how, then, could he fail to listen to the imam’s recitation when by listening he gains the same benefit as reading? Indeed, the attentive listener receives the very reward of the reciter. A further proof is their unanimous agreement that, when the imam recites aloud, the follower does not read anything beyond al-Fatihah. Had he not obtained the reward of recitation by remaining silent, his own reading would have been preferable to listening to the imam. But because silence earns him the reciter’s reward, he has no need to read; on the contrary, reading at that point brings no benefit and actually harms him by distracting him from the commanded listening. They have disagreed about the situation in which the follower cannot hear the imam—because the prayer is said quietly, the follower is distant, is hard of hearing, and the like: is it better for him to read or to stay silent? The correct view is that it is preferable for him to read quietly to himself, and that this is more beneficial, for he is not hearing a recitation that would fulfil the purpose of reading. If he recites on his own he gains the reward of recitation; otherwise he remains mute, neither reader nor listener. One who is silent in the prayer without reading or listening is neither rewarded nor praised, for every act of the prayer must contain remembrance of Allah—such as recitation, tasbih (glorification), duʿa (supplication), or attentive listening to remembrance. Even if one argues that the imam carries the obligation of recitation on his behalf, the follower’s own reading is more perfect, more beneficial, better for his heart, and higher in rank with his Lord. The injunction to keep silent applies only while the imam is reciting aloud; in a silent prayer there is no audible voice for which silence is required.” End of quotation. (1) The report in question is from Jabir ibn Abd Allah. Imam Abu Hanifah said: Abu al-Hasan Musa ibn Abi ʿAisha narrated to us from Abd Allah ibn Shaddad ibn al-Had, from Jabir, as a marfuʿ hadith. It was recorded by Imam Muhammad in al-Muwattaʾ (pp. 94–96) and in al-Athar (no. 16); by al-Tahawi (1/128); al-Darqutni (pp. 122–23); and al-Bayhaqi (2/159), all through the chain of Abu Hanifah. Abd Allah ibn al-Mubarak also transmitted it from him and from others in mursal form, omitting Jabir’s name.