Tafsir Surat al-Fatihah 19: Reciting behind the Imam ~ Dr. Yasir Qadhi | 25th July 2014
ฝัง
- เผยแพร่เมื่อ 12 ก.ย. 2024
- Watch the entire Ramadan 2014 series here: • Ramadan 2014 - Tafsir ...
In today's special Ramadan series episode of the Tafsir of Surat al-Fātiĥah Shaykh Dr. Yasir Qadhi recaps the entire surah along with an explanation from the different schools of thought on whether one should recite Surat al-Fātiĥah when praying behind an Imam or remain silent.
Learn and benefit from this great series and transform your prayer so that it's never the same again, in sha Allah!
Recorded on 25th July 2014
Sheikh Yasir Qadhi's lectures have really help my Iman & Deen. He was the 2nd Sheikh that I listened to after I converted to Islam. I enjoy how Sheikh Yasir Qadhi explains things using different but correct angles. It is better to know the difference than to assume others are doing certain things wrong. Alhamdulillah.
May Allah grant Sheikh Yasir Qadhi the highest place in jannatul firdous Aamiin yaa Rabbi
Sheikh Yasir Qadhi is a straight up DON!
جزاك الله خير
Can't afford to miss any lectures by this learned speaker. MashaAllah TabarakhaAllah may ALLAH SWT increase you sheikh ALLAHUMMA AMEEN.
Masha Allah may Allah grant us all a good understanding of this Surah Al Fatihah and grant us all jannatul firdous Aamiin yaa Rabbi
I was reciting sura fatiha in all salah including loud and quiet ones. After listening this I chose to follow Imam Malik and Imam Ahmed, as it makes lot of sense to me where all the evidences for both opinions seems to be reconciliated. Allah knows best!
Truth seeker you must recite in the silent time of imam.
Praise be to Allaah.
Reciting al-Faatihah is one of the essential parts of the prayer, and is to be recited in each rak’ah both by the imaam and by those who are being led by him, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” (Narrated by al-Bukhaari, 714). With regard to one who is following an imaam reciting al-Faatihah behind the imaam in a prayer where Qur’aan is to be recited out loud, there are two scholarly opinions.
The first opinion is that it is obligatory, the evidence for that being the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” And because when the Prophet (peace and blessings of Allaah be upon him) taught the one who had not prayed properly, he told him to recite al-Faatihah.
It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) used to recite it in every rak’ah. Al-Haafiz ibn Hajar said in Fath al-Baari: “It was proven that permission was given to the one who is praying behind an imaam to recite al-Faatihah in prayers in which Qur’aan is to be recited out loud, without any exceptions. That is what was narrated by al-Bukhaari in Juz’ al-Qiraa’ah, and by al-Tirmidhi, Ibn Hibbaan and others, from Makhool from Mahmood ibn al-Rabee’ from ‘Ubaadah, that the Prophet (peace and blessings of Allaah be upon him) stumbled in his recitation in Fajr, and when he finished he said, “Perhaps you recite behind your imaam?” They said, “Yes,” He said, “Do not do that, except for the Opening of the Book (al-Faaithah), for there is no prayer for the one who does not recite it.”
The second opinion is that the recitation of the imaam is also the recitation of the one who is praying behind him. The evidence for that is the aayah (interpretation of the meaning):
“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” [al-A’raaf 7:204]
Ibn Hajar said: “Those who say that (the one who is praying behind an imaam) does not have to recite it in prayers where Qur’aan is to be recited out loud, such as the Maalikis, quote as evidence the hadeeth, ‘When he recites then listen attentively.’ This is a saheeh hadeeth which was narrated by Muslim from Abu Moosa al-‘Ash’ari.”
Those who say that it is obligatory say that it should be recited after the imaam has finished reciting al-Faatihah and before he starts to recite another soorah, or that it should be recited when the imam pauses. Ibn Hajar said: “He should listen when the imam is reciting, and recite it when he is silent.”
Shaykh Ibn Baaz said, “What is meant by when the imam pauses is when he pauses during al-Faatihah or after reciting it, or in the soorah that he recites after it. If the imam does not pause, then the one who is praying behind him has to recite al-Faatihah even if the imam is reciting, according to the more correct of the two scholarly opinions.” (See Fataawa al-Shaykh Ibn Baaz, vol. 11, p. 221)
The Standing Committee was asked a similar question and replied as follows:
The correct scholarly opinion is that it is obligatory to recite al-Faatihah when praying alone and it is obligatory upon the imam and those whom he is leading both in prayers where Qur’aan is to be recited out loud and when it is to be recited silently, because of the soundness and specific nature of the texts which indicate that. The aayah (interpretation of the meaning):
“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”
[al-A’raaf 7:204] is general in meaning. The hadeeth, “When the Qur’aan is recited then listen attentively” is general and applies both to al-Faatihah and other soorahs. These two texts are general in meaning, and the following hadeeth refer to an exception to that rule:
“There is no prayer for the one who does not recite the Opening of the Book.” Thus we may reconcile all the proven evidence. The hadeeth “The recitation of the imaam is the recitation of the one who is praying behind him” is da’eef (weak). It is not correct to say that the Ameen of the congregation to the imaam’s recitation of al-Faatihah takes the place of their own recitation. The differences of opinion among the scholars concerning this matter should not be taken as a means to hate one another, and to divide and turn our backs on one another. Rather you have to study the matter in more detail and find out more. If one of you is following a scholar who says that the one who is praying behind an imam has to recite al-Faatihah during prayers in which Qur’aan is to be recited out loud, and others are following a scholar who says that they must be silent and listen to the imam in prayers where Qur’aan is to be recited out loud, and that the imam’s recitation of al-Faatihah is sufficient, there is nothing wrong with that. There is no need for one group to denounce the other, or to hate one another because of that.
They have to be open-minded about differences of opinion among the scholars, and about the reasons for that, and ask Allaah to guide them in matters concerning which there are differences of opinion as to what is correct, for He is the All-Hearing, Ever-Responsive. May Allaah bless our Prophet Muhammad
@@nomankhalid8060 silent time? You read fatiha in 2 seconds?
Masyallah. Never have I been so sad (in a gd way) that a series of lectures have ended. Feels too soon and too short. SubhanAllah. Jazzakallahu Khayran, Shaykh.
Subhan Allah.may Allah taala bless u for this good effort. JazakAllahu khairan ya sheikh
great series...ماشا الله
may Allah reward u shaikh..i learned a lot from this
may Allah give u and mic team jannah (ameen)
Sweetest voice ever
His smooth & steady accent makes his speeches very easy to understand
100%
I m gonna follow Imam malik and imam hamble,
Jajakallah❤️
Jzk this has Cleared things up been confused for years but this brother made it clear Jzk
Alhamdulillah. Beautiful..
Praise be to Allaah.
Reciting al-Faatihah is one of the essential parts of the prayer, and is to be recited in each rak’ah both by the imaam and by those who are being led by him, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” (Narrated by al-Bukhaari, 714). With regard to one who is following an imaam reciting al-Faatihah behind the imaam in a prayer where Qur’aan is to be recited out loud, there are two scholarly opinions.
The first opinion is that it is obligatory, the evidence for that being the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” And because when the Prophet (peace and blessings of Allaah be upon him) taught the one who had not prayed properly, he told him to recite al-Faatihah.
It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) used to recite it in every rak’ah. Al-Haafiz ibn Hajar said in Fath al-Baari: “It was proven that permission was given to the one who is praying behind an imaam to recite al-Faatihah in prayers in which Qur’aan is to be recited out loud, without any exceptions. That is what was narrated by al-Bukhaari in Juz’ al-Qiraa’ah, and by al-Tirmidhi, Ibn Hibbaan and others, from Makhool from Mahmood ibn al-Rabee’ from ‘Ubaadah, that the Prophet (peace and blessings of Allaah be upon him) stumbled in his recitation in Fajr, and when he finished he said, “Perhaps you recite behind your imaam?” They said, “Yes,” He said, “Do not do that, except for the Opening of the Book (al-Faaithah), for there is no prayer for the one who does not recite it.”
The second opinion is that the recitation of the imaam is also the recitation of the one who is praying behind him. The evidence for that is the aayah (interpretation of the meaning):
“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” [al-A’raaf 7:204]
Ibn Hajar said: “Those who say that (the one who is praying behind an imaam) does not have to recite it in prayers where Qur’aan is to be recited out loud, such as the Maalikis, quote as evidence the hadeeth, ‘When he recites then listen attentively.’ This is a saheeh hadeeth which was narrated by Muslim from Abu Moosa al-‘Ash’ari.”
Those who say that it is obligatory say that it should be recited after the imaam has finished reciting al-Faatihah and before he starts to recite another soorah, or that it should be recited when the imam pauses. Ibn Hajar said: “He should listen when the imam is reciting, and recite it when he is silent.”
Shaykh Ibn Baaz said, “What is meant by when the imam pauses is when he pauses during al-Faatihah or after reciting it, or in the soorah that he recites after it. If the imam does not pause, then the one who is praying behind him has to recite al-Faatihah even if the imam is reciting, according to the more correct of the two scholarly opinions.” (See Fataawa al-Shaykh Ibn Baaz, vol. 11, p. 221)
The Standing Committee was asked a similar question and replied as follows:
The correct scholarly opinion is that it is obligatory to recite al-Faatihah when praying alone and it is obligatory upon the imam and those whom he is leading both in prayers where Qur’aan is to be recited out loud and when it is to be recited silently, because of the soundness and specific nature of the texts which indicate that. The aayah (interpretation of the meaning):
“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”
[al-A’raaf 7:204] is general in meaning. The hadeeth, “When the Qur’aan is recited then listen attentively” is general and applies both to al-Faatihah and other soorahs. These two texts are general in meaning, and the following hadeeth refer to an exception to that rule:
“There is no prayer for the one who does not recite the Opening of the Book.” Thus we may reconcile all the proven evidence. The hadeeth “The recitation of the imaam is the recitation of the one who is praying behind him” is da’eef (weak). It is not correct to say that the Ameen of the congregation to the imaam’s recitation of al-Faatihah takes the place of their own recitation. The differences of opinion among the scholars concerning this matter should not be taken as a means to hate one another, and to divide and turn our backs on one another. Rather you have to study the matter in more detail and find out more. If one of you is following a scholar who says that the one who is praying behind an imam has to recite al-Faatihah during prayers in which Qur’aan is to be recited out loud, and others are following a scholar who says that they must be silent and listen to the imam in prayers where Qur’aan is to be recited out loud, and that the imam’s recitation of al-Faatihah is sufficient, there is nothing wrong with that. There is no need for one group to denounce the other, or to hate one another because of that.
They have to be open-minded about differences of opinion among the scholars, and about the reasons for that, and ask Allaah to guide them in matters concerning which there are differences of opinion as to what is correct, for He is the All-Hearing, Ever-Responsive. May Allaah bless our Prophet Muhammad
What evidence is there that Fatiha has to be recited in every raka? The hadith seems to indicate that Fatiha has to be recited at least once. Also the Qur'aan indicates we should recite from the Qur'aan which is eay for us.
@@sparephone8228 when imam recites in every rakah it is obligatory that we do too else how u know u complete rakah behind imam
@@YahyaAli01 Ok this seems to ba salafi position. However I wanted to know if there is any evidence that the fatiha has to be recited in every rakat, whether praying in jammat or by oneself.
@@sparephone8228
Hadith No: 247
Narrated/Authority of Ubada bin As-Samit
Listed in: Salah (Prayers)
that the Prophet (SAW) said, "He who does not recite Fatihatul Kitab has not observed salah." [Bukhari 756, Muslim 394, Abu Dawud 822, Nisai 909, Ibn e Majah 837]
Hadith No: 311
Narrated/Authority of Ubada bin As-Samit
Listed in: Salah (Prayers)
that once while Allah's Mesenge (SAW) led the fajr salah, the recitation of the Qur'an became difficult for him. When he finished, he said, "Perhaps you recite behind your imam." They replied, "By Allah, yes, 0 Messenger of Allah!" He said, "Do not do it. Recite only the umm ul-Qur'an (surah al-Fatihah), for the one who does not recite it, has not offered salah."
Read both Hadith above with reference. Narrator is same companion ubada bin samit(R.A). Second hadith clearly shows Prophet Muhammad S.A.W.W.S asked them to recite Surah Fatiha in Jehri(loud) prayer as said Sahabi was repeating after Prophet. Where did Prophet say just once u recite Fatiha?
And Allah knows the Best
@@YahyaAli01 I'm not completly convinced we must recite fatiha in every rakat. Maybe Fatiha is fard at least once in salat and I don't believe Dr Quadhi explained why fatiha should be recited in every rakat.
SubhanAllah...Very Interestin Masha Allah!
Barokallah fii ilmik..jazakumullah khoir for knowlg syekh
.I haven't learned the differences between the 4 madzabs..but I understand the Sunnah..in Indonesia it is called muhammadiyah
Short and comprehensive Jazakahllahu khayran shk fidunia wal Akhirah
mashallah. 😊
I'm shafi' but I really chose to follow the Maliki/hanbali view.. Nevertheless great video about fiqh 👍 الله يرحمك
you are not a shafi' ------.-------- you are a muslim who follows shafi' madhab
Which is correct
@@MrDonzaka that's true
2:35 & 4:36 Surah Al-A'raf, verse no. 204
Subhan ALLAH
From this it cleared that we should not recite sur-e-fatiha behind the immam and one thing I would like to clear that when imam is reciting silently then also we should not recite the behind the immam. Proof is Umar radi. Said the if you get the ruku Don't repeat that rakaut.
Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “A prayer performed by one who has not recited in it the foundation of the Quran (surat al-fātiḥah) is deficient and incomplete.” It was said, “Even though we pray behind the Imām?” Abu Huraira said: Recite it to yourself, for I heard the Prophet say, “Allah Almighty said: I have divided prayer between myself and my servant into two halves, and my servant shall have what he has asked for. When the servant says ‘all praise is due to Allah the Lord of the worlds,’ Allah says: My servant has praised me. When he says ‘the Gracious, the Merciful,’ Allah says: My servant has exalted me. When he says ‘the Master of the Day of Judgment,’ Allah says: My servant has glorified me and my servant has submitted to me. When he says ‘you alone we worship, you alone we ask for help,’ Allah says: This is between me and my servant, and my servant will have what he has asked for. When he says ‘guide us to the straight path, the path of those whom you have favored, not those who went astray,’ Allah says: This is for my servant, and my servant will have what he has asked for.”
Source: Ṣaḥīḥ Muslim 395
Grade: Sahih (authentic) according to Muslim
عَنْ أَبِي هُرَيْرَةَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ صَلَّى صَلَاةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ فَهِيَ خِدَاجٌ ثَلَاثًا غَيْرُ تَمَامٍ فَقِيلَ لِأَبِي هُرَيْرَةَ إِنَّا نَكُونُ وَرَاءَ الْإِمَامِ فَقَالَ اقْرَأْ بِهَا فِي نَفْسِكَ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ قَالَ اللَّهُ تَعَالَى قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ وَلِعَبْدِي مَا سَأَلَ فَإِذَا قَالَ الْعَبْدُ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ قَالَ اللَّهُ تَعَالَى حَمِدَنِي عَبْدِي وَإِذَا قَالَ الرَّحْمَنِ الرَّحِيمِ قَالَ اللَّهُ تَعَالَى أَثْنَى عَلَيَّ عَبْدِي وَإِذَا قَالَ مَالِكِ يَوْمِ الدِّينِ قَالَ مَجَّدَنِي عَبْدِي وَقَالَ مَرَّةً فَوَّضَ إِلَيَّ عَبْدِي فَإِذَا قَالَ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ قَالَ هَذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ فَإِذَا قَالَ اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ قَالَ هَذَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ
395 صحيح مسلم كتاب الصلاة باب وجوب قراءة الفاتحة في كل ركعة وقراءة غيرها إن لم يحسنها
Praise be to Allaah.
Reciting al-Faatihah is one of the essential parts of the prayer, and is to be recited in each rak’ah both by the imaam and by those who are being led by him, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” (Narrated by al-Bukhaari, 714). With regard to one who is following an imaam reciting al-Faatihah behind the imaam in a prayer where Qur’aan is to be recited out loud, there are two scholarly opinions.
The first opinion is that it is obligatory, the evidence for that being the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” And because when the Prophet (peace and blessings of Allaah be upon him) taught the one who had not prayed properly, he told him to recite al-Faatihah.
It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) used to recite it in every rak’ah. Al-Haafiz ibn Hajar said in Fath al-Baari: “It was proven that permission was given to the one who is praying behind an imaam to recite al-Faatihah in prayers in which Qur’aan is to be recited out loud, without any exceptions. That is what was narrated by al-Bukhaari in Juz’ al-Qiraa’ah, and by al-Tirmidhi, Ibn Hibbaan and others, from Makhool from Mahmood ibn al-Rabee’ from ‘Ubaadah, that the Prophet (peace and blessings of Allaah be upon him) stumbled in his recitation in Fajr, and when he finished he said, “Perhaps you recite behind your imaam?” They said, “Yes,” He said, “Do not do that, except for the Opening of the Book (al-Faaithah), for there is no prayer for the one who does not recite it.”
The second opinion is that the recitation of the imaam is also the recitation of the one who is praying behind him. The evidence for that is the aayah (interpretation of the meaning):
“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” [al-A’raaf 7:204]
Ibn Hajar said: “Those who say that (the one who is praying behind an imaam) does not have to recite it in prayers where Qur’aan is to be recited out loud, such as the Maalikis, quote as evidence the hadeeth, ‘When he recites then listen attentively.’ This is a saheeh hadeeth which was narrated by Muslim from Abu Moosa al-‘Ash’ari.”
Those who say that it is obligatory say that it should be recited after the imaam has finished reciting al-Faatihah and before he starts to recite another soorah, or that it should be recited when the imam pauses. Ibn Hajar said: “He should listen when the imam is reciting, and recite it when he is silent.”
Shaykh Ibn Baaz said, “What is meant by when the imam pauses is when he pauses during al-Faatihah or after reciting it, or in the soorah that he recites after it. If the imam does not pause, then the one who is praying behind him has to recite al-Faatihah even if the imam is reciting, according to the more correct of the two scholarly opinions.” (See Fataawa al-Shaykh Ibn Baaz, vol. 11, p. 221)
The Standing Committee was asked a similar question and replied as follows:
The correct scholarly opinion is that it is obligatory to recite al-Faatihah when praying alone and it is obligatory upon the imam and those whom he is leading both in prayers where Qur’aan is to be recited out loud and when it is to be recited silently, because of the soundness and specific nature of the texts which indicate that. The aayah (interpretation of the meaning):
“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”
[al-A’raaf 7:204] is general in meaning. The hadeeth, “When the Qur’aan is recited then listen attentively” is general and applies both to al-Faatihah and other soorahs. These two texts are general in meaning, and the following hadeeth refer to an exception to that rule:
“There is no prayer for the one who does not recite the Opening of the Book.” Thus we may reconcile all the proven evidence. The hadeeth “The recitation of the imaam is the recitation of the one who is praying behind him” is da’eef (weak). It is not correct to say that the Ameen of the congregation to the imaam’s recitation of al-Faatihah takes the place of their own recitation. The differences of opinion among the scholars concerning this matter should not be taken as a means to hate one another, and to divide and turn our backs on one another. Rather you have to study the matter in more detail and find out more. If one of you is following a scholar who says that the one who is praying behind an imam has to recite al-Faatihah during prayers in which Qur’aan is to be recited out loud, and others are following a scholar who says that they must be silent and listen to the imam in prayers where Qur’aan is to be recited out loud, and that the imam’s recitation of al-Faatihah is sufficient, there is nothing wrong with that. There is no need for one group to denounce the other, or to hate one another because of that.
They have to be open-minded about differences of opinion among the scholars, and about the reasons for that, and ask Allaah to guide them in matters concerning which there are differences of opinion as to what is correct, for He is the All-Hearing, Ever-Responsive. May Allaah bless our Prophet Muhammad.
Qari, in a silent prayer in fardl prayer with imam, when I recite slowly concerntrating by then before I complete the surah imam has gone to ruku, then what should I do? Must I follow the imam and go to ruku before completion of fateha? Then by the time I finish recting then I will be late.what should I do, rush through the fateha
nice stuff
ইমাম ইমামের মত উচ্চস্বরে এখনই আছে কিনা তা আপনার প্রতিটি রাকাতে রয়েছে
তিনি যখন তেলাওয়াত করেন তখন আপনি চুপ থাকুন এবং আপনি শুনবেন
Umm does not mean jist of the kitaab. ام الكتاب
it means the foundation, the basis, the pillar.
Interestingly the word umm.. mother ام comes from this root.. امم
امم
Alhamdulillah, comprehensive lecture. But na'uudzubillah, I am conflicted...I've found evidence pointing to both Syafi'i and Maliki, and I find one more likely to be the most authentic but the other more khusyu' and tranquil...
Salaams. Jazzak Allahu Khairan. This tafsir was very beneficial. Just to clarify something, in the hanafi madhab surah fatiha is not recited. Think you just made a mistake but for others.
The sheikh did say that though?
oYOUSERo he said that in all salaah surah al fatihah is recited. But hanafi madhab don't have surah al fatihah for janazah salaah.
Praise be to Allaah.
Reciting al-Faatihah is one of the essential parts of the prayer, and is to be recited in each rak’ah both by the imaam and by those who are being led by him, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” (Narrated by al-Bukhaari, 714). With regard to one who is following an imaam reciting al-Faatihah behind the imaam in a prayer where Qur’aan is to be recited out loud, there are two scholarly opinions.
The first opinion is that it is obligatory, the evidence for that being the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” And because when the Prophet (peace and blessings of Allaah be upon him) taught the one who had not prayed properly, he told him to recite al-Faatihah.
It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) used to recite it in every rak’ah. Al-Haafiz ibn Hajar said in Fath al-Baari: “It was proven that permission was given to the one who is praying behind an imaam to recite al-Faatihah in prayers in which Qur’aan is to be recited out loud, without any exceptions. That is what was narrated by al-Bukhaari in Juz’ al-Qiraa’ah, and by al-Tirmidhi, Ibn Hibbaan and others, from Makhool from Mahmood ibn al-Rabee’ from ‘Ubaadah, that the Prophet (peace and blessings of Allaah be upon him) stumbled in his recitation in Fajr, and when he finished he said, “Perhaps you recite behind your imaam?” They said, “Yes,” He said, “Do not do that, except for the Opening of the Book (al-Faaithah), for there is no prayer for the one who does not recite it.”
The second opinion is that the recitation of the imaam is also the recitation of the one who is praying behind him. The evidence for that is the aayah (interpretation of the meaning):
“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” [al-A’raaf 7:204]
Ibn Hajar said: “Those who say that (the one who is praying behind an imaam) does not have to recite it in prayers where Qur’aan is to be recited out loud, such as the Maalikis, quote as evidence the hadeeth, ‘When he recites then listen attentively.’ This is a saheeh hadeeth which was narrated by Muslim from Abu Moosa al-‘Ash’ari.”
Those who say that it is obligatory say that it should be recited after the imaam has finished reciting al-Faatihah and before he starts to recite another soorah, or that it should be recited when the imam pauses. Ibn Hajar said: “He should listen when the imam is reciting, and recite it when he is silent.”
Shaykh Ibn Baaz said, “What is meant by when the imam pauses is when he pauses during al-Faatihah or after reciting it, or in the soorah that he recites after it. If the imam does not pause, then the one who is praying behind him has to recite al-Faatihah even if the imam is reciting, according to the more correct of the two scholarly opinions.” (See Fataawa al-Shaykh Ibn Baaz, vol. 11, p. 221)
The Standing Committee was asked a similar question and replied as follows:
The correct scholarly opinion is that it is obligatory to recite al-Faatihah when praying alone and it is obligatory upon the imam and those whom he is leading both in prayers where Qur’aan is to be recited out loud and when it is to be recited silently, because of the soundness and specific nature of the texts which indicate that. The aayah (interpretation of the meaning):
“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”
[al-A’raaf 7:204] is general in meaning. The hadeeth, “When the Qur’aan is recited then listen attentively” is general and applies both to al-Faatihah and other soorahs. These two texts are general in meaning, and the following hadeeth refer to an exception to that rule:
“There is no prayer for the one who does not recite the Opening of the Book.” Thus we may reconcile all the proven evidence. The hadeeth “The recitation of the imaam is the recitation of the one who is praying behind him” is da’eef (weak). It is not correct to say that the Ameen of the congregation to the imaam’s recitation of al-Faatihah takes the place of their own recitation. The differences of opinion among the scholars concerning this matter should not be taken as a means to hate one another, and to divide and turn our backs on one another. Rather you have to study the matter in more detail and find out more. If one of you is following a scholar who says that the one who is praying behind an imam has to recite al-Faatihah during prayers in which Qur’aan is to be recited out loud, and others are following a scholar who says that they must be silent and listen to the imam in prayers where Qur’aan is to be recited out loud, and that the imam’s recitation of al-Faatihah is sufficient, there is nothing wrong with that. There is no need for one group to denounce the other, or to hate one another because of that.
They have to be open-minded about differences of opinion among the scholars, and about the reasons for that, and ask Allaah to guide them in matters concerning which there are differences of opinion as to what is correct, for He is the All-Hearing, Ever-Responsive. May Allaah bless our Prophet Muhammad.
All 4 schools of law are legitimate expressions, no problem on following any position. The issue on reciting fatiha; -all agree on reciting fatiha in every single rakaat in every type of solah ( as imam or makmum) . What is the controversy? From the time of sahaba; 14th century ikhtilafah of being behind the imam ; hanafi- does not recite fatiha ; syafie- recite wether imam out loud or silent in zuhr asr. Maliki hambali: in silent prayers u recite, in loud prayer subuh etc u dont recite based on the quran when quran is being recited be quiet and listen. Hadeeth; The imam is being made to be followed. When he recites you listen and be quiet. When you say ameen it means you recite the fatiha as well.
Just to conclude, this surah called by prophet as ummu quran, summary as entire religion and chosen by Allah to be the opening of Quran. Our lord is a merciful lord and we love for Him for his mercy at the same time he has revealed a set of law and we are terriffed of his wrath. Whats the most important need we have? We want to be guided..the straight path of the righteous people, not other wrongful paths. We wish to act upon the knowledge and not to; not act upon knowledge and to act without knowledge. This tafseer is just surface, we could not ravel the mystery and beauty of the surah which Allah can do. We have full hope of Allah will accept this. Dont just zoom out this surah, this is the surah that an angel has come down for a first time. A blessing for our ummah given via prophet muhammad saw. Recite sincerely from our heart and hope Allah accept our doa. Wasalam.
Sheikh why you started downgrading Zakir Nayek ??
I follow the position of imam malik and imam hambal but i have one question shaikh in the prayer of zuhar and asar i read fatiha behind the imam but my question in zuhar and asar behind the imam in first 2 raka may i allowed to read other surah with fatiha or i should read only fatiha plz reply
Babar Khan Mughal yes it is mustahab to also recite a surah after the fatiha as well. Of course silently. Preferably a short surah so you can finish it before Imam goes to ruku.
Praise be to Allaah.
Reciting al-Faatihah is one of the essential parts of the prayer, and is to be recited in each rak’ah both by the imaam and by those who are being led by him, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” (Narrated by al-Bukhaari, 714). With regard to one who is following an imaam reciting al-Faatihah behind the imaam in a prayer where Qur’aan is to be recited out loud, there are two scholarly opinions.
The first opinion is that it is obligatory, the evidence for that being the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” And because when the Prophet (peace and blessings of Allaah be upon him) taught the one who had not prayed properly, he told him to recite al-Faatihah.
It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) used to recite it in every rak’ah. Al-Haafiz ibn Hajar said in Fath al-Baari: “It was proven that permission was given to the one who is praying behind an imaam to recite al-Faatihah in prayers in which Qur’aan is to be recited out loud, without any exceptions. That is what was narrated by al-Bukhaari in Juz’ al-Qiraa’ah, and by al-Tirmidhi, Ibn Hibbaan and others, from Makhool from Mahmood ibn al-Rabee’ from ‘Ubaadah, that the Prophet (peace and blessings of Allaah be upon him) stumbled in his recitation in Fajr, and when he finished he said, “Perhaps you recite behind your imaam?” They said, “Yes,” He said, “Do not do that, except for the Opening of the Book (al-Faaithah), for there is no prayer for the one who does not recite it.”
The second opinion is that the recitation of the imaam is also the recitation of the one who is praying behind him. The evidence for that is the aayah (interpretation of the meaning):
“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” [al-A’raaf 7:204]
Ibn Hajar said: “Those who say that (the one who is praying behind an imaam) does not have to recite it in prayers where Qur’aan is to be recited out loud, such as the Maalikis, quote as evidence the hadeeth, ‘When he recites then listen attentively.’ This is a saheeh hadeeth which was narrated by Muslim from Abu Moosa al-‘Ash’ari.”
Those who say that it is obligatory say that it should be recited after the imaam has finished reciting al-Faatihah and before he starts to recite another soorah, or that it should be recited when the imam pauses. Ibn Hajar said: “He should listen when the imam is reciting, and recite it when he is silent.”
Shaykh Ibn Baaz said, “What is meant by when the imam pauses is when he pauses during al-Faatihah or after reciting it, or in the soorah that he recites after it. If the imam does not pause, then the one who is praying behind him has to recite al-Faatihah even if the imam is reciting, according to the more correct of the two scholarly opinions.” (See Fataawa al-Shaykh Ibn Baaz, vol. 11, p. 221)
The Standing Committee was asked a similar question and replied as follows:
The correct scholarly opinion is that it is obligatory to recite al-Faatihah when praying alone and it is obligatory upon the imam and those whom he is leading both in prayers where Qur’aan is to be recited out loud and when it is to be recited silently, because of the soundness and specific nature of the texts which indicate that. The aayah (interpretation of the meaning):
“So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”
[al-A’raaf 7:204] is general in meaning. The hadeeth, “When the Qur’aan is recited then listen attentively” is general and applies both to al-Faatihah and other soorahs. These two texts are general in meaning, and the following hadeeth refer to an exception to that rule:
“There is no prayer for the one who does not recite the Opening of the Book.” Thus we may reconcile all the proven evidence. The hadeeth “The recitation of the imaam is the recitation of the one who is praying behind him” is da’eef (weak). It is not correct to say that the Ameen of the congregation to the imaam’s recitation of al-Faatihah takes the place of their own recitation. The differences of opinion among the scholars concerning this matter should not be taken as a means to hate one another, and to divide and turn our backs on one another. Rather you have to study the matter in more detail and find out more. If one of you is following a scholar who says that the one who is praying behind an imam has to recite al-Faatihah during prayers in which Qur’aan is to be recited out loud, and others are following a scholar who says that they must be silent and listen to the imam in prayers where Qur’aan is to be recited out loud, and that the imam’s recitation of al-Faatihah is sufficient, there is nothing wrong with that. There is no need for one group to denounce the other, or to hate one another because of that.
They have to be open-minded about differences of opinion among the scholars, and about the reasons for that, and ask Allaah to guide them in matters concerning which there are differences of opinion as to what is correct, for He is the All-Hearing, Ever-Responsive. May Allaah bless our Prophet Muhammad.
The next Ayet to Waeza Qurialquraan Wazkaru Rabbaka fi nafseka determins impartance of Surah Fatiha.
If you dont recite Sura Alhamad Why do you say SameAllaholeman Hamida and RabbenaWalakal Hamad. Bhaeyo samjhnay ki koshish karo.Limann ka hukam har aik per hay Imaam ho ya muqtadi ya akaila koi tashkhees nahi.
Agar aapnay Hidayet k liay Dua he na mangi to aur barh kar ki dua hosakti hay.
So if u dont recite anything is ur salah still valid as i follow the hanafi version
he said its ok if u follow the madhabs opinion since they are all valid
I also follow hanafi bro
আপনি ফাতিহাও করেছেন কারণ এটাই বলতে চাইছি পুরোপুরি আমার বক্তব্য
আপনি এখন ইমামের পিছনে আছেন আপনি কোন ইমামের পিছনে নামাজ পড়ছেন কি কি
تريما كاسيه