1480. If a follower mistakenly raises his head and observes that the imam is still in sujÙd, he should return to join the imam in sujÙd. The additional sujÙds will not invalidate his prayer even if this occurs in both sujÙd.
1481. If a follower mistakenly raises his head from sujÙd before the imam, he should return to join the imam in sujÙd. If while returning to join the imam in sujÙd, the imam raises his head from it prior to him reaching the position of sujÙd, his prayer will be valid. However, if this occurs in both sujÙd, his prayer will be invalid.
The height of the ceiling, for the place of prayer should not be low to the degree one is unable to stand perpendicularly and should not be small to the degree that one is unable to perform rukÙ‘ or sujÙd.
1482. If a follower mistakenly raises his head from rukÙ or sujÙd before the imam, and he does not return to join the imam either inadvertently or under the impression that he will not reach him, his congregation and prayer will be deemed valid.
1483. If a follower raises his head from sujÙd, and observes that the imam is in sujÙd, and he returns to the sujÙd under the impression that it is the first sujÙd of the imam and with the intention of prostrating with him, but after proceeding to sujÙd, he realizes it was the second sujÙd of the imam, it will be considered his second sujÙd. However, if under the impression that it is the second sujÙd of the imam, he returns to sujÙd, and then realizes it was in fact the first sujÙd of the imam, he should complete that sujÙd with the intention of completing sujÙd with the imam, and then perform the second sujÙd with the imam as well. Recommended precaution dictates that in both cases, one should repeat his prayer after completing it in congregation.
893. If one is compelled to perform prayer in such a place where it is not possible to stand at all, he must pray sitting, and if it is not possible to perform rukÙ‘ or sujÙd, he should perform them by means of signaling the head.
1484. If a follower inadvertently proceeds to rukÙ before the imam, and his position is such that if he raises his head from rukÙ, he will reach a portion of the imam’s qirÁÞah, his congregation and prayer shall be valid if he raises his head from rukÙ, and proceeds to rukÙ with the imam. However, if he deliberately does not return, to claim the validity of his prayer is problematic.
894. If praying ahead of the grave of the Prophet or the Imams (Peace be upon them all) violates their sanctity, it is forbidden and invalid. The obligatory precaution is that it is similarly forbidden even if it does not violate their sanctity. However, if there is an object, such as a wall, between one and the grave, he may commence with prayer. The distance caused by the ÒandÙq al-sharÐf (wooden construction above the grave), the ÃarÐÎ or the cloth settled upon it, is insufficient.
1485 If a follower inadvertently proceeds to rukÙ before the imam, and his position is such that if he raises his head from rukÙ, he will not be able to reach anything of the imam’s qirÁÞah, his congregation and prayer shall be valid if he raises his head from rukÙ and proceeds to rukÙ with the imam with the intention of following the imam. However, if he remains in rukÙ, waiting for the imam to proceed to rukÙ, his prayer will be valid; but his congregational prayer will be problematic.
1486. If a follower inadvertently proceeds to sujÙd before the imam, and he raises his head from sujÙd and then returns to sujÙd with the imam with the intention of following the imam, both his prayer and congregational prayer will be valid. However, if he remains in sujÙd, waiting for the imam to proceeds to sujÙd, his prayer will be valid; however, his congregational prayer will be problematic.
1487. If an imam mistakenly engages in reciting qunÙt in a rak‘ah that does not have qunÙt, or mistakenly engages in reciting tashahhud in a rak‘ah that does have tashahhud, the follower should not join the imam in his inopportune qunÙt or tashahhud. However, he should not proceed to rukÙ before the imam or stand up before the imam. He should wait until the imam has completed his qunÙt or tashahhud, and then complete the remaining parts of prayer with him.
895. If the place of prayer is najis, it should not be wet in such a manner that najÁsah, which invalidates prayer, contacts the clothing or body of the person praying. However, the place of prostration—where one places the forehead—should be ÔÁhir. If it is najis, it renders the prayer invalid, though it be dry. The recommended precaution is that the place of prayer should be entirely ÔÁhir.
1488. Obligatory precaution dictates that if the follower is one male, he should stand to the right of the imam, and if there is a male and one or more females, the male should stand to the right of the imam, with the females standing behind the imam. In the event that there is more than one male, and one or more females, the males should stand behind the imam, whereas the females should stand behind the males. If there are one or more females in congregation, they should stand behind the imam. If there is only one female, it is recommended that she stand behind the imam to his right in a manner that her place of sujÙd should be parallel to the knees or the feet of the imam.
1489. If both the imam and the follower are females, obligatory precaution dictates that they should stand adjacent to one another in a same line, and the imam should not stand ahead of the followers.
The distance between a man and woman during prayer should be at least one hand span. However, it is makrÙh for there to be less than ten dhirÁ‘ distance in places other than Makkah.
896. If a woman prays adjacent to or ahead of a man with less than the aforementioned distance, and they simultaneously commence with prayer, they should both repeat their prayers. Based on obligatory precaution, the same applies if one commenced before the other, and they should both repeat their prayer.
1490. It is recommended that the imam stand at the center of the row, and that people of knowledge, excellence and piety stand in the first row.
1491. It is recommended that the rows of congregational prayer be orderly. There should not be a gap between the people standing in one row. Their shoulders should be adjacent to one another.
897. If there is a wall, curtain or another object between a man and woman that obstructs their vision of each other, their prayer is valid, even if the distance between them is less that mentioned earlier.
1492. It is recommended for the followers to stand up for prayer after قد قامت الصلاة (qad qÁmatiÒ ÒalÁt) has been proclaimed.
1493. It is recommended that the imam take the state of the followers who are weaker than others into consideration during prayer. He should not lengthen his qunÙt, rukÙ and sujÙd, unless he is certain that all those who have joined the congregation are inclined towards it.
1494. It is recommended that the imam recite sÙrat al-FÁtiÎah, the second sÙrah and the dhikr which he recites aloud, in a manner that his voice can be heard by others. However, he should not raise his voice in an extremely loud manner.
Condition 7
The place of prostration—where the forehead is placed—should not be more than four closed fingers higher or lower than the tip of the toes, and based on obligatory precaution, it should not be higher or lower than where he places his knees. The details of this ruling shall be elaborated in the section of sujÙd.
1495. If during rukÙ, the imam realizes that somebody has just arrived, and wishes to join the congregational prayer, it is recommended that he prolong his rukÙ two times the usual length and then raise his head, even if he realizes that another person has also arrived to join the congregation.
898. It is not permissible for a non-Mahram man and woman to be together in a place where they are unaccompanied and the entry of another is impossible, if they entertain the possibility of sin. The recommended precaution is that they should not pray in such a place.
1496. It is makrÙh to stand alone if there is room in the rows of the congregation.
899. Prayer in a place where a harp or similar instruments are being played, is not invalid, however, it is forbidden to listen to them. It is similarly forbidden to be present in such a gathering except for the purpose of impeding their use.
1497. It is makrÙh for a follower to recite the dhikr of prayer in a manner that his recitation is audible to the imam.
900. It is not permissible to pray on the roof top of the Kaaba unless one is compelled. The recommended precaution is that one should not pray inside the Kaaba. However, there is no problem in the case one is compelled.
1498. It is makrÙh for a traveler who offers his Ûuhr, ‘aÒr and ishÁ prayers as two rak‘ah, to follow an imam who is not a traveler. It is also makrÙh for a person who is not a traveler to follow an imam who is a traveler.
