The issue is predicated upon the reciter being with a group of unlettered persons (ummiyyin), such that if the prayer of the reciter were to become invalid, there would remain two or more persons behind the imam. If he is accompanied by only one unlettered person, and they are both behind the imam, they would both have to repeat the prayer, because the unlettered person would have become solitary (fadd). The apparent intent of al-Khiraqi is merely to clarify whose prayer is invalidated by following an unlettered person, and this pertains specifically to the reciter, not the unlettered person. It is possible for the prayer of the unlettered person to be valid, due to his being on the right side of the imam, or both of them being on his right, or there being another unlettered person with them. Even if his prayer is invalidated due to his being solitary, it would not be invalidated because of his following one like himself, but rather for another reason. This is the view held by Malik and al-Shafi'i in his later school (al-jadid). It is said [in another report] from him: It is valid for a reciter to follow an unlettered person in a prayer where recitation is silent (sirri), but not in a prayer where recitation is audible (jahri). It is also said from him: It is permissible to follow him in both cases, because since he is incapable of a pillar, it is permissible for one who is capable of it to follow him, just as a sitting person may follow a standing one. Abu Hanifah said: The prayer of the imam is also invalidated, because when the reciter enters the prayer with him, recitation becomes obligatory upon the imam on his behalf, because the imam bears (tahammul) the recitation for the one following him (ma'mum). Since he is incapable of it, his prayer is invalidated. We argue against the first [view] that he has followed one who is incapable of a pillar other than standing, which the follower is capable of, so it is not valid, just as in the case of following one who is incapable of bowing (ruku') and prostration (sujud). Furthermore, the imam bears the recitation for the follower, and this person is incapable of bearing the recitation that is mandatory upon the follower, so following him is not valid, lest it lead to praying without recitation. Their analogy is invalidated by the case of the mute person and the one incapable of bowing, prostrating, and standing, as there is no room for 'bearing' (tahammul) in those, unlike in the case of recitation. We argue for the validity of the imam's prayer that he has led someone who is not permitted to follow him, so his prayer does not become void, just as if a woman were to lead a man and other women in prayer. Their argument that recitation becomes obligatory for the imam on behalf of the reciter is invalid, because Allah the Almighty said: 'Allah does not charge a soul except with that within its capacity.' And one upon whom recitation is not mandatory for himself is even less obligated for another.