1441. Namaaz ki niyyat karte vaqt zaruri hai keh maqtadi Imam ko mo’een kare laikin Imam ka naam janna zaruri nahin aur agar niyyat kare keh mein maujooda Imam jam’at ki iktedaa karta hoon to oos ki namaaz sahi hai.
1442. Zaruri hai keh maqtadi alhamd aur surah ke a’lawa namaaz ki sab cheezein khud padhe. Laikin agar ooski pahli aur dusri rak’at ki teesri aur chawthi rak’at ho to zaruri hai keh alhamd aur surah bhi padhe.
1443. Agar maqtadi namaaz subah, maghrib woh isha ki pahli aur dusri rak’at mein Imam ki alhamd aur surah padhne ki awaaz suoon raha ho to khud woh kalmaat ko thhik tarah na samajh sake zaruri hai keh alhamd aur surah na padhe aur agar Imam ki awaaz na suoon raha ho to mustahab hai keh alhamd aur surah padhe. Laikin zaruri hai keh aahistah padhe aur agar sahoon buland awaaz se padhe to koi harj nahin hai.
1444. Agar maqtadi Imam ki alhamd aur surah ki qir’at ke ba’az kalmaat suoon le to jis qadr na suoon sake woh padh sakta hai.
1445. Agar maqtadi sahuwan alhamd aur surah padhe ya yeh khayaal karte huye keh jo awaaz suoon raha hai woh Imam ki nahin hai alhamd aur surah padhe aur b’ad mein oose pata chale keh Imam ki awaaz thhi to oos ki namaaz sahi hai.
1446. Agar maqtadi shak kare keh Imam ki awaaz suoon raha hai ya nahin ya koi awaaz suoone aur yeh na jaantaa ho keh Imam ki awaaz hai ya kisi aur ki to woh alhamd aur surah padh sakta hai.
1447. Maqtadi ko namaaz zohur wa a’sr ki pahli aur dusri rak’at mein ehteyaat ki bina par alhamd aur surah nahin padhna chahiye aur mustahab hai keh oon ki bajaye koi zikr padhe.
1448. Maqtadi ko takbeeratul ehraam Imam se pahle nahin kahni chahiye balkeh ehteyaat-e-wajib yeh hai keh jab tak Imam takbeer mukammal na kar le, maqtadi takbeer na kahe.
1449. Agar maqtadi sahoon Imam se pahle salaam kah de to oos ki namaaz sahi hai aur zaruri nahin keh woh dobaarah Imam ke sathh salaam kahe balkeh agar jaan bhoojh kar bhi Imam se pahle salaam kah de to koi harj nahin hai.
1450. Agar maqtadi takbeeratul ehraam ke a’lawa namaaz ki dusri cheezein Imam se pahle padh le to koi harj nahin laikin agar suoon le ya yeh jaan le keh Imam oonhein kis vaqt padhtaa hai to ehteyaat-e-mustahab yeh hai keh Imam se pahle na padhe.
1451. Zaruri hai keh maqtadi jo kuchh namaaz mein padha jaata hai oos ke a’lawa dusre afa’al maslan ruku’ aur sajud Imam ke sathh ya oos se thhodhi deir b’ad baja laye aur agar woh oon afa’al ko amuman Imam se pahle ya oos se itni deir b’ad anjaam de keh oose Imam ki matab’at karna na kaha ja sake to oos ki jama’at baatil hogi. Laikin agar massla no. 1404 mein batayee gayee tafseel ke mutabiq faraada shakhs ke wazife par a’mal kare to oos ki namaaz sahi hai.
1452. Agar maqtadi bhool kar Imam se pahle ruku’ se sar uthha le aur Imam ruku’ mein hi ho to ehteyaat ki bina par zaruri hai keh woh dobaarah ruku’ mein chala jaye aur Imam ke sathh hi sur uthha’e. Is surat mein ruku’ ki zayadati jo keh rukn hai namaaz ko baatil nahin karti aur agar woh amuman dobaarah ruku’ mein na jaye to oos ki jama’at ehteyaat-e-wajib ki bina par baatil ho jayegi, albatta oos ki namaaz massla 1404 mein batayee gayee tafseel ke mutabiq sahi hogi. Laikin agar woh dobaarah ruku’ mein jaye aur oos se peshtar woh Imam ke sathh ruku’ mein shareek ho to sur thha le ehteyaat ki bina par oos ki namaaz baatil hai
1453. Agar maqtadi sahuwan sar sajde se uththaa le aur dekhe keh Imam abhi sajde mein hai to ehteaat ki binaa par zaruri hai keh dobaarah sajde mein jaye aur agar dono sajdon mein aisa hi ittefaaq ho jaye to do sajdon ke zayada ho jaane ki wajah se jo ke rukn hai namaaz batil nahin hoti.
1454. Jo shakhs sahuwan Imam se pahle sajde se sar uththaa le agar oose dobaarah sajde mein jaane par ma’loom ho keh Imam pahle hi sar uththa chuka hai to oos ki namaaz sahi hai. Laikin agar dono sajdon mein aisa hi ittefaaq ho jaye to ehteyaat ki bina par oos ki namaaz batil hai.
1455. Agar maqtadi ghalti se ruku’ ya sajde se sar uththa le aur sahuwan ya is khayal se keh dobaarah ruku’ ya sajde mein laut jaane se Imam ke saath shareek na ho sakega ruku’ ya sajde mein na jaye to oos ki jam’at aur namaaz sahi hai.
1456. Agar maqtadi sajde se sar uththa le aur dekhe keh Imam sajde mein hai aur is khayal se keh yeh Imam ka pahla sajdah hai aur is niyyat se keh Imam ke sath sajdah kare, sajde mein chala jaye aur ba’d mein oose ma’loom ho keh yeh Imam ka dasra sajdah thaa to yeh maqtadi ka dasra sajdah shumar hoga aur agar is khayal se sajde mein jaye keh Imam ka dasra sajdah hai aur b’ad mein m’aloom ho keh Imam ka pahla sajdah thaa to zaruri hai keh is niyyat se sajdah tamaam kare keh Imam ke saath sajdah kar raha ho aur phir dobaarah Imam ke sath sajde mein jaye aur dono suraton mein behtar yeh hai keh namaaz ko jama’at ke sath tamaam kare aur phir dobaarah bhi padhe.
1457. Agar koi maqtadi sahuwan Imam se pahle ruku’ mein chala jaye aur surat yeh ho keh agar dobaarah qayam ki halat mein aa jaye to Imam ki qir’at ka kuchh hissa suoon sake to agar woh uththa le aur dobaarah Imam ke sath ruku’ mein jaye to oos ki namaaz sahi hai aur agar woh jaan bhoojh kar dobaarah qayaam ki halat mein na aaye to oos ki jama’t ka sahi hona mahal ishkaal hai. Albatta massla 1404 mein batayee gayee tafseel ke mutabiq oos ki namaaz sahi hai.
1458. Agar maqtadi sahuwan Imam se pahle ruku’ mein chala jaye aur surat yeh ho keh agar dobaarah qayam ki halat mein aaye to Imam ki qir’at ka koi hissa na suoon sake to zaruri hai keh ruku’ ka zikr kahe aur agar ruku’ ka zikr padhna is baat ka ba’as ho keh goya oos ne ruku’ mein Imam ki mataaba’at nahin ki hai to apna sar uthha le aur Imam ke sath ruku’ mein jaye aur oos ki jama’at aur namaaz sahi hai aur agar woh amadam dobaarah qayaam ki halat mein na aaye to oos ki namaaz massla no. 1404 mein batayee gayee tafseel ke mutabiq sahi hai.
1459. Agar maqtadi ghalti se Imam se pahle sajde mein chala jaye to zaruri hai keh sajde ka zikr padhe aur agar sajde ka zikr padhna is baat ka ba’as ho keh goyaa sajde mein Imam ki mataaba’at nahin ki to apna sar uthha le aur Imam ke sath sajde mein jaye aur oos ki jama’at aur namaaz sahi hai au raga qmadan sajde se sar na uthha le to oos ki namaaz massla no. 1404 mein batayee gayee tafseel ke mutabiq sahi hai.
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