What is the ruling on the follower reciting al-Fatihah behind the imam in the loud prayers, especially if the imam pauses?

The questioner : The prohibition mentioned regarding the follower reciting al-Fatihah: we used to discuss with the brothers that there is no recitation when the imam recites in the loud prayers, so we remain silent. They said the prohibition mentioned is against reciting while the imam is reciting, as happened in the story of the one who . So does the prohibition mean that the follower does not recite even if the imam pauses in al-Fatihah, or is the prohibition against reciting while the imam is reciting?

The Shaykh : If we want to answer the question without thinking about the validity of the question, the answer is: if there are pauses where the imam stops, then one recites. But are there pauses? Are there pauses where the follower can recite, at least al-Fatihah, which is originally a pillar of the prayer? This is what I referred to in my saying: if we want to answer the question, the answer is yes, as long as there are pauses, one recites. But where are these pauses?

The questioner : It is prescribed.

The Shaykh : Of course, but I say, and this is what I do myself, because we cannot correct the concepts of all people, especially those who have not heard the correct opinion in what people differ on. So we pray behind the imam, and he pauses. Why? Because his school is Shafi'i. So I seize the opportunity of his pause and recite, for that is better than remaining silent, because first, I occupied myself with an obedience for which there is no prohibition, and second, I took the precautionary measure when I found the cause that opens the door to precaution in religion. However, if there is no such pause from an imam who follows the Sunnah and knows that the Prophet (peace and blessings be upon him) did not pause, as Ibn al-Qayyim (may Allah have mercy on him) explained in *Zad al-Ma'ad*, he did not pause after reciting al-Fatihah with a long pause that would allow the followers behind him to recite al-Fatihah. Because if the Prophet (peace and blessings be upon him) had paused this long pause, he would have been asked, as he was asked about the first pause after the takbir of intention, as came in Sahih al-Bukhari from the hadith of Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him), when he would say the takbir for prayer, would pause for a moment. So we said: O Messenger of Allah, what do you say? He said: I say: . And he mentioned the supplication in its entirety. If the long pause draws attention and stimulates minds to know what is behind this pause, and therefore they directed the question to the Messenger (peace be upon him), and he answered that I recite the opening supplication, then if the Messenger had also paused after this pause, after reciting al-Fatihah and saying the ameen, they would have said: What about your silence after finishing the recitation and before bowing? What do you say? But there is nothing of this at all. So despite the fact that the original principle is that if a long pause occurred that draws attention, the causes would be present to transmit this pause, yet it was not transmitted. By analogy to his (peace be upon him) pause after the takbir of intention, we say that this is proof that he (peace be upon him) did not pause this long pause. In conclusion, the question is theoretical, except in the case where we are afflicted with an imam who thinks that this pause is prescribed. In that case, we seize it as an opportunity and recite al-Fatihah. I wish they would pause a long pause so that the follower can recite al-Fatihah in its entirety, but I never remember being able to recite al-Fatihah in its entirety, for they pause and do not pause.

The questioner : Today, one recited al-Fatihah for us, and I recited *Qul Huwa Allahu Ahad*, *Qul A'udhu bi Rabb al-Falaq*, *Qul A'udhu bi Rabb al-Nas* after him. It was in the loud prayer, in Fajr... in the two rak'ahs...