al-Fātihah. It is known that he made only two pauses. Thus, one of them was long, while the other, in any case, was not long enough to allow al-Fātihah to be recited.

Moreover, if all the Companions had been reciting al-Fātihah behind him during either the first or the second pause, there would have been ample reason and motivation to transmit this practice. How, then, is it that no one has reported from any of the Companions that they used to recite al-Fātihah behind him during the second pause? Had this been prescribed, the Companions would have been foremost in knowing and practising it. Thus, it is clear that this practice is an innovation.

Furthermore, the purpose of reciting aloud is for those praying behind the imam to listen. This is why they say “Āmīn” in response to the imam’s audible recitation, but not his silent recitation. If they are occupied with their own recitation instead of listening to him, this would mean requiring him to recite to people who are not listening to his recitation. It would be like addressing people who do not listen to what one says, or delivering a sermon to people who do not listen to it. Such foolishness is beneath the Sharia.

For this reason, it is reported in the hadith:

“The one who speaks while the imam is delivering the sermon is like a donkey carrying books.”

The same applies to someone who recites while the imam is reciting to him.