As for those who disapproved of reciting while listening to the imam’s recitation without exception—and they are the majority—their evidence is the saying of Allah Most High:

“When the Quran is recited, listen to it and remain silent, so that you may receive mercy.”

He commanded silence without qualification, and someone who recites while listening has not remained silent.

Those who respond that the verse does not apply when one is reciting al-Fātihah may be answered in several ways:

First is what Imam Ahmad mentioned concerning the consensus that this verse was revealed concerning prayer and the sermon. Likewise, the Prophet said:

“When he recites, remain silent.”

Furthermore, someone listening to al-Fātihah is like someone reciting it. This is why he says Āmīn to its supplication. The Prophet also said:

“When the reciter says Āmīn, say Āmīn, for whoever says Āmīn in unison with the angels will have his previous sins forgiven.”

The silence commanded during the imam’s recitation is a form of following the imam. The listener thus fulfils the commanded act of following, thereby fulfilling the purpose of recitation. If he recites al-Fātihah, however, he abandons the commanded following of the imam through silence, as well as the silence commanded in the Quran. In exchange for these two things, he gains only the recitation of al-Fātihah, whose purpose has already been achieved by listening to the imam’s recitation and saying Āmīn to it. He has thus abandoned the commanded silence without anything to take its place. He has missed this obligation, gaining in exchange only something whose purpose is achieved without it. It is well known that when the choice lies