to recite while listening to the imam’s recitation, on the basis of wording open to more than one interpretation.

Al-Bukhārī (*) said: Ibn Sālih narrated from al-Asfahānī, from al-Mukhtār, from ‘Abd Allāh ibn Abī Laylā, from his father, from ‘Alī:

“Whoever recites behind the imam has departed from the natural disposition.”

He said: This has not been authenticated, for al-Mukhtār is unknown, and it is not known whether he heard from his son, or whether his father heard from ‘Alī. Hadith scholars do not accept such reports as evidence. The report of al-Zuhrī, from ‘Abd Allāh ibn Abī Rāfi‘, from ‘Alī, deserves preference and is more authentic.

I say: Al-Zuhrī’s report clearly indicates that he instructed him to recite in prayers where recitation is quiet, not in prayers where it is aloud. Accordingly, if he did indeed make this statement, he made it concerning prayers with audible recitation, when one hears the imam. Thus, there is no contradiction between the two statements. Similar reports from Ibn Mas‘ūd, Ibn ‘Umar and others have already been mentioned.

Al-Bukhārī said: Dāwūd ibn Qays narrated from Ibn Nijād, a descendant of Sa‘d, from Sa‘d:

“I wish that whoever recites behind the imam had burning coals in his mouth.”

He said: This report has a disconnected chain, and Ibn Nijād is neither known nor identified by name. No one may say, “May there be a burning coal in the mouth of one who recites behind the imam,” for burning coals are a means of Allah’s punishment. The Prophet, peace and blessings be upon him, said:

“Do not punish with Allah’s punishment.”

No one should suppose that Sa‘d said such a thing, given the report’s disconnected chain and weakness.

He said: