For this is an exception to a prohibition and therefore conveys only unrestricted permission, meaning that they are not forbidden to recite it; it cannot be recited during his pauses. This is supported by the fact that most of those who disagree concede that, in prayers recited silently, the follower recites al-Fātihah and other passages. They also concede that, if he can recite additional passages during the imam’s pauses, he should do so, and that someone too far away to hear recites al-Fātihah and additional passages. Thus, this prohibition applies specifically to those praying behind him in prayers recited aloud. The exception permitting the recitation of al-Fātihah is because it can be recited during his pauses.

This is clarified by the wording of the hadith in the two Sahīh collections, narrated by al-Zuhrī from Mahmūd ibn al-Rabīʿ, from ʿUbādah ibn al-Sāmit, that the Messenger of Allah, may Allah bless him and grant him peace, said:

“No prayer is valid for one who does not recite the Mother of the Quran.”

Another version says, “the Opening of the Book.”

As for the additional wording, it was narrated (1) from ʿUbādah ibn al-Sāmit, who said:

“We were behind the Messenger of Allah, may Allah bless him and grant him peace, in the dawn prayer. The Messenger of Allah, may Allah bless him and grant him peace, recited, but the recitation became difficult for him. When he finished, he said, ‘Perhaps you are reciting behind your imam?’ We replied, ‘Yes, O Messenger of Allah.’ He said, ‘Do not do so, except with the Opening of the Book, for no prayer is valid for one who does not recite it.’”

It was reported by Abū Dāwūd, al-Tirmidhī, who graded it a good hadith, and al-Dāraqutnī, who graded its chain of transmission good.