what he should recite after al-Fatihah, and so that the follower may begin reciting al-Fatihah and continue with it. For if the imam were to begin reciting the surah immediately, the follower would not begin reciting, and consequently he would miss the recitation of al-Fatihah.
The correct view is that this pause is brief—not long enough for the follower to recite Surat al-Fatihah. Indeed, remaining silent for that length of time is closer to innovation than to the sunnah, because it is a lengthy silence. Had the Prophet ﷺ observed such a silence, the Companions would have asked him about it, just as Abu Hurayrah, may Allah be pleased with him, asked the Prophet ﷺ what he said during his silence between the takbir and the recitation. (1) The correct view, then, is that it is a brief pause, with several benefits:
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It distinguishes between the obligatory recitation and the recommended recitation.
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It allows him to regain his breath.
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It enables the follower to begin reciting.
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Perhaps he has not prepared a surah to recite after al-Fatihah, so he considers what to recite.
“Then he recites a surah after it, …”
His statement, “Then he recites a surah after it,” means: after al-Fatihah. His words, “after it,” indicate that recitation before al-Fatihah is not prescribed. Thus, if one forgets and recites the surah before al-Fatihah, he must repeat it after al-Fatihah, because it is a remembrance uttered in other than its proper place and therefore does not suffice.
His statement, “a surah”: a surah is a portion of the Quran enclosed by the basmalah before it, which belongs to it, and by the basmalah after it, which belongs to the following surah. It was called a surah because the two basmalahs are like a wall enclosing it.