“So listen to it and remain silent.” Otherwise, they would contradict themselves, as al-Bukhārī mentioned.

As for Abū Hurayrah’s statement:

“Recite it privately, O Persian, for I heard the Messenger of Allah, peace and blessings be upon him, say: ‘Allah said: I have divided the prayer between Myself and My servant into two halves’”—and so on.

It may be said that Abū Hurayrah only instructed him to recite because of the merit mentioned in the hadith about this division, not because of the Prophet’s words:

“Whoever offers a prayer in which he does not recite the Mother of the Quran, that prayer is deficient.”

For if the follower’s prayer were deficient without his reciting, Abū Hurayrah would have instructed him to recite on the strength of that hadith, rather than explaining his instruction by reference to the hadith about the division.

Unless, of course, it is argued that he cited it for emphasis, or because, in dividing the recitation, Allah divided the prayer, indicating that recitation is indispensable to prayer: if prayer contained no recitation, that division would not exist. On this understanding, the two hadiths would convey the same meaning.

His words, “Recite it privately,” are open to more than one interpretation. If he meant what others meant—reciting when the imam recites quietly or remains silent—this would not conflict with their view. This is supported by the fact that Abū Hurayrah was among those who narrated the Prophet’s words:

“When he recites, remain silent.”

He also narrated his words:

“There is no prayer without the Opening of the Book and something more.”

And he said:

“The Opening of the Book suffices, and if one recites more, that is better.”

It is clear that this does not include the follower who is listening to the imam’s recitation. For such a person, reciting more than the Opening would not be better; rather, listening attentively and remaining silent would be better for him. It cannot, then, be asserted with certainty that he instructed him