and later generations. This is the position of Mālik, Ahmad, Abū Hanīfah and others, and one of al-Shāfiʿī’s two positions.

Another view is that both alternatives are permissible, but reciting is preferable. This is reported from al-Awzāʿī, the scholars of Syria and al-Layth ibn Saʿd, and is the view adopted by a group of Ahmad’s followers and others.

A third view is that recitation is obligatory. This is al-Shāfiʿī’s other position.

The majority’s view is correct, for Allah, glorified be He, says:

“When the Quran is recited, listen to it and remain silent, so that you may receive mercy.”

Ahmad said: “There is consensus that this verse was revealed concerning prayer.”

It is authentically established in the Sahīh, in a hadith narrated by Abū Mūsā, that the Prophet, may Allah bless him and grant him peace, said:

“The imam has only been appointed to be followed. When he says ‘Allah is the Greatest,’ say the same; when he recites, remain silent; and when he says ‘Allah is the Greatest’ and bows, say the same and bow. For the imam bows before you and rises before you, so the one offsets the other.”

The hadith continues. This wording has also been transmitted in a hadith narrated by Abū Hurayrah, and Muslim stated that it is authentic.

Allah and His Messenger have thus commanded silence when the imam recites, and the Prophet, may Allah bless him and grant him peace, made this part of following him. Whoever does not remain silent to listen to him has therefore not followed him. It is well known that the imam recites aloud for the sake of those praying behind him. This is why they say “Āmīn” to his supplication. If they do not listen to his recitation, his reciting aloud serves no purpose. The benefit of following the imam takes precedence over the benefit of what a person praying alone is instructed to do. Do you not see that if someone joins the imam during an odd-numbered rakʿah of his prayer, he does as the imam does, and so recites the tashahhud after an odd-numbered rakʿah