the consensus of the Muslim community regarding recitation beyond al-Fātihah. It is also the view of the vast majority of the early generations, including the Companions and others, regarding both al-Fātihah and other passages. It is one of al-Shāfi‘ī’s two positions, adopted by a number of his most accomplished followers, such as al-Rāzī and Abū Muhammad ibn ‘Abd al-Salām. For reciting while the imam recites aloud is reprehensible and contrary to the Quran, the Sunnah, and the practice of the majority of the Companions. Nevertheless, some of Ahmad’s followers recommended that the worshipper praying behind the imam recite during the imam’s pauses. Some recommended reciting al-Fātihah even while the imam recites aloud; this was the position preferred by my grandfather. A number of scholars, including al-Awzā‘ī and others, likewise recommended this. Some also recommended that the imam pause after al-Fātihah so that those behind him could recite. Ahmad did not recommend this pause, since he did not recommend recitation while the imam recites aloud. A detailed discussion of this belongs elsewhere.

The point here is that the pause for the opening supplication is established by this authentic hadith. Nevertheless, the majority of scholars among the Companions and later generations recommend opening with a different supplication, and most recommend opening with the words:

“Glory be to You, O Allah.”

We have explained the reason for this elsewhere: the superiority of one form of remembrance over another rests on the distinctive merits of the superior form, not on its chain of transmission.

Remembrance is of three kinds: the best is praise of Allah; next come declarations made by the servant or acknowledgments of what he owes to Allah; then come supplications made by the servant.