al-Fatihah,” and then the follower recites al-Fatihah, the imam’s audible recitation of what he recites would become meaningless and of no benefit. These proofs are undoubtedly strong, were it not for the text we mentioned first: that the Messenger of Allah, peace and blessings be upon him, turned away after the dawn prayer and said: “Do not recite behind your imam except the Mother of the Book, for there is no prayer for one who does not recite it.” (1) But how do we answer these proofs?

We answer: they are general, whereas the command to recite al-Fatihah is more specific. When one proof is more specific, it must take precedence over the more general one.

As for the claim that the imam’s recitation, when the follower listens to it, counts as recitation on the follower’s behalf: yes, we do maintain this, but with the exception of al-Fatihah. Thus, a follower who listens to the recitation after al-Fatihah is considered to have recited it himself; however, a specific text has been narrated concerning the recitation of al-Fatihah.

As for their statement that there is no benefit in the imam’s audible recitation if we require the follower to recite, we say: this is analogy in opposition to an explicit text, and analogy in opposition to an explicit text is to be set aside.

Issue: If we hold that reciting al-Fatihah is obligatory, must it be recited in every rak‘ah, or is it sufficient to recite it in one rak‘ah?

The scholars differed over this (2). Some of them said: if one recites it in a single rak‘ah, that suffices, based on the general wording of his statement: “There is no prayer for one who does not recite the Opening of the Book.” (3) He did not say, “in every rak‘ah.” If a person recites it in one rak‘ah, then he has recited it, and that is sufficient.