#257: Ruling on the Recitation of Sūratul Fātihah behind the Imaam by the Followers

QUESTION

” Salamun alaykum. Admin, Is it obligatory that one praying behind an Imam in a prayer that has it Qur’an read allowed to also read along in silence?”

Answer

Wa alaykum Salām Warahmatullāh Wabarakātuh

Alhamdulillāh!

The Ulamā have a consensus as the Ahādith have shown, that the recitation of Sūratu Al-Fātihah is a Pillar (Rukn) of the Salāt for which the Salāt becomes void in its absence.

This is established.

In the Hadīth of Ubādah Ibn As-Sāmit – radiyallāhu ‘anhu – that was recorded by the Two Shaykhs, the Rasūl – salallāhu alayhi wasallam – said:

“لا صلاة لمن لم يقرأ بفاتحة الكتاب

“There is no Salāt for the one who does not recite Fātihatu Al-Kitāb”.

But, following the Imām is also a point of consensus for the Ulamā. This is because in he Hadīth, the Rasūl – salallāhu alayhi wasallam – said:

“إنما جعل الإمام ليؤتم به فإذا كبر فكبروا وإذا قرأ فأنصتوا”

“Indeed, the Imām has been put forth that he may be followed. Therefore, if he makes the Takbīr, make the Takbīr, and if he recites, be quiet”

This is recorded in the Musnad from Abū Hurayrah – radiyallāhu anhu.

On this basis, the Ulamā differed on their methodology of reconciling the two Hadīth.

The first position, which is that held by Imām Mālik, Imām Ahmad, one of the two narrations from Ash-Shāfi’ī, and that of some of the Muhaqqiqūn such as Ibn Taymiyyah – rahimahumullāh – and in this era, Shaykh Muhammad Nāsiruddīn Al-Albānī:

That if the recitation is made audible by the Imām, then the followers must listen and not recite, even Sūratu Al-Fātihah.

And if the Recitation is made inaudible, then the followers must recite Sūratu Al-Fātihah while recitation of other Surah in this situation remains a recommendation.

Therefore, these Imāms, make the Hadīth of the obligation of reciting the Qur’ān restricted on the premise of the second Hadīth that obligated been silent and listening to the recitation of the Imām.

In Sūratu Al-A’arāf, Allāh ta’āla said:

(وإذا قرئ القرآن فاستمعوا له وانصتوا لعلكم ترحمون )

“And when the Qur’ān is recited, listen to it and be quiet that you may be shown mercy”

About the verse, Imām Ahmad – rahimahullāh – said:

“The people have formed a consensus that this verse was revealed as regards Salāt”

The second position, which is the position promoted by Imām Abū Hanīfah- rahimahullāh – :

That the followers are neither obligated to recite Fātihah or other Sūrah as long as they are behind the Imām.

This position is buttressed by the argument that following the Imām takes precedence over recitation, and maintains the premise that the obligation of reciting the Fātihah is restricted to the one who is observing the Salāt alone.

The third verdict, which is that maintained by Imām Ash-Shāfi’ī, the Mutallabī, and the Stallions of his school: that recitation of the Fātihah was obligatory upon the follower behind the Imām whether his Imām was reciting audibly or not.

Ibn Hazm – rahimahullāh – also held this verdict.

The fourth verdict, which is the position held by Al-Awzā’ī – rahimahullāh – and some of the Imāms: is that the recitation of the followers behind the Imām is a recommendation whether his Imām recites audibly or not.

This verdict is based on the fact that there is no particular Hadīth clearly ruling on this.

The position that is strongest, and Allāh knows best, is the position of Mālik – the first

Shaykhu Al-Islam Ibn Taymiyyah – rahimahullāh – said:

“Had recitation behind the Imām that is reciting audibly been obligatory upon the follower, then one if two things would have been a must: either he recites alongside the Imām, or the Imām gives an opportunity of keeping silent for him to recite. We do not known of any dispute with the Ulamā that he must keep silent to allow for the follower’s recitation. It is known also that his recitation alongside him is prohibited by the Qur’ān and the Sunnah. It therefore becomes apparent that recitation alongside the Imām is not recommended whenever he recites audibly.”

He said: “Had the recitation of the follower behind the Imām been recommended at instances where recitation is made audible and listening was recommended, it would have been recommended for the Imām to be silent to allow for the follower to recite. This recommendation is not legislated to the Imām to allow for the follower to recite, in the verdict of the generality of the Ulamā. This is the Madh’hab it Abū Hanīfah, Mālik, Ahmad Ibn Hanbal, and other than them. Their evidence in this regard is that the Prophet – salallāhu alayhi wasallam – did not used to keep silent to allow for the followers to recite, and this was not recorded by anybody from him.”

Reference: Al-Fatāwā Al-Kubrā 2/290

Imām Ash-Shāfi’ī’s position was echoed by Ibn Uthaymīn and Ibn Bāz rahimahumallah, recommending that the follower makes his recitation of the Fātihah at the silent times of the Imām.

This position, though safe, is weak based on the strong positioning of Shaykhu Al-Islam Ibn Taymiyyah – rahimahullāh – quoted above.

Allāhu A’alam
Bārakallāhu fīkum