ʿAta ibn al-Saib, who transmits it from Abu al-Ahwas as a mawquf narration. Its chain is likewise sound, and the fact that it is mawquf does not diminish it, for it comes through a route different from the first and therefore actually strengthens it, as is obvious. It is also cited in al-Silsila al-Sahiha, no. 660.* This wording is a general text covering recitation both inside and outside the prayer; if it applies outside the prayer, its applicability within it is even more obvious. It is therefore unreasonable for a worshiper, when given such a chance to earn this tremendous reward, to squander it and occupy his mind with thoughts unbefitting the solemnity of the prayer. As for the report, “Whoever recites behind the imam, his mouth will be filled with fire,” it is fabricated; see al-Silsila al-Ahadith al-Daʿifa, no. 569. Evidence for the recommendation that the follower recite in a silent prayer is the statement of Jabir ibn ʿAbd Allah: “We used to recite in the zuhr and ʿasr prayers behind the imam, in the first two rakʿas the Opening of the Book and a surah, and in the last two rakʿas the Opening of the Book.” Ibn Majah narrates it (1/278). Al-Sindi writes, “In the Zawaid, al-Mizzi says: ‘It is mawquf,’ and then adds: ‘Its chain is sound; its narrators are trustworthy. One could argue that, in this field, a mawquf report effectively has the force of being marfuʿ, unless it is said that they derived the practice from the general evidences on the subject; in that case their recitation would not amount to a marfuʿ report.’ ” * In his printed work al-Sifah, the Shaykh (may Allah have mercy on him) attributes the hadith to al-Hakim with a sound chain, and it is also related by al-Ajurri in Adab Hamalat al-Quran; the finer points of their inclusion cannot be detailed here.