Performing the prayers in congregation is a sunnah mu'akkadah.
Many ahadith discuss the superiority and excellence of prayers
in congregation. Such ahadith include the following:
Ibn 'Umar reports that the Prophet sallallahu alehi
wasallam said: "Prayer in congregation is superior to a
prayer performed individually by twenty-seven degrees."
This is related by al-Bukhari and Muslim.
Abu Hurairah reports that the Prophet sallallahu alehi
wasallam said: "The prayer of a man in congregation is
twenty-five times more superior (in reward) to his prayer in
his house or market - and this is because he makes the wudu'
and perfects it and goes to the mosque with the sole purpose
of performing the salah. He does not take a step without being
raised a degree and having one of his sins erased. When he
prays, as long as he does not lose his wudu, the angels keep
on praying [for him] 'O Allah, bless him. O Allah, have mercy
on him.' And he is considered in salah as long as he is
waiting for the salah." This is related by al-Bukhari and
Muslim, and it is presented in al-Bukhari's wording.
Abu Hurairah also reports that a blind man said to the
Prophet: "O Messenger of Allah, I have no guide to guide
me to the mosque." He asked the Prophet sallallahu alehi
wasallam for permission to pray in his house and the Prophet
gave it to him. Then, when he turned to go, the Prophet called
him and said: "Do you hear the call to prayer?" The
blind man said "yes." The Prophet then said:
"Then respond to it!" [by coming to the mosque.]
This is related by Muslim.
Abu Hurairah also reports that the Prophet sallallahu alehi
wasallam said: "By Him in whose hand is my soul! I have
considered ordering a fire to be kindled and then ask someone
to lead the people in salah. And then go to the men [who did
not attend the prayer] and burn their houses over them."
This is related by al-Bukhari and Muslim.
'Abdullah ibn Mas'ud says: "If anyone would like to
meet Allah tomorrow as a Muslim, he should persevere in
abserving these five prayers whenever the call for them is
made, for Allah has chosen for your Prophet the way of right
guidance. And the [five prayers in congregation] are part of
this right guidance. If you were to pray them in your houses,
as this man who stays behind in his house, you would be
leaving a sunnah of your Prophet. If you leave the sunnah of
your Prophet, you would go astray. Verily, I have seen a time
when no one stayed away from them [the congregational prayers]
except for the hypocrites who were well known for their
hypocrisy. A man would be brought, supported by two people
[due to his weakness] until he was placed in a row." This
is related by Muslim.
Abu ad-Darda' reports that the Messenger of Allah
sallallahu alehi wasallam said: "If there are three men
in a village or desert and salah is not established among
them, then the Satan takes mastery over them. So be with the
congregation since the wolf devours the remote (stray)
sheep." This is related by Abu Dawud with a hasan chain.
It is better for women to pray in their houses than to
attend congregational prayers. However, they may go to the
mosque and attend the congregational prayer if they avoid
wearing or using any attractive or tempting adornment or
perfume.
Ibn 'Umar reports that the Prophet sallallahu alehi
wasallam said: "Do not prevent the women from going to
the mosques, although their houses are better for them."
Abu Hurairah relates that the Prophet said: "Do not keep
the slave girls of Allah from the mosques of Allah. And they
are to go out unperfumed." These two ahadith were related
by Ahmad and Abu Dawud. Abu Hurairah also reports that the
Prophet said: "Any woman who uses some scent should not
be present with us during the night prayer." This is
related by Muslim, Abu Dawud, and an-Nasa'i with a hasan
chain.
As stated earlier, it is better for women to pray in their
houses. Ahmad and at-Tabarani record that Umm Humaid as-Sa'diyah
came to the Messenger of Allah and said: "O Messenger of
Allah, I love to pray with you." The Prophet said:
"I am aware of that, but your salah in your residence is
better for you than your salah in your people's mosque. And
your salah in your people's mosque is better than your salah
in the [larger] congregational Mosque."
It is preferable to pray in a mosque that is farther away
and that has a larger congregation.
Muslim records from Abu Musa that the Prophet sallallahu
alehi wasallam said: "The one who gets the greatest
reward for a prayer is the one who walks the farthest
distance." Muslim also records that Jabir said: "The
area around the mosque became vacant and the tribe of Salamah
wanted to move there. When this news reached the Messenger of
Allah, he said: 'It has reached me that you want to move
closer to the mosque?' They said: 'Yes, O Messenger of Allah,
we desire that.' The Prophet said: 'O tribe of Salamah, your
dwellings will record your steps.'" Al-Bukhari, Muslim,
and others have recorded this on the authority of Abu Hurairah.
Ubayy ibn Ka'b reported that the Prophet sallallahu alehi
wasallam said: "The salah of a man with another man is
purer than the salah of a man by himself. [In the same way,]
his salah with two men is purer than his salah with only one
man, and what is more, it is most dear to Allah." This is
related by Ahmad, Abu Dawud, an-Nasa'i, Ibn Majah and Ibn
Hibban. Ibn as-Sakin, al-'Uqaily and al-Hakim classify it as
sahih.
It is preferred for one to walk to the mosque with calm and
dignity and not in a hurry or rushing. This is because the
person is considered to be in prayer when he is going to the
salah (and also while he is waiting for it). Abu Qatadah says:
"We were praying with the Prophet sallallahu alehi
wasallam when we heard the clamoring of some men. When they
had prayed, the Prophet inquired: 'What was the matter with
you?' They answered: 'We were hurrying for the salah.' He
said: 'Do not do that...when you come to the salah come in
peace and calm, and pray what you can with congregation and
complete what you have missed.'" This is related by al-Bukhari
and Muslim.
Abu Hurairah narrates that the Prophet sallallahu alehi
wasallam said: "When you hear the iqamah, proceed to the
prayer with calm and dignity and do not rush. Pray what you
can (with congregation) and complete what you miss." This
is related by the group except for at-Tirmizhi.
Abu Hurairah reports that the Prophet said: "If one of
you leads the people in prayer, he should be "easy,"
on them for among the people are the weak, sick, and aged. If
one prays by himself, one may make it as long as one
wishes." This is related by the group. It is narrated
from Anas that the Prophet sallallahu alehi wassalam said:
"Sometimes I enter prayer and I intend to prolong it, but
then I hear a child crying, and I shorten my prayer thinking
of the distress of the child's mother."
Al-Bukhari and Muslim record that Anas said: "I have
not prayed behind anyone who prayed a lighter salah or a more
complete prayer than that of the Prophet sallallahu alehi
wasallam." Abu 'Umar ibn Abdul Barr said: The scholars
agree that it is preferable for an imam to make the prayer
light while preserving the minimum without which salah is
incomplete and without leaving off any part of the salah or
shortening part of it [not performing it properly]. The
Prophet sallallahu alehi wasallam prohibited the pecking like
a crow. Once he saw a man who did not complete his ruku' and
he told him: 'Go back and pray for you have not prayed.' And
he said: 'Allah does not look to one who does not straighten
his back during ruku' and sujjud.' I do not know of any
difference of opinion among the scholars concerning the fact
that it is preferred for an imam to be 'easy' on his followers
while making the prayer properly. It is related that 'Umar
said: 'Do not make people dislike Allah, by making the salah
so long that it should become hard on those praying behind
you."'
It is permitted for the imam to prolong the first rak'ah
while waiting for others to join the congregation. In the same
way, it is preferred for him to wait for people who are coming
during the bowings and during the final sitting.
Abu Qatadah reports that the Prophet sallallahu alehi
wasallam would prolong the first rak'ah and the people
suspected that he did it to allow the late-comers to join the
first rak'ah. Abu Sa'id says: "If the (congregational)
salah was begun, one could go to al-Baqi', relieve himself,
make wudu', and return and find the Prophet still in the first
rak'ah for he would prolong it (first rak'ah)." This is
related by Ahmad, Muslim, Ibn Majah, and an-Nasa'i.
Abu Hurairah reports that the Prophet sallallahu alehi
wasallam said: "The imam is selected to be followed;
therefore, do not differ with him. When he makes the takbir,
make the takbir, when he goes into ruku', make ruku'. When he
says 'Allah hears him who praises Him,' say 'O Allah, our
Lord, to You belongs the Praise.' When he goes into sajdah,
make sajdah. If he prays sitting, then all should be
sitting." This is related by the group. In the version by
Ahmad and Abu Dawud, the wording is "the imam is to be
followed. If he makes the takbir, make the takbir, and do not
make the takbir until he does so. When he goes into ruku',
make ruku', and do not perform ruku' until he does so. When he
goes into sajdah, make sajdah, and do not make sajdah until he
does so."
Abu Hurairah reports that the Prophet sallallahu alehi
wasallam said: "Do you not fear that if you raise your
head before the imam Allah may change your head into that of a
donkey!" This is related by the group.
Anas reports that the Messenger of Allah sallallahu alehi
wasallam said: "O people, I am your imam, so do not
precede me in ruku' or in sujjud or in qiyam or in sitting or
in finishing." This is related by Ahmad and Muslim .
Al-Bara' ibn 'Azib says: "We prayed with the Messenger
of Allah and when he said 'Allah hears him who praises Him,'
none of us would bend his back until the Messenger of Allah
had put his forehead upon the ground." This is related by
the group.
One person with the imam would constitute a congregation
even if the other person is a child or a woman.
Ibn 'Abbas says: "I stayed with my Aunt Maimunah and
the Prophet sallallahu alehi wasallam got up to pray during
the night. I got up to pray with him and stood on his left and
the Prophet took me by my hand and put me on his right
side."
Sa'id and Abu Hurairah both report that the Prophet
sallallahu alehi wasallam said: "Whoever gets up during
the night and wakes up his spouse and they pray two rak'at
together, they both will be recorded among those (men and
women) who remember Allah much." This is related by Abu
Dawud . Abu Sa' id narrates that a man entered the Mosque, and
the Prophet and his companions had already prayed. The Prophet
sallallahu alehi wasallam said: "Who will give charity to
him by praying with him?" So, a man from the people stood
and prayed with him. This is related by Ahmad, Abu Dawud, and
at-Tirmizhi who calls it hasan. Ibn Abi Shaibah relates that
it was Abu Bakr who stood and prayed with the man. At-Tirmizhi
uses this hadith as proof that a group can pray in
congregation in a mosque in which the congregational prayer
had already been made. He says that this is the opinion of
Ahmad and Ishaq. Other scholars say that they should each pray
individually and this is the opinion of Sufyan, Malik, Ibn al-Mubarak
and ash-Shaf'i.
If the regular imam or appointed imam is not present, it is
permissible to appoint someone else to perform the duty of
imam. If the regular imam appears during the prayers, the
substitute imam may move back to the rows and allow the
regular imam to take over. Al-Bukhari and Muslim record that
Sahl ibn Sa'd said: "The Messenger of Allah sallallahu
alehi wasallam went off to take care of the affairs of the
tribe of 'Amr ibn 'Auf. The time for salah came and the
mu'azhzhin went to Abu Bakr and said: 'Will you lead the
people in salah and I shall make the iqamah?' Abu Bakr agreed.
[While he was] leading the prayer, the Messenger of Allah
appeared and joined the rows. The people clapped [their thighs
with their hands] but Abu Bakr would not turn around during
the prayer. When most of the people began clapping, he turned
and saw the Prophet...[who] pointed to Abu Bakr to stay in his
place. Abu Bakr raised his hands and praised Allah because of
what the Prophet had told him. Then, Abu Bakr moved back until
he joined the rows and the Prophet stepped forward [to lead].
After he had prayed, he went to Abu Bakr and said: O Abu Bakr,
what prevented you from staying there when I told you to do
so?' Abu Bakr said: 'It is not fit for the son of Abu Quhafah
to lead the Prophet in prayer.' Then the Messenger of Allah
said: 'Why did I see most of you clapping? If you find
something in the prayer you should say subhanallah, for when
you say it, it will attract his (i.e. imam's) attention and
clapping [thighs with hands] is for the women.'"
Whoever joins a congregation, he should perform the opening
takbir while standing and then move directly to the act that
the congregation may be performing, for instance, if the
congregation is prostrating one should perform the opening
takbir and then join it in the prostration. However, such a
person is not considered as having performed the rak'ah unless
he performs the ruku' (bowing), even if he just bows and puts
his hands on his knees, when the imam is finishing his ruku'.
Abu Hurairah reports that the Messenger of Allah sallallahu
alehi wasallam said: "If you come to the salah and we are
in sajdah, then make sajdah with us but do not count it [as a
rak'ah]. And whoever 'catches' the ruku', he catches the salah."
This is related by Abu Dawud, Ibn Khuzaimah in his Sahih, and
by al-Hakim, who considers it sahih, in his Al-Mustadrak.
Ibn 'Umar narrated that the Prophet ordered the mu'azhzhin
to say: "Pray in your places," on a cold, stormy
night during a journey. This is related by alBukhari and
Muslim.
Jabir said: "We went on a journey with the Prophet and
it rained upon us, so he said: 'Whoever wishes may pray in his
stopping place.'" This is related by Ahmad, Muslim, Abu
Dawud, and at-Tirmizhi.
Ibn 'Abbas said to the mu'azhzhin, on a rainy day:
"When you say 'I bear witness that Muhammad is the
Messenger of Allah,' do not say 'Come to the prayer,' but
instead say 'Pray in your houses."' The people didn't
seem to like it, so he asked: "Are you surprised by that?
One better than me did it [the Prophet]. The congregational
prayer is a strict order but I hated that you should go out
and walk in the mud and on slippery ground." This is
related by al-Bukhari and Muslim. According to Muslim's
version, this occurred on a Friday.
What applies in case of cold would also apply in cases of
extreme heat, darkness, and fear of an oppressor. Ibn Batal
writes: "The scholars are agreed on the permissibility of
not attending the congregation due to heavy rain, darkness,
wind, and so on."
Ibn 'Umar reports that the Prophet sallallahu alehi
wasallam said: "If the food is presented to one of you,
do not rush but fulfill your need of it even if the salah has
begun." This is related by al-Bukhari.
'Aishah narrates that she heard the Prophet sallallahu
alehi wasallam say: "There is no prayer when the meal is
presented nor when one needs to answer the call of
nature." This is related by Ahmad, Muslim, and Abu Dawud.
Abu ad-Darda' says: "It is a sign of the understanding
of a person that he fulfills his needs first in order to make
his prayer with a clear mind." This is related by al-Bukhari.
If two or more are equal in this, then it is the one who
has the most knowledge of the sunnah. If they are equal in
that, then it is the one who performed the migration first. If
they are equal in that, then it should be the eldest.
Abu Sa'id narrates that the Prophet said: "If you are
three in number, then one of you should be the imam. And the
one who has the most right to it is the one who is the most
versed in the Qur'an." This is related by Ahmad, Muslim,
and an-Nasa'i. The meaning of "most versed in the Qur'an"
is the one who has more of the Qur'an memorized. This
interpretation is based on the hadith from Amr ibn Salamah
which says: "Your imam should be the one who is most
versed in the Qur'an."
Ibn Mas'ud reports that the Prophet sallallahu alehi
wasallam said: "The imam of a people should be the one
who is the most versed in the Book of Allah. If they are equal
in their recital, then the one who is most knowledgeable of
the sunnah. If they are equal in the sunnah, then [it is] the
one who migrated first. If they are equal in that, then [it
is] the eldest. And no man should be an imam for another man
if the other holds authority [i.e., a leader in any capacity
or ruler of the Muslim people]. And one should not occupy his
place of honor in his house without his permission." In
another narration it is stated: "No man should be the
imam for another while with the other's family or where the
other is in authority." This is related by Ahmad and
Muslim.
As stated earlier, it is better for women to pray in their
houses. Ahmad and at-Tabarani record that Umm Humaid as-Sa'diyah
came to the Messenger of Allah and said: "O Messenger of
Allah, I love to pray with you." The Prophet said:
"I am aware of that, but your salah in your residence is
better for you than your salah in your people's mosque. And
your salah in your people's mosque is better than your salah
in the [larger] congregational Mosque."
Sa'id ibn Mansur says: "A person should not be an imam
for another where the other is in authority except with his
permission." The meaning of this is that the one in
authority, owner of a house, leader of a meeting, and so on,
has more right than others to be the imam if he has not
granted the permission to any of the others. Abu Hurairah
reports that the Prophet sallallahu alehi wasallam said:
"It is not allowed for a man who believes in Allah and
the last day to be an imam for a people, except with their
permission, nor may he specifically make supplications for
himself without including them. If he does so, he is disloyal
to them." This is related by Abu Dawud.
The imamate of all the following is acceptable: a
discerning boy, a blind person, a standing person for those
who are sitting, a sitting person for those who are standing,
a person praying fard for people who are praying nafl, a
person praying nafl for people who are praying fard. Likewise,
a person who has performed ablution can be imam for people who
have performed tayammum, as can be a person who has performed
tayammum for people who have performed ablution, a traveler
for the resident, a resident for the travelers, and a less
qualified person for people who are more qualified.
'Amr ibn Salamah led his people in salah while he was six
or seven years old. The Messenger of Allah sallallahu alehi
wasallam twice appointed Ibn Umm Maktum, a blind man, to lead
the people of Medinah in prayer. The Messenger of Allah,
during his last illness, prayed behind Abu Bakr in a sitting
position. And he prayed in his house in a sitting position
while those behind him were standing. He pointed to them to
sit and when he had finished the prayer he said: "The
imam has been appointed to be followed. If he goes into ruku',
then make ruku'. When he raises his head, raise your head. If
he prays sitting, then pray sitting behind him."
Mu'azh would pray 'isha with the Prophet sallallahu alehi
wasallam and then return to his people and lead them in the
same prayer, it being nafl for him and fard for the others.
Muhjan ibn al-Adra' reports: "I came to the Messenger
of Allah in the mosque and they prayed and I did not. He said
to me: 'Why didn't you pray?' I said: 'O Messenger of Allah, I
prayed in my place and then came here.' He then said: 'When
you come [to the mosque], pray with them and make it
supererogatory."'
The Messenger of Allah saw a man praying by himself and
said: "Who will give charity to this person by praying
with him?" 'Amr ibn al-'Aas led others in prayer when he
had made tayammum only and the Prophet approved of it.
The Prophet sallallahu alehi wasallam, after the conquest
of Makkah, led the people in prayer by praying two rak'at
(except for maghrib) and said: "O people of Makkah, stand
and pray the last two rak'at as we are travelers."
If a traveler prays behind a resident, he must complete the
whole four rak'at even if he only prayed part of a rak'ah
behind the resident imam. Ibn 'Abbas was asked: "Why is
the traveler to pray two rak'at if he prays by himself and
four rak'at if he prays behind a resident?" He answered:
"That is the sunnah." In another version, Musa ibn
Salamah said to him: "If we pray with you, we pray four
rak'at otherwise we pray two?" He told him: "That is
the sunnah of Abu al-Qasim [the Prophet]." This is
related by Ahmad.
It is not allowed for one who has a health problem which
does not allow him to remain in a state of purity to be an
imam for others who do not have such a problem. This is the
opinion of the majority of the scholars. According to the
Maliki school, such a person's imamate will be valid, but it
is disliked to make such a person the imam.
'Aishah used to lead the women in salah and stand with the
women in the middle of the first row. Umm Salamah would also
do so. The Prophet sallallahu alehi wasallam appointed Waraqah
to go and make the azhan for her while he instructed her to
lead the women of her household in the obligatory prayers.
Abu Ya' la and at-Tabarani, in al-Ausat, record, with a
hasan chain, that Ubayy ibn Ka'b came to the Messenger of
Allah and said: "O Messenger of Allah, I did something
last night." The Prophet asked: "What was
that?" He said: "The women in my house said, 'You
recite and we do not recite so lead us in salah. ' So I prayed
eight rak'atand witr (with them)." The Prophet remained
silent, and Ka'b said: "We took his silence as a sign of
his approval."
Al-Bukhari records that Ibn 'Umar prayed behind al-Hajjaj.
Muslim records that Abu Sa'id al-Khudri prayed salatul 'id
behind Marwan.
Ibn Mas'ud once prayed four rak'at of fajr, behind al-Walid
ibn 'Uqbah ibn Abu Ma'it who used to drink wine, and 'Uthman
ibn 'Affan had him flogged. The companions and their
successors prayed behind Ibn 'Ubaid who was accused of
propagating heresies. According to the scholars, anyone whose
prayer is valid on an individual basis, his imamate is also
valid for others. However, they dislike to pray behind an
evildoer or innovator.
As-Sa'ib ibn Khilad relates that a man was leading the
people in salah and he spat in the direction of the qiblah.
The Messenger of Allah saw this and said: "Do not let him
lead you in salah." After this, the man wanted to lead
the people in salah but they prevented him and told him what
the Prophet had said. The man went to the Prophet sallallahu
alehi wasallam, to ask him about that, and the Prophet said:
"Yes, [it is true] for you have offended Allah and His
Messenger." This is related by Abu Dawud and Ibn Hibban.
Abu Dawud and al-Munzhiri are silent about it.
If the imam makes the salah too long, it is permissible,
under certain circumstances, to leave the salah with the
intention of performing it individually. The following are
examples of when this may be done: becoming ill, fearing that
one's wealth may be lost or destroyed, missing one's
companions or traveling group, being overcome by sleep, and so
on. This is based on the following hadith related by Jabir:
"Mu'azh would pray 'isha with the Prophet sallallahu
alehi wasallam, and then go and lead his people in salah. One
night, the Prophet delayed salatul 'isha and Mu'azh prayed
with him and then went to his people and led them in the night
prayer by reciting alBaqarah. One man left the salah and
prayed by himself. The people said to him: 'O so and so, you
have become a hypocrite.' He said: 'I have not become a
hypocrite but I shall surely go to the Prophet and inform him
of what has happened.' He told the Prophet what had happened
and the Prophet said to Mu'azh: 'You put people to trials,
Mu'azh! You put people to trials, Mu'azh. Recite such and such
surah.'" This is related by the group.
Yazid al-Aswad says: "We prayed dawn prayer (fajr)
with the Messenger of Allah at Mina and two men came and
stopped at their resting places. The prophet ordered for them
to be brought and they came shaking with fear. The Prophet
said to them: 'What prevented you from praying with the
people? ...Are you two not Muslims?' They answered: 'Certainly
we are, O Messenger of Allah, but we had prayed in our resting
place.' The Prophet told them: 'If you pray in your resting
places and then come upon an imam, pray with him, and it will
be nafl for you.'" This is related by Ahmad and Abu
Dawud. An-Nasa'i and at-Tirmizhi record it in these words:
"lf you pray in your resting places and then you come to
a mosque with a congregation, pray with them, and it will be
nafl for you." At-Tirmizhi calls it hasan sahih and Ibn
as-Sakin says it is sahih.
This hadith shows that it is correct for one to repeat a
salah as a nafl with a congregation even if he has already
performed it, individually or with a congregation.
It is related that Huzhaifah repeated the zuhr, 'asr, and
maghrih prayers although he had prayed them in congregation.
It is also related that Anas prayed fajr behind Abu Musa at
the place where fruits are dried and then he went to the
congregational mosque and repeated the salah behind alMughirah
ibn Shu'bah. Nevertheless, this action contradicts authentic
hadith of the Prophet sallallahu alehi wasallam in which he
reportedly said: "Do not pray the same salah twice in one
day." The apparent conflict has been resolved by Ibn
'Abdul-Barr who writes, "Ahmad and Ishaq agree that this
refers to praying an obligatory salah and then, after a while,
repeating it as the obligatory prayer. Now, as for the one who
repeats the salah with a congregation with the intention that
the second prayer is not a repeat of the obligatory salah but
that it is simply a voluntary prayer, he obeys the Prophet's
order of not making the same salah twice, as the first salah
was obligatory and the second was nafl; hence, there is no
repetition."
It is preferred for the imam to tum to the right or to the
left after the salah and then to leave the place of prayer.
Qabaidah ibn Halb relates that his father said: "The
Prophet would lead us in salah and then tum to both of his
sides, to his right and to his left." This is related by
Abu Dawud, Ibn Majah, and at-Tirmizhi. The latter calls it
hasan. People who are infommed on this subject act accordingly
by turning to any side they wish. Both acts have been
authenticated from the Prophet sallallahu alehi wasallam.
'Aishah says: "After the Prophet made the taslim, he
would not sit except for the amount of time it takes to say:
'O Allah, You are the Peace, and from You comes the Peace.
Blessed are You, Possessor of Majesty and Honor."' This
is related by Ahmad, Muslim, at-Tirmizhi, and Ibn Majah.
Ahmad and al-Bukhari record that Umm Salamah said:
"Whenever the Messenger of Allah finished his prayers
with the taslim, the women would get up and he would stay in
his place for a while before getting up." She said:
"I think, and Allah knows best, that he did that to allow
the women to leave before the men [would stand to leave].
It is disliked for the imam to be at a higher place than
the followers.
Abu Mas'ud al-Ansari says: "The Prophet sallallahu
alehi wasallam prohibited that the imam should stand on
something higher than the people behind him." This is
related by ad-Daraqutni, while al-Hafez is silent about it in
al-Talkhis.
Hamam ibn al-Harith relates that Huzhaifah led the people
in prayer in Mada'in (Iraq) and he stood on a bench. Abu
Mas'ud pulled his shirt with a strong grip. When he finished
his prayer Abu Mas'ud said: "Do you not know that this
has been prohibited?" Huzhaifah said: "Certainly, I
know it. I remembered it when you pulled me." This is
related by Abu Dawud, ash-Shaf'i, and al-Baihaqi. Al-Hakim,
Ibn Khuzaimah, and Ibn Hibban grade it sahih.
On the other hand, if the imam has some reason for being
higher than the followers, the act is not disliked. Sahl ibn
Sa'd as-Sa'ady says: "I saw the Prophet sitting upon the
pulpit on the first day that it was set up. He made the
opening takbir while he was upon it and then he performed
ruku'. Afterward, he moved behind the pulpit and made sajdah
at the foot of the pulpit. Then, he repeated the same. When he
had finished, he tumed to the people and said: "O people,
I did that for you to follow me and to teach you my
salah."' This is related by Ahmad, al-Bukhari, and
Muslim.: It is permissible for the followers to be at a higher
place than the imam
Sa id ibn Mansur, ash-Shaf'i, al-Baihaqi, and al-Bukhari,
in his comments, relate from Abu Hurairah that he prayed at
the top of the mosque while following the imam. Anas used to
pray in the room of Abu Naf'i to the right of the mosque and
the room was his height's high and its door faced the mosque
of Basrah and Anas would pray in it, following the imam. The
companions did not say anything about it. This is related by
Sa'id ibn Mansur in his Sunan.
Ash-Shaukani observes: "If the follower is extremely
high above the imam, for example, three hundred lengths, and
he could not know what action the imam is doing then it is
prohibited by consensus whether he is in a mosque or somewhere
else. If it is less than that, it is permitted on the
principle that unless proved otherwise a thing is permissible.
This basis is supported by the above mentioned act of Abu
Hurairah to which no one objected."
It is allowed for a follower to follow the imam, even if
there is a barrier between them, as long as he or she can tell
the imam's movements either by his sight or hearing.
Al-Bukhari records: "Al-Hassan said: 'There is no
problem if you pray and between you and him [the imam] there
is a river.' Abu Majliz said: 'Follow the imam, even if
between you and him there is a road or a wall, as long as you
can hear the opening takbir.'" We have already mentioned
the hadith in which the people prayed behind the Prophet
sallallahu alehi wasallam while they were behind the room.
A person's imamate is valid even if he leaves out one of
the obligatory acts or prerequisites provided the followers
complete them and the imam is not aware of the fact that he
had left out an obligatory act or prerequisite.
Abu Hurairah reports that the Prophet said: "If the
imam leads the prayer correctly, then both you and he will get
the reward. If he is mistaken, you will get the reward and he
the blame." This is related by Ahmad and al-Bukhari.
Sahl reports that he heard the Prophet sallallahu alehi
wasallam say: "The imam is a warrantor. If he has done
well, it is for him and them. If he has done wrong, it is upon
him." This is related by Ibn Majah.
It has been authentically reported from 'Umar that he led
the people in salah while he was sexually defiled and had
forgotten that fact. He repeated his salah but those who had
prayed behind him did not.
If the imam must leave during the salah due to some reason,
for instance, he remembers that he is in need of making
ablution or he loses his ablution during the salah, then he
should appoint another to lead the remainder of the prayer.
'Amr ibn Maimun says: "I was standing and there was no
one between me and 'Umar, the morning he was killed, except
'Abullah ibn 'Abbas. He had barely pronounced the takbir when
he was stabbed and he said: 'The dog has bitten or killed me.'
'Umar bade 'Abdur Rahman ibn 'Auf to lead the salah and he led
them in a short prayer." This is related by al-Bukhari.
Abu Razin reports: "'Ali was praying one day when his
nose began to bleed. He took a man by the hand and put him in
front of the congregation, and he left." This is related
by Sa'id ibn Mansur.
Ahmad observes: "If the imam appoints another [it is
acceptable] as 'Umar and 'Ali appointed another. If the people
pray individually, [it is acceptable] as in the case of
Mu'awiyyah when he was stabbed and the people prayed
individually and completed their prayers."
Many hadith have been related which warn against leading a
congregation while one is disliked by them. Dislike here
relates to one's religious conduct and is based on a valid
reason.
Ibn 'Abbas relates that the Prophet said: "Three
people's prayers will not rise above their head the length of
a hand's span. [They are:] a man who leads a people in salah
and they do not like him, a woman who has disobeyed her
husband and he is dipleased with her, and two brothers who are
estranged." This is related by Ibn Majah. Al-'lraqi says
its chain is hasan.
'Abdullah ibn 'Amr relates that the Prophet sallallahu
alehi wasallam said: "Allah does not accept prayers from
three [types of] people: a man who leads a people and they
dislike him, a man who attends the prayers after their time is
finished, and a man who re-enslaves his freed slave."
This is related by Abu Dawud and Ibn Majah.
Elaborating upon it, at-Tirmizhi says: "It is disliked
that a man should lead a people in salah while they dislike
him. If the imam is not a wrongdoer, then the sin is upon
those who don't like him."
It is preferred for one person to stand to the right of the
imam and for a "group of two (or more)" to stand
behind the imam.
Jabir reports: "The Prophet stood to pray and I came
and stood on his left. He took me by my hand [and led me]
around him until I stood on his right. Then, Jabir ibn Sakhr
came and stood on the left of the Messenger of Allah
sallallahu alehi wasallam. He took both of us by our hands and
pushed us back until we stood behind him." This is
related by Muslim and Abu Dawud.
If a woman is present with the group, then she is to stand
in a row by herself behind the men and she is not to join them
in their rows. If she did not stand in a separate row, her
salah will still be valid according to the opinion of
majority. Anas said: "An orphan and I prayed behind the
Messenger of Allah in our house and my mother prayed behind
us." In another version it is stated: "He put me and
the orphan in a row behind him and the woman behind us."
This is related by al-Bukhari and Muslim.
It is preferred for the imam to stand in the center of the
rows and the people closest to him should be the people of
intellect and understanding.
Abu Hurairah reports that the Prophet sallallahu alehi
wasallam said: "Let the imam stand in the center, and
close the gaps in the rows." This is related by Abu Dawud
and both he and al-Munzhiri make no further comment on its
authenticity.
Ibn Mas'ud reports that the Prophet sallallahu alehi
wasallam said: "Let those who are prudent and sedate be
near me, then those who are next to them, then those who are
next to them, and beware of the tumult of the market
place." This is related by Ahmad, Muslim, Abu Dawud, and
at-Tirmizhi.
Anas said: "The Prophet loved that the emigrants
(muhajarin) and helpers (ansar) stand next to him so that they
would learn from him." This is related by Ahmad and Abu
Dawud. The wisdom behind having such people close to the imam
is that they can correct him if he makes a mistake and it is
easy for the imam to appoint one of them in his place if he
needs to leave.
The Messenger of Allah placed the men in front of the young
boys and the women behind the young boys. This is related by
Ahmad and Abu Dawud.
Abu Hurairah reported that the Messenger of Allah said:
"The best rows for the men are the first rows and the
worst rows for them are the last rows. The best rows for the
women are the last rows and the worst for them are the front
rows." The last rows are the best for the women because
they are farther away from the men as against the first rows
that are nearest to men's rows. This is related by the group
except al-Bukhari.
If a person makes his opening takbir behind a row and then
he enters the row and performs the ruku' with the imam, his
salah will be valid.
Abu Bakra reports that he came to the salah while the
Prophet was performing ruku' and Abu Bakra performed the ruku
before he entered the row. He mentioned this to the Prophet
and he said: "May Allah increase your love for goodness,
but do not repeat that act." This is related by Ahmad,
al-Bukhari, Abu Dawud, and anNasa'i.
According to the majority, If a person prays behind the
rows by himself, his salah will be valid but diliked. Ahmad,
Ishaq, Ahmad, ibn Abu Laila, Waki', al-Hassan ibn Saleh,
an-Nakha'i and Ibn al-Munzhir hold that if a person prays one
complete rak'ah behind the rows, his salah will be invalid.
Wabsah relates that the Messenger of Allah saw a man
praying behind the rows by himself and the Propeht ordered him
to repeat his salah. This is related by the five save
an-Nasa'i. In Ahmad's version, the Messenger of Allah was
asked about a man who prays by himself behind the rows and he
said: "He is to repeat his salah." At-Tirmizhi
called this hadith hasan and Ahmad's chain is good.
'Ali ibn Shaiban relates that the Messenger of Allah saw a
man praying behind the row and he waited for him and (when he
finished) told him: "Go forward (and join the row) for
the salah of a person standing alone behind the rows is not
valid." This is related by Ahmad, Ibn Majah, and
al-Baihaqi. Ahmad says it is hasan. Ibn Sayyid an-Nass said
its narrators are well-known, trustworthy people.
The majority stick to the hadith of Abu Bakra who said that
he preformed part of the prayer, behind the row, and the
Prophet did not order him to repeat his salah. Repeating the
salah signifies overzeal in practicing what is recommended and
better.
Al-Kaman ibn al-Hamam said: "Our scholars are of the
opinion that the hadith of Wabsah refers to what is preferred
while the hadith of 'Ali ibn ash-Shaiban underlines failure to
practice what is the best and, as such, they are in harmony
with the hadith of Abu Bakra. It is clear, then, that it is
not necessary to repeat the salah because such an act was not
always ordered.
If someone comes to the row and does not find sufficient
space or a gap to stand in the row, then, according to some,
he should stand by himself and it is disliked that he should
pull anyone back from the row. Others say that he should pull
one, who is aware of the ruling, back from the row after they
have performed the opening takbir, and it is preferred for the
one who is pulled to join him."
It is preferred for the imam to order the followers to
straighten the rows and fill in any gaps before he starts the
salah.
Anas relates: "The Prophet would turn his face to us
before he began the salah and he would say: 'Be close together
and straighten your rows.'" This is related by al-Bukhari
and Muslim. He also reported that the Prophet would say:
"Make your rows straight for the straightening of the
rows is part of the completion of the salah."
An-Nu'man ibn Bashir says: "The Prophet would
straighten us in our rows as one straightens an arrow, until
he saw that we had learned from him. One day, he saw a person
with his chest sticking out and he said: 'You had better
straighten your rows or Allah will cause differences among
you."' This is related by the five. At-Tirmizhi says it
is sahih.
Abu Umamah reports that the Prophet sallallahu alehi
wasallam said: "Straighten your rows and put your
shoulders close to each other and be gentle with each other
and fill in the gaps for the Satan passes through what is
between you like small sheep [are able to pass through
gaps]." This is related by Ahmad and at-Tabarani with a
chain that has no fault in it.
Anas reports that the Messenger of Allah said:
"Complete the front row, then the ones after it, and if
there is any incompletion, it should be in the last row."
This is related by Abu Dawud, an-Nasa'i, and al-Baihaqi.
Ibn 'Umar says: "There is no step that carries a
greater reward than the step a man takes to an empty gap in a
row in order to fill it." This is related by al-Bazar
with a hasan chain.
Ibn 'Umar also related that the Messenger of Allah said:
"Whoever connects a row, Allah will join him. Whoever
cuts off a row, Allah will cut him off." This is related
by An-Nasa'i, al-Hakim, and Ibn Khuzaimah.
Jabir ibn Samrah says: "The Prophet sallallahu alehi
wasallam came to us and said: 'Why don't you make the rows
like the angels make their rows in the presence of their
Lord?' We asked: 'O Messenger of Allah, how do the angels make
their rows in the presence of their Lord?' He replied: 'They
complete the first row and stand closely together, side by
side, in the row.'" This is related by the group, save
al-Bukhari and at-Tirmizhi.
We have already mentioned the Prophet's words "If the
people knew what [great blessings were] in the call to salah
and in the first row the people would vie with one another to
call the azhan and to be in the first row, and if they found
no way to decide [who would be allowed to make the call to
salah or to be in the first row] except by drawing lots, then
they would draw lots."
Abu Sa'id al-Khudri reports that the Prophet noticed his
companions going to the back rows, and he said: "Come
close and follow me and let those behind follow you. People
will continue going to the back until Allah will put them in
the back." This is related by Muslim, an-Nasa'i, Abu
Dawud, and Ibn Majah.
'Aishah reports that the Prophet sallallahu alehi wasallam
said: "Allah and His angels send down blessings upon
those who pray on the right side of the rows." This is
related by Abu Dawud and Ibn Majah.
Ahmad and at-Tabarani record, with a sahih chain, from Abu
Umamah that the Prophet said: "Allah and the angels send
down blessings upon the first row." The people inquired:
"O Messenger of Allah, and upon the second row?" The
Prophet again said: "Allah and the angels send down
blessings upon the first row." The people asked again:
"O Messenger of Allah, and upon the second row?"
Finally he said: "And upon the second row."
If some people cannot hear the imam, it is preferred for
one to repeat in a loud voice the imam's words for the others
to hear. There is consensus among scholars that repeating
aloud after the imams without there being any real need for it
is an abhorent innovation.
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