God says, “There is no god but I. Mine is dominion and praise is mine.” His servant believes, and from here his name is “the believer” and others like him. If the truth does not say any of that until the servant says it, then the servant is more worthy of being followed. It is not for the person praying behind him to precede his imam with any of the actions of prayer or even its words. In reciting Al-Fatihah, he does not have the right to begin it if he recites it aloud until he finishes it, or he follows the imam’s pauses in it, so he recites what the imam has finished, while the imam is silent, and in the secret prayer, he recites it according to what he most likely thinks, except in the prayer after the middle session, in which case he recites it starting.

The True Imam and Qayyumiya is his characteristic, so it is not permissible for the person being led to rise before his imam and his prayer is invalidated. In a situation where it is not valid for a person to be led in prayer for someone like him or for the Truth, then the Qayyumiya of the truth by him in raising him from the bowing precedes his Qayyumiya, since everything in which the servant rises is only It is about a divine attribute whose shadow is the one that appears in the servant, and the shadow follows without a doubt, and the servant is a shadow, according to the Sultan’s saying, God’s shadow on the earth, but this was mentioned in the nominative because the request for elevation, rather, elevation belongs to Him, Glory be to Him, by merit. Rather, what the one who is praying behind the prayer should follow the imam in every lowering and raising, so as for lowering, perhaps the soul seeks. It is due to the corrupt imagination that arises from the ignorant person. Kn

Our scholars have agreed that the imam should not carry on behalf of the person being led in prayer any of the obligatory prayers except recitation. However, they differed in that matter. Some say that the person being led reads with the imam in what he recites in secret and does not read with him in what he says aloud, and some say that he does not read with him at all, and some say that he reads with him in what he says aloud. He recited the Umm al-Kitab and others, and while he recited the Umm al-Kitab only, I say it, and some of them made a difference in aloud between the one who hears the imam reciting and the one who does not hear, so he made it obligatory for the person being led in prayer to recite if he did not hear, and forbade it if he heard, and what I came to after the obligation of reciting al-Fatihah for every worshiper, whether imam or non-imam, is that If he recites it in himself, it is better, unless it is such that the imam can hear it. Listening and listening t

Since prayer contains pillars, which are obligatory duties, no soul is permissible for another in anything, and everything that is not obligatory is forced by prostration of forgetfulness, so the imam carries it on behalf of the one being led, and its meaning is that if the one being led decreases it or adds it, he will not prostrate due to forgetfulness, and that is that the obligatory duties are due to God, so it is a right. God is more deserving of His decree, except for the obligatory prayers, even though they are a right insofar as they are lawful, and they are of two types. He has not made an alternative for them, which is the prostration of forgetfulness. These are the actions that the Shariah is concerned with in terms of the blessings they contain, which are similar to the provision of the obligatory prayers with similarity. This is why He has made an alternative for them, and some of them are what they are. The servant has rights from what he desires. If he wishes, h