Combining the statement of Allah the Exalted: “And when the Qur'an is recited...”

The Shaykh : We return to our previous discussion: two general texts that conflict: a general text, a general text. We found that the first text was not subject to specification, and we found that the other text was subject to specification. Some of this specification is close to being a consensus among those who came after the Companions, and it is the strongest consensus in the era of the Companions. I mean by this that if one catches up with the imam while he is bowing and follows him, he catches up with the rak'ah by catching up with the imam in bowing, even though he did not recite al-Fatihah. So what did we do with the hadith: We also applied a specification to it and said: There is no prayer for one who does not recite al-Fatihah, even in the secret prayer where reciting al-Fatihah is permissible, let alone in the loud prayer where we are dealing with this disagreement. If one catches up with the imam in bowing, he has caught up with the entire rak'ah and it is not obligatory for him to repeat it, so the hadith is specified in such a case. There is no prayer for one who does not recite al-Fatihah except in the case where he is unable to recite al-Fatihah, such as catching up with the imam in bowing, in which case he bows and the rak'ah is counted for him. There are some hadiths regarding this, some of which are narrated in *Sunan Abu Dawud* with a chain containing weakness, and others are narrated with a stronger chain, which I have mentioned in some books. Then this was confirmed by the arrival of what the hadith contains, namely that one who catches up with the bowing behind the imam catches up with the rak'ah. This was established from a group of the Companions without a known opponent among them, led by Abu Bakr al-Siddiq, then 'Abdullah ibn Mas'ud, then Zayd ibn Thabit, then 'Abdullah ibn 'Umar. There may be other supporters, but I do not recall them now. Most of the chains regarding this are authentic to them, as I mentioned in some narrations, including, as I recall, *Irwaa' al-Ghalil fi Takhrij Ahadith Manar al-Sabil*.
So the statement of the Prophet (peace and blessings be upon him): is specified, even according to those who say that this hadith specifies the verse. Thus, their specification of the hadith by the verse is contrary to the principle of jurisprudence I referred to earlier. Therefore, the stronger opinion, as I said at the beginning of the discussion, is what the Imam of the Sunnah, Ibn Taymiyyah, and those who agreed with them held, as it is the best to adopt and understand. By doing so, we escape from many, and very many, problems. If a Muslim reflects on them, he will find no way out except by adopting this opinion, which is to remain silent behind the imam if he is reciting loudly. If one does not catch up with the recitation of al-Fatihah but catches up with the imam in bowing, he is considered to have caught up with the bowing. Since many of those scholars who adopted the obligation of reciting al-Fatihah in the loud prayer felt hesitation in this ruling, without a doubt, because they conflicted with the generality of the verse: let alone with his statement (peace and blessings be upon him): Because they felt some hesitation in this ruling, they found an exit for themselves by inventing something for which we find no basis in the Sunnah. They insisted that every imam should pause for a long time after finishing the recitation of al-Fatihah so that the follower could fulfill his obligation, which is reciting al-Fatihah. This is because, as we all truly feel, they felt, in my belief, otherwise they would not have needed to find this exit for themselves, which is not found in the Sunnah.
When does the follower recite al-Fatihah? If it is said that he recites al-Fatihah while the imam is reciting al-Fatihah, why is it recited loudly? What is the wisdom behind that? This does not exist in Islam. That the Wise Lawgiver tells the imam to raise his voice in reciting al-Fatihah in some prayers and to be silent or recite secretly in others. What is the difference then between raising his voice and lowering his voice, when the follower must recite al-Fatihah when the imam is reciting al-Fatihah in any case?
And if it is said that he recites Surat al-Fatihah after the imam finishes reciting it and begins reciting verses or a surah, then it is asked: For whom is the imam reciting these verses loudly? Is it not for these followers? But they are occupied with it and cannot combine reciting al-Fatihah themselves with reflecting on the Qur'an being recited to them by their imam. When they found these problems and could not find an answer that reassures the believing soul, they found this exit: be silent, O imam, so that the followers can recite al-Fatihah. Then what happened after that? They did not remain silent, and they did not remain silent, because you will not find an imam who pauses so that the follower can recite al-Fatihah. There is nothing like this in Islam, which is lenient, easy, and facilitated for all people. Therefore, the most just of the schools, as Ibn Taymiyyah (may Allah have mercy on him) said, and the closest to the Sunnah, as Shaykh al-Islam Ibn Taymiyyah said, is what the Imam of the Sunnah, Ahmad, held: We listen in the loud prayers and we recite in the secret prayers, if Allah wills. And this is the correct opinion, if Allah wills, Blessed and Exalted is He.