should not recite behind the imam, neither al-Fātihah nor anything else, in either silent or audible prayers—this stands in contrast to the view that reciting al-Fātihah is obligatory even when one hears the imam’s recitation. The latter is al-Shāfiʿī’s other view, his later position, and is also the view of al-Bukhārī, Ibn Hazm, and others.

There is a third view: that reciting al-Fātihah is recommended when one hears the imam’s recitation. This is reported from al-Layth and al-Awzāʿī, and was the position preferred by my grandfather, Abū al-Barakāt. However, the strongest view is that of the majority, because the Quran and Sunnah indicate that a person praying behind the imam must listen silently when he hears the imam’s recitation.

Scholars have differed over whether a person’s prayer is invalidated if he recites while hearing the imam’s recitation. There are two views, which Abū ʿAbd Allāh ibn Hāmid mentioned as two positions within Ahmad’s school. They have unanimously agreed that, for passages beyond al-Fātihah, listening to the imam’s recitation is better than reciting along with him. It follows that the listener gains more than someone who recites along with the imam. Accordingly, listening to the imam recite al-Fātihah achieves the purpose of recitation and more, making it sufficient in place of reciting along with him, which has been forbidden.

The situation is different when he cannot hear the imam. Reciting the Book of Allah, for which he receives ten good deeds for every letter, is better than remaining silent without benefit, leaving himself open to distracting whispers and inner thoughts for which there is no reward. Recitation for which he is rewarded is better than inner thoughts for which he receives no reward. A fuller discussion of this belongs elsewhere.