Fath al-Rabbani

Benefits: … This last sentence, in which the matter of people refraining is mentioned, is the statement of Imam Zuhri, which, due to being mursal, is weak. The first point is that in this blessed hadith, the followers (muqtadis) are being prohibited from reciting aloud (jahr) behind the imam. If it is argued from this that the Prophet sallallahu alayhi wa sallam is prohibiting the followers from reciting in an absolute sense, then in the light of hadith number (523), the meaning of this hadith should be understood. In that hadith as well, the same reason is mentioned—that it became difficult for the Prophet sallallahu alayhi wa sallam to recite—but in it, all the details are explained. The translation of that hadith is as follows: Sayyiduna Ubadah ibn Samit radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam led us in the Fajr prayer, and recitation became burdensome for him, so after finishing, he asked: “I think you also recite behind your imam?” We said: “Yes! By Allah, O Messenger of Allah! Without doubt, we do so.” The Prophet sallallahu alayhi wa sallam said: “Do not do so (i.e., do not recite behind me) except for Surah al-Fatihah, for whoever does not recite it, his prayer is not valid.” The same meaning is also presented in the upcoming hadith number (532). Respected readers! The method of reconciliation and synthesis that we have presented regarding Surah al-Fatihah, that general ahadith are to be understood in the light of specific ahadith, is not an invention of our own minds or something far-fetched, rather, in many texts of the Qur’an and hadith, the law of the absolute and the restricted, and the general and the specific, is applied by consensus.

For example: … In one hadith, the Prophet sallallahu alayhi wa sallam said that the earth has been made a mosque for me, but in another hadith, specification was made and permission to pray in a graveyard or bathhouse was not given. In various ahadith, the Prophet sallallahu alayhi wa sallam did not permit prayer during disliked times such as sunrise, zenith, and sunset, but in another hadith, specification was made that in Masjid al-Haram, prayer is permitted even during these times. In various ahadith, sleep is considered to nullify ablution (wudu), but a specification was made for the person of the Noble Prophet sallallahu alayhi wa sallam that his ablution would not be nullified by sleep. There are dozens of such examples, where a general ruling is given in one place, but in another place, it is specified. The same is the case regarding the recitation of Surah al-Fatihah by the follower (muqtadi): if in one hadith, a general command is given for the follower to remain silent, then in several ahadith, the specification of reciting Surah al-Fatihah is also made. This is the right of the Lawgiver (Shari‘), not an issue for our intellect.