Silsilah Sahihah

➊ Benefits and Issues:

Where performing prayer in congregation (salah bi’l-jama‘ah) is a deed of immense reward, its observance is necessary for every Muslim, as Allah the Exalted has stated:
«وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِن وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَىٰ لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ» [النساء:102]
“(O Muhammad!) When you are among them and stand to lead them in prayer, let a group of them stand with you, taking their arms with them.”

Dear readers! Reflect that even in a state of war, the command for congregational prayer is being given; so imagine for yourselves the importance of congregation in times of peace. It is narrated from Sayyiduna Abu Hurayrah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
«والذي نفسي بيده لقد هممت ان آمر بحطب فيحطب ثم آمر بالصلاة......» [بخاري، مسلم] ...
“By Him in Whose hand is my soul! I intended to order for firewood to be gathered, then command someone to lead the prayer, and I myself would go to those who do not attend the prayer and burn their houses over them.”

He who is more well-wishing for the people than their own selves, for whom the hardship and difficulty of the believers is most burdensome, who is most eager for the worldly well-being and the hereafter’s safety of his followers—that very Messenger of Allah (sallallahu alayhi wa sallam) intends to burn the houses of his followers. Why is this so? Only because of not attending the congregation.

Sayyiduna Abdullah ibn Abbas radi Allahu anhuma reports that the Noble Prophet sallallahu alayhi wa sallam said:
«من سمع النداء فلم يات فلا صلاة له إلا من عذر» [ابوداود، ابن ماجه]
“Whoever hears the call to prayer (adhan) and does not perform the prayer in congregation, his prayer is not accepted, except if he has an excuse.”

Dear readers! Perhaps you too are convinced of this reality: the spiritual tranquility attained through prayer in congregation is far removed from what a person praying alone experiences. By means of congregation, a Muslim spends more time in the remembrance of Allah the Exalted. Take the example of the Fajr prayer: you perform ablution (wudu), then, whether at home or in the mosque, you offer the Sunnah prayers, and then, while waiting for the congregation, you remain engaged in remembrance. Then, in the congregation, approximately forty, fifty, or even more verses are recited. After the salam, there is an opportunity for further remembrance and supplication. In this way, nearly an hour or three-quarters of an hour is spent in the remembrance of Allah the Exalted, and the day begins in a beautiful manner, and a special tranquility is felt in the heart. In contrast, consider how a person praying alone performs his prayer, how much time he spends, and how much tranquility he attains—you can judge this for yourself.

If a person does not feel any difference spiritually between praying alone and in congregation, or if he feels no regret or remorse for missing the congregation, then he must accept this reality: such a person is deprived of the sweetness of faith and the delight of Islam. Compare the reward of twenty-seven prayers to that of a single prayer; compare an hour or three-quarters of an hour of worship to three or four minutes of worship.

Dear readers! We can say that the food of such-and-such cook or hotel is delicious, the shoes from such-and-such shop are of good quality, the suit tailored by such-and-such tailor is beautiful, the goods of such-and-such vegetable seller or shopkeeper are of good quality and low price, and if our pocket allows, we turn to those very shops and shopkeepers. But why can we not say that there is more tranquility in prayer in congregation, that the pleasure of performing prayer in the mosque is truly unique? (May Allah the Exalted have mercy on our condition. Amin.) «سمع النداء»