864. If the blood on one’s body or clothing is lesser than a dirham and it comes in contact with some wetness, resulting in its surrounding becoming najis, prayer with it is invalid even if the blood and the wetness be lesser than a dirham. However, if the wetness solely contacts the blood and not its surroundings, there is no problem in praying with it.
865. If the body or clothing is not contaminated with blood, but through making a moist contact with blood, they become najis, it is not permissible to pray with it even if the najis area is smaller than a dirham.
1421. If the rows of congregation reach the door of the mosque, the prayer of a person who is standing opposite the door, behind the row will be valid. The prayer of those who join the congregation behind him will similarly be valid. In fact, the prayers of those who are standing on either sides and have connection to the congregation are valid.
866. If the blood on the body or clothing, the area of which is smaller than that of a dirham, contacts another najÁsah, such as urine, it is not permissible to pray in it.
1422. If a person standing behind a pillar is not connected to the Imam by means of another follower on his left or right side, he cannot join the congregation.
867. If smaller articles of clothing, such as socks or kufi, which are insufficient for covering the private parts, become najis, it is permissible to pray wearing them as long as they do not contravene the other conditions of the clothes of one who is praying, like not being made from the parts of a carcass, an ayn al-najÁsah or an animal that is forbidden. There is also no problem in praying with a najis ring.
1423. The place of the imam should not be greater in height than that of the follower. However, if the difference is minimal, such as less than one hand span, there is no problem. There shall similarly be no problem if the imam is at the higher part of a sloped land, the slope of which is minimal to the degree that it would be considered flat.
868. It is permissible to have najis items with oneself, such as a tissue paper, a key or a knife during prayer.
869. If one knows the area of the blood on the body or clothing is smaller than that of a dirham, but suspects it is from the blood for which there is no exemption, it is permissible to pray with it and it is not necessary to wash it.
1424. There is no problem if the place of the follower is higher than that of the imam. However, if the place of the follower is higher to the degree that it would be doubtful whether the term “congregation” holds true of it or not, one may not stipulate the intention of congregation.
870. If one knows the area of the blood on the body or clothing is smaller than that of a dirham, but does not know that it is from the blood for which there is an exemption, and he prays with it, but realizes later that it is from the blood which is not exempted, it is not necessary for him to repeat the prayer. Similarly if he conceives the blood to be less than a dirham, but after completing his prayer he realizes it is greater than a dirham, it is not necessary for him to repeat the prayer.
1425. Obligatory precaution dictates that a congregation may not be followed, if a distance arises between two people standing in one row by means of a person whose prayer is invalid, or a discerning child for whom it is not known whether his prayer is valid or not, and there is no other connection with the congregation.
1426. After the imam has pronounced takbÐrat al-iÎrÁm, and the people of the first row are ready for prayer and for pronouncing takbÐrat al-iÎrÁm, the people in the latter rows may pronounce their takbÐrat al-iÎrÁm. However, recommended precaution dictates that they should wait until the people in the rows in front, who are the means of their connection with the imam have pronounced takbÐrat al-iÎrÁm.
1427. If a person knows the prayer of one of the rows in front of him is invalid, he may not join the congregation in the rows behind it. However, if he does not know whether their prayer is valid or not, he may join the congregation.
871. A number of things are recommended with respect to the clothes of the one who is praying. Amongst them are the following: a turban along with its final fold passed under the chin, wearing an ‘abÁ (a cloak), white clothing, and the cleanest clothing at one’s disposal, to apply perfume and to wear a carnelian ring.
1428. If a person knows the prayer of the imam is invalid, for example, he knows the Imam does not have his wuÃÙ, he may not join the congregation, regardless of whether the imam himself is aware of it or not.
1429. If after completing the prayer, a follower realizes that the imam is not just, or is a kÁfir, or that his prayer was invalid, for example, he realizes the imam prayed without wuÃÙ, his prayer will be valid, so long as he has not performed an act that would invalidate an individual prayer even if the act was performed inadvertently, such as performing an additional rukÙÝ.
1430. If a person doubts in the midst of his prayer whether he joined the congregation or not, he should complete it as an individual prayer unless he becomes satisfied by means of some clarifying indicators that he did in fact intend joinining the congregation.
872. A number of things are makrÙh with respect to the clothes of the one who is praying. Amongst them are the following: to wear black, dirty, or tight clothing, or to wear the clothes of a drunkard, or of one who is careless with regards to najÁsah. Similarly, it is makrÙh to keep the buttons of one’s clothing open and the obligatory precaution is to abstain from praying in a cloth or with a ring which contains facial illustrations.
1431. There is no problem if a person switches from a congregational prayer to an individual prayer whilst reciting tashahhud, and before the imam recites the salÁm, so long as he did not join the prayer with the intention of switching later on. The same applies if a person switches from congregational prayer to an individual prayer before reciting tashahhud so long as he has a justifiable excuse. In other than the two aforementioned situations, it will be problematic, regardless of whether he joined the prayer with the intention of switching, or made the intention in the midst of his prayer. However, if a person performs all the acts required for the validity of an individual prayer, his prayer will be valid. The same applies if he switches from congregation to an individual prayer after the place of the qirÁÞah is passed, and he did not begin the prayer with the intention of (switching to) an individual prayer. His prayer will be valid even though he did not execute its qirÁÞah.
1432. If a follower makes the intention to switch to an individual prayer prior to the completion of sÙrat al-fÁtiÎah, and the second sÙrah, he should recite both sÙrat al- fÁtiÎah and the second sÙrah himself, even if the imam has recited a part of them. Obligatory precaution dictates that one should similarly recite them if he makes the intention to switch after the imam has completed his recitation and prior to performing rukÙ.
1433. If a person makes the intention to switch to an individual prayer in the midst of a congregational prayer, he may not change his intention back to congregational prayer. However, if a person wavers between switching to an individual prayer or not, his congregation shall be problematic even if he ultimately decides to complete the congregational prayer.
1434. If a person doubts whether he made the intention to switch to an individual prayer in the midst of his prayer or not, he should assume he had not made such an intention.
1435. If a person joins congregational prayer while the imam is in rukÙ, and he reaches the imam’s rukÙ, his congregational prayer shall be valid even if the imam has completed his dhikr. This will be considered as one rak‘ah. However, if a person bows the required degree for rukÙ, but does not reach the imam’s rukÙ, his prayer will be deemed invalid.
1436. If a person joins a congregational prayer while the imam is in rukÙ, and he bows the required degree for rukÙ, but doubts whether he reached the imam’s rukÙ or not, his prayer will be invalid.
1437. If a person joins a congregational prayer while the imam is in rukÙ, and the Imam raises his head from rukÙ before he is able to bow the required degree for rukÙ, he should follow the Imam to sujÙd, and consider the subsequent rak‘ah of the imam, as his first rak‘ah. Obligatory precaution dictates that after following the Imam to sujÙd, he should stand and recite takbÐrat al-iÎrÁm, with the intention of qurbat muÔlaqah, which is more general than the intention of takbÐrat al-iÎrÁm and dhikr.
1438. If a person joins a congregational prayer from its commencement, or during the recitation of sÙrat al-FÁtiÎah or the second sÙrah, and if while proceeding to rukÙ, the imam raises his head before he bows the required degree for rukÙ, his prayer and congregation will be valid if the delay is justifiable.
1439. If a person arrives at a congregational prayer while the imam has proceeded to the final tashahhud, and he wishes to obtain the reward of the congregation, he should make the intention of joining the congregation, recite takbÐrat al-iÎrÁm, and then sit down and recite the tashahhud with the imam. Based on obligatory precaution, he should recite it with the intention of qurbat muÔlaqah, which is more general than the intention for an obligatory or recommended shahÁdah. He should then remain in this position until the imam recites the salÁm of prayer, but he should not recite the salÁm himself. After the imam has completed his prayer, he should stand, and recite sÙrat al-FÁtiÎah and the second sÙrah without making another intention, and without pronouncing takbÐrat al-ihram again. He should then consider it as his first rak‘ah.
1440. A follower should not stand ahead of the imam in congregational prayer. Obligatory precaution dictates that if there is only one follower, and he is a male, he should stand to the right of the imam. It is not necessary for the follower to stand behind the imam, except in the case the follower is taller than the imam. In this case, obligatory precaution will dictate that he should stand in such a manner that he would not be ahead of the imam during rukÙ and sujÙd. If there is more than one follower in the congregation, its ruling is elaborated in article 1488.
1441. If the imam is a man and the follower is a woman, then there will be no problem if there is a curtain or something similar that separates the woman from the imam, or between the woman and another male follower who is the link between her and the imam.
