Man Lā Yaḥḍuruh al-Faqīh

قال الله تبارك وتعالى: " وأقيموا الصلاة وآتوا الزكاة واركعوا مع الراكعين " فأمر الله بالجماعة كما أمر بالصلاة، وفرض الله تبارك وتعالى على الناس من الجمعة إلى الجمعة خمسا وثلاثين صلاة، فيها صلاة واحدة فرضها الله في جماعة وهي الجمعة فأما سائر الصلوات فليس الاجتماع إليها بمفروض ولكنه سنة، من تركها رغبة عنها وعن جماعة المسلمين من غير علة فلا صلاة له ومن ترك ثلاث جمعات متواليات من غير علة فهو منافق وصلاة الرجل في جماعة تفضل على صلاة الرجل وحده بخمس وعشرين درجة في الجنة، والصلاة في الجماعة تفضل صلاة الفرد بأربع وعشرين صلاة فيكون خمسا وعشرين صلاة.

Allah (swt), Blessed and Exalted, says: "And establish the prayer and give the zakah and bow with those who bow." (Surah Al-Baqarah, 2:43). Allah (swt) has commanded the congregation as He commanded the prayer. Allah (swt), Blessed and Exalted, has made it obligatory upon the people to pray five times a day, from Jumu’ah to Jumu’ah, totaling thirty-five prayers. Among them, one prayer is obligatory in congregation, which is the Jumu’ah prayer. As for the other prayers, it is not obligatory to pray in congregation, but it is a recommended practice (Sunnah). Whoever neglects it without a valid excuse has no prayer. Whoever neglects three consecutive Jumu’ah prayers without a valid excuse is considered a hypocrite. A man's prayer in congregation is worth twenty-five degrees more than his prayer alone in Paradise. The prayer in congregation is worth twenty-four prayers more than the individual prayer, making a total of twenty-five prayers.

وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «لاَ صَلاَةَ لِمَنْ لاَ يَشْهَدُ اَلصَّلاَةَ مِنْ جِيرَانِ اَلْمَسْجِدِ إِلاَّ مَرِيضٌ أَوْ مَشْغُولٌ.

Muhammad ibn Muslim narrated that Imam Muhammad ibn Ali Al-Baqir (a.s) said: "There is no prayer for the one who does not attend the congregational prayer from among the neighbors of the mosque, except for someone who is ill or preoccupied."

وَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لِقَوْمٍ: «لَتَحْضُرُنَّ اَلْمَسْجِدَ أَوْ لَأُحْرِقَنَّ عَلَيْكُمْ مَنَازِلَكُمْ.

The Messenger of Allah (saws) said to a group of people: "You must attend the mosque, or I will burn down your houses."

وَقَالَ عَلَيْهِ اَلسَّلاَمُ: «مَنْ صَلَّى اَلصَّلَوَاتِ اَلْخَمْسَ جَمَاعَةً فَظُنُّوا بِهِ كُلَّ خَيْرٍ.

He (a.s) said: "Whoever prays the five daily prayers in congregation, assume every good about him."

وَقَالَ عَلَيْهِ اَلسَّلاَمُ: «اَلاِثْنَانِ جَمَاعَةٌ.

Imam (a.s) said: "Two people constitute a congregation."

وَ سَأَلَ اَلْحَسَنُ اَلصَّيْقَلُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ أَقَلِّ مَا تَكُونُ اَلْجَمَاعَةُ قَالَ «رَجُلٌ وَ اِمْرَأَةٌ.

Al-Hasan al-Sayqal asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about the minimum number for a congregation. Imam (a.s) said: "A man and a woman."

وإذا لم يحضر المسجد أحد فالمؤمن وحده جماعة لأنه متى أذن وأقام صلى خلفه صفان من الملائكة، ومتى أقام ولم يؤذن صلى خلفه صف واحد.

And if no one else attends the mosque, a believer praying alone is still a congregation because when he gives the call to prayer (adhan) and the iqamah, two rows of angels pray behind him. If he performs the iqamah but not the adhan, one row of angels prays behind him.

وَ قَدْ قَالَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «اَلْمُؤْمِنُ وَحْدَهُ حُجَّةٌ وَ اَلْمُؤْمِنُ وَحْدَهُ جَمَاعَةٌ.

The Prophet said: "A believer alone is a proof (Hujjah), and a believer alone is a congregation."

وَ صَلَّى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اَلْفَجْرَ ذَاتَ يَوْمٍ فَلَمَّا اِنْصَرَفَ أَقْبَلَ بِوَجْهِهِ عَلَى أَصْحَابِهِ فَسَأَلَ عَنْ أُنَاسٍ يُسَمِّيهِمْ بِأَسْمَائِهِمْ هَلْ حَضَرُوا اَلصَّلاَةَ قَالُوا لاَ يَا رَسُولَ اَللَّهِ فَقَالَ «غُيَّبٌ هُمْ » فَقَالُوا لاَ يَا رَسُولَ اَللَّهِ قَالَ «أَمَا إِنَّهُ لَيْسَ مِنْ صَلاَةٍ أَثْقَلَ عَلَى اَلْمُنَافِقِينَ مِنْ هَذِهِ اَلصَّلاَةِ وَ صَلاَةِ اَلْعِشَاءِ اَلْآخِرَةِ وَ لَوْ عَلِمُوا اَلْفَضْلَ اَلَّذِي فِيهِمَا لَأَتَوْهُمَا وَ لَوْ حَبْواً.

The Messenger of Allah (saws) prayed the Fajr (dawn) prayer one day, and after finishing, he turned his face towards his companions and asked about certain people by name, asking if they were present for the prayer. They replied: "No, O’ Messenger of Allah (saws)." He (saws) then said: "Are they absent?" They said: "No, O’ Messenger of Allah (saws)." He (saws) said: "Indeed, there is no prayer heavier on the hypocrites than this prayer (Fajr) and the 'Isha' (night) prayer. If they knew the reward that is in them, they would come to them, even if crawling."

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «مَنْ صَلَّى اَلْغَدَاةَ وَ اَلْعِشَاءَ اَلْآخِرَةَ فِي جَمَاعَةٍ فَهُوَ فِي ذِمَّةِ اَللَّهِ عَزَّ وَ جَلَّ وَ مَنْ ظَلَمَهُ فَإِنَّمَا يَظْلِمُ اَللَّهَ وَ مَنْ حَقَّرَهُ فَإِنَّمَا يُحَقِّرُ اَللَّهَ عَزَّ وَ جَلَّ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "Whoever prays the morning (Fajr) and the evening ('Isha') prayers in congregation is under the protection of Allah (swt), the Mighty and Majestic. Whoever wrongs him, wrongs Allah (swt), and whoever belittles him, belittles Allah (swt), the Mighty and Majestic."

وإذا كان مطر وبرد شديد فجائز للرجل أن يصلي في رحله ولا يحضر المسجد.

And when there is rain or severe cold, it is permissible for a man to pray in his dwelling and not attend the mosque.

لِقَوْلِ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «إِذَا اِبْتَلَّتِ اَلنِّعَالُ فَالصَّلاَةُ فِي اَلرِّحَالِ.

The Prophet (saws) said: "If the sandals are wet, then pray in your dwellings."

وقال أبي رحمه اللهفي رسالته إلي: اعلم يا بني أن أولى الناس بالتقدم في جماعة أقرؤهم للقرآن، وإن كانوا في القراءة سواء فأفقههم، وإن كانوا في الفقه سواء فأقدمهم هجرة فإن كانوا في الهجرة سواء فأسنهم، فإن كانوا في السن سواء فأصبحهم وجها وصاحب المسجد أولى بمسجده، وليكن من يلي الامام منكم أولوا الأحلام والتقى فإن نسي الامام أو تعايا فقوموه، وأفضل الصفوف أولها وأفضل أولها من دنى إلى الامام.

My father (may Allah (swt) have mercy on him) said in his letter to me: "Know, my son, that the one most deserving to lead the congregation is the one most proficient in reciting the Qur'an. If they are equal in recitation, then the one who has the most understanding of jurisprudence (Fiqh). If they are equal in Fiqh, then the one who has migrated (performed Hijrah) the earliest. If they are equal in migration, then the oldest in age. If they are equal in age, then the one with the most pleasing appearance. The owner of the mosque has more right to lead in his mosque. Let those who stand closest to the Imam be people of sound judgment and piety so that if the Imam forgets or becomes confused, they can correct him. The best rows are the front rows, and the best part of the front row is that which is closest to the Imam."

وَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «إِمَامُ اَلْقَوْمِ وَافِدُهُمْ فَقَدِّمُوا أَفْضَلَكُمْ.

The Messenger of Allah (saws) said: "The Imam of the people is their representative, so choose the best among you to lead."

وَقَالَ عَلَيْهِ اَلسَّلاَمُ: «إِنْ سَرَّكُمْ أَنْ تُزَكُّوا صَلاَتَكُمْ فَقَدِّمُوا خِيَارَكُمْ.

Imam (a.s) said: "If it pleases you to purify and perfect your prayers, then choose the best among you (to lead)."

وَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «مَنْ صَلَّى بِقَوْمٍ وَ فِيهِمْ مَنْ هُوَ أَعْلَمُ مِنْهُ لَمْ يَزَلْ أَمْرُهُمْ إِلَى سَفَالٍ إِلَى يَوْمِ اَلْقِيَامَةِ.

The Messenger of Allah (saws) said: "Whoever leads a people in prayer while there is someone among them who is more knowledgeable than him, their affairs will continue to decline until the Day of Judgment."

وقال أبو ذر: إن إمامك شفيعك إلى الله عز وجل فلا تجعل شفيعك سفيها و لا فاسقا.

Abu Dharr said: "Indeed, your Imam is your intercessor with Allah (swt), the Mighty and Majestic, so do not make your intercessor a foolish person or a transgressor."

وَ رَوَى اَلْحُسَيْنُ بْنُ كَثِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سَأَلَهُ رَجُلٌ عَنِ اَلْقِرَاءَةِ خَلْفَ اَلْإِمَامِ فَقَالَ «لاَ إِنَّ اَلْإِمَامَ ضَامِنٌ لِلْقِرَاءَةِ وَ لَيْسَ يَضْمَنُ اَلْإِمَامُ صَلاَةَ اَلَّذِينَ هُمْ مِنْ خَلْفِهِ إِنَّمَا يَضْمَنُ اَلْقِرَاءَةَ.

Al-Hussain ibn Kathir narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that a man asked him about reciting (Qur'an) behind the Imam (during prayer). Imam (a.s) said: "No, the Imam is responsible for the recitation, but the Imam does not take responsibility for the prayers of those behind him; he is only responsible for the recitation."

وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «خَمْسَةٌ لاَ يَؤُمُّونَ اَلنَّاسَ وَ لاَ يُصَلُّونَ بِهِمْ صَلاَةً فَرِيضَةً فِي جَمَاعَةٍ اَلْأَبْرَصُ وَ اَلْمَجْذُومُ وَ وَلَدُ اَلزِّنَا وَ اَلْأَعْرَابِيُّ حَتَّى يُهَاجِرَ وَ اَلْمَحْدُودُ.

Muhammad ibn Muslim narrated from Imam Muhammad ibn Ali Al-Baqir (a.s) who said: "Five people should not lead others in prayer nor should they lead them in a congregational obligatory prayer: the person with leprosy (abrāṣ), the person with a skin disease (majdhūm), the child of adultery (walad al-zina), the Bedouin (a‘rābī) until he migrates, and the person who has been subjected to the legal punishment (al-maḥdūd)."

وَقَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: «لاَ يُصَلِّيَنَّ أَحَدُكُمْ خَلْفَ اَلْأَجْذَمِ وَ اَلْأَبْرَصِ وَ اَلْمَجْنُونِ وَ اَلْمَحْدُودِ وَ وَلَدِ اَلزِّنَا وَ اَلْأَعْرَابِيُّ لاَ يَؤُمُّ اَلْمُهَاجِرَ.

The Commander of the Faithful Imam Ali ibn Abi Talib (a.s) said: "None of you should pray behind a person with a mutilated limb (al-ajdham), a person with leprosy (al-abrāṣ), a person with a mental disorder (al-majnūn), a person who has been subjected to a legal punishment (al-maḥdūd), the child of adultery (walad al-zina), or a Bedouin (al-a‘rābī) leading a migrant (al-muhājir)."

وَقَالَ عَلَيْهِ اَلسَّلاَمُ: «اَلْأَغْلَفُ لاَ يَؤُمُّ اَلْقَوْمَ وَ لَوْ كَانَ أَقْرَأَهُمْ لِلْقُرْآنِ لِأَنَّهُ ضَيَّعَ مِنَ اَلسُّنَّةِ أَعْظَمَهَا وَ لاَ تُقْبَلُ لَهُ شَهَادَةٌ وَ لاَ يُصَلَّى عَلَيْهِ إِلاَّ أَنْ يَكُونَ تَرَكَ ذَلِكَ خَوْفاً عَلَى نَفْسِهِ.

Imam (a.s) said: "An uncircumcised man (al-aghlaf) should not lead the people in prayer, even if he is the most proficient in reciting the Qur'an among them, because he has neglected one of the greatest aspects of the Sunnah. His testimony is not accepted, and prayers are not performed over him unless he left it (circumcision) out of fear for his life."

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «لاَ يَؤُمُّ صَاحِبُ اَلْقَيْدِ اَلْمُطْلَقِينَ وَ لاَ يَؤُمُّ صَاحِبُ اَلْفَالِجِ اَلْأَصِحَّاءَ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "A person in chains (al-qayd) does not lead those who are free, and a person afflicted with paralysis (al-falij) does not lead those who are healthy."

وَقَالَ اَلْبَاقِرُ وَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «لاَ بَأْسَ أَنْ يَؤُمَّ اَلْأَعْمَى إِذَا رَضُوا بِهِ وَ كَانَ أَكْثَرَهُمْ قِرَاءَةً وَ أَفْقَهَهُمْ.

Imam Muhammad ibn Ali Al-Baqir (a.s) and Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "There is no issue for a blind person to lead the prayer if the people (praying behind him) are satisfied with him and he is the best among them in recitation and the most knowledgeable in religious jurisprudence."

وَقَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: «إِنَّمَا اَلْأَعْمَى أَعْمَى اَلْقَلْبِ فَإِنَّهَا «لاٰ تَعْمَى اَلْأَبْصٰارُ وَ لٰكِنْ تَعْمَى اَلْقُلُوبُ اَلَّتِي فِي اَلصُّدُورِ» »

Imam Muhammad ibn Ali Al-Baqir (a.s) said: "Indeed, the truly blind are those who are blind in their hearts, for it is not the eyes that go blind but the hearts within the chests."

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «ثَلاَثَةٌ لاَ يُصَلَّى خَلْفَهُمُ اَلْمَجْهُولُ وَ اَلْغَالِي وَ إِنْ كَانَ يَقُولُ بِقَوْلِكَ وَ اَلْمُجَاهِرُ بِالْفِسْقِ وَ إِنْ كَانَ مُقْتَصِداً.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "Three people should not be prayed behind: the one who is unknown (al-majhūl), the extremist (al-ghālī) even if he claims to hold your beliefs, and the one who openly commits sinful acts (al-mujāhir bil-fisq) even if he appears moderate."

وَقَالَ عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ: «مَنْ قَالَ بِالْجِسْمِ فَلاَ تُعْطُوهُ شَيْئاً مِنَ اَلزَّكَاةِ وَ لاَ تُصَلُّوا خَلْفَهُ.

Imam Ali ibn Muhammad al-Hadi (a.s) and Imam Muhammad ibn Ali al-Jawad (a.s) said: "Whoever believes in anthropomorphism (al-jism), do not give them anything from the zakat, and do not pray behind them."

وَ كَتَبَ أَبُو عَبْدِ اَللَّهِ اَلْبَرْقِيُّ إِلَى أَبِي جَعْفَرٍ اَلثَّانِي عَلَيْهِ اَلسَّلاَمُ: أَ يَجُوزُ جُعِلْتُ فِدَاكَ اَلصَّلاَةُ خَلْفَ مَنْ وَقَفَ عَلَى أَبِيكَ وَ جَدِّكَ عَلَيْهِ اَلسَّلاَمُ فَأَجَابَ «لاَ تُصَلِّ وَرَاءَهُ.

Abu Abdullah al-Barqi wrote to Abu Ja'far al-Thani (a.s), asking: "May I be your ransom, is it permissible to pray behind someone who stopped at (only accepted the Imamate of) your father and grandfather (a.s)?" Imam (a.s) said: "Do not pray behind him."

وَ سَأَلَ عُمَرُ بْنُ يَزِيدَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ إِمَامٍ لاَ بَأْسَ بِهِ فِي جَمِيعِ أُمُورِهِ عَارِفٍ غَيْرَ أَنَّهُ يُسْمِعُ أَبَوَيْهِ اَلْكَلاَمَ اَلْغَلِيظَ اَلَّذِي يَغِيظُهُمَا أَقْرَأُ خَلْفَهُ قَالَ «لاَ، تَقْرَأُ خَلْفَهُ مَا لَمْ يَكُنْ عَاقّاً قَاطِعاً.

Umar ibn Yazid asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about an Imam who is generally good in all his affairs and knowledgeable, but he raises his voice and speaks harshly to his parents, causing them distress. He asked: "Should I pray behind him?" He (a.s) replied: "No, do not pray behind him as long as he is not openly defiant and severing ties”.

وَ رَوَى مُحَمَّدُ بْنُ عَلِيٍّ اَلْحَلَبِيُّ عَنْهُ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «لاَ تُصَلِّ خَلْفَ مَنْ يَشْهَدُ عَلَيْكَ بِالْكُفْرِ وَ لاَ خَلْفَ مَنْ شَهِدْتَ عَلَيْهِ بِالْكُفْرِ.

Muhammad ibn Ali Al-Halabi narrated from him (a.s) that He said: "Do not pray behind someone who declares you to be an unbeliever (kafir), and do not pray behind someone whom you have declared to be an unbeliever."

وَ رَوَى سَعْدُ بْنُ إِسْمَاعِيلَ عَنْ أَبِيهِ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُقَارِفُ اَلذَّنْبَ يُصَلَّى خَلْفَهُ أَمْ لاَ قَالَ «لاَ.

Saʿd ibn Ismail narrated from his father, who narrated from al-Ridha (a.s), that He said: "I asked him about a man who commits sins ; should one pray behind him or not?" Imam (a.s) said: "No."

وَ رُوِيَ عَنْ إِسْمَاعِيلَ بْنِ مُسْلِمٍ أَنَّهُ سَأَلَ اَلصَّادِقَ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلصَّلاَةِ خَلْفَ رَجُلٍ يُكَذِّبُ بِقَدَرِ اَللَّهِ عَزَّ وَ جَلَّ قَالَ «لِيُعِدْ كُلَّ صَلاَةٍ صَلاَّهَا خَلْفَهُ.

It was narrated from Isma'il ibn Muslim that he asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about praying behind a man who denies (or rejects) the decree (Qadar) of Allah (swt), the Mighty and Majestic. He (Al-Sadiq) replied: "He should repeat every prayer he performed behind him”.

وَقَالَ إِسْمَاعِيلُ اَلْجُعْفِيُّ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: رَجُلٌ يُحِبُّ أَمِيرَ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ وَ لاَ يَتَبَرَّأُ مِنْ عَدُوِّهِ وَ يَقُولُ هُوَ أَحَبُّ إِلَيَّ مِمَّنْ خَالَفَهُ قَالَ «هَذَا مِخْلَطٌ وَ هُوَ عَدُوٌّ فَلاَ تُصَلِّ وَرَاءَهُ وَ لاَ كَرَامَةَ إِلاَّ أَنْ تَتَّقِيَهُ.

Isma'il al-Ju'fi said to Abu Ja'far: "A man loves The Commander of the Faithful Imam Ali ibn Abi Talib (a.s) but does not dissociate from his enemies, and he says, 'He (Ali) is dearer to me than those who opposed him.'" He (Abu Ja'far) replied: "This person is of mixed (belief) and is an enemy; do not pray behind him, nor is there any respect (to be shown to him) except if you must do so out of precaution."

وقال أبي رضي الله عنه في رسالته إلي: لا تصل خلف أحد إلا خلف رجلين أحدهما من تثق بدينه وورعه، وآخر تتقي سيفه وسطوته وشناعته على الدين، وصل خلفه على سبيل التقية والمداراة وأذن لنفسك وأقم واقرأ لها غير مؤتم به فإن فرغت من قراءة السورة قبله فأبق منها آية ومجد الله عز وجل، فإذا ركع الامام فاقرء الآية واركع بها، فإن لم تلحق القراءة وخشيت أن يركع فقل ما حذفه الامام من الأذان والإقامة واركع، وإن كنت في صلاة نافلة وأقيمت الصلاة فاقطعها وصل الفريضة، وإن كنت في الفريضة فلا تقطعها واجعلها نافلة وسلم في الركعتين، ثم صل مع الامام إلا أن يكون الامام ممن يتقى فلا تقطع صلاتك ولا تجعلها نافلة ولكن أخط إلى الصف وصل معه، فإذا قام الامام إلى رابعته فقم معه وتشهد من قيام وسلم من قيام.

My father (may Allah (swt) be pleased with him) said in his letter to me: "Do not pray behind anyone except for one of two types of people: either someone whose religion and piety you trust, or someone you must pray behind out of fear of their power, sword, or harshness towards the religion. Pray behind them as a form of precaution and accommodation, and in this case, you may make your own intention and recite for yourself without following them as an Imam. If you finish reciting a surah before them, leave one verse and continue praising Allah (swt) until the Imam bows, at which point you should finish the verse and bow. If you are performing a supererogatory (nafl) prayer and the congregational prayer is established, stop and join the obligatory prayer. If you are in an obligatory prayer, do not stop it; instead, make it a supererogatory prayer, complete it with two units, and then join the Imam. However, if the Imam is one you fear, do not interrupt your prayer or make it a supererogatory prayer; simply continue, move to the row, and pray alongside the congregation. When the Imam stands for the fourth unit, stand with him, recite the tashahhud from a standing position, and conclude the prayer."

وَقَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ صَلَّى بِأَصْحَابِهِ جَالِساً فَلَمَّا فَرَغَ قَالَ «لاَ يَؤُمَّنَّ أَحَدُكُمْ بَعْدِي جَالِساً.

Imam Muhammad ibn Ali Al-Baqir (a.s) said: "The Messenger of Allah (saws) once led his companions in prayer while seated. When he finished, He (saws) said: 'None of you should lead others in prayer while seated after me.'".

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «كَانَ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَقَعَ عَنْ فَرَسٍ فَشُجَّ شِقُّهُ اَلْأَيْمَنُ فَصَلَّى بِهِمْ جَالِساً فِي غُرْفَةِ أُمِّ إِبْرَاهِيمَ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "The Prophet (saws) once fell from a horse, injuring the right side of his body, and he led the people in prayer while seated in the room of Umm Ibrahim”.

وَ سَأَلَ جَمِيلُ بْنُ صَالِحٍ: أَيُّهُمَا أَفْضَلُ يُصَلِّي اَلرَّجُلُ لِنَفْسِهِ فِي أَوَّلِ اَلْوَقْتِ أَوْ يُؤَخِّرُ قَلِيلاً وَ يُصَلِّي بِأَهْلِ مَسْجِدِهِ إِذَا كَانَ إِمَامَهُمْ قَالَ «يُؤَخِّرُ وَ يُصَلِّي بِأَهْلِ مَسْجِدِهِ إِذَا كَانَ هُوَ اَلْإِمَامَ.

Jamil ibn Salih asked: "Which is better, for a man to pray by himself at the beginning of the time (for prayer) or to delay a little and pray with the people of his mosque if he is their Imam?" He (a.s) replied: "He should delay and pray with the people of his mosque if he is their Imam."

وَ سَأَلَهُ رَجُلٌ فَقَالَ لَهُ إِنَّ لِي مَسْجِداً عَلَى بَابِ دَارِي فَأَيُّهُمَا أَفْضَلُ أُصَلِّي فِي مَنْزِلِي فَأُطِيلُ اَلصَّلاَةَ أَوْ أُصَلِّي بِهِمْ وَ أُخَفِّفُ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ «صَلِّ بِهِمْ وَ أَحْسِنِ اَلصَّلاَةَ وَ لاَ تُثَقِّلْ.

A man asked him: "I have a mosque at the entrance of my house. Which is better—should I pray at home where I can make my prayer longer, or should I lead them (in the mosque) and make it lighter?" He (a.s) wrote: "Lead them in prayer and perform it well, but do not make it too heavy (burdensome)”.

وَ إِنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ قَالَ: فِي رَجُلَيْنِ اِخْتَلَفَا فَقَالَ أَحَدُهُمَا كُنْتُ إِمَامَكَ وَقَالَ اَلْآخَرُ كُنْتُ إِمَامَكَ قَالَ «صَلاَتُهُمَا تَامَّةٌ» قَالَ قُلْتُ فَإِنْ قَالَ أَحَدُهُمَا كُنْتُ أَئْتَمُّ بِكَ وَقَالَ اَلْآخَرُ كُنْتُ أَئْتَمُّ بِكَ قَالَ «فَصَلاَتُهُمَا فَاسِدَةٌ فَلْيَسْتَأْنِفَا.

Imam Ali (a.s) said regarding two men who disagreed, with one saying, "I was your Imam (leader in prayer)," and the other saying, "I was your Imam," that "their prayers are valid." When asked what if one of them said: "I was following you (as the Imam)," and the other also said: "I was following you," Imam (a.s) said: "Then their prayers are invalid, and they must repeat the prayer”.

وَ سَأَلَ جَمِيلُ بْنُ دَرَّاجٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ إِمَامِ قَوْمٍ أَجْنَبَ وَ لَيْسَ مَعَهُ مِنَ اَلْمَاءِ مَا يَكْفِيهِ لِلْغُسْلِ وَ مَعَهُمْ مَاءٌ يَتَوَضَّئُونَ بِهِ فَيَتَوَضَّأُ بَعْضُهُمْ وَ يَؤُمُّهُمْ قَالَ «لاَ وَ لَكِنْ يَتَيَمَّمُ اَلْإِمَامُ وَ يَؤُمُّهُمْ إِنَّ اَللَّهَ عَزَّ وَ جَلَّ جَعَلَ اَلْأَرْضَ طَهُوراً كَمَا جَعَلَ اَلْمَاءَ طَهُوراً.

Jamil ibn Darraj asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about an Imam who becomes ritually impure (junub) and does not have enough water to perform the full ritual bath (ghusl), while the rest of the congregation has water to perform ablution (wudu). He asked whether some of them should perform wudu and then allow the Imam to lead. Abu Abdullah (a.s) replied: "No, but the Imam should perform tayammum (dry ablution) and lead them, for Allah (swt), the Mighty and Majestic, has made the earth a purifier just as He has made water a purifier”.

وَ رَوَى عَنْهُ عُمَرُ بْنُ يَزِيدَ أَنَّهُ قَالَ: «مَا مِنْكُمْ أَحَدٌ يُصَلِّي صَلاَةً فَرِيضَةً فِي وَقْتِهَا ثُمَّ يُصَلِّي مَعَهُمْ صَلاَةً تَقِيَّةً وَ هُوَ مُتَوَضِّئٌ إِلاَّ كَتَبَ اَللَّهُ لَهُ بِهَا خَمْساً وَ عِشْرِينَ دَرَجَةً فَارْغَبُوا فِي ذَلِكَ.

It is narrated from him by Umar ibn Yazid that Imam (a.s) said: "None of you prays an obligatory prayer at its prescribed time and then prays with them (in congregation) as an act of precaution (taqiyya) while in a state of wudu, except that Allah (swt) will record for him twenty-five degrees (of reward). So strive for this."

وَ رَوَى عَنْهُ حَمَّادُ بْنُ عُثْمَانَ أَنَّهُ قَالَ: «مَنْ صَلَّى مَعَهُمْ فِي اَلصَّفِّ اَلْأَوَّلِ كَانَ كَمَنْ صَلَّى خَلْفَ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي اَلصَّفِّ اَلْأَوَّلِ.

It is narrated from him by Hammad ibn Uthman that Imam (a.s) said: "Whoever prays with them in the first row, it is as if he prayed behind the Messenger of Allah (saws) in the first row”.

وَ رَوَى عَنْهُ حَفْصُ بْنُ اَلْبَخْتَرِيُّ أَنَّهُ قَالَ: «يُحْسَبُ لَكَ إِذَا دَخَلْتَ مَعَهُمْ وَ إِنْ كُنْتَ لاَ تَقْتَدِي بِهِمْ حُسِبَ لَكَ مِثْلُ مَا يُحْسَبُ لَكَ إِذَا كُنْتَ مَعَ مَنْ تَقْتَدِي بِهِ.

It is narrated from him by Hafs ibn al-Bakhtari that Imam (a.s) said: "It will be counted for you when you join them (in prayer), even if you do not follow them (in intention); it will be counted for you just as it would if you were with someone you follow”.

وَ رَوَى مَسْعَدَةُ بْنُ صَدَقَةَ: أَنَّ قَائِلاً قَالَ لِجَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ إِنِّي أَمُرُّ بِقَوْمٍ نَاصِبِيَّةٍ وَ قَدْ أُقِيمَتْ لَهُمُ اَلصَّلاَةُ وَ أَنَا عَلَى غَيْرِ وُضُوءٍ فَإِنْ لَمْ أَدْخُلْ مَعَهُمْ فِي اَلصَّلاَةِ قَالُوا مَا شَاءُوا أَنْ يَقُولُوا أَ فَأُصَلِّي مَعَهُمْ ثُمَّ أَتَوَضَّأُ إِذَا اِنْصَرَفْتُ وَ أُصَلِّي قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ عَلَيْهِ اَلسَّلاَمُ «سُبْحَانَ اَللَّهِ أَ فَمَا يَخَافُ مَنْ يُصَلِّي عَلَى غَيْرِ وُضُوءٍ أَنْ تَأْخُذَهُ اَلْأَرْضُ خَسْفاً.

Mas’adah ibn Sadaqah narrates that someone said to Jafar ibn Muhammad (a.s): "May I be your ransom! I pass by a group of Nasibis (those hostile to the AhlulBayt (a.s)), and their prayer has been established while I am not in a state of wudu (ritual purity). If I do not join them in prayer, they will say whatever they wish about me. Should I then pray with them and perform wudu afterward and pray again?" Jafar ibn Muhammad (a.s) responded: "Glory be to Allah (swt)! Does he not fear that if he prays without wudu, the earth would swallow him up?"

وَ رَوَى عَنْهُ عَلَيْهِ اَلسَّلاَمُ زَيْدٌ اَلشَّحَّامُ أَنَّهُ قَالَ: «يَا زَيْدُ خَالِقُوا اَلنَّاسَ بِأَخْلاَقِهِمْ صَلُّوا فِي مَسَاجِدِهِمْ وَ عُودُوا مَرْضَاهُمْ وَ اِشْهَدُوا جَنَائِزَهُمْ وَ إِنِ اِسْتَطَعْتُمْ أَنْ تَكُونُوا اَلْأَئِمَّةَ وَ اَلْمُؤَذِّنِينَ فَافْعَلُوا فَإِنَّكُمْ إِذَا فَعَلْتُمْ ذَلِكَ قَالُوا هَؤُلاَءِ اَلْجَعْفَرِيَّةُ رَحِمَ اَللَّهُ جَعْفَراً مَا كَانَ أَحْسَنَ مَا يُؤَدِّبُ أَصْحَابَهُ وَ إِذَا تَرَكْتُمْ ذَلِكَ قَالُوا هَؤُلاَءِ اَلْجَعْفَرِيَّةُ فَعَلَ اَللَّهُ بِجَعْفَرٍ مَا كَانَ أَسْوَأَ مَا يُؤَدِّبُ أَصْحَابَهُ.

It is narrated from Zayd al-Shahham that He said: Imam Ja'far Al-Sadiq (a.s) said: "O’ Zayd, interact with the people through good character. Pray in their mosques, visit their sick, and attend their funerals. If you can, be the Imams and callers to prayer (mu'adhdhins), then do so. For if you do this, they will say, 'These are the Ja'fariyyah; may Allah (swt) have mercy on Ja'far, how well he trained his companions!' But if you do otherwise, they will say, 'These are the Ja'fariyyah; may Allah (swt) do with Ja'far as he deserves for how badly he trained his companions!'"

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «أَذِّنْ خَلْفَ مَنْ قَرَأْتَ خَلْفَهُ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "Give the call to prayer (adhan) behind the one you recited the prayer behind”.

وَقَالَ لَهُ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ أُصَلِّي فِي أَهْلِي ثُمَّ أَخْرُجُ إِلَى اَلْمَسْجِدِ فَيُقَدِّمُونِي فَقَالَ «تَقَدَّمْ لاَ عَلَيْكَ وَ صَلِّ بِهِمْ.

A man said to him (a.s): "I pray with my family, then I go to the mosque and they ask me to lead them in prayer." Imam (a.s) said: "Go ahead and lead them; there is no harm in it. Pray with them."

وَ رَوَى هِشَامُ بْنُ سَالِمٍ عَنْهُ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: فِي اَلرَّجُلِ يُصَلِّي اَلصَّلاَةَ وَحْدَهُ ثُمَّ يَجِدُ جَمَاعَةً قَالَ «يُصَلِّي مَعَهُمْ وَ يَجْعَلُهَا اَلْفَرِيضَةَ إِنْ شَاءَ.

Hisham ibn Salim narrated from him (a.s) that He said regarding a man who prays alone and then finds a congregation: "He may pray with them and count it as his obligatory (fardh) prayer if he wishes”.

وَ قَدْ رُوِيَ: «أَنَّهُ يُحْسَبُ لَهُ أَفْضَلُهُمَا وَ أَتَمُّهُمَا.

It has been narrated: "He will be credited with the better and more complete of the two”.

وَ سَأَلَ عَلِيُّ بْنُ جَعْفَرٍ أَخَاهُ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ: عَنِ اَلرَّجُلِ هَلْ يُصَلِّي بِالْقَوْمِ وَ عَلَيْهِ سَرَاوِيلُ وَ رِدَاءٌ قَالَ «لاَ بَأْسَ بِهِ.

Ali ibn Ja'far asked his brother Imam Musa ibn Jafar Al-Kadhim (a.s) about a man leading a group in prayer while wearing trousers (sarawil) and a cloak (rida). He (a.s) replied: "There is no harm in it”.

وَ رَوَى زُرَارَةُ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِنَّ آخِرَ صَلاَةٍ صَلاَّهَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ بِالنَّاسِ فِي ثَوْبٍ وَاحِدٍ قَدْ خَالَفَ بَيْنَ طَرَفَيْهِ أَ لاَ أُرِيكَ اَلثَّوْبَ» قُلْتُ بَلَى قَالَ فَأَخْرَجَ مِلْحَفَةً فَذَرَعْتُهَا وَ كَانَتْ سَبْعَةَ أَذْرُعٍ فِي ثَمَانِيَةِ أَشْبَارٍ.

Zurarah narrated from Imam Muhammad ibn Ali Al-Baqir (a.s) that He said: "The last prayer that the Messenger of Allah (saws) led the people in was while wearing a single garment, with its ends crossed over one another. Shall I show you the garment?" I said: "Yes." He then brought out a cloak, and I measured it—it was seven cubits by eight hand spans.

وَ سَأَلَ عُمَرُ بْنُ يَزِيدَ، أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرِّوَايَةِ اَلَّتِي يَرْوُونَ أَنَّهُ لاَ يَنْبَغِي أَنْ يُتَطَوَّعَ فِي وَقْتِ كُلِّ فَرِيضَةٍ مَا حَدُّ هَذَا اَلْوَقْتِ فَقَالَ «إِذَا أَخَذَ اَلْمُقِيمُ فِي اَلْإِقَامَةِ» فَقَالَ لَهُ إِنَّ اَلنَّاسَ يَخْتَلِفُونَ فِي اَلْإِقَامَةِ قَالَ «اَلْمُقِيمُ اَلَّذِي يُصَلَّى مَعَهُ.

Umar ibn Yazid asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about the narration that states it is not appropriate to perform supererogatory (nafl) prayers at the time of every obligatory (fardh) prayer. He asked: "What is the limit for this time?" He (a.s) replied: "When the person giving the iqamah (call immediately preceding the prayer) begins the iqamah." Umar said: "People differ in the timing of the iqamah." He (a.s) responded: "The one giving the iqamah is the one with whom the prayer is being established”.

وَ سَأَلَهُ حَفْصُ بْنُ سَالِمٍ: إِذَا قَالَ اَلْمُؤَذِّنُ قَدْ قَامَتِ اَلصَّلاَةُ أَ يَقُومُ اَلنَّاسُ عَلَى أَرْجُلِهِمْ أَوْ يَجْلِسُونَ حَتَّى يَجِيءَ إِمَامُهُمْ قَالَ «لاَ بَلْ يَقُومُونَ عَلَى أَرْجُلِهِمْ فَإِنْ جَاءَ إِمَامُهُمْ وَ إِلاَّ فَلْيُؤْخَذْ بِيَدِ رَجُلٍ مِنَ اَلْقَوْمِ فَيُقَدَّمَ.

Hafs ibn Salim asked: "When the muezzin (caller to prayer) says 'The prayer has been established' (during the iqamah), should the people stand up or remain seated until their Imam arrives?" He (a.s) replied: "No, they should stand up. If their Imam arrives, they proceed with him; otherwise, a man from among the congregation should be taken by the hand and brought forward to lead."

وروى زرارة عن أبي جعفر عليه السلام أنه قال: " إذا أقيمت الصلاة حرم الكلام على الامام وأهل المسجد إلا في تقديم إمام.

Zurarah narrated from Imam Muhammad ibn Ali Al-Baqir (a.s) that He said: "When the prayer has been established (by the iqamah), speaking becomes forbidden for the Imam and the people of the mosque, except in the matter of appointing an Imam”.

وَ رُوِيَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ يَؤُمُّ اَلرَّجُلَيْنِ قَالَ «يَتَقَدَّمُهُمَا وَ لاَ يَقُومُ بَيْنَهُمَا» وَ عَنِ اَلرَّجُلَيْنِ يُصَلِّيَانِ جَمَاعَةً قَالَ «نَعَمْ يَجْعَلُهُ عَنْ يَمِينِهِ.

It was narrated from Muhammad ibn Muslim that he was asked about a man leading two others in prayer. Imam (a.s) said: "He should stand in front of them and not between them." And regarding two men praying together in congregation, Imam (a.s) said: "Yes, he (the one leading) should have the other stand on his right”.

قَالَ وَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «أَقِيمُوا صُفُوفَكُمْ فَإِنِّي أَرَاكُمْ مِنْ خَلْفِي كَمَا أَرَاكُمْ مِنْ قُدَّامِي وَ مِنْ بَيْنِ يَدَيَّ وَ لاَ تُخَالِفُوا فَيُخَالِفَ اَللَّهُ بَيْنَ قُلُوبِكُمْ.

The Messenger of Allah (saws) said: "Straighten your rows, for I see you from behind me just as I see you from in front of me and from before me. Do not differ, lest Allah (swt) cause discord among your hearts."

وَقَالَ أَبُو اَلْحَسَنِ مُوسَى بْنُ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ: «إِنَّ اَلصَّلاَةَ فِي اَلصَّفِّ اَلْأَوَّلِ كَالْجِهَادِ فِي سَبِيلِ اَللَّهِ عَزَّ وَ جَلَّ.

Abu Al-Hasan Imam Musa ibn Jafar Al-Kadhim (a.s) said: "Praying in the first row is like striving (jihad) in the way of Allah (swt), the Mighty and Majestic."

وَ رَوَى اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «لاَ أَرَى بِالصُّفُوفِ بَيْنَ اَلْأَسَاطِينِ بَأْساً.

Al-Halabi narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "I see no harm in rows (of prayer) being between the columns (pillars)."

وَقَالَ عَلَيْهِ اَلسَّلاَمُ: «أَتِمُّوا صُفُوفَكُمْ إِذَا رَأَيْتُمْ خَلَلاً وَ لاَ يَضُرُّكَ أَنْ تَتَأَخَّرَ وَرَاءَكَ إِذَا وَجَدْتَ ضِيقاً فِي اَلصَّفِّ اَلْأَوَّلِ إِلَى اَلصَّفِّ اَلَّذِي خَلْفَكَ وَ تَمْشِيَ مُنْحَرِفاً.

Imam (a.s) said: "Complete your rows when you see a gap, and it does not harm you to move back if you find tightness in the first row to the row behind you, walking at an angle."

وَ رَوَى زُرَارَةُ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «يَنْبَغِي لِلصُّفُوفِ أَنْ تَكُونَ تَامَّةً مُتَوَاصِلَةً بَعْضُهَا إِلَى بَعْضٍ وَ لاَ يَكُونَ بَيْنَ اَلصَّفَّيْنِ مَا لاَ يُتَخَطَّى يَكُونُ قَدْرُ ذَلِكَ مَسْقَطَ جَسَدِ إِنْسَانٍ إِذَا سَجَدَ.

Zurarah narrated from Imam Muhammad ibn Ali Al-Baqir (a.s) that He said: "The rows (in prayer) should be complete and continuous, one row connected to another, and there should not be a gap between the rows that cannot be crossed, such that it should only be the space of a human body when in prostration”.

وَقَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: «إِنْ صَلَّى قَوْمٌ بَيْنَهُمْ وَ بَيْنَ اَلْإِمَامِ مَا لاَ يُتَخَطَّى فَلَيْسَ ذَلِكَ اَلْإِمَامُ لَهُمْ بِإِمَامٍ وَ أَيُّ صَفٍّ كَانَ أَهْلُهُ يُصَلُّونَ بِصَلاَةِ إِمَامٍ وَ بَيْنَهُمْ وَ بَيْنَ اَلصَّفِّ اَلَّذِي يَتَقَدَّمُهُمْ مَا لاَ يُتَخَطَّى فَلَيْسَ تِلْكَ لَهُمْ بِصَلاَةٍ وَ إِنْ كَانَ سِتْراً أَوْ جِدَاراً فَلَيْسَ تِلْكَ لَهُمْ بِصَلاَةٍ إِلاَّ مَنْ كَانَ حِيَالَ اَلْبَابِ» قَالَ وَقَالَ «هَذِهِ اَلْمَقَاصِيرُ إِنَّمَا أَحْدَثَهَا اَلْجَبَّارُونَ وَ لَيْسَ لِمَنْ صَلَّى خَلْفَهَا مُقْتَدِياً بِصَلاَةِ مَنْ فِيهَا صَلاَةٌ» قَالَ وَقَالَ «أَيُّمَا اِمْرَأَةٍ صَلَّتْ خَلْفَ إِمَامٍ وَ بَيْنَهَا وَ بَيْنَهُ مَا لاَ يُتَخَطَّى فَلَيْسَ لَهَا تِلْكَ بِصَلاَةٍ» قَالَ قُلْتُ فَإِنْ جَاءَ إِنْسَانٌ يُرِيدُ أَنْ يُصَلِّيَ كَيْفَ يَصْنَعُ وَ هِيَ إِلَى جَانِبِ اَلرَّجُلِ قَالَ «يَدْخُلُ بَيْنَهَا وَ بَيْنَ اَلرَّجُلِ وَ تَنْحَدِرُ هِيَ شَيْئاً.

Imam Muhammad ibn Ali Al-Baqir (a.s) said: "If a group prays with a gap between themselves and the Imam that cannot be crossed, then that Imam is not considered an Imam for them. Any row whose members are praying following the prayer of an Imam but are separated from the row before them by a gap that cannot be crossed, that is not a valid prayer for them. If there is a barrier or a wall, their prayer is also invalid unless one is directly aligned with the door." Imam (a.s) also said: "These enclosures (maqasir) were introduced by tyrants, and there is no valid prayer for anyone who prays behind them, following the prayer of those within." Furthermore, Imam (a.s) said: "Any woman who prays behind an Imam but with a gap between her and him that cannot be crossed, her prayer is invalid." I (the narrator) asked: "If a person comes and wishes to pray, what should they do if She is beside the man?" Imam (a.s) replied: "He should enter between her and the man, and She should move slightly."

وَ فِي رِوَايَةِ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «أَقَلُّ مَا يَكُونُ بَيْنَكَ وَ بَيْنَ اَلْقِبْلَةِ مَرْبِضُ عَنْزٍ وَ أَكْثَرُ مَا يَكُونُ مَرْبِطُ فَرَسٍ.

In the narration of Abdullah ibn Sinan from Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "The minimum distance that should be between you and the Qibla is the space of a goat's resting place, and the maximum distance is the tethering place of a horse."

وَقَالَ عَمَّارُ بْنُ مُوسَى: سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْإِمَامِ يُصَلِّي وَ خَلْفَهُ قَوْمٌ أَسْفَلُ مِنَ اَلْمَوْضِعِ اَلَّذِي يُصَلِّي فِيهِ قَالَ «إِنْ كَانَ اَلْإِمَامُ عَلَى شِبْهِ اَلدُّكَّانِ أَوْ عَلَى أَرْفَعَ مِنْ مَوْضِعِهِمْ لَمْ تَجُزْ صَلاَتُهُمْ وَ إِنْ كَانَ أَرْفَعَ مِنْهُمْ بِإِصْبَعٍ أَوْ أَكْثَرَ أَوْ أَقَلَّ إِذَا كَانَ اَلاِرْتِفَاعُ بِقَطْعِ سَيْلٍ وَ إِنْ كَانَتِ اَلْأَرْضُ مَبْسُوطَةً وَ كَانَ فِي مَوْضِعٍ مِنْهَا اِرْتِفَاعٌ فَقَامَ اَلْإِمَامُ فِي اَلْمَوْضِعِ اَلْمُرْتَفِعِ وَ قَامَ مَنْ خَلْفَهُ أَسْفَلَ مِنْهُ وَ اَلْأَرْضُ مَبْسُوطَةٌ إِلاَّ أَنَّهَا فِي مَوْضِعٍ مُنْحَدِرٍ فَلاَ بَأْسَ بِهِ» وَ سُئِلَ فَإِنْ قَامَ اَلْإِمَامُ أَسْفَلَ مِنْ مَوْضِعِ مَنْ يُصَلِّي خَلْفَهُ قَالَ «لاَ بَأْسَ بِهِ» وَقَالَ عَلَيْهِ اَلسَّلاَمُ «إِنْ كَانَ اَلرَّجُلُ فَوْقَ بَيْتٍ أَوْ غَيْرِ ذَلِكَ دُكَّاناً كَانَ أَوْ غَيْرَهُ وَ كَانَ اَلْإِمَامُ يُصَلِّي عَلَى اَلْأَرْضِ وَ اَلْإِمَامُ أَسْفَلَ مِنْهُ كَانَ لِلرَّجُلِ أَنْ يُصَلِّيَ خَلْفَهُ وَ يَقْتَدِيَ بِصَلاَتِهِ وَ إِنْ كَانَ أَرْفَعَ مِنْهُ بِشَيْءٍ كَثِيرٍ.

Ammar ibn Musa narrated that Imam Jafar ibn Muhammad Al-Sadiq (a.s) was asked about an Imam praying while behind him are people at a lower level than where he is praying. Imam (a.s) said: "If the Imam is on something like a platform or at a significantly higher level than their position, their prayer is invalid. However, if he is elevated by a finger's width or slightly more or less, due to a natural rise, or if the land is even but has a raised spot where the Imam stands while those behind him are at a lower level and the land itself is generally flat but sloped in places, then there is no issue." He was asked about an Imam standing lower than those behind him Imam (a.s) said: "There is no issue." Imam (a.s) further said: "If a person is above, on a roof or a platform or any other elevated place while the Imam prays on the ground below, it is permissible for the person to pray behind the Imam and follow his prayer even if the person is significantly higher."

وَ سَأَلَ مُوسَى بْنُ بَكْرٍ أَبَا اَلْحَسَنِ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يَقُومُ فِي اَلصَّفِّ وَحْدَهُ قَالَ «لاَ بَأْسَ إِنَّمَا يَبْدُو اَلصَّفُّ وَاحِداً بَعْدَ وَاحِدٍ.

Musa ibn Bakr asked Abu Al-Hasan Imam Musa ibn Jafar Al-Kadhim (a.s) about a man who stands alone in a row during prayer. Imam (a.s) said: "There is no problem ; indeed, the row is formed one person at a time."

وَ رُوِيَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ أَنَّهُ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «إِذَا دَخَلْتَ اَلْمَسْجِدَ وَ اَلْإِمَامُ رَاكِعٌ وَ ظَنَنْتَ أَنَّكَ إِنْ مَشَيْتَ إِلَيْهِ رَفَعَ رَأْسَهُ فَكَبِّرْ وَ اِرْكَعْ فَإِذَا رَفَعَ رَأْسَهُ فَاسْجُدْ مَكَانَكَ فَإِذَا قَامَ فَالْحَقْ بِالصَّفِّ وَ إِنْ جَلَسَ فَاجْلِسْ مَكَانَكَ فَإِذَا قَامَ فَالْحَقْ بِالصَّفِّ.

It was narrated from Abdul Rahman ibn Abi Abdullah that He said: "I heard Imam Jafar ibn Muhammad Al-Sadiq (a.s) say: "If you enter the mosque and the Imam is in the bowing position (ruku'), and you think that if you walk towards him, he will raise his head, then pronounce the takbir (opening supplication) and bow. When the Imam raises his head, prostrate in your place. If the Imam then stands, join the row. If he sits, remain seated in your place, and when he stands again, join the row."

وَ رُوِيَ: «أَنَّهُ يَمْشِي فِي اَلصَّلاَةِ يَجُرُّ رِجْلَيْهِ وَ لاَ يَتَخَطَّى.

It is narrated: "He should walk during the prayer by dragging his feet and not stepping over (or taking large steps)."

وَ رَوَى اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِذَا أَدْرَكْتَ اَلْإِمَامَ وَ قَدْ رَكَعَ فَكَبَّرْتَ قَبْلَ أَنْ يَرْفَعَ اَلْإِمَامُ رَأْسَهُ فَقَدْ أَدْرَكْتَ اَلرَّكْعَةَ وَ إِنْ رَفَعَ رَأْسَهُ قَبْلَ أَنْ تَرْكَعَ فَقَدْ فَاتَتْكَ اَلرَّكْعَةُ.

Al-Halabi narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "If you reach the Imam while he is in the bowing position (ruku') and you say the takbir (opening supplication) before the Imam raises his head, then you have caught the rak'ah (unit of prayer). However, if he raises his head before you bow, then you have missed that rak'ah."

وَ رَوَى أَبُو أُسَامَةَ: أَنَّهُ سَأَلَهُ عَنْ رَجُلٍ اِنْتَهَى إِلَى اَلْإِمَامِ وَ هُوَ رَاكِعٌ، قَالَ «إِذَا كَبَّرَ وَ أَقَامَ صُلْبَهُ ثُمَّ رَكَعَ فَقَدْ أَدْرَكَ.

Abu Usamah narrated that he asked about a man who reaches the Imam while he is in the bowing position (ruku'). Imam (a.s) said: "If he pronounces the takbir and straightens his back (stands up properly) and then bows, he has caught the rak'ah."

وَقَالَ رَجُلٌ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ إِنِّي إِمَامُ مَسْجِدِ اَلْحَيِّ فَأَرْكَعُ بِهِمْ وَ أَسْمَعُ خَفَقَانَ نِعَالِهِمْ وَ أَنَا رَاكِعٌ فَقَالَ «اِصْبِرْ رُكُوعَكَ وَ مِثْلَ رُكُوعِكَ فَإِنِ اِنْقَطَعُوا وَ إِلاَّ فَانْتَصِبْ قَائِماً.

A man said to Imam Abu Ja'far (a.s), "I am the Imam of the mosque in our neighborhood, and when I bow (in ruku') with them, I hear the sound of their footsteps while I am in ruku'." Imam (a.s) replied: "Remain in your bowing position for as long as your bowing takes, and if they catch up, (continue); otherwise, stand up straight."

وَ رَوَى إِسْحَاقُ بْنُ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «يَنْبَغِي لِلْإِمَامِ أَنْ يَكُونَ صَلاَتُهُ عَلَى صَلاَةِ أَضْعَفِ مَنْ خَلْفَهُ.

Ishaq ibn Ammar narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "It is appropriate for the Imam's prayer to be suited to the ability of the weakest among those behind him."

وَ كَانَ مُعَاذٌ يَؤُمُّ فِي مَسْجِدٍ عَلَى عَهْدِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ يُطِيلُ اَلْقِرَاءَةَ وَ أَنَّهُ مَرَّ بِهِ رَجُلٌ فَافْتَتَحَ سُورَةً طَوِيلَةً فَقَرَأَ اَلرَّجُلُ لِنَفْسِهِ وَ صَلَّى ثُمَّ رَكِبَ رَاحِلَتَهُ فَبَلَغَ ذَلِكَ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَبَعَثَ إِلَى مُعَاذٍ فَقَالَ «يَا مُعَاذُ إِيَّاكَ أَنْ تَكُونَ فَتَّاناً عَلَيْكَ بِالشَّمْسِ وَ ضُحَيهَا وَ ذَوَاتِهَا.

Mu'adh used to lead prayer in a mosque during the time of the Messenger of Allah (saws) and would make the recitation lengthy. One day, a man passed by while Mu'adh was reciting a long Surah, so the man recited (the prayer) for himself, completed it, and then rode off on his mount. When this incident reached The Prophet (saws), he sent for Mu'adh and said: "O’ Mu'adh, be careful not to be a source of hardship (fitnah). Recite from the shorter Surahs like 'By the sun and its brightness' (Ash-Shams) and similar ones."

وَ إِنَّ اَلنَّبِيَّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كَانَ ذَاتَ يَوْمٍ يَؤُمُّ أَصْحَابَهُ فَيَسْمَعُ بُكَاءَ اَلصَّبِيِّ فَيُخَفِّفُ اَلصَّلاَةَ.

The Prophet (saws) was leading his companions in prayer one day when he heard the crying of a child, so he shortened the prayer.

وعلى الامام أن يقرأ قراءة وسطا لان الله عز وجل يقول: " ولا تجهر بصلاتك ولا تخافت بها. وإذا فرغ الامام من قراءة الفاتحة فليقل الذي خلفه: " الحمد لله رب العالمين. ولا يجوز أن يقال بعد قراءة فاتحة الكتاب " آمين " لان ذلك كانت تقوله النصارى.

The Imam should recite in a moderate manner because Allah (swt), the Almighty, says: "Do not be loud in your prayer, nor too quiet in it" (Surah Al-Isra 17:110). When the Imam finishes reciting Surah Al-Fatiha, those behind him should say: "All praise is due to Allah (swt), the Lord (azj) of all worlds." It is not permissible to say "Ameen" after the recitation of Surah Al-Fatiha because that was the practice of the Christians.

وَ رَوَى زُرَارَةُ وَ مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «مَنْ قَرَأَ خَلْفَ إِمَامٍ يَأْتَمُّ بِهِ فَمَاتَ بُعِثَ عَلَى غَيْرِ فِطْرَةٍ.

Zurarah and Muhammad ibn Muslim narrated from Imam Muhammad ibn Ali Al-Baqir (a.s) that He said: Amir al-Mu'minin (a.s) used to say: "Whoever recites (aloud) behind an Imam whom he follows (in prayer) and then dies will be resurrected on a different (incorrect) natural disposition (fitra)."

وَ رَوَى اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِذَا صَلَّيْتَ خَلْفَ إِمَامٍ تَأْتَمُّ بِهِ فَلاَ تَقْرَأْ خَلْفَهُ سَمِعْتَ قِرَاءَتَهُ أَوْ لَمْ تَسْمَعْ إِلاَّ أَنْ تَكُونَ صَلاَةً يُجْهَرُ فِيهَا بِالْقِرَاءَةِ فَلَمْ تَسْمَعْ فَاقْرَأْ.

Al-Halabi narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "If you are praying behind an Imam whom you are following, do not recite (the Qur'an) behind him, whether you hear his recitation or not, except in a prayer where the recitation is done aloud and you do not hear it—then you may recite."

وَ فِي رِوَايَةِ عُبَيْدِ بْنِ زُرَارَةَ عَنْهُ عَلَيْهِ اَلسَّلاَمُ: «أَنَّهُ إِنْ سَمِعَ اَلْهَمْهَمَةَ فَلاَ يَقْرَأْ.

In a narration from Ubayd ibn Zurarah from Imam (a.s): "If he (the follower) hears a murmur (of the Imam's recitation), he should not recite."

وَ رَوَى زُرَارَةُ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «لاَ تَقْرَأَنَّ فِي اَلرَّكْعَتَيْنِ اَلْأَخِيرَتَيْنِ مِنَ اَلْأَرْبَعِ اَلرَّكَعَاتِ اَلْمَفْرُوضَاتِ شَيْئاً إِمَاماً كُنْتَ أَوْ غَيْرَ إِمَامٍ» قَالَ قُلْتُ فَمَا أَقُولُ فِيهَا قَالَ «إِنْ كُنْتَ إِمَاماً أَوْ وَحْدَكَ فَقُلْ سُبْحَانَ اَللَّهِ وَ اَلْحَمْدُ لِلَّهِ وَ لاَ إِلَهَ إِلاَّ اَللَّهُ ثَلاَثَ مَرَّاتٍ تُكَمِّلُهُ تِسْعَ تَسْبِيحَاتٍ ثُمَّ تُكَبِّرُ وَ تَرْكَعُ.

Zurarah narrated from Imam Muhammad ibn Ali Al-Baqir (a.s) that He said: "Do not recite anything (from the Qur'an) in the last two rak'ahs of the four obligatory rak'ah prayers, whether you are an Imam or not." I (Zurarah) asked: "So what should I say in them?" Imam (a.s) said: "If you are an Imam or praying alone, say: 'Subhan Allah (swt) (Glory be to Allah (swt)), Alhamdulillah (Praise be to Allah (swt)), and La ilaha illa Allah (swt) (There is no god but Allah (swt))' three times, making a total of nine glorifications. Then say the takbir and bow (for ruku')."

وَ رَوَى وُهَيْبُ بْنُ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «أَدْنَى مَا يُجْزِي مِنَ اَلْقَوْلِ فِي اَلرَّكْعَتَيْنِ اَلْأَخِيرَتَيْنِ ثَلاَثُ تَسْبِيحَاتٍ أَنْ تَقُولَ: سُبْحَانَ اَللَّهِ سُبْحَانَ اَللَّهِ سُبْحَانَ اَللَّهِ.

Wuhayb ibn Hafs narrated from Abu Basir, from Imam Jafar ibn Muhammad Al-Sadiq (a.s), who said: "The minimum that suffices in the last two rak'ahs is to say three tasbihat (glorifications), by saying: 'Subhan Allah (swt) (Glory be to Allah (swt)), Subhan Allah (swt), Subhan Allah (swt).'"

وَ فِي رِوَايَةِ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «وَ إِنْ كُنْتَ خَلْفَ إِمَامٍ فَلاَ تَقْرَأَنَّ شَيْئاً فِي اَلْأَوَّلَتَيْنِ وَ أَنْصِتْ لِقِرَاءَتِهِ وَ لاَ تَقْرَأَنَّ شَيْئاً فِي اَلْأَخِيرَتَيْنِ فَإِنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ لِلْمُؤْمِنِينَ، «وَ إِذٰا قُرِئَ اَلْقُرْآنُ » يَعْنِي فِي اَلْفَرِيضَةِ خَلْفَ اَلْإِمَامِ «فَاسْتَمِعُوا لَهُ وَ أَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ » فَالْأَخِيرَتَانِ تَبَعاً لِلْأَوَّلَتَيْنِ.

In a narration from Zurarah about Imam Muhammad ibn Ali Al-Baqir (a.s), He said: "If you are behind an Imam, do not recite anything during the first two rak'ahs; instead, listen to his recitation and remain silent. Do not recite anything in the last two rak'ahs either, for Allah (swt), the Almighty, says to the believers: 'When the Qur'an is recited, listen to it and be silent that you may receive mercy' (Surah Al-A'raf 7:204). The last two rak'ahs are a continuation of the first two."

وَ رَوَى بَكْرُ بْنُ مُحَمَّدٍ اَلْأَزْدِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِنِّي أَكْرَهُ لِلْمَرْءِ أَنْ يُصَلِّيَ خَلْفَ اَلْإِمَامِ صَلاَةً لاَ يُجْهَرُ فِيهَا بِالْقِرَاءَةِ فَيَقُومَ كَأَنَّهُ حِمَارٌ» قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَيَصْنَعُ مَا ذَا قَالَ «يُسَبِّحُ.

Bakr ibn Muhammad Al-Azdi narrated by Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "I dislike it for a person to pray behind the Imam in a prayer where the recitation is not audible, and he stands there like a donkey." I (Bakr) asked: "May I be your ransom, what should he do then?" Imam (a.s) replied: "He should engage in tasbih (glorification)."

وَ رَوَى عُمَرُ بْنُ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا أَدْرَكَ اَلرَّجُلُ بَعْضَ اَلصَّلاَةِ وَ فَاتَهُ بَعْضٌ خَلْفَ إِمَامٍ يَحْتَسِبُ بِالصَّلاَةِ خَلْفَهُ جَعَلَ مَا أَدْرَكَ أَوَّلَ صَلاَتِهِ إِنْ أَدْرَكَ مِنَ اَلظُّهْرِ أَوِ اَلْعَصْرِ أَوِ اَلْعِشَاءِ اَلْآخِرَةِ رَكْعَتَيْنِ وَ فَاتَتْهُ رَكْعَتَانِ قَرَأَ فِي كُلِّ رَكْعَةٍ مِمَّا أَدْرَكَ خَلْفَ اَلْإِمَامِ فِي نَفْسِهِ بِأُمِّ اَلْكِتَابِ، فَإِذَا سَلَّمَ اَلْإِمَامُ قَامَ فَصَلَّى اَلْأَخِيرَتَيْنِ لاَ يَقْرَأُ فِيهِمَا إِنَّمَا هُوَ تَسْبِيحٌ وَ تَهْلِيلٌ وَ دُعَاءٌ لَيْسَ فِيهِمَا قِرَاءَةٌ وَ إِنْ أَدْرَكَ رَكْعَةً قَرَأَ فِيهَا خَلْفَ اَلْإِمَامِ فَإِذَا سَلَّمَ اَلْإِمَامُ قَامَ فَقَرَأَ أُمَّ اَلْكِتَابِ، ثُمَّ قَعَدَ فَتَشَهَّدَ ثُمَّ قَامَ فَصَلَّى رَكْعَتَيْنِ لَيْسَ فِيهِمَا قِرَاءَةٌ.

Umar ibn Udhayna narrated from Zurarah by Imam Muhammad ibn Ali Al-Baqir (a.s) that He said: "If a person joins a congregational prayer after some of it has passed but counts their prayer as valid behind the Imam, then what they have caught counts as the beginning of their prayer. For example, if they join the Dhuhr, Asr, or Isha prayers and catch two rak'ahs and miss two, they should recite Surah Al-Fatiha (the Mother of the Book) quietly in each of the two rak'ahs they perform behind the Imam. When the Imam completes the prayer (with taslim), the individual should stand and complete their remaining two rak'ahs, during which they do not recite but engage in tasbih (glorification), tahleel (saying 'La ilaha illa Allah (swt)'), and supplication without recitation. If the person joins and catches one rak'ah, they should recite Surah Al-Fatiha quietly in that rak'ah behind the Imam. When the Imam finishes with taslim, the individual should stand, recite Surah Al-Fatiha, sit for tashahhud, then stand and complete two more rak'ahs without recitation."

وَ رَوَى عُبَيْدُ اَللَّهِ بْنُ عَلِيٍّ اَلْحَلَبِيُّ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَكُونُ خَلْفَ اَلْإِمَامِ فَيُطِيلُ اَلْإِمَامُ اَلتَّشَهُّدَ قَالَ «يُسَلِّمُ وَ يَمْضِي لِحَاجَتِهِ إِنْ أَحَبَّ.

Ubaydullah ibn Ali Al-Halabi narrated from Zurarah from Imam Jafar ibn Muhammad Al-Sadiq (a.s) who said: I asked him about a person who is behind the Imam, and the Imam prolongs the tashahhud (sitting for testimony). Imam (a.s) said: "He may perform the taslim (salutation of peace) and leave if he wishes."

وَ سَأَلَهُ إِسْحَاقُ بْنُ عَمَّارٍ قَالَ لَهُ: أَدْخُلُ اَلْمَسْجِدَ وَ قَدْ رَكَعَ اَلْإِمَامُ فَأَرْكَعُ بِرُكُوعِهِ وَ أَنَا وَحْدِي وَ أَسْجُدُ فَإِذَا رَفَعْتُ رَأْسِي فَأَيَّ شَيْءٍ أَصْنَعُ قَالَ «قُمْ فَاذْهَبْ إِلَيْهِمْ فَإِنْ كَانُوا قِيَاماً فَقُمْ مَعَهُمْ وَ إِنْ كَانُوا جُلُوساً فَاجْلِسْ مَعَهُمْ.

Ishaq ibn Ammar asked Imam (a.s): "I enter the mosque, and the Imam is already in the bowing position (ruku'), so I bow with him while I am alone and then prostrate. When I lift my head, what should I do next?" Imam (a.s) replied: "Stand up and go to join them (the congregation). If they are standing, then stand with them, and if they are sitting, then sit with them."

وَ سَأَلَهُ سَمَاعَةُ: عَنِ اَلرَّجُلِ يَأْتِي اَلْمَسْجِدَ وَ قَدْ صَلَّى أَهْلُهُ يَبْدَأُ بِالْمَكْتُوبَةِ أَوْ يَتَطَوَّعُ فَقَالَ «إِنْ كَانَ فِي وَقْتٍ حَسَنٍ فَلاَ بَأْسَ بِالتَّطَوُّعِ قَبْلَ اَلْفَرِيضَةِ وَ إِنْ كَانَ خَافَ خُرُوجَ اَلْوَقْتِ أَخَّرَهُ وَ لْيَبْدَأْ بِالْفَرِيضَةِ وَ هُوَ حَقُّ اَللَّهِ عَزَّ وَ جَلَّ ثُمَّ لْيَتَطَوَّعْ مَا شَاءَ.

Sama’a asked the Imam (a.s) about a man who enters the mosque and finds that the congregation has already prayed. Should he begin with the obligatory (fardh) prayer or offer a voluntary (nafl) prayer? Imam (a.s) said: "If there is still ample time, there is no harm in offering a voluntary prayer before the obligatory one. However, if he fears that the time for the obligatory prayer will end, he should prioritize the obligatory prayer, as it is the right of Allah (swt), the Almighty. Afterward, he may offer as many voluntary prayers as he wishes."

وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ: فِي اَلرَّجُلِ يَدْخُلُ اَلْمَسْجِدَ فَيَخَافُ أَنْ تَفُوتَهُ اَلرَّكْعَةُ قَالَ «يَرْكَعُ قَبْلَ أَنْ يَبْلُغَ إِلَى اَلْقَوْمِ وَ يَمْشِي وَ هُوَ رَاكِعٌ حَتَّى يَبْلُغَهُمْ.

Muhammad ibn Muslim narrated from one of the Imams (a.s) regarding a man who enters the mosque and fears that he will miss the rak'ah (unit of prayer). Imam (a.s) said: "He should bow (in ruku') before reaching the congregation and then walk while in the bowing position until he joins them."

وَ رَوَى إِبْرَاهِيمُ بْنُ مَيْمُونٍ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَؤُمُّ اَلنِّسَاءَ لَيْسَ مَعَهُنَّ رَجُلٌ فِي اَلْفَرِيضَةِ قَالَ «نَعَمْ وَ إِنْ كَانَ مَعَهُ صَبِيٌّ فَلْيَقُمْ إِلَى جَانِبِهِ.

Ibrahim ibn Maymun narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) regarding a man leading women in the obligatory prayer, with no other man present. Imam (a.s) said: "Yes, he may lead them, and if there is a boy present, he should stand beside him."

وَ رَوَى عَنْهُ عَمَّارٌ اَلسَّابَاطِيُّ: أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ يُؤَذِّنُ وَ يُقِيمُ لِيُصَلِّيَ وَحْدَهُ فَيَجِيءُ رَجُلٌ آخَرُ فَيَقُولُ لَهُ أَ تُصَلِّي جَمَاعَةً هَلْ يَجُوزُ أَنْ يُصَلِّيَا بِذَلِكَ اَلْأَذَانِ وَ اَلْإِقَامَةِ قَالَ «لاَ وَ لَكِنْ يُؤَذِّنُ وَ يُقِيمُ.

Ammar Al-Sabati narrated that he asked Imam (a.s) about a man who gives the adhan (call to prayer) and iqamah (call to commence the prayer) intending to pray alone. Then another person arrives and asks to pray in congregation. He asked whether they may use the same adhan and iqamah. Imam (a.s) replied: "No, rather he should give the adhan and iqamah again."

وَ كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: «لاَ بَأْسَ أَنْ يُؤَذِّنَ اَلْغُلاَمُ قَبْلَ أَنْ يَحْتَلِمَ وَ لاَ يَؤُمُّ حَتَّى يَحْتَلِمَ فَإِنْ أَمَّ جَازَتْ صَلاَتُهُ وَ فَسَدَتْ صَلاَةُ مَنْ يُصَلِّي خَلْفَهُ.

The Commander of the Faithful Imam Ali ibn Abi Talib (a.s) said: "There is no problem if a young boy (who has not yet reached puberty) gives the adhan (call to prayer), but he should not lead the prayer until he has reached puberty. If he leads, his own prayer is valid, but the prayer of those who follow him is invalid."

وَ سَأَلَ عَمَّارٌ اَلسَّابَاطِيُّ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ رَجُلٍ أَدْرَكَ اَلْإِمَامَ حِينَ يُسَلِّمُ قَالَ «عَلَيْهِ أَنْ يُؤَذِّنَ وَ يُقِيمَ وَ يَفْتَتِحَ اَلصَّلاَةَ.

Ammar al-Sabati asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about a man who arrives at the mosque just as the Imam is concluding the prayer with the taslim (final salutation). Imam (a.s) replied: "He should give the adhan (call to prayer), make the iqamah (call to commence the prayer), and then begin his prayer."

وَ سُئِلَ: عَنِ اَلرَّجُلِ يَأْتِي اَلْمَسْجِدَ وَ هُمْ فِي اَلصَّلاَةِ وَ قَدْ سَبَقَهُ اَلْإِمَامُ بِرَكْعَةٍ فَيُكَبِّرُ فَيَعْتَلُّ اَلْإِمَامُ فَيَأْخُذُ بِيَدِهِ وَ يَكُونُ أَدْنَى اَلْقَوْمِ إِلَيْهِ فَيُقَدِّمُهُ فَقَالَ عَلَيْهِ اَلسَّلاَمُ «يُتِمُّ بِهِمُ اَلصَّلاَةَ ثُمَّ يَجْلِسُ حَتَّى إِذَا فَرَغُوا مِنَ اَلتَّشَهُّدِ أَوْمَأَ بِيَدِهِ عَنِ اَلْيَمِينِ وَ اَلشِّمَالِ وَ كَانَ ذَلِكَ اَلَّذِي يُومِئُ بِيَدِهِ اَلتَّسْلِيمَ أَوْ تُقْضَى صَلاَتُهُمْ وَ أَتَمَّ هُوَ مَا كَانَ فَاتَهُ.

A question was asked about a man who enters the mosque while the congregation is already in prayer, and the Imam is ahead of him by one rak'ah. He pronounces the takbir, and then the Imam becomes unable to continue (due to illness or another reason) and takes the man’s hand (indicating him to lead), and he happens to be the nearest person to the Imam. Imam (a.s) said: "He should lead them in completing the prayer, then sit until they finish their tashahhud (final testimony). He should gesture to the right and left with his hand as a sign of completing the prayer (taslim) or wait until the prayer is completed by the congregation, after which he can complete what he missed of his own prayer."

وَ رَوَى مُحَمَّدُ بْنُ سَهْلٍ عَنْ أَبِيهِ قَالَ: سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَمَّنْ رَكَعَ مَعَ إِمَامِ قَوْمٍ يُقْتَدَى بِهِ ثُمَّ رَفَعَ رَأْسَهُ قَبْلَ اَلْإِمَامِ قَالَ «يُعِيدُ رُكُوعَهُ مَعَهُ.

Muhammad ibn Sahl narrated from his father who said: “I asked Imam Al-Ridha (a.s) about a person who bows (in ruku') with an Imam of a congregation who is followed, and then raises his head before the Imam.” Imam (a.s) replied: "He should repeat his bowing (ruku') with him."

وَ سَأَلَ اَلْفُضَيْلُ بْنُ يَسَارٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ رَجُلٍ صَلَّى مَعَ إِمَامٍ يَأْتَمُّ بِهِ ثُمَّ رَفَعَ رَأْسَهُ مِنَ اَلسُّجُودِ قَبْلَ أَنْ يَرْفَعَ اَلْإِمَامُ رَأْسَهُ مِنَ اَلسُّجُودِ قَالَ «فَلْيَسْجُدْ»

Al-Fudayl ibn Yasar asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about a man who prays behind an Imam whom he is following and raises his head from prostration (Sujood) before the Imam raises his head. Imam (a.s) said: "He should prostrate again."

وَ رَوَى اَلْحُسَيْنُ بْنُ يَسَارٍ أَنَّهُ سَمِعَ مَنْ يَسْأَلُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ: عَنْ رَجُلٍ صَلَّى إِلَى جَانِبِ رَجُلٍ فَقَامَ عَنْ يَسَارِهِ وَ هُوَ لاَ يَعْلَمُ كَيْفَ يَصْنَعُ إِذَا عَلِمَ وَ هُوَ فِي اَلصَّلاَةِ قَالَ «يُحَوِّلُهُ إِلَى يَمِينِهِ.

Al-Hussain ibn Yasar narrated that he heard someone asking Imam Al-Ridha (a.s) about a man who was praying next to another man and stood on his left side without knowing what to do upon realizing this during the prayer. Imam (a.s) said: "He should move him to his right side."

وَقَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: «كَانَ اَلنِّسَاءُ يُصَلِّينَ مَعَ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَكُنَّ يُؤْمَرْنَ أَنْ لاَ يَرْفَعْنَ رُءُوسَهُنَّ قَبْلَ اَلرِّجَالِ لِضِيقِ اَلْأُزُرِ.

The Commander of the Faithful Imam Ali ibn Abi Talib (a.s) said: "The women used to pray with The Prophet (saws), and they were instructed not to raise their heads (from prostration) before the men due to the tightness of the garments”.

وَ سَأَلَ هِشَامُ بْنُ سَالِمٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلْمَرْأَةِ هَلْ تَؤُمُّ اَلنِّسَاءَ قَالَ «تَؤُمُّهُنَّ فِي اَلنَّافِلَةِ فَأَمَّا فِي اَلْمَكْتُوبَةِ فَلاَ وَ لاَ تَتَقَدَّمُهُنَّ وَ لَكِنْ تَقُومُ وَسَطَهُنَّ.

Hisham ibn Salim asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about whether a woman can lead other women in prayer. Imam (a.s) said: "She may lead them in the nafl (supererogatory) prayers, but not in the obligatory (fardh) prayers. Moreover, She should not stand in front of them; rather, She should stand in their midst."

وَ رَوَى زُرَارَةُ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلْمَرْأَةُ تَؤُمُّ اَلنِّسَاءَ قَالَ «لاَ إِلاَّ عَلَى اَلْمَيِّتِ إِذَا لَمْ يَكُنْ أَحَدٌ أَوْلَى مِنْهَا تَقُومُ وَسَطَهُنَّ مَعَهُنَّ فِي اَلصَّفِّ فَتُكَبِّرُ وَ يُكَبِّرْنَ.

Zurarah narrated from Imam Muhammad ibn Ali Al-Baqir (a.s) that He said: “I asked him whether a woman can lead other women in prayer.” Imam (a.s) said: "No, except for the prayer over the deceased (funeral prayer) if there is no one more appropriate than her. In that case, She should stand among them in the row, and She recites the takbir and they follow her."

وَ رَوَى هِشَامُ بْنُ سَالِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: «صَلاَةُ اَلْمَرْأَةِ فِي مِخْدَعِهَا أَفْضَلُ مِنْ صَلاَتِهَا فِي بَيْتِهَا وَ صَلاَتُهَا فِي بَيْتِهَا أَفْضَلُ مِنْ صَلاَتِهَا فِي اَلدَّارِ.

Hisham ibn Salim narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s): "A woman's prayer in her private chamber (mikhdah) is better than her prayer in her house, and her prayer in her house is better than her prayer in the courtyard."

والرجل إذا أم المرأة كانت خلفه عن يمينه سجودها مع ركبتيه.

Also, when a man leads a woman in prayer, She should stand behind him on his right, with her prostration aligning with his knees.

وَ سَأَلَهُ اَلْحَلَبِيُّ: عَنِ اَلرَّجُلِ يَؤُمُّ اَلنِّسَاءَ قَالَ «نَعَمْ وَ إِنْ كَانَ مَعَهُنَّ غِلْمَانٌ فَأَقِيمُوهُمْ بَيْنَ أَيْدِيهِنَّ وَ إِنْ كَانُوا عَبِيداً.

Al-Halabi asked Imam (a.s) about a man leading women in prayer. Imam (a.s) said: "Yes, he may lead them, and if there are young boys among them, position them in front of the women, even if they are servants."

وَ رَوَى دَاوُدُ بْنُ اَلْحُصَيْنِ عَنْهُ أَنَّهُ قَالَ: «لاَ يَؤُمُّ اَلْحَضَرِيُّ اَلْمُسَافِرَ وَ لاَ يَؤُمُّ اَلْمُسَافِرُ اَلْحَضَرِيَّ فَإِنِ اُبْتُلِيَ اَلرَّجُلُ بِشَيْءٍ مِنْ ذَلِكَ فَأَمَّ قَوْماً حَاضِرِينَ فَإِذَا أَتَمَّ اَلرَّكْعَتَيْنِ سَلَّمَ ثُمَّ أَخَذَ بِيَدِ أَحَدِهِمْ فَقَدَّمَهُ فَأَمَّهُمْ فَإِذَا صَلَّى اَلْمُسَافِرُ خَلْفَ قَوْمٍ حُضُورٍ فَلْيُتِمَّ صَلاَتَهُ رَكْعَتَيْنِ وَ يُسَلِّمُ.

Dawud ibn Al-Hussain narrated that the Imam (a.s) said: "A resident (non-traveler) should not lead a traveler, nor should a traveler lead a resident. If a man finds himself in a situation where he must lead a congregation of residents and completes two rak'ahs, he should then offer the taslim (salutation of peace), take the hand of one of the residents, and place him to lead the rest. When a traveler prays behind a group of residents, he should complete his prayer with two rak'ahs and then offer the taslim."

وَ قَدْ رُوِيَ: «أَنَّهُ إِنْ خَافَ عَلَى نَفْسِهِ مِنْ أَجْلِ مَنْ يُصَلِّي مَعَهُ صَلَّى اَلرَّكْعَتَيْنِ اَلْأَخِيرَتَيْنِ وَ جَعَلَهُمَا تَطَوُّعاً.

It has been narrated: "If a person fears for himself due to those praying with him, he should pray the last two rak'ahs and make them voluntary (nafl) prayers”.

وَ قَدْ رُوِيَ: «أَنَّهُ إِنْ كَانَ فِي صَلاَةِ اَلظُّهْرِ جَعَلَ اَلْأَوَّلَتَيْنِ فَرِيضَةً وَ اَلْأَخِيرَتَيْنِ نَافِلَةً وَ إِنْ كَانَ فِي صَلاَةِ اَلْعَصْرِ جَعَلَ اَلْأَوَّلَتَيْنِ نَافِلَةً وَ اَلْأَخِيرَتَيْنِ فَرِيضَةً.

It has been narrated: "If it is during the Dhuhr prayer, he should make the first two rak'ahs obligatory and the last two rak'ahs voluntary. If it is during the Asr prayer, he should make the first two rak'ahs voluntary and the last two rak'ahs obligatory."

وَ قَدْ رُوِيَ: «أَنَّهُ إِنْ كَانَ فِي صَلاَةِ اَلظُّهْرِ جَعَلَ اَلْأَوَّلَتَيْنِ اَلظُّهْرَ وَ اَلْأَخِيرَتَيْنِ اَلْعَصْرَ.

It has been narrated: "If it is during the Dhuhr prayer, he should make the first two rak'ahs for Dhuhr and the last two rak'ahs for Asr."

وهذه الأخبار ليست مختلفة والمصلي بالخيار بأيها أخذ جاز.

These narrations are not contradictory, and the person praying has the option to follow any of these practices, and it is permissible.

وَ رَوَى عَبْدُ اَللَّهِ بْنُ اَلْمُغِيرَةِ قَالَ كَانَ مَنْصُورُ بْنُ حَازِمٍ يَقُولُ: «إِذَا أَتَيْتَ اَلْإِمَامَ وَ هُوَ جَالِسٌ قَدْ صَلَّى رَكْعَتَيْنِ فَكَبِّرْ ثُمَّ اِجْلِسْ فَإِذَا قُمْتَ فَكَبِّرْ.

Abdullah ibn al-Mughira narrated that Mansur ibn Hazim used to say: "If you come to the Imam and he is sitting, having already prayed two rak'ahs, say the takbir (Allahu Akbar) and then sit. When you stand up, say the takbir again."

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «يُجْزِيكَ مِنَ اَلْقِرَاءَةِ إِذَا كُنْتَ مَعَهُمْ مِثْلُ حَدِيثِ اَلنَّفْسِ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "It is sufficient for you to recite like a whisper to yourself when you are with them (in congregation)."

ومن صلى مخالف فقرأ السجدة ولم يسجد فليؤم برأسه. وإذ قال الام " سمع الله لمن حمده " قال الذين خلفه الحمد لله رب العالمين " ويخفضون أصواتهم، وإن كان معهم قال: " ربنا لك الحمد.

If someone is praying with those who differ in practice and recites a verse of prostration but does not prostrate, they should bow their head as a gesture. When the Imam says, "Sami' Allahu liman hamidah (Allah (swt) hears the one who praises Him)," those behind him should say, "Alhamdulillahi Rabbil 'Alamin (All praise is due to Allah (swt), the Lord (azj) of all worlds)" but in a low voice. If the person is praying with them, they should say, "Rabbana laka al-hamd (Our Lord (azj), to You is the praise)."

وَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «مَنْ صَلَّى بِقَوْمٍ فَاخْتَصَّ نَفْسَهُ بِالدُّعَاءِ دُونَهُمْ فَقَدْ خَانَهُمْ.

The Messenger of Allah (saws) said: "Whoever leads a group in prayer and reserves the supplication for himself, excluding them, has betrayed them”.

وَ رَوَى أَبُو بَصِيرٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: «لاَ تُسْمِعَنَّ اَلْإِمَامَ دُعَاكَ خَلْفَهُ.

Abu Basir narrated from one of the Imams (a.s) who said: "Do not let the Imam hear your supplication behind him”.

وَ قَدْ رُوِيَ عَنْ أَبِي بَكْرِ بْنِ أَبِي سَمَّالٍ قَالَ: صَلَّيْتُ خَلْفَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلْفَجْرَ فَلَمَّا فَرَغَ مِنْ قِرَاءَتِهِ فِي اَلثَّانِيَةِ جَهَرَ بِصَوْتِهِ نَحْواً مِمَّا كَانَ يَقْرَأُ وَقَالَ « اَللَّهُمَّ اِغْفِرْ لَنَا وَ اِرْحَمْنَا وَ عَافِنَا وَ اُعْفُ عَنَّا فِي اَلدُّنْيَا وَ اَلْآخِرَةِ «إِنَّكَ عَلىٰ كُلِّ شَيْءٍ قَدِيرٌ ».

Abu Bakr ibn Abi Samal who said: "I prayed behind Abu Abdullah (a.s) for Fajr (dawn prayer). When he finished the recitation in the second rak'ah, he raised his voice slightly as if reciting and said: Allahumma ighfir lana wa irhamna wa ‘afina wa ‘u‘fu ‘anna fi ad-dunya wa al-akhirah. Innaka ‘ala kulli shay’in qadeer 'O’ Allah (swt), forgive us, have mercy on us, grant us well-being, and pardon us in this world and the Hereafter. Truly, You have power over all things.'".

وَ رَوَى حَفْصُ بْنُ اَلْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «يَنْبَغِي لِلْإِمَامِ أَنْ يَجْلِسَ حَتَّى يُتِمَّ مَنْ خَلْفَهُ صَلاَتَهُمْ وَ يَنْبَغِي لِلْإِمَامِ أَنْ يُسْمِعَ مَنْ خَلْفَهُ اَلتَّشَهُّدَ وَ لاَ يُسْمِعُونَهُ هُمْ شَيْئاً يَعْنِي اَلشَّهَادَتَيْنِ وَ يُسْمِعَهُمْ أَيْضاً اَلسَّلاَمُ عَلَيْنَا وَ عَلَى عِبَادِ اَللَّهِ اَلصَّالِحِينَ.

Hafs ibn al-Bakhtari narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) who said: "It is appropriate for the Imam to sit until those behind him complete their prayers. The Imam should also recite the tashahhud (testimony of faith) loud enough for those behind him to hear, but they should not make their recitation audible to him—referring to the two testimonies (Shahadatayn). He should also audibly recite 'Peace be upon us and upon the righteous servants of Allah (swt).'"

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «أَفْسَدَ اِبْنُ مَسْعُودٍ عَلَى اَلنَّاسِ صَلاَتَهُمْ بِشَيْئَيْنِ بِقَوْلِهِ تَبَارَكَ اِسْمُكَ وتَعَالَى جَدُّكَ وَ هَذَا شَيْءٌ قَالَتْهُ اَلْجِنُّ بِجَهَالَةٍ فَحَكَاهُ اَللَّهُ تَعَالَى عَنْهَا وَ بِقَوْلِهِ اَلسَّلاَمُ عَلَيْنَا وَ عَلَى عِبَادِ اَللَّهِ اَلصَّالِحِينَ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "Ibn Mas'ud corrupted people's prayers with two things: by saying 'Blessed be Your Name, and Exalted is Your Majesty,' which was something the jinn said ignorantly, and Allah (swt), the Exalted, narrated it from them, and by saying 'Peace be upon us and upon the righteous servants of Allah (swt)'."

يعني في التشهد الأول، وأما في التشهد الثاني بعد الشهادتين فلا بأس به لان المصلي إذا تشهد الشهادتين في التشهد الأخير فقد فرغ من الصلاة.

This refers to the first tashahhud. However, in the second tashahhud after the two testimonies (Shahadatayn), there is no problem because when the worshipper completes the two testimonies in the final tashahhud, they have concluded their prayer.

وَ سَأَلَ عَلِيُّ بْنُ جَعْفَرٍ أَخَاهُ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يَكُونُ خَلْفَ إِمَامٍ فَيَطُولُ فِي اَلتَّشَهُّدِ فَيَأْخُذُهُ اَلْبَوْلُ أَوْ يَخَافُ عَلَى شَيْءٍ أَنْ يَفُوتَ أَوْ يَعْرِضُ لَهُ وَجَعٌ كَيْفَ يَصْنَعُ قَالَ «يُسَلِّمُ وَ يَنْصَرِفُ وَ يَدَعُ اَلْإِمَامَ.

Ali ibn Ja'far asked his brother Imam Musa ibn Jafar Al-Kadhim (a.s) about a man who is behind an Imam and the Imam prolongs the tashahhud, causing the man to feel the urge to urinate, fear missing something, or experience pain. What should he do? Imam (a.s) replied: "He should perform the taslim (salutation of peace), leave, and leave the Imam."

وعلى الامام أن لا يقوم من مصلاه حتى يتم من خلفه الصلاة، فإن قام فلا شئ عليه. وقال أبي رحمه الله في رسالته ألي: إن خرجت منك ريح أو غيرها مما ينقض الوضوء أو ذكرت أنك على غير وضوء فسلم في أي حال كنت في الصلاة وقدم رجلا يصلي بالقوم بقية صلاتهم وتوض وأعد صلاتك.

The Imam should not leave his place of prayer until those behind him complete their prayers, but if he does stand up, there is no blame on him. My father, may Allah (swt) have mercy on him, wrote to me in his letter: If wind or anything else that breaks wudu' comes from you, or you remember that you are not in a state of wudu', then say the Taslim, leave, and appoint someone else to lead the congregation in completing the prayer. Then, perform wudu' and repeat your prayer.

وَقَالَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ: «مَا كَانَ مِنْ إِمَامٍ تَقَدَّمَ فِي اَلصَّلاَةِ وَ هُوَ جُنُبٌ نَاسِياً أَوْ أَحْدَثَ حَدَثاً أَوْ رَعَفَ رُعَافاً أَوْ أَزَّ أَزّاً فِي بَطْنِهِ فَلْيَجْعَلْ ثَوْبَهُ عَلَى أَنْفِهِ ثُمَّ لْيَنْصَرِفْ وَ لْيَأْخُذْ بِيَدِ رَجُلٍ فَلْيُصَلِّ مَكَانَهُ ثُمَّ لْيَتَوَضَّأْ وَ لْيُتِمَّ مَا سَبَقَهُ بِهِ مِنَ اَلصَّلاَةِ وَ إِنْ كَانَ جُنُباً فَلْيَغْتَسِلْ وَ لْيُصَلِّ اَلصَّلاَةَ كُلَّهَا.

The Commander of the Faithful Imam Ali ibn Abi Talib (a.s) said: "If an Imam leading the prayer realizes during the prayer that he is in a state of janabah (major ritual impurity) due to forgetfulness, or if he experiences a minor impurity, nosebleed, or a disturbance in his stomach, he should place his garment over his nose and leave the prayer. He should take the hand of a man to lead the prayer in his place, then perform wudu' and complete what remains of his prayer. If he is in a state of janabah, he should perform ghusl (ritual purification bath) and then repeat the entire prayer."

وَ رَوَى مُعَاوِيَةُ بْنُ مَيْسَرَةَ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «لاَ يَنْبَغِي لِلْإِمَامِ إِذَا أَحْدَثَ أَنْ يُقَدِّمَ إِلاَّ مَنْ أَدْرَكَ اَلْإِقَامَةَ فَإِنْ قَدَّمَ مَسْبُوقاً بِرَكْعَةٍ» فَإِنَّ عَبْدَ اَللَّهِ بْنَ سِنَانٍ رَوَى عَنْهُ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ «إِذَا أَتَمَّ صَلاَتَهُ بِهِمْ فَلْيُومِ إِلَيْهِمْ يَمِيناً وَ شِمَالاً فَلْيَنْصَرِفُوا ثُمَّ لْيُكَمِّلْ هُوَ مَا فَاتَهُ مِنْ صَلاَتِهِ.

Muawiya ibn Maysara narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) who said: "It is not appropriate for the Imam, if he becomes impure (breaks his wudu'), to appoint someone else to lead except for someone who was present from the beginning of the iqamah (call to start the prayer). If he appoints someone who has missed a rak'ah, it should not be done." Abdullah ibn Sinan narrated from him (a.s) that He said: "When the Imam completes his prayer with the congregation, he should gesture to them to the right and left so they can disperse, and then he should complete whatever part of the prayer he missed."

وَ رَوَى جَمِيلُ بْنُ دَرَّاجٍ عَنْهُ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ أَمَّ قَوْماً عَلَى غَيْرِ وُضُوءٍ فَانْصَرَفَ وَ قَدَّمَ رَجُلاً وَ لَمْ يَدْرِ اَلْمُقَدَّمُ مَا صَلَّى اَلْإِمَامُ قَبْلَهُ قَالَ «يُذَكِّرُهُ مَنْ خَلْفَهُ.

Jamil ibn Darraj narrated from Imam (a.s) regarding a man who led a congregation in prayer without wudu' (ritual purity), then left and appointed another man to lead, but the new leader did not know what the previous Imam had prayed. Imam (a.s) said: "Those behind him should remind him."

وَقَالَ زُرَارَةُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: رَجُلٌ دَخَلَ مَعَ قَوْمٍ فِي صَلاَتِهِمْ وَ هُوَ لاَ يَنْوِيهَا صَلاَةً وَ أَحْدَثَ إِمَامُهُمْ فَأَخَذَ بِيَدِ ذَلِكَ اَلرَّجُلِ فَقَدَّمَهُ فَصَلَّى بِهِمْ أَ تُجْزِيهِمْ صَلاَتُهُمْ بِصَلاَتِهِ وَ هُوَ لاَ يَنْوِيهَا صَلاَةً قَالَ «لاَ يَنْبَغِي لِلرَّجُلِ أَنْ يَدْخُلَ مَعَ قَوْمٍ فِي صَلاَتِهِمْ وَ هُوَ لاَ يَنْوِيهَا صَلاَةً بَلْ يَنْبَغِي لَهُ أَنْ يَنْوِيَهَا وَ إِنْ كَانَ قَدْ صَلَّى فَإِنَّ لَهُ صَلاَةً أُخْرَى وَ إِلاَّ فَلاَ يَدْخُلَنَّ مَعَهُمْ وَ قَدْ يُجْزِي عَنِ اَلْقَوْمِ صَلاَتُهُمْ وَ إِنْ لَمْ يَنْوِهَا.

Zurarah asked Imam Muhammad ibn Ali Al-Baqir (a.s) about a man who joined a group in their prayer without intending it as his own prayer. Then, their Imam experienced an issue (e.g., impurity) and took the hand of that man and appointed him to lead the prayer. Zurarah asked: "Does their prayer count if they complete it with him, even though he did not intend it as his own prayer?" Imam (a.s) replied: "It is not appropriate for a man to join a group in their prayer without intending it as his own prayer. Rather, he should intend it as such, even if he has already prayed. This way, he will have another prayer counted. If not, he should not join them. Nevertheless, the prayer of the group may be valid even if he did not intend it as his own”.

وَ سَأَلَ عَلِيُّ بْنُ جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَخَاهُ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ: عَنْ إِمَامٍ أَحْدَثَ وَ اِنْصَرَفَ وَ لَمْ يُقَدِّمْ أَحَداً مَا حَالُ اَلْقَوْمِ قَالَ «لاَ صَلاَةَ لَهُمْ إِلاَّ بِإِمَامٍ فَلْيُقَدِّمْ بَعْضُهُمْ بَعْضَهُمْ فَلْيُتِمَّ بِهِمْ مَا بَقِيَ مِنْهَا وَ قَدْ تَمَّتْ صَلاَتُهُمْ.

Ali ibn Ja'far asked his brother Imam Musa ibn Jafar Al-Kadhim (a.s) about an Imam who becomes impure (invalidates his wudu') and leaves the prayer without appointing someone to continue leading. What is the status of the congregation? Imam (a.s) replied: "There is no valid prayer for them without an Imam. Therefore, one of them should step forward to lead the remainder of the prayer, and their prayer will be completed."

وَ رَوَى اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنْ رَجُلٍ أَمَّ قَوْماً وَ صَلَّى بِهِمْ رَكْعَةً ثُمَّ مَاتَ قَالَ «يُقَدِّمُونَ رَجُلاً آخَرَ فَيَعْتَدُّ بِالرَّكْعَةِ وَ يَطْرَحُونَ اَلْمَيِّتَ خَلْفَهُمْ وَ يَغْتَسِلُ مَنْ مَسَّهُ وَ مَنْ صَلَّى بِقَوْمٍ وَ هُوَ جُنُبٌ أَوْ عَلَى غَيْرِ وُضُوءٍ فَعَلَيْهِ اَلْإِعَادَةُ وَ لَيْسَ عَلَيْهِمْ أَنْ يُعِيدُوا وَ لَيْسَ عَلَيْهِ أَنْ يُعْلِمَهُمْ وَ لَوْ كَانَ ذَلِكَ عَلَيْهِ لَهَلَكَ» قَالَ قُلْتُ كَيْفَ كَانَ يَصْنَعُ بِمَنْ قَدْ خَرَجَ إِلَى خُرَاسَانَ وَ كَيْفَ كَانَ يَصْنَعُ بِمَنْ لاَ يَعْرِفُ قَالَ «هَذَا عَنْهُ مَوْضُوعٌ.

Al-Halabi narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that he was asked about a man who led a congregation, prayed one rak'ah with them, and then passed away. Imam (a.s) said: "They should appoint another man to lead them, count the rak'ah (already prayed), and move the deceased to the back. Those who touched him must perform ghusl (ritual purification). If someone led a congregation while in a state of major ritual impurity (janabah) or without wudu', they must repeat their prayer, but the congregation does not need to repeat theirs, and the Imam is not obligated to inform them. If he had to inform them, it would cause great distress." I asked: "How would this apply to someone who went to Khurasan or to those who are unknown?" Imam (a.s) replied: "This is not applicable to him (in such a case)."

وَ رَوَى اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِذَا فَاتَكَ شَيْءٌ مَعَ اَلْإِمَامِ فَاجْعَلْ أَوَّلَ صَلاَتِكَ مَا اِسْتَقْبَلْتَ مِنْهَا وَ لاَ تَجْعَلْ أَوَّلَ صَلاَتِكَ آخِرَهَا.

Al-Halabi narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "If you miss a part of the prayer with the Imam, consider what you perform upon joining as the beginning of your prayer, and do not consider the beginning of your prayer as its end”.

ومن أجلسه الامام في موضع يجب أن يقوم فيه تجافي وأقعي إقعاء ولم يجلس ممكنا.

If the Imam makes you sit at a place where you should stand, you should sit lightly (without fully resting) and not sit in a fully settled manner.

وروى عبيد بن زرارة عن أبي عبد الله عليه السلام " في رجل دخل مع الامام في الصلاة وقد سبقه بركعة فلما فرغ الامام خرج مع الناس، ثم ذكر أنه فاتته ركعة، قال: يعيد ركعة واحدة.

Ubayd ibn Zurarah reported from Imam Jafar ibn Muhammad Al-Sadiq (a.s) regarding a man who joined the prayer with the Imam but had missed one rak'ah. After the Imam concluded the prayer, he left with the people and then remembered that he had missed a rak'ah. Imam (a.s) said: "He should perform one rak'ah”.

وَ فِي كِتَابِ زِيَادِ بْنِ مَرْوَانَ اَلْقَنْدِيِّ وَ فِي نَوَادِرِ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ أَنَّ اَلصَّادِقَ عَلَيْهِ اَلسَّلاَمُ قَالَ: فِي رَجُلٍ صَلَّى بِقَوْمٍ مِنْ حِينَ خَرَجُوا مِنْ خُرَاسَانَ حَتَّى قَدِمُوا مَكَّةَ فَإِذَا هُوَ يَهُودِيٌّ أَوْ نَصْرَانِيٌّ قَالَ «لَيْسَ عَلَيْهِمْ إِعَادَةٌ.

In the book of Ziyad ibn Marwan al-Qandi and in the Nawadir of Muhammad ibn Abi Umayr, it is narrated that Imam Jafar ibn Muhammad Al-Sadiq (a.s) said regarding a man who led a group in prayer from the time they left Khurasan until they reached Mecca, and then it was discovered that he was a Jew or a Christian: "They do not need to repeat their prayers”.

وسمعت جماعة من مشايخنا يقلون: إنه ليس عليهم إعادة شئ مما جهر فيه وعليهم إعادة ما صلى بهم مما لم يجهر فيه، والحديث المفصل يحكم على المجمل.

I also heard a group of our elders say: They are not required to repeat any prayers in which he recited aloud, but they must repeat those prayers in which he led them silently. The detailed hadith takes precedence over the general statement.

وَ سَأَلَ عَلِيُّ بْنُ جَعْفَرٍ أَخَاهُ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ: عَنِ اَلْمَرْأَةِ تَؤُمُّ اَلنِّسَاءَ مَا حَدُّ رَفْعِ صَوْتِهَا بِالتَّكْبِيرِ وَ اَلْقِرَاءَةِ فَقَالَ «قَدْرُ مَا تُسْمِعُ.

Ali ibn Ja'far was asked about his brother Imam Musa ibn Jafar Al-Kadhim (a.s) about a woman leading other women in prayer: "What is the limit of raising her voice in the takbir (saying 'Allahu Akbar') and in recitation?" Imam (a.s) replied: "To the extent that they can hear her."

وَ رَوَى عَمَّارٌ اَلسَّابَاطِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَنْسَى وَ هُوَ خَلْفَ اَلْإِمَامِ أَنْ يُسَبِّحَ فِي اَلسُّجُودِ أَوْ فِي اَلرُّكُوعِ أَوْ يَنْسَى أَنْ يَقُولَ بَيْنَ اَلسَّجْدَتَيْنِ شَيْئاً قَالَ «لَيْسَ عَلَيْهِ شَيْءٌ.

Ammar al-Sabati narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) who said: "I asked him about a man who, while praying behind an Imam, forgets to say the tasbih (glorification) during Sujood (prostration) or ruku' (bowing) or forgets to say something between the two prostrations." Imam (a.s) said: "There is no obligation upon him (no penalty)."

وَقَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ لِرَجُلٍ «أَيَّ شَيْءٍ يَقُولُ هَؤُلاَءِ فِي اَلرَّجُلِ إِذَا فَاتَتْهُ مَعَ اَلْإِمَامِ اَلرَّكْعَتَانِ» قُلْتُ يَقُولُونَ يَقْرَأُ فِي اَلرَّكْعَتَيْنِ بِالْحَمْدِ وَ سُورَةٍ فَقَالَ «هَذَا يُقَلِّبُ صَلاَتَهُ فَيَجْعَلُ أَوَّلَهَا آخِرَهَا» قُلْتُ فَكَيْفَ يَصْنَعُ قَالَ «يَقْرَأُ فَاتِحَةَ اَلْكِتَابِ فِي كُلِّ رَكْعَةٍ.

Imam Muhammad ibn Ali Al-Baqir (a.s) sked a man: "What do these people say about a person who misses two rak'ahs with the Imam?" The man replied: "They say he should recite Al-Hamd (Surah Al-Fatiha) and a Surah in the two rak'ahs." Imam (a.s) said: "This would reverse his prayer, making the beginning the end." The man then asked: "So what should he do?" Imam (a.s) replied: "He should recite Surah Al-Fatiha in each rak'ah”.

وَ سَأَلَ عَمَّارٌ اَلسَّابَاطِيُّ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ رَجُلٍ سَهَا خَلْفَ إِمَامٍ بَعْدَ مَا اِفْتَتَحَ اَلصَّلاَةَ فَلَمْ يَقُلْ شَيْئاً وَ لَمْ يُكَبِّرْ وَ لَمْ يُسَبِّحْ وَ لَمْ يَتَشَهَّدْ حَتَّى يُسَلِّمَ فَقَالَ «قَدْ جَازَتْ صَلاَتُهُ وَ لَيْسَ عَلَيْهِ شَيْءٌ إِذَا سَهَا خَلْفَ اَلْإِمَامِ وَ لاَ سَجْدَتَا اَلسَّهْوِ لِأَنَّ اَلْإِمَامَ ضَامِنٌ لِصَلاَةِ مَنْ صَلَّى خَلْفَهُ.

Ammar al-Sabati asked Imam Jafar ibn Muhammad Al-Sadiq (a.s) about a man who becomes forgetful while praying behind an Imam after beginning the prayer. He neither said anything, made the takbir (saying 'Allahu Akbar'), glorified (did tasbih), nor recited the tashahhud until the Imam concluded the prayer with the taslim. Imam (a.s) said: "His prayer is valid, and there is no obligation upon him. If he was forgetful while praying behind the Imam, he is not required to perform the two prostrations for forgetfulness because the Imam is responsible for the prayer of those who pray behind him”.

وَ رَوَى مُحَمَّدُ بْنُ سَهْلٍ عَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «اَلْإِمَامُ يَحْمِلُ أَوْهَامَ مَنْ خَلْفَهُ إِلاَّ تَكْبِيرَةَ اَلاِفْتِتَاحِ.

Muhammad ibn Sahl narrated from Imam Al-Ridha (a.s) that He said: "The Imam bears the mistakes (or forgetfulness) of those who pray behind him, except for the opening takbir (takbirat al-ihram)."

وَ اَلَّذِي رَوَاهُ أَبُو بَصِيرٍ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ: حِينَ قَالَ لَهُ أَ يَضْمَنُ اَلْإِمَامُ اَلصَّلاَةَ فَقَالَ «لاَ لَيْسَ بِضَامِنٍ.

Abu Basir narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that when he asked: "Does the Imam guarantee (the correctness of) the prayer?" Imam (a.s) replied: "No, he is not a guarantor."

ليس بخلاف خبر عمار وخبر الرضا عليه السلام لان الامام ضامن لصلاة من صلى خلفه متى سها عن شئ منها غير تكبيرة الافتتاح، وليس بضامن لما يتركه المأموم متعمدا. ووجه آخر وهو أنه ليس على الامام ضمان لاتمام الصلاة بالقوم فربما حدث به حدث قبل أن يتمها أو يذكر أنه على غير طهر وتصديق ذلك:

This is not contradictory to the narrations of Ammar and Imam Al-Ridha (a.s) because the Imam is a guarantor for the prayer of those who pray behind him when they forget something, except for the opening takbir. He is not a guarantor for what the follower intentionally leaves out. Another interpretation is that the Imam is not obligated to guarantee the completion of the prayer for the congregation because it is possible that something may occur to him before completing it, such as an event requiring him to break his prayer or realizing that he is not in a state of purity.

مَا رَوَاهُ جَمِيلُ بْنُ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ يُصَلِّي بِقَوْمٍ رَكْعَتَيْنِ ثُمَّ أَخْبَرَهُمْ أَنَّهُ لَيْسَ عَلَى وُضُوءٍ قَالَ «يُتِمُّ اَلْقَوْمُ صَلاَتَهُمْ فَإِنَّهُ لَيْسَ عَلَى اَلْإِمَامِ ضَمَانٌ.

Jamil ibn Darraj narrated from Zurarah, from one of the Imams (a.s) who said: "I asked him about a man who leads a congregation for two rak'ahs and then informs them that he was not in a state of wudu' (ritual purity). Imam (a.s) said: 'The congregation should complete their prayer because the Imam bears no responsibility (for their prayers).'".

جل حجج الله عليهم السلام أن تكون أخبارهم مختلفه إلا لاختلاف الأحو.

The statements of the Imams (a.s) are consistent and not contradictory except when circumstances differ.

وَقَالَ أَبُو اَلْمَغْرَاءِ حُمَيْدُ بْنُ اَلْمُثَنَّى: كُنْتُ عِنْدَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَسَأَلَهُ حَفْصٌ اَلْكَلْبِيُّ فَقَالَ أَكُونُ خَلْفَ اَلْإِمَامِ وَ هُوَ يَجْهَرُ بِالْقِرَاءَةِ فَأَدْعُو وَ أَتَعَوَّذُ قَالَ «نَعَمْ فَادْعُ.

Abu al-Maghra' Humayd ibn al-Muthanna said: "I was with Imam Jafar ibn Muhammad Al-Sadiq (a.s) when Hafs al-Kalbi asked him: "When I am behind the Imam and he is reciting aloud, may I make supplications and seek refuge (in Allah (swt))?" Imam (a.s) said: "Yes, you may supplicate."

وَ رَوَى اَلْحُسَيْنُ بْنُ عَبْدِ اَللَّهِ اَلْأَرَّجَانِيُّ عَنْهُ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «مَنْ صَلَّى فِي مَسْجِدِهِ ثُمَّ أَتَى مَسْجِداً مِنْ مَسَاجِدِهِمْ فَصَلَّى مَعَهُمْ خَرَجَ بِحَسَنَاتِهِم.

Al-Hussain ibn Abdullah al-Arrajani narrated from Imam (a.s) who said: "Whoever prays in his own mosque and then goes to one of their mosques and prays with them, he will leave with the reward of their good deeds."

وَ رَوَى عَبْدُ اَللَّهِ بْنُ سِنَانٍ عَنْهُ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «مَا مِنْ عَبْدٍ يُصَلِّي فِي اَلْوَقْتِ وَ يَفْرُغُ ثُمَّ يَأْتِيهِمْ وَ يُصَلِّي مَعَهُمْ وَ هُوَ عَلَى وُضُوءٍ إِلاَّ كَتَبَ اَللَّهُ لَهُ خَمْساً وَ عِشْرِينَ دَرَجَةً.

Abdullah ibn Sinan narrated from Imam (a.s) who said: "There is no servant who prays at the prescribed time, completes it, then joins another group and prays with them while still in a state of wudu' except that Allah (swt) writes for him twenty-five degrees (levels of reward)."

وَقَالَ لَهُ أَيْضاً: إِنَّ عَلَى بَابِي مَسْجِداً يَكُونُ فِيهِ قَوْمٌ مُخَالِفُونَ مُعَانِدُونَ فَهُمْ يُمْسُونَ فِي اَلصَّلاَةِ وَ أَنَا أُصَلِّي اَلْعَصْرَ ثُمَّ أَخْرُجُ فَأُصَلِّي مَعَهُمْ فَقَالَ «أَ مَا تَرْضَى أَنْ تُحْسَبَ لَكَ، بِأَرْبَعٍ وَ عِشْرِينَ صَلاَةً.

He also said to Imam (a.s): "There is a mosque near my door in which there are people who oppose and are hostile. They remain in prayer during the evening, and I pray Asr and then go out and join them in prayer." Imam (a.s) said: "Would you not be pleased to have it counted for you as twenty-four prayers?".

وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «إِذَا صَلَّيْتَ مَعَهُمْ غُفِرَ لَكَ بِعَدَدِ مَنْ خَالَفَكَ.

Imam Jafar ibn Muhammad Al-Sadiq (a.s) said: "If you pray with them, you will be forgiven to the extent of the number of those who oppose you."

وَ رَوَى اَلْحَلَبِيُّ عَنْهُ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ: «إِذَا صَلَّيْتَ صَلاَةً وَ أَنْتَ فِي اَلْمَسْجِدِ فَأُقِيمَتِ اَلصَّلاَةُ فَإِنْ شِئْتَ فَاخْرُجْ وَ إِنْ شِئْتَ فَصَلِّ مَعَهُمْ وَ اِجْعَلْهَا تَسْبِيحاً.

Al-Halabi narrated from the Imam (a.s) from his father (a.s) who said: "If you have already prayed and you are in the mosque, and the congregational prayer is established, then if you wish, you may leave, or if you wish, you may pray with them and consider it as a form of tasbih (remembrance and glorification)."

وَ رَوَى إِسْحَاقُ بْنُ عَمَّارٍ عَنْهُ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «صَلِّ وَ اِجْعَلْهَا لِمَا فَاتَ.

Ishaq ibn Ammar narrated from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "Pray and consider it for what you missed."

وَ رَوَى مُعَاوِيَةُ بْنُ شُرَيْحٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِذَا جَاءَ اَلرَّجُلُ مُبَادِراً وَ اَلْإِمَامُ رَاكِعٌ أَجْزَأَتْهُ تَكْبِيرَةٌ وَاحِدَةٌ لِدُخُولِهِ فِي اَلصَّلاَةِ وَ اَلرُّكُوعِ.

Mu'awiyah ibn Sharih reported from Imam Jafar ibn Muhammad Al-Sadiq (a.s) that He said: "If a person comes quickly while the Imam is in ruku' (bowing), one takbir (saying 'Allahu Akbar') suffices for him to enter the prayer and perform the ruku'."

ومن أدرك الامام وهو ساجد كبر وسجد معه ولم يعتد بها. ومن أدرك الامام وهو في الركعة الأخيرة فقد أدرك فضل الجماعة. ومن أدركه وقد رفع رأسه من السجدة الأخيرة وهو في التشهد فقد أدرك الجماعة وليس عليه أذان ولإقامة. ومن أدركه وقد سلم فعليه الأذان والإقامة. ولا يجوز جماعتان في صلاة واحدة.

If someone joins the Imam while he is in Sujood (prostration), he should say the takbir and join in Sujood with him, but it will not be counted (as a rak'ah). If a person joins the Imam in the last rak'ah, he attains the merit of the congregation. If he catches the Imam after he has raised his head from the final prostration and is in the tashahhud (final testimony), he has caught the congregation, and there is no need for adhan or iqamah. If he joins after the Imam has concluded with the taslim (salutation of peace), he must perform the adhan and iqamah. It is not permissible to have two congregations for the same prayer.

فَقَدْ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ أَبِي عَلِيٍّ اَلْحَرَّانِيِّ قَالَ: كُنَّا عِنْدَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَأَتَاهُ رَجُلٌ فَقَالَ صَلَّيْنَا فِي مَسْجِدٍ اَلْفَجْرَ فَانْصَرَفَ بَعْضُنَا وَ جَلَسَ بَعْضٌ فِي اَلتَّسْبِيحِ فَدَخَلَ عَلَيْنَا رَجُلٌ اَلْمَسْجِدَ فَأَذَّنَ فَمَنَعْنَاهُ وَ دَفَعْنَاهُ عَنْ ذَلِكَ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ «أَحْسَنْتُمْ اِدْفَعُوهُ عَنْ ذَلِكَ وَ اِمْنَعُوهُ أَشَدَّ اَلْمَنْعِ» فَقُلْتُ لَهُ فَإِنْ دَخَلَ جَمَاعَةٌ فَقَالَ «يَقُومُونَ فِي نَاحِيَةِ اَلْمَسْجِدِ وَ لاَ يَبْدُو لَهُمْ إِمَامٌ.

Muhammad ibn Abi Umayr narrated from Abu Ali al-Harrani who said: “We were with Imam Jafar ibn Muhammad Al-Sadiq (a.s) when a man came and said: "We prayed Fajr in the mosque, and some of us left while others stayed for tasbih (glorification). Then, a man entered the mosque and began to give the adhan. We prevented and stopped him from doing that." Abu Abdullah (a.s) said: "You did well to stop and prevent him firmly." I asked him, "What if a group enters?" Imam (a.s) said: "They should pray in a corner of the mosque without appointing an Imam”.

ومن نسي التسليم خلف الامام أجزاه تسليم الامام ومن سها فسلم قبل الامام فليس به بأس.

Regarding someone who forgets to say the taslim (final salutation of peace) behind the Imam, the Imam's taslim suffices for him. If someone mistakenly performs the taslim before the Imam, there is no harm in it.

وَ رَوَى اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ سَبَقَهُ اَلْإِمَامُ بِرَكْعَةٍ ثُمَّ أَوْهَمَ اَلْإِمَامُ فَصَلَّى خَمْساً قَالَ «يَقْضِي تِلْكَ اَلرَّكْعَةَ وَ لاَ يَعْتَدُّ بِوَهَمِ اَلْإِمَامِ.

Al-Hasan ibn Mahbub narrated from Jamil ibn Salih, from Sama’a, from Imam Jafar ibn Muhammad Al-Sadiq (a.s) regarding a man who was behind the Imam and missed one rak'ah, but then the Imam mistakenly performed five rak'ahs. Imam (a.s) said: "He (the follower) should make up the missed rak'ah and should not count the Imam's mistake”.