in prayer, responding to the Prophet ﷺ was enforced — showing practical understanding overrides general assumptions, based on the Prophet’s interpretation.
➒ Summary of Ruling
◈ Reciting Sūrah al-Fātiḥah by the follower is obligatory, even in audible prayers.
◈ The Imām should pause to allow it.
◈ If no pause, the follower may recite:
– Before the Imām begins
– During the Imām’s recitation
– After the Imām finishes (before rukūʿ)
This follows the principle:
"ما لا يتم الواجب إلا به فهو واجب"
(That without which an obligation cannot be completed, is itself an obligation.)
➓ Final Clarification
Narration from Abū Dāwūd and al-Dāraqutnī:
“Do not recite anything from the Qurʾān during the Imām’s audible recitation — except for the Opening Chapter (al-Fātiḥah), for there is no prayer without it.”
From al-Dāraqutnī (Vol. 1, p. 319):
“The Prophet ﷺ said: Do not recite anything except for al-Fātiḥah.”
This confirms that recitation of al-Fātiḥah is not only permitted but necessary, even when the Imām is reciting aloud.
❀ Conclusion ❀
The Sunnah is for the Imām to pause after Takbīr and after completing al-Fātiḥah, and during these pauses, the muqtadī should recite Sūrah al-Fātiḥah silently. If such a pause is not found, the follower must still find a time within the standing (qiyām) — before rukūʿ — to recite it, as his prayer would be incomplete otherwise. This understanding is based on authentic narrations, practice of the Salaf, and sound usūl (principles).
