and prostrates after saying “Allah is the Greatest” if he finds the imam prostrating. All this is for the sake of following the imam. How, then, could he not listen to his recitation, when listening brings him the benefit of recitation? For the listener receives the same reward as the reciter.

This is further clarified by their unanimous agreement that, when the imam recites aloud, the follower does not recite along with him anything beyond al-Fātihah. Were he not to receive the reward of recitation by listening silently, reciting for himself would be better than listening to the imam. Since listening silently brings him the reciter’s reward, he has no need to recite himself. His recitation therefore brings no benefit; rather, it is harmful, distracting him from the listening he has been commanded to observe.

They have differed over whether it is preferable for someone to recite or remain silent when he cannot hear the imam because the prayer is one in which recitation is silent, because he is far from the imam, because of deafness, or for some similar reason. The correct view is that it is preferable for him to recite in these circumstances, since he is not listening to a recitation through which the purpose of recitation is fulfilled for him. If he recites for himself, he receives the reward of recitation; otherwise, he remains silent, neither reciting nor listening. Someone who remains silent during prayer, neither listening nor reciting, has neither been commanded to do so nor deserves praise for it. Rather, all the actions of prayer must involve remembrance of Allah Most High, such as recitation, glorification and supplication, or listening to His remembrance.

If it is said that the imam discharges the obligation of recitation on his behalf, reciting for himself is still more complete, more beneficial to him, better for his heart, and more elevating for him in the sight of his Lord. As for remaining silent,