Benefits of the Hadith: (There is no prayer for one who does not recite Umm al-Qur'an) . . . .
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The Shaykh : These hadiths or narrations contain benefits:
First, the virtue of al-Fatihah, and that is from two aspects. The first aspect is that all prayers are not valid except with it; all prayers are not valid except with it.
The second aspect is that it is the thing that validates the prayers; it is the thing that validates the prayers.
And among the benefits is that whoever does not recite al-Fatihah of the Book, his prayer is invalid, is that so?
The student: Yes.
The Shaykh : Yes, it is taken from the negation and from the wording of Ibn Hibban and al-Daraqutni
And among the benefits of this hadith is that there is no difference between the imam, the one praying alone, and the one praying behind an imam. Its basis is the generality without exception. And what has been reported thatSunan ad-Daraqutni 3:309 this is a mursal hadith that is not valid; it is not valid in chain nor is it valid in ruling.
And among the benefits of this hadith is that there is no difference between the prayer being loud or silent. This is a matter in which the scholars differed with three opinions:
The first is the opinion of those who say that for one who has an imam, al-Fatihah is not obligatory upon him; it is a recommended practice in his case. According to this opinion, if a person was a ma'mum and entered with the imam at the beginning of the prayer, said the takbir, recited the opening supplication, then recited Surah al-Muzzammil and followed the imam, is his prayer valid or not?
The student: It is valid.
The Shaykh : It is valid, because reciting al-Fatihah in this case is a voluntary recommended practice, meaning it is not obligatory. And it is not hidden what is in this opinion of remoteness.
The second opinion is that it is obligatory for the ma'mum in both silent and loud prayers. These people argued with the generality of from this, which is a relative pronoun that indicates generality. Sahih Muslim 394c whether he is a ma'mum, alone, or an imam. Did you understand? And whether the prayer is silent or loud. And these people argued that the Prophet (peace and blessings be upon him) did not say "except for one who heard the recitation of his imam, then there is no harm," so he did not make an exception. And they said that the hadith of 'Ubadah ibn al-Samit in the Fajr prayer is explicit in the place of dispute; it is explicit in the place of dispute, so we have no turning away from it. And according to this, it does not drop from the ma'mum if he forgets it. So if he forgets to recite in one of the rak'ahs, we say you have missed a rak'ah, bring a rak'ah in its place. Except that it drops from the masbuq if he comes and the imam is bowing, for he bows without al-Fatihah. The evidence for that is the hadith of Abu Bakrah (may Allah be pleased with him) that he after the adhan, or we postpone this discussion; we postpone it, if Allah wills, for the next lesson because it is important. Allahu Akbar, Allahu Akbar, asking questions after the adhan... Yes.
The questioner : ...
The Shaykh : How, what?
The questioner : ... the adhan
The Shaykh : Okay, why didn't you point ... I hear the mu'adhdhin, yes, okay.
First, the virtue of al-Fatihah, and that is from two aspects. The first aspect is that all prayers are not valid except with it; all prayers are not valid except with it.
The second aspect is that it is the thing that validates the prayers; it is the thing that validates the prayers.
And among the benefits is that whoever does not recite al-Fatihah of the Book, his prayer is invalid, is that so?
The student: Yes.
The Shaykh : Yes, it is taken from the negation and from the wording of Ibn Hibban and al-Daraqutni
It is not sufficient
لا تجزئAnd among the benefits of this hadith is that there is no difference between the imam, the one praying alone, and the one praying behind an imam. Its basis is the generality without exception. And what has been reported that
Whoever has an imam, the recitation of the imam is his recitation
مَن كان له إمام فقراءة الإمام فهي له قراءةAnd among the benefits of this hadith is that there is no difference between the prayer being loud or silent. This is a matter in which the scholars differed with three opinions:
The first is the opinion of those who say that for one who has an imam, al-Fatihah is not obligatory upon him; it is a recommended practice in his case. According to this opinion, if a person was a ma'mum and entered with the imam at the beginning of the prayer, said the takbir, recited the opening supplication, then recited Surah al-Muzzammil and followed the imam, is his prayer valid or not?
The student: It is valid.
The Shaykh : It is valid, because reciting al-Fatihah in this case is a voluntary recommended practice, meaning it is not obligatory. And it is not hidden what is in this opinion of remoteness.
The second opinion is that it is obligatory for the ma'mum in both silent and loud prayers. These people argued with the generality of
There is no prayer for one
لا صلاة لمنHe who does not recite
لا صلاة لمن لم يقرأHe reached the Prophet (peace and blessings be upon him and his family) while he was bowing, so he entered into his prayer, and the Prophet (peace and blessings be upon him and his family) did not order him to repeat the rak'ah
انتهى إلى النّبيّ صلّى الله عليه وعلى آله وسلّم وهو راكع فدخل في صلاته ولم يأمره النّبيّ صلّى الله عليه وعلى آله وسلّم بإعادة الرّكعةThe questioner : ...
The Shaykh : How, what?
The questioner : ... the adhan
The Shaykh : Okay, why didn't you point ... I hear the mu'adhdhin, yes, okay.