the follower, even though the imam does not consider them obligatory—for example, when the imam recites the final tashahhud (testimony of faith) without considering it obligatory, whereas the follower considers it obligatory. The dissenting view in this case is anomalous. The correct position, held by the early generations and the majority of later scholars, is that the prayer is valid.

The second case is the subject of well-known disagreement: the imam omits something the follower considers obligatory. For example, he does not recite the basmalah, either silently or aloud, while the follower considers its recitation obligatory; or he does not perform ablution after touching the penis, touching women, eating camel meat, laughing aloud, the discharge of impurities, or an uncommon impurity, while the follower considers ablution obligatory on account of that. There are two opinions concerning this. The sounder is that the follower’s prayer is valid. This is Mālik’s position and the more explicit of the two reports from Ahmad concerning such questions. It is also one of the two positions within al-Shāfiʿī’s school; indeed, it is expressly reported from him, for he used to pray behind adherents of Mālik’s school who did not recite the basmalah, although his own position was that its recitation was obligatory.

The evidence for this is the report narrated by al-Bukhārī and others from the Prophet (peace and blessings be upon him), who said:

“They lead you in prayer. If they do so correctly, you and they will receive the reward; if they err, you will receive the reward, while they will bear responsibility.”

Thus, he placed responsibility for the imam’s error upon the imam, not the follower.

If the imam’s position on these questions is correct, there is no dispute. If he is mistaken, responsibility for his error rests with him alone. The opposing view maintains: “The follower believes that his imam’s prayer is invalid.” That is not so; rather, he believes that the imam is praying