إن الحمد لله نحمده و نستعينه من يهده الله فلا مضل له ومن يضلل فلا هادي له وأشهد أن لا إله إلا الله وحده لا شريك له وأن محمدا عبده ورسوله أما بعد: فإن خير الحديث كتاب الله وخير الهدي هدي محمد ( صلى الله عليه وسلم ) وشر الأمور محدثاتها وكل بدعة ضلالة أعوذ بالله من الشيطان الرحيم، بسم الله الرحمن الرحيم ۔
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَكُمْ ﴾
وقال رسول الله له : (من أطاعني دخل الجنة و من عصاني فقد أبى )
The foundation of Islam is on five (pillars).
➊ To bear witness to لا إله إلا الله and محمد رسول الله.
➋ Establishing prayer: Salah
➌ Paying Zakat
➍ Hajj
➎ And fasting in Ramadan.
The issue of Surah Fatiha in prayer is extremely important. It has come in mutawatir hadith that the Messenger of Allah, peace be upon him, said:
لا صلوة الأبأم القرآن Without Surah Fatiha, there is no prayer.
For this reason, Islamic scholars have written many books on the subject of Surah Fatiha. For example: Amir al-Mu’minin fi al-Hadith and Imam al-Dunya fi Fiqh al-Hadith by Sheikh al-Islam Abu Abdullah al-Bukhari’s Juz’ al-Qira’at and Imam Bayhaqi’s book al-Qira’at Khalf al-Imam, etc.
It is definitively established from Imam Bukhari’s book Juz’ al-Qira’at
At this moment, you have in your hands the book of Imam Bukhari known as :جزء القراءة المشهور بالقراءة خلف الإمام يا خير الكلام فى القراءة خلف الإمام.
The main narrator of this book is Mahmood bin Ishaq Al-Khuza’i Al-Qawas.
Hafiz Ibn Hajar has classified one of the hadiths narrated by him as Hasan.
When the Muhadditheen classify a hadith as Hasan or Sahih, it means they have authenticated every narrator of that hadith.
Three trustworthy narrators narrate from the mentioned Mahmood bin Ishaq:
➊ Abu Nasr Muhammad bin Ahmad bin Muhammad bin Musa Al-Mallahmi
➋ Abu al-Abbas Ahmad bin Muhammad bin Al-Husayn Al-Razi Al-Dareer
➌ Abu al-Fadl Ahmad bin Ali bin Umar Al-Sulaymani Al-Baykandi Al-Bukhari
The mentioned Mahmood bin Ishaq is considered trustworthy, truthful, and Hasan al-Hadith according to Hafiz Ibn Hajar; no Muhaddith has called him unknown. Some Kadhaba (liars) calling him unknown in the 14th or 15th century is completely rejected.
The mention of Mahmood bin Ishaq Al-Bukhari Al-Qawas is found in
. Hafiz Al-Dhahabi said:
وحدت و عمر دهرا and he narrated hadiths and lived a long life.
❀ Muhaddith Abu Ya’li Khalili Qazwini
wrote:
و محمود هذا آخر من روى عن محمد بن إسماعيل أجزاء ببخارى ومات محمود سنة اثنتين وثلاثين وثلاثمائة
And (Imam) Bukhari’s parts were narrated by Mahmood last of all in Bukhara, and Mahmood died in
.
Mahmood bin Ishaq’s student Al-Mallahmi is also trustworthy.
It is clear that the attribution of this book to Imam Bukhari is correct, therefore it is invalid for some people in the present era to criticize this attribution.
Imam Bayhaqi and other senior scholars have used Imam Bukhari’s book Al-Qira’at as evidence, which proves that they considered it a book authored by Imam Bukhari himself.
Summary of the Arguments of Fatiha Khalaf al-Imam
A brief summary of the arguments and evidences of Fatiha Khalaf al-Imam is as follows:
قَالَ الله تَبَارَكَ وَتَعَالَى:وَلَقَدْ آتَيْنَاكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ ﴿٨٧﴾
And We have given you (O Prophet ﷺ) seven oft-repeated verses and the Great Qur’an.
The Messenger of Allah ﷺ said that Surah Al-Fatiha is the seven oft-repeated verses.
The Qur’an commentator Qatadah ibn Du’ama (Tabi’i) said:
فاتحة الكتاب تثنى فى كل ركعة مكتوبة أو تطوع
Whether obligatory or voluntary, Surah Al-Fatiha is recited in every unit (rak’ah).
قَالَ اللهُ عَزَّ وَجَلَّ: فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ
And recite what is easy for you of the Qur’an.
From this noble verse, Abu Bakr Ahmad ibn Ali Al-Razi Al-Jassas Hanafi
and Mulla Abu al-Hasan Ali ibn Abi Bakr Al-Marghinani
and others have argued for the obligation of recitation in prayer.
❀ Nasr ibn Muhammad Al-Samarqandi Al-Hanafi
wrote:
في صلاة الليل ويقال : فاقرءوا ما تيسر من القرآن فى جميع الصلوات
This refers to the night prayer, and it is said that recite whatever is easy from the Qur’an in all prayers.
ما تيسر من القرآن refers to Surah Al-Fatiha, as is established from Sunan Abi Dawood
and others.
Regarding Abu Bakr Al-Jassas
, Hafiz Al-Dhahabi writes: وكان يميل إلى الإعتزال و فى تصانيفه ما يدل على ذلك فى مسألة الرؤية وغيرها He was inclined towards the Mu’tazilah. What is found in his books indicates this. (For example, see) the issue of Ru’yat (seeing Allah Almighty) and others.
That is, this person was a Mu’tazili. Dr. Muhammad Husayn Al-Dhahabi wrote:
هذا و قد ذكره المنصور بالله فى طبقات المعتزلة وسيأتيك في تفسيره ما يوتد هذا القول
He is mentioned by Mansur Billah in Tabaqat al-Mu’tazilah, and you will find support for this view in his Tafsir.
قَالَ اللهُ تَعَالَى: وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ ﴿٣٩﴾
And for man is only that for which he strives.
قَالَ اللهُ تَبَارَكَ وَتَعَالَى: وَاذْكُر رَّبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً
And remember your Lord within yourself humbly and with fear.
In its explanation, Hafiz Ibn Hazm Al-Andalusi
writes:
وليس فيها إلا الأمر بالذكر سرا وترك الجهر فقط
And it only commands that the remembrance be secret (hidden) and that loud (public) remembrance be abandoned.
For details see Tawdih al-Kalam
قال الله تعالى يقولونيَقُولُونَ رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ
(When they hear the Qur’an) they say: O our Lord! We have believed, so register us among the witnesses.
From this verse it is understood that when the Qur’an is recited, necessary speech can be made according to the Book and Sunnah.
قَالَ اللهُ عَزَّوَجَلَّ: وَإِذَا يُتْلَىٰ عَلَيْهِمْ قَالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِن رَّبِّنَا إِنَّا كُنَّا مِن قَبْلِهِ مُسْلِمِينَ ﴿٥٣﴾
And when it is recited to them, they say: We believe in it; indeed, it is the truth from our Lord. Indeed, we were Muslims before.
وَقَالَ اللهُ تَبَارَكَ وَتَعَالَى: يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَكُمْ ﴿٣٣﴾
O you who have believed, obey Allah and obey the Messenger and do not invalidate your deeds.
قَالَ اللهُ عَزَّوَجَلٌ: وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا
And take what the Messenger gives you and refrain from what he forbids you.
وَقَالَ اللَّهُ تَبَارَكَ وَتَعَالَى: وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ
And We have sent down to you the Reminder (Qur’an) that you may explain to the people what was sent down to them.
Marfu’ Hadiths
It is narrated from Ubadah bin As-Samit رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
لا صلوة لمن لم يقرأ بفاتحة الكتاب
“There is no prayer for the one who does not recite Surah Al-Fatiha.”
It is narrated from Abu Hurairah رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
من صلى صلوة ولم يقرأ بأم القران فهي خداج ، فلا لا غير تمام
“Whoever prays and does not recite Surah Al-Fatiha in it, his prayer is incomplete (invalid).” The Prophet صلی اللہ علیہ وسلم said this three times: it is not complete.
It is narrated from Aisha رضي الله عنها that the Messenger of Allah صلی اللہ علیہ وسلم said:
كل صلاة لا يقرأ فيها بأم الكتاب فهي خداج
“Every prayer in which Surah Al-Fatiha is not recited is incomplete.”
It is narrated from Abdullah bin Amr bin Al-As رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
كل صلوة لا يقرأ فيها بفاتحة الكتاب فهي خداج
“Every prayer in which Surah Al-Fatiha is not recited is incomplete.”
It is narrated from Abdullah bin Umar رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
لا صلوة لمن لم يقرأ بفاتحة الكتاب
“Whoever does not recite Surah Al-Fatiha, his prayer is not valid.”
It is narrated from Abu Hurairah رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
لا صلوة إلا بقراء
“There is no prayer without recitation.”
It is narrated from Abu Hurairah رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
في كل صلوة يقرأ
“In every prayer, recitation is done.”
It is narrated from Abu Hurairah رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
(اقرءوا )
“You all recite.”
It is narrated from a Badri companion رضي الله عنه that the Prophet صلی اللہ علیہ وسلم said: “Say Takbir, then recite, then bow.”
Specific Evidences
It is narrated from Anas رضي الله عنه that the Prophet صلى الله عليه وسلم said (to the followers):
فلا تفعلوا وليقرأ أحدكم بفاتحة الكتاب فى نفسه
So do not do that, and let each one of you silently recite Surah Al-Fatiha in his heart.
Faqir Allah al-Mukhtass al-Athari ad-Diyobandi, a person who abandoned hadith, while refuting Al-Kawakib ad-Durriyah, writes:
Whereas Imam Bukhari رحمه الله mentioned the hadith of عن رجل من اصحاب النبى صلى الله عليه وسلم in Juz’ al-Qira’ah. He did not mention the hadith of عن انس at all, so how can it be taken as proof?
Faqir Allah mentioned above was written a letter on this matter (4 March 2000) by my student Da’wat Saqib Muhammad Safdar bin Ghulam Sarwar al-Hadrawi, to which he gave no reply and remained silent, considering silence as safety. A copy of this letter is preserved in the registry. Alhamdulillah.
Note:
This narration is certainly present in Juz’ al-Qira’ah and its reference has already been mentioned on the previous page.
A Sahabi رضي الله عنه narrates that the Prophet صلى الله عليه وسلم said (to the followers):
فلا تفعلوا إلا أن تقرأ أحدكم بفاتحة الكتاب فى نفسه
So do not do that except that each one of you recites Surah Al-Fatiha silently in his heart.
Nafi’ bin Mahmood (a Tabi’i) narrates from Ubada bin As-Samit, a Sahabi رضي الله عنه, that the Messenger of Allah صلى الله عليه وسلم said (to the followers):
لا تفعلوا إلا بأم القرآن فإنه لا صلوة لمن لم يقرأبها
Do not recite anything except Surah Al-Fatiha, because whoever does not recite it, his prayer is not valid.
In one chain, these words are present:
لا يقرأن أحد منكم إذا جهرت بالقراءة إلا بأم القرآن
When I am reciting aloud, none of you should recite anything except Surah Al-Fatiha.
(Remember that) نافع بن محمود ثقة وثقه الجمهور (Nafi’ bin Mahmood is trustworthy; the majority of hadith scholars have declared him trustworthy)
It is narrated from Abdullah bin Amr bin Al-As رضي الله عنه that the Messenger of Allah صلى الله عليه وسلم said (to the followers):
فلا تفعلوا إلا بأم القرآن
Do not recite anything except Surah Al-Fatiha.
Muhammad bin Ishaq from Makhool from Mahmood bin Ar-Rabee’ (رضي الله عنه) from Ubada (رضي الله عنه) narrates that the Messenger of Allah صلى الله عليه وسلم said (to the followers):
فلا تفعلوا إلا بأم القرآن فإنه لا صلوة لمن لم يقرأبها
Do not recite anything except Surah Al-Fatiha. Whoever does not recite it, indeed his prayer is not valid.
Muhammad bin Ishaq is Hasan al-Hadith and is authenticated by the majority. His following was by Alaa bin Al-Harith.
It is not proven that Makhool was a mudallis (one who conceals a weak link). See Tabaqat
Only Ibn Hibban and Al-Dhahabi declared him a mudallis. Both consider Isal (sending) also as tadlis.
Therefore, until another Muhaddith follows him or there is clear evidence, merely calling him a mudallis is not sufficient.
It is narrated from Muawiyah bin Al-Hakam As-Salmi رضي الله عنه that the Messenger of Allah صلى الله عليه وسلم said to him (who was a follower):
إن هذه الصلوة لا يصلح فيها شيء من كلام الناس، إنما هو النسيح والتكبير وقراءة القرآن
There is nothing permissible in this prayer from the words of the people; it is only tasbih, takbir, and recitation of the Qur’an.
Just as the follower says tasbih and takbir, similarly he recites the Qur’an (Surah Al-Fatiha).
A summary of a hadith narrated from Abdullah bin Amr bin Al-As رضي الله عنه is that when the Messenger of Allah صلى الله عليه وسلم was silent (in pauses), they would recite (Al-Fatiha) behind him, and when he was reciting, they would not recite.
It is narrated from Abu Hurairah رضي الله عنه that the Messenger of Allah صلى الله عليه وسلم said:
إذا أقيمت الصلوة فكبر ثم اقرأ ثم اركع
When the prayer is established, say takbir, then recite (Al-Fatiha), then bow (ruku’).
It is narrated from Rifa’ah bin Rafi’ Az-Zurqi رضي الله عنه that the Messenger of Allah صلى الله عليه وسلم said:
إذا أقيمت الصلوه فكبر ثم اقرأ بفاتحة الكتاب وما تيسر ثم اركع
When the prayer is established, say takbir, then recite Surah Al-Fatiha and whatever else is available, then bow (ruku’).
Here وما تيسر relates to silent prayers, not to loud prayers.
It should be noted that even in silent prayers, وما تيسر is not obligatory.
Effects of the Companions
Umar رضي الله عنه said about reciting behind the Imam: Yes (recite), even though I am reciting.
Abu Hurairah رضي الله عنه said about reciting Al-Fatiha behind the Imam:
اقرأ بها فى نفسك
Recite it (Al-Fatiha) in your heart (silently).
And he said:
إذا قرأ الإمام بأم القرآن فاقرأ بها واسبقه
When the Imam recites Surah Al-Fatiha, you also recite it and finish before him.
In one narration, a questioner asked:
What should I do when the Imam is reciting aloud?
Abu Hurairah رضي الله عنه said:
اقرأ بها فى نفسك
Recite it in your heart (silently).
Abu Saeed Al-Khudri رضي الله عنه said about reciting behind the Imam:
بفاتحة الكتاب
Recite Surah Al-Fatiha.
Ubada bin As-Samit رضي الله عنه said after reciting Surah Al-Fatiha behind the Imam:
أجل إنه لا صلوة إلا بها
Yes, without it (Al-Fatiha), the prayer is not valid.
For more narrations of Ubada رضي الله عنه see
etc. Sarfaraz Khan Safdar Deobandi wrote:
It is absolutely correct that Hazrat Ubada رضي الله عنه was an advocate of reciting Surah Al-Fatiha behind the Imam, and this was his research and his school of thought and belief.
Some Deobandis are very angry with Ubada رضي الله عنه and Mahmood bin al-Rabi’ رضي الله عنه because of reciting Al-Fatiha behind the Imam. Some of their arguments are as follows:
1. Hussain Ahmad Madani Tandwi Deobandi said:
It is said that Ubada bin As-Samit is mentioned with isnad (chain) but they are mudallis (concealers) and the isnad of a mudallis is not reliable.
He further said: “Because some narrators of Ubada are mudallis.”
Whereas Ubada رضي الله عنه is a famous Badr companion and calling the companions mudallis is extremely strange, wrong, and false. Remember that the marasil narrations of the companions رضي الله عنهم are also accepted and authoritative.
2. Muhammad Hussain Naeemi Deobandi Maimati wrote:
Abu Nu’aim is the kunyah of Hazrat Mahmood bin Rabi’.
He further said: Remember that Hazrat Abu Nu’aim Mahmood bin Rabi’ is a mudallis.
3. Master Amin Okarawee said: And this Ubada is unknown.
Remember that the reference of Mizan al-I’tidal about Sayyidna Ubada رضي الله عنه by Okarawee Sahib is a black lie. There is no fatwa in Mizan al-I’tidal declaring Sayyidna Ubada bin As-Samit رضي الله عنه as unknown. Alhamdulillah.
❀ Abdullah bin Abbas رضي الله عنه said:
اقرأ خلف الإمام بفاتحة الكتاب
Recite Surah Al-Fatiha behind the Imam.
Anas رضي الله عنه was an advocate of reciting Surah Al-Fatiha and (in silent prayers) one Surah behind the Imam. Thabit bin Aslam Al-Banani (a Tabi’i) said:
كان يأمرنا بالقراءة خلف الإمام
He used to command us to recite (Al-Fatiha) behind the Imam.
Behind Abdullah bin Amr bin Al-As رضي الله عنه, (in Zuhr and Asr) they used to recite (Surah Maryam).
❀ Jabir bin Abdullah Al-Ansari رضي الله عنه narrated:
كنا نقرأ فى الظهر والعصر خلف الإمام فى الركعتين الأولين بفاتحة الكتاب وسورة وفي الأخريين بفاتحة الكتاب
We used to recite Surah Al-Fatiha and (one) Surah behind the Imam in the first two rak’ahs of Zuhr and Asr prayers, and Surah Al-Fatiha in the other two rak’ahs.
Behind Ubayy bin Ka’b رضي الله عنه, they used to recite (Surah Al-Fatiha).
For other narrations, refer to Kitab al-Qira’ah by Al-Bayhaqi etc.
Effects of the Successors
Saeed bin Jubair answered the question: “Should I recite behind the Imam?” by saying, “Yes, even if you are listening to his recitation.”
In another narration, it is stated:
لابد أن تقرأبأم القرآن مع الإمام
It is necessary that you recite Surah Al-Fatiha behind the Imam.
❀ Hasan Basri said:
اقرأ خلف الإمام فى كل صلوة بفاتحة الكتاب فى نفسك
In every prayer behind the Imam, recite Surah Al-Fatiha silently in your heart.
❀ Amir al-Sha’bi said:
اقرأ خلف الإمام فى الظهر والعصر بفاتحة الكتاب وسورة و فى الأخريين بفاتحة الكتاب
In Zuhr and Asr, recite Surah Al-Fatiha and one other Surah behind the Imam, and in the last two Rak’ahs recite only Surah Al-Fatiha.
Imam Sha’bi considered reciting behind the Imam to be good.
Ubaidullah bin Abdullah bin Utbah used to recite (Al-Fatiha) behind the Imam.
Abu al-Malih Usama bin Umair used to recite Surah Al-Fatiha behind the Imam.
❀ Hukm bin Utaybah said:
In the prayer where the Imam does not recite aloud, recite Surah Al-Fatiha and one other Surah in the first two Rak’ahs, and in the last two Rak’ahs recite only Surah Al-Fatiha.
Urwah bin Az-Zubair used to recite (Al-Fatiha and additional to Al-Fatiha) silently behind the Imam in silent prayers.
Qasim bin Muhammad used to recite (Al-Fatiha and additional to Al-Fatiha) silently behind the Imam in silent prayers.
Nafi’ bin Jubair bin Mut’im used to recite Al-Fatiha and (additional to Al-Fatiha) silently behind the Imam in silent prayers.
Note:
The clarification of “Al-Fatiha and additional to Al-Fatiha” in brackets has been made from other evidences.
Effects of the Scholars
Imam Muhammad bin Ibrahim bin Al-Munthir Al-Nisaburi, may Allah have mercy on him
, was among the Imams who believed in reciting Al-Fatiha behind the Imam.
Imam Awza’i ordered the recitation of Surah Al-Fatiha behind the Imam in audible prayers.
❀ Imam Shafi’i said:
The prayer of a person is not valid unless he recites Surah Al-Fatiha in every Rak’ah, whether he is the Imam or the follower. Whether the Imam recites aloud or silently, it is obligatory for the follower to recite Surah Al-Fatiha in both silent and audible prayers.
The narrator of this statement, Rabi’ bin Sulaiman Al-Muradi, said:
This is the last statement of Imam Shafi’i that was heard from him. (Also)
In contrast to this last statement, no general or ambiguous statement from Kitab Al-Um or others holds any weight; rather, it should be considered abrogated due to this explicit text.
Imam Abdullah bin Al-Mubarak was also a proponent of reciting behind the Imam. Imam Tirmidhi said:
يرون القراءة خلف الإمام
And he (Ibn Al-Mubarak and others) were proponents of reciting behind the Imam.
Imam Tirmidhi mentioned in Kitab Al-‘Ilal
the authentic chains through which the jurisprudential statements of Imam Abdullah bin Al-Mubarak reached him. None of these chains are weak.
Imam Ishaq bin Rahwayh was also a proponent of reciting behind the Imam.
Imam Bukhari also supported reciting Al-Fatiha behind the Imam in both audible and silent prayers, as evidenced by this book
.
Imam Al-A’immah Muhammad bin Ishaq bin Khuzaymah Al-Nisaburi
also supported reciting behind the Imam in audible prayers.
Hafiz Ibn Hibban Al-Busti also supported reciting Al-Fatiha behind the Imam.
Imam Al-Bayhaqi also supported reciting behind the Imam, as his books Al-Qira’at Khalf Al-Imam, Al-Sunan Al-Kubra, Ma’rifat Al-Sunan Wal-Athar, and others are excellent evidence.
From these references, it is clear that the proof of reciting (Al-Fatiha) behind the Imam is established by (1) the Messenger of Allah, peace be upon him, (2) the Companions, may Allah be pleased with them, (3) the great Tabi’in, may Allah have mercy on them, and (4) trustworthy Imams of Islam, both in statement and practice. Therefore, this statement and practice are not contrary to the Quran, nor to the Hadith, nor to consensus. Praise be to Allah.
The narrations that prohibit recitation and command silence mean only that:
➊ One should not recite loudly behind the Imam. (Giving the bite [of food] is exempted from this)
➋ In audible prayers, nothing more than Surah Al-Fatiha should be recited. (Takbirat al-Ihram, Ta’awwudh before Al-Fatiha, Bismillah before Al-Fatiha, and giving the bite are exempted)
By this application and reconciliation, all evidences are fulfilled, no contradiction remains, and anyone can understand that this path is the most preferred path, following which the Quran, Hadith, consensus, and the practices of the Salaf are all adhered to without any contradiction or conflict. Those who cause conflict among the Shariah evidences are highly blameworthy.
❀ Allama Imam Ibn Abdul Barr
says:
وقد أجمع العلماء على أن من قرأ خلف الإمام فصلاته تامة ولا إعادة عليه
And indeed, there is consensus among the scholars that whoever recites (Surah Al-Fatiha) behind the Imam, his prayer is complete and there is no repetition upon him.
Maulvi Abdul Hai Lakhnawi Hanafi clearly wrote:
لم يرد فى حديث مرفوع صحيح : النهي عن قراءة الفاتحة خلف الإمام وكل ماذكروه مرفوعا فيه إما لا أصل له وإمالا يصع
There is no prohibition of reciting Al-Fatiha behind the Imam in any authentic Marfu’ Hadith, and those (opponents of Al-Fatiha behind the Imam) who cite any Marfu’ Hadith are either not authentic or have no basis.
