Reciting Surah Al-Faatihah in Every Prayer

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http://www.al-ibaanah.com/articles.php?ArtID=166

AUTHOR: Shaikh Muhammad Amaan Al-Jaamee [D. 1416H]
SOURCE: Sharh Shuroot as-Salaat (pg. 25-27)
PRODUCED BY: Al-Ibaanah.com

In his classical treatise, Shaikh Muhammad bin 'Abdil-Wahhaab, may Allaah have mercy on him, says: "The pillars of the prayer are fourteen: (1) Standing, if one has the ability to do so; (2) The opening Takbeer; (3) Reciting Surah Al-Faatihah..."

In his explanation of this last pillar, Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, said:

This applies to everyone – the one leading the prayer (Imaam), the one being led in prayer (ma’moom) and the one praying alone (munfarid) in the same manner – and according to the most correct opinion even in the audible prayers.

The ma’moom listening to the recitation of the Imaam and remaining attentive to it does not remove the obligation of reciting Surah Al-Faatihah from him according to the most correct opinion of the scholars. This issue is one of differing since the Prophet’s (sallAllaahu 'alayhi wa sallam) statement: “There is no prayer for he who does not recite the opening chapter of the Book” includes the one leading the prayer, the one being led in prayer and the one praying alone. He (sallAllaahu 'alayhi wa sallam) said: “There is no prayer for he who does not recite…” Listening is not reciting.

It’s true that the one being led in prayer should remain attentive to the recitation of the one leading the prayer. However, the extent in which it takes him to recite Surah Al-Faatihah is exempted from this, whether he recites Al-Faatihah along with the Imaam in succession or he is able to recite it during one of the moments in which the Imaam pauses or he recites it while the Imaam is reciting the (next) surah in any of the opportunities he gets. This is since there is no mention (in the texts) of a specific time for the one being led in prayer to recite Surah Al-Faatihah.

Irregardless, he must recite it since the prayer of the one who does not recite Surah Al-Faatihah is invalid whether he is leading the prayer, praying alone or – according to the most correct view as stated before – even if he is being led in prayer and standing behind an Imaam that is reciting out loud. The strongest proof for this is the qudsee hadeeth in which Allaah said: “I have divided the prayer between Myself and My servant into two halves.” What is meant by “prayer” here is Surah Al-Faatihah. Allaah referred to Al-Faatihah as the prayer.

“I have divided the prayer between Myself and My servant into two halves, and My servant will have what he asks for. When the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’ And when he says: ‘Ar-Rahmaan-ir-Raheem’, Allaah says: ‘My servant has extolled Me.’ And when he says: ‘Maaliki-yawm-id-Deen’, Allaah says: ‘My servant has honored Me.’ And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between My servant and I and My servant will have what he asks for.’

And when he says: ‘Ihdinaas-Siraat-al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’”

Allaah has referred to Surah Al-Faatihah as the “Prayer” in this qudsee hadeeth. This includes everyone who prays, meaning: Whoever does not recite Al-Faatihah has no prayer. So the hadeeth explains itself and supports itself.

Therefore, a person who prays behind someone – even an Imaam that is reciting out loud – should not leave off reciting Surah Al-Faatihah just because of what he has read in the books of one of the madh-habs. If he considers this type of hadeeth to be authentic as well as the second hadeeth “There is no prayer for he who does not recite the opening chapter of the Book” and other narrations concerning Surah Al-Faatihah that bear a similar meaning, it is not permissible for him to turn away from these ahaadeeth by claiming that he is following the madh-hab of so and so and that this madh-hab says it is not obligatory upon the one being led in prayer to recite Al-Faatihah particularly when the Imaam is reciting out loud. This is not a correct stance.

Imaam Maalik, may Allaah have mercy on him, the Imaam of Madeenah and one of the great ones to have taught at the Prophet’s Masjid during the time of the Taabi’-ut-Taabi’een who would teach in the proximity of the garden would advise his students saying to them: “Every person’s statements can either be accepted or rejected except for the inhabitant of this grave” and he pointed to the Prophet’s (sallAllaahu 'alayhi wa sallam) grave, which was close to where he was teaching.

This is what it means: It is not befitting for a Muslim – especially a student of knowledge – that comes upon a hadeeth of Allaah’s Messenger (sallAllaahu 'alayhi wa sallam) to claim that this hadeeth opposes our madh-hab, and then abandons it claiming that he is doing so out of following his madh-hab. Following one of the madh-habs is not obligatory. There does not exist at all any creature whom we are obligated to follow and for whom we will be questioned about following – if we fall short in doing that – except for the Messenger of Allaah, Muhammad, (sallAllaahu 'alayhi wa sallam). Such a person does not exist.

As for the one who says: “And it is an obligation to blindly follow a scholar from amongst them” as the saying goes, using such wording that implies the same understanding of this statement made by the author of Jawharat-ut-Tawheed, then such a statement is baseless.

We are not obligated to follow any one of the four madh-habs. It is not an obligation. In fact, the most correct view is that it is not even permissible. The term “obligation” is a legal ruling and a legal ruling does not become established except by a proof from the Qur’aan or the Sunnah.

Whoever claims that something is obligatory is required to bring forward the proof for his claim. What is meant by the saying that we are obligated to follow the madh-hab of Imaam Maalik?? How could this be when at his time there were three other Muslim Imaams of his caliber? And altogether, these four Imaams were considered the Imaams of the world during the time of the Taabi’-ut-Taabi’een as Ibn Taimiyyah said: “These four are the Imaams of the world during the time of the Taabi’-ut-Taabi’een. Amongst them is Imaam Maalik in the Hijaaz, Al-Laith bin Sa’ad in Egypt, Ath-Thawree in ‘Iraaq, and Al-Awzaa’ee in Shaam.” So it is not permissible to blindly follow three of them but as for the fourth, we can?!?!

Where did they get this from? What is the proof for it? For three of them it is not permissible, ok, it is not obligatory. It is not permissible for us to blindly follow Laith or Thawree or Al-Awzaa’ee, but as for Imaam Maalik, we must blindly follow him? Where did such a division come from? Who is the one who made such a thing an obligation? Did some revelation come down saying: “If an Imaam reaches the level of Imamship, the ummah is obligated to follow him?” There must be some text similar to this reported. And because there is none, the claim that blind-following one of the four Imaams is a false claim.

I am only using Imaam Maalik as an example here because I used his statement previously. Afterward, I remembered the three other Imaams that were of his caliber. Imaam Abu Haneefah, Ash-Shaafi’ee, Maalik and Ahmad were all Muslim Imaams, but there were others along with them who were just like them. Weren’t they more knowledgeable than them? It was said that Laith bin Sa’ad was more knowledgeable than Maalik. The point I’m trying to make is: The only one whom we are obligated to follow and for whom we will be questioned about following is Muhammad (sallAllaahu 'alayhi wa sallam).

Every Muslim knows and memorizes the three questions that he will be asked in the grave. When a person dies and is buried, he will definitely be asked these three questions: “Who is your Lord?” “What is your Religion?” And “who is your Prophet?” In some wordings of the narration, it states: “What do you say about the man who was sent to you?”

This is in reference to Muhammad (sallAllaahu 'alayhi wa sallam). One of the questions will not be: “Who is your Imaam? What is your madh-hab? What is your way?” No such report has been mentioned. Our Imaam, our example, our prophet and our leader to Allaah is Muhammad (sallAllaahu 'alayhi wa sallam). We have no other Imaam. The four Imaams as well as those who were of their caliber and standing would call the people to follow this same Imaam. They did not come with the purpose of calling people to follow them. This is why Imaam Abu Haneefah would say: “It is Haraam (unlawful) for anyone to blindly-follow us until they know from where we took (i.e. the sources).” Several scholars have reported this statement on him, such as Ibn ‘Abdil-Barr and Ibn ‘Aabideen in his Hanafee notes.

I would like to reiterate to the students of knowledge that the act of following the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) does not fall second to the act of worshipping Allaah. This is since worshipping Allaah is what is meant by “Laa Ilaaha Illaa Allaah” whereas following the Messenger of Allaah is what is meant when you say: “Ash-hadu anna Muhammadan Rasoolullaah.” These two statements are like one statement – the first part of it is not complete without the second part or the second part without the first. We must understand this point well. So the opening chapter of this Qur’aan is one of the important pillars of the prayer.

Published on: June 6, 2007

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[Musalmaan]

The Qiraat of the Imaam SUFFICES for the Muqtadi

Evidence From Ahadith

1. Abu Sa' eed AI Khudri 4), narrates, "Rasoolullah iJJdelivered a sermon in which he outlined our sunnah for us, taught us our Salaah and instructed, "When you perform your Salaah straighten your rows then one of you lead the rest in prayer. When he says the takbeer you also say it, when he recites remain silent and when he reaches 'Ghayril maghdhubi alayhim waladhalleen ' say aameen and Allah will accept your plea. " 14

2. Abu Hurayrah ~ narrates, "Rasoolullah iJJinformed, 'The Imaam has been appointed to be followed. Thus, when he says the takbeer, you also say it, when he recites, remain silent and when he says, 'Samialla huliman hamidah 'say, 'Rabbana lakal hamd. "15

These two ahadith give a better explanation of verse number one mentioned above and has distinguishes between the obligation of the Imaam and the muqtadi. Where it commanded the muqtadi to follow the Imaam in saying the takbeer and performing the rukus etc. it did not command him to recite Surah Fatihah with the Imaam also, instead it ordered him to remain silent This proves the fact that if reciting was necessary for the muqtadi, Rasoolullah ~ would never have ordered the contrary. Therefore qira 'ah is the fardh of the Imaam and the fardh of the muqtadi is to remain silent and listen.

It is understood from the hadith that the only time the muqtadi is permitted to utter anything is when the Imaam reaches 'Waladhalleen '. At this point he should say aameen and the reason for him saying aameen is to strengthen and endorse the request which the Imaam has made to Allah in Surah Fatihah.

Surah Fatihah, after beginning with praises of the Lord of the Universe, becomes a request the servant makes to Allah. The servant humbly asks, Reciting Behind the Imaam "Guide us to the straight way, the way of those on whom you have bestowed your grace, not (the way) of those who earned your anger (such as the Jews), nor of those who went astray (such as the Christians). "16

If it had been necessary for all the muqtadis to recite Surah Fatihah also, they would have been ordered to say aameen at the end of it. Rasoolullah (Sallaho Alaihe Wassallam) has however ordered it to be said jointly at the termination of the Imaam's Fatihah.

One other point derived from this hadith is from the words, "The Imaam has been designated to be followed." Apparently Rasoolullah (Sallaho Alaihe Wassallam) is explaining the reason for the command he has issued regarding the muqtadis having to remain silent. This is because it is obligatory for the muqtadi to listen to his Imaam's qira 'ah. If he is to also begin reciting, it will be taken as an opposition on his side of his leader. His own reciting will deem it quite improbable for him to also lend an ear to the Imaam.

Now the next hadith will expound in greater detail as to why the muqtadi is exempted from reading and specifically how his obligation is absolved by the Imaam.

4. Jabir (RA) narrates, "Whoever has an Imaam then his Imaam’s qira 'ah is (sufficient) for him. "17



This hadith has also been related by Imaam Muhammad With a slight variation in the wording.

5. Rasoolullah (Sallaho Alaihe Wassallam) informed, "Whoever prays behind the Imaam. the qira 'ah of the Imaam is qira 'ah for him (meaning it is sufficient for him). "18



The following hadith explains this with even more detail.

6. Abdullah Ibn Shaddad relates that, "Rasoolullah (Sallaho Alaihe Wassallam) lead the Asr Salaah. A person began reading behind him so another person close to him gave him a nudge. When he finished the Salaah, he asked, 'Why did you nudge me?' The second person replied, 'Rasoolullah (Sallaho Alaihe Wassallam) was in front of you therefore I did not approve of you reciting behind the Imaam. 'Rasoolullah (Sallaho Alaihe Wassallam) heard this and said 'Whoever has an Imaam, the qira'ah of the Imaam is enough for him "19

7. A person asked Rasoolullah (Sallaho Alaihe Wassallam), "0 Prophet of Allah (Sallaho Alaihe Wassallam)! Is there qira 'ah in every Salaah?" Rasoolullah (Sallaho Alaihe Wassallam) replied, "Yes!" Somebody from amongst the people said, "(That means) it is necessary. "Rasoolullah (Sallaho Alaihe Wassallam) replied, "I understand that the Imam’s qira 'ah is sufficient (for the muqtadis). "20



All the above ahadith containing the words "The Imaam s qira 'ah is sufficient for the followers. " Have completely and totally clarified the fact that the muqtadi will not read. The reason for it simply is that the Imaam's qira 'ah is sufficient for him. It has to be. If the muqtadi was also to begin reciting, how would he fulfil his real obligation of remaining silent and listening?

Ibn Taymiyah writes in his Fataawaa, 'The qira 'ah of the Imaam is sufficient for the muqtadis: The consensus of the Sahaabah and the Tabi 'een prove it. The ahadith proving it are narrated musnadan as well as mursalan. The fataawaa of the Tabi 'een were also that the qira 'ah is sufficient and the greatest thing is that it is in complete accordance with the Holy Qur 'an and the Sunnah. '21

The following ahadith will justify the fact that Rasoolullah (Sallaho Alaihe Wassallam) has even expressed disapproval regarding qira 'ah behind the Imaam.

7. Abu Hurayrah (RA) narrates that Rasoolullah (Sallaho Alaihe Wassallam) turned around (to us) after finishing a Salaah in which he had recited aloud. He asked, "Did anyone read along with me just now." A person replied, "Yes, 0 Prophet of Allah. " Rasoolullah (Sallaho Alaihe Wassallam) said, "I was wondering what was the matter with me that 1 am having to struggle in (reciting the) Qur 'an. " When the people heard that from him they discontinued reading with Rasoolullah (Sallaho Alaihe Wassallam) during those prayers in which he used to recite loudly. 22

In Imran Ibn Husain's narration he expresses displeasure as well,

8. Rasoolullah (Sallaho Alaihe Wassallam) was performing the Zuhr prayer when a person began to recite, 'Sabbihisma rabbikal aa 'la' (a surah of the Qur ' an) behind him. Upon completing his prayers, Rasoolullah (Sallaho Alaihe Wassallam) asked, "Which one of you was reading?" A person answered, "I was. "Rasoolullah (Sallaho Alaihe Wassallam) replied, "I thought one of you was contending with me in the recitation. "23

9. One other hadith informs us that it caused him confusion. Abdullah Ibn Mas' ood (RA) narrates that the Companions would recite behind Rasoolullah (Sallaho Alaihe Wassallam) so Rasoolullah (Sallaho Alaihe Wassallam) said, "You have caused me confusion in reciting the Holy Qur 'an. "24

These ahadith are concrete evidence that Rasoolullah (Sallaho Alaihe Wassallam) was not too happy about the people reciting" behind the Imaam. It is also clear that the Sahaabah were not reciting very loudly either as this would be classified as complete disrespect, which is impossible to attribute to people of the Sahaabah s calibre. Therefore although they recited in subdued voices Rasoolullah (Sallaho Alaihe Wassallam) still rebuked them because it caused a disturbance in his reciting.

The same type of disturbance is bound to occur whether the muqtadi s attempts to read only Surah Fatihah and nothing else or ifhe reads some other verses with it. In both instances it is possible that the Imaam may be driven to confusion. This means that the command will accommodate the Jahri prayers along with the Sirri prayers in its prohibition, so the prohibition will be totally general.

Words of the Sahaabah (RA)

Allamah Ayni writes in Umdatul Qari, his commentary of Sahih Al-Bukhari, that it was the opinion of approximately eighty Companions not to do qira 'ah behind the Imaam. Some were also very strict in implementing and enforcing this view. A few of their reports and comments are related here to understand the seriousness of this issue and to discover the stance of the Sahaabah.

1. Ataa Ibn Yasaar (RA) inquired from Zaid fun Thabit (RA) regarding qira'ah with the Imaam. He answered, "There is no qira 'ah with the Imaam. "25

2. Malik reports from Nafi' that Abdullah Ibn Umar es, was asked whether anyone should read behind the Imaam or not. He replied, "Whenever anybody performs Salaah behind the Imaam the qira 'ah of the Imaam is sufficient for him but when he prays alone then he should recite (himself). " The narrator says that, Abdullah Ibn Umar (RA) did not perform qira 'ah behind the Imaam.' 26

3. Ubaydullah Ibn Muqsim narrates that he asked Abdullah Ibn Umar, Zaid Ibn Thabit and Jabir Ibn Abdillah (RA) (regarding this issue). They told him that in no Salaah should anyone perform qira 'ah behind the Imaam.' 27



See the amount of disapproval expressed in the next statement:

4. Alqamah relates that Abdullah Ibn Mas' ood (RA) said, "If only the mouth of the person reading behind the Imaam would be filled with soil (rubble). 28

5. Abu Jamrah says, "1 asked Abdullah Ibn Abbas (RA), 'Shall I recite when the Imaam is infront of me? , He replied, 'No." 29

6. Ibn Abbas (RA) informs that the qira 'ah of the Imaam is sufficient for you whether he recites silently or aloud." 30

7. Moosa Ibn Aqabah informed that Rasoolullah (Sallaho Alaihe Wassallam), Hadhrat Abu Bakr, Umar and Uthman (RA) would prohibit reciting behind the Imaam.? 31

8. Moosa Ibn Sa'ad Ibn Zaid Ibn Thabit narrates from his grandfather that he said; "Whoever recites behind the Imaam there is no Salaah for him. " 32

9. Ibraheem Nakh'ay says, "The first action innovated (in the religion) was qira 'ah behind the Imaam. The Sahaabah did not recite behind the Imaam. " 33



This is further strengthened by the following:

10. Ibraheem An Nakh'ay states, "The first person to read behind the Imaam was an accused person (an innovator). " 34



Then Muhammad Ibn Sireen tells us,



11. "I do not recognise qira 'ah-khalfal-Imaam to be from the sunnah. "35

12. Abdullah Ibn Zaid Ibn Aslam reports from his father that ten Companions of Rasoolullah (Sallaho Alaihe Wassallam) adamantly prohibited qira 'ahkhalfal-Imaam: Abu Bakr Siddique, Umar Farooq, Uthman Ibn Affan, Ali Ibn Abi Taalib, Abdur rahman Ibn Auf, Saad Ibn Abi Waqqas, Abdullah Ibn Mas' ood, Zaid Ibn Thaabit, Abdullah Ibn Umar and Abdullah Ibn Abbas (RA). 36

13. Hadhrat Ali (RA) states, "Whoever recites behind the Imaam, his Salaah is not valid. " In another hadith he says, "He has deviated from the correct disposition (nature). "37

14. Sa'ad (RA) says, "I would like a burning ember to be in the mouth of the one who recites behind the Imaam. "38



What does Umar Ibnul Khattab say?

15. He says, "If only there could be a stone in the mouth of the one who recites behind the Imaam. " 39



Such great and exalted Companions of Rasoolullah (Sallaho Alaihe Wassallam) who were scholars as well, Abu Bakr, Umar, Uthman, Ali, Abdillah Ibn Umar, Jabir Ibn Abdullah, Abdullah Ibn Mas' ood, Abdullah Ibn Abbas, Sa'ad Ibn Abi Waqqas, Abdur Rahman Ibn Auf and great Tabi 'een like Muhammad Ibn Sireen, Ibraheem Nakh'ay and Awza'ee, etc., all echo the same words, 'There will be no qira 'ah for the muqtadi behind the Imaam. " Some of them were known to strictly enforce their view as well and others even said qira 'ah-khalfal-tmaam was an innovation. Comments and statements like, "May the reciter’s mouth be filled with embers or stones, " and other statements of that nature, coming from people of their status, point towards the seriousness of this issue. They have even gone as far as to say there will be no Salaah for whoever reads behind the Imaam. All this is in accordance to what the Hanafis say, "Do not recite behind the Imaam because the Imaam s qira 'ah is sufficient. "

14. Muslim 174:1

15. Abu Daud 96: 1, Nasai 46

16. AI Qur'an 5-7: 1

17. AI Jawharun Naqih 159:2, I'Ia'us Sunan 61:4, Ibn Abi Shaybah 377:1

18. Umdatul Qari 12:3, Muwatta Muhammad 96, I'Ia'us Sunan 61:4

19. Muwatta Muhammad 98, I'Ia'us Sunan 70:4

20. Majma-uz-Zawaa'id 110:2

21. Fataawaa271:23

22. Tirmizi 71:1, Malik51, Nasai 146:1, Abu Daud 146:1, lbn Majah 61, Bayhaqi 157:2

23. Muslim 172:1, I'Ia'us Sunan 56:4

24. Majma-uz-Zawaa'id I 10:2, AI Jawharun Naqih 162: 1

25. Muslim 215:1

26. Malik 51, I'la'us Sunan 76:4

27. Aathaarus Sunan 116:1, I'la'us Sunan 81:4

28. Aathaarus Sunan 116:1, I'la'us Sunan 81:4 SUDaD87:4

29 Aathaarus Sunan 116:1, I'la'us Sunan 81:4 9.

30 Darn Qutni 331: 1. I'la'us Sunan 82:4

31 Umdatul Qari 67:3 ", II'la'us Sunan 84:4

32 MuwattaMuharnmad 100, I'la'us Sunan 87:4

33 AI Jawharun Naqih 169:4

34. Muwatta Muhammad 100, I'Ia'us Sunan 89:4

35. Ibn Abi Shaybah 377: 1, I'Ia'us Sunan 90:4

36. Qalaa'idul Azhaar 42:2

37. AI Jawharun Naqih218:2, IbnAbi Shaybah376:1

38. Abdur Razzaq 138:2, Ibn Abi Shaybah 376:2

39. Abdur Razzaq 128:2