the person praying behind him at all, but each person instead recited for himself, there would be no difference between his inability to recite and his inability to perform any other obligation. Moreover, the imam is commanded to listen to what is recited beyond al-Fātihah, although that recitation is not obligatory. How, then, could one not be commanded to listen to the imam’s recitation of al-Fātihah, which is obligatory? How could one be commanded to listen to voluntary recitation but not obligatory recitation? If listening to the recitation beyond al-Fātihah is obligatory according to the Quran, the Sunnah, and scholarly consensus, then listening to the recitation of al-Fātihah is even more binding.

Al-Bukhārī then said:

He was also asked: “You base your argument on Allah’s words, ‘When the Quran is recited, listen to it and remain silent.’ Tell me: if the imam does not recite aloud, should a person recite behind him?” If he says, “No,” his claim is invalidated, because Allah said, “Listen to it and remain silent,” and one can only listen to what is recited aloud. We, too, apply Allah’s words, “Listen to it,” for we say that a person should recite behind the imam during the two pauses.

Samurah said:

“The Prophet (may Allah bless him and grant him peace) would pause twice: once after pronouncing the opening declaration of Allah’s greatness, and once after finishing his recitation.”

Ibn Khuthaym said:

I asked Sa‘īd ibn Jubayr, “Should I recite behind the imam?”

He replied: “Yes, even if you hear his recitation. For they have introduced something they did not previously do. When one of the early generations led the people in prayer, he would say, ‘Allah is the Greatest,’ then remain silent until he thought those behind him had recited the Opening of the Book. Then he would recite, and they would remain silent.”

Abū Hurayrah said:

“When the Messenger of Allah (may Allah bless him and grant him peace) intended to recite, he would pause.”

He said: