What is the correct view regarding the follower’s recitation of al-Fatihah?
Machine translationRead the Arabic original
Question:
Do the majority make al-Fatihah obligatory in the silent prayers?
Answer:
No, the majority do not... absolutely not, neither in the silent prayers nor in the loud prayers. They argue with the hadith: "Whoever has an imam, his recitation is sufficient for him," but it is weak.
Q: Do they agree with the Hanafis on this?
A: It is the view of Malik, Abu Hanifah, and Ahmad. Al-Shafi'i (may Allah have mercy on him) and a group including al-Bukhari held it to be obligatory for the follower absolutely. This is the most correct view; al-Shafi'i and al-Bukhari are the most correct in that it is obligatory absolutely. Some said it is obligatory in the silent prayers but not in the loud ones. So there are three views:
That it is obligatory absolutely, which is the stronger position.
That it is obligatory in the silent prayers but not in the loud ones, which is the view of a group.
That it is not obligatory absolutely, which is the view of the majority; based on the hadith: "Whoever has an imam, his recitation is sufficient for him," but it is, as mentioned before, a mursal and weak.
Q: Do the majority’s evidence cover the silent prayers: [al-A'raf:204]?
A: No, their evidence is weak in this; it is weak reasoning. Therefore, the correct and accurate view is that it is obligatory absolutely. Next is the view that it is obligatory in the silent prayers but not in the loud ones. As for the view that it is not obligatory absolutely, even in the silent prayers, that is weak and contrary to the evidence.
Do the majority make al-Fatihah obligatory in the silent prayers?
Answer:
No, the majority do not... absolutely not, neither in the silent prayers nor in the loud prayers. They argue with the hadith: "Whoever has an imam, his recitation is sufficient for him," but it is weak.
Q: Do they agree with the Hanafis on this?
A: It is the view of Malik, Abu Hanifah, and Ahmad. Al-Shafi'i (may Allah have mercy on him) and a group including al-Bukhari held it to be obligatory for the follower absolutely. This is the most correct view; al-Shafi'i and al-Bukhari are the most correct in that it is obligatory absolutely. Some said it is obligatory in the silent prayers but not in the loud ones. So there are three views:
That it is obligatory absolutely, which is the stronger position.
That it is obligatory in the silent prayers but not in the loud ones, which is the view of a group.
That it is not obligatory absolutely, which is the view of the majority; based on the hadith: "Whoever has an imam, his recitation is sufficient for him," but it is, as mentioned before, a mursal and weak.
Q: Do the majority’s evidence cover the silent prayers:
So when the Qur'an is recited, then listen to it and pay attention
وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُواA: No, their evidence is weak in this; it is weak reasoning. Therefore, the correct and accurate view is that it is obligatory absolutely. Next is the view that it is obligatory in the silent prayers but not in the loud ones. As for the view that it is not obligatory absolutely, even in the silent prayers, that is weak and contrary to the evidence.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.