would the narrator. It is well known that those praying behind an imam are encouraged to say such words quietly. Likewise, it is established in the Sahīh collection that ‘Umar would recite the opening supplication aloud: “Glory and praise be to You, O Allah. Blessed is Your name, exalted is Your majesty, and there is no god but You.” He did this in the presence of the Emigrants and the Helpers.

The regular Sunnah, however, is to recite it quietly. Similarly, some Companions would seek refuge in Allah aloud. It is also established in the Sahīh collection that Ibn ‘Abbās recited al-Fātihah aloud during the funeral prayer and said, “So that you may know that it is the Sunnah.” There are other comparable examples.

Moreover, there is no dispute that some Companions, such as Ibn al-Zubayr and others, would recite “In the name of Allah” aloud, while others, such as Ibn Mas‘ūd, would not. The Companions discussed this matter, yet none declared anyone’s prayer invalid on that account. I know of no disagreement on this point. Although they disagreed over whether reciting it was obligatory, that is a separate question.

Likewise, their disagreement over the qunūt supplication in the dawn prayer concerns only whether it is recommended or disliked, and whether prostrations for forgetfulness are required for omitting or performing it. Otherwise, scholars generally agree that the prayer of someone who omits qunūt is valid and that it is not obligatory. The prayer of someone who performs it is likewise valid, since it involves only briefly prolonging the upright standing and supplicating to Allah in this … (1)

the call to prayer. Thus, if each of the Messenger of Allah’s callers to prayer, may Allah bless him and grant him peace, had been instructed by the Prophet, may Allah bless him and grant him peace,