recite the opening supplication while the imam recites aloud, whereas others disapprove of this. Both views are reported from Ahmad. The position of Ahmad, Abū Hanīfah and others is that the follower should recite the opening supplication during the imam’s pause for it. This is the stronger view.

Al-Bukhārī’s report that a number of the scholars of Medina did not consider the opening supplication prescribed—as is Mālik’s position—supports the majority’s view. They argue that the imam makes no pause in this case, so if we recite along with him, we contravene the Quran and Sunnah. However, what al-Bukhārī mentions is evidence against those who recite the opening supplication in this situation, thereby occupying themselves with it instead of listening to the recitation. Their reasoning is that the imam’s recitation suffices for the follower, whereas his opening supplication does not suffice for him. Yet this only establishes that recitation is not obligatory upon the follower. The follower is commanded to listen attentively and remain silent, so he should not occupy himself with praise instead, just as he should not occupy himself with recitation—and recitation is superior to praise. If the imam pauses to offer praise and the follower joins him during that pause, he too offers praise. But if the imam does not pause, or the follower joins him while he is reciting, the follower is commanded to remain silent and listen attentively; he should not turn away from what he has been commanded to do.

If it is argued that there are two views within Ahmad’s school concerning whether praise is obligatory, the reply is that there are also two views within Ahmad’s school concerning whether recitation is obligatory upon the follower. If he is prohibited from reciting so that he may listen to the imam’s recitation, then there is even greater reason to prohibit him from offering praise, in accordance with His words: