between forgoing one of two things while securing the other, it is preferable to secure what would otherwise be lost without a substitute rather than what can be adequately replaced.

Furthermore, if the listener were not like the reciter, it would be recommended for the follower to recite while the imam recites aloud passages other than al-Fātihah. Since Muslims agree that the prescribed practice for the follower, when hearing this recommended recitation, is to listen rather than recite, it follows that listening achieves the purpose of recitation for him. Otherwise, reciting would be the prescribed practice for him. Indeed, they have made silence obligatory during the recommended recitation, so remaining silent during the obligatory recitation is all the more appropriate. As for the hadith, Imam Ahmad and others have criticized it. The wording found in the two Sahīh collections contains only an unqualified statement.

Moreover, if the hadith is authentic, it is to be understood as referring to an imam who pauses in his recitation. This is supported by the fact that its wording does not have universal scope, for it is reported that he said:

“When you are behind me, do not recite anything except the Mother of the Book.”

This is an exception to the prohibition against their reciting behind him. The Prophet, may Allah bless him and grant him peace, used to make two pauses, as reported by Samurah and Ubayy ibn Kaʿb. His pause between the opening takbīr and the recitation is likewise established by the hadith of Abū Hurayrah recorded by both al-Bukhārī and Muslim in their Sahīh collections. The time taken by the supplication that Abū Hurayrah reported for this pause is sufficient to recite al-Fātihah. How much more so if one recites part of it during one pause and the rest during another!

Accordingly, his statement:

“When you are behind me, do not recite anything except the Mother of the Quran.”

does not constitute evidence that one should recite it while the imam is reciting aloud.