the hadith of ʿAmr ibn Salamah and Muʿādh, and similar cases. Yet, according to one of the two views reported from him, he does not permit this without a need. If, however, he permits it without restriction, there is no issue. Some of his followers do not permit it under any circumstances. Thus, there are three positions within his school and other schools. Unconditional prohibition is the well-known position reported from Abū Hanīfah and Mālik, while unconditional permission is the position of al-Shāfiʿī.

A similar issue is that of a follower ceasing to follow his imam before the closing salutation. Three views are reported from him on this:

The middle position permits this when needed, as the first group does in prayer in times of fear, and as did the man for whom Muʿādh prolonged the ʿIshā prayer, when its length became burdensome for him. The second prohibits it without exception, as does Abū Hanīfah. The third permits it without restriction, as does al-Shāfiʿī.

For this reason, according to the well-known position reported from Ahmad, he permitted a woman to lead men in prayer when needed—for example, if she can recite while they cannot, so that she leads them in the Tarāwīh prayers. Likewise, the Prophet, may Allah bless him and grant him peace, permitted Umm Waraqah to lead the members of her household in prayer and appointed a muezzin for her. She stands behind them, even though they are following her, because of the need. This is evidence for those who permit a follower to stand ahead of the imam when needed. This is so despite the saying reported from the Prophet, may Allah bless him and grant him peace: “No woman shall lead