in matters of bloodshed, then all the more should it be averted on account of interpretation in lesser matters. It is established that Alī burned apostates with fire, and it is likewise reported that Abū Bakr al-Siddīq did so. If this was permissible on the basis of interpretation—despite the disagreement over it and an established text to the contrary—it is not inconceivable that some of them might err by using such language about what they regard as sinful and disobedient.

It is well known that the prohibition against reciting behind the imam during audible recitation has been transmitted through numerous channels from the Companions, the Successors and those after them. Likewise, reciting behind the imam during silent recitation has been transmitted through numerous channels from the Companions, the Successors and those after them. Indeed, the view that recitation is not obligatory upon someone following an imam under any circumstances is also well known among them.

Al-Bukhārī narrated in this book:

Abd Allāh ibn Munīr narrated to us, having heard Yazīd ibn Hārūn say: Ziyād—namely al-Jassās—narrated to us; al-Hasan narrated to us, saying: Imrān ibn Husayn told me:

“Do not deem a Muslim’s prayer valid without purification, bowing and prostration behind the imam; and if he prays alone, without al-Fātihah and two or three verses.”

Thus, he did not require him to recite al-Fātihah when serving as imam, as he required purification, bowing and prostration. Rather, he required it when praying alone.