Third: preceding the imam by the pillar of bowing—for example, bowing and rising before one’s imam bows. If he does so knowingly and deliberately, his prayer is invalid; but if he does so out of ignorance or forgetfulness, only his rak‘ah is invalid—unless he performs that after his imam.

Fourth: preceding the imam by a pillar other than bowing—for example, prostrating and rising before one’s imam prostrates. He must return and perform it after his imam. If he does not do so knowingly and deliberately, his prayer is invalid; but if he is ignorant or forgetful, his prayer is valid.

Fifth: preceding the imam by two pillars—for example, prostrating and rising before his imam prostrates, then performing the second prostration before his imam rises from the first prostration; or prostrating, rising, and performing the second prostration before his imam prostrates. If he does so knowingly and deliberately, his prayer is invalid; but if he does so out of ignorance or forgetfulness, only his rak‘ah is invalid—unless he performs that after his imam.

This is a summary of the rulings on preceding the imam according to the well-known position of the madhhab.

The correct view is that whenever a person precedes his imam knowingly and deliberately, his prayer is invalid in all forms of preceding him. If he does so out of ignorance or forgetfulness, his prayer is valid—unless his excuse ceases before the imam catches up to him. In that case, he must return and perform, after his imam, what he had preceded him in doing. If he does not do so knowingly and deliberately, his prayer is invalid; otherwise, it is not.

Since we have mentioned preceding the imam in reaching a pillar or by completing a pillar, we shall mention the states of a follower in relation to his imam. A follower has four possible states with his imam:

1. Preceding him.
2. Lagging behind him.