after that.’ If, however, one is praying behind an imam and the imam says: ‘Samiʿa-llahu liman ḥamidah’ (Allah hears those who praise Him), the followers respond: ‘Rabbana wa laka ʾl-ḥamd’ (Our Lord, to You belongs all praise). If they wish they may add: ‘Allahumma rabbana wa laka ʾl-ḥamd.’ Ishaq—that is, Ibn Rahuyah—said: ‘This is exactly what Ahmad meant; yet those praying behind the imam should repeat all that the imam says, namely: “Rabbana wa laka ʾl-ḥamd … ma shiʾta min shayʾin baʿd” (…the fullness of whatever else You will besides). If, when he is leading, he extends it as far as “minka ʾl-jadd” (from You is all majesty), I prefer that—both in the obligatory and in the voluntary prayers.’ It seems that part of Ahmad’s answer has been lost; the text preserved in Masaʾil Abi Dawud appears to supply and clarify it. Abu Dawud (pp. 33–34) reports: ‘I heard Ahmad asked: “What should a person say when he rises from bowing with the imam?” He replied: “When the imam says, ‘Samiʿa-llahu liman ḥamidah. Rabbana wa laka ʾl-ḥamd, milʾa ʾl-samawati wa milʾa ʾl-arḍ wa milʾa ma shiʾta min shayʾin baʿd’ (…the fullness of the heavens, the fullness of the earth, and the fullness of whatever else You will besides), those behind him say: ‘Rabbana laka ʾl-ḥamd.’ If they like, they may say: ‘Allahumma rabbana laka ʾl-ḥamd.’ They should add nothing beyond that.”’ Abu Dawud continues: ‘I heard him asked about an imam who raises his head and lengthens the standing; he replied: “Those behind him should say nothing except ‘Rabbana wa laka ʾl-ḥamd.’”’ He also relates: ‘I said to Ahmad on another occasion: “May I recite the supplication of Ibn Abi Awfa when I rise from bowing?” He answered: “If you are praying alone, then say it, or if the imam himself says it.” I asked: “Even in the obligatory prayer?” He said: “Yes.”’ Ahmad’s statements therefore accord with the positions of Ishaq and al-Shafiʿi in deeming this supplication recommended in the obligatory prayer. Ahmad had at first discouraged a follower from reciting it, perhaps out of concern that he might miss the imam’s movements, but he eventually came to prefer it when the imam lengthens the standing and recites it himself—and this is the correct view, because of the general wording of the Prophet’s saying