1463. A person who offers his prayer in a standing position cannot join congregational prayer behind a person who offers it sitting or lying down.
A person who offers his prayer in sitting position cannot pray in congregation behind a person who offers it lying down.
880. If a person purchases property with very money, the khums of which has not been disbursed, the utilization of it is forbidden, and prayer on such a property is invalid.
1464. A person offering his prayer in a sitting position may follow another person offering it in a sitting position in congregational prayer. Similarly, a person offering his prayer lying down may follow another person who is offering it lying down. A person who offers his prayer in a sitting position may follow a person who offers it standing, in congregational prayer. However, a person who offers it lying down, should not follow a person who offers it sitting in congregational prayer.
881. If the owner of a property consents to its utilization, and one is aware that his consent is not genuine—i.e. he is in fact displeased with its utilization—prayer on such a property is invalid. Conversely, if he does not consent, but one is certain that he permits its utilization, prayer on it is valid.
882. The utilization of a deceased’s property, the khums or ZakÁt of which has not been disbursed, is forbidden, and prayer on it is invalid if there would be no surplus in the estate after the disbursement of khums and ZakÁt. However, if the debt is disbursed or one becomes the guarantor of the debts with the approval of the ÎÁkim al-sharÞÐyy, there is no problem in utilizing it, or praying on it, with the permission of the inheritors.
1465. If the imam offers his prayer with najis clothing, or tayammum, or the wuÃÙ of jabÐrah owing to a justified excuse, one may follow him in congregational prayer.
883. The utilization of the property of a deceased who is indebted to the people is forbidden and prayer on it is invalid without the consent of the creditors, in the case there would be no surplus in the estate after the disbursement of the debts. However, if one becomes the guarantor of the debt with the approval of the creditors, it is permissible to utilize the property with permission of the inheritors and to pray on it is valid.
1466. If the imam suffers from urinal or fecal incontinence, it is permissible to follow him in congregational prayer. Similarly, a woman who is not mustaÎÁÃah may follow a mustaÎÁÃah in congregational prayer.
884. If a deceased has no debt, but amongst his heirs is a minor, insane or absentee, it is forbidden to utilize the property without the consent of their guardian and to pray on it is invalid.
1467. It is makrÙh to offer congregational prayer behind an imam who has leprosy or vitiligo. To offer congregational prayer behind a person who has been punished by Islamic penal law (Hadd) is also impermissible.
885. Prayer on the property of another is only permissible in the case one has certainty or a proof authorized by the sharia for the consent of the owner. It is similarly permissible if one obtains general consent of use, from which, the consent of prayer is understood. For example, if one consents that another may sit and lie down on his property, the permission to pray is also normally understood from it.
886. To pray on land great in expanse, which was elaborated in article 277, is not conditional upon the permission of its owner.
1468. When a follower makes his intention for congregational prayer, he should specify the imam he intends to follow in congregation; however, it is not necessary for him to know his name. For example, if he makes the intention that he is going follow the present imam in congregational prayer, his prayer will be valid.
1469. Other than sÙrat al-FÁtiÎah and the second sÙrah, the follower must recite all the other components of prayer himself. However, if the first or second rak‘ah of the follower is the third or fourth rak‘ah of the imam, he should recite sÙrat al-FátiÎah and the second sÙrah as well.
1470. If a follower is able to hear the imam reciting sÙrat al-FÁtiÎah and the second sÙrah—even if he is unable to distinguish the words—in the first or second rak‘ah of the morning, maghrib or ishÁ prayers, he should not recite sÙrat al-FátiÎah and the second sÙrah himself. However, if he is unable to hear the imam reciting, it is recommended for him to recite them himself, without making the intention of his recitation being a component of his prayer. He should recite them in a low voice. There is no problem however, if he inadvertently recites it aloud.
1471. If a follower is only able to hear some of the imam’s recitation of sÙrat al-FÁtiÎah or the second sÙrah, he may recite what he cannot hear. Recommended precaution however dictates, that he should not recite anything.
887. The place of prayer for obligatory prayers should not be in motion in such a manner that it disturbs the composure of the body, or hinders the obligatory components unless one is compelled.
If one is compelled to perform prayer in a place in motion with the aforementioned characteristics, such as a car, ship or train due to nominal time, or another reason, he should keep the composure of his body to the degree possible and ensure he observes the qiblah. If they divert from the qiblah, he should redirect himself to it.
1472. If a follower inadvertently recites sÙrat al-FÁtiÎah or the second sÙrah, or recites it under the impression that the sound he hears is not the imam’s recitation, and later realizes that it was in fact the imam’s recitation, his prayer will be valid.
888. There is no problem is performing prayer in a car, ship, train or any other means of transportation, while it is stationary.
1473. If a follower doubts whether he can hear the imam’s recitation or not, or if he can hear a sound, but is unable to determine whether it is the recitation of the imam or not, he may recite sÙrat al-FÁtiÎah and the second sÙrah.
889. Prayer on stack of wheat or barley or that similar to them, which cause one to lose the composure of the body is invalid.
1474. A follower should not recite sÙrat al-FÁtiÎah or the second sÙrah in the first two rak‘ah of Ûuhr and ‘aÒr prayers. It is recommended for him to recite dhikr in lieu of them.
1475. A follower should not recite takbÐrat al-ihram before the imam. In fact, obligatory precaution dictates that he should not recite it until the imam has completed his takbÐrat al-ihram.
1476. If a follower inadvertently recites salÁm before the imam, his prayer will be valid. In fact, his prayer will be valid even if he deliberately recites his salÁm before the imam, provided he did not intend to break away from the congregational prayer from the beginning.
1477. If a follower recites parts other than takbÐrat al-ihram before the imam, his prayer will be valid. However, if he hears them from the imam, or knows when the imam will recite them, recommended precaution dictates that he should not recite them before the imam.
890. Prayer should be performed only where one gives the possibility of its completion. Prayer in a place one is confident he will be unable to complete it due to wind, rain, assemblage of people, or other similar obstacles, is invalid even if he manages to complete it.
1478. Besides what is recited in prayer, in actions such as rukÙ and sujÙd, a follower should perform them along with the imam, or shortly after him. If a person deliberately precedes the imam, or delays it for a period after him, his congregational prayer will be invalid. However, if he had observed the obligations for an individual prayer, his prayer will be valid.
891. Prayer in a location where it is forbidden to linger, such as a roof, the collapsing of which is nigh, is valid, though one would have sinned.
1479. If a follower inadvertently raises his head from rukÙ prior to the imam, he should return to rukÙ if the imam is still in rukÙ, and rise from the rukÙ with the imam. The additional rukÙ in such an event will not invalidate prayer. However, if he returns to rukÙ and before he can reach the rukÙ the imam raises his head from it, his prayer will be invalid.
892. If standing or sitting on an object becomes the cause of the violation of its sanctity, and violating its sanctity is forbidden, such as a rug on which the name of God is imprinted, it is not permissible to pray on it, and based on obligatory precaution, to pray on it is invalid.
