Mālik is that the prayer is reckoned according to the imam’s intention, and the follower must repeat his own—unless what he prayed was a supererogatory or Sunnah prayer.

In Mālik’s view it is impermissible for anyone to perform an obligatory prayer behind an imam whose obligatory prayer is different from his own, to perform an obligatory prayer behind someone offering a voluntary prayer, or to pray behind one upon whom the prayer is not yet obligatory because he is still a minor. A voluntary prayer, however, may validly be performed behind a youth who has not yet reached puberty, provided he understands the essentials of the prayer and guards himself from impurities.

A person praying voluntarily may follow one who is praying an obligatory prayer. When a worshipper who has ablution and one who is in a state of dry ablution (tayammum) are together, the one with ablution has priority to lead; if instead the one in tayammum leads, it is disliked but still valid.

An aghlaf (uncircumcised male) should not lead the prayer until he is circumcised, except when those praying behind him are in the same state. If he is proficient in the prayer and Qur’anic recitation and nevertheless steps forward, his leadership is disliked yet the prayer remains valid.

One whose wound will not stop bleeding, or who suffers urinary incontinence, is not to lead healthy worshippers, and a desert-dweller is not to lead a townsman unless he is his equal or superior in knowledge of the requirements of the prayer.

If the imam becomes ill and is unable to stand, someone else should lead the congregation. When they all share the same excuse, he may pray seated and they pray behind him seated. In the more widespread position of Mālik’s school, a person who is sitting does not lead those who are able to stand.

It is related from Mālik that if healthy people pray standing behind a sick imam who is seated, they must repeat the prayer within its time. Another report from him states that if an imam sits because of illness while leading healthy worshippers, the prayer is valid provided one of them steps forward, standing, and follows the seated imam, and the others follow that standing man while standing—just as Abū Bakr and the people did with the Prophet, may Allah bless him and grant him peace.

This is sound, for each person performs his obligation according to his ability. A number of scholars from Medina and elsewhere have adopted this view, and it is, God willing, the correct one, for it was the last prayer the Messenger of Allah, may Allah bless him and grant him peace, performed.