ḤADĪṠ MEMBACAAL-FĀTIḤAH KETIKA ṢALĀT

Abstract

The difference of opinion in this generation is seen between Abū Ḥanīfah and al-Syāfi''ī about practicing ḥadīṡ aḥad. Abū Ḥanīfah rejects ḥadīṡ aḥad when it is contrary to the practice of ṣaḥābat, Kilānī concludes in his Thesis, the principle of Abū Ḥanīfah about accepting ḥadīṡ aḥad if there is an indication of the practice of the companions if ḥadīṡ aḥad is in accordance with their practice then it is acceptable and if it is contrary it will be rejected. While al-Shafi''ī accepted ḥadīṡ aḥad without having to be tested by the practice of ṣaḥābat, he commented, whether or not the practice of partial ṣaḥābat with ḥadīṡ does not cause us anxiety because ḥadīṡ establishes its own ṣaḥīḥ. Based on the above problems, the author wants to examine the understanding of scholars regarding the recitation of al-Fātiḥah at the time of ṣalāt, in this study the author will study using thematic studies (mauḍū''ī). The method used is library research.From the previous description, it can be concluded that Surah al-Fātiḥah is really the main letter in the Qur''ān, so reading it for muṣallī becomes an obligation. However, in congregational prayers, the recitation of imām has represented the recitation of makmum including the recitation of al-Fātiḥah. According to Imām Ḥanafī reciting surah al-Fātiḥah in ṣalāt is not a pillar but a compulsory ṣalāt, and ṣalāt is valid without reciting surah al-Fātiḥah and supplemented with sahwi prostration, which is the pillar of ṣalāt according to Imām Ḥanafī is a verse of the Qur''ān in general, at least 3 short verses and 1 long verse