(Q&A) Regarding the Recitation of Al-Fatihah Behind the Imam (Part 2)

Regarding the Recitation of Al-Fatihah Behind the Imam (Part 2)

Question:

I want to ask, what should be done if a follower (makmum) forgets or does not recite Al-Fatihah behind the imam during congregational prayer (shalat berjama’ah)?

Answer:

The answer to this must be divided into two discussions. First, congregational prayers that are sirr (recited silently), such as Dhuhr, Asr, the third unit (rakaat) of Maghrib, the third and fourth units of Isha, as well as the funeral prayer (shalat jenazah). Second, congregational prayers that are jahr (recited aloud), such as Fajr, the first and second units of Maghrib, the first and second units of Isha, as well as all voluntary (sunnah) prayers required to be performed in congregation, such as Friday prayer, Eid prayers, eclipse prayers, Tarawih and Witir during Ramadan, and the prayer for rain (istisqa).

Congregational Prayers That Are Jahr (Recited Aloud)

Answering this issue requires first looking at the status of Surah Al-Fatihah for a follower during loud (jahriyah) congregational prayers. Is it mandatory for the follower to recite Al-Fatihah during loud prayers or not? Scholars hold differing views on this. There are three dependable (muktabar) opinions.

The First Opinion: The follower is absolutely forbidden from reciting any verse (including Al-Fatihah) during congregational prayer, including loud congregational prayers. The follower is obliged to remain silent (1). This is the opinion of Abu Hanifah and his two disciples (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 among the early Maliki scholars (5). This is what was authenticated by Ibnu Al-‘Arabi from the Maliki school (6). Imam Ibnu Abdil Barr mentioned that this is the opinion of all the scholars of Kufah (7). The one required to recite Al-Fatihah in congregational prayer absolutely is only the imam.

Imam Al-Hashakafi from among the later Hanafi scholars 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), including Al-Fatihah in the silent prayers according to consensus (within the Hanafi school). As for the opinion attributed to Muhammad, it is weak (8), as expanded upon by Al-Kamal (9). (If the follower still recites, then it is deemed disliked to the point of prohibition—makruh tahrim—), but the prayer is valid according to the most authentic opinion.” (Ad-Durr Al-Mukhtar, 1/75)

Imam Al-Quduri from among the early Hanafi scholars stated:

قَالَ أَصْحَابُنا: لَا تَجِبُ عَلَى الْمُؤْتَمِّ قِرَاءَةٌ وَيُكْرَهُ لَهُ فِعْلُهَا

“The adherents of our school (Hanafi) said, 'Recitation is not mandatory upon the follower, and it is disliked (makruh) for him to do it.'” (At-Tajrid, 2/511)

The Hanafi school explicitly applies this dislike as a prohibition for a follower who recites the Quran—including Al-Fatihah—during a loud congregational prayer. Therefore, according to this school, it is forbidden to recite Al-Fatihah in congregational prayer, whether silent or loud. Imam Ibnu Al-Hammam from the Hanafi school stated:

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 (10) to the people of Kufah (Hanafiyah) is not correct. Rather, they (the scholars of Kufah) forbid it, and it is disliked according to them. The dislike intended is makruh tahrim (dislike meaning prohibition), as implied by the author's statement (11). It is disliked according to both of them (Abu Yusuf and Abu Hanifah) due to the reports of warnings. Some shaikhs explicitly used the phrasing, 'it is not lawful 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, whether silent or, even more so, loud. If one does it, they commit a sin, and it can threaten the congregational prayer they are performing. Therefore, according to this opinion, a person who forgets or does not recite Surah Al-Fatihah in congregational prayer is actually doing what is correct and in accordance with Sharia.

Evidence & Derivation:

The evidence for this opinion relies on the Sunnah, analogy (qiyas) based on the Sunnah, the literal meaning of the Quranic verse, 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 only appointed to be followed. So when he says takbir, say takbir, and when he recites (the Quran), remain silent....” (HR. An-Nasai: 921, Abu Dawud: 604, and Ibnu Majah: 846 from Abu Hurairah) (12)

However, the additional phrasing, “and when he recites, remain silent..” in this hadith is disputed by mainstream reference hadith scholars. Imam Muslim bin Hajjaj authenticated it, whereas Imam Abu Dawud weakened it (13). Al-Hafizh Az-Zaila’i from the Hanafi school cited that this additional phrasing was also considered an error by several hadith imams such as Abu Hatim, Ibnu Ma’in, Al-Hakim, and Ad-Daruquthni (14). Wallahu a’lam.

The derivation shows that reciting the Quran here is general in nature. Whether the imam recites it loudly or silently, the follower is commanded by the Prophet to remain silent. Regarding loud prayers, this is further strengthened by the word of Allah:

وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ

“So when the Quran is recited, then listen to it and pay attention that you may receive mercy.” (Al-A’raf: 204)

The derivation indicates that this verse generally commands one to be silent and listen to the Quran when it is being recited. Meanwhile, in loud prayers, the imam's recitation is intentionally magnified so that it can be heard by the followers. Thus, the follower is commanded to remain silent, and this command to remain silent is mandatory. Consequently, the inverse understanding (mafhum mukhalafah) dictates that the follower is forbidden from reciting anything behind the imam, and this prohibition is absolute.

Moreover, the context of the verse is prayer, as mentioned in several reports. The companion Ibnu Abbas said regarding the verse above:

إِنَّ الْمُؤْمِنَ فِي سَعَةٍ مِنَ الِاسْتِمَاعِ إِلَى يَوْمِ جُمُعَةَ أَوْ فِي صَلَاةٍ مَكْتُوبَةٍ أَوْ يَوْمِ أَضْحَى أَوْ يَوْمِ fِطْرٍ فِي قَوْلِهِ: {وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا}

“Verily, a believer is free from listening (to a recitation) until Friday arrives, or during an obligatory prayer, or on the day of Eid al-Adha, or Eid al-Fitr, based on the word of Allah, 'So when the Quran is recited, then listen to it and pay attention...'” (Narrated by Ibnu Abi Hatim, 5/1646)

The students of Ibnu Abbas—namely Mujahid, Atha bin Abi Rabah, and Said bin Jubair—agreed that this verse was revealed concerning the ruling of the imam reciting the Quran in prayer (15). Imam Ahmad bin Hanbal cited a consensus (ijma’) regarding this. Imam Abu Dawud stated:

سَمِعْتُ أَحْمَدَ، قِيلَ لَهُ: إِنَّ فُلَانًا قَالَ قِرَاءَةُ فَاتِحَةِ الْكِتَابِ يَعْنِي خَلْفَ الْإِمَامِ مَخْصُوصٌ مِنْ قَوْلِهِ وَإِذَا قُرِئَ الْقُرْءَانُ فَاسْتَمِعُوا لَهُ، فَقَالَ: عَمَّنْ يَقُولُ هَذَ! أَجْمَعَ النَّاسُ أَنَّ هَذِهِ الْآيَةَ فِي الصَّلَاةِ

“I heard Ahmad being asked, 'So-and-so holds the view that reciting the opening of the Book—meaning behind the imam—is specified (exempted) from the scope of the verse, "So when the Quran is recited, then listen to it..."?' He replied, 'From whom does that opinion come?! Scholars have agreed that this verse's subject is inside the prayer.'” (Masail Al-Imam Ahmad reported by Abu Dawud, 1/48)

The derivation establishes this because the imam's recitation suffices for the follower's recitation. That is, the imam's recitation represents the recitation of all followers entirely. For that is the function of the imam. This is based on a famous hadith. It is narrated that 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 a recitation for him.” (HR. Ibnu Majah: 850 from Jabir bin Abdillah)

The derivation shows that if the imam has replaced the follower's recitation, then the follower's recitation is no longer necessary. Thus, if the follower still recites behind the imam, the follower has in reality opposed the imam in congregational prayer, and opposing the imam is among the forbidden matters in congregational prayer.

As for analogy, the analogy used is based on the Sunnah and consensus. The Sunnah intended is the tacit approval (sunnah taqririyah) performed by the Prophet toward the companion Abu Bakrah. The successor (tabi’in) Al-Hasan Al-Bashri narrated:

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 ﷺ while he was bowing (ruku’). So he bowed before reaching the row. He mentioned that to the Prophet ﷺ, who said, 'May Allah increase your zeal, but do not repeat it.'” (HR. Al-Bukhari: 783) 

The derivation demonstrates that the Messenger of Allah did not command Abu Bakrah to repeat his prayer when he found the Prophet still bowing and he bowed immediately. This indicates that a unit (rakaat) in congregational prayer is still counted as one unit as long as the imam is bowing. Even though the follower has certainly missed reciting Al-Fatihah when the imam is already bowing, it is still counted as one unit although the follower did not recite Al-Fatihah. This is because the imam's recitation has replaced that recitation. This applies to congregational prayers, both silent and loud. This is strengthened by another hadith. It is narrated that the Messenger of Allah said:

إِذَا جِئْتُمْ إِلَى الصَّلَاةِ وَنَحْنُ سُجُودٌ فَاسْجُدُوا وَلَا تَعُدُّوهَا شَيْئًا، وَمَنْ أَدْرَكَ الرَّكْعَةَ فَقَدْ أَدْرَكَ الصَّلَاةَ

“When you come to the prayer and we are prostrating, then prostrate, and do not count it as anything (as part of a rakaat). Whoever catches the bowing, he has caught the (unit of) prayer.” (HR. Abu Dawud: 893 from Abu Hurairah)

Meanwhile, regarding consensus, Imam Ibnu Al-Qatthan Al-Fasi stated:

وَاتَّفَقُوا أَنَّ مَنْ أَدْرَكَ الْإِمَامُ وَقَدْ رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ وَاعْتَدَلَ قَائِمًا، وَرَفَعَ كُلُ'' مَنْ وَرَآءَهُ رُءُوسَهُمْ وَاعْتَدَلُوا قِيَامًا، فَقَدْ فَاتَتْهُ الرَّكْعَةُ

“They (the scholars) have agreed that whoever catches the imam after he has raised his head from bowing and stood upright (i’tidal), and everyone behind him has also raised their heads and stood upright, then he has missed that unit of prayer.” (Al-Iqna’ fi Masail Al-Ijma’, 1/151)

Besides that, this is also the opinion of several senior companions of the Prophet, including Zaid bin Tsabit, Abdullah bin Umar, and Abu Darda. The companion Zaid bin Tsabit said:

لَا قِرَاءَةَ مَعَ الْإِمَامِ فِي شَيْءٍ

“There is to be no recitation (of the Quran) at all when—praying—with the imam.” (Narrated by Muslim: 577)

The companion Abdullah bin Umar said:

إِذَا صَلَّى أَحَدُكُمْ خَلْفَ الْإِمَامِ فَحَسْبُهُ قِرَاءَةُ الْإِمَامِ وَإِذَا صَلَّى وَحْدَهُ فَلْيَقْرَأْ

“When one of you prays behind the imam, the imam's recitation is sufficient for him, and if he prays alone, let him recite (the Quran).” (Narrated by Malik in Al-Muwattha’, 1/86)

The companion Abu Darda said:

مَا أَرَى الْإِمَامَ إِذَا أَمَّ الْقَوْمَ إِلَّا قَدْ كَفَاهُمْ

“I do not see an imam, when he leads a people, except that (his recitation) has sufficed them.” (Narrated by An-Nasai: 923 and Ibnu Majah: 842. This is An-Nasai's wording)

It is also the famous opinion of the companion Abdullah bin Mas’ud and his students. The successor Abu Ishaq As-Subai’i said:

كَانَ أَصْحَابُ عَبْدِ اللَّهِ لَا يَقْرَؤُونَ خَلْفَ الْإِمَامِ

“The students of Abdullah (bin Mas’ud) did not recite (the Quran) behind the imam.” (Narrated by Abdurrazzaq in Al-Mushannaf: 2/140)

As for the condemnation regarding the sin of reciting the Quran (including Al-Fatihah) behind the imam in a loud prayer, which can reduce the reward of the congregational prayer, it is due to reports from several of the Salaf censuring it (16). Among them is the statement of the companion Zaid bin Tsabit:

مَنْ قَرَأَ مَعَ الْإِمَامِ فَلَا صَلَاةَ لَهُ

“Whoever recites (the Quran) with the imam—in prayer—has no prayer.” (Narrated by Abdurrazzaq in Al-Mushannaf: 2/137 and Ibnu Abi Syaibah in Al-Mushannaf: 1/331)

Also the statement of the companion Abdullah bin Mas’ud:

لَيْتَ الَّذِي يَقْرَأُ خَلْفَ الْإِمَامِ مُلِئَ فُوهُ تُرَابًا

“Would that the mouth of the one who recites (the Quran) behind the imam be filled with dust.” (Narrated by At-Thahawi in Syarh Ma’ani Al-Atsar: 1310)

The Mukhadhram (17) Al-Aswad bin Qais said:

وَدِدْتُ أَنَّ الَّذِي يَقْرَأُ خَلْفَ الْإِمَامِ مُلِئَ فُوهُ تُرَابًا

“I intensely wish that the one who recites—the Quran—behind the imam would have his mouth filled with dust.” (Narrated by Abdurrazzaq in Al-Mushannaf: 2/138 and Ibnu Abi Syaibah in Al-Mushannaf: 1/331)

The Second Opinion: Making the recitation of Surah Al-Fatihah mandatory absolutely in prayer, including in loud congregational prayers.

This is the opinion of the Shafi'i and Dhahiri schools. It is the view of several dependable imams from the Salaf, such as Al-Auza’i, Abu Tsaur, and Ibnu Rahuyah (18). It is also the view of some Hanbalis, like Al-Ajurri and Al-Atsram, and one narration from Imam Ahmad bin Hanbal according to Ibnu Az-Zaghuni's version (19). Imam At-Tirmidhi stated that this is the opinion of the majority of scholars among the Prophet's companions and successors (20). This is the opinion of Imam Al-Bukhari, which he defended through a specific book he authored entitled “Al-Qiroah Khalf Al-Imam (The Mandatory Nature of Reciting Al-Fatihah Behind the Imam).”

Imam As-Syafi’i said:

يَقْرَأُ خَلْفَ الْإِمَامِ جَهَرَ أَوْ لَمْ يَجْهَرْ بِأُمِّ الْقُرْآنِ

“(The follower) must still recite the Mother of the Quran (Al-Fatihah), whether behind an imam who recites loudly or one who does not.” (Narrated by Al-Muzani in Al-Mukhtashar, 1/16)

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

أَمَّا حُكْمُ الْمَسْأَلَةِ فَقِرَاءَةُ الْفَاتِحَةِ وَاجِبَةٌ عَلَى الْإِمَامِ وَالْمُنْفَرِدِ فِي كُلِّ رَكْعَةٍ وَعَلَى الْمَسْبُوقِ فِيمَا يُدْرِكُهُ مَعَ الْإِمَامِ بِلَا خِلَافٍ: وَأَمَّا الْمَأْمُومُ فَالْمَذْهَبُ الصَّحِيحُ وُجُوبُهَا عَلَيْهِ فِي كُلِّ رَكْعَةٍ فِي الصَّلَاةِ السِّرِّيَّةِ وَالْجَهْرِيَّةِ

“As for the ruling on this issue, reciting Al-Fatihah is mandatory upon the imam and the solitary prayer-offerer in every rakaat, and upon the latecomer (masbuq) in what he catches with the imam, without any disagreement. As for the follower, the authentic position of the school is that it remains mandatory upon him in every rakaat, both in silent and loud prayers.” (Al-Majmu’ Syarh Al-Muhaddzab, 3/364)

Imam Ibnu Hazm from the Dhahiri school stated:

وَقِرَاءَةُ أُمِّ الْقُرْآنِ فَرْضٌ فِي كُلِّ رَكْعَةٍ مِنْ كُلِّ صَلَاةٍ إمَامًا كَانَ أَوْ مَأْمُومًا أَوْ مُنْفَرِدًا - وَالْفَرْضُ وَالتَّطَوُّعُ سَوَاءٌ، وَالرِّجَالُ وَالنِّسَاءُ سَوَاءٌ

“Reciting the Mother of the Quran (Al-Fatihah) is an obligation (fardhu) in every rakaat of every prayer, whether one is an imam, a follower, or praying alone. The obligatory and voluntary prayers are the same, and men and women are the same.” (Al-Hakim bi Al-Atsar, 2/266)

Therefore, according to this school's opinion, a person who forgets or does not recite Al-Fatihah has an invalid prayer, whether in a silent or a loud congregational prayer. This is because reciting Al-Fatihah is an essential pillar (rukun) or mandatory act of prayer that cannot be substituted by the imam.

Evidence & Derivation:

The evidence for this opinion lies in the literal meaning of the Sunnah and the views of several companions of the Prophet. As for the Sunnah, it is the generality of the Prophet's statement:

لاَ صَلاَةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الكِتَابِ

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

The derivation shows that this hadith applies generally to everyone, whether an imam or a follower. There is no evidence explicitly exempting them. This is further reinforced by another statement of the Prophet to his companions. The Messenger of Allah asked his companions after the Fajr prayer:

لَعَلَّكُمْ تَقْرَءُونَ وَالْإِمَامُ يَقْرَأُ مَرَّتَيْنِ أَوْ ثَلَاثًا، قَالُوا: يَا رَسُولَ اللهِ، إِنَّا لَنَفْعَلُ، قَالَ: فَلَا تَفْعَلُوا، إِلَّا أَنْ يَقْرَأَ أَحَدُكُمْ بِفَاتِحَةِ الْكِتَابِ

“Perhaps you recite (the Quran) while the imam is reciting?” He asked two or three times. They replied, “O Messenger of Allah, we indeed do that.” The Prophet then said, “Do not do that, unless one of you merely recites the opening of the Book.” (HR. Ahmad in Al-Musnad: 18070 from a companion of the Messenger of Allah) (21)

In another narration, the Prophet said:

فَلَا تَفْعَلُوا إِلَّا بِأُمِّ الْقُرْآنِ، فَإِنَّهُ لَا صَلَاةَ إِلَّا بِهَا

“Do not do that except with the Mother of the Quran (Al-Fatihah), for indeed there is no prayer except with it.” (HR. Ibnu Abi Syaibah in Al-Mushannaf from Ubadah bin As-Shamit, 1/328) (22)

The derivation indicates that this hadith very explicitly explains that Al-Fatihah is still to be recited even when one is a follower behind the imam, without any exception whatsoever. In fact, the context of the Prophet's statement occurred during the Fajr prayer, which is a loud prayer. This means the follower is still commanded to recite Surah Al-Fatihah even in a loud congregational prayer. For reciting Surah Al-Fatihah is a general command of the Prophet for all prayers. The companion Abu Hurairah said:

أَمَرَنِي رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ أُنَادِيَ: أَنَّهُ لَا صَلَاةَ إِلَّا بِقِرَاءَةِ فَاتِحَةِ الْكِتَابِ

“The Messenger of Allah commanded me to proclaim that, 'There is no prayer except with the recitation of the opening of the Book.'” (HR. Abu Dawud: 820)

As for the opinion of several companions of the Prophet, this is the view of Umar bin Al-Khatthab, Ubadah bin As-Shamit, and Abu Hurairah. The successor Raja bin Haywah asked the companion Ubadah bin As-Shamit:

يَا أَبَا الْوَلِيدِ، أَلَمْ أَسْمَعْكَ تَقْرَأُ بِفَاتِحَةِ الْكِتَابِ؟ قَالَ: أَجَلْ؛ إِنَّهُ لَا صَلَاةَ إِلَّا بِهَا

“O Abu Al-Walid, did I not hear you reciting the opening of the Book (in congregational prayer)?” Ubadah replied, “Yes. Because there is no prayer except with its recitation.” (Narrated by Abdurrazzaq in Al-Mushannaf: 2771 and Ibnu Abi Syaibah in Al-Mushannaf: 1/329)

The companion Abu Hurairah said:

عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: مَنْ صَلَّى صَلَاةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ فَهِيَ خِدَاجٌ ثَلَاثًا غَيْرُ تَمَAMٍ. فَقِيلَ لِأَبِي هُرَيْرَةَ: إِنَّا نَكُونُ وَرَاءَ الْإِمَامِ؟ فَقَالَ: اقْرَأْ بِهَا فِي نَفْسِكَ

“From the Prophet, that the Prophet said, 'Whoever performs a prayer in which he does not recite the Mother of the Quran (Al-Fatihah), it is deficient' three times, incomplete. It was said to Abu Hurairah, 'What if we are behind the imam?' Abu Hurairah replied, 'Recite it internally to yourself.'” (Narrated by Muslim: 395)

This is also the opinion of the companion Umar bin Al-Khatthab. The successor Yazid bin Syarik At-Taimi narrated:

سَأَلْتُ عُمَرَ بْنَ الْخَطَّابِ عَنِ الْقِرَاءَةِ خَلْفَ الْإِمَامِ، فَقَالَ لِي: اقْرَأْ! قَالَ: قُلْتُ: وَإِنْ كُنْتُ خَلْفَكَ؟ قَالَ: وَإِنْ كُنْتَ خَلْفِي قَالَ: وَإِنْ قَرَأْتُ

“I once asked Umar bin Al-Khatthab about reciting behind the imam. He said to me, 'Recite!' I asked again, 'Even if I am behind you?' Umar replied, 'Even if you are behind me, and even if I am reciting (the Quran).'” (Narrated by Ibnu Abi Syaibah in Al-Mushannaf: 1/327) (23)

The presence of an authentic report from Umar bin Al-Khatthab, who is among the Rightly-Guided Caliphs (Khulafaur Rasyidin), further strengthens the mandatory nature of reciting Al-Fatihah in loud prayers. For the Prophet himself commanded to follow the Rightly-Guided Caliphs. Wallahu a’lam.

The Third Opinion: The follower is recommended not to recite Al-Fatihah in loud congregational prayers.

This is the opinion of Imam Malik and is famous within the Maliki school, as well as the famous opinion of Imam Ahmad and the Hanbali school. According to these two schools (Malikiyah and Hanabilah), it is disliked (makruh) to recite Surah Al-Fatihah during loud congregational prayers. This was also the view of Imam As-Syafii in his old opinion (qaul qadim) and Ibnu Al-Mubarak (24).

Imam Malik said:

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

“The practice with us is that a person recites (the Quran) behind the imam in what the imam does not recite loudly, and leaves the recitation in what the imam recites loudly.” (Al-Muwattha’, 1/86)

Imam Al-Baji from among the early Maliki scholars stated:

وَهُوَ الْمَشْهُورُ مِنْ قَوْلِ مَالِكٍ أَنَّ الْمَأْمُومَ يَقْرَأُ خَلْفَ الْإِمَامِ فِيمَا أَسَرَّ فِيهِ وَلَا يَقْرَأُ خَلْفَهُ فِيمَا جَهَرَ

“This is what is famous from Malik's statement: that the follower recites behind the imam in what is kept silent and does not recite behind him in what is made loud.” (Al-Muntaqa Syarh Al-Muwattha, 1/159)

Imam Al-Kharasyi from among the later Maliki scholars stated:

أَنَّ الْإِنْصَاتَ لِلْإِمَامِ فِيمَا يُجْهَرُ فِيهِ سُنَّةٌ فِي الْفَاتِحَةِ وَغَيْرِهَا وَيُكْرَهُ قِرَاءَتُهُ سَمِعَ قِرَاءَةَ الْإِمَامِ أَمْ لَا عَلَى الْمَشْهُورِ

“Paying attention to the imam in what is read loudly is a sunnah, both for Al-Fatihah and other verses, and his recitation is disliked (makruh), whether he hears the imam's recitation or not, according to the famous view.” (Syarh Mukhtashar Al-Khalil, 1/280)

Imam Ahmad bin Hanbal said when asked about reciting the Quran behind the imam:

وَلَا يُعْجِبُنِي أَنْ يَقَرَأَ وَالْإِمَامُ يَجْهَرُ أَحَبُّ إِليَّ أَنْ يُنْصِتَ

“I do not like for the follower to recite (the Quran) while the imam is reciting loudly. It is more beloved to me that he remains silent (listening to the imam's recitation).” (Masail Al-Kausaj, 2/545)

Imam Al-Mardawi stated:

لَا يُسْتَحَبُّ لِلْمَأْمُومِ الْقِرَاءَةُ حَالَ جَهْرِ الْإِمَامِ وَهُوَ صَحِيحٌ، بَلْ يُكْرَهُ عَلَى الصَّحِيحِ مِنْ الْمَذْهَبِ

“It is not recommended for the follower to recite (the Quran) during the imam's loud recitation, and that is authentic; rather, it is disliked according to the correct view of the (Hanbali) school.” (Al-Inshaf fi Ma’rifah Ar-Rajih, 2/231)

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

وَقَالَ الشَّافِعِيُّ فِي الْقَدِيمِ لَا تَجِبُ عَلَيْهِ فِي الْجَهْرِ وَنَقَلَهُ الشَّيْخُ أَبُو حَامِدٍ فِي تَعْلِيقِهِ عَنْ الْقَدِيمِ وَالْإِمْلَاءِ وَمَعْلُومٌ أَنَّ الْإِمْلَاءَ مِنْ الْجَدِيدِ

“And Asy-Syafii in the old view (Al-Qadim) said, 'it is not mandatory upon the follower (to recite Al-Fatihah) in the loud prayer.' That was cited by Shaikh Abu Hamid in his Ta’liq and Al-Imla, even though it is known that Al-Imla belongs to the new view (Al-Jadid).” (Al-Majmu’ Syarh Muhaddzab, 3/364)

Therefore, according to the opinion of these two schools, a person who forgets or does not recite Al-Fatihah in a loud prayer has an absolutely valid prayer, and it is in fact recommended not to recite Al-Fatihah. This is because reciting Al-Fatihah in loud congregational prayers is considered disliked according to these two schools.

Evidence & Derivation:

This school combines the evidence used by the first opinion with that of the second opinion. The evidence for this opinion relies on the Sunnah, analogy based on the Sunnah and consensus, the literal meaning of the Quranic verse, and the views of several companions of the Prophet. The proof that reciting Al-Fatihah is no longer mandatory in congregational prayer is based on the statement of the Prophet:

مَنْ كَانَ لَهُ إِمَامٌ فَإَنَّ قِرَاءَةُ الْإِمَامِ لَهُ قِرَاءَةٌ

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

The derivation shows that in essence, the follower's recitation of Al-Fatihah has been covered by the imam. Thus, if the follower does not recite Al-Fatihah in a loud prayer, his recitation has been sufficed by the imam. Added to this is the analogy based on the Sunnah and consensus, where a follower is deemed to have caught one unit of prayer when he is a latecomer if he catches the imam while bowing. Yet, if the imam is already bowing and the latecomer joins him in bowing, the follower has missed the opportunity to recite Al-Fatihah. The Sunnah intended is the hadith of 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 ﷺ while he was bowing. So he bowed before reaching the row. He mentioned that to the Prophet ﷺ, who said, 'May Allah increase your zeal, but do not repeat it.'” (HR. Al-Bukhari: 783 from Hasan Al-Bashri)

The derivation demonstrates that the Messenger of Allah did not command Abu Bakrah to repeat his prayer when he found the Prophet still bowing and he bowed immediately. This indicates that a unit in congregational prayer is still counted as one unit as long as the imam is bowing. Even though the follower has certainly missed reciting Al-Fatihah when the imam is already bowing, it is still counted as one unit although the follower did not recite Al-Fatihah. This is because the imam's recitation has replaced that recitation. This applies to congregational prayers, both silent and loud. This is strengthened by another hadith. It is narrated that the Messenger of Allah said:

إِذَا جِئْتُمْ إِلَى الصَّلَاةِ وَنَحْنُ سُجُودٌ فَاسْجُدُوا وَلَا تَعُDُّوهَا شَيْئًا، وَمَنْ أَدْرَكَ الرَّكْعَةَ فَقَدْ أَدْرَكَ الصَّلَاةَ

“When you come to the prayer and we are prostrating, then prostrate, and do not count it as anything (as part of a rakaat). Whoever catches the bowing, he has caught the (unit of) prayer.” (HR. Abu Dawud: 893 from Abu Hurairah)

Meanwhile, regarding consensus, Imam Ibnu Al-Qatthan Al-Fasi stated:

وَاتَّفَقُوا أَنَّ مَنْ أَدْرَكَ الْإِمَامُ وَقَد| رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ وَاعْتَدَلَ قَائِمًا، وَرَفَعَ كُلُّ مَنْ وَرَآءَهُ رُءُوسَهُمْ وَاعْتَدَلُوا قِيَامًا، فَقَدْ فَاتَتْهُ الرَّكْعَةُ

“They (the scholars) have agreed that whoever catches the imam after he has raised his head from bowing and stood upright, and everyone behind him has also raised their heads and stood upright, then he has missed that unit of prayer.” (Al-Iqna’ fi Masail Al-Ijma’, 1/151)

As for the disliked nature of reciting Al-Fatihah in a loud congregational prayer, it is based on the word of Allah:

وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ

“So when the Quran is recited, then listen to it and pay attention that you may receive mercy.” (Al-A’raf: 204)

The context of this verse is inside the prayer, as mentioned in several reports. The companion Ibnu Abbas said regarding the verse above:

فِي الصَّلاةِ وَحِينَ يَنْزِلُ الْوَحْي عَنِ اللهِ عَزَّ وَجَلَّ

“Namely in the prayer and when revelation descends from Allah ‘Azza wa Jalla.” (Narrated by Ibnu Abi Hatim, 5/1646)

The students of Ibnu Abbas—namely Mujahid, Atha bin Abi Rabah, and Said bin Jubair—agreed that this verse was revealed concerning the ruling of the imam reciting the Quran in prayer (25). Imam Ahmad bin Hanbal cited a consensus regarding this. Imam Abu Dawud stated:

سَمِعْتُ أَحْمَدَ، قِيلَ Lَهُ: إِنَّ فُلَانًا قَالَ قِرَاءَةُ فَاتِحَةِ الْكِتَابِ يَعْنِي خَلْفَ الْإِمَامِ مَخْصُوصٌ مِنْ قَوْLِهِ وَإِذَا قُرِئَ الْقُرْءَانُ فَاسْتَمِعُوا لَهُ، فَقَالَ: عَمَّنْ يَقُولُ هَذَ! أَجْمَعَ النَّاسُ أَنَّ هَذِهِ الْآيَةَ فِي الصَّلَاةِ

“I heard Ahmad being asked, 'So-and-so holds the view that reciting the opening of the Book—meaning behind the imam—is specified (exempted) from the scope of the verse, "So when the Quran is recited, then listen to it..."?' He replied, 'From whom does that opinion come?! Scholars have agreed that this verse's subject is inside the prayer.'” (Masail Al-Imam Ahmad reported by Abu Dawud, 1/48)

The derivation shows that this verse generally commands one to be silent and listen to the Quran when it is being recited. Meanwhile, in loud prayers, the imam's recitation is intentionally magnified so that it can be heard by the followers. Thus, the follower is commanded to remain silent, and this command to remain silent is recommended (sunnah), while leaving it is disliked (makruh). This is due to the presence of other evidence implying the permissibility of reciting Surah Al-Fatihah behind the imam and the command to recite Al-Fatihah generally—see the evidence of the second opinion. Consequently, the command requiring one to pay attention and listen to the imam's Quranic recitation, which should otherwise be mandatory, is downgraded to a recommendation or preference because of conflicting alternative evidence.

In other words, this opinion reconciles or compromises between the evidences used by the first opinion—which imply the absolute prohibition of reciting the Quran for a follower behind the imam, including Al-Fatihah—and the evidences used by the second opinion, which imply the absolute mandatory nature of reciting Al-Fatihah in congregational prayer for a follower.

As for the opinion of the Prophet's companions, this is one of the narrated positions of Abdullah bin Umar. The companion Ibnu Umar said:

يُنْصَتُ لِلْإِمَامِ فِيمَا يَجْهَرُ بِهِ فِي الصَّلَاةِ وَلَا يَقْرَأُ مَعَهُ

“Silence must be kept for the imam in what he makes loud in the prayer, and one should not recite along with him.” (Narrated by Abdurrazzaq in Al-Mushannaf, 2/139)

It was also the practice adopted by several senior successors in Madinah, who were the children and grandchildren of senior companions of the Prophet, such as Urwah bin Az-Zubair, Al-Qasim bin Muhammad, and Nafi’ bin Jubair bin Muth’im (26):

يَقْرَأُ خَلْفَ الْإِمَامِ فِيمَا لَا يَجْهَرُ فِيهِ بِالْقِرَاءَةِ

“(Each) only recites (the Quran) in the prayer where the recitation is not made loud by the imam.” (Narrated by Malik in Al-Muwattha’, 1/85) (27)

The derivation demonstrates that these three senior successors certainly did not recite the Quran during congregational prayers where the recitation was made loud.

Conclusion

To summarize, scholars are generally divided into three opinions regarding the status of reciting Al-Fatihah in loud congregational prayers. First, prohibiting it, and this is the opinion of the Hanafi school. Second, disliking it without prohibiting it, and this is the opinion of the Maliki and Hanbali schools. Third, making it mandatory, and this is the opinion of the Shafi'i school. Every school possesses evidence from the Sunnah and precedents from the Salaf. This shows that this disagreement also occurred among the Salaf themselves.

From the perspective of prescription (hukum taklifi), the majority of scholars (Hanafis, Malikis, and Hanbalis) require the follower not to recite Al-Fatihah in a loud congregational prayer. The difference is that Hanafis prohibit it, whereas Malikis and Hanbalis merely deem it disliked. Meanwhile, Shafi'is make it mandatory.

However, from the perspective of legal consequence (hukum wadh’i), a person who forgets or deliberately does not recite Al-Fatihah in a loud congregational prayer has a valid prayer according to the majority of scholars (Hanafis, Malikis, and Hanbalis). In fact, that is the correct attitude according to them—i.e., not reciting Al-Fatihah when praying in a loud congregation. The difference is that the Hanafi school prohibits reciting Al-Fatihah, while the Maliki and Hanbali schools merely dislike reciting Al-Fatihah. On the other hand, according to the Shafi'i school, a person who forgets or deliberately does not recite Al-Fatihah in a loud congregational prayer has an invalid or void prayer.

Final Conclusion: If one wishes to follow the view of the majority of scholars, the prayer of a person who forgets or deliberately does not recite Al-Fatihah during a loud congregational prayer is valid. If one wishes to follow the principle of caution (ihtiyath), one can follow the Shafi'i view, which deems the prayer void, meaning it is better to repeat it. Although according to the Hanafi school, true caution (ihtiyath) means not reciting Al-Fatihah in a loud prayer, because reciting Al-Fatihah when a prayer is loud is considered opposing the imam and opposing the textual evidence (28). Wallahu a’lam bis-shawab.

Sumber Referensi: