in witr and want their imam not to recite it, that he omit it to win their hearts. He thus recommended foregoing what is preferable in order to win their hearts, which accords with al-Qādī’s explanation. Accordingly, reciting the basmalah aloud is recommended when those praying behind the imam prefer this, in order to win their hearts. It is also recommended when doing so makes the Sunnah known, and they learn the Sunnah from him without objecting to his practice.

All of this comes under one comprehensive principle: a less preferable act may become preferable because of an overriding benefit. If something forbidden, such as eating carrion, may become obligatory because of an overriding benefit and the need to avert harm, then a less preferable act may all the more readily become preferable because of an overriding benefit.

The same applies to categories of worship, such as prayer. Prayer, as a category, is superior to Quran recitation and remembrance of Allah. Yet prayer is prohibited at certain times, so recitation, remembrance and supplication at those times are better than prayer. Likewise, supplication at the pilgrimage sites—‘Arafah, Muzdalifah, Minā, al-Safā and al-Marwah—is also better than recitation, as established by textual evidence and scholarly consensus. For the Prophet, may Allah bless him and grant him peace, said:

“I have been forbidden to recite the Quran while bowing or prostrating.”

This appears in al-Sahīh in a hadith narrated by Ibn ‘Abbās. A hadith narrated by ‘Alī also states that the Prophet forbade him to do so. If someone nevertheless recites, does this invalidate his prayer? There are two opinions within Ahmad’s school. Thus, the prohibition of prayer and recitation at the blessed pilgrimage sites … (1).