Recitation of Fatihah Behind the Imam

Early in my days as a new Muslim, it had been impressed upon me that during those prayers that are recited aloud, that the one being led in the salat should remain silent and simply listen. I did just that until I began studying the fiqh of Imam ash-Shaafi'i(RA). Now, although I recognize not reciting behind the imam is a valid opinion, I assert that it is not the only opinion.

Not long ago, while discussing the general topic of following/not following a madhhab with a friend of mine - this issue of reciting/not reciting behind the imam came to surface. He mentioned a particular hadith that suggests that one should not recite behind the imam. This hadith, which has various transmissions, will be addressed later - for first I shall demonstrate why in the Shaafi'i madhhab, it is preferred that the one being led in salat should also recite the surah al-Faatihah.

My references are the books Saheeh Sifat is-Salat in-Nabee(SAWS) (Authentic Traits of the Prayer of the Prophet (SAWS)) by Shaykh Hasan as-Saqaaf who was the Shaafi'i mufti of Makkah until return to Allah(TA) in 1335H, and also the al-Majmu'a of Imam an-Nawawi whose name is no doubt known to all students of knowledge.

Verily, Allah(TA) has said what means, "And We have given you seven oft-repeated [saabi ul-mathaani] verses and a Supreme Qur'an." (Surah al-Hijr,87)

Imam al-Bukhari(RA) related a hadith on the authority of Abu Sa'id bin Mu'alla(RA) in which the Prophet(SAWS) said, "al-hamdu liLLahi Rabbi l-aa'lameen [al-Fatihah], it is the seven oft-repeated [saabi ul-mathaani] and the Supreme Qur'an"

From this hadith we see that Surah al-Fatihah is the seven oft-repeated verses about which our Lord(AWJ) has informed us in Surah al-Hijr.

On the authority of Abu Hurayrah(RA), Imam al-Bukhari relates a hadith in which the Prophet(SAWS) said, "The Mother of the Book (Umm ul-Kitaab), it is the seven oft-repeated [saabi ul-mathaani] and the Supreme Qur'an"

Now, here we have two hadith - one referring to al-Fatiha as the seven oft-repeated verses, and the other referring to Umm ul-Kitaab as the seven oft-repeated verses. Ibn Hajr al-'Asqalani in Fath ul-Bari (his classic commentary on the Sahih al-Bukhari) says that at-Tabarani related by two good chains on the authority of 'Umar ibn al-Khattab and 'Ali ibn Abi Taalib (may Allah be pleased with them both) a hadith in which the Prophet(SAWS) said, "The seven oft-repeated verses is the Fatihah."

Thus, Imam ash-Shaafi'i concluded that the Mother of the Book must in fact be a synonym for Surah al-Fatihah.

Although these hadith seem at the moment, unrelated to the issue at hand, they provide the foundation for the upcoming conclusions.

The evidence for the permissibility of reciting al-Fatihah behind the imam in salats that are silent AND aloud comes from the mutawatir hadith related by Imam al-Bukhari in which the Prophet(SAWS) said, "There is no salat for the one who does not recite the Fatihah." Even more relevant is the hadith on the authority of 'Ibaadah ibn as-Saamit(RA) in which he said that the Prophet(SAWS) prayed Salat al-FAJR (aloud salat) with him and some others.
After the prayer, the Prophet(SAWS) asked, "Did I see you reciting behind the imam?" They replied, "Yes." The Prophet(SAWS) responded, "Do not recite anything except for the Mother of the Book, for there is no salat for the one who does not recite it." This hadith has been narrarated by Bukhari, Ahmad, at-Tahaawi, Abu Dawud, at-Tirmidhi, al-Bayhaqi and others.

Here we have a hadith about the morning prayer, in which the recitation is aloud, and the Prophet(SAWS) telling the people behind the imam to ONLY recite the Mother of the Book, which is Surah al-Fatihah!

at-Tirmidhi said, "Acting upon this hadith concerning the recitation behind the imam is the position of most of the people of knowledge from among the companions(RA) and the taabi'een(RA)."

This is why the people who follow the conclusions of Imam ash-Shaafi'i(RA) recite the al-Fatihah behind the imam, even during the aloud prayers. The recitation of the follower, however, should be inaudible to those surrounding him. [at the most, the sound of the movement of lips]

As for the hadith, "the one who has an imam, then the recitation of the imam is counts as his own recitation" - some of the 'ulama(scholars) have said this hadith, although it is related in the Sahih of Imam Muslim(RA), is weak and not well authenticated. Ibn Hajr al-'Asqalani in Fath al-Bari said, "this hadith is considered weak among the memorizers(hufaz) of hadith."

Shaykh Hasan as-Saqaaf said, "and among those who declared it weak and rejected it was Imam al-Bukhari who said, 'this hadith is not well authenticated among the people of knowledge from the Hijaaz or Iraq."

Imam an-Nawawi wrote, "and one who claimed that this hadith is not directly traceable back to the Prophet(SAWS) was al-Bayhaqi. And Abu Dawud said in his Sunan, 'this wording (of the hadith) is not well-kept and preserved.'"

wAllahu A'lam if the hadith is weak or not, for I am sure that there are other scholars who have authenticated this hadith.

Point being is that both opinions have their sources. Even if we concede that the hadith "the one who has an imam, then the recitation of the imam is for him, the recitation" is authentic - does it negate the hadith "there is no salat for the one who does not recite Surah al-Fatihah"? Is this a case of naasikh and mansukh hadith (abrogating/abrogated)?

wAllahu A'lam. Let us non-scholars continue practicing our deen knowing that each of us have a valid opinion on this issue whether we recite quietly behind the imam or remain silent. Insha'Allah(TA), the next time we hear someone's lips moving during the recitation of al-Fatihah in Fajr, Maghrib, or 'Isha - we won't be so quick to become upset and our minds diverted from the rememberance of Allah(TA).