The previously mentioned hadith of Jābir has been transmitted as a report traced back to the Prophet, with a connected chain, and with a Successor reporting directly from the Prophet. The version attributed to Jābir himself is established without dispute. Likewise, the version in which a Successor reports directly from the Prophet is established without dispute, transmitted by the leading hadith scholars from Abd Allah ibn Shaddād, from the Prophet, may Allah bless him and grant him peace, who said:

“Whoever has an imam, the imam’s recitation counts as his recitation.”

The version with a connected chain, however, has been criticized. Ibn Mājah transmitted it through Jābir al-Ju‘fī, from Jābir ibn Abd Allah. Ayyūb and Zā’idah declared Jābir al-Ju‘fī a liar, whereas al-Thawrī and Sa‘īd considered him trustworthy. Ibn Ma‘īn said: “His hadith is not to be recorded, nor does he deserve such consideration. He is of no worth as a transmitter.” Al-Nasā’ī said: “He is an abandoned transmitter.”

Abū Dāwūd related that Ahmad said: “Jābir was not criticized for his hadith transmission; he was criticized only for his views.” Abū Dāwūd said: “I do not consider him strong in his hadith transmission.”

The statement, “The imam’s recitation counts as his recitation,” does not establish, as some scholars of Kufa argued on its basis, that recitation is not recommended for one praying behind an imam. Rather, the statement, “The imam’s recitation counts as his recitation,” indicates that he may suffice himself with it and that his obligation is thereby discharged. It does not indicate that he may not recite himself. This is like many other cases in which one may discharge an obligation through another person’s action, yet may also perform it oneself. The same applies to recommended acts. The most that can be said is that he is as though he had recited himself.

Moreover, once a worshipper has recited the remembrances of prayer, whether obligatory or recommended,