The ḥadith in question has been transmitted both as mursal (with a missing link) and as musnad (with a complete chain). Yet most of the reliable authorities relate it in the mursal form, from ʿAbd Allah ibn Shaddad directly from the Prophet, while a few report it with a continuous chain, and Ibn Majah records it as musnad. This mursal report is reinforced by the plain sense of the Quran and the Sunna, and it is the position adopted by the overwhelming majority of the scholars among the Companions and the Followers. Its transmitter is one of the foremost Followers, and a mursal of this caliber is accepted as evidence by consensus of the four imams and others; al-Shafiʿi expressly allowed the use of such a mursal as proof. Accordingly, listening to the imam’s recitation is something the Quran affirms categorically. Because the matter is both manifest and necessary for the umma, the Quran stated it in wording that achieves the purpose, and the Sunna came in full agreement with the Quran. The author then cited the very ḥadith under discussion, judged it sound, and rebutted al-Bayhaqi’s claim that it is weak in the manner outlined above. He subsequently introduced the next ḥadith—on which we shall comment below—and added: “Moreover, were recitation during audible prayer obligatory for the follower, one of two consequences would follow: either he would have to recite along with the imam, or the imam would be required to pause so that he might recite. Yet the scholars unanimously agree that the imam is not obliged to pause for the follower to recite al-Fatiha or any other passage, and reciting in unison with him is forbidden by the Book and the Sunna. It is therefore established that the follower’s recitation in audible prayer is not obligatory. Indeed, if such recitation were even recommended, it would be recommended for the imam to pause so that the follower could recite; but the vast majority of scholars—Malik, Abu Hanifa, Ahmad, and others—do not deem such a pause desirable. Their proof is that the Prophet never paused to let the congregation recite, and no report attributes this practice to him; what is authentically related in the Sahih collections is only his brief pause after the opening takbir.”