If it were said that reciting al-Fatihah is obligatory in the prayers recited aloud because it is a pillar, such that this would be the middle position, and by this the evidence would be reconciled?

The questioner : It is reported that the dose is obligatory in the prayer, and it is not accepted, due to the existence of evidence or the saying of the best.

The Shaykh : Do you mean in the pre-Islamic age of ignorance?

The questioner : Yes, you are coming.

The Shaykh : In the pre-Islamic age of ignorance.

The questioner : That it is obligatory to the extent that it is dropped.

The Shaykh : Except for the hadith of 'Ubadah ibn al-Samit regarding the Fajr prayer. I mean, if it were established that this hadith is weak and cannot serve as a proof, then the obligatory course would be to adopt the position of detailing the ruling. But if it is established, and he said, "There is no prayer for the one who does not recite it," then the view of those who do not establish it is clear.

The questioner : But the position that it is obligatory as a middle ground?

The Shaykh : No, that is not possible, because the negation of validity indicates that it is a pillar.

The presenter : Yes.