there is anything between them that prevents passage according to one of the two opinions. Our view is that this has no effect in prohibiting following the imam, nor has any prohibition regarding it been reported, nor is it in the same meaning as such, so it does not prevent the validity of following him, like a slight separation. Once this is established, the meaning of the continuity of the rows is that there should not be a distance between them that is not customary, and it should not prevent the possibility of following. It has been narrated from al-Shafi'i that he limited continuity to less than three hundred cubits. Determining such limits belongs to the realm of scriptural authority (tawqif), and the recourse therein is to the texts and consensus (ijma'). We know of no text to refer to in this regard, nor a consensus to rely upon, so it is necessary to refer to custom (urf), like [the definition of] dispersion and seclusion, and Allah knows best.

Section: If there is a barrier between the imam and the follower that prevents seeing the imam, or those behind him, Ibn Hamid said: There are two narrations regarding this; the first is that following him is not valid. The Qadi chose this because 'Aisha said to women who were praying in her chamber: "Do not pray following the imam's prayer, for you are separated from him by a curtain." And because he is able to follow him in most cases. The second is that it is valid. Ahmad said regarding a man praying outside the mosque on Friday while the mosque doors are closed: "I hope there is no harm in that." He was asked about a man praying on Friday with a screen (sutra) between him and the imam; he said: "If he is not able to do otherwise." He also said regarding the pulpit if it cuts the row: "It does not matter." And because it is possible for him to follow the imam, it is valid for him to follow him without observation, like the blind person. Furthermore, observation is intended for knowing the state of the imam, and knowledge is obtained by hearing the takbir, so it acts in the place of vision. There is no difference between whether the follower is in the mosque or outside of it. The Qadi chose the view that it is valid if they are both in the mosque, and not valid if they are not, because the mosque is the place for the congregation and a location where proximity is expected, while it is not valid elsewhere due to the absence of this factor and because of the report from 'Aisha. Our evidence is that