and is indispensable; therefore, he should recite it even while the imam is reciting. (1)

“If he does not hear him because of distance, not because of deafness; and he recites the opening supplication and seeks refuge with Allah when his imam recites aloud …”

His statement, “If he does not hear him because of distance,” means: It is recommended that he recite if he cannot hear the imam due to distance—for example, if the mosque is large and there is no loudspeaker. The follower should then recite if he cannot hear the imam’s recitation, including recitation other than al-Fatihah, and should not remain silent, for there is no prescribed silence in the prayer.

His statement, “not because of deafness”: deafness means loss of hearing. That is, this does not apply if he cannot hear because he is deaf, for if he recites due to his deafness, he will generally distract those around him from listening to their imam’s recitation. But if this is due to distance, all the worshippers will be reciting, and no disturbance will result. Likewise, if he cannot hear him because of noise—for example, if workshops around the mosque are operating—then he recites, because this impediment to hearing is general and not particular to him; it is like distance as an impediment.

In summary: if he cannot hear due to an impediment specific to himself, namely deafness, then he does not recite—unless it were decreed, and there is no might nor power except through Allah, that all the followers were deaf. In that case, he recites, because he would not disturb anyone.

But if he cannot hear the imam due to a general impediment, such as distance or noise, then he recites.

His statement, “and he recites the opening supplication and seeks refuge with Allah when his imam recites aloud,” means that