He stands up to fulfill what he owes, and there is no prostration due to the imam’s forgetfulness. If the person being led in prayer prostrates after making up for it, it is more cautious. Rather, it is recommended for every worshiper to prostrate after making up for it. Every prayer he always prays alone or behind an imam after the salutation, and if the person being led in prayer knows about the imam’s forgetfulness, it is not without it being either an oversight in something. This follower missed the prayer or what he caught up with him in the prayer. If it was in what he missed, he should not follow him in his prostration, even if he prostrated before the salutation, and if he knew that the imam’s oversight was in what he caught up with him in the prayer, then if he prostrated before the salutation, he should follow him, and if he prostrated after the salutation, he should make up what he missed and then prostrate, unless it was an oversight. The imam overlooked what the Messe

It is necessary to follow the imam as long as he is called an imam. If the name of imam is removed from him, it is not necessary to follow him, and the imamate of the Messenger does not rise, so following is necessary, and God’s love for whoever follows him is necessary without a doubt. God says, “Indeed, there was for you in the Messenger of God a good example, and it was said to him, ‘Say.. So follow me, and God will love you. And if God loves His servant, all his powers and limbs will be with him, and he will not act except with his powers and limbs, so he will not act except with God, so he will be protected in his movements and stillness .

Then you should know that in terms of his being characterized by it, the obligation of the accountable person has been removed from him either completely or by suspension according to all the jurists, and with us this is not the case because there is no condition or quality in a responsible person that departs from the ruling of the Sharia from one who is overcome by a condition, madness, forgetfulness, sleep, or one who does not. It reaches the limit of a dream, and none of these deviates from the ruling of the Sharia, for it has legislated for every person with a condition and description a ruling, either by circumspection or other rulings of the Sharia, because it is not devoid of a lawful ruling for the person in that condition, then there is only one who is responsible, so long as the obligation is not removed, for these are the ones about whom the jurists say they have The discourse of Sharia law has not been removed from them, for Sharia has permitted him to act in what his

And the rulings of the Sharia, even if they relate to objects, are based on conditions. An eye is not subjected to a matter except for the condition it is in. For that condition, it is addressed by what was addressed to it, not to its eye, for the eye still remains and conditions change, so the rule of Sharia on the eye changes due to the change in condition, such as the condition of childhood, fainting, insanity, or the prevailing condition. Mortality, drunkenness, and illness are subject to Sharia rulings, just as the state of manhood, sobriety, health, survival, sobriety, and lack of predominance of the condition are governed by Sharia law. The ruling of Sharia applies in all cases to whoever understands the validity of the right to the existence of objects .

Whoever considers the true humanity of women to men, just as the Messenger of God, may God bless him and grant him peace, attached them to men in perfection, and whoever considers masculinity and femininity, and the words of God Almighty, “And men have a degree over them,” and the active over the passive, distinguishes between men and women, so he assigns praise to men and applause to women, for women’s speech It arouses desire, of course, especially if there is submission and submission in her words and the listener imagines that she is a female and there is a disease in his heart. God has forbidden them from being submissive in speech, so He said , “So do not submit in speech, lest the one in whose heart is a disease covet.” And speak a well-known word. In this verse, women speak to men in a specific way. /p>

There is no doubt that the praying person is in a state of communing with his Lord, so if a woman recites the tasbih with Him, it is difficult for him to have a natural, imaginary inclination toward her. With clapping, he is not safe from it, so what about speech? The knowledgeable person here is with what he considers to be right in communing with Him. Either he communes with Him with his mind or with himself and his nature, and it is according to his strength. He was healthy and strong, so he did not care what the conversation took place, so men and women were equal to him, and he knew that his soul had a remnant of itself in it, and that it had an illness that separated his mind from his nature until he was cleansed. This is how the people of God look at their souls .