It is also a condition that there should be a single Imam to lead the prayers, so that if the person offering prayer behind the Imam has intention of following two Imãms simultaneously, the Jamã’at shall not be held, even if they are offering the prayers together. It is also obligatory to specify the Imám by name, or description or mental or external gesture, as intending to follow the present Imam, even if he does not know him by face provided that he knows that the Imam is a morally sound person, possessing the qualification required for leading the prayers. If a person intends to follow one of the two present persons, the Jamã’at shall not be held, though later he intends to specify one of them.

Problem # 4 If a person doubts whether he had the intention of following the Imam in prayer or not, he shall decide against it, though he may know that he had stood there with the intention of attending the Jamã’at, even if outwardly he looked like following the Imäm.

Of course, if he is busy in doing something done by the followers in prayers, as, for example, preferably keeping quiet in a Jama’at, he shall decide in favour of attending the Jama’at,

Problem # 5 If a person has the intention of following a person named Zayd, and he turns out to be ‘Umar, then if ‘Umar is not morally sound, his Jamã’at and prayer shall be declared void, if he has added a pillar under the impression of following the Imam otherwise, its validity shall not be devoid of force. It is more cautious to complete the prayer, and then offer it again.

If Umar happens to be morally sound, then prayer and Jama’at of the follower shall be valid, according to the stronger opinion, regardless whether he intended to follow Zayd under the impression that the present person leading the prayers is Zayd, or he intended to follow the present person leading the prayers, but he had the impression that the present Imam is Zayd. It is, however, more cautious for him to complete the prayer, and offer it again in the first case, even if it is different from the individual prayer.

Problem # 6 According to the more cautious opinion, it is not permissible for the person offering prayer individually to shift to Jamä’at during the prayer.

Problem # 7Apparently it is permissible to shift from Jamã’at to offering individually even if voluntarily in all circumstances, even if he intended to do so from the beginning of the prayer, but it is more cautious not to shift it, except in case of emergency, even if it is a worldly one, particularly in the latter case.

Problem # 8 If a person intends to offer prayer individually after the Imam has recited the Surah from the Quran but before he goes into the Rukü’, then it would not be obligatory on him to recite the Surah from the Quran, rather if it happens during the recitation of the Surah, it would be sufficient for him after the intention of offer the prayer individually to recite the remaining part of the Surah, though it would be more cautious to recite it again with the intention of closeness ( to Allah) and hope (that it would be desirable to Allah), particularly in the latter case.

Problem # 9 If, during the prayer, a person intends to offer the prayer individually, according to the more cautious opinion, it shall not be permissible for him to shift over to Jamã’at.

Problem # 10 If a person joins the Imam in the Rukü’ before he lifts his head from it, even if after reciting the Dhikr, or he joins him before it, but does not start the prayer until the Imam goes into the Rukü’, it would be permissible for him to join the Imam and it would be considered a single Rak’at in his account, and this is the last place where he may join the Imam in a Rak’at at the beginning of the Jamã’at. So joining the Rak’at at the beginning of the Jamã’at depends on joining the Imam in the Ruku’ before he starts raising his head from it.

In the other Rak’ats, there is no harm if the person fails to join the Imam in the Ruku’, so that he may perform the Rukü’ even after the Imam has raised his head from it, provided that he joins him in a part of the Rak’at before the Ruku’; otherwise, there shall be difficulty.

Problem # 11 Apparently when a person joins the Jamã’at in the beginning of the Rak’at or during the recitation of the Sürah, and incidentally he remains behind the Imam in Ruku’ and what is affiliated with it, his prayer and Jamã’at shall be valid, and it shall be considered a Rak’at in his account.

What we have mentioned in the previous Problem is exclusively meant for the case when a person joins the Jama’at while the Imam is offering Rukü’, or before it after the recitation of the Surah from the Quran.

Problem # 12 If a person goes into Rukü’ with the idea of joining the Imam in the Rukü’, but could not join him, or doubts whether he has joined him in the Ruku’ or not, it would not be far from declaring the validity of his prayer individually, and it is more cautious for him to complete the prayer, and offer it again.

Problem # 13 According to the stronger opinion, there is no objection if a person joins the Jamà’at with the intention of having Rukü’ with the Imâm hopefully in spite of not being sure about it, so that if he succeeds in joining him, his prayer shall be valid; otherwise, it would be void even if he performs the Ruku’.

It would be a similar case when he recites Takbirat al-Ihram with the intention that if he joins the Imam, he shall follow him otherwise, he would offer the prayer individually before the Ruku’, or he may wait for the second Rak’at on the condition mention in the following Problem.

Problem # 14 If a person intends to follow the Imâm, and recites Takbir, then the Imam raises his head before the person performs Rukü’, the person shall be bound to offer the prayer individually, or wait for the Imam to stand up for the other Rak’at, so the person shall make it his first Rak’at, provided that the Imam does not delay the prayer in a way that he ceases to be following him otherwise, it would not be permissible for him to wait.

Problem # 15 If a person joins the Imam in his first or second prostration in the last Rak’at, and intends there by to obtain the advantage of the Jamã’at, he shall have the intention (Niyyat), recite Takbir, and perform one or two prostrations and Tashahhud (with the Imam), and then get up after the Imam has recited the Salutation. But he should not give up caution by completing the Prayer and offer it again, though it is sufficient to have the intention, recite the Takbir and perform other things while following the Imam, when the validity of his prayer shall not be devoid of validity.

It is better for the person not to join this Jamã’at (at this stage). If a person joins the Imam in the last Tashahhud, it would be permissible for him to join him after having intention (Niyyat) and reciting Takbir, and then sitting with the Imam and reciting Tashahhud, so that when the Imam recites Salutation, he should stand up and complete his prayer, and that intention and Takbir shall be sufficient, and he shall thereby obtain the advantage of the Jama’at , although he has not joined the Imam even in performing a single Rak’at.

Conditions for Jama’at Prayers

There are some conditions in addition to what have been mentioned earlier. They are as

First There should be no hindrance between the Imam and the followers or some of the followers with others who are source of link between the Imàm and others, so that they may not see the Imam. This is a condition when the follower in the prayer is a male. In case, however, a female follows a male in prayer, there is no objection if there is a hindrance between her and the Imam, nor if there is a hindrance between her and the other follower. If, however, there is a hindrance between a female follower and other female followers who are a link between her and the Imam, or between her and the female, with the supposition of the validity of a female leading the prayers, then there is difficulty.

Second, That the place where the Imam is standing should not be higher than the place of standing of the followers, except when it is negligible. It is more cautious to depend on the amount of difference in the height according to which usually it is not considered higher even if by way of indulgence. There is, however, no objection if the place of standing of the followers is higher than that of the Imam, even if to a great extent, but the extent should be according to the prevalent custom as the roof of a shop or a house, but, according to the more cautious opinion, not that of the lofty buildings (or sky scrappers) which have become common in this age.

Third. The followers should not be far way from the Imam or the first row, so that according to the prevalent opinion, the distance becomes too much. It is more cautious that between the place of prostration of the followers and the place of standing of the Imam, or between the place of prostration of the followers in the following row and that in the forward one there should not be a distance of more than the usual foot.

It is more cautious than the above that the place of prostration of the followers in the following row should be near the place of standing of those in the forward row and not more.

Fourth. The place of standing of the followers should not be forward than that of the Imam, and it is more cautious that it should rather be backward even if somewhat. There is no harm if the follower goes forward than the Imam at the time of Rukü’ or prostration due to his larger size, provided that he is not forward than the Imam while standing, though it is more cautious to observe this condition in all circumstances, particularly at the time of sitting, his knees should go forward than those of the Imam.

Problem # 1 A darkness or dust which hinders the followers from seeing the Imam shall be considered a hindrance. Similar is the case of a river or a road, provided that (due to these things) there is not a distance disallowed in Jamã’at between the Imam and the followers. Rather, apparently a net is also not considered a hindrance, except when its holes are too small in a way that it may fall under the category of a curtain or wall. As regards a transparent glass, it is also quite close to not being considered a hindrance, though it is more cautious to avoid it.

Problem # 2 There is no objection in a small hindrance which does not preclude observation at the time of prayers, even if it hinders observation at the time of prostration, as when it has a height of the span of a hand or more, when it is not a hindrance in observation while sitting; otherwise, there shall be difficulty (in not considering it a hindrance), and so caution should not be given up in its case.

Problem # 3 There is no objection in the hindrance caused by the followers in the prayers standing in the forward rows, even if they have not yet started the prayer, though they are preparing to do so, in the same way as there is no objection if some or most of those standing in the first row are not able to see the Imam due to length of the row.

Same is the case when those standing in the second row are not able to see the Imam due to the first row if the first row is too long.

Problem # 4 If the rows have reached until the gate of the mosque, and one or more rows are standing outside the mosque in a way that one of them is standing, for example, on the entrance and others on both sides of the gate, then it is more cautious to declare the prayer of those on both the sides of the first row (outside the mosque) between whom and the Imam there is a hindrance (i.e. the wall); rather, the invalidity of their prayer is not devoid of force.

Same is the case with those standing on both sides of the internal Mihrãb (inside the front wall, so that there is a hindrance between them and the Imam).

Of course, the prayer of all (those standing in) the other rows shall be valid.

Problem # 5 If during the prayer some hindrance or distance takes place between the Imam and the followers, then it would be considered to have been there from the beginning, and consequently the Jamà’at shall be declared void, so that the prayer shall be considered to have been offered individually.

Problem # 6 There is no harm in a temporary hindrance (which is not of a permanent nature) as the passing of a human being or an animal (from the front of those offering prayers).

If, however, those passing are united (in a line) it shall not be permissible, even if they are moving (and not standing).

Problem # 7 If the prayer of those in the forward row is finished, there is difficulty in the validity of the prayer of those standing in the following row, even if those in the forward row (stand up and) join the prayer immediately. So caution must not be given up by shifting to offering the prayer individually.

Problem # 8 If it is known that the prayer of those in the forward row has been void, the prayer of those in the following row shall also automatically be declared invalid, if some distance or hindrance has taken place.

Of course, in case of ignorance (about the invalidity of the prayers of those in the forward row), the prayer of those in the following row shall be considered valid.

If, however, the prayer of those in the forward row is valid according to their own Taqlid, but it is invalid according to the Taqlid of those in the following row (or rows), there shall be difficulty in considering it a Jamã’at in spite of the creation of the distance or hindrance (as a result of the invalidity of the prayer of those in the forward row).

Problem # 9 It is permissible for those standing in the following row to recite Takbirat al-Ihrãm before those standing in the forward row, when the latter have stood up and are preparing to recite the Takbirat al-Ihrãm very soon.

Rules Concerning Jamã’at Prayer

According to the stronger opinion, it is obligatory on the follower in a prayer to give up reciting the Sürah of the Quran in the first two Rak’ats in the prayers offered quietly and also in the first two Rak’ats in the prayers offered loudly, in case he is hearing the voice of the Imam even if in the form of a humming.

In case, the follower in a prayer does not listen the voice of the Imam even in the form of humming, it is permissible, rather approved, for him to recite the Sürah of the Qur’àn.

It is more cautious in case of the last two Rak’ats in prayers offered loudly that he should give up reciting the Surah of the Quran, if he is able to listen the recitation of the Sürah by the Imam and start reciting Tasbih.

In case of the (two Rak’ats of) the prayers offered quietly, he is like one offering prayers individually, and so it is obligatory on him to recite the Sürah of the Quran, or Tasbih, as he wishes, regardless whether he listens to the recitation of the Surah of the Quran by the Imam or not.

Problem # 1 There is no difference in the follower’s not listening (recitation of the Sürah of the Quran by the Imam) whether it is due to the long distance, too many sounds, his deafness or something else.

Problem # 2 If a person is able to listen to a part of the recitation of the Surah of the Quran by the Imam to the exclusion of the other parts, then it is more cautious to give up reciting the Surah absolutely.

Problem # 3 If a person doubts whether he is listening the voice of the Imam or not, or whether it is the voice of the Imam or some one else, then it is more cautious for him to give up reciting the Surah of the Quran, though, according to the stronger opinion, it would be permissible to recite the Sürah.

Problem # 4It is not obligatory on the follower in the prayer to patiently listen to the recitation of the Surah of the Quran by the Imam, though it is more cautious to do so.

Likewise, it is also not obligatory on him to hasten in standing up when the Imam recites the Surah of the Quran in the second Rak’at, and it is permissible for him to make his prostration longer, and stand up after the Imam has recited a part of the Surah of the Quran, provided that it does not create an inordinate delay.

Problem # 5 The Imam is not responsible to the follower for something other than the recitation of the Surah of the Quran in the first two Rak’ats when he is following him in the two Rak’ats. In the last two Rak’ats, the follower is like one offering prayers individually even if the Imam recites Surat al-Hamd (i.e. the Chapter 1 of the Quran) in the last two Rak’ats, and the follower listens to it, observing the caution mentioned in the beginning of this Chapter. If the follower has not joined the Jama’at in the first two Rak’ats, it shall be obligatory on him to recite the Surah of the Quran in both the Rak’ats, as they would be the first two Rak’ats of his prayer. If the Imam does not allow him to recite the other Surah of the Quran, he shall suffice with the recitation of the Surat al-Hamd and leave the recitation of the other Surah, and join the Imam in the Ruku’. If the Imam does not give him enough time to complete even Surat al- Hamd, then according to the stronger opinion, it would be permissible for him to complete the recitation, and join the Imam in the prostration. It may be closer to caution too, though it would be permissible for him to have the intention of offering the prayer individually.

Problem # 6 If a person joins the Imam in the second Rak’at, the Imam shall be responsible to recite the other Surah of the Quran, and he shall follow the Imam in reciting the Qunut and Tashahhud, though it is more cautious for him to bend while sitting when the Imam is reciting Tashahhud (in order to show that unlike others, it is his first Rak’at, then after standing up, it shall be obligatory on him to recite (the Surat al-Hamd as well as) the other Surah of the Quran, as it would be the third Rak’at of the Imam, regardless whether the Imam recites Surat al-Hamd or Tasbih in it.

Problem # 7 If the follower in a prayer recites (Surat al-Hamd and another Surah from the Quran) behind the Imam, as an obligation, as in case the Imam has already offered one or two Rak’ats, or by of approval, as in case of the first two Rak’ats of the prayers offered loudly, when he is not able to listen to the voice of the Imam, it shall be obligatory on him to recite them quietly, even if the prayer happens to be one offered loudly.

Problem # 8 If a person joins the Imam in the last two Rak’ats, then if he joins the Imam before his Ruku’, it shall be obligatory on him to recite the Surat al-Hamd and the other Surah of the Quran, but if the Imam does not allow him enough time to complete both, he shall give up the recitation of the other Surah. If the person knows that if he joins the Jama’at, the Imam shall not give him enough time to recite (even) Surat al-Fãtihah (Surat al-Hamd), then it would be more cautious for him not to join the Jama’at, except after he goes into the Ruku’. So he shall recite the Takbirat al-Ihram and then go into the Ruku’ with the Imam, in which case it shall not be obligatory on him to recite (the other Surah of the Quran).

Problem # 9 It is obligatory on the follower in prayers to allow the Imam in its actions, in the sense that he should neither do anything earlier than the Imam nor delay anything which is ostensibly inordinate. As regards the words, according to the stronger opinion, it is not obligatory on the follower to follow the Imam, except in reciting the Takbirat al-Ihram, in which case it is obligatory on him neither to recite it before the Imam nor along with him. It is more cautious for him not to start reciting it before the Imam has finished its recitation, without there being any difference in the words which can be heard or otherwise, though it is more cautious to do in case of the words which are audible, particularly in case of Salutation. If a person fails to follow the Imam in what it is obligatory on him to follow, he shall be considered to have sinned, but his prayer as well as his Jama’at shall be valid, except when he performs Ruku’ while the Imam is still busy in reciting the Surat al-Hamd and the other Surah of the Quran in the first two Rak’ats on his own behalf and on behalf of the follower. In such case, the validity of his prayer, let alone his Jamã’at, shall be difficult, rather forbidden, as when he performs anything earlier or ostensibly too late than the Imam in a way that it loses the form of Jamà’at, and so his Jamá’at shall be declared void, even in case where his prayer is deemed valid.

Problem # 10 If a person recites Takbirat al-lhrãm before the Imam erroneously or under the impression that the Imam has already recited his Takbir, his prayer shall be considered to have been offered individually. If he intends to offer it with the Jamà’at, he shall shift it to the supererogatory one, and complete it after two Rak’ats.

Problem # 11 If a person raises his head from the Ruku’ or prostration before the Imam erroneously or under the impression that the Imam has already raised his head, it shall be obligatory on him to revert and follow the Imam, and in this case an excess in the pillar shall not harm the prayer. If he fails to revert, he shall be deemed to have sinned, and his prayer shall be valid if he has recited the Dhikrs of both (the Ruku prostration) along with their obligatory things other wise, it would be more cautious to declare his prayer to be void, and it is even more cautious than that to complete the prayer, and then offer it again. If the person has raised his head deliberately before the Imam, he shall be deemed to have sinned, but his prayer shall be declared valid if it were after the recitation of the Dhikr and the other obligatory things; otherwise, his prayer shall be declared void, if he has given them up deliberately. If he has raised his head deliberately, it would not be permissible for him to follow the Imam, so that if he follows the Imam deliberately, his prayer shall be declared void due to the deliberate excess. In case he follows the Imam erroneously, the same rule shall apply if there has been a pillar in excess.

Problem # 12 If a person has raised his head from the Ruku’ before the Imam erroneously, and then reverts to it in order to follow the Imam, and then the Imam raises his head before he reaches the limit of Ruku’, it shall not be far from likely to declare his prayer void, though it is more cautious for him to complete the prayer, and then offer it again.

Problem # 13 If a person raises his head from prostration, and then sees that the Imam is still in prostration, and then thinks that it is the first prostration, so he reverts to it intending thereby to follow the Imam, but later it transpires that it was the second prostration, then there is difficulty in accounting it for the second. So caution must not be given up by him by completing the prayer, and offering it again. If the person thinks that it was the second prostration, and, therefore, he performs another prostration with that intention, but subsequently it transpires that it was the first, he must consider his prostration to be the second, and now he must have the intention of offering the prayer individually and finalize the prayer, though it is not far from being permissible to follow the Imam in the second prostration, and delay it until he joins the Imâm, and the first case shall be more cautious, in the same way as it would be more cautious to offer the prayer again, despite following the Imam.

Problem # 14 If a person has performed Rukü’ or prostration before the Imam deliberately, it shall not be permissible for him to follow the Imam (subsequently) If it were done erroneously, then it shall be obligatory on him to revert to standing up or sitting, and then performing the Ruku’ or prostration shall not be devoid of force, though it is also not free from difficulty. Nevertheless, it would be more cautious to offer the prayer again.

Problem # 15 If a person is busy offering a supererogatory prayer, when the Jama’at gets ready, and he fear he would not be able to join it, then it would be approved for him to discontinue his prayer, (and join the Jama’at). If he were busy offering an obligatory prayer individually, it shall be approved for him to shift to a supererogatory prayer, and then complete it after two Rak’ats, in case has not crossed the limit allowing the shift, as when he has already gone into the Ruku’ for the third Rak’at.

Conditions for an Imam of Jamã’at

There are several conditions for an Imam of Jamà’at. They are: Imãn (or Shi’ah belief), purity of birth (i.e. legitimate birth), sanity and Bulugh (i.e. being of age), when the person following him happens to be of age; rather the Imãmat of a minor even when leading some one like him (i.e. a minor) is difficult (to accept as permissible); rather it is close to declaring it inadmissible. It is also a condition that the Imam must be a male, when the person following him is a male rather, according to the more cautious opinion, in all circumstances.

It is also a condition that the Imam must be morally sound, so that it is not permissible to offer prayer behind a profligate or one whose position (as to his being of a legitimate birth) is not known. Adãlat (or moral soundness) is a psychological condition which impels a person to be constantly pious (or God-fearing) and prevents him from the commission of major sins, rather, according to the stronger opinion, even from the commission of minor sins, let alone the persistence in the commission of what are called major sins, and also from the commission of acts which are usually considered as exponent of an irresponsible attitude of their perpetrator towards faith. It is also more cautious to abstain from things repugnant to the ideal of manhood (Muruvvat), though it is not a condition (for an Imam of Jamã’at).

As regards the major sins, they include every sin for which Allah has promised punishment of Fire (or Hell), or a severe punishment (‘Iqãb), or which have been strongly condemned, or there is an evidence of their being more heinous than some of the major sins or their likes, or according to the dictates of reason they are major sins, or there is a consensus in Shari’ah over their being major sins, or it has been mentioned in a textual authority that they are major sins.

There are several major sins. They include; despair of Allah’s Favour; Consider one self beyond Allah’s Grip; Calumny against Allah, His Prophet or the Prophet’s successors, (peace be upon them); killing a person prohibited by Allah except when it is demanded by right; Disobedience to the parents; Oppressive usurpation of the property belonging to an orphan ; Slandering a woman having a husband ; Escape from Army duty; Severing the bonds of kinship; Sorcery; Fornication Sodomy; Theft; Perjury; Withholding evidence; False Testimony; Breach of Promise; Fraudulent will; Taking alcoholic drinks; Charging Usury; Getting unlawful property; Gambling; Eating the flesh of the dead; Drinking blood; Eating pork or what has been slaughtered in the name of others than Allah even without there being any emergency; Falling short of weights and measures; Return to Jãhiliyyah after Hijrat; Helping the Oppressors and getting support from them; Blocking off enjoyment of rights without any due excuse; Falsehood; Arrogance; Extravagance and Prodigality; Treachery; Calumny; Back-biting; Indulgence in worldly pleasures; Degrading the value of Hajj; Abandoning prayers; Refusing to pay Zakãt; Persistence in the commission of the minor sins.

As regards Polytheism (i.e. belief in the existence of Allah’s partners); Denial of what has been sent down by Him and War against those close to Him, they are the biggest of the major sins, but counting them among the conditions for abstinence from them in order to be of a sound moral character would be a kind of indulgence.

Problem # 1 The persistence which leads the minor sins to enter the domain of the major sins is the constancy and continuance of committing sin without any intervening repentance. It is not far from being the persistence when a person intends to revert to sin once he has committed it, even if he does not actually commit it, particularly when he intends to revert to it at the time of the first commission of the sin. Of course, apparently its realization does not take place simply by the failure to repent after the commission of the sin without there being any intention of reverting to it.

Problem # 2 According to the stronger opinion, it is permissible to give the charge of leading prayer to a person who himself knows that he is not morally sound, but the followers believe in his being morally sound, though, in such case, it is more cautious to give it up. Anyhow it would be a valid Jamà’at, and shall be governed by all its relevant rules.

Problem # 3 Moral soundness (Adalat) is established through legal testimony and the prevalent notoriety producing satisfaction; rather confidence and satisfaction are sufficient for the purpose in whatever way they might been obtained, even if obtained by means of the following of a group of persons possessing sagacity and righteousness, in the same way as ostensible goodness leads to the impression about moral soundness. Rather, according to the stronger opinion, ostensible goodness is sufficient, even if it has not produced favorable opinion, though to be more cautious this should also be a condition.