Chapter on the Rulings of Congregational Prayer (the Minimum Number for Congregational Prayer, the Description of the Imam, Who Is to Be Followed and Who Is Not to Be Followed, Recitation Behind Both of Them, the Rulings of Those Led in Prayer, and Other Such Rulings Related to It)

Ahmad ibn Muhammad ibn Isa from Ali ibn Ahmad ibn Ashyam from al-Husayn ibn Yasar al-Mada’ini: He (al-Mada’ini) heard someone ask Imam al-Ridha عليه السلام, peace be upon him, about a man who prayed beside another man and stood to his left without knowing what to do then he realized (the mistake) while still in the prayer. Imam عليه السلام, peace be upon him, said: “He should move him to his right.”

Muhammad ibn Ahmad ibn Yahya from Muhammad ibn al-Husayn from Ja’far ibn Bashir from Hammad from Abu Mas‘ud from al-Hasan al-Sayqal from Abu Abdillah عليه السلام, peace be upon him, he said: I asked Imam عليه السلام: “What is the minimum for a congregation (al-jama‘ah)?” Imam عليه السلام said: “A man and a woman.”

What was narrated by Muhammad ibn Ya‘qub from a group from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from Fadalah ibn Ayyub from al-Husayn ibn Uthman from Ibn Muskan from Abu Basir from Abu Abdillah عليه السلام, peace be upon him, he said: Imam al-Sadiq عليه السلام said: “Five individuals are never to lead the people in prayer under any circumstance; the leper, the one with vitiligo, the insane, the child of fornication, and the Bedouin.”

As for what was narrated by Sa’ad ibn Abdillah from Ahmad ibn Muhammad from Muhammad ibn Isma’il ibn Buzay from Zarif ibn Nasih from Tha‘labah ibn Maymun from Abdullah ibn Yazid, he said: I asked Abu Abdillah عليه السلام, peace be upon him, about the leper and the one with vitiligo, if they can lead the Muslims in prayer? Imam عليه السلام said: “Yes.” I asked: “Does Allah سبحانه وتعالى test the believer with them?” Imam عليه السلام said: “Yes and upon whom else does Allah سبحانه وتعالى decree affliction other than the believer?”

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father from al-Nawfali from al-Sakuni from Abu Abdillah عليه السلام, peace be upon him, from his father عليه السلام, he said: The Commander of the Faithful عليه السلام, peace be upon him, said: “The one who is restrained (in chains) does not lead those who are free, nor does one afflicted with paralysis lead those who are healthy, nor does the one performing tayammum lead those who have performed wudu’, and the blind man does not lead (prayer) in the open desert unless he is directed toward the qiblah.”

Al-Husayn ibn Said from Ibn Abi Umayr from Umar ibn Udhaynah from Ali ibn Said al-Basri, he said: I said to Abu Abdillah عليه السلام, peace be upon him: “I am residing among Bani Adi, and their muadhdhin and imam (of prayer) and all the people of the mosque are Uthmanis, they disassociate themselves from you (Imam al-Sadiq عليه السلام) and your Shiah, and I am living among them. What do you say regarding prayer behind their imam (of prayer)?” Imam عليه السلام said: “Pray behind him.” He (al-Basri) said: “Imam عليه السلام then said to me: ‘And seek reward for what you hear. And if you were to go to Basrah, al-Fudayl ibn Yasar would surely ask you, and you would inform him of what I have issued to you as a verdict and then you would follow al-Fudayl’s word and leave mine.’” Ali (al-Basri) said: “So I went to Basrah and informed al-Fudayl of what Imam عليه السلام had said. He (al-Fudayl) replied: “Imam عليه السلام knows better what he said, but I have heard Him عليه السلام and I have heard his father (Imam al-Baqir عليه السلام) both saying: ‘Do not count the prayer behind a nasib (known enemy of the Ahlulbayt عليه السلام), and recite to yourself as if you were alone.’” He (al-Basri) said: “So I followed the statement of al-Fudayl and left the statement of Abu Abdillah عليه السلام, peace be upon him.”

And from him, from Safwan, from Ibn Bukayr, from Zurarah, from Humran, he said: Abu Abdillah عليه السلام, peace be upon him, said to me (Humran): “Indeed, in the Book of Ali عليه السلام, peace be upon him, it is written: ‘If they perform the Jumu‘ah prayer within its (proper) time, then pray with them.’” Zurarah said: “I said to him (Humran) ‘This is something that should not be, was it out of taqiyyah toward the enemy of Allah سبحانه وتعالى that I should follow him (in prayer)?’” Humran said: “How could it be taqiyyah on my part when I did not even ask Imam عليه السلام? Imam عليه السلام is the one who initiated with me and said; ‘In the Book of Ali عليه السلام, peace be upon him, it said ‘If they perform the Jumu‘ah prayer within its (proper) time, then pray with them.’ How could there be any taqiyyah in this from Imam عليه السلام?” I (Zurarah) said: “He exercised taqiyyah with you, and this is something that is not permissible.” Until it happened that we gathered in the presence of Abu Abdillah عليه السلام, peace be upon him, and Humran said to Imam عليه السلام: “May Allah set you right, I narrated the hadith which you narrated to me, that in the ‘Book of Ali عليه السلام’, peace be upon him, it says: ‘If they perform the Jumu‘ah prayer within its (proper) time, then pray with them.’” So He (Zurarah) said: “That cannot be. The enemy of Allah سبحانه وتعالى is a transgressor; it is not proper for us to follow him nor to pray with him.” Then Abu Abdillah عليه السلام, peace be upon him, said: “In the ‘Book of Ali عليه السلام’, peace be upon him, it says: ‘If they perform the Jumu‘ah prayer within its (proper) time, then pray with them, and do not rise from your place until you pray two more rak‘ahs.’” I asked: “So I will have prayed four for myself and will not have followed him?” Imam عليه السلام said: “Yes.” He was silent, and my companion was silent, and we were satisfied (by this answer).

And from him, from al-Nadr, from Yahya al-Halabi, from Ibn Muskan, from Ismail al-Jufi, he said: I said to Abu Ja’far عليه السلام, peace be upon him: “A man loves the Commander of the Faithful عليه السلام, peace be upon him, but does not disassociate from his enemy, and he says, ‘He (Imam Ali عليه السلام) is more beloved to me than the one who opposed him.’” Imam al-Baqir عليه السلام said: “This is someone confused and mixed up, and he is an enemy. Do not pray behind him, and no honor is due to him unless you are practicing taqiyyah toward him.”

Ahmad ibn Muhammad ibn Isa from Abu Abdillah al-Barqi, he said: I wrote to Abu Ja’far عليه السلام, peace be upon him: “May I be your ransom, is it permissible to pray behind someone who has stopped (withheld) regarding your father (Imam al-Ridha عليه السلام) and grandfather (Imams عليه السلام), peace be upon them all?” He عليه السلام replied: “Do not pray behind him.”

Al-Husayn ibn Said from Safwan and Fadalah from al-‘Ala’ from Muhammad from one of the two (Imams عليه السلام), peace be upon them: Imam عليه السلام was asked about a slave leading the people in prayer if they are pleased with him and he is the most knowledgeable among them in the Qur’an. Imam عليه السلام said: “There is no harm in it.”

And from him, from Hammad, from Hariz, from Muhammad ibn Muslim, who said: I asked Aba Abdillah عليه السلام, peace be upon him, about a servant (abd) leading the people in prayer if they are content with him and he is the most versed among them in the Qur’an. Imam عليه السلام said: “There is no problem with it.”

And from him, from al-Hasan, from Zurah, from Sama’ah, who said: I asked Imam عليه السلام about the owned slave (mamluk) leading the people in prayer. Imam عليه السلام said: “No, except if he is the most understanding of them and the most knowledgeable among them.”

Muhammad ibn Ahmad ibn Yahya from Ibn Abi Ishaq from al-Nawfali from al-Sakuni from Imam Ja’far عليه السلام from his father, Imam al-Baqir عليه السلام, peace be upon them both, from Imam Ali عليه السلام, peace be upon him: Imam Ali عليه السلام said: “The slave (abd) should not lead (in prayer) except his own household.”

Muhammad ibn Ahmad ibn Yahya narrated from al-Hasan ibn Musa al-Khashshab from Ghiyath ibn Kallub from Ishaq ibn Ammar from Imam Ja’far عليه السلام from his father, Imam al-Baqir عليه السلام, peace be upon them both: Imam Ali عليه السلام, peace be upon him, used to say: “There is no problem if a boy (al-ghulam) gives the call to prayer (adhan) before reaching puberty, but he should not lead (in prayer) until he reaches puberty. So if he leads (in prayer), his prayer is valid, but the prayer of those behind him is invalid.”

As for what was narrated by Muhammad ibn Ahmad ibn Yahya from Ahmad ibn Muhammad from Muhammad ibn Yahya from Talhah ibn Zayd from Imam Ja’far عليه السلام from his father, Imam al-Baqir عليه السلام, peace be upon them both, from Imam Ali عليه السلام, peace be upon him: Imam Ali عليه السلام said: “There is no problem if the boy who has not reached puberty gives the call to prayer (adhan) and leads (the prayer).”

Sa’ad from Ahmad ibn Muhammad from Ibn Abi Umayr from Hammad ibn Uthman from Ubaydullah ibn Ali al-Halabi from Abi Abdillah عليه السلام, peace be upon him, who said: Imam al-Sadiq عليه السلام said: “There is no problem if the blind man leads the people in prayer, even if they are the ones who direct him.”

Sa’ad ibn Abdillah from Yaqub ibn Yazid from Amru ibn Uthman and Muhammad ibn Yazid from Muhammad ibn Udhafir from Umar ibn Yazid, who said: I asked Aba Abdillah عليه السلام, peace be upon him, about an imam (of prayer) who is acceptable in all his matters, knowledgeable, except that he speaks to his parents with harsh words that provoke their anger, may I recite (prayer) behind him? Imam عليه السلام said: “No, do not read behind him, as he is undutiful and severing (ties).”

Muhammad ibn Ahmad ibn Yahya from al-Abbas ibn Maruf from Muhammad ibn Sinan from Talhah ibn Zayd, who said: Thawr ibn Ghaylan narrated to us from Abu Dharr, who said: (Abu Dharr said) “Indeed, your ‘imam’ (of prayer) is your intercessor before Allah سبحانه وتعالى, so do not make your intercessor someone foolish or immoral (fasiq).”

Muhammad ibn Ahmad ibn Yahya from Abi Ja’far from Abi al-Jawza from al-Husayn ibn Alwan from Amru ibn Khalid from Zayd ibn Ali from his forefathers from Imam Ali عليه السلام, peace be upon him, who said: Imam Ali عليه السلام said: “The uncircumcised person (al-aghlaf) does not lead the people in prayer, even if he is the most proficient among them in recitation, because he has neglected the greatest of the Sunnah. His testimony is not accepted, nor is the funeral prayer performed over him except if he abandoned it (circumcision) out of fear for his life.”

And from him, from Muhammad ibn Isa from al-Hasan ibn Ali ibn Yaqtin from Amru ibn Ibrahim from Khalaf ibn Hammad from a man from Abi Abdillah عليه السلام, peace be upon him, who said: Imam al-Sadiq عليه السلام said: “Do not pray behind the extremist (al-ghali), even if he claims your belief; nor behind the unknown (al-majhul); nor behind one who openly commits immorality (al-mujahir bil-fisq), even if he is moderate.”

Muhammad ibn Ahmad ibn Yahya from Ahmad ibn Muhammad from Sa’ad ibn Ismail from his father, said: I said to Imam al-Ridha عليه السلام, peace be upon him: “A man commits sins while being knowledgeable of this matter may I pray behind him?” Imam عليه السلام said: “No.”

Al-Husayn ibn Said narrated from Uthman ibn Isa from Sama’ah ibn Mihran, who said: I asked Aba Abdillah عليه السلام, peace be upon him, about a woman leading women in prayer. Imam عليه السلام said: “There is no problem with it.”

Sa’ad ibn Abdillah from Ahmad ibn Muhammad from al-Hasan ibn Ali ibn Faddal from Abdillah ibn Bukayr from some of our companions from Abi Abdillah عليه السلام, peace be upon him: Imam al-Sadiq عليه السلام was asked regarding a man leading a woman in prayer. Imam عليه السلام said: “Yes, she stands behind him.” And (Imam عليه السلام was asked) regarding a woman leading women in prayer. Imam عليه السلام said: “Yes, and she stands in the middle of them and does not stand in front of them.”

Muhammad ibn Yaqub narrated from Ali ibn Muhammad and others from Sahl ibn Ziyad from Ibn Mahbub from Ibn Riab from Abi Ubaydah, who said: I asked Aba Abdillah عليه السلام about a group of our companions who gather and the time of prayer arrives, so some of them say to others, “Step forward, O’ so-and-so.” Imam عليه السلام said: “Indeed, the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, said: ‘The one who should lead the people is the one most proficient in the recitation of the Qur’an. If they are equal in recitation, then the one who migrated earlier. If they are equal in migration, then the eldest in age. If they are equal in age, then the one who is more knowledgeable of the Sunnah and more understanding in religion. And none of you should step ahead of a man in his own home, nor of a person of authority in his domain.’”

Muhammad ibn Yaqub narrated from Muhammad ibn Yahya from Muhammad ibn al-Husayn and Muhammad ibn Ismail from al-Fadl ibn Shadhan, all from Safwan ibn Yahya from Abd al-Rahman ibn al-Hajjaj, who said: I asked Aba Abdillah عليه السلام, peace be upon him, about prayer behind the imam (of prayer), should I recite behind him? Imam عليه السلام said: “As for the prayer in which the recitation is not done aloud, then that has been assigned to him (the imam of prayer), so do not recite behind him. But as for the prayer in which the recitation is done aloud, then we were only commanded to recite aloud so that those behind him may listen attentively. So if you hear, then remain silent; and if you do not hear, then recite.”

And from him, from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Hammad from al-Halabi from Abi Abdillah عليه السلام, peace be upon him, who said: Imam al-Sadiq عليه السلام said: “If you pray behind an imam (of prayer) whom you are following, then do not recite behind him whether you hear his recitation or not except if it is a prayer in which the recitation is done aloud and you do not hear it, then recite.”

And from him, from Ali from his father from Hammad ibn Isa from Hariz from Zurarah from one of the two (Imams عليه السلام), peace be upon them, who said: Imam عليه السلام said: “If you are behind an imam (of prayer) whom you are following, then remain silent and glorify (Allah سبحانه وتعالى) in yourself.”

And from him, from Ali from his father from Abdillah ibn al-Mughirah from Qutaybah from Abi Abdillah عليه السلام, peace be upon him, who said: Imam al-Sadiq عليه السلام said: “If you are behind an imam (of prayer) whom you are pleased with, in a prayer in which the recitation is done aloud, and you do not hear his recitation, then recite for yourself. But if you hear the murmuring sound (hammhamah), then do not recite.”

Ahmad ibn Muhammad ibn Isa from al-Hasan ibn Ali ibn Faddal from Yunus ibn Yaqub, who said: I asked Aba Abdillah عليه السلام, peace be upon him, about praying behind someone whom I am pleased with, should I recite (separately) behind him? Imam عليه السلام said: “The one you are pleased with, do not recite (separately) behind him.” (meaning his recitation suffices you)

Al-Husayn ibn Said from al-Nadr ibn Suwayd from Hisham from Sulayman ibn Khalid and Ali ibn al-Numan from Abdillah ibn Muskan from Sulayman ibn Khalid, who said: I said to Aba Abdillah عليه السلام, peace be upon him: “Should a man recite in Dhuhr and Asr prayers, behind the imam (of prayer), while he does not know whether the imam (of prayer) is reciting?” Imam عليه السلام said: “He should not recite; he should entrust it to the imam (of prayer).”

Ahmad ibn Muhammad ibn Said Ibn Uqdah narrated, saying: Ahmad ibn Muhammad ibn Yahya al-Khazimi narrated to us, who said: al-Hasan ibn al-Husayn narrated to us, who said: Ibrahim ibn Ali al-Murafiqi and Abu Ahmad Amru ibn al-Rabi al-Nasri narrated to us from Ja’far ibn Muhammad عليه السلام, peace be upon him: Imam al-Sadiq عليه السلام was asked about reciting behind the imam (of prayer). Imam عليه السلام said: “If you are behind an imam (of prayer) whom you follow and trust, then his recitation suffices you. But if you wish to recite, then recite in the parts where he recites quietly. When he recites aloud, then listen attentively. Allah سبحانه وتعالى, the Exalted, said: ‘And listen attentively so that you may receive mercy.’” (Surah Al-Aʿraf 7:204) Imam عليه السلام was then asked: “And if I do not trust him (imam of prayer), should I pray behind him and recite?” Imam عليه السلام said: “No. Pray before him or after him.” Imam عليه السلام was asked: “Shall I pray behind him and make it a supererogatory prayer?” Imam عليه السلام said: “If the supererogatory prayer were accepted, then the obligatory would have been accepted. But rather, make it a tasbih prayer (a non-obligatory act of glorification).”

As for what was narrated by Ahmad ibn Muhammad ibn Isa from Muhammad ibn Abi Umayr from Hammad ibn Uthman from al-Halabi from Abi Abdillah عليه السلام, peace be upon him, who said: Imam al-Sadiq عليه السلام said: “If you pray behind an imam (of prayer) whom you are following, then do not recite behind him whether you hear his recitation or do not hear it.”

Sa’ad ibn Abdillah from Abi Ja’far from al-Hasan ibn Ali ibn Yaqtin, who said: I asked Aba al-Hasan al-Awwal عليه السلام, peace be upon him, about a man who prays behind an imam (of prayer) whom he follows in a prayer in which the recitation is done aloud, but he does not hear the recitation. Imam عليه السلام said: “There is no problem whether he remains silent or recites.”

Al-Husayn ibn Said from al-Hasan from Zurah from Sama’ah, who said: I asked Imam عليه السلام about an imam (of prayer) who makes a mistake in the Qur’an and does not know what to say. Imam عليه السلام said: “Someone from behind him should prompt him.” He (Sama’ah) said: “And I asked Imam عليه السلام about a man leading the people in prayer, and they hear his voice but do not understand what he is saying.” Imam عليه السلام said: “If he hears his voice, then it suffices him; and if he does not hear his voice, then he should recite for himself.”

Al-Husayn ibn Said from Safwan from Ibn Sinan from Abi Abdillah عليه السلام, peace be upon him, who said: Imam al-Sadiq عليه السلام said: “If you are behind the imam (of prayer) in a prayer in which the recitation is not done aloud, then remain silent until he finishes, and if the man (the imam of prayer) is trusted with the Qur’an, then do not recite behind him in the first two units.” And Imam عليه السلام said: “The glorification (tasbih) suffices you in the last two units.” I asked: “What do you yourself say?” Imam عليه السلام said: “I recite Surah al-Fatihah.”

Muhammad ibn Yaqub from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Hammad ibn Uthman from al-Halabi from Abi Abdillah عليه السلام, peace be upon him, who said: Imam al-Sadqi عليه السلام said: “If you pray behind an imam (of prayer) who is not to be followed, then recite behind him whether you hear his recitation or do not hear it.”

Al-Husayn ibn Said from Safwan from Abdillah ibn Bukayr from his father, Bukayr ibn Ayan, who said: I asked Aba Abdillah عليه السلام, peace be upon him, about a nasib (person with known enmity of the Ahlulbayt عليه السلام) leading us in prayer what do you say about praying with him? Imam عليه السلام said: “As for when he recites aloud, then listen to the Qur’an and hear it, then perform the bowing and prostration yourself, for your own self.”

Al-Husayn ibn Said from Hammad ibn Isa from Muawiyah ibn Wahb from Abi Abdillah عليه السلام, peace be upon him, who said: I asked Imam al-Sadiq عليه السلام about a man who leads the people in prayer, and you are not pleased with him, in a prayer in which the recitation is done aloud. Imam عليه السلام said: “If you hear the Book of Allah سبحانه وتعالى being recited, then listen to it.” I asked: “But he testifies against me with shirk.” Imam عليه السلام said: “If he disobeys Allah سبحانه وتعالى, then you obey Allah سبحانه وتعالى.” I repeated the question to Imam عليه السلام, but Imam عليه السلام refused to permit me (to recite). Then I asked the Imam عليه السلام: “Shall I then pray in my house and afterward go out to him?” Imam عليه السلام said: “That is up to you.” And Imam عليه السلام said: “Indeed, Imam Ali عليه السلام, peace be upon him, was in the morning prayer, and Ibn al-Kawwa, who was standing behind him, recited: 'And indeed it has been revealed to you and to those before you: if you associate (others with Allah), your deeds will surely be nullified, and you will certainly be among the losers' (Surah Az-Zumar 39:65) So Imam Ali عليه السلام, peace be upon him, remained silent out of reverence for the Qur’an until he completed the verse. Then Imam Ali عليه السلام resumed his recitation. Ibn al-Kawwa repeated the verse, and Imam Ali عليه السلام, peace be upon him, again remained silent. Then Imam عليه السلام recited, and Ibn al-Kawwa repeated it again, so Imam Ali عليه السلام, peace be upon him, remained silent once more. Then Imam Ali عليه السلام recited: 'So be patient, indeed the promise of Allah سبحانه وتعالى is true, and let not those who are uncertain (in faith) cause you to lose resolve.' (Surah Ar-Rum 30:60). Then Imam Ali عليه السلام completed the surah and bowed (into ruku).”

Sa’ad from Ahmad ibn Muhammad from Muhammad ibn Abi Umayr from Muhammad ibn Ishaq and Muhammad ibn Abi Hamzah from someone who mentioned it from Abi Abdillah عليه السلام, peace be upon him, who said: Imam al-Sadiq عليه السلام said: “It suffices you, when you are with them, to recite like the whispering of the soul (hadith al-nafs).” (meaning to recite quietly to yourself)

Ahmad ibn Muhammad ibn Isa from al-Hasan ibn Ali ibn Yaqtin from his brother al-Husayn ibn Ali ibn Yaqtin from their father Ali ibn Yaqtin, who said: I asked Aba al-Hasan عليه السلام, peace be upon him, about a man who prays behind someone whose prayer he does not follow, and the imam (of prayer) recites aloud. Imam عليه السلام said: “Recite for yourself, and if you do not make yourself hear it, then there is no problem.”

Sa’ad ibn Abdillah from Muhammad ibn al-Husayn ibn Abi al-Khattab from al-Hasan ibn Musa al-Khashshab from Ali ibn Asbat from some of his companions from Abi Abdillah عليه السلام, peace be upon him, and Abi Ja’far عليه السلام, peace be upon him: Imam عليه السلام was asked concerning a man who is behind an imam (of prayer) but does not follow him in prayer, and the imam (of prayer) precedes him in the recitation. Imam عليه السلام said: “If he has already recited the ‘Umm Ul Kitab’ (Surah al-Fatihah), it suffices him. He interrupts (his own recitation) and bows.”

Sa’ad ibn Abdillah from Musa ibn al-Hasan and al-Hasan ibn Ali from Ahmad ibn Hilal from Ahmad ibn Muhammad ibn Abi Nasr from Ahmad ibn Aidh, who said: I said to Aba al-Hasan عليه السلام, peace be upon him: “I enter with these people in the Maghrib prayer, and they hasten me such that I do not give the adhan or the iqamah, and I do not recite anything until they bow, and I bow with them does that suffice me?” Imam عليه السلام said: “Yes.”

Sa’ad ibn Abdillah narrated from Musa ibn al-Hasan and al-Hasan ibn Ali from Ahmad ibn Hilal from Ahmad ibn Muhammad ibn Abi Nasr from Abu al-Hasan al-Ridha عليه السلام, peace be upon him, who said: I said to Imam al-Ridha عليه السلام: “I enter with these people in the Maghrib prayer, and they hasten me such that I do not give the adhan and the iqamah, and I do not recite except ‘al-Hamd’ (Surah al-Fatihah) until they bow does that suffice me?” Imam عليه السلام said: “Yes, ‘al-Hamd’ (Surah al-Fatihah) alone suffices you.”

Al-Husayn ibn Said narrated from Muhammad ibn al-Husayn, from Muhammad ibn al-Fudayl, from Ishaq ibn Ammar, who said: I said to Abu Abdillah عليه السلام: “Indeed, I enter the mosque and find that the imam (of prayer) has already bowed in rukuh and the people have bowed as well, and I am not able to make the adhan, or the iqamah, or to say the takbir (to begin the prayer).” So Imam عليه السلام said to me: “When that happens, then enter with them in the rak’ah and count it as part of your prayer, for it is one of the most virtuous of your rak’ahs.” Ishaq then narrated: “So when I heard the adhan of Maghrib while I was sitting at my doorstep, I said to the servant, ‘Look and see, has the prayer been established?’” So he (the servant) came back to me and said: “Yes.” So I got up quickly and entered the mosque and found the people had already bowed, so I bowed with the first row that I caught and I counted it as part of my prayer. Then, after the prayer was concluded, I prayed four rak’ahs. Then I departed, and behold, five or six of my neighbors from among the Makhzumis and the Umayyads approached me. They sat me down and then said: “O Aba Hashim, may Allah سبحانه وتعالى reward you well on behalf of yourself, for by Allah سبحانه وتعالى, we have seen the opposite of what we had assumed about you and what was said regarding you.” I asked: “And what is that?” They said: “We followed you when you rose for the prayer, and we used to think that you did not follow the prayer with us. But now we found that you counted the prayer with us and prayed our prayer. May Allah سبحانه وتعالى be pleased with you and reward you with goodness.” I said to them: “Glory be to Allah سبحانه وتعالى! Is such a thing said about someone like me?” Then I realized that Abu Abdillah عليه السلام, peace be upon him, had not commanded me except because he feared this and things like it for me.”

Al-Husayn ibn Said from Safwan, from Ibn Bukayr, from Umar ibn Abi Shubah, from Abu Abdillah عليه السلام, said: I said to Imam al-Sadiq عليه السلام: “I am with the imam (of prayer), and I finish before he finishes his recitation.” Imam عليه السلام said: “Then complete the Surah and glorify Allah سبحانه وتعالى and praise Him عز وجل until he finishes.”

And from him, from Safwan, from Ibn Bukayr, from Zurarah, who said: I asked Aba Abdillah عليه السلام, peace be upon him, about being with the imam (of prayer) and finishing my recitation before he finishes. Imam عليه السلام said: “Then withhold one verse, and glorify Allah سبحانه وتعالى and praise Him عز وجل. When he finishes, then recite the verse and bow.”

Ahmad ibn Muhammad ibn Isa narrated from al-Hasan ibn Ali ibn Faddal, from Abdillah ibn Bukayr; and al-Husayn ibn Said narrated from Fadalah ibn Ayyub, from Abdillah ibn Bukayr, who said: Hamzah ibn Humran asked Aba Abdillah عليه السلام, peace be upon him, about a man who led us in prayer during travel while he was in a state of janabah (major ritual impurity), and he knew (of his condition) while we did not know. Imam عليه السلام said: “There is no problem.” (meaning those who prayed behind him are not required to repeat it)

Al-Husayn ibn Said narrated from Safwan ibn Yahya and Fadalah ibn Ayyub, from al-Ala’ ibn Razin, from Muhammad ibn Muslim, from Abu Ja’far عليه السلام, peace be upon him, who said: I asked Imam al-Baqir عليه السلام about a man who leads a group in prayer while he is without ritual purity, and he does not realize it until after his prayer is finished. Imam عليه السلام said: “He must repeat (his prayer), but those behind him do not need to repeat theirs, even if he informs them that he was without ritual purity.”

And from him, from Uthman ibn Isa, from Abdillah ibn Muskan, from Abdillah ibn Abi Yafur, who said: Abu Abdillah عليه السلام, peace be upon him, was asked about a man who led a group in prayer while he was without ablution. Imam عليه السلام said: “It is not obligatory on them to repeat prayer, but he himself repeats it.”

And from him, from Hammad ibn Isa, from Hariz ibn Abdillah, from Zurarah, from Abu Ja’far عليه السلام, peace be upon him, who said: I asked Imam al-Baqir عليه السلام about a group whose imam (of prayer) led them in prayer while he was not in a state of purity does their prayer remain valid, or must they repeat it? Imam عليه السلام said: “There is no repetition upon them; their prayer is complete. But he (prayer leader) must repeat it himself, and he is not required to inform them. This is established from him.”

As for what was narrated by Ali ibn al-Hakam from Abd al-Rahman ibn al-Arzami, from his father, from Abu Abdillah عليه السلام, peace be upon him, who said: Imam al-Sadiq عليه السلام said: “Imam Ali عليه السلام, peace be upon him, once led the people in prayer while not in a state of purity, and it was the Dhuhr prayer. Then Imam عليه السلام entered (his house), and his (prayer) caller came out and announced: ‘Indeed, the Commander of the Faithful عليه السلام, peace be upon him, led the prayer without purity, so repeat (the prayer), and let those present inform those who are absent.’”

Muhammad ibn Yaqub narrated from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from some of our companions, from Abu Abdillah عليه السلام, peace be upon him: Imam al-Sadiq عليه السلام was asked regarding a group who had departed from Khurasan or from some of the mountainous regions, and a man was leading them in prayer. When they reached Kufah, they came to know that he was a Jew. Imam عليه السلام said: “They do not have to repeat (their prayers).”

Ahmad ibn Muhammad ibn Isa narrated from Muhammad ibn Abi Umayr, from Hammad ibn Uthman, from Abdillah ibn Ali al-Halabi, from Abu Abdillah عليه السلام, peace be upon him: Imam al-Sadiq عليه السلام said regarding a man who leads a group in prayer, then comes to know that he had led them facing other than the qiblah. Imam عليه السلام said: “There is nothing upon them to repeat.”

Muhammad ibn Yaqub narrated from Muhammad ibn Ismail, from al-Fadl ibn Shadhan, and from Ali ibn Ibrahim, from his father, both from Hammad, from Hariz, from Zurarah, who said: I said to Abu Ja’far عليه السلام, peace be upon him: “A man entered with a group in their prayer while he did not intend it as prayer, then their imam (of prayer) became invalidated (entered a state of hadath), so the imam (of prayer) took the hand of that man and placed him forward, and he led them in prayer. Does their prayer count when he was leading them without having intended it as prayer?” Imam عليه السلام said: “It is not appropriate for a man to enter with a group in their prayer while he does not intend it as prayer. Rather, he should intend it as prayer. So if he had already prayed, then for him it will count as another prayer, and if not, then he should not enter with them. As for the group, their prayer may be valid even if he had not intended it.”

Muhammad ibn Yaqub narrated from Muhammad ibn Ismail, from al-Fadl ibn Shadhan, from Ibn Abi Umayr, from Muawiyah ibn Ammar, who said: I asked Abu Abdillah عليه السلام, peace be upon him, about a man who comes to the mosque while they are already in prayer, and the imam (of prayer) has preceded him by a rak’ah or more. Then the imam (of prayer) becomes unable to continue, so he takes the hand of that man who is the nearest of the people to him and places him forward. Imam عليه السلام said: “He should complete the prayer with the people, then sit. And when they finish the tashahhud, he should gesture with his hand to them to the right and to the left and that gesture with his hand to them is (considered) the taslim and conclusion of their prayer. Then he should complete what had passed or remained upon him.”

Muhammad ibn Ahmad ibn Yahya by al-Abbas ibn Maruf by Ibn Sinan by Talhah ibn Zayd by Imam Ja’far عليه السلام: I asked Imam عليه السلام about a man who led a group in prayer and then experienced a nosebleed after having prayed one or two rak’ahs, and he appointed a man from among them who had missed one or two rak’ahs. Imam عليه السلام said: “He completes the prayer with them, then appoints another man to give the taslim with them, and he (the original deputy) stands up and completes the remainder of his prayer.”

As for what was narrated by Muhammad ibn Yahya from Ahmad ibn al-Husayn ibn Ali ibn Faddal, from al-Hasan ibn Ali, from al-Hakam ibn Miskin, from Muawiyah ibn Shurayh, who said: I heard Aba Abdillah عليه السلام, peace be upon him, say: “If the imam (of prayer) becomes invalidated (enters a state of hadath) during the prayer, then no one should step forward except one who was present at the iqamah. So when the mu’adhdhin says, 'Qad qamatis-salah' (the prayer has been established), it is proper for those in the mosque to rise to their feet and appoint one among them, and not to wait for the imam (of prayer).” He (Ibn Shurayh) said: “I asked, ‘Even if the imam (of prayer) is the one who gave the adhan?’” Imam عليه السلام said: “Even if he is, they should not wait for him and should appoint one among them.”

Al-Husayn ibn Said narrated from al-Nadr, from Hisham, from Sulayman ibn Khalid, who said: I asked Aba Abdillah عليه السلام, peace be upon him, about a man who is leading the people in prayer, then becomes invalidated (enters a state of hadath), and he appoints a man who had missed a rak’ah what should he do? Imam عليه السلام said: “He should not appoint a man who had missed a rak’ah, but rather he should take the hand of someone else and appoint him.”

Muhammad ibn Ahmad ibn Yahya narrated from Ahmad ibn Muhammad, from his father, from Ibn Abi Umayr, from Hammad ibn Uthman, from Ubaydullah ibn Ali al-Halabi, from Abu Abdillah عليه السلام: Imam al-Sadiq عليه السلام said regarding a man who led a group in prayer and prayed one rak’ah with them, then died. Imam عليه السلام said: “They should appoint another man, count the rak’ah (that was prayed), lay the deceased behind them, and whoever touched him must perform ghusl (ritual washing).”

Al-Husayn ibn Said narrated from Ibn Abi Umayr, from Jamil ibn Darraj, from Muhammad ibn Muslim, from Abu Ja’far عليه السلام, peace be upon him, who said: Imam al-Baqir عليه السلام said to me: “If you do not catch the people before the imam (of prayer) says the takbir for the rukuh, then do not join them in that rak’ah.”

And from him, from Safwan, from al-Ala’, from Muhammad ibn Muslim, from Abu Ja’far عليه السلام, peace be upon him, who said: Imam al-Baqir عليه السلام said: “Do not count the rak’ah in which you did not witness the takbir with the imam (of prayer)” (meaning do not count it as a completed rak’ah)

And from him, from al-Nadr, from Asim, from Muhammad ibn Muslim, from Abu Ja’far عليه السلام, peace be upon him, who said: Imam al-Baqir عليه السلام said: “If you catch the takbir before the imam (of prayer) bows into rukuh, then you have caught the prayer.”

And as for what was narrated by al-Husayn ibn Said from al-Nadr, from Hisham ibn Salim, from Sulayman ibn Khalid, from Abu Abdillah عليه السلام, peace be upon him: Imam al-Sadiq عليه السلام said regarding a man who catches the imam (of prayer) while he is in rukuh, and the man says the takbir while standing upright, then bows before the imam (of prayer) raises his head indeed, he has caught the rak’ah.”

And what was narrated by Muhammad ibn Yaqub from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah عليه السلام, peace be upon him: Imam al-Sadiq عليه السلام said: “If you reach the imam (of prayer) and he has already bowed, and you say the takbir and bow before the imam (of prayer) raises his head, then you have caught the rak’ah. But if the imam (of prayer) raises his head before you bow, then you have missed the rak’ah.”

Al-Husayn ibn Said narrated from Hammad ibn Isa, from Hariz ibn Abdillah, from Muhammad ibn Muslim, from one of the two (Imams عليه السلام), peace be upon them: Imam عليه السلام was asked about a man who enters the mosque and fears that he will miss the rak’ah. Imam عليه السلام said: “He should bow before reaching the group and walk while in the state of rukuh until he joins them.”

Muhammad ibn Yaqub narrated from Muhammad ibn Yahya, from Abdillah ibn Muhammad ibn Isa, from Ali ibn al-Hakam, from Aban, from Abd al-Rahman ibn Abi Abdillah, from Abu Abdillah عليه السلام, who said: Imam al-Sadiq عليه السلام said: “If you enter the mosque and the imam (of prayer) is in rukuh, and you think that if you walk to him, he will raise his head before you catch him, then say the takbir and bow. If he raises his head (before you reach him), then prostrate where you are. When he stands, join the row; and if he sits, then sit where you are. When he stands again, join the row.”

And in the narration of Muhammad ibn Ali ibn Mahbub from al-Abbas ibn Maruf, from Abdillah ibn al-Mughirah, from Aban ibn Uthman, from Abd al-Rahman ibn Abi Abdillah, he said: I heard Aba Abdillah عليه السلام, peace be upon him, say and he mentioned the same (as above).

Sa’ad ibn Abdillah narrated from Ahmad ibn Muhammad ibn Isa, from al-Husayn ibn Said, from Ubaydullah ibn Muawiyah ibn Shurayh, from his father, who said: I heard Aba Abdillah عليه السلام, peace be upon him, say: “If a man comes quickly and the imam (of prayer) is in rukuh, then one takbir suffices for him both to enter the prayer and to join in the ruku.”

Al-Husayn ibn Said narrated from Ibn Abi Umayr, from Ibn Udhaynah, from Zurarah, from Abu Ja’far عليه السلام, peace be upon him, who said: Imam al-Baqir عليه السلام said: “If a man catches part of the prayer and misses part of it behind an imam (of prayer), and he counts the prayer behind him as valid, then he should consider the first part that he catches as the beginning of his own prayer. If he catches two rak’ahs from Dhuhr, or Asr, or Isha, and misses two rak’ahs, then in each rak’ah that he catches behind the imam (of prayer), he should recite Surah al-Fatihah and another surah to himself. But if he is not able to complete the surah, then Surah al-Fatihah suffices him. So when the imam (of prayer) finishes with the taslim, he (the follower) stands and prays two rak’ahs in which he does not recite, because recitation in the prayer is only in the first two rak’ahs of any prayer with Surah al-Fatihah and a surah. And in the last two rak’ahs, there is no recitation; rather, it is glorification (tasbih), exaltation (takbir), declaration of God's oneness (tahlil), and supplication. There is no recitation in them. And if he caught one rak’ah, then he should recite in it, behind the imam (of prayer). Then when the imam (of prayer) performs the taslim, he stands and recites Surah al-Fatihah and a surah, then sits and recites the tashahhud. Then he stands and prays two rak’ahs in which there is no recitation.”

Muhammad ibn Yaqub narrated from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Safwan, from Abd al-Rahman ibn al-Hajjaj, who said: I asked Aba Abdillah عليه السلام, peace be upon him, about a man who catches the second rak’ah of the prayer with the imam (of prayer), and it is his (the follower's) first rak’ah what should he do when the imam (of prayer) sits? Imam عليه السلام said: “He should keep himself raised and not fully settle into the sitting posture. Then, when it is the third rak’ah for the imam (of prayer) and the second for him, he should delay a little after the imam (of prayer) rises enough to recite the tashahhud and then catch up with the imam (of prayer).” He (ibn al-Hajjaj) said: “I also asked Imam عليه السلام about a man who catches the last two rak’ahs of the prayer what should he do regarding the recitation?” Imam عليه السلام said: “Recite in them, for they are your first two rak’ahs. Do not make the beginning of your prayer its end.”

Sa’ad ibn Abdillah narrated from Yaqub ibn Yazid, from Marwak ibn Ubayd, from Ahmad ibn al-Nadr, from a man, from Abu Ja’far عليه السلام, peace be upon him, who said: Imam al-Baqir عليه السلام said to me: “What do these people say about a man who has missed two rak’ahs with the imam (of prayer)?” I said: “They say he should recite ‘al-Hamd’ (Surah al-Fatihah) and a surah in the two rak’ahs.” Imam عليه السلام said: “This one reverses his prayer he makes its beginning into its end.” So I asked: “Then what should he do?” Imam عليه السلام said: “He should recite Surah al-Fatihah in each rak’ah.”

Ahmad ibn Muhammad ibn Isa from Muhammad ibn Yahya from Talhah ibn Zayd from Abu Ja’far عليه السلام from his father عليه السلام, from Imam Ali عليه السلام, peace be upon him, who said: Imam Ali عليه السلام said: “A man counts what he has caught with the imam (of prayer) as the beginning of his prayer.” Imam Ja’far (al-Sadiq عليه السلام) said: “And we do not say as the fools say.” (meaning the opponents)

As for what was narrated by al-Husayn ibn Said from Hammad ibn Isa from Muawiyah ibn Wahb, he said: I asked Aba Abdillah عليه السلام, peace be upon him, about a man who catches the end of the prayer of the imam (of prayer), while it is the beginning of the man's own prayer, and the imam (of prayer) does not give him enough time to recite (the opening, al-Fatiha), so he completes the recitation at the end of his prayer. Imam عليه السلام said: “Yes.”

Sa’ad ibn Abdillah from Ahmad ibn Muhammad from Muhammad ibn Sahl al-Ashari from his father from Abu al-Hasan al-Ridha عليه السلام, peace be upon him, who said: I asked Imam al-Ridha عليه السلام about someone who performed rukuh with an imam (of prayer) whom he follows, then raised his head before the imam. Imam عليه السلام said: “He should repeat his rukuh along with him.”

And as for what was narrated by Ahmad ibn Muhammad ibn Isa from Abdillah ibn al-Mughirah from Ghiyath ibn Ibrahim, he said: Abu Abdillah عليه السلام, peace be upon him, was asked about a man who raises his head from rukuh before the imam (of prayer); should he return and perform rukuh again if the imam (of prayer) delays, so that he may raise his head along with him? Imam عليه السلام said: “No.”

This was narrated by Sa’ad ibn Abdillah from Ahmad ibn Muhammad from Muhammad ibn Sinan from Hammad ibn Uthman and Khalaf ibn Hammad from Ribi from Abdullah ibn al-Jarud and al-Fudayl ibn Yasar from Abu Abdillah عليه السلام, peace be upon him, who said: We asked Imam al-Sadiq عليه السلام about a man who prayed with an imam (of prayer) whom he follows, and he raised his head from sujud before the imam (of prayer) raised his head from sujud. Imam عليه السلام said: “Then let him prostrate (again). And whoever catches the imam (of prayer) after he has raised his head from rukuh, let him prostrate with him, but he should not count that sujud (as part of his own prayer).”

Muhammad ibn Ahmad ibn Yahya narrated from al-Abbas ibn Maruf from Safwan from Abu Uthman from Mualla ibn Khunays from Abu Abdillah عليه السلام, peace be upon him, who said: Imam al-Sadiq عليه السلام said: “If the imam (of prayer) precedes you by a rak’ah, and you catch up with him after he has raised his head (from rukuh), then prostrate with him, but do not count that (rak’ah).”

Ahmad ibn Muhammad ibn Isa narrated from Marwak ibn Ubayd from Ahmad ibn al-Nadr al-Khazzaz from Amr ibn Shimr from Jabir al-Jufi who said: I said to Abu Ja’far عليه السلام, peace be upon him: “I lead a group in prayer, and I go into rukuh, and people enter while I am in rukuh how long should I wait?” Imam عليه السلام said: “How amazing is your question, O’ Jabir! Wait for the duration of two of your rukus. If they (stop entering), then raise your head; otherwise, continue.”

This was narrated by Ahmad ibn Muhammad ibn Isa from Ali ibn al-Hakam from Sayf ibn Umayrah from Abu Bakr al-Hadrami, who said: I said to Imam عليه السلام: “I lead a group in prayer.” Imam عليه السلام said: “Say the taslim once, and do not turn your head. Say: ‘Peace be upon you, O’ Prophet, and the mercy of Allah سبحانه وتعالى and His عز وجل blessings. Peace be upon you all.’”

And from him, from Ali ibn al-Hakam from Ismail ibn Abd al-Khaliq, who said: I heard Imam عليه السلام say: “It is not proper for the imam (of prayer) to stand up (and leave) after the prayer until everyone behind him has completed what they missed of the prayer.”

This was narrated by Ahmad ibn Muhammad ibn Isa from al-Hajjal from Hammad ibn Uthman from Abu Basir from Abu Abdillah عليه السلام, peace be upon him, who said: Imam al-Sadiq عليه السلام said: “It is proper for the imam (of prayer) to make audible to those behind him everything he says, and it is not proper for those behind him to make anything they say audible to him.”

This was narrated by Ahmad ibn Muhammad ibn Isa from Ali ibn al-Hakam from Sulaym al-Farra, who said: I asked Imam عليه السلام about a man who is the mu’adhdhin for a group and their imam (of prayer) is (away) on the road to Mecca or elsewhere, so he leads them in Asr prayer at its proper time. Then a man enters who does not know (the situation) and assumes that it is Dhuhr, does it suffice him that it was actually Asr? Imam عليه السلام said: “No.”

As for what was narrated by al-Husayn ibn Said from Hammad ibn Uthman, he said: I asked Aba Abdillah عليه السلام, peace be upon him, about a man who leads a group in prayer, and he is praying Asr, while for them it is Dhuhr. Imam عليه السلام said: “It is valid for him, and it is valid for them.”

Ali ibn Ja’far asked his brother Imam Musa ibn Ja’far عليه السلام, peace be upon them both, about an imam (of prayer) who was in the Dhuhr prayer, and his wife stood facing him to pray with him, thinking that it was Asr. Does that invalidate the prayer of the congregation? And what is the ruling of the woman in her prayer with them, given that she had already performed Dhuhr? Imam عليه السلام said: “That does not invalidate the prayer of the congregation, but the woman must repeat her prayer.”

This was narrated by Ahmad ibn Muhammad ibn Isa from Muhammad ibn Ismail ibn Buzay, who said: I wrote to Abu al-Hasan عليه السلام, peace be upon him, saying: “I attend the mosques with my neighbors and others, and they ask me to lead them in prayer, while I have already prayed before coming to them. Sometimes those who follow my prayer include those who imitate my actions in prayer, the weak, and the ignorant, and I dislike to step forward (as imam of prayer) having already prayed, due to the state of those who follow me in prayer from among those I have mentioned to you. So command me in this matter with your instruction, that I may follow it and act upon it, if Allah سبحانه وتعالى wills.” So Imam عليه السلام wrote back: “Pray with them.”

Sa’ad ibn Abdillah from Ahmad ibn al-Hasan ibn Ali ibn Faddal from Amr ibn Said from Musaddiq ibn Sadaqah from Ammar al-Sabati, who said: I asked Aba Abdillah عليه السلام, peace be upon him, about a man who performs the obligatory prayer, then finds a group of people praying in congregation is it permissible for him to repeat the prayer with them? Imam عليه السلام said: “Yes, and it is better.” I said: “And if he does not do it?” Imam عليه السلام said: “There is no harm.”

Muhammad ibn Yaqub from Muhammad ibn Ismail from al-Fadl ibn Shadhan, and Ali ibn Ibrahim from his father, all from Ibn Abi Umayr from Hafs ibn al-Bukhturi from Abu Abdillah عليه السلام, peace be upon him: Imam al-Sadiq عليه السلام said regarding a man who performs the prayer alone, then finds a group (praying in congregation). Imam عليه السلام said: “He should pray with them and count it as the obligatory prayer.”

Muhammad ibn Yaqub from Muhammad ibn Yahya from Ahmad ibn Muhammad from Uthman ibn Isa from Sama’ah, who said: I asked Imam عليه السلام about a man who had begun to pray, and the imam (of prayer) came out while the man had already prayed one rak’ah of the obligatory prayer. Imam عليه السلام said: “If the imam (of prayer) is just, then let him complete another rak’ah and end the prayer, and count it as a supererogatory (nafl) prayer, and then enter into prayer with the imam (of prayer). But if the imam (of prayer) is not just, then let him continue his own prayer as it is, and perform another rak’ah with the imam (of prayer), and remain seated for the duration it takes to say: ‘I bear witness that there is no God but Allah سبحانه وتعالى, alone with no partner, and I bear witness that Muhammad صلى الله عليه وعلى آله وسلم is His عز وجل servant and His عز وجل messenger’. Then let him complete his prayer with the imam (of prayer) to the best of his ability. Indeed, taqiyyah is expansive, and there is no act of taqiyyah except that the one who performs it is rewarded for it, if Allah سبحانه وتعالى wills.”

Al-Husayn ibn Said from Muhammad ibn Abi Umayr from Salamah, the companion of al-Sabiri, from Ishaq ibn Ammar, who said: I said to Abu Abdillah عليه السلام, peace be upon him: “The congregational prayer is being established while I have already prayed.” Imam عليه السلام said: “Pray, and count it for what you have missed.”

Sa’ad ibn Abdillah from Musa ibn al-Hasan from Ayyub ibn Nuh from Safwan ibn Yahya from Said ibn Abdillah al-Araj, who said: I asked Aba Abdillah عليه السلام, peace be upon him, about a man who enters the mosque to pray with the imam (of prayer) and finds the row crowded with people, so he stands alone until the imam (of prayer) finishes the prayer, is that permissible for him? Imam عليه السلام said: “Yes, there is no harm in it.”

Ahmad ibn Muhammad ibn Isa narrated from Muhammad ibn Abi Umayr from Hammad ibn Uthman from Ubaydullah ibn Ali al-Halabi from Abu Abdillah عليه السلام, peace be upon him, who said: Imam al-Sadiq عليه السلام said: “I do not see any harm in standing between the columns (for prayer).”

Sa’ad ibn Abdillah narrated from Musa ibn al-Hasan from Muhammad ibn Abd al-Hamid al-Nakhai from Sayf ibn Umayrah from Mansur ibn Hazim, who said: I said to Abu Abdillah عليه السلام, peace be upon him: “I pray in the ‘taq’ meaning the ‘mihrab’.” Imam عليه السلام said: “There is no harm if you have enough space in it.”

Muhammad ibn Yaqub narrated from Ali ibn Ibrahim from his father from Hammad ibn Isa from Hariz from Zurarah from Abu Ja’far عليه السلام, peace be upon him, who said: Imam al-Baqir عليه السلام said: “If a group prays while there is between them and the imam (of prayer) a distance that cannot be stepped over, then that imam (of prayer) is not an imam (of prayer) for them. And any row whose people are praying behind an imam (of prayer), but between them and the row in front of them there is a distance that cannot be stepped over, then that is not considered a prayer for them. And if there is a curtain or a wall between them, then that is not a valid prayer for them except for the one who is directly opposite the door.” Zurarah said, and Imam Abu Ja’far عليه السلام, peace be upon him, also said: “These enclosed chambers (maqasir) did not exist in the time of any of the people; they were only introduced by the tyrants. And the one who prays behind them, following the prayer of someone within them, his prayer is not valid.” Zurarah said and Imam Abu Ja’far عليه السلام, peace be upon him, also said: “The rows ought to be complete and continuous, connected to one another, and there should not be between two rows a space that cannot be stepped over the extent of that being the space where a human body would fall.”

Sa’ad ibn Abdillah from Ahmad ibn al-Hasan from Amr ibn Said from Musaddiq ibn Sadaqah from Ammar, who said: I asked Aba Abdillah عليه السلام, peace be upon him, about a man who leads a group in prayer while behind him there is a house in which there are women is it permissible for them to pray behind him? Imam عليه السلام said: “Yes, if the imam (of prayer) is lower than them.” I asked: “What if there is a wall or a path between them and him?” Imam عليه السلام said: “There is no harm.”

Muhammad ibn Yaqub from Ali ibn Ibrahim in a ‘marfu’ (elevated) chain said: I saw Aba Abdillah عليه السلام, peace be upon him, leading a group in prayer, and Imam عليه السلام was in a corner of a house near the wall, and all of them were to his right, and there was no one to his left.

Muhammad ibn Yaqub from Ahmad ibn Idris from Muhammad ibn Ahmad ibn Yahya from Ahmad ibn al-Hasan ibn Ali from Amr ibn Said from Musaddiq ibn Sadaqah from Ammar al-Sabati from Abu Abdillah عليه السلام: I asked Imam al-Sadiq عليه السلام about a man who leads a group in prayer while they are in a place lower than the place where he is praying. Imam عليه السلام said: “If the imam (of prayer) is on something like a platform (dukkan) or on a spot higher than their spot, their prayer is not valid.” (al-Sabbati asked) “But if he is higher than them by the measure of a finger, or whether it is more or less, if the elevation is by the measure of a span (shibr), then if it is flat ground and there happens to be an elevated spot from which the imam (of prayer) stands and those behind him stand below him, and the ground is flat except that they are in a sloped area” Imam عليه السلام said: “There is no harm.” Imam عليه السلام was also asked: “And if the imam (of prayer) is in a position lower than that of those praying behind him?” Imam عليه السلام said: “There is no harm.” And Imam عليه السلام said: “And if a man is on top of a roof or anything similar a platform or something else and the imam (of prayer) is praying on the ground below him, it is permissible for the man to pray behind him and follow his prayer, even if he is significantly higher than him.”

This was narrated by Muhammad ibn Yaqub from Ali ibn Ibrahim from his father from al-Nawfali from al-Sakuni from Abu Abdillah عليه السلام, peace be upon him, from his father عليه السلام, peace be upon him, who said: The Commander of the Faithful عليه السلام, peace be upon him, said regarding two men who disagreed (in leading prayer); one of them said, “I was your imam (of prayer),” and the other said, “I was your imam (of prayer).” Imam عليه السلام said: “Their prayers are valid.” I asked: “And if each of them says, ‘I was following you (in prayer)’?” Imam عليه السلام said: “Their prayers are invalid; they must begin (their prayers) again.”

Muhammad ibn Yaqub narrated from Ali ibn Ibrahim from his father from Muhammad ibn Isa from Yunus from a man from Abu Abdillah عليه السلام, peace be upon him, who said: I asked Imam al-Sadiq عليه السلام about an imam (of prayer) who is leading four or five people in prayer. Then two of them do tasbih (declare the imam of prayer has prayed three rak’ahs), and three of them do tasbih that they have prayed four rak’ahs. The two say: “Stand up,” and the three say: “Sit down,” while the imam (of prayer) inclines toward one of the groups or is uncertain and neutral in his doubt what is obligatory upon him? Imam عليه السلام said: “There is no sahw (prostration of forgetfulness) upon the imam (of prayer) if those behind him have preserved his error with certainty. And there is no sahw upon those behind the imam (of prayer), if the imam (of prayer) did not err. And there is no sahw in sahw (no prostration for doubting whether one made a mistake). And there is no sahw in the Maghrib and Fajr prayers, nor in the first two rak’ahs of any prayer, and there is no sahw in supererogatory (nafilah) prayers. But if those behind the imam (of prayer) differ among themselves, then it is obligatory upon him and upon them, by way of precaution, to repeat the prayer and to act upon certainty.”

This was narrated by Ahmad ibn Muhammad ibn Isa from al-Hasan ibn Mahbub from Abd al-Rahman from Abu al-Hasan عليه السلام, peace be upon him, who said: I asked Imam al-Kadhim عليه السلام about a man who is praying behind an imam (of prayer) whom he is following, and the imam (of prayer) goes into rukuh while the man forgets and he is behind him and does not perform rukuh until the imam (of prayer) has raised his head and gone down into sujud. Should he perform rukuh and then catch up with the imam (of prayer) and the people while they are in sujud? Or what should he do? Imam عليه السلام said: “Let him perform rukuh, then go down (to sujud), and complete his prayer with them. Nothing is required of him.”

Ahmad ibn Muhammad ibn Isa narrated, [saying]: Abu al-Miza from Abu Abdillah عليه السلام, peace be upon him: Imam al-Sadiq عليه السلام said concerning a man who is praying behind an imam (of prayer) and gives the taslim before the imam (of prayer). Imam عليه السلام said: “There is no harm in that.”

This was narrated by Ahmad ibn Muhammad ibn Isa from al-Husayn ibn Said from Abu Ali, who said: We were with Abu Abdillah عليه السلام, peace be upon him, when a man came to Imam عليه السلام and said: “May I be your ransom. We prayed the Fajr prayer in the mosque, and some of us left while others remained seated in tasbih. Then a man entered the mosque and gave the adhan, so we prevented him and pushed him away from doing that.” Abu Abdillah عليه السلام, peace be upon him, said: “You did well. Push him away from that and prevent him with the strongest prevention.” I asked: “If they enter and wish to pray in congregation in it?” Imam عليه السلام said: “Then let them stand in a corner of the mosque, and no imam (of prayer) should step forward among them.” I said to Imam عليه السلام: “May I be your ransom. We have an imam (of prayer) who is opposed (to us), and he hates all of our companions.” Imam عليه السلام said: “What concern do you have for what he says? By Allah سبحانه وتعالى, if you are truthful, then you have more right to the mosque than he does. So be the first to enter and the last to leave, and display good character with the people and speak well.” Then a man asked: “May I be your ransom, the saying of Allah سبحانه وتعالى, the Exalted: ‘And speak kindly to people’ (Surah Al-Baqarah 2:83), is that meant for all people?” Imam Abu Abdillah عليه السلام, peace be upon him, laughed and said: “No, what is meant is, ‘Say: (Prophet) Muhammad صلى الله عليه وعلى آله وسلم is the Messenger of Allah سبحانه وتعالى, peace be upon him and his family.’”

What was narrated by Muhammad ibn Ahmad ibn Yahya from Abu Ja’far from Abu al-Jawza from al-Husayn ibn Alwan from Amru ibn Khalid from Zayd ibn Ali from his forefathers عليه السلام, peace be upon them, who said: Two men entered the mosque after Imam Ali عليه السلام, peace be upon him, had already led the people in prayer. Imam Ali عليه السلام said to them: “If you wish, then let one of you lead the other in prayer but do not give the adhan or the iqamah.”

Muhammad ibn Ahmad ibn Yahya narrated from Abu Ishaq from Amr ibn Uthman from Muhammad ibn Udhafir from Abu Abdillah عليه السلام, peace be upon him, who said: Imam al-Sadiq عليه السلام said: “Give the adhan behind the one whom you recited behind.”

Muhammad ibn Ahmad ibn Yahya narrated from Ahmad ibn Muhammad from his father from Abu al-Bukhturi from Imam Ja’far عليه السلام, peace be upon him, who said: Imam al-Sadiq عليه السلام said: “Indeed, Imam Ali عليه السلام, said: ‘The child stands to the right of the man in prayer if the row is properly formed that is considered congregation. And the seated sick person sits to the right of the child that is also considered congregation.’”

And from him, from Muhammad ibn al-Husayn, from al-Abbas ibn Amir al-Qasabani and Ayyub ibn Nuh, from al-Abbas, from Dawud ibn al-Husayn, from Sufyan al-Jariri, from al-‘Arzami, from his father, to Prophet: Prophet Muhammad صلى الله عليه وعلى آله وسلم said: “Whoever leads a group in prayer while there is among them someone more knowledgeable than him, their affair will continuously decline until the Day of Resurrection.”

And from him, from Bunan ibn Muhammad from his father from Ibn al-Mughirah from al-Sakuni from Imam Ja’far عليه السلام, from his father عليه السلام, from Imam Ali عليه السلام, peace be upon him: Imam Ali عليه السلام used to say: “When a man enters the mosque and its people have already prayed, then he should not give the adhan, nor should he give the iqamah, and he should not perform supererogatory prayers until he begins with the obligatory prayer. And he should not leave it (the mosque) for another place until he has prayed in it.”

And from him, from Ayyub, from al-Abbas ibn Amir, from al-Husayn ibn al-Mukhtar and Dawud ibn al-Husayn, who said: Imam عليه السلام asked about a man who missed one rak’ah of Maghrib prayer with the imam (of prayer), and he caught the other two; the first of those two is his first rak‘ah, and the second is the second rak‘ah for the group in which they perform the tashahhud. Imam عليه السلام said: “Yes.” I asked: “And the second one as well?” Imam عليه السلام said: “Yes.” I asked: “All of them?” Imam عليه السلام said: “Yes, and it is only a blessing.”