and prostrates for it, and the follower returns after the imam’s salutation, the follower must recite that verse and prostrate for it. Ibn al-Mawwāz stated this as a consequence of that opinion.

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The rulings concerning an imam who suffers a nosebleed are the same in every respect as those concerning a follower. When he turns back, he appoints someone to complete the congregation’s prayer, and that substitute becomes his imam. After washing off the blood, he prays with the substitute whatever he catches of his prayer and makes up whatever he has missed. His status in relation to the substitute’s authority until he returns to him is subject to the differences of opinion mentioned above. If the imam thinks he has suffered a nosebleed and leaves, but then discovers that he has not, his prayer is invalidated. Scholars differed concerning the congregation’s prayer. Ibn ‘Abdūs said that it is not invalidated, and he related this opinion from Sahnūn in al-Majmū‘a. Ibn Sahnūn said that it is invalidated.

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If a man praying behind the imam suffers a nosebleed, leaves, and washes off the blood, he must return and complete the prayer with the imam if he knows he can catch him still praying. If he knows he cannot, he completes his prayer where he is. If he missed part of the imam’s prayer, prayed part with him, and then suffered a nosebleed during the remainder, he first completes the remaining rak‘ahs before making up those he missed, according to Ibn al-Mawwāz and Ibn Habīb. This is also Ibn al-Qāsim’s position. Muhammad ibn Sahnūn said that he first makes up what he missed before completing the remainder.

For example, a man misses one rak‘ah of the imam’s prayer, joins him in the second and prays it with him, then suffers a nosebleed in the third and does not leave until the imam has completed his prayer. According to the opinion that gives precedence to completing the remainder over making up what was missed, he performs the third rak‘ah, reciting al-Fātihah alone, as the imam did, because it is the third rak‘ah of his prayer. He sits after it because it is the second rak‘ah he has actually performed, having previously prayed only the second rak‘ah with the imam. He then performs the fourth rak‘ah, again reciting al-Fātihah alone. According to Ibn Habīb, he then stands, because it is the third rak‘ah he has actually performed. According to Ibn al-Mawwāz, he sits, because it is the fourth rak‘ah of his prayer and the last of the imam’s prayer; he therefore stands to make up what he missed only after sitting. He then performs the first rak‘ah that he missed, reciting al-Fātihah and another surah, just as in the rak‘ah he missed. Thus, according to Ibn al-Mawwāz’s position, he sits after every rak‘ah of his prayer.

According to the opinion that gives precedence to making up what was missed over completing the remainder, he first performs the first rak‘ah, reciting al-Fātihah and another surah, as the imam did. He sits after it because it is the second rak‘ah, following the one he prayed with