Performing Congregational Prayer
There is a difference of opinion regarding the command to perform congregational prayer in the mosque.
(Malik رضي الله عنه, Abu Hanifa رضي الله عنه) consider it a confirmed Sunnah.
(Shafi’i رضي الله عنه) considers it a communal obligation (Fard Kifayah).
(Ahl al-Zahir, Ahmad رضي الله عنه) consider it an individual obligation (Fard Ayn).
(Shawkani رضي الله عنه) states that performing congregational prayer in the mosque is a confirmed Sunnah.
(Refer) If there is no legitimate excuse or obstacle, it is obligatory upon every man who hears the call to prayer (Adhan) to attend the mosque and perform the congregational prayer. The evidences are as follows:
➊ Allah Almighty says: وَارُكَعُوا مَعَ الرَّاكِعِينَ
“And bow down with those who bow down.”
In another verse, He says: وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلاةَ فَلْتَقمُ طَائِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ
“When you are among them and lead them in prayer, let a group of them stand with you, armed.”
If congregational prayer is obligatory in a state of fear (i.e., it is wajib), then it is certainly obligatory in a state of peace.
➋ It is narrated from Hazrat Abu Huraira رضي الله عنه that the Messenger of Allah صلى الله عليه وسلم said: “By the One in Whose hand is my soul, I intended to order the gathering of wood and then command someone to lead the prayer, ثم أخالف إلى رجال لا يشهدون الصلاة فأحرق عليهم بيو تهم, then I would go to those who do not participate in the prayer and burn their houses.”
In the narration of Musnad Ahmad, the Prophet صلى الله عليه وسلم said: “If it were not that there are women and children in their houses, I would burn their houses.”
➌ It is narrated from Hazrat Abu Huraira رضي الله عنه that a blind man asked the Prophet صلى الله عليه وسلم for permission to pray at home (because there was no one to bring him to the mosque). The Prophet صلى الله عليه وسلم asked him: هل تسمع النداء….. “Do you hear the Adhan?” He said yes, so the Prophet صلى الله عليه وسلم said: فاجب “Then respond to it (i.e., attend the mosque and pray in congregation).”
➍ A similar narration is also reported from Hazrat Ibn Umm Maktum رضي الله عنه.
➎ It is narrated from Hazrat Ibn Abbas رضي الله عنهما that the Prophet صلى الله عليه وسلم said:
من سمع النداء فلم يات فلا صلاة له إلا من عذر
“Whoever hears the Adhan and does not perform the (congregational) prayer, his prayer is invalid unless there is a legitimate excuse.”
➏ It is narrated from Hazrat Ibn Mas’ud رضي الله عنه that:
لقد رأيتنا وما يتخلف عنها إلا منافق معلوم النفاق
“In our observation, only a hypocrite who was clearly known as such would stay behind from congregational prayer.”
Even if someone was ill, he would walk with support between two people and participate in the congregational prayer.
➐ It is narrated from Hazrat Malik bin Huwayrith رضي الله عنه that the Messenger of Allah صلى الله عليه وسلم said:
إذا حضرت الصلاة فليؤذن لكم أحدكم وليؤمكم أكبر كم
“When the time for prayer comes, one of you should call the Adhan, and the oldest among you should lead the prayer.”
➒ Performing congregational prayer was obligatory; this is why the Messenger of Allah صلى الله عليه وسلم prayed in the mosque even during his final illness.
➑ It is narrated from Hazrat Abu Darda رضي الله عنه that the Messenger of Allah صلى الله عليه وسلم said:
ما من ثلثة فى قرية ولا بدو ولا تقام فيهم الصلاة إلا وقد استحوذ عليهم الشيطان فعليك بالجماعة
“If there are three people in any village or town and they do not perform congregational prayer, Satan attacks them, so hold firmly to the congregation.”
Most of the Imams also hold this view, among whom a few are mentioned as follows:
(Bukhari رضي الله عنه) dedicated a chapter in Sahih Bukhari titled: باب وجوب صلاة الجماعة “Explanation of the obligation of congregational prayer.”
(Ibn Taymiyyah رضي الله عنه) states that performing congregational prayer is either an individual obligation (Fard Ayn) or a communal obligation (Fard Kifayah).
(Ibn Qayyim رضي الله عنه) said that the statement of the Prophet صلى الله عليه وسلم: “I intended to burn the houses of those who stay behind from congregational prayer,” certainly cannot be for someone committing a minor sin, thus it is established that abandoning congregational prayer is among the major sins.
(Ibn Hajar رضي الله عنه) states that performing congregational prayer is an individual obligation because if it were Sunnah, the Prophet صلى الله عليه وسلم would not have threatened the one who abandons it with burning their houses.
(Ibn Hazm رضي الله عنه) states that the obligatory prayer of a man who hears the Adhan is only valid in the mosque with the Imam.
(Amir San’ani رضي الله عنه) states that it is obligatory for one who hears the Adhan to perform congregational prayer.
(Allama Ayni رضي الله عنه) states that if a person’s mother prevents him from performing the congregational Isha prayer due to some danger, he should not obey his mother.
(Al-Albani رضي الله عنه) states that performing congregational prayer is obligatory.
(Ibn Baz رضي الله عنه) states that it is obligatory upon a responsible man to attend the mosque and perform all five prayers with his brothers.
Among the hadiths that mention the virtue of performing congregational prayer, for example, it is narrated from Hazrat Ibn Umar رضي الله عنهما that the Messenger of Allah صلى الله عليه وسلم said:
صلاة الجماعة تفضل على صلاة الفذ بسبع وعشرين درجه
“Congregational prayer is twenty-seven (27) times more virtuous than the prayer of a person praying alone.”
This does not imply that the prayer of one praying alone is invalid, so congregational prayer is not necessary; rather, the obligatory is always more rewarded than the non-obligatory.
And in the hadith where two men prayed in their house and then came to the Prophet صلى الله عليه وسلم, he said that if you had prayed in your house, you would have prayed again, and this would have been a voluntary (Nafl) prayer for you.
This also does not contradict the obligation because congregational prayer is obligatory for one who hears the Adhan, and in this hadith, it is possible that they did not hear the Adhan. Therefore, this possible narration cannot be preferred over other explicit narrations.
For women, attending the mosque and performing congregational prayer is not obligatory; rather, it is better for them to pray at home. However, if they wish to come to the mosque and pray, it is permissible.
For further details on this issue, see the Miscellaneous section later.
At least the congregation is held with two men.
It is narrated from Hazrat Ibn Abbas (may Allah be pleased with them) that one night I prayed with the Messenger of Allah (peace be upon him):
فقمت عن يساره فأخذ رسول الله صلى الله عليه وسلم برأسي من وراء فجعلني عن يمينه
“I stood on your left side. The Messenger of Allah (peace be upon him) took my head from behind and placed me on his right side.”
(The majority) A congregation is established with two people.
(Maliki, Hanbali) If one of the two is a child, the congregation is not valid because the child is considered non-responsible: رفع القلم عن ثلثه….. عن الصبي حتى يحتلم
(Shawkani) From the hadith رفع القلم …., it is not proven that the prayer of a child or establishing a congregation with him is invalid.
(Nawawi) It is narrated from some Shafi’is that the follower should stand slightly apart from the Imam.
There is no evidence for this from the Shafi’is; rather, contrary to this, a narration in Muwatta mentions that Hazrat Umar (may Allah be pleased with him) placed Hazrat Ibn Mas’ud (may Allah be pleased with him) standing equally on his right side.
(Ibrahim an-Nakha’i) If there is one follower with the Imam, he should stand behind the Imam, but if the Imam goes into bowing before another arrives, the follower should stand on the Imam’s right side.
This statement is completely contrary to the earlier hadith of Hazrat Ibn Abbas (may Allah be pleased with them), and therefore it is not acceptable in any way.
A congregation of a single man with a single woman is valid.
➊ Imam Bukhari (may Allah have mercy on him) narrates:
كانت عائشة يؤمها عبدها ذكوان من المصحف
“Hazrat Aisha (may Allah be pleased with her) had a servant named ‘Zakwān’ who would lead her in prayer by looking at the Mus’haf.”
➋ It is narrated from Hazrat Abu Saeed Khudri (may Allah be pleased with him) and Hazrat Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
إذا أيقظ الرجل أهله من الليل فصليا أو صلى ركعتين جميعا كتبا فى الذاكرين والذاكرات
“When a man wakes his wife at night and then they both pray, or they both pray two rak’ahs together, they are recorded among the men who remember Allah and the women who remember Allah.”
➌ It is narrated from Hazrat Aisha (may Allah be pleased with her) that:
كان النبى صلى الله عليه وسلم إذا رجع من المسجد صلى بنا
“When the Prophet (peace be upon him) returned from the mosque, he would lead us in prayer.”
(Shawkani) A man can lead a lone woman in prayer; there is no evidence to the contrary.
(Siddiq Hasan Khan) Whoever does not consider this correct must present evidence.
However, it should be remembered that a woman will not stand beside the imam like a man but will stand behind the imam because a lone woman is also considered in the ruling of a row, as Imam Bukhari (may Allah have mercy on him) established a chapter titled: المرأة وحدها تكون صفام “A lone woman is considered in the ruling of a row.” Under this, he narrated the following hadith.
Hazrat Anas (may Allah be pleased with him) states:
صليت أنا ويتيم فى بيتنا خلف النبى صلى الله عليه وسلم وأمي أم سليم خلفنا
“I and an orphan boy prayed behind the Prophet (peace be upon him) in our house while my mother, Umm Sulaym, stood behind us (forming a separate row).”
When there are more worshippers, the reward will also be greater
It is narrated from Hazrat Ubayy bin Ka’b (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
صلاة الرجل مع الرجل أزكى من صلاته وحده وصلاته مع الرجلين أزكى من صلاته مع الرجل وما كان أكثر فهو أحب إلى الله
“One person praying with another is far purer and brings more reward and blessings than praying alone, and praying with two people is even more rewarding than the first case. Similarly, the more people there are, the more beloved it is to Allah Almighty.”
Prayer behind a less virtuous person is also valid
➊ Because there is no evidence that the prayer behind a non-preferred person is invalid.
➋ The Messenger of Allah, peace be upon him, himself prayed behind Hazrat Abdur Rahman bin Awf, may Allah be pleased with him, as narrated from Hazrat Mughirah bin Shu’bah, may Allah be pleased with him, in the following tradition:
فلما سلم عبد الرحمن قام رسول الله صلى الله عليه وسلم يتم صلاته
“When Hazrat Abdur Rahman bin Awf, may Allah be pleased with him, concluded the salam, the Messenger of Allah, peace be upon him, stood up and completed his prayer.”
No matter how high a person is in piety and righteousness, Islam does not consider him for imamate; rather, preference is given to the one who is superior in recitation, knowledgeable in Sunnah, foremost in migration, or the eldest in age.
This is why Hazrat Ibn Umm Maktum, may Allah be pleased with both of them, was appointed governor of Medina twice and, despite being blind, used to lead people in prayer.
(Shawkani) Every person whose own prayer is valid (behind whom) the prayer of others is also valid.
(Siddiq Hasan Khan) In reality, prayer is an act of worship that is valid to be performed behind any praying person, provided he performs its pillars and supplications in such a manner that the prayer is sufficient, even if that person is sinful or not very pious and righteous.
Two weak narrations:
➊ صلوا خلف كل برو فاجر ….. “Pray behind every good and sinful person.”
➋ صلوا خلف من قال لا إله إلا الله “Pray behind the one who has recited the Kalimah لا اله الا الله.”
But it is better that the Imam be among the respectable people
➊ It is narrated from Hazrat Ibn Abbas (may Allah be pleased with them) that the Messenger of Allah (peace be upon him) said:
اجعلوا ائمتكم خيار كم فإنهم وفد كم فيما بينكم وبين ربكم
“Appoint as leaders those among you who are respected, for they act as messengers between you and your Lord.”
➋ Imam Hakim (may Allah have mercy on him) narrated in the biography of Hazrat Murtad Ghannawi (may Allah be pleased with him) that the Prophet (peace be upon him) said:
ان سركم أن تقبل صلاتكم فليو مكم خياركم فإنهم وفدكم فيما بينكم وبين ربكم
“If you are pleased that your prayer be accepted, then appoint as your leaders those among you who are respected and honorable, for they act as messengers between you and your Lord.”
Although these narrations are weak, it is established from other authentic narrations that the Imam should not be a disliked person among the people, as narrated from Hazrat Ibn Umar (may Allah be pleased with them) that the Messenger of Allah (peace be upon him) said:
ثلاثة لا يقبل الله منهم صلاة ، من تقدم قوما وهم له كارهون
“Allah does not accept the prayer of three types of people: one who leads a people in prayer but they dislike him.”
A man can lead women in prayer, whereas a woman cannot lead men.
It is narrated from Hazrat Anas (may Allah be pleased with him) that:
صليت أنا ويتيمم فى بيتنا خلف النبى صلى الله عليه وسلم وأمي أم سليم خلفنا
“I and an orphan child prayed behind the Prophet (peace be upon him) in our house, and my mother ‘Umm Salim’ was standing behind us (in prayer).”
2. It is narrated from Hazrat Aisha (may Allah be pleased with her) that:
كان النبى صلى الله عليه وسلم إذا رجع من المسجد صلى بنا
“When the Prophet (peace be upon him) returned from the mosque, he would lead us in prayer.”
The leadership of a woman in prayer is not valid for the following reasons:
1. There is no evidence in Islamic Shariah that allows a woman to lead men in prayer.
2. It is narrated from Hazrat Ibn Mas’ud (may Allah be pleased with him) that:
آخروهن من حيث أخرهم الله
“Keep those women behind from where Allah has kept them behind.”
3. The command of Allah the Exalted is:
الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ
“Men are the protectors and maintainers of women.”
4. Both the religion and intellect of women are deficient.
5. The Prophetic hadith is:
لن يفلح قوم ولوا أمرهم امرأة
“A nation that entrusts its affairs to a woman can never be successful.”
(Ibn Hazm) It is not permissible for a woman to lead men in prayer.
(Sheikh Abdullah bin Humaid) A woman cannot lead men in prayer.
The one who performs the obligatory prayer can lead the one who performs the voluntary prayer in prayer, and the one who performs the voluntary prayer can lead the one who performs the obligatory prayer in prayer.
The meaning is that the Imam is praying a Sunnah prayer and the follower is praying a Fard prayer.
➊ The Prophet ﷺ said to two men who had prayed at home:
إذا صليتما فى رحالكما ثم أدركتما الإمام ولم يصل فصليا معه فإنها لكم نافلة
“If you have prayed in your homes and then meet the Imam who has not yet started the prayer, then pray with him; this will be a Sunnah prayer for you.”
➋ It is narrated from Hazrat Abu Saeed Khudri (RA) that the Messenger of Allah ﷺ saw a man praying alone and said:
الا رجل يتصدق على هذا فيصلي معه
“Is there no one who will give charity on his behalf by praying with him?”
Meaning the Imam is praying Sunnah and the follower is praying Fard.
➊ It is narrated from Hazrat Jabir (RA) that:
ان معاذا كان يصلى مع النبى صلى الله عليه وسلم عشاء الآخرة ثم يرجع إلى قومه فيصلى بهم تلك الصلاة
“Indeed, Hazrat Muadh (RA) used to pray Isha prayer with the Prophet ﷺ and then when he returned to his people, he would lead them in the same prayer.”
➋ It is also established from the prayer of fear (Salat al-Khawf) that the Prophet ﷺ led each of the two groups in two units of prayer, so the Prophet’s first prayer was Fard and the second was Sunnah, while the followers performed Fard both times, as in the hadith:
فكان للنبي صلى الله عليه وسلم أربع وللقوم ركعتان
“The Prophet ﷺ prayed four units and the people prayed two.”
(Mulla Ali Qari Hanafi) The apparent meaning of this hadith supports the Shafi’i school. But if we accept it, then it would be necessary for those praying Sunnah to follow those praying Fard, which is not correct in our school.
➌ It is narrated from Hazrat Aisha (RA) that:
كان رسول الله صلى الله عليه وسلم إذا رجع من المسجد صلى بنا
“When the Messenger of Allah ﷺ returned from the mosque, he would lead us in prayer.”
(Shafi’i) They hold this view.
(Abu Hanifa, Malik) The prayer of those praying Fard behind one praying Sunnah is not valid because the Imam and follower must have the same intention, as in the hadith:
لا تختلفوا على إمامكم
“Do not differ from your Imam.”
(Ibn Hazm) It is permissible for the Imam to pray Sunnah and the follower to pray Fard.
(Shawkani) Prefers this view.
(Siddiq Hasan Khan) Holds this view.
Congregation of Nafl Prayers, i.e., Nafl behind Nafl
Holding congregational Nafl prayers is proven by authentic Ahadith.
➊ During Ramadan, i.e., the Taraweeh prayer, the Prophet ﷺ led the congregation.
➋ Hazrat Ibn Abbas (RA) prayed قيام الليل in congregation with the Messenger of Allah ﷺ.
➌ Hazrat Hudhaifa bin Yaman (RA) performed the night prayer with the Messenger of Allah ﷺ.
➍ The Prophet ﷺ led Hazrat Anas (RA) in (Nafl) prayer.
➎ The Prophet ﷺ performed the eclipse prayer in congregation.
➏ The Prophet ﷺ led the congregation for the prayer of Istisqa (prayer for rain).
Following the Imam is obligatory in every act except those actions that invalidate the prayer.
➊ It is narrated from Hazrat Abu Huraira (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
إنما جعل الإمام ليو تم به فإذا كبر فكبروا ولا تكبروا حتى يكبر وإذا ركع فاركعوا ولا تركعوا حتى يركع وإذا قال سمع الله لمن حمده فقولوا اللهم ربنا لك الحمد وإذا سجد فاسجدوا ولا تسجدوا حتى يسجد وإذا صلى قائما فصلوا قياما وإذا صلى قاعدا فصلوا قعوداً أجمعين
“The Imam is appointed so that he may be followed. Therefore, when he says Takbeer, you say Takbeer, and do not say Takbeer before he says it. When he bows (Ruku), you bow, and do not bow before he bows. When he says سمع الله لمن حمده, you say اللهم ربنا لك الحمد, and when he prostrates (Sujood), you prostrate and do not prostrate before he does. When he stands to lead the prayer, you stand and pray, and when he sits to pray, you all sit and pray.”
➋ It is narrated from Hazrat Abu Huraira (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
اما يخشى الذى يرفع رأسه قبل الإمام أن يحول الله رأسه رأس حمار
“Is there not a fear for the one who raises his head before the Imam that Allah may make his head like the head of a donkey?”
It should be remembered that if the Imam performs any action that invalidates the prayer, such as speaking, or performs actions that cause a person to exit the state of prayer, such as lying down, looking excessively to the right or left, or starting to walk, then no following of the Imam should be done in such actions.
(The majority) hold this view.
If the patient imam leads the prayer while sitting, should the healthy followers also…
Will he pray sitting? Scholars have differed on this.
(Ahmad ibn Hanbal, Ishaq ibn Rahwayh) In such a case, the follower (muqtadi) will also pray sitting.
(Shafi’is, Hanafis, Ahl al-Zahir) The follower can also pray standing behind.
(Malik ibn Anas, Ibn Qasim) It is permissible for the imam to pray sitting, but if someone prays sitting or standing behind him, their prayer will be invalid.
(Al-Albani) The follower should pray sitting behind the imam who leads the prayer sitting, as the clear text demands:
إذا صلى جالسا فصلوا جلو سا
“When the imam leads the prayer sitting, you also pray sitting.”
And in the case of the illness of death, the Prophet ﷺ led the prayer sitting and the people prayed standing behind him, as established in various narrations. Some narrations state that the Prophet ﷺ was the imam.
Some narrations state that Abu Bakr رضي الله عنه was the imam.
And some narrations state that at the beginning of the prayer, people stood behind the Prophet ﷺ, then upon the gesture of Abu Bakr رضي الله عنه, they sat down.
The narration that restricts this practice with the Prophet ﷺ is weak. That narration states:
لا يؤمن أحدكم بعدى قاعدا قوما قيام
“None of you should lead the prayer sitting in such a way that people pray standing behind him.”
Therefore, it is obligatory for the followers to pray sitting behind the imam who leads the prayer sitting.
The Companions رضي الله عنهم who prayed sitting behind an imam who led the prayer sitting:
1. Hazrat Asid ibn Hudayr رضي الله عنه
2. Hazrat Jabir رضي الله عنه
3. Hazrat Abu Hurairah رضي الله عنه gave a fatwa accordingly.
4. Hazrat Qais ibn Qahd Ansari رضي الله عنه said that during the time of the Prophet ﷺ, when their imam became ill:
فكان يؤمنا جالسا ونحن جلوس
“He led our prayer sitting and we also prayed sitting.”
Those scholars who hold that the follower can pray standing behind an imam who leads the prayer sitting base their argument on this hadith:
It is narrated from Hazrat Aisha رضي الله عنها that:
فكان أبو بكر يصلى بصلاة رسول الله والناس يصلون بصلاة أبى بكر
“Hazrat Abu Bakr رضي الله عنه was leading the prayer in the presence of the Messenger of Allah ﷺ (while he was ill), and people prayed behind Hazrat Abu Bakr رضي الله عنه standing.”
For further details on this issue, study Imam Shawkani’s book “Nail al-Awtar” and Hafiz Abdul Rahman Mubarakpuri’s book “Tuhfat al-Ahwazi.”
(Preferred view) Both ways are permissible (i.e., the follower may pray sitting or standing behind an imam who leads the prayer sitting). However, it is preferable to pray sitting because the Prophet ﷺ commanded it, and praying standing is permissible because during his illness of death, the Prophet ﷺ led the prayer sitting, and on his right side, Hazrat Abu Bakr رضي الله عنه prayed standing behind him, and the Prophet ﷺ appointed him as imam (i.e., did not forbid it).
A person should not appoint as an imam those people whom he dislikes.
➊ It is narrated from Hazrat Abdullah bin Amr رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
ثلاثة لا يقبل الله منهم صلاة ، من تقدم قوما وهم له كارهون
“Allah Almighty does not accept the prayer of three types of people: the first is the person who leads a congregation in prayer but the people dislike him.”
➋ It is narrated from Hazrat Abu Umamah رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
ثلاثة لا تجاوز صلاتهم آذانهم و إمام قوم وهم له كارهون “There are three types of people whose prayer does not go beyond their ears, one of them is an imam of the people whom they dislike.”
➌ It is narrated from Hazrat Amr bin Harith رضي الله عنه that it was said:
أشد الناس عذابا اثنان: امرأة عصت زوجها ، وإمام قوم و هم له كارهون
“Among the people who will be given the severest punishment are two: (one) a woman who disobeys her husband and (the other) an imam whom the followers dislike.”
The Imam, considering the weak, leads the prayer
➊ It is narrated from Hazrat Abu Huraira (may Allah be pleased with him) that the Prophet (peace be upon him) said: إذا أم أحدكم الناس فليخفف فإن فيهم الصغير والكبير والضعيف وذا الحاجة فإذا صلى وحده فليصل كيف شاء “When any one of you leads the people in prayer, he should shorten the recitation because among the followers there are children, elderly, weak, and needy people. However, when he prays alone, he may recite as much as he wishes.”
➋ It is narrated from Hazrat Anas (may Allah be pleased with him) that the Prophet (peace be upon him) said: “I want to prolong the prayer, but when I hear the crying of a child, I shorten it because I know the distress and hardship that the crying causes to its mother.”
➌ The Prophet (peace be upon him) stopped Hazrat Mu’adh (may Allah be pleased with him) from praying a long prayer with these words: أتريد أن تكون يا معاذ فتانا “O Mu’adh! Do you want to cause hardship for the worshippers?”
The meaning of shortening the prayer does not mean to rush through it without humility and devotion, or without maintaining calmness and moderation. This is why when مسيئي الصلاة prayed in such a manner, the Prophet (peace be upon him) said to him: ارجع فصل فإنك لم تصل “Go back and pray again, for you have certainly not prayed.”
In another place, the Prophet (peace be upon him) said: “Whoever does not straighten his back in bowing and prostration, his prayer will not be complete.”
Therefore, the length of the prayer should be reduced by shortening the recitation or the dhikr, but its performance must be with complete humility, devotion, calmness, and moderation, as it is narrated from Hazrat Anas (may Allah be pleased with him) that كان النبى صلى الله عليه وسلم يـوجــز الـصـلاة ويكملها “The Prophet (peace be upon him) used to pray a prayer that was short but complete.”
The first rightful claimant to leadership is the ruler and then the head of the household.
➊ It is narrated from Hazrat Abu Masood (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
ولا يؤمن الرجل الرجل فى سلطانه
“No person should lead the prayer in the jurisdiction of another person.”
And in another narration, these words are mentioned:
لا يؤمن الرجل الرجل فى أهله ولا فى سلطانه
“No person should lead the prayer in another person’s house or in his jurisdiction.”
➋ In another narration it is stated that لا يؤم الرجل فى بيته ولا فى سلطانه “One should not have someone lead the prayer in another person’s house or in his jurisdiction.”
➌ It is narrated from Hazrat Malik bin Huwayrith (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
من زار قـومـا فـلايـؤمهم وليؤمهم رجل منهم
“When a person visits a people, he should not have someone lead the prayer among them, rather one of their own should lead them.”
(Hafiz Ibn Taymiyyah) has stated in Al-Mustaqi that according to the majority of scholars, if a guest leads the prayer with the permission of the owner of the house, there is no harm in it. Because in the hadith of Hazrat Abu Masood (may Allah be pleased with him), the Prophet (peace be upon him) said: إلا بإذنه
“That is, it is correct for a visitor to lead the prayer with the permission of the owner of the house.”
(Ibn Arabi) states that if the guest is among the knowledgeable and virtuous people, it is better for the owner of the house to let him lead, and if both are equal in knowledge and virtue, then out of good manners, it is proper to request him to lead the prayer.
Then the one who has more knowledge of the Quran, then the one who is more knowledgeable of the Sunnah, and then the one who is older in age
➊ It is narrated from Hazrat Abu Saeed Khudri (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
إذا كانوا ثلثة فليؤمهم أحدهم واحقهم بالإمامة أقراهم
“When there are three people, one of them should lead the prayer, and the one most deserving of leading is the one who recites the most Quran.”
➋ It is narrated from Hazrat Umar ibn Salamah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
إذا حضرت الصلاة فليؤذن أحدكم وليؤمكم اكثر كم قرآنا
“When the time for prayer comes, one of you should call the Adhan, and the one among you who has memorized the most Quran should lead the prayer.”
➌ It is narrated from Hazrat Abu Mas’ud (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
يؤم القوم أقرأهم لكتاب الله فإن كانوا فى القراءة سواء فأعلمهم بالسنة ، فإن كانوا فى السنة سواء فأقدمهم هجرة ، فإن كانوا فى الهجرة سواء فأقدمهم سنا “The Imam of the people should be the one who has the most knowledge of the Quran. If people are equal in this regard, then the one who has the most knowledge of the Prophetic Sunnah should become the Imam. If they are also equal in knowledge of the Sunnah, then the one who emigrated earlier should become the Imam. And if they are equal in this regard as well, then the one who is older in age should become the Imam.”
(Ahmad ibn Hanifa) The person who is the greatest scholar of the Quran should be preferred over the one who is more knowledgeable in fiqh. Imam Ibn Sirin and Imam Thawri and others hold this view.
(Malik and Shafi’i) The one who is more knowledgeable in fiqh should be preferred over the one who is more knowledgeable in the Quran.
(Preferred) The first position is preferred (i.e., the greater reciter is preferred over the greater jurist).
(Ibn Hajar) He also prefers this.
(Shawkani) He also holds this view.
(Abdul Rahman Mubarakpuri) In my opinion, this view (i.e., the previous position) is preferred.
If there is any fault in the Imam’s prayer, the responsibility lies with the Imam, not the followers.
➊ It is narrated from Hazrat Abu Huraira (RA) that the Messenger of Allah (PBUH) said:
يصلون لكم فإن أصابوا فلكم وإن أخطاوا فلكم وعليهم
“The Imam leads you in prayer; if he prays correctly, you will receive the reward, and if he makes a mistake, you will still receive the reward, but the burden of the mistake will be on him.”
➋ It is narrated from Hazrat Sahl bin Sa’d (RA) that the Messenger of Allah (PBUH) said:
الامام ضامن فإذا أحسن فله ولهم وإن أساء فعليه ولا عليهم
“The Imam is responsible; if he leads the prayer excellently, he will receive reward and so will the followers. But if he makes a mistake or negligence in the prayer, the burden will be on him, not on the followers.”
The followers will stand behind the Imam, except if there is only one follower, then he will stand on the right side of the Imam.
➊ It is narrated from Hazrat Jabir (may Allah be pleased with him) that the Prophet (peace be upon him) made him stand on his right side, then another person came and stood on the left side of the Prophet (peace be upon him), so:
فأخذ النبى بأيديهما فدفعهم حتى أقامهما خلفه
“The Prophet (peace be upon him) took both their hands and pushed them until he made them stand behind him.”
➋ It is narrated from Hazrat Samurah bin Jundub (may Allah be pleased with him) that:
امرنا النبى صلى الله عليه وسلم إذا كنا ثلثة أن يتقدم أحدنا
“The Prophet (peace be upon him) commanded us that when there are three people, one of us should step forward (to lead the prayer).”
In the narration where Hazrat Ibn Mas’ud (may Allah be pleased with him) made Imam Aswad bin Yazid (may Allah be pleased with him) and Alqamah (may Allah be pleased with him) stand on his right and left sides.
Imam Shawkani (may Allah have mercy on him) states that this narration is Mauquf (stopped) on Hazrat Ibn Mas’ud (may Allah be pleased with him).
And it is agreed upon that Marfoo’ (Prophetic) hadiths take precedence over Mauquf.
(The majority, Malik, Shafi’i, Abu Hanifa) all agree that two or more people stand behind the Imam.
(The majority) consider it obligatory.
(Saeed bin Musayyib) considers it only recommended.
(Nakha’i) says even a single person will stand behind the Imam.
(Nawawi) says both these madhhabs (Imam Saeed’s and Imam Nakha’i’s) are incorrect.
(Shawkani) says two people will stand behind the Imam and this practice is established in the time of the Prophet, the Companions, and the Tabi’in, etc.
➊ The previous hadith narrated from Hazrat Jabir (may Allah be pleased with him) supports this, in which:
أنه صلى مع النبى صلى الله عليه وسلم فجعله عن يمينه
“He prayed with the Prophet (peace be upon him) and the Prophet (peace be upon him) made him stand on his right side.”
➋ When Hazrat Ibn Abbas (may Allah be pleased with them) came and stood on the left side of the Prophet (peace be upon him) for the night prayer, the Prophet (peace be upon him) took him and made him stand on his right side.
The woman will stand in the middle of the first row of the Imams.
➊ It is narrated from Hazrat Aisha (may Allah be pleased with her) that:
أنها أمت النساء فقامت وسطهن
“She led the women in prayer and stood among them.”
➋ In one narration regarding Hazrat Umm Salamah (may Allah be pleased with her), it is narrated that:
كانت تؤمهن فى رمضان وتقوم معهن فى الصف
“She used to lead the women in Ramadan prayer and stood in the row with them.”
➍ It is narrated from Hazrat Umm Waraqah (may Allah be pleased with her) that:
ان النبى صلى الله عليه وسلم أمرها أن تؤم أهل دارها
The Prophet (peace be upon him) ordered her to lead her household in prayer.”
From all these evidences, it is understood that a woman can also lead the prayer, and she will not stand alone in a separate row like a male imam, but will stand in the middle of the first row among the women. Also, a woman can only lead other women in prayer, not men, as has been explained earlier.
The rows of men should be at the front, then the children, and then the women.
➊ It is narrated from Hazrat Abu Malik Al-Ash’ari (may Allah be pleased with him) that:
أن النبى صلى الله عليه وسلم كان يجعل الرجال قدام الغلمان ، والغلمان خلفهم والنساء خلف الغلمان
“The Prophet (peace be upon him) used to make men stand in front, children behind the men, and women behind the children.”
(Al-Albani) I have not found any evidence other than this hadith for making children stand behind men, and this hadith is not reliable, so I do not see any harm in children standing with men when there is space in the row. Also, the fact that an orphan child prayed behind the Prophet (peace be upon him) together with Hazrat Anas (may Allah be pleased with him) is also a matter of discussion in this issue.
➋ It is narrated from Hazrat Anas (may Allah be pleased with him) that:
قمت أنا واليتيم وراءه وقامت العجوز من وراثنا
“An orphan child and I stood behind the Prophet (peace be upon him), and an old woman stood behind us.”
➌ It is narrated from Hazrat Abu Hurairah (may Allah be pleased with him) that:
خير صفوف الرجال أولها وشرها آخرها وخير صفوف النساء آخرها وشرها أولها
“The best row for men is the first, and the worst is the last; and the best row for women is the last, and the worst is the first.”
It is understood that first there will be rows of men which will include children, then rows of women will be behind them. Imam Shawkani (may Allah have mercy on him) adopted a position here that possibly considers the first hadith reliable, but since in reality that hadith is weak, his position that “children should be made to stand behind men” is not correct.
If there is one man and one woman with the Imam,
then the man will stand on the right side of the Imam and the woman will stand alone behind.
As narrated from Hazrat Anas (may Allah be pleased with him):
ان النبى صلى الله عليه وسلم صلى به و بامه أو خالته قال فأقامني عن يمينه وأقام المرأة خلفنا
“The Prophet (peace be upon him) led them and his mother or aunt in prayer. He says that the Prophet (peace be upon him) placed me on his right side and that woman was made to stand behind us.”
◈ If both a woman and a man stand in the same row, will the prayer be valid?
(Jamhur) The prayer will be valid.
(Ahnaf) The man’s prayer will be invalid but the woman’s prayer will not be invalid.
(Ibn Hajar) This (Ahnaf’s opinion) is very strange.
The most deserving to stand in the first row are the wise and understanding people.
➊ It is narrated from Hazrat Abu Masood (RA) that the Prophet (PBUH) said:
ليلنى منكم أولوا الأحلام والنهي ثم الذين يلونهم ثم الذين يلونهم
“The wise and understanding people among you should stand close to me, then those who are next in understanding, then the young men should stand near them.”
➋ It is narrated from Hazrat Anas (RA) that:
كان رسول الله يحب أن يليه المهاجرون والأنصار لياخذوا عنه
“The Messenger of Allah (PBUH) liked that the Muhajireen and Ansar be close to him so that they could learn from him.”
➌ It is narrated regarding Hazrat Umar (RA), Hazrat Zur bin Hubaysh (RA), and Hazrat Abu Wa’il (RA) that if they saw a child in the (first) row, they would remove him.
It is obligatory for the worshippers to straighten the rows and fill the gaps.
➊ It is narrated from Hazrat Anas (may Allah be pleased with him) that the Prophet (peace be upon him) said:
سووا صفوفكم فإن تسوية الصفوف من إقامة الصلاة
“Straighten your rows because straightening the rows is part of establishing the prayer.”
➋ It is narrated from Hazrat Ibn Umar (may Allah be pleased with both of them) that the Messenger of Allah (peace be upon him) said:
أقيموا الصفوف وحاذوا بين المناكب وسدوا الخلل ولينوا بأيدى إخوانكم ولا تذروا فرجات للشيطان ومن وصل صفا وصله الله ومن قطع صفا قطعه الله
“Straighten the rows, align the shoulders, fill the gaps, be gentle with your brothers, do not leave empty spaces for Satan in the rows. Whoever joins the row, Allah will join him, and whoever breaks the row, Allah will break him.”
➌ It is narrated from Hazrat Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
وسطوا الإمام وسدوا الخلل
“Place the Imam in the middle and fill the gaps.”
➍ It is narrated from Hazrat Anas (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) before the Takbir al-Tahrima would face us and say:
ترا صوا واعتد نوا
“Join firmly with one another and be aligned.”
➎ It is narrated from Hazrat Nu’man bin Bashir (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
عباد الله ، لتسون صفوفكم أو ليخالفن الله بين وجوهكم
“O servants of Allah! You must straighten your rows or Allah will put discord between your faces.”
(Nawawi) Explaining the meaning of this hadith, he writes:
يوقع بينكم العداوة والبغـضاء واختلاف القلوب
“Allah will cause enmity, hatred, and discord of hearts among you.”
(Ibn Hajar) From this hadith it is understood that this act is obligatory and negligence in it is forbidden.
➏ It is narrated from Hazrat Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
اقميوا الصف فى الصلاة فإن إقامة الصف من حسن الصلاة
“Straighten the rows in prayer because straightening the rows is part of the beauty of the prayer.”
وأن يتمُّوا الصَّف الأوَّلَ ثُمَّ الَّذِي يَلِيْهِ ثُمَّ كذلك
The worshipper should complete the first row first, then the row closest to it, and then the rest of the rows in the same manner.
➊ It is narrated from Hazrat Anas (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
اتموا الصف المقدم ثم الذى يليه فما كان من نقص فليكن فى الصف المؤخر
“Complete the front row first, then the one closest to it, and any deficiency should be in the last row.”
➋ It is narrated from Hazrat Jabir bin Samurah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) encouraged the companions to form rows like the angels and then explained the way angels form rows:
يتمون الصف الأول ويتراصون فى الصف
“They complete the first row and stand closely together in the row.”
The Virtue of the Front Rows
➊ It is narrated from Hazrat Abu Huraira (RA) that the Messenger of Allah (PBUH) said:
لو يعلمون ما فى النداء والصف الأول ثم لم يجدوا إلا أن يستهموا عليه لاستهموا
“If people knew the reward of the Adhan and the first row, and that they could only attain it by casting lots, they would surely cast lots.”
➋ It is narrated from Hazrat Bara’ bin Azib (RA) that the Messenger of Allah (PBUH) said:
إن الله وملائكته يصلون على الصفوف الأولى
“Indeed, Allah and His angels send mercy upon the first rows.”
➌ It is narrated from Hazrat Irbad bin Sariyah (RA) that:
ان رسول الله كان يستغفر للصف المقدم ثلاثا وللثاني مرة
“Indeed, the Messenger of Allah (PBUH) sought forgiveness three times for the first row and once for the second row.”
Arriving Late and Standing in the Back Rows
The Messenger of Allah, peace be upon him, has warned such a person, therefore one should avoid being late.
➊ It is narrated from Hazrat Abu Saeed Khudri, may Allah be pleased with him, that the Messenger of Allah, peace be upon him, said:
لا يزال قوم يتأخرون حتى يؤخرهم الله عزو جل
“People will always delay until Allah Almighty also delays them.”
(Shawkani) explains the meaning of this hadith as: “Allah Almighty will delay them from His mercy and great bounty.”
➋ It is narrated from Hazrat Aisha, may Allah be pleased with her, that the Messenger of Allah, peace be upon him, said:
لا يزال قوم يتأخرون عن الصف الأول حتى يؤخرهم الله فى النار
“People will always delay from the first row until Allah Almighty delays them and places them at the end.”
Standing on the right side of the row
➊ It is narrated from Hazrat Bara’ رضي الله عنه that when we used to pray behind the Messenger of Allah صلی اللہ علیہ وسلم, (Mas’ar رضي الله عنه said) the one we liked or the one I used to like was that we stand on the right side of the Prophet صلی اللہ علیہ وسلم.
➋ It is narrated from Hazrat Aisha رضي الله عنها that the Messenger of Allah صلی اللہ علیہ وسلم said:
ان الله وملا ئكته يصلون على ميامن الصفوف
“Indeed, Allah Almighty and His angels send mercy on the right sides of the rows.”
➌ It is narrated from Hazrat Aisha رضي الله عنها that:
يعجبه التيمن فى تنعله وترجله وطهوره وفى شانه كله
“The Messenger of Allah صلی اللہ علیہ وسلم preferred the right side in wearing shoes, combing hair, performing ablution, and indeed in every matter.”
