The Hanafi school of thought which is a dominant school in Sunni Muslim World, is of the opinion that one should not recite Surah al- Fatiha (First chapter of Qur’an) and any part of Qur’an behind the Imam (leader) in standing posture whether in silent or loud prayers. The Shia school of thought has similar opinion too.

The Maliki school of thought is of the opinion that one has permission to recite al- Fatiha in silent prayers but should remain silent in loud prayers.

The Shafi school and Ghayr Muqalid Salafis consider reciting Fatiha behind Imam to be Wajib (necessary) both in silent and loud prayers. Hanblis are of the opinion that it is recommended to recite behind Imam in silent prayers, however disliked to do so in loud prayers.

The proof cited by Hanafi School is primarily from Qur’an which states:

And when the Quran is recited, “THEN LISTEN TO IT AND REMAIN SILENT” that mercy may be shown to you.(Shakir: 7:204)

This verse is clear that whenever Qur’an is recited then one should listen attentively and remain silent.

حَدَّثَنَا أَبُو سَعِيدٍ الأَشَجُّ، ثنا ابْنُ فُضَيْلٍ وَأَبُو خَالِدٍ عَنْ دَاوُدَ بْنِ أَبِي هِنْدَ عَنِ أَبِي نَضْرَةَ عَنْ أُسَيْرِ بْنِ جَابِرٍ الْمُحَارِبِيِّ عَنْ عَبْدِ اللَّهِ قَالَ: لَعَلَّكُمْ تُقِرُّونَ؟ قُلْنَا: نَعَمْ قَالَ: أَلا تَفْقَهُونَ؟ مالكم لَا تَعْقِلُونَ؟ وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ.

Translation: Ibn Mas’ud (ra) said to (those following prayer): I think you recite (behind the Imam)? They said: Yes. Ibn Mas’ud said; Do you not understand, do you not use your senses? When the Quran is recited, “THEN LISTEN TO IT AND REMAIN SILENT” that mercy may be shown to you. (7:204) [Tafsir al- Qur’an al- Azeem by Ibn Abi Hatim, (1/1646), Hadith # 8730. Published by Maktaba Mustafa al- Baaz, Makkah Mukaramah. All narrators of this report are Thiqaat (relied upon)]

Imam Ibn Jarir at- Tabri (rah) the leader of Mufasireen mentions many narrations from Sahaba and Tabiyeen that this verse is revealed about prayers. There is no need to show authentication on all of them as they are so many with different chains that possibility of them being weak is impossible. [Refer to Tafsir at- Tabri under 7:204]                                                       

Here is proof from leading Tabiyeen (successors):

حدثنا ابن وكيع، قال: ثنا جرير وابن إدريس، عن لـيث، عن مـجاهد: { وَإذَا قُرِىءَ القُرآنُ فـاسْتَـمِعُوا لَهُ وأنْصِتُوا } قال: فـي الصلاة الـمكتوبة.

Imam Mujahid (rah) said: (This ayah is revealed) about “Prescribed prayers” [Tafsir at- Tabri under 7:204]

قال: ثنا الـمـحاربـي وأبو خالد، عن جويبر، عن الضحاك قال: فـي الصلاة الـمكتوبة

Imam adh- Dhahak (rah) said: (This ayah is revealed) about “Prescribed prayers” [ibid]

قال: ثنا جرير وابن فضيـل، عن مغيرة، عن إبراهيـم، قال: فـي الصلاة الـمكتوبة.

Ibrahim al Nakh’ai (rah) said: (This ayah is revealed) about “Prescribed prayers” [ibid]

Ibn Kathir, who is a recognized commentator of Qur’an both by Sunnis and Salafis presents different narrations proving that this verse is revealed about prayers. He does not show a single Jarh on any of those narrations which proves that this verse is definitely revealed about prayers. He then presents opinion of Imam ash- Shafi’i about reciting behind Imam, after which he says:

وقال أبو حنيفة وأحمد بن حنبل: لا يجب على المأموم قراءة أصلاً في السرية ولا الجهرية بما ورد في الحديث من كان له إمام فقراءته قراءة له "وهذا الحديث رواه الإمام أحمد في مسنده عن جابر مرفوعاً، وهو في موطأ مالك عن وهب بن كيسان عن جابر موقوفاً، وهذا أصح

Translation: Imam Abu Hanifa (rah) and Imam Ahmed bin Hanbal (rah) say that recitation is not binding upon follower “IN SILENT OR LOUD PRAYER” because it has come in hadith that whosoever has an Imam then his recitation is your recitation. This hadith is narrated by Imam Ahmed in his Musnad from Jabir in the “MARFU (ELEVATED) FORM” and in Muwatta Imam Malik via the route of Wahb bin Kaysan who narrated from Jabir in Mawquf (STOPPED AT SAHABI) form. (Ibn Kathir said) this is more correct [Tafsir al Qur’an al Azeem by Hafidh Ismaeel bin Umar bin Kathir, under 7:204]

 

The Shaykh ul Islam of Salafis i.e. Ibn Taymiyyah said:

 

وَقَدْ اسْتَفَاضَ عَنْ السَّلَفِ أَنَّهَا نَزَلَتْ فِي الْقِرَاءَةِ فِي الصَّلَاةِ وَقَالَ بَعْضُهُمْ فِي الْخُطْبَةِ وَذَكَرَ أَحْمَدُ بْنُ حَنْبَلٍ الْإِجْمَاعَ عَلَى أَنَّهَا نَزَلَتْ فِي ذَلِكَ

 

Translation: It is understood from the Salaf (predecessors) that this verse was revealed regarding reciting in prayer, and some said it is concerning the sermon. Imam Ahmad bin Hanbal has  reported an “IJMA (CONSENSUS)” that it was revealed concerning prayer. [Ibn Taymiyyah in al Fatawa (23/269)]

 

Also see al-Mughni of Imam Ibn Qudama where he also mentioned that Imam Ahmed said: There is Ijma of people that this verse was revealed about prayer (al- Mughni 1/601)

 

There are many hadiths in favor of this. For example Imam an- Nasa’i (rah) allocates a whole chapter on this issue as:

باب تأويل قوله عز وجل: وإذا قرىء القرآن

فاستمعوا له وأنصتوا لعلكم ترحمون

Translation: Interpretation of Allah’s saying: {And when the Quran is recited then listen to it and remain silent, that mercy may be shown to you}

Under this chapter he mentioned the following hadith:

أَخْبَرَني الْجَارُودُ بْنُ مُعَاذٍ التِّرْمِذِيُّ حَدَّثَنَا أَبُو خَالِدٍ الأَحْمَرُ عَنْ مُحَمَّدِ بْنِ عَجْلاَنَ عَنْ زَيْدِ بْنِ أَسْلَمَ عَنْ أَبِـي صَالِحٍ عَنْ أَبِـي هُرَيْرَةَ ، قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلّم: «إنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ فَإذَا كَبَّرَ فَكَبِّرُوا وَإذَا قَرَأَ فَأَنْصِتُوا وَإذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَقُولُوا اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ

Translation: It was narrated that Abu Hurairah said: "The Messenger of Allah (ﷺ) said: 'The Imam is appointed to be followed, so when he says the Takbir, say the Takbir, “AND WHEN HE RECITES, BE SILENT” and when he says: "Sami' Allahu liman hamidah (Allah hears those who praise Him)," say: "Allahumma rabbana lakal- hamd (Our Lord, to You be praise). [Sunnan Nasa’i Vol. 2, Book 11, Hadith 922. Declared Authentic (Sahih) in Salafi Dar us Salam version]

Imam Nasa’i interpreted this verse in regards to prayer and showed hadith about remaining silent when Imam starts reciting in prayer. This hadith according to Hanafis is in regards to all prayers and tells us to remain silent whenever Imam recites Qur’an whether in loud or silent prayers.

Salafis use the next verse to 7:204 and claim that Fatiha should be recited in heart. The verse states:

And remember your Lord within yourself in humility and in fear without being apparent in speech - in the mornings and the evenings. And do not be among the heedless. [Sahih International: 7:205]

Ibn Kathir says regarding this verse in Tafsir al Quran al- Azeem:

 وقد كان هذا قبل أن تفرض الصلوات الخمس ليلة الإسراء، وهذه الآية مكية

Translation; This is before the night of ascension (Isra) when the five prayers were not made obligatory. This verse is Makki [Tafsir Ibn Kathir under 7:205]

Whereas it is proven that verse 204 was revealed about prayers and was clearly after incident of Isra wal Miraaj. Also the verse 205 tells to remember in mornings and evenings so does it mean that in other prayers one should not recite in heart? Hence this verse is talking about general Dhikr (remembrance) of Allah outside prayer. If we do not accept this then Qur’an shall contradict itself (Naudhobillah) and that is impossible.

A hadith in Sahih Muslim states that the Prophet (Peace be upon him) said:

When (the Qur'an) is recited (in prayer), you should observe silence… [Sahih Muslim, Book 4, Hadith # 801]

It also states in Sahih Muslim:

Ata' b. Yasar reported that he had asked Zaid b. Thabit about recital along with the Imam, to which he said: “THERE SHOULD BE NO RECITAL ALONG WITH THE IMAM IN ANYTHING” …[Book 004, Number 1192: (Sahih Muslim)]

Hadith in Muwatta Imam Malik states:

Yahya related to me from Malik from Abu Nuaym Wahb ibn Kaysan that he heard Jabir ibn Abdullah say, "Someone who prays a raka without reciting the umm al- Qur'an in it has not done the prayer except behind an imam." [Book 3, Number 40: (Muwatta Imam Malik)]

Note: Imam at- Tahawi (rah) mentioned this hadith to be Marfu (elevated to Prophet) in his Sharh Maani al- Athaar [1/447, Arabic and Urdu Version, Published by Hamid and Company, Urdu Bazaar, Lahore, Pakistan. All Rijaal are reliable except Jarh Mubham (vague criticism) on Yahya bin Salam. However he did quote Imam Malik that it is Mawquf. But when Marfu chain is there then that can be taken too, plus Jabir the companion could not have have said this by himself]

Imam Ibn al- Turkamani (rah) has mentioned another chain of it to be Marfu without Yahya bin Salam. He said:

ذكر البيهقى في الخلافيات انه روى عن اسمعيل بن موسى السدى ايضا عن مالك مرفوعا واسمعيل صدوق وقال النسائي ليس به بأس

Translation: Imam al- Bayhaqi mentioned it in his al- Khilafiyat where he narrated from Ismaeel bin Musa al- Saddi from Malik in “MARFU FORM.” And Ismaeel is “Truthful” and Nasa’i said: There is no harm in him. [Jawhr al Naqi (2/160)]

'Ubadah b. al- Samit reported the Messenger of Allah (ﷺ) as saying: The prayer is not valid If one does not recite fatihat al- kitab and something more, Sufyan (the narrator) said: This applies to a man who prays alone. [Sunnan Abu Dawud Book 2, Hadith 821. All the narrators of this hadith are Thiqaat. Al- Albani also declared it Sahih]

This hadith also proves that other hadiths of Ubadah bin Samit which only mention Fatiha have to be understood from this hadith which mentions reciting other verses of Qur’an after Fatiha as well. Hence the Hadiths which Shawafi and Salafis and others use refer to Imam and those praying alone.

عن أبي موسى قال علمنا رسول الله صلى الله عليه و سلم قال إذا قمتم إلى الصلاة فليؤمكم أحدكم وإذا قرأ الإمام فأنصتوا

Translation: Abu Musa al Ash’ari says, the Prophet taught us that “When you stand  up for prayer then one of you  should lead, and when the Imam recites then you should remain silent [Musnad Ahmed bin Hanbal (4/415, Hadith # 19738)]

Shaykh Shu’ayb al- Arna’oot said after this hadith:

إسناده صحيح رجاله ثقات رجال الشيخين غير علي بن عبد الله : وهو المديني فمن رجال البخاري

Translation: The chain is authentic and narrators are of Bukhari and Muslim except for Ali bin Abdullah, he is al- Mudayni and is from narrators of Bukhari [ibid]

حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ، حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، عَنِ الْحَسَنِ بْنِ صَالِحٍ، عَنْ جَابِرٍ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ مَنْ كَانَ لَهُ إِمَامٌ فَإِنَّ قِرَاءَةَ الإِمَامِ لَهُ قِرَاءَةٌ ‏"‏ ‏.‏

Translation: It was narrated that Jabir said: “The Messenger of Allah (ﷺ) said: ‘Whoever has an Imam, the recitation of the Imam is his recitation.’ [Sunnan Ibn Majah  Vol. 1, Book 5, Hadith 850. Wrongly declared as weak in Salafi Dar us Salam version]

Imam at- Tahawi (rah) narrated it with multiple different chains in his Sharh Maani al- Athaar. Hence this hadith cannot be weak [Sharh Maani al Athaar (1/217, Hadith # 1192 to 1197)]

Imam Muhammad bin Hasan ash- Shaybani (rah) narrated it with an absolutely authentic chain in his Muwatta Imam Muhammad Hadith # 117.

Nasir ud din Albani the leading Salafi authority declared this hadith as “SAHIH LI GHAYRIHI (AUTHENTIC DUE TO OTHER CHAINS AND HADITHS)” in his audio bayan present online at youtube. Type “من كان له إمام فقراءة الإمام له قراءة  ” in youtube and listen to Albani’s bayan. Albani said that there are many chains of it which strengthen it. He also said: There is Mursal Sahih hadith in this regard too.

 

Shaykh Shuayb al Arna’oot said about this hadith:

وهو حديث حسن روي عن جماعة من الصحابة منهم جابر بن عبد الله

Translation: This hadith is “Hasan” It is narrated by group of companions including Jabir bin Abdullah (RA) [Musnad Ahmad bin Hanbal with research of Shaykh Shuayb (2/240, under Hadith # 7268)]

Another narration about remaining silent whether in loud or silent prayers states:

حدّثنا وَكِيع عن الضحاك بن عُثمان عن عَبدِ الله بن يَزيد عن ابن ثوبان عن زَيد بن ثَابت قال: لا يقرأ خلف الإمام إن جهر ولا إن خافت.

Zayd bin Thabit (ra) said: There is no recitation behind the Imam “WHETHER IN LOUD OR SILENT (PRAYER)” [Musannaf Ibn Abi Shaybah 1/413]

All narrators of this hadith are “Thiqaat (Relied upon)” with minor but Jarh Mubham (vague criticism) on Dhahak bin Uthman. Dhahak bin Uthman is called Thiqa by majority, hence he becomes Hasan ul hadith (good in hadith).

حدثنا يونس قال ثنا بن وهب قال أخبرني حيوة بن شريح عن بكر بن عمرو عن عبيد الله بن مقسم أنه سأل عبد الله بن عمر وزيد بن ثابت وجابر بن عبد الله فقالوا لا تقرؤوا خلف الإمام في شيء من الصلوات

Translation: Ubayd- Ullah bin Miqsam asked Abdullah bin Umar (ra), Zaid bin Sabit (ra), and Jabir bin Abdullah (ra) and they said: Do not recite behind Imam anything in (all) prayers. [Sharh Ma’ani al- Athaar by Imam at- Tahawi, (1/219, Hadith # 1211)]

Imam al- Hafidh an- Nimawi (rah) declared its chain as “SAHIH” [Athaar al- Sunnan, Hadith # 368, Page # 139] 

حدّثنا الفضل عن زُهير عن الوليد بن قيس قال: سألت سويد بن غفلة: أقرأ خلف الإمام في الظهر والعصر؟ فقال: لا.

Walid bin Qays asked Suwaid bin Ghaflah (ra): Should there be recitation behind Imam in the Dhuhr and Asr prayers? He said: No! [Musannaf Ibn Abi Shaybah (1/413). Zafar Ahmed Uthmani al- Deobandi declared its chain as Sahih and proved that there is a valid viewpoint on Suwaid bin Ghaflah being a Sahabi. See: I’laal al Sunnan (4/102,103)]

حدّثنا محمد بن سُليمان الأصبهاني عن عَبدِ الرحمٰن الأصبهاني عن ابن أبي ليلى عن عليّ قال: من قرأ خلف الإمام فقد أخطأ الفطرة. 

Translation: Hadrat Ali (ra) said: Whosoever recited behind the Imam then he is not on Fitrah (primordial human nature) [Musannaf Ibn Abi Shaybah (1/413). This hadith is weak due to Ibn Abi Layla, however it is shown as corroboration]

 

حدّثنا أبو بكرة، قال: ثنا أَبو داود قال: ثنا خديج بن معاوية، عن أَبي إسحاق، عن علقمة، عن ابن مسعود قال: ليت الذي يقرأ خلف الإمام مُلِىءَ فوه تراباً.

Translation: Alqama (rah) narrates from Ibn Mas’ud (ra) who said: May the face of that person be filled with dust who recited behind the Imam [Imam at- Tahawi in Sharh al Ma’ani al Athaar (1/219)]

Imam al- Hafidh an- Nimawi (rah) declared its chain as “Hasan (good)” [Athaar al- Sunnan, Hadith # 370, Page # 140]

When it is proven not to recite behind Imam in any prayer (whether silent or loud) from so many Sahaba then this ruling becomes soundly established and also elevated to Prophet as so many Sahaba could not have said it themselves.

There are many more proofs used by the Hanafis but it is outside the scope of this book to mention all of them.

The proof for Maliki School on the other hand comes from Muwatta Imam Malik and other hadiths which state:

Abdullah ibn Umar, when asked if anyone should recite behind an imam, said, "When you pray behind an imam then the recitation of the imam is enough for you and when you pray on your own you must recite." Nafi added, "Abdullah ibn 'Umar used not to recite behind the imam."

 

Yahya said that he heard Malik say, "The position with us is that aman recites behind the imam when the imam does not recite aloud and he refrains from reciting when the imam recites aloud." [Muwatta Imam Malik, Book 3, Hadith 45 (Online version)]

It was narrated from Abu Hurairah: "The Messenger of Allah (ﷺ) finished a prayer in which he recited out loud, then he said: 'Did any one of you recite with me just now?' A man said: 'Yes, O Messenger of Allah.' He said: 'I was wondering what was distracting me in reciting Quran.'" So the people stopped reciting in prayers in which the Messenger of Allah (ﷺ) recited out loud when they heard that. [Sunnan Nasa’i, Vol. 2, Book 11, Hadith 920. Declared authentic in Dar ur Salam Salafi version]

The Shafi and Salafi schools follow this following proof.

Narrated 'Ubada bin As- Samit: Allah's Messenger (ﷺ) said, "Whoever does not recite Al- Fatiha in his prayer, his prayer is invalid." [Sahih Bukhari 1.12.723]

There are also other hadiths that they use but this is their biggest proof. These schools take the meaning of this hadith generally and they say, the hadith proves that in all prayers one has to recite behind the Imam. The Hanafis say that this hadith applies only on the Imam or those praying alone as proven from many reports which complete this narration.

Salafis also use another hadith as proof which states:

Ubadah bin As- Samit narrated: "Allah's Messenger prayed the Subh prayer, and he had difficulty with the recitation. When turned (after finishing) he said: 'I think that you are reciting behind your Imam?'" He said: "We said: 'Yes, Messenger of Allah, by Allah!' He said: 'Do not do that, except for Umm Al- Kitab, for there is no Salat for one who does not recite it.'

[Jami’ at- Tirmidhi Vol. 1, Book 2, Hadith 311. Wrongly declared Authentic in Dar us Salam Salafi version. The hadith is weak as Muhammad bin Ishaq is Mudalis of 4th category and Tadlees from such low ranking Mudaliseen is not acceptable. However in other books Ibn Ishaq has narrated this narration without An. Still Imam Malik called him a Dajjal and there has been severe Jarh on him too. See Tahdhib ut Tahdhib of Ibn Hajr al- Asqalani, Volume 9, under narrators starting with letter M (meem)]. Hence this hadith cannot be accepted.

In Mutabiyat (to corroborate) they try to authenticate this hadith from Sunnan Nasa’i which has “Nafi bin Mehmood” in chain [Sunnan Nasa’i, Vol. 2, Book 11, Hadith 921. Wrongly called Sahih in Dar us Salam version, however Albani declared it weak both in Takhreej of Nasa’i and Abu Dawud].

Majority of Muhaditheen called Nafi bin Mehmood as Mujhool (unknown), some did Jarh on him too that his hadiths are defective and not Sahih. [See Sunnan Bayhaqi with Jawhar al Naqi (2/165, Published by Dar ul Fikr), Meezan ul A’itidal of al- Dhahabi (7/7, Narrator #9002 Published by Dar ul Kutab al iLmiyyah), at- Tamheed by Ibn Abdul Barr (11/46) and others]

Shafis, Salafis and other non-Ahnaaf also use some Mawquf hadiths (such as from Abu Huraira in Sahih Muslim, Hadith # 775) and Marfu hadith from Anas (r.a) that one should recite al-Fatiha in heart [Musnad Abu Ya’la, Hadith # 2805]. Although those hadiths go against Quran 7:204 and meaning of word Qiraat is only when one recites by tongue (so reading in heart cannot be called Qiraat logically). Also the latter hadith has two Mudaliseen i.e. Ayub Sakhtiyani and Abi Qilabah and both of them are narrating with “AN.” Al-Dhahabi says in Meezan ul A’itidal about Abi Qilabah:

He is Thiqa in person, however he does Tadlees from those whom he has met and not met. There is also a Sahifa narrated from him in which he used to do Tadlees. [Meezan ul A’itidal (4/115) Urdu Version, Published by Maktaba Rahmaniyyah]

Also there is Idhtirab (inconsistency) in this hadith. In many hadiths it ends at: “Do not do so (i.e. recite behind Imam)” and the wording “Recite al-Fatiha in your heart” is not present [See Sharh Ma’ani al-Athaar, (1/218) # 1201, Dar al-Kutb al-iLmiyyah]. This is why Hafidh an-Nimawi (rah) said: Imam al-Bayhaqi has declared it defective because its chain is “NOT MAHFUZ (PRESERVED)”  [Imam an-Nimawi, Athaar al-Sunnan, Hadith # 355, Page # 134-135. Arabic and Urdu Version, Published by Shabbir Brothers, Urdu Bazaar, Lahore, Pakistan]

Above all it is opinion of all 4 schools including Salafis that whosoever catches the prayer in Ruku has caught the Salah. How can Fatiha behind Imam be necessary whether reciting it by tongue or in heart when catching in Ruku does not invalidate your cycle of prayer? Here is the hadith:

Narrated Abu Bakra: I reached the Prophet (ﷺ) in the mosque while he was bowing in prayer and I too bowed before joining the row. I mentioned it to the Prophet (ﷺ) and he said to me, "May Allah increase your love for the good. But do not repeat it again (bowing in that way). [Sahih Bukhari 1.12.750]

Salafis might say that Prophet told him not to do it again so this was an exceptional case. If we read the hadith closely then Prophet said this about bowing without joining the congregation and not for joining Rakah in Ruku. The Prophet considered his prayer valid, had reciting Fatiha been necessary then Prophet would have considered his joining in Ruku as invalid.

There are other Mawquf hadiths which prove that joining in Ruku makes you catch the prayer.

It was narrated in a saheeh report that Ibn Mas’ood (may Allaah be pleased with him) said: “Whoever does not catch up with the imam when he is bowing has not caught up with that rak’ah.” Narrated by al-Bayhaqi; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 2/262. 

Ibn ‘Umar said: “Whoever catches up with the imam when he is bowing and bows before the imam raises his head, has caught up with that rak’ah.” Narrated by al-Bayhaqi and classed as saheeh by al-Albaani, op. cit., 2/263. 

Similar reports were narrated from Abu Bakr al-Siddeeq, Zayd ibn Thaabit and ‘Abd-Allaah ibn al-Zubayr. See Irwa’ al-Ghaleel, 2/264. 

[Salafi website: https://islamqa.info/en/45494]

Twelver Shia believe that Fatiha should be recited by Imam, and Muqtadi (follower) should not recite behind the Imam. However according Shia Marja Sistani It is recommended to recite it behind Imam in Fajr, Maghrib, and Isha prayers provided the voice of Imam is not audible. However in Dhuhr and Asr prayers the Muqtadi should not recite. This viewpoint is very close to Hanafi school.

ـ محمّد بن الحسن باسناده عن الحسين بن سعيد ، عن فضالة ، عن العلاء ، عن محمد بن مسلم ، عن أبي جعفر ( عليه السلام ) قال : سألته عن الذي لا يقرأ بفاتحة الكتاب في صلاته ؟ قال : لا صلاة له إلاّ أن يبدأ بها في جهر أو إخفات ، قلت : أيّهما أحبّ إليك إذا كان خائفاً أو مستعجلاً يقرأ سورة أو فاتحة الكتاب ؟ قال : فاتحة الكتاب.

ورواه الكليني عن علي بن محمّد ، عن محمّد بن عيسى ، عن يونس ، عن العلاء.

ورواه الشيخ باسناده عن محمّد بن يعقوب ، مثله.

Muhammad b. Muslim from Abu Ja`far عليه السلام. He said: I asked him about someone who does not recite the Fatiha of the Book in his salat. He said: There is no salat for him unless he begins with it in a (salat that is recited) aloud or silently. I said: Which is more beloved to you when he is afraid or in a hurry, that he recites a sura or the Fatiha of the Book? He said: The Fatiha of the Book.

And al-Kulayni narrated it from `Ali b. Muhammad from Muhammad b. `Isa from Yunus from al-`Ala.

And the Shaykh narrated it by his isnad from Muhammad b. Ya`qub likewise [Wasa’il ash-Shia, Book of Salat (prayers), Chapter of Obligatoriness of al-Fatiha in the first two rak`at. Hadith # 7280]

It also states:

محمّد بن الحسين الرضي في ( المجازات النبوية ) قال : قال ( عليه السلام ) : كلّ صلاة لا يقرأ فيها بامّ الكتاب فهي خداج.

Muhammad b. al-Hasan ar-Radi in al-Majazat an-Nabawiyya said: He عليه السلام said: Every salat in which the Mother of the Book is not recited, then it is a deficiency (i.e. a prayer incompletely performed). [Ibid, Hadith # 7285]

Ayatullah Ali al-Sistani the leading Shia jurist of today said:

If the follower hears Surah al-Hamd and Surah of Imam in the first and second Rak'at of the Fajr, Maghrib and Isha prayers, he should not recite them, even if he may not be able to distinguish the words. And if he does not hear the voice of the Imam, it is Mustahab that he should recite Surah al-Hamd and Surah silently. But if he recites them loudly by mistake, there is no harm. [al-Sistani in the book “Islamic Laws” the English version of Tawdheehil Masaa’el, Page # 322]

Reconciliation: All these opinions are based on sound proofs and Islamic principles; hence they should all be respected. According to author, the Hanafi opinion is strongest which corresponds to Qur’an and many authentic hadiths. The Shia opinion is very close to Hanafis as well. The Maliki opinion is also very strong i.e. one should recite in silent prayers but should not do so in loud prayers. However, it has to be clarified that countries where one school of thought is dominant then we should follow that specific school so that there is no dissention. For instance, in Pakistan,  India (some in India like in Kerala follow Shafi’i school), Afghanistan, Bangladesh the Hanafi School is most dominant so that school should be followed.