The Obligation of Reciting Surah Al-Fatiha in Prayer: A Refutation of Hanafi Views
The Hadith of Ubadah bin al-Samit (RA) regarding the recitation of Surah Al-Fatiha in prayer is widely known.
(Refutation of a misconception by the Hanafi school) By Maqbool Ahmad Salafi Islamic Da’wah Center – Ta’if
In Sahih Bukhari, Sahih Muslim, and other books of Hadith, there is a narration from Ubadah bin al-Samit (RA) in which the Prophet (PBUH) said that the prayer of a person is invalid if they do not recite Surah Al-Fatiha. The Hadith is as follows:
حدثنا علي بن عبد الله قال حدثنا سفيان قال حدثنا الزهري عن محمود بن الربيع عن عبادة بن الصامت أن رسول الله صلى الله عليه وسلم قال لا صلاة لمن لم يقرأ بفاتحة الكتاب (صحيح البخاري:756، صحيح مسلم:394)
Translation: Ubadah bin al-Samit (RA) narrated that the Messenger of Allah (PBUH) said, “There is no prayer for the one who does not recite Surah Al-Fatiha.”
This Hadith is authentic and indicates that a person’s prayer is invalid if they do not recite Surah Al-Fatiha in their prayer, whether they are the imam, praying alone, or a follower (mukhtadi). For this reason, Imam Bukhari, the master of Hadith, has titled a chapter with the following heading:
باب وجوب القراءة للإمام والمأموم في الصلوات كلها في الحضر والسفر وما يجهر فيها وما يخافت (Imam and follower are obligated to recite in all prayers, whether in presence or travel, whether the prayer is recited aloud or quietly.)
Since the Hanafi school prohibits the follower (mukhtadi) from reciting Surah Al-Fatiha, they either deny the authenticity of such Hadiths or give them speculative interpretations.
In the case of the Hadith of Ubadah, the Hanafi scholars make several erroneous interpretations. One of their false interpretations is that by compiling all the chains of this Hadith, they claim that this Hadith is only for the imam or the individual praying alone, and does not apply to the followers. They then present the following narration as evidence:
First evidence: لاَ صلاةَ لمن لم يقرأ بفاتحةِ الْكتابِ فصاعدًا (صحيح النسائي:910) Translation: “There is no prayer for the one who does not recite Surah Al-Fatiha and anything beyond it.”
Second evidence: عن أبي هريرةَ قالَ أمَرَني رسولُ اللَّهِ صلَّى اللَّهُ عليْهِ وسلَّمَ أن أناديَ أنَّهُ لا صلاةَ إلَّا بقراءةِ فاتحةِ الْكتابِ فما زادَ (صحيح أبي داود:820) Translation: “Abu Huraira (RA) said: The Messenger of Allah (PBUH) commanded me to announce that there is no prayer except with the recitation of Surah Al-Fatiha and whatever is additional.”
Third evidence: عن أبي سعيدٍ قالَ أُمِرنا أن نقرأَ بفاتحةِ الكتابِ وما تيسَّرَ (صحيح أبي داود:818) Translation: “Abu Sa’id (RA) narrated: We were commanded to recite Surah Al-Fatiha and whatever is easy (from the Quran).”
Fourth evidence: سیدنا ابو سعید رضی اللہ عنہ سے روایت ہے، رسول اللہ ﷺ نے فرمایا: لا صلاةَ لِمَن لم يقرَأْ في كلِّ رَكْعةٍ بِ الحَمْدُ للَّهِ وسورةٍ في فَريضةٍ أو غيرِها (ضعيف ابن ماجه:160) Translation: “There is no prayer for the one who does not recite ‘Al-Hamdulillah’ and a Surah in every Rak’ah, whether it is in a Fard (obligatory) or non-obligatory prayer.”
- This Hadith is weak (da’if). It has been classified as weak by scholars like al-Albani, al-‘Ala al-Din al-Maghiltay, Ibn al-Mulaqqin, Hafiz Ibn Kathir, Hafiz Ibn Hajar al-Asqalani, al-Rub’ei, and others. See: (ضعيف ابن ماجه:160، ضعيف الجامع:5266، ضعيف الجامع:6299، شرح ابن ماجه لعلاء :3/395، البدر المنير:3/551، تفسير القرآن:1/26، التلخيص الحبير:1/380، فتح الغفار:333/1، الأحاديث الموضوعة للموصلي:88).
Incorrect Argument of the Hanafis:
The Hanafi scholars claim from the above-mentioned Hadiths that the obligation of reciting Surah Al-Fatiha and other Surahs in the prayer is proven from these narrations. They argue that the statement “لَا صَلَاةَ لِمَن لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ” (There is no prayer for the one who does not recite Surah Al-Fatiha) refers to the imam and the individual praying alone, not to the follower (mukhtadi).
This is actually a misconception and a misunderstanding that I am refuting in several ways:
First Answer:
From other Hadiths narrated by Ubadah bin al-Samit (RA) himself, it is proven that the follower (mukhtadi) must also recite Surah Al-Fatiha during prayer behind the imam.
عَنْ عُبَادَةَ بْنِ الصَّامِتِ قَالَ صَلَّى بِنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعْضَ الصَّلَوَاتِ الَّتِي يُجْهَرُ فِيهَا بِالْقِرَاءَةِ فَقَالَ لَا يَقْرَأَنَّ أَحَدٌ مِنْكُمْ إِذَا جَهَرْتُ بِالْقِرَاءَةِ إِلَّا بِأُمِّ الْقُرْآنِ۔ (سنن نسائی:921، دارقطنی:1207، جزءالقراءۃ:65)
Translation: Ubadah bin al-Samit (RA) narrated that the Messenger of Allah (PBUH) led us in a prayer in which the recitation was done aloud. Then he said: “When I recite aloud, let none of you recite except for Surah Al-Fatiha.”
This Hadith has been authenticated by Bayhaqi and classified as good (hasan) by Darqutni.
Another narration from Ubadah bin al-Samit (RA) states:
كُنَّا خَلْفَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي صَلاةِ الفَجْرِ فَقَرَأَ فَثَقُلَتْ عَلَيْهِ الْقِرَاءَةُ فَلَمَّا فَرَغَ قَالَ لَعَلَّكُمْ تَقْرَؤُونَ خَلْفَ إِمَامِكُمْ؟ قُلْنَا: نَعَمْ، قَالَ: لَا تَفْعَلُوا إِلَّا أَنْ يَقْرَأَ أَحَدُكُم بِفَاتِحَةِ الْكِتَابِ فَإِنَّهُ لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِهَا. (أصل صفة الصلاة للالبانی:1/327)
Translation: We were behind the Prophet (PBUH) in the Fajr prayer. He recited, and the recitation became heavy for him. When he finished, he asked, “Perhaps you are reciting behind your imam?” We replied, “Yes, O Messenger of Allah.” He said: “Do not do so, except for reciting Surah Al-Fatiha, for there is no prayer for the one who does not recite it.”
This Hadith has been classified as good (hasan) by Tirmidhi, Darqutni, and Bayhaqi, and scholars such as Shaykh al-Albani and Hafiz Ibn Hajar have also declared it authentic.
These two Hadiths prove that the Hadith of Ubadah applies to both the imam and the follower. Therefore, the prayer of the follower (mukhtadi) is also invalid without Surah Al-Fatiha.
Second Answer:
It is not obligatory to recite another Surah along with Surah Al-Fatiha, but it is recommended (mustahabb).
Ata bin Abi Rabah narrated that he heard Abu Huraira (RA) say:
فِي كُلِّ صَلاةٍ يَقْرَأُ، فَمَا أَسْمَعَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَسْمَعْنَا كُمْ، وَمَا أَخْفَى عَنَّا أَخْفَيْنَاهُ عَنْكُمْ، وَإِنْ لَمْ تَزِدْ عَلَى أُمِّ الْقُرْآنِ أَجْزَأَتْ، إِن زَادَتْ فَهُوَ خَيْرٌ. (صحيح البخاري:772)
Translation: In every prayer, recitation will take place. Whatever the Messenger of Allah (PBUH) taught us, we have taught you, and whatever he kept hidden from us, we have kept hidden from you. If you do not recite anything other than Surah Al-Fatiha, it will suffice, but if you recite more, it is better.
This same narration is found in Sahih Muslim:
فِي كُلِّ صَلاةٍ قِرَاءَةٌ، فَمَا أَسْمَعَنَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَسْمَعْنَا كُمْ، وَمَا أَخْفَى مِنَّا أَخْفَيْنَاهُ مِنْكُمْ، وَمَنْ قَرَأَ بِأُمِّ الْكِتَابِ فَقَدْ أَجْزَأَتْ عَنْهُ وَمَنْ زَادَ فَهُوَ أَفْضَلُ. (صحيح مسلم:396)
Translation: In every prayer, there is recitation. Whatever the Prophet (PBUH) taught us, we have taught you, and whatever he kept hidden from us, we have kept hidden from you. Whoever recites Surah Al-Fatiha, it suffices for him, and whoever recites more, it is better.
These two Hadiths from Bukhari and Muslim confirm that reciting Surah Al-Fatiha is necessary and sufficient. It is better to recite additional Surahs, but if one only recites Surah Al-Fatiha, the prayer is valid.
Third Answer:
Sometimes, the Prophet (PBUH) recited only Surah Al-Fatiha in the prayer. Hafiz Ibn Hajar (RA) narrated from Ibn Khuzaymah:
عَنْ بِنْ عَبَّاسٍ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَامَ فَصَلَّى رَكْعَتَيْنِ لَمْ يَقْرَأْ فِيهِمَا إِلَّا بِفَاتِحَةِ الْكِتَابِ. (فتح الباری:2/243)
Translation: Ibn Abbas (RA) narrated that the Prophet (PBUH) stood and prayed two Rak’ahs, and in both Rak’ahs, he recited nothing except Surah Al-Fatiha.
This also indicates that prayer is not invalid without a Surah other than Al-Fatiha. Thus, the narration of Ubadah applies to all – the imam, the follower, and the one praying alone.
Fourth Answer:
The grammarian Sibawayh wrote that the word after “فصاعدًا” (from this point onwards) is not necessarily required. An example of this is in Sahih Bukhari:
أُمِّ الْمُؤْمِنِينَ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: تَقْطَعُ الْيَدُ فِي رُبُعِ دِينَارٍ فَصَاعِدًا. (صحيح البخاري:6789)
Translation: The hand will be cut off for a quarter of a dinar or more.
Just as the word “فصاعدًا” is used here as an unnecessary addition, the same applies to the narration of Surah Al-Fatiha. Reciting Surah Al-Fatiha is obligatory, but reciting anything beyond it is not obligatory.
Fifth Answer:
All the narrations related to reciting Surah Al-Fatiha behind the imam testify that the narration of Ubadah is general and includes the follower (mukhtadi). This is the stance of most companions, most of the Tabi‘un, and most scholars. Imam Tirmidhi (RA) wrote about the narration of Ubadah bin al-Samit (RA):
وَهَذَا أَصَحُّ، وَالْعَمَلُ عَلَى هَذَا الْحَدِيثِ فِي الْقِرَاءَةِ خَلْفَ الْإِمَامِ عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالتَّابِعِينَ، وَهُوَ قَوْلُ: مَالِكِ بْنِ أَنَسٍ، وَابْنِ الْمُبَارَكِ، وَالشَّافِعِيِّ، وَأَحْمَدَ، وَإِسْحَاق يَرَوْنَ الْقِرَاءَةَ خَلْفَ الْإِمَامِ.
Translation: This is the most authentic narration. The practice based on this Hadith regarding reciting behind the imam is followed by most of the scholars from the companions of the Prophet (PBUH) and the Tabi‘un. It is the opinion of Malik ibn Anas, Ibn al-Mubarak, Shafi‘i, Ahmad, and Ishaq, all of whom believe in reciting behind the imam.