QUESTION
If someone joins the congregation while the imaam is making rukoo’, has he caught that rak’ah? And what do you know about the position of those who say that he has not caught that rak’ah and it must be repeated?
ANSWER by Shaykh Muhammad ‘Umar Baazmool, Instructor at Umm Al-Quraa University in Makkah
This is an old issue, an issue of great differing amongst the scholars: Does the person who reaches the congregation during the rukoo’ get credit for that rak’ah or not?
The majority of the scholars, among them some of the senior Companions (may Allaah be pleased with them all), view that the rak’ah has been caught when one catches the rukoo’.
Other scholars, some of the Companions as well, like Aboo Hurayrah (may Allaah be pleased with him), and like the great scholar Imaam Al-Bukhaaree, have understood that the rak’ah has not been caught in such a case. This position has also been attributed to Ibn Khuzaymah and his student, Aboo Bakr Ad-Duba’ee. Also, Taqee Ad-Deen ‘Alee ibn ‘Abdil-Kaafee As-Subkee supported Al-Bukhaaree’s position in a small book he wrote about this subject. Al-Mu’al-limee also chose this position and supported Al-Bukhaaree. And Shaykh Taqee Ad-Deen Al-Hilaalee also authored a small book in this subject, supporting the position of Al-Bukhaaree.
They held the position that the rak’ah has not been caught by merely catching the rukoo’, and that a man absolutely must catch the qiyaam (standing) with the imaam and recite Soorah Al-Faatihah. This is due to his statement (sallallaahu ‘alayhe wa salam):
لا صلاة لمن لم يقرأ بفاتحة الكتاب
“There is no prayer for the one who does not recite the ‘Opening of the Book’ (Soorah Al-Faatihah).” [1]
The generality of this hadeeth proves that a person has not caught the rak’ah if he has not recited Soorah Al-Faatihah.
However, the majority of the scholars hold the position that such a person has actually caught the rak’ah, and that the imaam‘s recitation of Soorah Al-Faatihah suffices the followers. Their proof for this is the hadeeth of Messenger (sallallaahu ‘alayhe wa sallam), when Aboo Bakrah Nufay’ ibn Al-Haarith came to the masjid while the Messenger (sallallaahu ‘alayhe wa sallam) was making rukoo’. He (Aboo Bakrah) made rukoo’ on his own before reaching the row, and then stepped forward until he reached the row. After the Messenger (sallallaahu ‘alayhe wa sallam) completed the prayer, he asked:
من هذا الذي ركع ثم مشى إلى الصف؟
“Who was the one who made rukoo’ and then stepped up to the row?”
So Aboo Bakrah said, “It was I, O Messenger of Allaah.” So he said:
زادك الله حرصًا ولا تعد
“May Allaah increase you in vigilance! Do not repeat (that).” [2]
So they say that the Messenger (sallallaahu ‘alayhe wa sallam) did not order him to make up that rak’ah that he caught when he made rukoo’. They say: Laa yajooz ta’kheer al-bayaan ‘an waqtil-haajah. [3]
They also use another hadeeth that comes by a number of routes on the authority of Jaabir. Many of the scholars authenticated it (by way of its numerous routes). It is the hadeeth of the Messenger (sallallaah ‘alayhe wa sallam) when he said:
من كان له إمام فقراءة الإمام له قراءة
“Whoever has an imaam, then the imaam‘s recitation is his recitation.” [4]
So they say that this hadeeth proves that the imaam‘s recitation suffices the follower’s obligation to recite Soorah Al-Faatihah.
This opinion is also aided by the fact that it is the reported position of Aboo Bakr As-Siddeeq, and ‘Umar as well, and a number of the senior Companions, like Ibn Mas’ood and others from the Companions known for their fiqh, may Allaah be pleased with them all.
As for the opinion of Imaam Al-Bukhaaree, then he used the generality of the narrations of the Messenger (sallallaahu ‘alayhe wa sallam), and general principles understood from the narrations that order us to stand, recite Soorah Al-Faatihah, make rukoo’, and perform the rest of the pillars of the prayer.
So they say a rak’ah that is missing two pillars, the pillar of qiyaam and the pillar of the recitation of Soorah Al-Faatihah, how could it be acceptable? So they judged, based on this, that the man who came and made rukoo’ with the imaam has been credited with joining the congregation, in shaa’ Allaah, but he did not catch that rak’ah. They say this is because he has not recited Soorah Al-Faatihah in this rak’ah, as the Messenger (sallallaahu ‘alayhe wa sallam) said:
لا صلاة لمن لم يقرأ بفاتحة الكتاب
“There is no prayer for the one who does not recite the ‘Opening of the Book’ (Soorah Al-Faatihah).” [1]
And also in the hadeeth of the one who prayed badly, when he taught the man to recite Soorah Al-Faatihah in every rak’ah, he then said (what means): “And do likewise in all of your prayers.” [5]
This shows that a person is required to recite Soorah Al-Faatihah in each and every rak’ah.
They also reply to those who use the hadeeth:
من كان له إمام فقراءة الإمام له قراءة
“Whoever has an imaam, then the imaam‘s recitation is his recitation.” [4]
saying that this is for those who are actually praying behind him. So the one who joins during the rukoo’, he was not present when the imaam was reciting Soorah Al-Faatihah, so then the imaam‘s recitation is not sufficient for him, thus nullifying their angle of proof from the narration.
As for the narration of Aboo Bakrah Nufay’ ibn Al-Haarith:
زادك الله حرصًا ولا تعد
“May Allaah increase you in vigilance! Do not repeat (that).” [2]
They responded with a number of replies:
Firstly, this hadeeth is collected by Al-Bukhaaree in his book Recitation Behind the Imaam and by At-Tabaraanee in Al-Mu’jam Al-Kabeer, and it has an additional phrase. He said:
زادك الله حرصًا ولا تعد، صل ما أدركت واقض ما سبقك
“May Allaah increase you in vigilance! Do not repeat that. Whatever you have caught, then pray it; whatever you missed, then make it up.” [6]
This authentic additional phrase has witnessing narrations in Saheeh Muslim and elsewhere to support it. For example, he (sallallaahu ‘alayhe wa sallam) said:
إذا نودي بالصلاة فأتوها وأنتم تمشون وعليكم السكينة فما أدركتم فصلوا وما فاتكم فأتموا
“If the prayer is established, then go to it and be peaceful. Whatever you catch, then pray it; whatever you miss, then complete it.” [7]
They say that this order from the Messenger (sallallaahu ‘alayhe wa sallam) was already well established, so it shows something that it was repeated to Aboo Bakrah to explain what was upon him. So the Messenger (sallallaahu ‘alayhe wa sallam) said to him:
زادك الله حرصًا ولا تعد، صل ما أدركت واقض ما سبقك
“May Allaah increase you in vigilance! Do not repeat that. Whatever you have caught, then pray it; whatever you missed, then make it up.” [6]
So based on this hadeeth, those who hold this second opinion that a person has not caught the rak’ah in this case, then he must stand up and pray that rak’ah when the imaam finishes.
The fatwaa that we have here is the position of the majority of the scholars. Shaykh Ibn Baaz, Shaykh Al-Albaanee, Shaykh Ibn ‘Uthaymeen, and other scholars, may Allaah have Mercy on the dead from them, and preserve those of them who are alive, have all issued this same verdict [that the rak’ah has been caught by catching the rukoo’ with the imaam].
The one I choose for myself is the position of Imaam Al-Bukhaaree, due to the generality of the texts. Imaam Ash-Showkaanee, may Allaah have Mercy on him, preferred the position of Al-Bukhaaree in Nayl Al-Owtaar. Although it appears he also has another statement about this issue elsewhere, this is still something found in Nayl Al-Owtaar, that the rak’ah has not been caught by merely catching the rukoo’.
Shaykh Badee’ Ad-Deen As-Sindee also wrote on this issue specifically. He also preferred the position of those who do not see that the rak’ah has been caught. He called this book Al-Lum’ah fee ‘Adami Idraakir-Rukoo’ liman adraka ar-Rak’ah, or something like this.
This issue, in reality, is an issue of great differing, and one that is difficult to conclude one way or the other. So the position that I have chosen for myself seeking the safest position, just as Shaykh Al-Mu’al-limee chose to safeguard himself, that the rak’ah is not caught merely by the catching of the rukoo’, due to the deficiency found, since two of the pillars of the prayer are missing: the pillar of qiyaam and the pillar of the recitation of Soorah Al-Faatihah.
I also came across a book by Shaykh Muhammad Taqee Ad-Deen Al-Hilaalee on this same topic a while ago. In it, he also supported the position of Imaam Al-Bukhaaree, and Allaah knows best.
FOOTNOTES
[1] Saheeh Al-Bukhaaree #756, Saheeh Muslim #394
[2] Saheeh Al-Bukhaaree #783, Musnad Ahmad (5/45), this is the wording of Ahmad.
[3] Laa yajooz ta’kheer al-bayaan ‘an waqtil-haajah: a fiqh principle meaning that so long as there was a need for clarification, the Messenger (sallallaahu ‘alayhe wa sallam) would have been obliged to clarify the ruling. Thus, the absence of any clarification indicates that what was done was sufficient and valid.
[4] The authenticity of this hadeeth is differed over. Al-Albaanee discusses its many chains in Irwaa’ Al-Ghaleel #500 (2/268).
[5] Saheeh Al-Bukhaaree #757
[6] Al-Haythamee mentioned it in Majma’ az-Zawaa’id (2/76), declaring it unauthentic due to the presence of an unreliable narrator in the chain, ‘Abdullaah ibn ‘Eesaa al-Khazzaaz. However, Dr. Muhammad considers it authentic due to support from other narrations, as understood from his words here.
[7] Saheeh Muslim #602
SOURCE
This was translated by Moosaa Richardson exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB020, dated 1423/7/18.
Updated and re-published: 1433/10/6
Was this from a lecture he gave? If so, can you provide a link to it?
This was from an “one the spot” question I posed to the shaykh directly, recording the answer on cassette tape about 10 years ago. Perhaps, I can make the original Arabic audio available here soon, in shaa’ Allaah.
ممكن النص بالعربي
بارك الله فيك
Assalaamu ‘alaikum warahmatullaah,
Is the stance for joining from the rukoo of first rakaat?
wa alaykumus-salaamu wa rahmatullaahi. Of any rak’ah.
Can I translate and share this article?
You are welcome to translate it into your language from the Arabic source: [Our translation policy]
Until we can provide the Arabic audio for this Q&A, please refer to the shaykh’s more detailed discussion in the widely available book of his, at-Tarjeeh ( الترجيح في مسائل الطهارة والصلاة ) pp.196-215. (For those who would like to translate or study this issue in detail.)
Assalama Aleykum
Akhi I want to ask what was then the position of Shoyoukh
Ibn Baz
al Albani
Ibn Uthaymeen
I did not understand their positions directly from the Text. Baaraka Allaahu fee
Wassalama Alaykum
wa alaykumus-salaamu wa rahmatullaah, their position was based on – among other evidences – the reaction of the Prophet (sallallaahu ‘alayhe wa sallam) to the man who came late and joined the congregation at the rukoo’. He said to him (لا تعد) which may be understood as “do not repeat (that action)” (without ordering him to repeat his prayer, which would indirectly indicate that his prayer was vaild as is). It may also be understood as “do not repeat (the prayer)”, which is stronger in its indication that the action and the prayer was valid. And Allaah knows best.
Salaamun alaikum noble brother. Despite being a native English speaker, even I got confused at the point where you mention the three scholars of our time Ibn Baaz, Al-Albaani and Uthaimeen. Perhaps it needs to be rephrased.
It was confusing because it states “The fatwaa that we have here is the position of the majority of the scholars.” Perhaps it would be better if it said something like “The scholars who agree that the prayer is valid simply by getting in at the point of ruku..”
I’m in no way suggesting what you must do. Rather sharing my thought on the clarity of this part and the confusion it can cause.
Jazaakallahau khairan!
Abu Ihsan Infiyaz Khalid
wa ‘alayk as-salaamu wa rahmatullaah. Thank you for your suggestion. The article has been updated for clarity based on it, may Allaah reward you well.
A’salamalaikum wa’rehmatullah,
Brother the matter is clear except that if one can just pray the missed part and do the tasleem or need to complete the rak’at.
Please clarify, Baarak’Allaah feek
wa ‘alaykas-salaamu wa rahmatullaah. I’m sorry akhee Ibrahim, I didn’t understand the question. Could you re-phrase it or provide more details to help me understand it? Thanks.
As’salamalaikum wa’rehmatullah,
Ustad what you brought as evidence i clear to me except that if i catch the Imaam while in Dhuhr in the 1st rakat’s bowing poition and i did the dhikr ” Subhana Rabbi Al Adheem” and i continued to the last rakat, Now should i get up after the last rakat to recite surah Fathiha and do the Tasleem or should i perform the full rakat.
Hope its clear
Ibrahim Litto Abraham
As’salamalaikum wa’rehmatullah,
Ustad what you brought as evidence i clear to me except that if i catch the Imaam while in Dhuhr in the 1st rakat’s bowing poition and i did the dhikr ” Subhana Rabbi Al Adheem” and i continued to the last rakat, Now should i get up after the last rakat to recite surah Fathiha and do the Tasleem or should i perform the full rakat.
Hope its clear
Ibrahim Litto Abraham
wa ‘alaykas-salaamu wa rahmatullaahi wa barakaatuh. According to the understanding of the majority of the scholars, you do not need to make anything up, as you caught the 1st rak’ah by catching its rukoo’. According to the other opinion, you would need to make up one entire rak’ah after the imaam makes his tasleem. And Allaah knows best.
السلام عليكم و رحمة الله و بركاته
My brother and I have been discussing about the hadeeth that a sahaba bowed for ruku’ as he saw the congregation did and stepped forward to join the saf. I was of the opinion that one must do ruku and move forward while in that position in order to join the saf while he argued that the phrase “and stepped forward” indicates that the conjunction refers to after performing ruku. He told me that if we were to do that on the masjid considering that the door of the masjid is quite far towards the jama’ah, then we will be able to join the saf before they would prostrate for sujud whilst my opinion according to him would be very difficult to perform i.e. moving forward while in ruku. Can you help us distinguishing the correct action? Jazakallaahu khayran
وعليك السلام ورحمة الله وبركاته
The Prophet (may Allaah raise his rank and grant him peace) told him: (( زادك الله حرصا ولا تعد )). To be brief, the wording most likely means either “Do not repeat (that action)” or “Do not count it (that rak’ah),” so while it may not invalidate the prayer, it is a prohibited action, and Allaah knows best. The scholars differ over this hadeeth and its meaning, as they differ over other narrations that seem to either order or forbid walking in rukoo’ to the line. I think all of that is based on the differing of the Companions’ opinions in this issue, and the mistaken narrations of some who attributed their statements to the Prophet (may Allaah raise his rank and grant him peace), and Allaah knows best.
بركبارك الله لكمIn that case it wouldn’t be harmful if neither we step in line first and try to catch up what is performed or perform ruku’ whilst moving forward towards the saf. Inshaa الله may He azza wa jall continue to bless you and the staff behind the site.
I would also like to ask permission to reblog this article w/o adding nor editing any part of it and crediting the site as source…?
I’m having difficulty understanding your follow-up question. As for reblogging, then please follow these guidelines: https://www.bakkah.net/en/copyright-policy
Sorry for the confusion ustadh.
What i mean is, is it wrong if we would choose either to follow the hadeeth that says to perform ruku when the congregation is in ruku and move forward towards the saf or choose to just to the saf first and just do what we are able to catch up – may it be them still performing ruku’ or already stood up after.
Walk calmly to the line and make your opening takbeer when you are standing in line. The one who did other than this was told not to repeat what he did. This is what I believe is the most correct position, and this is what Shaykh Ibn Baaz and the senior scholars here said. And Allaah knows best.
Assalamu alaykum
I shall not do futher ijtihaad after reading the following:
{This opinion is also aided by the fact that it is the reported position of Aboo Bakr As-Siddeeq, and ‘Umar as well, and a number of the senior Companions, like Ibn Mas’ood and others from the Companions known for their fiqh, may Allaah be pleased with them all.}
{Abu Hurairah reports that the Messenger of Allah sallallahu alehi wasallam said: “If you come to the salah and we are in sajdah, then make sajdah with us but do not count it [as a rak’ah]. And whoever ‘catches’ the ruku’, he catches the salah.”
This is related by Abu Dawud, Ibn Khuzaimah in his Sahih, and by al-Hakim, who considers it sahih, in his Al-Mustadrak.}
{The fatwaa that we have here is the position of the majority of the scholars. Shaykh Ibn Baaz, Shaykh Al-Albaanee, Shaykh Ibn ‘Uthaymeen, and other scholars, may Allaah have Mercy on the dead from them, and preserve those of them who are alive, have all issued this same verdict [that the rak’ah has been caught by catching the rukoo’ with the imaam].}
wa ‘alaykas-salaam wa rahmatullaah. Jazaak Allaahu khayran… and please note the following:
Mistake: “And whoever ‘catches’ the ruku’, he catches the salah.” X
Should be: “And whoever catches the rak’ah catches the salaat.”
As Salaamu Alaykum Wa Rahmatullahi Wa Barakatuhu
Ustaadh Moosaa, so according to this opinion, what if we forget to recite fatihah behind the imaam? Do we have to repeat the rakah?
As-Salaamu alaykum wa Rahmatullahi wa Barakatu,
Seeking clarification, just to be certain I understand the text well:
When the answer/text shifts into first person, is it Shaykh Baazmool?
Jazakallahu khayran.
wa ‘alaykas-salaamu wa rahmatullaahi wa barakaatuh. This is a translation of only Shaykh Muhammad’s answer. The only words from me are between brackets and in the footnotes.
Assalaamu alaykum warahmatullahi wabarakaatuhu
Brother, regarding the hadeeth of abu bakrah above, and that messenger sal lal laahu alayhi was sallam didn’t command him to pray one extra rakaah,
What if we say ‘it could be that he didnt command abu bakrah to add an extra rakaah for he had already added extra rakaah’?? For there is no where mentioned in this hadeeth above or implied any way and allah knows best that abu bakrah did tasleem with messenger without adding any rakaah.
Can this be a valid argument brother?
Wa ‘alaykas-salaamu wa rahmatullaahi wa barakaatuh. Nothing in the story seems to support that. And Allaah knows best.
As alaykum i have alread to apply at madina since 2012 til now my number is under consideration so please tell me when i will be accept
Assalaam ‘alaikum,
Ahsanallaahu ilayk ustaadhanaa. I’ve read the shaykh’s explanation in tardjeeh and I would like to follow his opinion to be on the safe side. However, what if I’m late and whilest I’m reciting fatihah, the imaam goes to ruku’…? Should I go to ruku’ and repeat that rak’ah after the tasleem? (since the shaykh is also of the opinion that one should read faatihah even in the loud prayers)
I couldn’t find anything in tardjeeh about a situation like the one I’ve mentioned. I’m sorry If the shaykh mentioned it and I’ve overlooked it
Wa ‘alaykas-salaamu wa rahmatullaahi. Those who hold that the rukniyyah (pillar status) of the recitation of al-Faatihah is absolute for each rak’ah, which is the angle of proof held by those who say the rak’ah is not caught when one catches the rukoo’ (bowing), then yes, it means that when you catch the imaam standing without enough time to recite al-faatihah before bowing, they require you to make up that rak’ah. And Allaah knows best.
Assalaam ‘alaikum,
Since I’ve read sh Muhammad Bazmool’s explanation in tajreeh I follow his opinion (i.e. Faatihah must be recited in every rak’ah, even in loud prayers). However, today I forgot to recite al-faatihah behind the imaam @ jumu’ah. I remembered when the imaam almost finished his second recitation in the second rak’ah. What should I do in such a situation? Pray the rak’atain after the tasleem of the imaam?
Wa ‘alaykas-salaamu wa rahmatullaah. If you missed a pillar of one of the rak’ahs, you would need to make up a rak’ah after the imam finishes, adding two sajdahs for sahw (forgetfulness), and Allaah knows best.
Assalaamu’alaykum Ustaadh,
The Imaam in a mosque close to me home sits momentarily after coming out of sujood. After the sitting, he rises up and stands. As the follower behind him, when should i come out of the sujood? Should i keep waiting in sujood until he stands up or should i come out of the sujood when he does that brief sitting and then stand after he stands?
Asaalamulaykum Warahamtullah,
My name is Wamik. I wanted to know about the matter of how to complete the missed part of a prayer. If a man joins the Imam in the prayer while the Imam has already completed some part of the prayer, what is the most correct way to complete it.
Assalamu alaikum
How is combining prayers done when travelling? I’m unable to find any fatwa about it.
i.e. Do I pray 2 rakahs like fajr (full tashhahud in the end) and then the same again when I combine duhur & asr? And what about the intention?
Jazak Allah khair
Wa ‘alayk as-salaamu wa rahmatullaah. You pray two rak’ahs silently for Thuhr, with the intention of Thuhr. The same for ‘Asr. You pray two rak’ahs out loud for ‘Eshaa’, with the intention of ‘Eshaa’. Fajr and Maghrib are unaffected by traveling.
Asalamu ‘Alaykum
I have three questions regarding prayer:
1) If a person wants to pray a naafil prayer, for example, Witr and he says the takbeer with the intention of reciting quietly but then decides to recite out loud is his prayer still valid?
2) If a person says the takbeer for Witr with the intention to pray only one rak’ah and then decides to pray three rak’ahs instead is his prayer valid?
3) Can sunan rawaatib prayers be made up if there was no valid excuse for missing them? For example, if someone wanted to pray the four rak’ahs before Dhur but didnt (for no legitamite reason) can it be prayed after praying Dhur but before Asr comes in?
JazākAllāhu Khayr!
Wa ‘alayk as-salaamu wa rahmatullaah.
1) Yes, the recitation for night prayers can be out loud or quiet, both are acceptable.
2) Allaah knows best.
3) Yes, the Prophet (may Allaah raise his rank and grant him peace) prayed two rak’ahs after Asr himself, and allowed his Companions to do so, while he forbade us from praying after Asr until the sun sets. The scholars say that was for when the Sunnahs of Thuhr are missed, which are obviously important, and Allaah knows best.
Assalamu alaykum Shaykh
May Allaah preserve you upon goodness, Aameen
Please can you clarify how to understand this correctly?
Among the conditions of prayer (5 daily fard prayers) is to reach the age of maturity and I have read the below:
– At the age of seven we need to command the kids to pray
– by the age of ten if they don’t pray, parents need to smack them
– Reach adulthood that is the age of 15 or bodily signs of adulthood
How to reconcile among these.
1. What is the age 5 daily prayers becomes obligatory and sinful to leave for the kids?
2. While teaching the kids, should we mention that they are sinning if not prayed after the age of 7 or 10?
JazaakAllaahu khayran
Wa ‘alaykum as-Salaamu wa rahmatullaah. Listen to the last 10 minutes of this lecture: https://www.spreaker.com/user/radio1mm/14390309-cardiff-guidelines-for-educator
As-Salaamu Alaykum Wa Rahmatullaahi Wa Barakaatuhu!
Q: Is it permissible for men to pray with no shirt as long as we cover what’s between the navel and knees? Some of the brothers claim when it’s to hit they do so and I couldn’t present a proof to where we can’t do it! May Allaah protect you and grant you Tawfeeq Aameen…
Wa ‘alaykum as-Salaamu wa rahmatullaah wa barakaatuh.
Some scholars consider it a requirement for the prayer’s validity that a man’s shoulders are covered, or at least partially covered. This is based on the hadeeth in the two Saheeh compilations of al-Bukhari and Muslim from the report of Aboo Hurayrah:
لا يصلى الرجل فى ثوب واحد ليس على عاتقه منه شىء
“A man does not pray in a single garment with nothing of it covering his shoulder[s].”
Other scholars consider such a prayer disliked, but still valid. The best course of action is to avoid praying shirtless whenever possible to be safe, and Allah knows best.
ASALAMUALIKUM,
1) If one has tranquility in some parts of the prayer but not in others , would it invalidate the whole prayer ?
2) If one gets overcome by riya (praying more piously to show off) in one part of the prayer but then stops and doesn’t do riya in remainder of prayer, will the whole prayer invalidate ?
WA ALAYKUM AS-SALAAM WA RAHMATULLAAH,
1) It depends how bad the lack of tranquility is. For example, if a person does not settle at all in a required position, while capable of doing so, he misses a pillar and ruins his prayer, rendering it invalid because of a missed pillar. If it is less than that, then perhaps he loses reward based the level of his minor lapses in tranquility.
2) A person who prays for Allah as a basis, yet beautifies some parts of his prayer for the people, is in great danger. We hope that this shirk would be the lesser kind, and he would earnestly repent and rectify this thing. The people can do NOTHING for us on the day of Judgment, and whatever we did to gain their recognition or praise will only be misery and regret –and potentially eternal agony!– for us later, unless we repent and rectify! May Allah save us from all forms of showing off.
السلام عليكم ورحمةالله وبركاته
Noble Ustadh, may Allaah be good upon you, what should we do if we can’t finish the recitation of Al-Faatihah behind Imam, leave al-Faatihah and follow the Imam in Ruku or finish al-Faatihah even if we miss Ruku completely with imam?
Jazaak’Allaahu khairan
وعليكم السلام ورحمة الله وبركاته
Recite faster, so you can finish the complete recitation of Soorah al-Faatihah in each rak’ah. Also, advise the imaam (privately) to slow down and explain the difficulty you are facing. This is what Shaykh Muqbil told us to do when we asked a question like this in Makkah during his final illness. (May Allah have Mercy on him.)