the one who bears the recitation on his behalf, unlike the follower. And Allah knows best.
186 - Issue: He said: "(He shall recite silently in the Dhuhr and Asr, and recite aloud in the first two rak'ahs of the Maghrib and Isha, and in all of the Subh prayer.)"
Reciting aloud in the places where reciting aloud is prescribed, and reciting silently in the places where reciting silently is prescribed, is agreed upon in its desirability, and the Muslims have not differed regarding its places. The basis for this is the action of the Prophet (peace and blessings of Allah be upon him), and this has been established through the transmission of the later generations from the earlier ones. If he recites aloud in a place of silence, or silently in a place of loud recitation, he has abandoned the Sunnah, but his prayer remains valid. However, if he forgets and recites aloud in a place of silent recitation, then remembers during his recitation, he continues with his recitation. If he forgets and recites silently in a place of loud recitation, there are two narrations: one of them is that he proceeds with his recitation. The second is that he restarts the recitation aloud, by way of choice, not by way of obligation. The difference between them is that reciting aloud is an addition, and the intended purpose and more has been achieved by it, so there is no need to repeat it. Silent recitation is a partial omission; by it, a Sunnah was missed which entails a purpose, namely the hearing of the recitation by the followers, and it is possible for him to perform it, so it is appropriate that he should perform it.
Section: This loud recitation is prescribed for the Imam, and it is not prescribed for the follower without any disagreement. This is because the follower is commanded to remain silent for the Imam and to listen to him; rather, he has been forbidden from reciting because of that. As for the one praying alone, the apparent meaning of Ahmad's words is that he is given a choice, and likewise the one who missed...
(1) In M: "al-qira'ah" (the recitation). (2) In M: "there is no disagreement regarding its desirability". (3) In M: "al-qira'ah". (4) In M: "asarra" (he recited silently). (5) In M: "ya'udu fi al-qira'ah" (he returns to the recitation). (6) Omitted from the original. (7) In M: "He did not repeat when he recited aloud because he performed an addition. But if he recited silently in a place of loud recitation, he repeats, because he compromised a desirable characteristic of the recitation which he is able to perform, and he caused the followers to miss hearing the recitation." (8) In the original: "li-l-ma'mumina bi-ghayri khilafin li-anna" (for the followers without disagreement because). (9) In the original: "wa la naqsa fihi isma'u ahadin" (and there is no deficiency in it regarding the hearing of anyone). (10) In M: "yukhayyar" (he is given a choice).
