behind the imam, the imam’s recitation is sufficient for him. When he prays alone, let him recite.”

He added:

“Abd Allah ibn Umar did not recite behind the imam.”

Ibn Umar was among those most knowledgeable about the Sunnah and most faithful in following it. Had recitation been obligatory for those praying behind an imam, this would have been a matter of common knowledge that the Prophet, may Allah bless him and grant him peace, had explained publicly to all. Had he explained it to them, they would have acted upon it generally, and it would have been widely known among the Companions. Such an obligation could not have escaped Ibn Umar, leading him to neglect it, when it applied generally to all worshippers and had been publicly explained to all. This is unlike a recommended practice, which might remain unknown to someone.

Al-Bayhaqī narrated from Abū Wā’il that a man asked Ibn Mas‘ūd about reciting behind the imam. He replied:

“Listen attentively to the Quran, for prayer demands your attention. The imam will suffice you in that.”

This statement of Ibn Mas‘ūd makes clear that he only forbade him to recite behind the imam so that he would listen attentively and occupy himself with that. He did not forbid recitation when one was not listening, as in prayers with quiet recitation or during pauses. At such times, the person praying behind the imam is neither listening attentively nor occupied with anything. This is evidence against those scholars of Kufa who differed with Ibn Mas‘ūd, and it clarifies what he narrated from the Prophet, may Allah bless him and grant him peace, as mentioned earlier.