Text from “مسئلہ فاتحہ خلف الإمام” by Shaykh Zubair Ali Zai رحمه الله 
This content is derived from the book Mas’alah Fātiḥah Khalfal Imām by Shaykh Zubair Ali Zai رحمه الله.
① ﴿ وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا ﴾
(Surah al-A'raf 7:204)
"And when the Qur’ān is recited, then listen to it and remain silent."
② "وإذا قرأ فأنصتوا"
"And when he (the Imam) recites, you remain silent."
③ "إني أقول ما لي أنازع القرآن"
"I say, why is there a dispute with me in the recitation of Qur'an?"
This narration contains a mudraj (interpolated) statement from Imām al-Zuhrī رحمه الله:
"فَانْتَهَى النَّاسُ عَنِ الْقِرَاءَةِ مَعَ رَسُولِ اللَّهِ ﷺ فِيمَا جَهَرَ فِيهِ"
"After this, people stopped reciting behind the Prophet ﷺ in prayers where he recited aloud."
(Aḥsan al-Kalām 1/224)
④ "مَنْ كَانَ لَهُ إِمَامٌ فَقِرَاءَةُ الْإِمَامِ لَهُ قِرَاءَةٌ"
"Whoever has an Imām, then the Imām’s recitation is his recitation."
(Aḥsan al-Kalām 1/257)
⑤ The issue regarding Rukū‘ (bowing) has also been raised.
⑥ Reports from the Companions mentioning general recitation (without the specific mention of Fātiḥah) – this is the entire basis for the argument of the opponents.
Their evidence is general, while our evidence is specific — and in principles of jurisprudence, the specific is given precedence over the general.
❀ Imām al-Ghazālī (d. 505 AH):
"لَا نَعْرِفُ خِلَافًا بَيْنَ الْقَائِلِينَ بِالْعُمُومِ فِي جَوَازِ تَخْصِيصِهِ بِالدَّلِيلِ"
"We do not know of any difference among those who accept generality that it can be specified with evidence."
(al-Mustaṣfā fī ʿIlm al-Uṣūl: 30/98)
❀ Imām Ibn al-Ḥājib (d. 646 AH):
"تَخْصِيصُ الْعَامِّ جَائِزٌ عِنْدَ الْأَكْثَرِينَ"
"Specifying the general is permissible according to most scholars."
(Muntahā al-Uṣūl: 119)
❀ Imām al-Āmidī al-Shāfiʿī (d. 631 AH):
"تَخْصِيصُ السُّنَّةِ بِالسُّنَّةِ جَائِزٌ عِنْدَ الْأَكْثَرِينَ"
"Specifying a Sunnah by another Sunnah is permissible according to most scholars."
(al-Aḥkām fī Uṣūl al-Aḥkām: 2/375)
❀ Also states:
"يَجُوزُ تَخْصِيصُ عُمُومِ الْقُرْآنِ بِالسُّنَّةِ"
"It is permissible to specify the generality of the Qur’an with the Sunnah."
(al-Aḥkām: 2/347)
❀ Further clarifies:
"وَأَمَّا إِذَا كَانَتِ السُّنَّةُ مِنْ أَخْبَارِ الْآحَادِ فَمَذْهَبُ الْأَئِمَّةِ الْأَرْبَعَةِ جَوَازُهُ"
"Even if the Sunnah is a solitary narration (Khabar al-Wāḥid), the four Imams agree it can specify the Qur’an’s generality."
(al-Aḥkām: 2/347)
❀ Imām al-Shawkānī (d. 1255 AH) states:
"اتفق أهل العلم سلفا وخلفا على أن التخصيص للعمومات جائز"
"The scholars of the past and present are unanimous that specification of generalities is permissible."
(Irshād al-Fuḥūl: 143 | Also see: Namāz-e-Mudall p. 93 by Faiz Ahmad Kakrovi)
Conclusion of This Section:
Using general proofs to oppose specific evidence (like the obligation of reciting Sūrah al-Fātiḥah) is incorrect, rejected, and against foundational principles. When a specific text exists, it takes precedence.
The opponents of reciting Fātiḥah behind the Imām often cite five narrations — none of which are authentic. All are rejected (mardūd).
"كل صلوة لا يقرأ فيها بأم الكتاب فهي خداج إلا صلوة خلف إمام"
(Kitāb al-Qirā’ah by al-Bayhaqī, p. 171 | Aḥsan al-Kalām: 1/339)
Narrator: ʿAbd al-Raḥmān bin Isḥāq al-Wāsiṭī — Weak by consensus
(Tahdhīb al-Tahdhīb: 6/124, No. 284)
Detailed reasons are given why this narrator cannot be confused with ʿAbd al-Raḥmān bin Isḥāq al-Madanī.
"كل صلوة لا يقرأ..."
(Kitāb al-Qirā’ah: 136 | Aḥsan al-Kalām: 1/294)
Narrator: Abū Saʿīd Muḥammad bin Jaʿfar al-Khuṣayb al-Harawī – Unknown
Declared fabricated by Imām Ibn Yaʿqūb.
(Kitāb al-Qirā’ah: 137, 351)
(Kitāb al-Qirā’ah: 137 | Aḥsan al-Kalām: 1/296)
Completely fabricated — four narrators are unknown.
"أمرني رسول الله ﷺ ..."
(Kitāb al-Qirā’ah: 175 | Aḥsan al-Kalām: 1/297)
Declared false by Imām al-Ḥākim.
Narrator Aḥmad bin Muḥammad al-Mu’addib is accused of lying.
Ismāʿīl bin al-Faḍl is a liar.
(Lisān al-Mīzān: 283 | Dhayl al-La’ālī al-Maḍūʿah: 113)
"من صلى ركعة..."
(Maʿānī al-Āthār: 1/218 | Dārquṭnī: 1/124 | Aḥsan al-Kalām: 2/62)
Ibn ʿAbd al-Barr said: Not authentic.
Narrator Yaḥyā bin Salām is weak per consensus of hadith scholars.
There is not a single Ṣaḥīḥ (authentic) or Ḥasan narration that proves the Prophet ﷺ prohibited the recitation of Sūrah al-Fātiḥah behind the Imām.
Therefore, due to specific and authentic proofs, reciting Sūrah al-Fātiḥah in every rakʿah is obligatory — whether the person is:
They allow the last two rakʿāt of an obligatory prayer to be completely silent, without even reciting Fātiḥah.
(References: Qudūrī p. 22, 23, 1311; Hidāyah: 1381; Fatḥ al-Qadīr 1/395; Bahishtī Zewar p. 23 vol. 2)
Hence, if in their view even the Imām and the person praying alone are not obligated, then what about the poor follower (muqtadī)?
It will be proven that the majority of the Companions were in favor of and acted upon reciting Sūrah al-Fātiḥah behind the Imām.
وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ
“And our responsibility is only to convey.”
The Objections of Those Who Prohibit Recitation Behind the Imam (Fātiḥah al-Khalaf al-Imām)
This content is derived from the book Mas’alah Fātiḥah Khalfal Imām by Shaykh Zubair Ali Zai رحمه الله.
❖ General Proofs Presented by Those Who Prohibit Recitation
① ﴿ وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا ﴾
(Surah al-A'raf 7:204)
"And when the Qur’ān is recited, then listen to it and remain silent."
② "وإذا قرأ فأنصتوا"
"And when he (the Imam) recites, you remain silent."
Reference: Ṣaḥīḥ Muslim: 404/62
③ "إني أقول ما لي أنازع القرآن"
"I say, why is there a dispute with me in the recitation of Qur'an?"
Reference: Muwaṭṭā' Imām Mālik, referenced in Aḥsan al-Kalām 1/224
This narration contains a mudraj (interpolated) statement from Imām al-Zuhrī رحمه الله:
"فَانْتَهَى النَّاسُ عَنِ الْقِرَاءَةِ مَعَ رَسُولِ اللَّهِ ﷺ فِيمَا جَهَرَ فِيهِ"
"After this, people stopped reciting behind the Prophet ﷺ in prayers where he recited aloud."
(Aḥsan al-Kalām 1/224)
④ "مَنْ كَانَ لَهُ إِمَامٌ فَقِرَاءَةُ الْإِمَامِ لَهُ قِرَاءَةٌ"
"Whoever has an Imām, then the Imām’s recitation is his recitation."
(Aḥsan al-Kalām 1/257)
⑤ The issue regarding Rukū‘ (bowing) has also been raised.
⑥ Reports from the Companions mentioning general recitation (without the specific mention of Fātiḥah) – this is the entire basis for the argument of the opponents.
Their evidence is general, while our evidence is specific — and in principles of jurisprudence, the specific is given precedence over the general.
❖ Statements of Scholars on Giving Precedence to the Specific
❀ Imām al-Ghazālī (d. 505 AH):
"لَا نَعْرِفُ خِلَافًا بَيْنَ الْقَائِلِينَ بِالْعُمُومِ فِي جَوَازِ تَخْصِيصِهِ بِالدَّلِيلِ"
"We do not know of any difference among those who accept generality that it can be specified with evidence."
(al-Mustaṣfā fī ʿIlm al-Uṣūl: 30/98)
❀ Imām Ibn al-Ḥājib (d. 646 AH):
"تَخْصِيصُ الْعَامِّ جَائِزٌ عِنْدَ الْأَكْثَرِينَ"
"Specifying the general is permissible according to most scholars."
(Muntahā al-Uṣūl: 119)
❀ Imām al-Āmidī al-Shāfiʿī (d. 631 AH):
"تَخْصِيصُ السُّنَّةِ بِالسُّنَّةِ جَائِزٌ عِنْدَ الْأَكْثَرِينَ"
"Specifying a Sunnah by another Sunnah is permissible according to most scholars."
(al-Aḥkām fī Uṣūl al-Aḥkām: 2/375)
❀ Also states:
"يَجُوزُ تَخْصِيصُ عُمُومِ الْقُرْآنِ بِالسُّنَّةِ"
"It is permissible to specify the generality of the Qur’an with the Sunnah."
(al-Aḥkām: 2/347)
❀ Further clarifies:
"وَأَمَّا إِذَا كَانَتِ السُّنَّةُ مِنْ أَخْبَارِ الْآحَادِ فَمَذْهَبُ الْأَئِمَّةِ الْأَرْبَعَةِ جَوَازُهُ"
"Even if the Sunnah is a solitary narration (Khabar al-Wāḥid), the four Imams agree it can specify the Qur’an’s generality."
(al-Aḥkām: 2/347)
❀ Imām al-Shawkānī (d. 1255 AH) states:
"اتفق أهل العلم سلفا وخلفا على أن التخصيص للعمومات جائز"
"The scholars of the past and present are unanimous that specification of generalities is permissible."
(Irshād al-Fuḥūl: 143 | Also see: Namāz-e-Mudall p. 93 by Faiz Ahmad Kakrovi)
Conclusion of This Section:
Using general proofs to oppose specific evidence (like the obligation of reciting Sūrah al-Fātiḥah) is incorrect, rejected, and against foundational principles. When a specific text exists, it takes precedence.
❖ Five Fabricated or Rejected Narrations Cited by the Opponents
The opponents of reciting Fātiḥah behind the Imām often cite five narrations — none of which are authentic. All are rejected (mardūd).
① Ḥadīth of Abū Hurairah رضي الله عنه:
"كل صلوة لا يقرأ فيها بأم الكتاب فهي خداج إلا صلوة خلف إمام"
(Kitāb al-Qirā’ah by al-Bayhaqī, p. 171 | Aḥsan al-Kalām: 1/339)
Narrator: ʿAbd al-Raḥmān bin Isḥāq al-Wāsiṭī — Weak by consensus(Tahdhīb al-Tahdhīb: 6/124, No. 284)
Detailed reasons are given why this narrator cannot be confused with ʿAbd al-Raḥmān bin Isḥāq al-Madanī.
② Ḥadīth from Wahb bin Kaysān from Jābir رضي الله عنه:
"كل صلوة لا يقرأ..."
(Kitāb al-Qirā’ah: 136 | Aḥsan al-Kalām: 1/294)
Narrator: Abū Saʿīd Muḥammad bin Jaʿfar al-Khuṣayb al-Harawī – Unknown Declared fabricated by Imām Ibn Yaʿqūb.(Kitāb al-Qirā’ah: 137, 351)
③ From ʿAlī bin Kaysān from Ibn Abī Malikah from Ibn ʿAbbās رضي الله عنهما
(Kitāb al-Qirā’ah: 137 | Aḥsan al-Kalām: 1/296)
Completely fabricated — four narrators are unknown.④ Ḥadīth from Bilāl رضي الله عنه:
"أمرني رسول الله ﷺ ..."
(Kitāb al-Qirā’ah: 175 | Aḥsan al-Kalām: 1/297)
Declared false by Imām al-Ḥākim. Narrator Aḥmad bin Muḥammad al-Mu’addib is accused of lying. Ismāʿīl bin al-Faḍl is a liar.(Lisān al-Mīzān: 283 | Dhayl al-La’ālī al-Maḍūʿah: 113)
⑤ From Jābir bin ʿAbdullah رضي الله عنه
"من صلى ركعة..."
(Maʿānī al-Āthār: 1/218 | Dārquṭnī: 1/124 | Aḥsan al-Kalām: 2/62)
Ibn ʿAbd al-Barr said: Not authentic. Narrator Yaḥyā bin Salām is weak per consensus of hadith scholars.❖ Final Summary
There is not a single Ṣaḥīḥ (authentic) or Ḥasan narration that proves the Prophet ﷺ prohibited the recitation of Sūrah al-Fātiḥah behind the Imām.
Therefore, due to specific and authentic proofs, reciting Sūrah al-Fātiḥah in every rakʿah is obligatory — whether the person is:
- An Imām
- A Muqtadī (follower)
- Or praying alone
❖ Position of Ḥanafis, Deobandis, Barelvis:
They allow the last two rakʿāt of an obligatory prayer to be completely silent, without even reciting Fātiḥah.
(References: Qudūrī p. 22, 23, 1311; Hidāyah: 1381; Fatḥ al-Qadīr 1/395; Bahishtī Zewar p. 23 vol. 2)
Hence, if in their view even the Imām and the person praying alone are not obligated, then what about the poor follower (muqtadī)?
Coming Chapter:
It will be proven that the majority of the Companions were in favor of and acted upon reciting Sūrah al-Fātiḥah behind the Imām.
وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ
“And our responsibility is only to convey.”
