The Second Category

Matters concerning which the scholars agree that either of the two practices leaves a person’s worship valid and entails no sin, but they disagree over which is better and which the Prophet, may Allah bless him and grant him peace, used to practise. This category includes qunūt (supplication) in the Fajr and Witr prayers, reciting the basmalah (the invocation “In the name of Allah”) aloud, the wording used to seek refuge in Allah, and similar matters.

They agree that the prayer of someone who recites the basmalah aloud is valid, as is the prayer of someone who recites it quietly. They also agree that the prayer of someone who offers qunūt in Fajr is valid, as is the prayer of someone who does not. The same applies to qunūt in Witr. Their disagreement concerns whether reciting the basmalah is obligatory; the majority hold that it is not. They also disagree over whether reciting it is recommended; the majority hold that it is.

They further disagree about cases in which the imam omits something that a person praying behind him considers obligatory. For example, the imam might omit the basmalah while the follower considers it obligatory; touch his penis without renewing his ablution while the follower considers ablution obligatory after doing so; pray wearing tanned hides from animals that died without lawful slaughter while the follower holds that tanning does not purify them; or undergo cupping without renewing his ablution while the follower considers ablution necessary after cupping.

The correct position, established with certainty, is that the follower’s prayer behind his imam is valid, even if the imam is in fact mistaken. This is because it is established in the Sahīh that the Prophet, may Allah bless him and grant him peace, said:

“They lead you in prayer. If they do so correctly, the reward is yours and theirs; if they err, the reward is yours and the blame is theirs.”

Likewise, if a person prays behind someone who offers qunūt in Fajr or Witr, he should offer it with him, whether