Furthermore, the imam’s undertaking the recitation on behalf of the follower does not preclude the follower from reciting himself, thereby attaining greater completeness in this respect. That is better than remaining silent without listening. It is known with certainty from the Sharia that someone who recites the Quran is better than someone who remains silent without listening to another’s recitation. The former is included in his words:

“Whoever recites the Quran receives ten good deeds for every letter. I do not mean that Alif Lām Mīm is one letter; rather, alif is a letter, lām is a letter, and mīm is a letter.”

There is therefore no basis whatsoever for regarding this righteous deed, which Allah and His Messenger love, as disliked. This differs from the case of someone who is listening, for his listening takes the place of his own recitation. The evidence for this is their agreement that, during recommended recitation, he is instructed to listen silently—either as an obligation or as a recommendation—and that it is disliked for followers to recite while listening. Were listening not equivalent to reciting, indeed better than it, he would not be instructed to listen silently and forbidden to recite, for Allah does not command what is inferior and forbid what is superior.

This is further supported by his words in the hadith of Ubādah:

“Do not recite any of the Quran when I recite aloud, except the Mother of the Quran.”

Thus, he only forbade them to recite when he recited aloud. Likewise, al-Zuhrī said:

“The people then ceased reciting alongside the Messenger of Allah, may Allah bless him and grant him peace, in those prayers in which the Messenger of Allah, may Allah bless him and grant him peace, recited aloud, after they heard that from the Messenger of Allah, may Allah bless him and grant him peace.”