Abu Dawud

547. Commentary:
«عليك بالجماعة» The emphasis on "adhering to the congregation" shows that the best way for Muslims to remain safe from apparent and hidden tribulations is to be diligent in performing the prayer in congregation. The second meaning of this phrase is also that one should maintain collectivity and not adopt any belief or practice that is contrary to the belief and practice of the congregation of the Companions (radi Allahu anhum ajma'in). In congregation and collectivity, the importance is not in numbers and counting, because the foundation of the religion of Islam is upon the Book of Allah and the authentic Sunnah; adhering to these is true collectivity, even if the individuals are very few. And abandoning the foundation is division, even if their numbers are very large. See, for example, that Ibrahim (alayhis salam) was declared an entire nation even though he was alone. «إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّـهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ»
"Indeed, Ibrahim was a nation, obedient to Allah, upright, and he was not of the polytheists."

The Ruling on Congregational Prayer

It is narrated from Sayyiduna Abu Darda’ radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:

«ما من ثلاثة فى قرية و لا بدوٍ لا تقام فيهم الصلٰوة إلا قداستحوذ عليهم الشيطان فعليك بالجماعة فإنما يأكل الذئب القاصية»

“In any village or settlement where there are three people and the prayer is not established in congregation among them, then Satan gains dominance over them. Therefore, adhere to the congregation, for the lone sheep that strays away is devoured by the wolf.”

Imam Abu Dawud [547] and others have narrated this, and its chain of narration is authentic.

Imam Ibn Khuzaymah [1486], Hafiz Ibn Hibban [الاحسان: 2098، دوسرا نسخه: 2101، موارد الظمآن: 425], Hakim [1/ 246], and Dhahabi have declared this hadith authentic. See: [اضواء المصابيح 1067]

The narrator of this hadith, Sa’ib bin Hubaysh rahimahullah, said:
“By congregation is meant the prayer in congregation.” See: [سنن ابي داود 574 اور صحيح ابن حبان الاحسان5/ 459]

Several rulings are established from this authentic hadith, for example:

➊ Whether in a village or in the wilderness, one should make arrangements to perform the prayer in congregation.

➋ Without a valid excuse, not performing the prayer in congregation is wrong and blameworthy.

➌ Satan is always striving to mislead the believers from the straight path.

➍ It is permissible and correct to use examples to explain an issue, provided that it does not contradict any Islamic ruling.

➎ To use the mentioned narration as evidence for the permissibility of current paper-based congregations and organizations is rejected, as it is contrary to the understanding of the narrator of the hadith.

➏ Specification of the general is permissible.

➐ Consensus (ijma‘) is a valid Islamic proof.

➑ If there is a valid Islamic excuse and necessity, then living in the wilderness is permissible.

For the original article, see: [اضواء المصابيح: 184 تفقه]

848. Commentary: Human beings are social by nature; it is not possible for them to live alone. They cannot fulfill all their needs by themselves. Procreation is also not possible in isolation, and likewise, religious life is not possible without collectivity. Even the performance of important and fundamental pillars of Islam such as prayer (salah), fasting (sawm), pilgrimage (hajj), and almsgiving (zakat) cannot be properly fulfilled by an individual alone. Therefore, it is necessary that wherever more than one Muslim resides, they should live together in harmony. They should appoint the most virtuous among them as their leader (amir) and imam, pray behind him, and live their lives according to his guidance. They should share in each other's joys and sorrows, and work with discipline and order. Since prayer (salah) is an essential and perpetual part of Islamic life—indeed, its greatest part—collectivity in it is necessary. Performing prayer in congregation (jama‘ah) is obligatory. A person who is alone easily falls prey to Satan, whereas one who is bound to the congregation remains protected, just as the Messenger of Allah (sallallahu alayhi wa sallam) gave the example of the flock and the wolf. From this, it is also understood that one should not oppose the consensus (ijma‘) of the Ummah, nor should one separate from the majority of the scholars without valid reason, because isolation and oddity (tafarrud and shudhudh—becoming alone) bring a person closer to Satan; in fact, this is a snare of Satan. One should follow the group of the Companions (Sahabah) and the Followers (Tabi‘in) and should not step outside of it.