The Ruling on Reciting Al-Fatihah Behind the Imam (Part 1)

The Ruling on Reciting Al-Fatihah Behind the Imam (Part 1)

Question: I want to ask, what should be done if a follower (makmum) forgets or does not recite Al-Fatihah behind the imam when praying in congregation?

Answer: The answer to this must be divided into two discussions. First, congregational prayers that are sirr (quiet/silent in recitation) such as Dhuhr, Asr, the third raka'ah of Maghrib, and the third and fourth raka'ah of Isha, as well as the funeral (janazah) prayer. Second, congregational prayers that are jahr (audible/loud in recitation) such as Fajr, the first and second raka'ah of Maghrib, and the first and second raka'ah of Isha, as well as all sunnah prayers required to be performed in congregation such as Friday prayer, Eid, eclipse prayer, Tarawih and Witr in Ramadan, and the prayer for rain (istisqa).

Congregational Prayer with Silent Recitation (Sirr)

Answering this issue requires looking first at the legal status of Surah Al-Fatihah for a follower during silent congregational prayers. Is it obligatory for the follower to recite Al-Fatihah during silent congregational prayers or not? In this matter, scholars have different opinions.

The First Opinion: Prohibition of Recitation

The follower is prohibited or not allowed to recite any verse (including Al-Fatihah) when praying in congregation absolutely, including silent congregational prayers. The follower is obligated to remain silent (1). This is the opinion of Abu Hanifah and his two students (Abu Yusuf and Muhammad bin Hasan) (2), Ibnu Abi Layla, Sufyan At-Tsauri (3), and Ibnu ‘Uyainah (4). It is also the opinion of Ibnu Wahb, Asyhab, Ibnu Habib, and Ibnu Abdil Hakam from the early Maliki school (5). Imam Ibnu Abdil Barr mentioned that this is the opinion of all the scholars of Kufa (6). The one required to recite Al-Fatihah in congregational prayer absolutely is only the imam.

Imam Al-Hashakafi from the later Hanafi school stated:

(وَالْمُؤْتَمُّ لَا يَقْرَأُ مُطْلَقًا) وَلَا الْفَاتِحَةَ فِي السَّرِيَّةِ اتِّفَاقًا وَمَا نُسِبَ لِمُحَمَّدٍ ضَعِيفٌ كَمَا بَسَطَهُ الْكَمَالُ (فَإِنْ قَرَأَ كُرِهَ تَحْرِيمًا) وَتَصِحُّ فِي الْأَصَحِّ

“(The follower must not recite—the Quran—absolutely), nor Al-Fatihah in silent prayers by consensus (of the Hanafis). As for the opinion attributed to Muhammad, it is weak (7), as explained by Al-Kamal (8). (If the follower still recites, then it is disliked to the point of prohibition), yet the prayer is valid according to the most correct opinion.” (Ad-Durr Al-Mukhtar, 1/75)

Imam Al-Quduri from the early Hanafi school said:

قَالَ أَصْحَابُنَا: لَا تَجِبُ عَلَى الْمُؤْتَمِّ قِرَاءَةٌ وَيُكْرَهُ لَهُ فِعْلُهَا

“Our companions (Hanafis) said: 'Recitation is not obligatory upon the follower, and it is disliked (makruh) for him to do so.'” (At-Tajrid, 2/511)

In fact, the Hanafi school explicitly brings its dislike to the level of prohibition for a follower who recites the Quran—including Al-Fatihah—in silent congregational prayers. Imam Ibnu Al-Hammam from the Hanafi school said when explaining the words of Imam Al-Marghiyani and refuting the view of Imam Ibnu Hibban:

وَلَيْسَ مَا نَسَبَهُ إلَى أَهْلِ الْكُوفَةِ بِصَحِيحٍ بَلْ هُمْ يَمْنَعُونَهُ وَهِيَ عِنْدَهُمْ تُكْرَهُ، وَالْمُرَادُ كَرَاهَةُ التَّحْرِيمِ كَمَا يُفِيدُهُ قَوْلُ الْمُصَنِّفِ، وَعِنْدَهُمَا يُكْرَهُ لِمَا فِيهِ مِنْ الْوَعِيدِ، وَصَرَّحَ بَعْضُ الْمَشَايِخِ بِأَنَّهَا لَا تَحِلُّ خَلْفَ الْإِمَام

“What he attributed (9) to the people of Kufa (Hanafis) is not correct. Rather, they prohibit it and it is disliked according to them. The dislike intended is makruh tahrim as indicated by the author's words (10). It is disliked according to both of them (Abu Yusuf and Abu Hanifah) because of the reported threats. Some sheikhs explicitly used the phrase 'it is not permissible to recite behind the imam.'” (Fath Al-Qadir, 1/340)

This means that according to the Hanafi school, it is forbidden to recite Al-Fatihah when praying in congregation. This applies to silent prayers, let alone audible ones. If one does it, they have sinned and it may jeopardize the congregational prayer they performed. Therefore, according to this opinion, the person who forgets or does not recite Surah Al-Fatihah in congregational prayer is actually the one who is correct and in accordance with the Sharia.

Evidences and Reasoning: The evidence for this opinion is the Sunnah, analogy (qiyas) to the Sunnah, and the opinions of several companions of the Prophet. From the Sunnah, it is narrated that the Prophet said:

إِنَّمَا جُعِلَ الْإِمَامُ لِيُؤْتَمَّ بِهِ، فَإِذَا كَبَّرَ فَكَبِّرُوا وَإِذَا قَرَأَ فَأَنْصِتُوا

“The imam is made only to be followed. If he says the takbir, say the takbir, and if he recites (the Quran), then remain silent...” (HR. An-Nasai: 921, Abu Dawud: 604, and Ibn Majah: 846 from Abu Hurairah) (11).

However, the additional phrase “and if he recites (the Quran), then remain silent” in this hadith is disputed by the mainstream hadith scholars. Imam Muslim bin Hajjaj authenticated it, while Imam Abu Dawud weakened it (12). Al-Hafizh Az-Zaila’i from the Hanafis even noted that this addition was considered an error by some hadith imams such as Abu Hatim, Ibnu Ma’in, Al-Hakim, and Ad-Daruquthni (13). Wallahu a’lam.

The reasoning is that reciting the Quran here is general. Whether the imam recites it loudly (jahr) or quietly (sirr), the follower is commanded by the Prophet to be silent. This is further strengthened by another hadith implying that the Prophet once forbade followers from reciting the Quran even in Dhuhr congregational prayer, which is a silent prayer. Shahabat Imran bin Hushain narrated:

صَلَّى بِنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَاةَ الظُّهْرِ - أَوِ الْعَصْرِ - فَقَالَ: "أَيُّكُمْ قَرَأَ خَلْفِي بِسَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى؟" فَقَالَ رَجُلٌ: "أَنَا وَلَمْ أُرِدْ بِهَا إِلَّا الْخَيْرَ" قَالَ: "قَدْ عَلِمْتُ أَنَّ بَعْضَكُمْ خَالَجَنِيهَا"

“The Messenger of Allah once led us in Dhuhr—or Asr—prayer. He asked, 'Which of you recited sabbihisma rabbikal a’la behind me?' A man replied, 'I did, and I intended nothing but good.' The Prophet said, 'I knew that some of you were competing with me in it (disturbing my recitation).' (HR. Muslim: 398).

The reasoning: if reciting the Quran were permissible for a follower in silent prayer, the Prophet would not have rebuked the man who recited Surah Al-A'la while being a follower behind him.

This is because the imam's recitation is sufficient for the follower. In other words, the imam's recitation represents the follower's recitation entirely, whether in silent or audible prayers. This is the function of the imam, based on a famous hadith where the Prophet said:

مَنْ كَانَ لَهُ إِمَامٌ فَإَنَّ قِرَاءَةُ الْإِمَامِ لَهُ قِرَاءَةٌ

“Whoever has an imam (in prayer), then indeed the recitation of the imam is recitation for him.” (HR. Ibn Majah: 850 from Jabir bin Abdillah).

Regarding analogy (qiyas), the analogy used is to the sunnah and consensus (ijma'). The sunnah referred to is the tacit approval (taqririyah) given by the Prophet to Shahabat Abu Bakrah:

عَنْ أَبِي بَكْرَةَ أَنَّهُ انْتَهَى إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ رَاكِعٌ، فَرَكَعَ قَبْلَ أَنْ يَصِلَ إِلَى الصَّفِّ، فَذَكَرَ ذَلِكَ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: "زَادَكَ اللَّهُ حِرْصًا وَلاَ تَعُدْ"

“From Abu Bakrah, that he reached the Prophet while he was in ruku' (bowing). He bowed before reaching the row. He mentioned this to the Prophet, who said: 'May Allah increase your zeal, but do not do it again.'” (HR. Al-Bukhari: 783). 

The reasoning: the Messenger of Allah did not tell Abu Bakrah to repeat his prayer when he found the Prophet already in ruku'. This shows that a raka'ah in congregational prayer is still counted as one raka'ah as long as the imam is still in ruku', even though the follower surely missed reciting Al-Fatihah. This is because the imam's recitation has replaced it. This applies to both silent and audible congregational prayers.

The Second Opinion: Absolute Obligation

Reciting Surah Al-Fatihah is absolutely obligatory in silent prayers. This is the opinion of the Shafi'i and Dhahiri schools. It is also the opinion of several prominent imams from the Salaf such as Al-Auza’i, Abu Tsaur, and Ibnu Rahuyah. Imam At-Tirmidzi said that this is the opinion of the majority of scholars from the companions of the Prophet and the Tabi'in. This is also the opinion of Imam Al-Bukhari.

Imam An-Nawawi from the Shafi'i school stated:

أَمَّا حُكْمُ الْمَسْأَلَةِ فَقِرَاءَةُ الْفَاتِحَةِ وَاجِبَةٌ عَلَى الْإِمَامِ وَالْمُنْفَرِدِ فِي كُلِّ رَكْعَةٍ ... وَأَمَّا الْمَأْمُومُ فَالْمَذْهَبُ الصَّحِيحُ وُجُوبُهَا عَلَيْهِ فِي كُلِّ رَكْعَةٍ فِي الصَّلَاةِ السِّرِّيَّةِ وَالْجَهْرِيَّةِ

“As for the ruling on this issue, reciting Al-Fatihah is obligatory for the imam and the individual in every raka'ah... As for the follower, the correct opinion of the school (Shafi'i) is that it remains obligatory in every raka'ah, both in silent and audible prayers.” (Al-Majmu’ Syarh Al-Muhaddzab, 3/364)

Therefore, according to this opinion, the prayer of someone who forgets or does not recite Al-Fatihah is not valid. Reciting Al-Fatihah is a pillar (rukun) or obligation of the prayer that cannot be replaced by the imam.

Evidences and Reasoning: The evidence for this opinion is the literal Sunnah and the opinions of some companions. The Sunnah includes the general saying of the Prophet:

لاَ صَلاَةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الكِتَابِ

“There is no prayer for the one who does not recite Al-Fatihah.” (HR. Al-Bukhari: 756 and Muslim: 394 from Ubadah bin As-Shamit).

The reasoning: this hadith applies generally to everyone, both for the imam and the follower. No evidence explicitly excludes them. This is further strengthened by the Prophet's words to the companions after a Fajr prayer:

لَعَلَّكُمْ تَقْرَءُونَ وَالْإِمَامُ يَقْرَأُ" ... قَالَ: " َلَا تَفْعَلُوا، إِلَّا أَنْ يَقْرَأَ أَحَدُكُمْ بِفَاتِحَةِ الْكِتَابِ

“Perhaps you recite while the imam is reciting?” They said: 'Yes, O Messenger of Allah.' He said: 'Do not do that, except that one of you recites the Opening of the Book (Al-Fatihah).' (HR. Ahmad: 18070).

The Third Opinion: Recommended but Not Obligatory

The follower is recommended (mustahab) to recite Al-Fatihah without it being obligatory in silent congregational prayers. This is the opinion of Imam Malik and is famous in the Maliki and Hanbali schools. It is also the opinion of Ibnu Al-Mubarak and At-Thabari.

Imam Malik said:

الْأَمْرُ عِنْدَنَا أَنْ يَقْرَأَ الرَّجُلُ وَرَاءَ الْإِمَامِ فِيمَا لَا يَجْهَرُ فِيهِ الْإِمَامُ بِالْقِرَاءَةِ، وَيَتْرُكُ الْقِرَاءَةَ فِيمَا يَجْهَرُ فِيهِ الْإِمَامُ بِالْقِرَاءَةِ

“The matter according to us is that a person recites behind the imam in the prayer where the imam does not recite audibly, and leaves the recitation in the prayer where the imam recites audibly.” (Al-Muwattha’, 1/86)

Imam Ibnu Qudamah from the Hanbali school said:

وَلَا تَجِبُ الْقِرَاءَةُ عَلَى الْمَأْمُومِ، وَيُسْتَحَبُّ أَنْ يَقْرَأَ فِي سَكَتَاتِ الْإِمَامِ وَمَا لَا يَجْهَرُ فِيهِ

“Recitation is not obligatory upon the follower, but it is recommended to recite during the imam's silences and in prayers that are not audible.” (Al-Muqni’ p. 60)

Therefore, according to these two schools, the prayer of someone who forgets or does not recite Al-Fatihah in silent prayer is valid absolutely and does not need to be repeated.

Conclusion

Scholars are divided into 3 opinions regarding the recitation of Al-Fatihah in silent congregational prayers:

1. Forbidden/Disliked: Hanafi school.

2. Recommended: Maliki and Hanbali schools.

3. Obligatory: Shafi'i school.

In terms of legal consequences, according to the majority of scholars (Hanafi, Maliki, and Hanbali), the prayer of someone who forgets or intentionally does not recite Al-Fatihah in silent congregational prayer is valid. However, according to the Shafi'i school, such a prayer is invalid.

The final conclusion: if one wishes to follow the view of the majority, the prayer is valid. If one wishes to follow the principle of ihtiyath (caution), one can follow the Shafi'i view that the prayer is invalid and should be repeated. Nevertheless, for Hanafis, caution means not reciting Al-Fatihah. Wallahu a’lam.