the apparent meaning of the Quran and the Sunnah. The great majority of scholars among the Companions and Successors accepted it, and the narrator who transmitted it directly from the Prophet was one of the foremost Successors. The four imams and others agree that a disconnected report of this kind may be cited as evidence. Al-Shāfiʿī explicitly stated that such a report may be used as evidence.

It is thus clear that listening to the imam’s recitation is conclusively indicated by the Quran. This is one of the evident matters that the entire Muslim community needs to know, so its explanation in the Quran adequately fulfils the purpose of clarification. The Sunnah, moreover, accords with the Quran.

In Sahīh Muslim, Abū Mūsā al-Ashʿarī said:

“The Messenger of Allah, may Allah bless him and grant him peace, addressed us, explaining to us our prescribed practice and teaching us our prayer. He said: ‘Straighten your rows, then let one of you lead you in prayer. When he says “Allāhu akbar,” say “Allāhu akbar,” and when he recites, listen silently.’”

This is part of the well-known, lengthy hadith of Abū Mūsā. However, some narrators included wording that others did not. Some omitted his words:

“And when he recites, listen silently.”

Others included them. This is an addition transmitted by a trustworthy narrator which does not contradict the report to which it is added, but rather accords with its meaning. This is why Muslim included it in his Sahīh.

Listening silently to the reciter is part of fully following him as imam. If someone recites to people who do not listen to his recitation, they are not following him as their imam. This helps explain the wisdom behind waiving the follower’s obligation to recite: following his imam takes precedence over other considerations, even in the physical actions of prayer. Thus, if he joins the imam while he is prostrating, he prostrates with him; and if he joins him in an odd-numbered rakʿah of his prayer,