“Deliberately omitting an obligatory act invalidates one’s prayer. If it is omitted forgetfully, some such omissions invalidate the prayer, while others can be made up for by the prostrations of forgetfulness. Thus, omitting bowing, prostration, or recitation invalidates the prayer in either case. According to both of them, deliberately omitting the first tashahhud invalidates the prayer, whereas forgetting it requires the prostrations of forgetfulness.”

Abū Hanīfa, however, says: “If someone omits an obligatory act (wājib) that is not a strict obligation (fard)—such as reciting al-Fātiha—he has acted wrongly, but his prayer is not invalidated.” Al-Shāfi‘ī makes no distinction in prayer between a pillar and an obligatory act, although he and all the other imams distinguish between them in Hajj. The purpose here is to mention some of those who said that al-Fātiha is more excellent than other surahs.

Abū Umar ibn Abd al-Barr said:

“As for the Prophet’s words, may Allah bless him and grant him peace, to Ubayy:

‘Do you know a surah the like of which Allah has not revealed in the Torah, the Gospel, the Psalms, or the Quran?’

“The meaning is that none equals it in encompassing the meanings of goodness. It praises Allah, Mighty and Majestic, as He deserves, with the praise that truly belongs to Him alone, for every blessing and every good comes from Him and no other. He is the Creator, the Provider. None can withhold what He gives, and none can give what He withholds. He is praised for this, and even when another is praised, the praise ultimately returns to Him.

“It also magnifies Him, declaring that He is the Lord of all creation and the Sovereign of this world and the Hereafter, the One who is worshipped and whose help is sought. It teaches supplication and right guidance, and avoidance of the path of those who have strayed and gone astray. Supplication is the very essence of worship. Thus, it is the surah that most comprehensively encompasses goodness; nothing in the scriptures equals it in these