—the imam, that is—for the initial pause devoted to praise, then, according to Ahmad, Abū Hanīfah and others, it is preferable for the follower to recite the opening supplication rather than al-Fātihah during this pause. This is because the purpose of recitation is fulfilled for him by listening to the imam’s recitation, whereas the purpose of the opening supplication is fulfilled only by reciting it himself. Moreover, the Prophet (may Allah bless him and grant him peace) would pause to recite the opening supplication, and ‘Umar would recite it aloud to teach it to those praying behind him. This establishes that it is prescribed for the follower. If he were to occupy himself with recitation instead, he would miss the opening supplication.

The Prophet (may Allah bless him and grant him peace) did not pause so that those praying behind him could recite during his silence. This is the position of the majority of scholars: they do not recommend that the imam pause to allow the follower to recite. It is the position of Ahmad, Abū Hanīfah, Mālik and others.

Some of Ahmad’s followers, however, recommended that the imam pause to allow the follower to recite. Others recommended that the follower recite during the imam’s silence rather than say the opening supplication. This was the position chosen by Abū Bakr al-Dīnawarī and Abū al-Faraj Ibn al-Jawzī. Others recommended that he recite al-Fātihah while the imam recites aloud, as my grandfather Abū al-Barakāt preferred. This is also the position of al-Layth, al-Awzā‘ī and others. Among these scholars, some recommend that the follower say the opening supplication during the imam’s silence and also recite, thus combining both. Others recommend that he recite rather than remain silent.

Likewise, among those who disapprove of his reciting while the imam recites aloud, some recommend that he