specific to it or by scholarly consensus. When two general statements conflict, one retaining its full general scope and the other qualified by exceptions, the former must take precedence.

Furthermore, the command to listen silently falls within the follower’s duty to follow his imam. It indicates that, through attentive, silent listening, he gains something better for him than reciting himself. Muslims agree on this concerning the sermon and recitation during prayer outside the point under dispute. Thus, the underlying reason requiring silent listening applies to refraining from reciting al-Fātihah as well as anything else.

As for the obligation to recite it in every prayer, listening silently to the imam reciting it is better than reciting it oneself. If someone vowed to pray in al-Aqsā Mosque, praying in the Sacred Mosque or the Prophet’s Mosque (may Allah bless him and grant him peace) would fulfil his obligation. Indeed, it would be better for him, as the Sunnah indicates. He had only obliged himself to pray in Jerusalem, but this alternative is better.

If, then, in an obligation a person imposes upon himself, the Lawgiver allows the more meritorious act to take the place of what was vowed, setting aside the particular specification he himself made through his vow, how could the Lawgiver impose an obligation without allowing something better to take its place? The Lawgiver is wise: He never prescribes a particular act when another would be more worthy of being performed. A person, by contrast, may specify something in his vow, charitable endowment, or bequest when something else would be better.

Moreover, in more than one hadith, the Prophet (may Allah bless him and grant him peace) commanded anyone who makes an inadvertent error in prayer to perform the prostrations of forgetfulness.