Recitation of al-Fatihah by the followers in the night prayer and tahajjud: Is it obligatory for them or not? Do they recite it while the imam is reciting, or not? And is the imam's recitation considered as their recitation, or not?
Machine translationRead the Arabic original
The questioner : Is the recitation of al-Fatihah by the followers in the night prayer and tahajjud obligatory for them or not? Do they recite it while the imam is reciting, or do they not recite it? And is the imam's recitation considered as their recitation, or not?
The Shaykh : The correct opinion among the scholars regarding the recitation of al-Fatihah is that it is obligatory for the imam, the follower, and the one praying alone, in both the secret and the loud prayers, generally.
So if someone says: What is the evidence for this statement of yours?
The answer is: The hadith of 'Ubadah ibn al-Samit:Jami` at-Tirmidhi 247Sahih (Darussalam), and is the negation here a negation of perfection or a negation of validity?
The student: Of validity.
The Shaykh : Of validity.
Because we established a rule previously, I don't know if we mentioned it or not?
The student: Yes, indeed.
The Shaykh : We said: When a negation is mentioned, the original ruling is that it is a negation of the thing itself. If that is not possible, then it is a negation of validity. If that is not possible, then it is a negation of perfection. This rule is agreed upon by the scholars, but the application differs based on the verification of the point of application in this issue.
Very well.
The hadith:Jami` at-Tirmidhi 247Sahih (Darussalam), it contains no exception.
If you say: This generality is opposed by the Qur'an, what is the Qur'an?[Al-A'raf 7:204], so as long as I am reciting, I listen, and this generality as well?
The student: It is specific.
The Shaykh : It is specific, by his saying:Jami` at-Tirmidhi 247Sahih (Darussalam).
So we have two generalities, or we have two texts, each of which is more general than the other from one aspect.
And at that point, we return to weighing the evidence.
The Shaykh : The correct opinion among the scholars regarding the recitation of al-Fatihah is that it is obligatory for the imam, the follower, and the one praying alone, in both the secret and the loud prayers, generally.
So if someone says: What is the evidence for this statement of yours?
The answer is: The hadith of 'Ubadah ibn al-Samit:
There is no Salat for the one who does not recite Fatihatil-Kitab.
لا صلاة لمن لم يقرأ بفاتحة الكتابThe student: Of validity.
The Shaykh : Of validity.
Because we established a rule previously, I don't know if we mentioned it or not?
The student: Yes, indeed.
The Shaykh : We said: When a negation is mentioned, the original ruling is that it is a negation of the thing itself. If that is not possible, then it is a negation of validity. If that is not possible, then it is a negation of perfection. This rule is agreed upon by the scholars, but the application differs based on the verification of the point of application in this issue.
Very well.
The hadith:
There is no Salat for the one who does not recite Fatihatil-Kitab.
لا صلاة لمن لم يقرأ بفاتحة الكتابIf you say: This generality is opposed by the Qur'an, what is the Qur'an?
when the Qur'an is recited, then listen to it and pay attention
إِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُواThe student: It is specific.
The Shaykh : It is specific, by his saying:
There is no Salat for the one who does not recite Fatihatil-Kitab.
لاصلاة لمن لم يقرأ بفاتحة الكتابSo we have two generalities, or we have two texts, each of which is more general than the other from one aspect.
And at that point, we return to weighing the evidence.