or occupy himself only with recitation, since its obligation is disputed. During audible recitation, however, he should do nothing but listen attentively in silence. The prevailing understanding among Ahmad’s followers is that this disagreement concerns audible recitation, for the reasons already given. When the imam recites quietly, however, it is better for the person praying behind him to say the opening supplication. According to the apparent position of Ahmad, Abū Hanīfa, and others, saying the opening supplication during the imam’s silence is better than reciting, because listening can take the place of recitation, whereas nothing takes the place of the opening supplication.
As for the argument that the obligation of recitation for the person praying behind the imam is disputed, the reply is that the obligation of the opening supplication is likewise disputed: there are two well-known views within Ahmad’s school. Yet Ahmad’s position never varied on the fact that recitation is not obligatory for the person praying behind the imam during audible recitation. Ibn Batta preferred the view that the opening supplication is obligatory, and he mentioned two reports from Ahmad on this matter.
It is thus clear that those among Ahmad’s followers, such as Abū al-Faraj Ibn al-Jawzī, who claimed that recitation during quiet recitation is preferable to the opening supplication according to his school have misrepresented his position. This would, however, accord with the view of those who recommend reciting al-Fātiha during audible recitation. I know of none of his followers who held this view before my grandfather, Abū al-Barakāt. It is neither Ahmad’s position nor that of the general body of his followers.
Moreover, treating disagreement as the rationale for rulings is intrinsically invalid. Disagreement is not one of the attributes upon which the Lawgiver actually makes rulings depend, for it is a circumstance that arose after the Prophet, may Allah bless him and grant him peace. Yet this approach is adopted by someone who is not acquainted with the scriptural evidence in