It is disliked for the imam to recite a verse requiring prostration in a silent prayer and then to prostrate therein.

His statement: “It is disliked for the imam to recite a verse requiring prostration in a silent prayer and then to prostrate therein.”

In the usage of the later scholars, “disliked” refers to that whose avoidance, out of compliance, is rewarded, while its commission is not punished.

Among the early scholars, however, it is used to mean prohibition. Thus, whenever you find the expression “I dislike” in the words of the Prophet, may Allah bless him and grant him peace, the Companions, or the Successors, it means prohibition. This usage occurs even in the Noble Quran. Allah, exalted is He, says:

“And your Lord has decreed that you worship none but Him, and that you show kindness to parents.” [Surah al-Isra: 23]

He then mentions many commands and prohibitions, and afterwards says:

“The evil of all these is ever hateful in the sight of your Lord.” [Surah al-Isra: 38]

Yet these matters are unquestionably prohibited.

The reason given for its being disliked is that, if the imam recites a verse of prostration in a silent prayer, he faces one of two alternatives: either he recites the verse but does not prostrate, thereby missing out on the good for himself; or he recites it and prostrates, thereby confusing those praying behind him. But this is a weak line of reasoning, for dislike is a legal ruling that requires evidence from revelation, or a rationale founded upon sound reasoning required by the principles of the Sacred Law.

As for their saying, “Either he recites it and leaves the prostration,” we reply: even if he leaves the prostration, that does not entail that it is disliked. Leaving something recommended is not disliked; otherwise, we would have to say that praying without one’s sandals is disliked, that a person who does not raise his hands at the opening takbir has done something disliked, and that a person who does not recite aloud in an audible prayer has done something disliked.