Is it true that the general statement: (One does not recite behind the imam in the loud prayers) is specified by the recitation of al-Fatihah?

Wafiq: ... Regarding the mention of the specific and the general in the recitation of al-Fatihah, is it not possible for someone to say: The statement of the Prophet (peace and blessings be upon him): and the statement of Abu Hurayrah (may Allah be pleased with him) in the same hadith: and then the other hadith: Can he say: The people stopped reciting in what the imam recites aloud, except for al-Fatihah?

The Shaykh : It is not permissible for him to say that; because there is no evidence for the obligation of reciting al-Fatihah for the follower who hears the recitation of the imam, so from where is the exception taken?
With the acceptance of the generality of the text, the people stopped, there is no evidence for the obligation of reciting al-Fatihah for the follower who hears the recitation from the imam in the loud prayer.
Wafiq: When He recites, then listen.

The Shaykh : In itself?
Wafiq: I say from it the hadith: .

The Shaykh : Ah, from it and the noble verse The important thing, meaning the answer to your question is this, and we are not now in the position of mentioning the evidences that obligate listening behind the imam in the loud prayer absolutely, whether in al-Fatihah or otherwise; okay, otherwise.
Wafiq: It confuses me.The Shaykh : Ali says, tell the Shaykh: Do not do except ...
Al-Halabi : I told him, say our Shaykh said that there is no evidence for the obligation, perhaps from the phrase: Do not do except, is there no evidence for the obligation, our Shaykh?

The Shaykh : Of course, what would it have been.
Al-Halabi : This is the biggest problem in the issue, so they combined the texts, my teacher, they combined the texts of the issue, they prioritize the hadith: .

The Shaykh : And the verse, and the verse.
Al-Halabi : The verse, it is the original.

The Shaykh : I mentioned in the description of the prayer that there is a gradual progression until Abu Hurayrah said: meaning at first he permitted them recitation with this text: and those who argue with this text are in reality, meaning, they overlook a principle of usul al-fiqh, and those who established this principle gave many examples for it ...
After the prohibition of it, it only indicates permissibility and does not indicate obligation; so His saying, the Exalted: This command to spread in the earth does not indicate obligation but rather indicates permissibility and permission; because this command was brought to lift the prohibition that was mentioned earlier in the beginning of the verse: This command was lifted by His saying, the Exalted, at the end: So this command does not indicate obligation because it came after a prohibition from striving in the earth and from buying and selling and the like; likewise, for example, His saying, the Exalted: This is the lifting of the prohibition from hunting as long as you are in a state of ihram; so when He said: The command here at most lifts the prohibition that came in the previous verse, and so here the hadith: Prohibition from reciting the Qur'an behind the imam absolutely, this is an exception from the prohibition that indicates permissibility and does not indicate obligation, and especially if we look at another narration in the Musnad of Imam Ahmad with a sound chain that gives a strong indication that this command is not only for permissibility but for the weaker permissibility, and that is his saying: Except with al-Fatihah of the Book indicates permissibility ...