behind the imam, said: “The people then ceased reciting during those portions in which the Prophet, peace and blessings be upon him, recited aloud.” (1) This indicates that the instruction to recite al-Fatihah has been abrogated. Accordingly, reciting al-Fatihah is not obligatory for the follower when the imam recites aloud in his prayer.
- When a person listens to a recitation, it is legally considered as though he himself has recited. The evidence for this is that it is recommended for an attentive listener to prostrate when the reciter performs a prostration of recitation. This indicates that he is legally regarded as a reciter.
Thus, the listener who attentively follows the reciter shares his legal status. Allah, Most High, said to Moses: “Your supplication has been answered, so remain steadfast.” [Yunus: 89] Yet Moses alone was the one making the supplication, as indicated by His saying: “Moses said, ‘Our Lord! You have indeed given Pharaoh and his chiefs splendor and wealth in this worldly life—our Lord—so that they may lead others astray from Your way. Our Lord! Destroy their wealth and harden their hearts, so that they will not believe until they see the painful punishment.’” [Yunus] Moses was the one supplicating, while Aaron was saying amin; yet Allah counted them both as supplicants. Therefore, the one who listens to the recitation is legally considered a reciter.
- There is no benefit in the imam’s reciting aloud if that does not relieve the follower of the obligation. How can he recite when his imam has already recited? And how can he recite while his imam is reciting aloud? Such a ruling would be devoid of wisdom, for if we were to say to the imam, “Recite after