Problem # 15 It has already been mentioned that there should be a distance of three miles between the congregations for Friday prayer. If two congregations are held simultaneously for offering Friday prayer within a limit lesser than the required distance, they shall both be void. If, however, one of them is held earlier than the other even if by a Takbirat al-Ihràm, the subsequent one shall be declared void, regardless whether those offering the prayer have the knowledge about another Friday prayer having been held earlier or not, while the prayer held earlier shall be declared valid, whether those offering it have the knowledge about another Friday prayer having been held subsequently or not. The criterion for deciding about the validity of the prayer is the precedence of the prayer and not that of the Sermon, so that if one of the Friday prayers has precedence in Sermon and the other in the prayer itself, the prayer begun subsequently shall be declared invalid.
Problem # 16 It is more cautious that while intending to offer Friday prayer it may first be made sure that no other Friday prayer is being offered simultaneously or earlier within the prescribed area (of three miles) there, though according to the opinion more in conformity with the principles of law, it would be permissible to do so, and the Friday prayer shall also be valid unless it is established that another Friday prayer was offered simultaneously, or earlier than that (within the prescribed area). Rather it is permissible to offer it with the knowledge of another Friday prayer when there is doubt about its being simultaneous or earlier.
Problem # 17 If, after finishing the Friday prayer, the people come to know of another Friday prayer which is likely to be simultaneous or subsequent, then apparently it is not obligatory for both the Friday and Zuhr prayers to be repeated, though it would be more cautious to repeat them. It is obligatory on the group who was not present in both the Friday prayers and intends to offer a third Friday prayer that they should first make sure that the first two Friday prayers were invalid, and if there is likelihood of either of them being valid, it shall not be permissible to offer another Friday prayer.
Problem # 1 There are certain conditions for the obligation of Friday prayer. They are as follows. The person must be Mukallaf, a male, (and not a female). He must be a free man, (and not a slave). He must be in his own town, (and not on a journey). He must not be blind. He must not be sick. He must not be very old, and, the distance between his place and the place of congregation must not be more than two Farsakhs.
It is not obligatory on the above mentioned persons to try to attend the Friday prayer, although we have said that offering Friday prayer is a specific obligation (i.e. the duty of every individual, as against the collective obligation), and it is not obligatory on them even if attending the Friday prayer may not be troublesome or painful for them.
Problem # 2 If the persons mentioned above happen to attend the Friday prayer or give themselves trouble to attend it, their prayer shall be valid, and it would be sufficient in place of Zuhr prayer. The same rule shall apply to those who have been permitted to give it up due to some hindrance like rain or severe cold or the like, so that it would be troublesome for them to attend the Friday prayer.
Of course, the Friday prayer of a lunatic is not valid, though it is valid if offered by a minor, but it is not permitted to count a minor in the required number of those without whose presence Friday prayer is not considered valid. So also, a Friday prayer is not valid with the attendance of the minors only.
Problem # 3 It is permissible for a person on journey to attend the Friday prayer, and it is valid when offered by him and is considered to be in lieu of Zuhr prayer, but if only persons on journey intend to arrange the congregation for the Friday prayer without the participation of those living in that town, it shall not be valid, (and it shall not be counted in lieu of Zuhr prayer), and it shall be obligatory on them to offer the Zuhr prayer. If the persons on journey intend to stay (further so that they may not be required to offer shortened prayers), it shall be permissible for them to do so.
It is also not permissible for a person on journey to be counted to complete the number required for holding the Friday prayer.
Problem # 4 It is permissible for a woman to attend the Friday prayer, and it is valid if offered by her, and it shall be counted in lieu of her Zuhr prayer, provided that the number required for holding the Friday prayer, i.e. five men, is complete.
It is not permissible for the women alone to hold Friday prayer, nor are they counted among the number required for holding Friday prayer, nor is the Friday prayer held validly without the presence (of the required number) of men.
Problem # 5 Friday prayer is obligatory on the people living in small hamlets and suburbs of cities in the same way as it is obligatory on those living in big towns and cities, provided that the conditions required for holding it are fulfilled. Likewise, Friday prayer is obligatory on those living in tents and valleys, provided that they reside there.
Problem # 6 It is difficult to accept the validity of Friday prayer offered by a hermaphrodite, nor is it permissible to appoint him leader of the prayer or one for the completion of the number required for holding a Friday prayer. In case the number required for holding Friday prayer is not completed without a hermaphrodite, the Friday prayer shall not be held, and it shall be obligatory to offer the Zuhr prayer.
Problem # 1 The due time for offering Friday prayer starts from noon, and as soon as it is past meridian, it becomes obligatory. If the Imam finishes both the Sermons around noon and starts the prayer, it shall be valid.
As regards the last time for offering Friday prayer after which it is considered to be unfulfilled, there is difference and difficulty in declaring it, though it is more cautious not to delay it more than the usual time around noon, so that if it is delayed inordinately than the usual time, it is more cautious to opt to offer Zuhr prayer, though it is not far from extending the usual shadow of people farther than two feet.
Problem # 2 It is not permissible to prolong the Sermon to an extent that the due time for offering Friday prayer may elapse, when its obligation is accepted to be the duty of every individual, so that if the Imam does so, he shall be considered to have sinned, and it shall be obligatory to offer Zuhr prayer, as it shall become obligatory even in case it is considered to be optionally obligatory. A Friday prayer is not to be compensated in case of failure to offer it at its due time.
Problem # 3 If the due time of the Friday prayer elapses after it has started, then if even a single Rak’at has been offered within the due time, it shall be valid; otherwise, it shall be declared invalid, according to the principles of law. It is more cautious to complete the Friday prayer and then offer the Zuhr prayer. If those offering the Friday prayer have deliberately delayed it till only the time for offering a single Rak’at within the due time is left, then if we consider Friday prayer to be obligatory for every individual, they shall be considered to have sinned, but their prayer shall be valid. If, however, we consider it to be optional, as it is so according to the stronger opinion, then it would be more cautious to resort to Zuhr prayer. Rather caution must not be given up by offering the Zuhr prayer even in case of the first supposition, provided that Friday prayer is considered optional.
Problem # 4 If a person is certain that the time left is sufficient at least for the obligatory two Sermons and two small Rak’ats, he may opt for the Friday prayer or Zuhr prayer. In case he is certain that the time left is not sufficient for all that, then he must take up Zuhr prayer. If the person doubts about the sufficiency of the time, his Friday prayer shall be valid. If later he comes to realize that the time left is sufficient for offering even a single Rak’at, he shall offer the Zuhr prayer. If the person knows how much time is left, but doubts whether it would be sufficient for offering the Friday prayer, it shall be permissible for him to start his prayer, so that if it was sufficient, the prayer shall be valid; otherwise, he shall offer the Zuhr prayer, though it is more cautious to take up Zuhr prayer. Rather caution must not be given up in case of the second supposition when the time is sufficient for a single Rak’at.
Problem # 5 If the Imam offers Friday prayer with the required number of persons following him within its due time, and a follower who is not included in the required number does not attend the Sermon and the first Rak’at, but succeeds in offering a single Rak’at of the Friday prayer behind the Imam, and offers another Rak’at individually, his prayer shall be valid, but the last permissible time for him is to join the Imam when he is performing the Rukü so that if he also kneels for the Ruku’ while the Imam has not yet risen for Qiyãm, his prayer shall be valid.
It is more preferable for a person who has not joined the Imam until the Takbir for Ruku’ to offer four Rak’ats for Zuhr prayer.
If, however, he recites Takbir and kneels for Rukü’, and doubts whether the Imam was also performing Ruku’, and whether he has joined him at the Imam’s performing the Rukü’ or not, he shall not be considered to have offered the Friday prayer. Now, whether his prayer shall be invalid or valid and he shall be required to complete it as a Zuhr prayer, there is difficulty in deciding about it, but it is more cautious for him to complete prayer as Zuhr prayer, and then offer it again.
Firstly, the conditions for Friday prayers are the same as required in prayers other than the Friday prayer as regards the absence of any hurdle, the place of Imam not being higher, nor too far from the followers, etc. Likewise, the conditions for the Imam in Friday prayers are also similar to those required in Imam of Jamã’at as regards sanity, faith, legitimate birth and sound character.
Of course, in a Friday prayer it is not permissible for a minor or a woman to lead the prayer, even if it is considered permissible in other types of prayers.
Secondly, Call to prayer (Adhãn) a second time on Friday is considered an innovation (Bid’at) and prohibited (Haram), and it is the call of prayer prevalent among the non-Shi’ahs after the one for the obligatory, and sometimes it is applied as the third call for prayer or call for standing for prayer (Iqãmat),or (may be) the third call for prayer is meant for announcement and call for prayer, or the third call for prayer is made as the call for prayer for the morning and Zuhr prayer, but apparently it is other than the call for ‘Asr prayer.
Thirdly in our own times (during the Disappearance of the Twelfth Imam), it is not forbidden to indulge in trade and other transactions on Friday after the call for prayer, if the Friday prayer is not considered a specific (or individual) obligation for every believer.
Fourthly, if, due to extraordinary crowd or the like, a follower in a Friday prayer is not able to perform prostration with the Imam in the first Rak’at which he has joined in its Ruku the Imam, then, if it is possible for him to perform the prostration and join him before the Ruku’ (in the second Rak’at), it would be valid, and his Friday prayer shall also be valid. In case, however, he is not able to do so, he shall not follow the Imam in the Ruku’; rather he shall suffice to follow him in the two prostrations, and shall have the intention (Niyyat) of performing both the prostrations for the first Rak’at. Thus, he shall be able to complete one Rak’at’ with the Imam, and shall offer the second Rak’at himself individually and complete his prayer. In case he intends to offer the second Rak’at with those two prostrations, it is said that he shall not count them, and perform the prostration for the first Rak’at, and then offer the second Rak’at, and this is also found in the relevant Tradition, It is said that his prayer shall be invalid, while it is possible to deem the two prostrations for the first Rak’at when he intended to perform them for the second Rak’at due to forgetfulness or ignorance, and then offers the second Rak’at according to the first supposition. The problem, however, is not free from difficulty, and, therefore, it is more cautious for him to complete the prayer by not counting the two prostrations, and perform prostration for the first Rak’at, and then offer the Zuhr prayer. The same rule shall apply in case he has intended to follow the Imam in performing the two prostrations.
Fifthly, the Friday prayer consists of two Rak’ats like the Morning prayer, and it is approved to perform it loudly, and recite the Surat al-Jum’ah (Chapter 62 of the Quran) in the first Rak’at and Surat al-Munãfiqün (Chapter 63 of the Quran) in the second Rak’at. There are two Qunuts in it, one recited before the Ruku’ of the first Rak’at and the other after the Ruku’ of the second Rak’at Some of the Rules concerning the Friday prayer have already been mentioned under the Rules concerning the Recitation of the Surah of the Quran, etc. As regards the rules relating to the conditions, impediments, causes of its invalidation, deficiency or excess, doubts, errors, etc., they have already been mentioned under the Chapters on Cleanness and Prayer.
The Prayers for Eid al-Fitr and Eid al-Adha are obligatory during the presence of the Imam, Peace be upon him, and when he has complete freedom of action as well as the fulfillment of other required conditions, but they are approved during the Occultation (Ghaibat) of the Imam, and it is more cautious to offer them individually during the Period of Occultation of the Imam. There is, however, no objection in offering them with Jamã’at with the hope (that it shall be desirable to Allah), and not with intention that it has come down in the Shari’at The time for offering these two prayers is from the rising of the sun to noon. It does not become due if not offered.
They consist of two Rak’ats, in each of the Rak’ats one must recite the Sürat al-Hamd (Chapter 1 of the Quran) and some other Surah of the Quran. It is, however, preferable to recite Surat al-Shams (Chapter 91 of the Quran) in the first Rak’at and Surat aI-Ghãshiyah (Chapter 88 of the Quran) in the second Rak’at, or Surat al-A’la (Chapter 87 of the Quran) in the first Rak’at and Surat al-Shams in the second Rakat. After the recitation of the Surah from the Quran in the first Rak’at, one must recite five Takbirs and five Qunuts, one Qunut being after each Takbir, and in the second Rak’at four Takbirs and four Qunuts, one Qunut being after each Takbir.
In the Qunüt, it is permissible to recite any Dhikr or Du’ã’ like other prayers, and if one recites what is usual, there is no harm; rather, it would be approved, and that is as follows (in Arabic): “Allãhummã ahlal kibriyã’i val ‘azamati va ahlal judi val jabarut va ahlal ‘afwi var rahmah va ahlat taqwâ val maghfirah As’aluka bihaqqi hadhal yowmi ladhi ja ‘altahu lil Musilmeena Eidä va lil Muhammadin sallallãhu alaihi va àlihee dhukhran vasharafan va karãmatan va mazeeda an tusalli ‘alã Muhammadin va Al-i Muhammad va an tudkhilani fi kulli khairin adkhalta feehi Muhammadan va Al-a Muhammad va an tukhrijani min kulli su’in akhrajta minhu Muhammadan va Al-a Muhammad Salawàtuka ‘alaihi va ‘alaihim Allãhummã as’aluka khaira ma sa’laka bihi ‘ibãdukas Salihun va ‘audhu bika mimmasta’ãdha minhu ‘ibãdukal mukhlisun”.
Its English translation is as follows :”O Allah, Possessor of Majesty and Greatness, Possessor of Generosity and Almightiness, Possessor of Forgiveness and Mercy, Possessor of Protection and Pardon, I ask Thee, for the sake of this Day which Thou hast set for Muslims a Day of Rejoicing, and for Muhammad, Blessing be on him and his Progeny, (a source of) treasure, honour, dignity and even more, to send Blessing to Muhammad and his Progeny, and to enter me (or my name) in every good deed, Thou hast entered in it (the names of) Muhammad and Muhammad’s Progeny, and remove me (or my name) from every evil, Thou hast removed from it (the names of) Muhammad and Muhammad’s Progeny, Thy Blessing be on him and them. O Allah, I ask Thee for every good thing asked for by Thy pious Devotees, and seek of Thee for the refuge sought for by Thy pure Devotees.”
If a group of people offers these two prayers with Jamã’at with the intention of hope (that it would be desirable to Allah), the Imam shall deliver two Sermons after offering them with the intention of hope (that it would be desirable to Allah). It is permissible to give up both these prayers during the Period of Occultation (of the Twelfth Imam). (When these prayers are offered), it is permissible to recite the words loudly by the Imam (when offered with Jamãat), or by the individual (when offered individually). It is also approved to raise the hands at the time of reciting the Takbirs, and offer it in large open spaces excepting Mecca. It is disapproved to offer these prayers under a roof.
Problem # 1 Like all other Jama’ats, the Imam is not responsible in these prayers for any thing except recitation.
Problem # 2 If a person doubts about the number of the Takbirs or Qunuts (in these prayers), and the doubt occurs in its proper place (of compensation), he shall decide in favour of the minimum.
Problem # 3 If a person does some thing entailing the performance of the prostration for error, it is more cautious to perform the prostration for error with the intention of hope (that it would be desirable to Allah), though its non-obligation, when the prayer be considered to be approved, (and not obligatory), is not devoid of force. The same is the case with the compensation for a forgotten Tashahhud or prostration
Problem # 4 In the prayers for Eid al-Fitr and Eid al-Adhà, there is neither a call for prayer (Adhãn), nor a call for standing for prayer (Iqamah). Of course, it is approved for the Muadhdhin (one who calls for prayer) to call (loudly) three times: ‘Assalat’ (i.e., The prayer is ready).
Some of the Recommended Prayers.
1 .Ja’far-i Tayyãr Prayer
One of the recommended prayers is the Prayer of Ja’far b. Abi Talib, Peace be upon him. It is one of the emphatically recommended prayers, and is well known among the Shi’ahs and the non-Shi’ahs. It is one of the things awarded as a mark of affection and favour by the Prophet, Allah’s Blessing be upon him and his Progeny, to his uncle’s son when he came back from a journey. It has been reported from (Imam Ja’far) Al-Sadiq, Peace be upon him: “The Prophet (PBUH) said to Ja’far when he came back from Ethiopia on the day of the Conquest of Khaibar: ‘Should I not bestow a favour on you? Should I not grant you a favour? Should I not award you something?’ “Yes, please, O Messenger of Allãh,(PBUH ) replied Ja’far. The people thought that the Prophet (PBUH) would award him some gold or silver. So they came close for that (in order to see what he bestows upon Ja’far). The Prophet (PBUH) said to Ja’far: “I give you something that if you perform it every day, it would be better for you than this world and what lies in it. If you perform it once in two days, Allah shall forgive whatever sins you might have committed during those two days. If you perform it every Friday, every month or every year, Allah shall forgive all the sins you happen to commit during that week, month or year.”
The most preferable time for it is Friday at the time of sunrise, and it is permissible to count it among the supererogatory prayers of the night or day. It may be counted among the supererogatory prayers, and also as the Prayer of Ja’far (-i Tayyãr, Peace be upon him) as has been related in the relevant Tradition. So a person may have the intention of offering the Prayer of Ja’far as a supererogatory prayer, for example, with the Maghrib prayer. It has four Rak’ats with two Salutations. The person shall recite the Sürat al-Hamd (Chapter 1 of the Quran) along with another Surah of the Quran, and then shall say (in Arabic): “Subhanallãh val Hamdu lillãh va la ilãha illallãhu vallãhu akbar” fifteen times. Then he shall recite the same formula in the Ruku’ ten times, and also ten times after raising the head (from the Ruku) and likewise in the first prostration and after raising the head from it, as also in the second prostration and after raising head from it he shall recite the formula ten times, so that he shall recite the formula seventy five times in each Rak’at, and its total number shall be three hundred. Apparently it is sufficient to recite the formula instead of the Dhikr in Ruku’ and prostration, though it is more cautious to recite the Dhikr as well in the Ruku’ and prostration.
No specific Sürah of the Quran is to be recited in this prayer, though it is more prefer able to recite the Surat al-Zilzãl (Chapter 99 of the Quran) in the first Rak’at, Surat al-’Adiyat (Chapter 100 of the Quran) in the second Rak’at, Surat al-Nasr (Chapter 110 of the Quran) in the third Rak’at and Surat al-Ikhlãs (Chapter 112 of the Quran) in the fourth Rak’at.
Problem # 1 It is permissible to delay the recitation of the formula till after the prayer if a person is in a hurry, as it is also permissible to divide the prayer itself if he has some urgent work to do, so that he may offer two Rak’ats once, and after performance of the urgent work he may offer the remaining two Rak’ats.
Problem # 2 If a person fails to recite the formula at its proper place, but at another place comes to recall the omission, he may make up for the omitted formulas there along with those required at that place. If a person forgets to recite the formula in the Ruku’ and comes to recall the omission after raising his head from the Ruku’, he shall recite the formula twenty time. The same shall be the case in the other places and circumstances. If a person does not recall the omission till after the prayer, then, according to the more cautious opinion, it is better to recite it with the intention (Niyyat) of hope (that it would be desirable to Allah).
Problem # 3 It is recommended that a person must say (in Arabic) after the second prostration in the fourth Rak’at after reciting the required formula: “O the One who awards the Garments of Respect and Honour! O the one who favours His Servants with Dignity and bestows Grace. O the one Praise is deserved by Him alone! O the one whose knowledge has encompassed everything! O the Possessor of Blessing and Power. O the Possessor of Favour and Generosity! O the Possessor of Might and Mercy! I ask Thee for the sake of the Seats of Dignity of Thy Throne and the maximum Favour from Thy Book and for the sake of Thy Greatest and Highest Name and Thy Most Complete Words to send Blessing to Muhammad and the Progeny of Muhammad and please do for me such and such”. Here the person must mention what he asks for.
It is recommended that a person, after fishing his prayer, must pray what has been related by Shaykh Tusi and Sayyid Ibn-i Taus through Mufaddal b. ‘Umar. He has said: “I saw Abü ‘Abdillah (Imam al Sadiq) Peace be upon him, offering the Prayer of Ja’far. He raised his hands and prayed saying: “Yã Rabb-i. Yã Rabb-i”(O Lord. O Lord), until he lost his breath, then “Yã Rabbãhu. Ya Rabbãhu” (O Lord. O Lord), until he lost his breath. Again: “Rabb-i. Rabb-i,” until he lost his breath. “Ya Allãhu. Ya Allãhu”, until he lost his breath. “Yã Hayyu. Ya Hayyu” (O the all-Living. O the All-Living), until he lost his breath.” Ya Rahimu. Ya Rahimu” (O the All-Merciful. O the All-Merciful), until he lost his breath. “Ya Rahmãnu. Ya Rahmãnu” (O the Merciful. O the Merciful) seven times. “Ya Arhamar Rahimin” (O the Most Merciful of all Merciful) seven times.
Then he said (in Arabic)
“O Allah, I open my statement with Thy praise, and speak with Thy Eulogy. I glorify Thee. There is no limit for Thy Praise. I eulogise Thee, and who can reach the limit of Thy Eulogy and the end of Thy Glorification ? How can one created by Thee can have the knowledge of Thy Glory? Which is the time when Thou wert not praised for Thy Generosity, qualified with Thy Glory, returning to the Sinners with Thy Clemency? The Inhabitants of Thy Earth. did violate Thy Obedience, but Thou wert Merciful on them with Thy Generosity, All-Generous with Thy Favour. Returning with Thy Munificence. O the one there is no god but Thou, the All-Kind, Possessor of Sublimity and Kindness.”
Then he said to me, “O Mufaddal, whenever you have some important wish. Then offer this prayer and pray with this invocation, and ask whatever you wish, Allah will grant your wish, if He wills and on Him we have Trust.”
2. The Prayer for Rain (Istisqã’)
The prayer for Rain (Istisqã’) is also one of the recommended prayers. It means praying for rain when the rivers get dried up and when there is discontinuance of rains, and the sky denies its drops due to the spread of sins, denial of divine favour, non-fulfillment of the rights and obligations, lack of proper weighing, oppression, treachery and giving up commanding what is good and forbidding what is wrong, non-payment of Zakãt and judging with other than what Allah has sent down, and the like, which brings the Wrath of the All-Merciful, and causes the discontinuance of the rains as has been mentioned in the relevant Tradition.
Its procedure is similar to that of the prayer for the Eid al-Fitr and Eid al-Adhã, and has two Rak’ats offered with Jamã’at. There is, however, no objection if it is offered individually with the intention of hope (that it would be desirable to Allah). A person must recite in each of the Rak’ats the Sürat al-Hamd (Chapter 1 of the Quran) and some other Surah of the Quran. In the first Rak’at he shall recite five Takbirs and after each Takbir shall recite the Qunut. In the second Rak’at he shall recite four Takbirs and after each Takbir shall recite the Qunut. It is permissible to recite any Du’ã ‘in the Qunüt, and it is better that it must include asking Allah for sending rain, and pray for rain and the kindness of Allah for sending rains and open the doors of the heavens through kindness. Before praying for rain one must ask Allah to send Blessing on Muhammad and his Progeny
There are some things, which have come down in the Tradition. They include the following:
I. Reciting the prayer loudly, and reciting the Surahs of the Quran, which are recommended for recitation when offering the prayers for the two Eids;
2. Fasting by people for three days and coming out the third day in a way it should be the Monday, and if it is not possible, let it be the Friday for its honour and preference;
3. Coming out of the Imam, accompanied by the people to a vast open space with patience, honour, fear of Allah and with a look of entreaty. They must select a clean place for offering the prayer. It is better that the people must come out, attired in a way that may attract divine Mercy, as being bare-footed.
4. Bringing the pulpit along with themselves to the open space, and the Mu’adhdhins (those calling for prayer) coming out in front of the Imam.
5. It has also been mentioned by the Companions (or Ulemã’) that the people should come out accompanied by the old men and women as well children and cattle, and the children should be separated from their mothers, so that they may increase their crying and bewailing which may cause to attract divine Mercy. They should not allow the infidels to accompany them like the non-Muslim subjects of the Muslim state, etc.
Problem # 1 It is better that this prayer should also be offered at the same time as the Eid prayer is offered, though the absence of specification of its time is not far (from being preferable).
Problem # 2 There is no Adhãn or Iqämat for this type of prayer, rather in lieu of them the Mu’adhdhin (one performing call to prayers) should call (loudly) :“Al-Salàt” (The Prayer is ready) three times.
Problem #3 When the Imam has finished the prayers, he shall, by way of preference, change his cloak so as to put its right side on the left and its left side on the right, and then climb the pulpit, and stand facing the Qiblah, and raise Takbir a hundred times loudly. Then he shall face the people on his right side and recite Tasbih (i.e., “Subhanallah”) a hundred times loudly. Then he shall face the people on his left side and recite Tahlil (i.e., “Là ilaha illallah”) a hundred times loudly.
Then he shall stand with his face towards the people, and shall recite Hamd (i.e., AlHamdulillãh) a hundred times, and there is no harm if he recites it loudly too, as also there is no harm if those following the Imam in the prayer also imitate him in reciting the Dhikrs, rather that loudly too, as it may be more effective in attracting the divine Mercy and be more hopeful for attaining the objective.
Then the Imam shall raise both his hands, and pray, and the people shall also pray, and shall be more serious in praying and entreating, asking the Favour of Allah and making supplication before him. There is no harm if the people respond by saying: “Amen!” after praying by the Imam.