those who presume to dictate to the Sacred Law; rather, it is the Sacred Law that governs us. As for introducing restrictions into a matter that the Sacred Law has left unrestricted, there is no doubt that this is not our right.

Let us consider the issue here. The Prophet, peace and blessings be upon him, said: “The imam has only been appointed to be followed. So, when he says takbir, say takbir; when he bows, bow; when he prostrates, prostrate; when he prays standing, pray standing; and when he prays seated, pray seated, all of you.” (1) Do these rulings, which the Lawgiver has set forth in one and the same sequence, differ between the regular imam and anyone else, or do they not?

Would we say: when the regular imam says takbir, say takbir, and when he bows, bow; but when someone other than the regular imam says takbir, you have a choice, and when he bows, you have a choice?

The answer is no. All these rulings apply generally to the regular imam and to others. Thus, the weakness of the first condition stipulated by the author becomes clear—namely, his statement: “the regular imam.” We say: if the imam prays seated, then we pray seated, whether he is the regular imam or someone else. The Prophet, peace and blessings be upon him, said: “The one most versed in the Book of Allah should lead the people in prayer.” (2) If this person who is most versed in the Quran is unable to stand, we say: You are our imam, so lead us in prayer. If he leads us seated, then we pray behind him seated, in obedience to the Prophet’s command that he be our imam and to his command that we pray seated.

The second condition is that his illness be expected to pass.

This too is a restriction imposed upon a matter which the Lawgiver has left unrestricted. The Prophet, peace and blessings be upon him, did not say: “If he prays seated and you expect his illness to pass, then pray seated.” Rather, he said: