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.

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.