has failed in a pillar that does not lapse in supererogatory (nafilah) prayer; therefore, it is not permissible for one capable of performing it to follow him, just as a reciter [cannot follow] an illiterate one. The ruling on standing is lighter, evidenced by its lapsing in supererogatory prayer, and by [the ruling regarding] those following one who is incapacitated, and because the Prophet (peace and blessings of Allah be upon him) commanded those praying behind one sitting to sit. There is no disagreement that one praying behind someone lying down should not lie down. If he leads one like himself, the analogy (qiyas) of the school is that it is valid, because the Prophet (peace and blessings of Allah be upon him) led his companions in the rain while gesturing [for bowing and prostration], and the naked pray in congregation by gesturing, and likewise in the state of fighting (musayafah).

Section: It is valid for one who has performed ablution (wudu') to follow one who has performed tayammum (dry ablution). I know of no disagreement on this, because Amr ibn al-As led his companions in prayer while having performed tayammum, and this reached the Prophet (peace and blessings of Allah be upon him) and he did not disapprove of it. Ibn Abbas also led his companions while having performed tayammum, and among them were Ammar ibn Yasir and a group of the companions of the Messenger of Allah (peace and blessings of Allah be upon him), and they did not disapprove of it. This is because he is purified with a valid purification, so he resembles one who has performed wudu'. It is not valid for one who is sound to follow one who suffers from urinary incontinence, nor [is it valid for] anyone other than a woman experiencing istihaadah (non-menstrual vaginal bleeding) to follow her; this is because they both pray while the hadath (impurity) is exiting, without being in a state of purity, unlike the one who has performed tayammum. As for one who has filth (najasah) upon him, if it is on his body and he performed tayammum for it, it is permissible for one who is pure to follow him according to the Qadi, because he is like the one who performed tayammum for a hadath. Based on the analogy of Abu al-Khattab’s opinion, it is not permissible to follow him, because he made it obligatory for him to repeat the prayer. If it is on his garment, it is not valid to follow him, because he is abandoning a condition. It is not permissible for one who has performed wudu' or tayammum to follow one who lacks both water and earth,