Issue of Reciting Sūrat al-Fātiḥah Behind the Imam and Clarification of al-Aʿrāf 204
Source: Aḥkām wa Masā’il – Kitāb al-Ṣalāh, Vol. 1, p. 139
Background of the Question
The questioner explained that he offered Fajr prayer on the 1st of Shawwāl in Jāmiʿah Ashrafiyyah, after which he met Mawlānā ʿAbd al-Raḥmān. The Mawlānā, after hearing a written response, said that the Qur’an contains the verse:
﴿وَاِذَا قُرِئَ الْقُرْاٰنُ فَاسْتَمِعُوْا لَهٗ وَأَنْصِتُوْا لَعَلَّكُمْ تُرْحَمُوْنَ﴾
(al-Aʿrāf: 204)
He further advised reading the two-volume book Aḥsan al-Kalām by Mawlānā Sarfarāz, and requested that any discussion on this verse be something not already covered in that book.
He emphasized that if any ḥadīth is to be cited to interpret this verse, it should be:
◈ Ṣaḥīḥ,
◈ Clear in wording, and
◈ Specifically concerning the follower (muqtadī).
He added that the issue of “Sūrat al-Fātiḥah behind the imam” is more sensitive than the issue of rafʿ al-yadayn (raising hands in prayer) and thus must be the focus of discussion.
✔ Response
Al-ḥamdu lillāh, waṣ-ṣalātu wa-salāmu ʿalā Rasūlillāh, ʿammā baʿd!
You mentioned that Mawlānā ʿAbd al-Raḥmān of Jāmiʿah Ashrafiyyah said that “the issue of Sūrat al-Fātiḥah behind the imam is more important and sensitive than rafʿ al-yadayn.”
This shows that Mawlānā wishes for dialogue on this subject. Therefore, with respect, it is requested that future responses be written directly by him, so that the objection does not arise again that “the actual point did not reach him.”
Importance of the Issue
As for “sensitivity,” the issue of taqlīd of Imām Abū Ḥanīfah (رحمه الله) is actually far greater and more sensitive than that of Fātiḥah behind the imam.
If the obligation of taqlīd is proven, then naturally one becomes a muqallid, and in such a case Mawlānā will gain far more benefit in this world and the Hereafter, inshāʾ Allāh.
However, if he prefers to confine the discussion solely to Fātiḥah behind the imam, despite it being the lesser of the two benefits, then we are prepared for that as well.
The Verse and Reference to Aḥsan al-Kalām
The Mawlānā cited the Qur’anic verse:
﴿وَاِذَا قُرِئَ الْقُرْاٰنُ فَاسْتَمِعُوْا لَهٗ وَأَنْصِتُوْا لَعَلَّكُمْ تُرْحَمُوْنَ﴾
(al-Aʿrāf: 204)
and recommended studying Mawlānā Sarfarāz’s book Aḥsan al-Kalām.
I have read Aḥsan al-Kalām many times, and upon receiving your letter, I carefully revisited the section related to this verse.
Summary of Aḥsan al-Kalām on This Verse
- This verse was revealed regarding prayer.
- al-Istimaʿ means: to listen attentively.
- al-Inṣāt means: to remain silent while listening.
- From this verse, the prohibition of reciting Qur’an both audibly (jahran) and silently (sirran) behind the imam has been inferred.
Point of Disagreement
On the third point — i.e. prohibition of sirran (silent) recitation — I carefully examined the evidence presented in Aḥsan al-Kalām.
I did not find a single statement in the book that actually proves that this verse prohibits silent recitation.
Conclusion
Therefore, I respectfully request that the Mawlānā present evidence that this verse explicitly or implicitly prohibits silent recitation (sirran).
Only then can this discussion progress in a meaningful and fruitful direction.
ھذا ما عندي، والله أعلم بالصواب
"This is what I hold, and Allah knows best what is correct."
