Abū Hanīfah, Ahmad according to the well-known report from him, and most hadith scholars. Some of these scholars regard reciting it and omitting it as equally acceptable, allowing either, since they consider one practice to accord with one of the two Quranic readings and the other with the other reading.

If it is recited, there are then three views on whether reciting it aloud is recommended:

One view is that reciting it aloud is recommended. This is the position of al-Shāfiʿī and those who agree with him.

Another is that reciting it aloud is not recommended. This is the position of the majority of scholars of hadith and juristic reasoning, and the jurists of the major cities.

A third is that either practice may be chosen. This is reported from Ishāq and is the position of Ibn Hazm and others.

Nevertheless, the correct view is that reciting aloud what is normally recited silently may be prescribed when a greater benefit warrants it. Thus, it is prescribed for the imam to do so occasionally for such purposes as teaching those praying behind him. Worshippers may also occasionally say a few words aloud. It is likewise permissible to forgo the preferable course in order to bring hearts together and preserve unity, for fear of driving people away from what is beneficial. Thus, the Prophet, may Allah bless him and grant him peace, refrained from rebuilding the House upon Abraham’s foundations because Quraysh had only recently emerged from the pre-Islamic age of ignorance, and he feared alienating them by doing so