The Apostle of Allah (ﷺ) said: If anyone observes prayer in which he does not recite Umm al-Qur'an, It is deficient [he said this three times] and not complete. It was said to Abu Huraira: At times we are behind the Imam. He said: Recite it inwardly, for he had heard the Messenger of Allah (ﷺ) declare that Allah the Exalted had said: I have divided the prayer into two halves between Me and My servant, and My servant will receive what he asks. When the servant says: Praise be to Allah, the Lord of the universe, Allah the Most High says: My servant has praised Me. And when he (the servant) says: The Most Compassionate, the Merciful, Allah the Most High says: My servant has lauded Me. And when he (the servant) says: Master of the Day of judg- ment, He remarks: My servant has glorified Me. and sometimes He would say: My servant entrusted (his affairs) to Me. And when he (the worshipper) says: Thee do we worship and of Thee do we ask help, He (Allah) says: This is between Me and My servant, and My servant will receive what he asks for. Then, when he (the worshipper) says: Guide us to the straight path, the path of those to whom Thou hast been Gracious not of those who have incurred Thy displeasure, nor of those who have gone astray, He (Allah) says: This is for My servant, and My servant will receive what he asks for. Sufyan said: 'Ala b. 'Abd al-Rahman b. Ya'qub narrated it to me when I went to him and he was confined to his home on account of illness, and I asked him about it.
The Book of Prayers - Sahih Muslim 395a
The Apostle of Allah (ﷺ) said: If anyone observes prayer in which he does not recite Umm al-Qur'an, It is deficient [he said this three times] and not complete.
Scholarly Commentary
This hadith establishes the fundamental obligation of reciting Surah al-Fatihah (Umm al-Qur'an) in every rak'ah of prayer. The triple repetition emphasizes its critical importance, indicating that a prayer without it is fundamentally flawed and incomplete in its essence.
When Abu Huraira was questioned about congregational prayer behind an imam, he instructed silent recitation, demonstrating that the obligation remains even when following an imam. This reflects the consensus of classical scholars that the recitation of al-Fatihah is a pillar (rukn) of prayer for both the imam and those praying behind him.
The Divine Dialogue
The hadith reveals the profound spiritual reality of prayer as a direct conversation between the servant and Allah. Each verse of al-Fatihah elicits a specific response from the Almighty, transforming ritual prayer into living communion.
"Praise be to Allah, the Lord of the universe" - Allah responds: "My servant has praised Me." This establishes the foundation of tawhid and divine lordship.
"The Most Compassionate, the Merciful" - Allah says: "My servant has lauded Me." This acknowledges Allah's all-encompassing mercy and compassion.
"Master of the Day of Judgment" - Allah remarks: "My servant has glorified Me." This affirms divine sovereignty and ultimate accountability.
"Thee do we worship and of Thee do we ask help" - Allah declares this as the exclusive domain between Himself and His servant, where the servant's needs are fulfilled.
The final verses concerning guidance represent the servant's ultimate request, which Allah guarantees to grant, demonstrating that true guidance comes only from the Divine Source.
Legal and Spiritual Implications
Classical scholars derive from this hadith that recitation of al-Fatihah is obligatory in every rak'ah of every prayer, whether one is praying alone or behind an imam. The silent recitation behind the imam preserves both the individual obligation and the congregational harmony.
Spiritually, this narration elevates the status of ritual prayer from mere physical movements to a living dialogue with the Creator, where each word uttered by the servant receives immediate divine response and acceptance.