in the treatise At-Taʾmin, and none of them mention this extra clause. Yet it is clear that the clause comes from two trustworthy, authoritative narrators, so it must be accepted—especially since it does not conflict with the fuller wording but actually supports its sense. Listening silently to the reciter is an integral part of following him; for, as Shaykh al-Islam observes (2/144), if a man recites aloud to people who are not listening, they cannot be regarded as following him. Moreover, the two are not alone; several others corroborate them, among them ʿUmar b. ʿAmir and Saʿid b. Abi ʿArubah. Al-Daraqutni recorded the report, and al-Bayhaqi (2/156) transmitted it from him through Salim b. Nuh on the authority of the two just named, then remarked: “Salim b. Nuh is not strong.” I reply: Salim is listed among Muslim’s narrators, and Taqrib describes him as “reliable, though prone to slips.” The same judgement is given for his shaykh ʿUmar b. ʿAmir, who is likewise a narrator for Muslim. As for Saʿid b. Abi ʿArubah, he is accepted by both Bukhari and Muslim and is among the most dependable transmitters from Qatadah. In short, the additional wording in the hadith of Abu Musa is authentic, and Imam Muslim himself declared it sound. In his Sahih, after citing the narration, Abu Ishaq—the custodian of Muslim’s text and its transmitter—said: “Abu Bakr, the nephew of Abu al-Nadr, criticised this hadith.” Muslim retorted, “Do you think anyone is more accurate than Sulayman?!” Abu Bakr then asked, “What about the hadith of Abu Hurayrah?” Muslim answered, “It is sound”—referring to the phrase, “and when he recites, listen attentively.” Abu Bakr objected, “Yet you did not place it here,” i.e., in the Sahih. Muslim replied, “Not everything I consider sound has been included here; I have only set down what the scholars are unanimous about.” Abu al-Hasanat adds: