During the course of discussion the point was raised that if one joins the Prayer while the congregation is in the bowing position (ruku), will one be deemed to have completed that cycle of the Prayer? His Holiness inquired about the views of other Muslim scholars. The beliefs of various Islamic schools of thought were mentioned. Finally, the Promised Messiah gave a verdict in this regard and said: “My belief is: لَاصَلٰوۃَ اِلَّا بِفَاتِـحَۃِ الْکِتَابِ (There is no Prayer without the opening chapter of the Book). Whether a person is offering their Prayer behind an Imam or alone, in any case, they should recite Surah Fatihah. However, the Imam should not recite Surah Fatihah hastily. On the contrary, he should recite slowly so that the people who are offering the Prayer behind him can listen and recite themselves as well. If not this, the Imam should pause for enough time after each verse so that everyone in the congregation can repeat each verse themselves as well. In any case, the followers of the congregation must be given enough time to listen to the recitation of the Imam and then repeat those words themselves. It is necessary to recite Surah Fatihah, because it is the Mother of the Book. However, an individual who—despite their effort to join the Prayer—arrives when the congregation is in the bowing position and was unable to join earlier, will be deemed to have completed that specific rak’at of the Prayer, even if they have not recited Surah Fatihah. This is because it is recorded in a Hadith that a person who joins the congregation in the bowing position, has completed that specific cycle of Prayer. Religious issues are of two kinds. On the one hand, the Noble Messenger has instructed and emphasised that Surah Fatihah must be recited in the Prayer; it is the Mother of the Book and the essence of the Prayer. However, since the basis of religion is on ease and leniency, the Noble Messenger, peace and blessings of Allah be upon him, has stated that if an individual, despite their effort to join the Prayer without delay, arrives during the bowing position, it will be considered as if they have completed that particular unit of the Prayer. Such an individual does not denigrate the importance of Surah Fatihah, rather benefits from the relaxation granted to those who are somewhat late to join the congregational Prayer. God has fashioned my heart in such a way that I feel a natural aversion to that which is unlawful and I cannot bring myself to do such a thing. It is clear that in the Prayer, when a person has been able to complete three parts but was delayed in a fourth due to compelling circumstances, there is no harm. An individual should accept the concessions that are given to them. However, as for the individual who is negligent on purpose and delays joining the congregation, their Prayer is corrupted anyway.”1
1 Al-Hakam, vol. 5, no. 7, dated 24 February 1901, pp. 9-10