SURAH ‘AL-FATIHA’ AND ITS RECITATION IN SALAH

It is waajib to recite Surah Al-Fatiha in Salah. As for the obligatory Salahs, the recitation of Surah Al-Fatiha is waajib only in the first two Rak'at. If one forgets to recite Surah Al-Fatiha in the Rak'at in which its recitation is waajib, one must perform the Sijdah-e-Sahw to rectify the error.

Should the muqtadi (one who follows an Imam in prayer) recite Surah Al-Fatiha? This has been a controversial topic since the early times. Consequently, the four Aimmah—namely Imam Abu Hanifah (rahimahullah), Imam Shafi'i (rahimahullah), Imam Ahmad bin Hambal (rahimahullah), and Imam Malik (rahimahullah)—who compiled the details of the Shari'ah in a systematic manner, also held differing opinions on this matter. However, every person who is gifted with 'Ilm-e-Sahih knows that these illustrious scholars of Islam issued verdicts based on the evidence they considered to be the most authentic and sound, and not on their own personal opinions.

In this day and age, it is regrettable to witness the viciousness with which some people attack the 'Ulama-e-Haqq by exploiting differences that are purely technical in nature. This is done with the intent of dividing and subdividing the Muslims into factions, while simultaneously discrediting the 'Ulama by insinuating that they have concealed the truth. What injustice and dishonesty on the part of these enemies of the Ummah of Hadhrat Muhammad (Sallallahu 'Alaihi Wasallam).

It is in this context that some pseudo-scholars of Deen attempt to mislead people by claiming that the 'Ulama who prohibited the recitation of Surah Al-Fatiha by the muqtadi did so without sound proof—claiming, instead, that the Ahaadith indicate it is obligatory for the muqtadi (the one who performs the Salah behind the Imam) to recite Surah Al-Fatiha. Unfortunately, such grave insinuations form part of a dishonest campaign against the 'Ulama-e-Haqq, and represent a real danger to the Muslim community. The seriousness of the matter lies especially in the fact that these accusations are not only directed at the 'Ulama, but also at the Sahabah-e-Kiraam (radiyallahu anhum), the Taabi'in (rahimahumullah), the Aimmah Mujtahideen (rahimahumullah), and the Salaf-e-Saaliheen in general—because many among them also upheld the view that the muqtadi should not recite Surah Al-Fatiha behind the Imam.

Therefore, we have deemed it necessary to demonstrate here that the opinion of those 'Ulama who say the muqtadi should not recite Surah Al-Fatiha behind the Imam is based on solid and authentic evidence, and is supported by the statements and practices of the Sahabah-e-Kiraam (radiyallahu anhum) and the Taabi'in (rahimahumullah). We hope that any honest and sincere person who believed that the opinion of these illustrious 'Ulama—who maintain that the muqtadi should not recite Surah Al-Fatiha—is unfounded, will recognise his mistake after reading the content of this article, and will revise his stance accordingly.

VERSE 204 OF SURAH 7

Allah Ta'ala says in His noble Book, the Qur'an:

"When the Quran is recited, then listen attentively to it and remain silent so that mercy may be shown to you." (7:204)

Imam Baihaqi (Rahimahullah) reports that Imam Ahmad bin Hambal (Rahimahullah) held the view that there is unanimity among the scholars that this verse refers to listening to the Qur'an being recited during Salah behind the Imam. Allaamah Haafiz Ibn Jarir Tabari (Rahimahullah) (310H), after citing various commentaries, concludes:

"The most accurate interpretation is that this verse (7:204) commands the Muslims to listen attentively to the recitation of the Imam during Salah if one is behind him and also during Khutbah.

We consider this opinion to be the closest to the truth because:

Of the authenticity of the Hadith of Rasulullah (Sallallaahu 'Alaihi Wasallam), which states: "Remain silent when the Imam recites," and
Of the consensus among all scholars that listening attentively and remaining silent is obligatory for the one who hears the khutbah of the Imam on the day of Jumu’ah, and
Of the Ahaadith reported by Tawaatur from Rasulullah (Sallallaahu 'Alaihi Wasallam).

Aside from these two occasions—the Salah when the Imam recites the Qur'an and during the khutbah—there are no other times when it is obligatory to listen to the Qur'an-e-Karim while remaining silent. However, it is true that there are certain divergences regarding the situation when one is behind an Imam. Indeed, the Hadith of the Prophet (Sallallaahu 'Alaihi Wasallam), which we mentioned, stating, "Remain silent when the Imam recites," is authentic (Sahih). Therefore, 'Insaat' (remaining silent) behind the Imam during his Qira'at (recitation of the Qur'an) is Wajib (obligatory) for the one following him and listening to the recitation, as per the general meaning of the Qur'an-e-Karim and the Hadith of Rasulullah (Sallallaahu 'Alaihi Wasallam). (Tafsir Ibn Jarir Tabari)

Imam Zila’i (Rahimahullah), in his Takhrijul-Hidayah, reports: "There are numerous Ahaadith indicating that verse 204 of Surah 7 was revealed in relation to the recitation of the Qur'an-e-Karim behind the Imam."

Imam Baihaqi (Rahimahullah) and Hafiz bin Hajar (Rahimahullah) in his Ad-Diraayah both reported a statement from Hadhrat Mujahid (Rahimahullah) that while the Prophet (Sallallaahu 'Alaihi Wasallam) was reciting the Qur'an-e-Karim in Salah, he heard the recitation of a young Ansari, and thus the verse, "Listen attentively to it and remain silent," was revealed. Allaamah Ibn-e-Jarir Tabari (Rahimahullah) states:

"While Hadhrat Abdullah bin Mas'ud (Radiyallahu anhu) was performing Salah, he heard some people reciting the Qur'an along with the Imam. When he completed his Salah, he addressed them, saying: 'Has the time not come for you to understand (the verse):"When the Qur'an is recited, listen attentively to it and remain silent,"as Allah Ta'ala has commanded you?'"

The Shaan-e-Nuzul (reason for revelation) of this verse shows that it was revealed regarding the recitation of the Qur'an behind the Imam, whether the Salah is Jahri (loud, as in the Fajr, Maghrib, and Isha prayers) or Sirri (quiet, as in the Zohr and 'Asr prayers). Indeed, according to a Hadith authenticated by scholars such as Allaamah Ibn Taimiyyah, Sheïkh Shamsuddeen, Ibn Qudamah, Allaamah Badruddeen Al-Aini, Muhammad Ibn Mani, Allaamah Ibn-e-Humaam, and compiled in Sunan Darqutni, Mu'atta Imam Muhammad, Allaamah Tahawi, Musnad Ahmad bin Mani, Ibn Majah, Ibn Abi Shaibah, and Musannaf Abdur Razzaaq (Rahimahumullah), Hadhrat Jabir (Radiyallahu anhu) reports that Rasulullah (Sallallaahu 'Alaihi Wasallam) said:

"Whoever has an Imam (i.e. one who prays behind an Imam), then the recitation of the Imam is his recitation." (i.e. the recitation of the Imam is sufficient for him)."

Imam Baihaqi (Rahimahullah) raised objections to disqualify this Hadith, but the points raised by Imam Baihaqi (Rahimahullah) do not hold, based on the principles established by the Muhadditheen. One of the objections raised by Imam Baihaqi (Rahimahullah) is that the Hadith in question originated from a Sahaabi (Radiyallahu anhu) rather than directly from Rasulullah (Sallallaahu 'Alaihi Wasallam). It is only Imam Abu Hanifah (Rahimahullah) who reported this Hadith with a chain of transmission going up to Rasulullah (Sallallaahu 'Alaihi Wasallam), i.e. technically speaking, it is only Imam Abu Hanifah (Rahimahullah) who reported it as a Marfu' Hadith. On the other hand, the other Muhadditheen reported it as a statement of a Sahaabi (Radiyallahu anhu), specifically Hadhrat Jabir (Radiyallahu anhu). Thus, in this case, the Hadith is Mauquf (attributed to a companion) in technical terms.

However, research by other scholars has shown that the allegation of Imam Baihaqi (Rahimahullah) is incorrect because there are four Muhaddithun—Hadhrat Sufyaan, Hadhrat Jarir, Hadhrat Sharik, and Hadhrat Al-Hassan bin Umaarah (Rahimahumullah)—who have reported this Hadith as Marfu' in the same way as Imam Abu Hanifah (Rahimahullah). Therefore, the Hadith is undoubtedly authentic.

Commenting on the status of this Hadith , Allaamah Ibn Taimiyyah (Rahimahullah) stated:

"The well-known Hadith of Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam): 'Whoever has an Imam, then the recitation of the Imam is his recitation' has been reported as Mursal (with a disconnected chain) as well as Musnad (with an uninterrupted chain). However, the majority of trustworthy Aimmah (Rahimahumullah) have reported it as Mursal from Hadhrat Abdullah bin Shaddaad (Radiyallahu anhu), and he reported it from Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam). Some, like Ibn-e-Maajah (Rahimahullah), reported it with a connected chain of narrators, but the direct and categorical text of the Qur'an and the Sunnah strengthens this Mursal Hadith. The majority of scholars among the Sahabah (Radiyallahu anhum) and the Taabi'in (Rahimahumullah) have accepted it, thus making such a Mursal a valid source of authority by the consensus of the four Aimmah (Rahimahumullah) and others. Imam Shafi'i (Rahimahullah) also specified that it is permissible to accept such a Mursal."

At first glance, the Hadith reported by Hadhrat Jabir bin Abdullah (Radiyallahu anhu) shows that the recitation of the Imam is sufficient for the Muqtadi (follower). However, a question arises: is it permissible for the muqtadi to do Tilawat (recitation) behind the Imam or not? The Hadith in question does not settle the matter definitively, which leaves room for two possible interpretations, namely, that the recitation of the Imam is sufficient for the muqtadi in the sense that the latter:

1. may choose not to recite;

2. does not have the right to recite.

However, an analysis of the elements surrounding the Hadith in question gives precedence to the second interpretation—i.e. the non-permissibility of the muqtadi reciting the Qur'an behind the Imam. Let us examine the context in which Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam) made the statement: "Whoever has an Imam, then the recitation of the Imam is his recitation."

According to the Mu'atta of Imam Muhammad (Rahimahullah), the Prophet (Sallallaahu 'Alaihi Wasallam) was leading the Asr prayer when a person at the back was reciting the Qur'an. His neighbour pinched him to stop him from reciting. Once the Salah was over, the person turned to his neighbour and asked: "Why did you pinch me?"

The neighbour responded: "Since the Prophet (Sallallaahu 'Alaihi Wasallam) was already leading the prayer, I did not find it appropriate for you to recite behind him."

Upon hearing this conversation, the Prophet (Sallallaahu 'Alaihi Wasallam) added:

"Whoever has an Imam, then the recitation of the Imam is his recitation."

This Hadith is also reported in Kitaab-ul-Aathaar by Hadhrat Jabir bin Abdullah (Radiyallahu anhu). By analysing the course of the above-mentioned event, it can be deduced that Rasulullah (Sallallaahu 'Alaihi Wasallam) intended to prevent recitation behind the Imam. Otherwise, he would have authorised and approved the Sahaabi (radiyallahu anhu) who was reciting the Qur'an behind him, instead of stating that the recitation of the Imam is sufficient. Secondly, when the Prophet (Sallallaahu 'Alaihi Wasallam) heard the words, "I did not find it correct for you to recite behind the Prophet (Sallallaahu 'Alaihi Wasallam)," he did not disapprove of them.

All this clearly demonstrates that the recitation of the Imam is sufficient for the muqtadis, in the sense that they do not have the right to recite behind the Imam who is leading them in Salah.

Hadhrat Yahyaa bin Abdullah bin Salim (Radiyallahu anhu) and Hadhrat Yazeed bin 'Iyaaz (Radiyallahu anhu), on the authority of Baihaqi, reported that Hadhrat Muhammad (Sallallaahu 'Alaihi Wasallam) said:

"Whoever is following an Imam (in Salah), it is not permissible for him to recite along with the Imam because the recitation of the latter is his own."

According to Musannaf Abdur Razzaaq, Hadhrat Musa bin Uqbah (Radiyallahu anhu) reports that the Prophet (Sallallaahu 'Alaihi Wasallam), Abu Bakr (Radiyallahu anhu), Hadhrat 'Umar (Radiyallahu anhu), and Hadhrat 'Usman (Radiyallahu anhu) prevented us from reciting behind the Imam. Referring to the position of the "Imam", a Hadith in Muslim, reported by Hadhrat Abu Musa Al-Ash'ari (Radiyallahu anhu), says that the Prophet (Sallallaahu 'Alaihi Wasallam) ordered the Sahabah-e-Kiraam (Radiyallahu anhum) to remain silent during the recitation of the Imam, with these words: "Remain silent when he recites."

This Hadith was also reported in Musnad Abu Uwaanah with the following text:

"Rasulullah (Sallallaahu 'Alaihi Wasallam) said: When the Imam recites, then remain silent."

In Nasai, Hadhrat Abu Hurairah (radiyallahu anhu) reports that the Prophet (Sallallaahu 'Alaihi Wasallam) said:

“The Imam was designated so that he would be followed. Thus, when he makes the Takbir, do it yourselves too, and when he recites (the Qur’an), then remain silent...”

This Hadith was authenticated by Imam Muslim (rahimahullah), Imam Ahmad bin Hambal (rahimahullah), Imam Nasai (rahimahullah), Allaamah Ibn Jarir Tabari (rahimahullah), Allaamah Ibn Taimiyyah (rahimahullah), Ibn Hazm (rahimahullah), Al-Munziri, and Al-Hafiz bin Hajar (rahimahumullah).

Commenting on the Hadith of Hadhrat Abu Hurairah (radiyallahu anhu), Allaamah Abu Bakr Al-Jassaas (370H) said:

“The Hadith that says the ‘Imam has been appointed so that he may be followed’ is a statement of Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam), which implies that the act of ‘remaining silent’ because of the recitation of the Imam is part of ‘following the Imam.’ From this, it is deduced that the Imam is not permitted to remain silent because of the recitation of the muqtadi, otherwise it would mean that the Imam has been ordered to follow the muqtadi. Ultimately, in such a circumstance, the Imam would become ma’mum (muqtadi) and the latter (muqtadi) would become the Imam. However, such a thing is not correct.” — (Tafseer of Hadhrat Abu Bakr Al-Jassaas)

THE APPLICATION OF THE HADITH "THERE IS NO SALAH WITHOUT THE RECITATION OF SURAH AL-FATIHA"

Imam Bukhari (Rahimahullah) reported a Hadith from Hadhrat Ubaadah bin Saamit (Radiyallahu anhu), where the Prophet (Sallallaahu 'Alaihi Wasallam) said:

"There is no Salah for one who has not recited 'Faatihat-ul-Kitaab' (Surah Al-Fatiha)."

There is nothing in this Hadith that proves that the muqtadi must recite Surah Al-Fatiha. Note that verse 204 of Surah 7 clearly and categorically commands that one must remain silent and listen during the recitation of the Qur’an. Therefore, this Hadith must be interpreted in a way that does not contradict the prohibition contained in verse 204 of Surah 7, as it would be against the principle of accepting a Hadith that implies the rejection of a law formulated by the Qur’an. The law of the Qur’an is Daleel-e-Qat’i (categorical proof).

When we examine the above-mentioned Hadith of Bukhari in light of the Hadith narrated by Hadhrat Jabir bin Abdullah (radiyallahu anhu), which shows that the recitation of the Imam is sufficient for the muqtadi, we are compelled to believe that the Hadith narrated by Hadhrat Ubaadah bin Saamit (radiyallahu anhu) refers to the Imam or a Munfarid (one who performs the Salah alone). According to the narration of Abu Dawud, one of the narrators of the above-mentioned Hadith (“there is no Salah...”), namely Hadhrat Sufyaan bin ‘Uyaynah (rahimahullah), after narrating it, pointed out that this applies to one who performs the Salah alone.

Moreover, the direct order that the muqtadi should remain quiet while the Imam recites the Qur’an comes from none other than Rasulullah (Sallallaahu 'Alaihi Wasallam), as mentioned in Sahih Muslim, Musnad Abu Uwaanah, Sunan Nasai, and Sharh-e-Ma’aanil-Aathaar.

Imam Tirmizi (Rahimahullah), after mentioning the Hadith of Hadhrat Ubaadah (Radiyallahu anhu), listed the names of Hadhrat Umar (Radiyallahu anhu) and Hadhrat Jabir bin Abdullah (Radiyallahu anhu) among those who said that Salah is not valid without the recitation of Surah Al-Fatiha. Now, we already know that according to Imam Tirmizi himself, Hadhrat Jabir bin Abdullah (Radiyallahu anhu) made the following statement:

"Whoever performed a Rak'at in which he did not recite the Umm-ul-Quran (Surah Al-Fatiha), then he has absolutely not performed the Salah unless he is behind the Imam."

All this shows us that, according to Hadhrat Jabir bin Abdullah (Radiyallahu anhu), the Hadith of Ubaadah (Radiyallahu anhu) does not apply to a muqtadi. According to Imam Tirmizi (Rahimahullah), Imam Ahmad bin Hambal (Rahimahullah) interpreted the Hadith of Hadhrat Ubaadah (Radiyallahu anhu) — "There is no Salah for one who has not recited the Faatihat-ul-Kitaab" — in the same way as Hadhrat Jabir bin Abdullah (Radiyallahu anhu) did, i.e. it applies to one who performs Salah individually (Munfarid) and not to the Muqtadi.

As for Hadhrat Umar (Radiyallahu anhu), according to Musannaf Abdur Razzaaq, he said:

"I wish there was a pebble in the mouth of the one who recites behind the Imam."

Thus, it is clear that the Hadith, "There is no Salah without the recitation of Fatihat-ul-Kitaab" applies to the Imam and the Munfarid, as according to Hadhrat Umar (Radiyallahu anhu) and Hadhrat Jabir bin Abdullah (Radiyallahu anhu), the Muqtadi does not have the right to read anything behind the Imam.

THE RESPONSIBILITY OF THE IMAM AND THE MUQTADI

According to a Hadith of Hadhrat Abu Hurairah (Radiyallahu anhu) reported by Imam Malik in his Mu'atta and by Imam Tirmizi in Sahih Tirmizi Sharif, it is narrated that after completing a Salah with Qiraat-e-Jahri (loud recitation), the Prophet (Sallallaahu 'Alaihi Wasallam) asked the Sahabah-e-Kiraam (Radiyallahu anhum) if anyone had recited the Qur'an behind him while he was leading the Salah. A Sahabi (Radiyallahu anhu) replied in the affirmative. The Prophet (Sallallaahu 'Alaihi Wasallam) then said:

"I wondered what was happening, for I was caught in a quandary/dilemma during the recitation of the Qur'an."

According to another Hadith from Abu Dawud, Imam Zuhri (rahimahullah) reported that Hadhrat Abu Hurayrah (radiyallahu anhu) said that the Sahabah (radiyallahu anhum) stopped reciting the Qur’an in the Jahri Salahs as soon as they heard this statement from the Prophet (Sallallaahu 'Alaihi Wasallam).

The conclusion is obvious. This is because Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam) showed his disapproval regarding the recitation of the Qur’an by a muqtadi in the Jahri Salahs (Salah-ul-Fajr, Maghrib, 'Isha, Jumu’ah, and the Eidain), as well as in the Sirri Salahs (Salah-uz-Zohr and 'Asr), as reported by Hadhrat 'Abdullah bin Shaddaad (radiyallahu anhu) in the Mu’atta of Imam Muhammad. In light of the Hadith of Sahih Muslim, reported by Hadhrat Abu Musa Al-Ash’ari (radiyallahu anhu), and the Hadith of Hadhrat Abdullah bin Jabir (radiyallahu anhu), the responsibility of the Imam is to recite, and that of the muqtadi is to listen and remain silent. Moreover, the recitation of the Imam is sufficient for the muqtadi.

THE HADITH OF HADHRAT UBAADAH (RADIYALLAHU ANHU) - "…DO NOT DO THIS EXCEPT WITH THE FAATIHAT-UL KITAAB."

We have Ahaadith which show that one must recite Surah Al-Fatiha behind the Imam. Among them is this Hadith with the following Sanad (chain of transmission) and matn (content):

Yazid bin Haarun, from Muhammad bin I'shaaq, from Makhul, from Mahmud bin Rabi', from the Sahabi Hadhrat Ubaadah bin Saamit (radiyallahu anhu), narrates:

"Rasulullah (Sallallaahu 'Alaihi Wasallam) was leading Salat-ul-Fajr. The recitation of the Qur’an became difficult for him. After the Salaam, he asked the Sahabah-e-Kiraam (radiyallahu anhum), 'Were you reciting behind me?' They replied in the affirmative. The Prophet (Sallallaahu 'Alaihi Wasallam) told them not to do so except with Faatihat-ul-Kitaab, for there is no Salah for the one who does not recite it."

Let us note that the Hadith of Hadhrat Ubaadah (radiyallahu anhu) in Sahih Bukhari was narrated from Mahmud bin Rabi'. Hadhrat Zuhri (rahimahullah) narrated it from the latter. In the version that Hadhrat Zuhri (rahimahullah) narrated from Hadhrat Mahmud bin Rabi' (rahimahullah), there is no mention of the exception regarding the recitation of Surah Al-Fatiha. On the other hand, in the version of Makhul that he narrated from Mahmud bin Rabi' (rahimahullah), that part is included. The Hadith of Hadhrat Abu Hurairah (radiyallahu anhu), who relates the same incident as Hadhrat Makhul (rahimahullah), does not contain this exception.

According to the Muhaddithun, the version of Hadhrat Zuhri (rahimahullah), with the wording: "...There is no Salah for the one who does not recite the Faatihat-ul-Kitaab", is more authentic, as Zuhri is considered more reliable and trustworthy than Makhul. Moreover, the Hadith of Hadhrat Abu Hurairah (radiyallahu anhu) supports the already authentic position of Zuhri’s version.

According to the principles of Hadith, a narration reported by a less reliable Rawi (narrator) that contradicts another narration reported by a more reliable Rawi is termed a Shaaz Hadith. Such a Hadith is not considered authoritative. Therefore, the Hadith of Hadhrat Ubaadah (radiyallahu anhu), according to the version of Makhul—which includes the part concerning the exception of reciting Surah Al-Fatiha by the Muqtadi—is a Shaaz Hadith, because it contradicts the version reported by Zuhri. Thus, as explained above, the narration of Ubaadah (radiyallahu anhu) reported by Makhul does not carry weight.

Consequently, the version of Zuhri—"There is no Salah for the one who does not recite the Faatihat-ul-Kitaab"—is deemed authentic. However, as explained previously, this Hadith does not establish that the Muqtadi must recite Surah Al-Fatiha. Rather, it applies to the Imam and the Munfarid (the individual who prays alone).

Zeelaai reported that Imam Ahmad bin Hambal (rahimahullah) and a group of Fuqaha considered the Hadith of Hadhrat Ubaadah (radiyallahu anhu) reported by Makhul to be weak. Ibn Qudaamah (rahimahullah) also recorded that, according to Imam Ahmad bin Hambal (rahimahullah) and Hafiz Ibn Abdul Barr (rahimahullah), the Hadith of Hadhrat Ubaadah (radiyallahu anhu), in the version narrated by Makhul, is weak. According to Allaamah Ibn Taimiyyah (rahimahullah), the Hadith in question is defective (ma'lool) in the view of Muhaddithun such as Imam Ahmad bin Hambal (rahimahullah).

In short, the authentic Hadith does not prove the obligation of reciting Surah Al-Fatiha for the Muqtadi, and the Hadith which apparently proves this obligation is not authentic.

Let us assume, for a moment, that the Hadith of Makhul is authentic. Even then, it is insufficient to prove that it is obligatory for the Muqtadi to recite Surah Al-Fatiha. According to the established principle, when a sentence containing an exception follows a prohibition, it indicates the level of Ibaaha (permissibility), not that of obligation. The proof that this was Ibaaha rather than an obligation is found in the Hadith reported by Ibn Abu Shaibah (rahimahullah), in which the Prophet, Hadhrat Muhammad (Sallallaahu 'Alaihi Wasallam), said:

"If you have to still read, then you may recite Surah Al-Fatiha in your heart."

By analysing this Ibaaha in conjunction with the prohibitions outlined by the Qur’an, the Ahaadith of the Prophet (Sallallaahu 'Alaihi Wasallam), and the stern words of the Sahabah-e-Kiraam (radiyallahu anhum) and the Taabi'in (rahimahumullah), we conclude that this Ibaaha cannot be considered valid. It is very likely that this Ibaaha existed before it was abrogated by verse 204 of Surah 7.

In fact, according to Ahkaam-ul-Qur'an by Imam Abu Bakr Al-Jassaas (370 H), Hadhrat Abul 'Aaliyah (rahimahullah) reports that when Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam) was performing Salah, all his Sahabah (radiyallahu anhum) who were following him from behind were reciting together with him, until the verse:"When the Quran is recited, then listen attentively to it and remain silent so that mercy may be shown to you."

Another Hadith with similar content has been reported by Hadhrat Abdullah Bin Abbaas (Radiyallahu anhuma) regarding the Shaan-e-Nuzul (occasion of revelation) of this verse. According to the Kitaab-ul-Qira'ah of Baihaqi, Hadhrat Mujahid (Rahimahullah) states that while the Prophet (Sallallaahu 'Alaihi Wasallam) was performing Qira'at in Salah, he heard the Qira'at of a young Ansari (who was in the Jama'ah). Then, verse 204 of Surah 7 was revealed.

THE STATEMENTS OF THE SAHABAH-E-KIRAAM (RADIYALLAAHU ANHUM) AND THE TAABI'IN (RAHIMAHUMULLAH) CONCERNING THE RECITATION OF THE QUR'AN-E-KARIM BEHIND THE IMAM

1. Allaamah Muhammad Ameen Bin 'Aabideen (Rahimahullah), in his Raddul Muhtaar, referring to Al-Khazaain, reports:

In Al-Kaafi, it is mentioned that the prohibition of Qira'at by the Muqtadi was reported from 80 eminent Sahabah-e-Kiraam (Radiyallahu anhum‎), including Al-Murtadha (Hadhrat 'Ali [Radiyallahu anhu]), and the Abaadilah (Abdullah Bin Mas'ud [Radiyallahu anhuma], Ibn 'Umar [Radiyallahu anhu], Ibn Abbaas [Radiyallahu anhuma], Abdullah Bin 'Amr [Radiyallahu anhu]).

2. Sheikh Khalil Ahmad (Rahimahullah) writes in his Bazlul Majhud:

"Sheikh Abdullah Bin Yaqub Al-Haarithi (Rahimahullah) reported in his book Kashful-Asraar that Hadhrat Zaïd Bin Aslam (Rahimahullah) said there were ten companions of Rasulullah (Sallallaahu 'Alaihi Wasallam) who forcefully prevented the recitation behind the Imam. These companions are: Abu Bakr (Radiyallahu anhu), 'Umar (Radiyallahu anhu), 'Usman (Radiyallahu anhu), 'Ali (Radiyallahu anhu), Abdur-Rahman Bin 'Auf (Radiyallahu anhu), Sa'ad Bin Abu Waqqaas (Radiyallahu anhu), Abdullah Bin Mas'ud (Radiyallahu anhuma), Zaid Bin Thaabit (Radiyallahu anhu), Abdullah Bin 'Umar (Radiyallahu anhuma), and Abdullah Bin Abbaas (Radiyallahu anhuma)."

3. Allaamah Abu Bakr Al-Jassaas (Rahimahullah) states in Ahkaamul Qur'an:

"Among those who prohibited recitation behind the Imam are: 'Ali (Radiyallahu anhu), Abdullah Bin Mas'ud (Radiyallahu anhuma), Sa'ad (Radiyallahu anhu), Jabir (Radiyallahu anhu), Ibn Abbaas (Radiyallahu anhuma), Abu Darda (Radiyallahu anhu), Abu Sa'id (Radiyallahu anhu), Ibn 'Umar (Radiyallahu anhu), Zaïd Bin Thaabit (Radiyallahu anhu), and Anas (Radiyallahu anhu)."

4. According to Musannaf Abdur Razzaaq, Hadhrat Musa Bin Uqbah (Radiyallahu anhu) reported:
"Rasulullah (Sallallaahu 'Alaihi Wasallam), Abu Bakr (Radiyallahu anhu), 'Umar (Radiyallahu anhu), and 'Usman (Radiyallahu anhu) used to prohibit Qira'at behind the Imam."

5. Hadhrat 'Umar (Radiyallahu anhu) said:

"I wish there were a stone in the mouth of the one who recites behind the Imam." (Abdur Razzaaq)

6. Hadhrat 'Ali (Radiyallahu anhu) said:

"The one who recites with the Imam is not upon fitrah (Sunnah)."(Abdur Razzaaq)

7. Hadhrat 'Ali (Radiyallahu anhu) forbade people from performing Qira'at behind the Imam. (Abdur Razzaaq)

8. Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma) said:

"I wish the mouth of the one who performs Qira'at together with the Imam was filled with earth." (Abdur Razzaaq)

9. Hadhrat Zaid Bin Thaabit (Radiyallahu anhu) said:

"There is no Qira'at to be done with the Imam in any of the Salahs."(Muslim)

10. The companions of Hadhrat Abdullah Bin Mas'ud (Radiyallahu anhuma) did not do Qira'at behind the Imam. (Abdur Razzaaq)

11. Hadhrat Zaid bin Aslam (radiyallahu anhu) said that Hadhrat Abdullah bin 'Umar (radiyallahu anhuma) prevented Qira’at from being performed behind the Imam. (Abdur Razzaaq)

12. Hadhrat Abdullah bin 'Umar (radiyallahu anhuma), Zayd bin Thaabit (radiyallahu anhu), and Jabir bin Abdullah (radiyallahu anhu) said: "Do not do Qira’at behind the Imam in any of the Salahs."(Tahawi)

13. When Hadhrat Abdullah bin Abbaas (radiyallahu anhuma) was asked whether or not to do Qira’at behind the Imam, he replied, "No."

14. Hadhrat Nafi' (rahimahullah) said:

"When Hadhrat Abdullah bin 'Umar (radiyallahu anhuma) was asked whether or not one should do Qira’at behind the Imam, he replied: 'When one performs Salah behind the Imam, then the recitation of the Imam is sufficient for him. However, when one performs Salah individually, then it is necessary that one recite (the Qur'an).'”
Hadhrat Nafi' (rahimahullah) added that Hadhrat Abdullah bin 'Umar (radiyallahu anhuma) did not perform Qira’at behind the Imam. (Mu’atta Imam Malik)

15. Hadhrat Malik bin Umaarah (rahimahullah) reported:

"I met—I do not know how many companions of Hadhrat Abdullah bin Mas’ud (radiyallahu anhu)—and they were all unanimous in saying that one should not do Qira’at behind the Imam. Among them was Hadhrat 'Amr bin Maimun (radiyallahu anhu)." (Musannaf Ibn Abu Shaibah)

16. Hadhrat Jabir bin Abdullah (radiyallahu anhu) reported:

"Whoever performs a Rak’at in which he has not recited Surah Al-Fatiha, then he has not even performed Salah—unless he is behind the Imam." (Tirmizi, Mu’atta Imam Malik)

THE OPINIONS OF THE 4 AIMMAH (RAHIMAHUMULLAH)

Imam Abu Hanifah (Rahimahullah):

“The Muqtadi should not recite (the Qur'an) behind the Imam.”

“One should not recite (the Qur'an) in the Jahri Salahs (when one is behind the Imam), as well as in the Sirri Salahs.”

Imam Malik (rahimahullah):

Allaamah Al-Baadjī stated that, according to Imam Malik (rahimahullah), it is better for the Muqtadi to recite the Qur'an in the Sirri Salah. However, if he does not do so, there is nothing wrong.

Imam Ahmad bin Hambal (rahimahullah):

It is Mustahabb (recommended) for a Muqtadi to recite in the Sirri Salahs and during the pauses that the Imam makes during the Qira’at. It is also recommended when he cannot hear the Qira’at of the Imam (in the Jahri Salahs) due to being far from him.

Imam Shafi’i (rahimahullah):

The Muqtadi must recite the Qur'an in all the Salahs, whether they are Jahri or Sirri. However, if he joins the Imam in the posture of Ruku', then this Rak’at is counted.

CONCLUSIONS

This is the position regarding the recitation of the Qur'an by the Muqtadi behind the Imam. This is how those who do not recite behind the Imam interpret the Ahaadith relating to this subject. The matter has been debated in depth to dispel, once and for all, the false notion that it is claimed that those who do not recite the Qur'an behind the Imam have their Salahs remaining unaccepted, as though they do not rise higher than their noses — Na’uzubillah!

We now know that the Muqtadis who do not recite the Qur'an or Surah Al-Fatiha have concrete proof from the Qur'an, Hadith, and the Fataawa of the Sahaabah (radiyallahu anhum) and Taabi’een (rahimahumullah), contrary to the false claim that there is no solid proof regarding this matter.

May Allah Ta’ala grant us the correct understanding of His Deen, so that we can live it as He intends and practise it as His Beloved, Hadhrat Muhammad (Sallallaahu 'alaihi wasallam), did. Aameen.

[English version of "Le Surah ‘al-Fatiha’ et sa récitation dans la Salah" – Al Haadi – Vol. 2 No. 9,10]