a hadith unless it is unquestionably authentic and the scholars have agreed upon its authenticity. Muslim may then include particular wordings that al-Bukhārī omits and that some hadith scholars judge weak. Those who judge them weak may be correct, as with the reports of the eclipse prayer involving three or four bowings. Or Muslim may be correct—and this is more often the case—as with the wording in the hadith of Abū Mūsā:

“The imam has only been appointed to be followed. When he says ‘Allah is greatest,’ say the same, and when he recites, listen silently.”

Muslim judged this additional wording authentic, and Ahmad ibn Hanbal and others accepted it, whereas al-Bukhārī judged it weak. This addition accords with the Quran. Even if no authentic hadith had been reported concerning it, acting upon the Quran would still be obligatory. Regarding Allah’s words:

“When the Quran is recited, listen to it attentively and remain silent, so that you may be shown mercy,”

there is unanimous agreement that this verse was revealed concerning prayer and that recitation during prayer is intended by this text.

Thus, the most balanced view concerning recitation behind the imam is that when a person praying behind him hears his recitation, he should listen silently, reciting neither al-Fātihah nor anything else. If he does not hear the imam’s recitation, he should recite al-Fātihah and additional passages. This is the view of the majority of earlier and later scholars. It is the position of Mālik and his followers, and of Ahmad ibn Hanbal and the majority of his followers. It is also one of al-Shāfiʿī’s two views, adopted by a number of the discerning scholars of his school, and is the view of Muhammad ibn al-Hasan and others among the followers of Abū Hanīfah.

As for the view held by a group of scholars, such as Abū Hanīfah and Abū Yūsuf, that one