Authored by: Shaykh Mubashir Ahmad Rabbani (may Allah protect him)
Can a man lead women in congregation? If allowed, how should the rows be arranged – should women stand directly behind the Imam, or should there first be a row of men followed by a row of women?
Answer:
A man can indeed lead women in prayer. Women should form a row behind the men and should not stand alongside them. Abdullah ibn Abbas (may Allah be pleased with him) reported:
"I prayed alongside the Prophet ﷺ, and Lady Aisha (may Allah be pleased with her) prayed behind us."
—[Sunan an-Nasa’i, Kitab al-Imamah: Chapter on the Position of the Imam if There is a Boy and a Woman with Him, 805]
Anas (may Allah be pleased with him) also narrated:
"The Prophet ﷺ led me and my mother (or maternal aunt) in prayer. He made me stand on his right side and placed the woman behind us."
—[Sahih Muslim, Kitab al-Masajid: Chapter on the Validity of Congregation in Voluntary Prayers, 660; Abu Dawud, Kitab al-Salat: Chapter on How Two People Pray Behind the Imam, 609]
Qadi Shawkani (may Allah have mercy on him) states:
"These two Hadiths indicate that if there is one man and one woman with the Imam, the man stands on the right, and the woman stands behind them. She does not join the row of men due to the concern of avoiding any potential fitnah."
—[Nayl al-Awtar, 3/204]
From these Ahadith, it becomes clear that if there is a man alongside the Imam, women can pray behind them. Now, if there is only a male Imam and female followers, is this form of prayer valid?
Nawab Siddiq Hasan Khan (may Allah have mercy on him) explains:
"There is no disagreement about women praying behind men when other men are present. The debate arises only when a man leads women alone. Those who consider this incorrect must provide evidence."
—[Al-Rawdah al-Nadiyyah, 1/119]
Additionally, Jabir (may Allah be pleased with him) led women in prayer at his home, and the Prophet ﷺ remained silent, indicating approval of women praying behind a male Imam.
—[Musnad Abi Ya'la: 1795, 2/197, 198, authenticated by Mustafa Abdul Qadir 'Ata]
Similarly, in Sahih Bukhari and other books, Lady Aisha’s (may Allah be pleased with her) servant, Dhakwan, also led her in prayer, supporting this practice. For further details, see: [Bidayat al-Mujtahid, 1/107].
Can a woman lead other women in congregation?
Answer:
A woman may lead other women in prayer. She should stand in the middle of the row, not in front. Allama Shams al-Haqq Azimabadi (may Allah have mercy on him) writes:
"This Hadith establishes that women leading other women in prayer is valid, as it was established by the Prophet ﷺ. Lady Aisha and Lady Umm Salamah (may Allah be pleased with them both) led women in obligatory and Taraweeh prayers."
—[Awn al-Ma'bud, 2/211]
Another narration states:
"Lady Aisha (may Allah be pleased with her) would lead women in prayer and stand with them in the row."
—[Ibn Abi Shaybah, 2/89; Hakim, 1/203]
Lady Umm Salamah’s (may Allah be pleased with her) narration also includes:
"She led women in prayer and stood among them."
—[Ibn Abi Shaybah, 2/88]
These Ahadith indicate that a woman can lead other women in prayer while standing among them. According to my limited knowledge, there is no example from the early generations of a woman leading Friday or Eid prayers, thus making it inappropriate to contemplate or seek permission for such arrangements.
Can a traveler shorten the prayer behind a resident Imam, or should it be completed in full?
Answer:
It is obligatory for the traveler to complete the full prayer when praying behind a resident Imam, regardless of whether he joined at the beginning or midway. The Messenger of Allah ﷺ said:
"The Imam is appointed so that he is followed."
—[Sahih Bukhari, Kitab al-Salah: Chapter on Praying on Roofs, Minbars, and Wooden Platforms, 378]
Another Hadith states:
"Pray what you catch with the Imam, and complete what you missed."
—[Sahih Bukhari, Kitab al-Adhan: Chapter on Saying 'The Prayer has Escaped Us,' 635]
These Hadiths are general for both travelers and residents. Thus, a traveler must follow the resident Imam and complete any missed units of prayer in congregation.
Musa bin Salamah reported:
"We were with Abdullah ibn Abbas (may Allah be pleased with both of them) in Makkah. I asked, 'When we pray with you, we perform four rak'ahs, but when we return to our dwellings, we pray two. Why is this?' Abdullah ibn Abbas said, 'This is the Sunnah of Abu al-Qasim ﷺ.'"
—[Musnad Ahmad, 1/216, Hadith 1865]
In another narration:
"When a traveler is alone, he performs two rak'ahs, but when he prays behind a resident, he completes four. This is the Sunnah."
—[Irwa’ al-Ghalil, 571]
Abdullah ibn Umar (may Allah be pleased with him) also observed:
"The Messenger of Allah ﷺ performed two rak'ahs in Mina. After him, Abu Bakr and Umar (may Allah be pleased with both) did the same."
—[Sahih Muslim, Kitab Salat al-Musafirin: Chapter on Shortening Prayer in Mina, 694]
Ibn Umar (may Allah be pleased with him) would pray four rak'ahs with the Imam and two when alone, demonstrating adherence to this Sunnah. Abu Majliz asked Ibn Umar about the traveler joining two rak'ahs with the resident congregation, to which he replied, laughing:
"The traveler should follow the prayer length of the residents."
—[Bayhaqi, 3/158]
Shaykh al-Albani (may Allah have mercy on him) authenticated this narration in [Irwa’ al-Ghalil, 3/22]. This is also the practice and ruling of a Companion of the Prophet ﷺ that a traveler should complete the prayer with a resident Imam, regardless of whether he joined from the beginning or midway. Conversely, if a resident prays behind a traveler Imam, he must complete the full prayer, as the Prophet ﷺ instructed residents at the Conquest of Makkah, "Complete your prayer, for we are travelers."
Can a traveler lead a congregation of resident individuals in prayer? Please clarify.
Answer:
If a person is a guest among a group of people, he should not lead them in prayer without their permission. If they permit him, he may lead them. If the traveler, acting as Imam, completes two rak'ahs (as is customary for a traveler's prayer) and concludes with salam, the residents should stand and complete the remaining two rak'ahs of their prayer. This arrangement does not disrupt the prayer of the residents. Evidence for this is as follows:
Abu Atiyyah narrates that Malik bin Huwayrith (may Allah be pleased with him) once came to our prayer place, and when the time for prayer arrived, we requested him to lead. He said, "Let someone among you lead until I explain why I will not go ahead. I heard the Prophet ﷺ say:
"When a man visits a people, he should not lead them; rather, someone from among them should lead them."
—[Tirmidhi, Kitab al-Salah: Chapter on Who Should Lead Prayer When Visiting a People, 356; Ibn Khuzaymah, 1520; Bayhaqi, 3/126; Nasa'i, 786; Abu Dawud, 596; Ahmad, 3/436]
Although the chain of narration includes Abu Atiyyah, who is considered unknown by some scholars, Imam Tirmidhi rated the Hadith as good, and Imam Ibn Khuzaymah declared it authentic. There are other supporting narrations for this Hadith as well.
In another narration from Nafi', when the iqamah was called in a mosque on the outskirts of Madinah, Abdullah ibn Umar (may Allah be pleased with them) was working nearby. The Imam of that mosque was his servant, who, along with others, lived in that vicinity. When Ibn Umar heard them, he joined the congregation. The Imam offered for Ibn Umar to lead, but Ibn Umar replied:
"You have more right to lead in your own mosque than I do."
—[Kitab al-Umm, 1/158; Bayhaqi, 3/126; Kitab al-Salat: Chapter on the Entitlement of the Designated Imam]
From these narrations, it is evident that the designated Imam has the right to lead, and others should not lead in his presence unless he grants permission. Additionally, Abu Hurairah (may Allah be pleased with him) narrates that the Prophet ﷺ said:
"It is not permissible for a person who believes in Allah and the Last Day to lead a people in prayer without their permission."
—[Abu Dawud, Kitab al-Taharah: Chapter on the Condition of Praying While Needing to Relieve Oneself, 91; Bayhaqi, 3/129]
In another Hadith, it is mentioned:
"No one should lead in another person’s domain, nor should he sit in his place of honor in his home without his permission."
—[Tirmidhi, Kitab al-Salah: Chapter on Who Has the Right to Lead, 235; Ahmad, 5/272; Nasa'i, 779; Abu Dawud, 582-584; Ibn Majah, 980; Abu Awanah, 2/36]
From these narrations, it is understood that if the designated Imam permits a visitor to lead, he may do so. Imam Tirmidhi has classified this Hadith from Abu Mas'ud al-Ansari as sound and says that scholars act upon it.
Imam Ahmad ibn Hanbal explains:
"The saying of the Prophet ﷺ, 'A person should not lead in another’s domain nor sit in his place of honor without permission,' applies to both the right to lead and the right to sit in places of honor. When permission to lead is given, there is no harm in it."
—[Tirmidhi, Kitab al-Salah, 1/461, authenticated by Ahmad Shakir]
Ahmad Shakir notes that Imam Ahmad’s deduction is explicitly found in some versions of this Hadith, as cited in Nayl al-Awtar:
"A person should not lead in another’s domain, nor should he sit in his place of honor without his permission."
—[Nayl al-Awtar, 3/192]
Thus, a traveler or visitor may lead prayer with the resident Imam’s permission, and this is an acceptable practice in Islamic law. Although the primary right belongs to the designated Imam, if the traveler shortens his prayer, the residents should stand up after the salam to complete theirs.
Abdullah ibn Umar (may Allah be pleased with him) narrates:
"When Umar ibn al-Khattab came to Makkah, he led the people in two rak'ahs and then said, 'O people of Makkah! Complete your prayer; we are travelers.'"
—[Muwatta, Kitab Qasr al-Salah: Chapter on the Traveler’s Prayer When Leading or Following, 19; Bayhaqi, 3/126]
It is narrated from Safwan that Abdullah ibn Umar visited Abdullah ibn Safwan when he was ill. He led them in two rak'ahs and concluded with salam. The residents stood up and completed their prayer.
—[Muwatta, Kitab Qasr al-Salah, 21]
These narrations confirm that if a traveler concludes the prayer after two rak'ahs, the residents should stand and complete the rest of their prayer.
Is it permissible to pray behind an Imam who holds polytheistic beliefs?
Answer:
The Quran and authentic Hadith make it abundantly clear that beliefs such as regarding the Prophet ﷺ as omnipresent, as one who removes difficulties, or as a source of benefit and harm, as well as referring to Shaykh Abdul Qadir Jilani as Ghawth al-Azam or Ali Hujwiri as Data, are acts of shirk (associating partners with Allah). Anyone holding such beliefs is considered a polytheist, for attributes like controlling benefit and harm or answering supplications belong exclusively to Allah alone. Allah has not given these attributes to anyone, not even His beloved Prophet Muhammad ﷺ, as He says:
"Say: I have no power over benefit or harm to myself except as Allah wills."
—[Al-A'raf: 188]
In another verse, He says:
"Say: I only invoke my Lord, and I do not associate anyone with Him. Say: Indeed, I have no power to harm you or to bring you to the right path."
—[Al-Jinn: 20-21]
These verses make it clear that Allah’s attributes are unique to Him alone, and assigning them to any creation is shirk. The deeds of a polytheist are rendered void and unacceptable to Allah, as He says in reference to several Prophets:
"But if they had associated others with Allah, then all that they used to do would have been of no benefit to them."
—[Al-An’am: 88]
And He further declares:
"And it was already revealed to you and to those before you that if you associate others with Allah, your deeds will surely become worthless, and you will surely be among the losers."
—[Az-Zumar: 65]
These verses clarify that a polytheist's deeds, including prayer, fasting, Hajj, and Zakat, are all rendered invalid. When the Imam himself is a polytheist, his deeds are unacceptable to Allah, so how can the prayer led by him be acceptable? It is essential for an Imam to have sound beliefs. One with corrupt beliefs is unfit for the role of leading prayer.
Leading Women in Prayer by a Man
Question:Can a man lead women in congregation? If allowed, how should the rows be arranged – should women stand directly behind the Imam, or should there first be a row of men followed by a row of women?
Answer:
A man can indeed lead women in prayer. Women should form a row behind the men and should not stand alongside them. Abdullah ibn Abbas (may Allah be pleased with him) reported:
"I prayed alongside the Prophet ﷺ, and Lady Aisha (may Allah be pleased with her) prayed behind us."
—[Sunan an-Nasa’i, Kitab al-Imamah: Chapter on the Position of the Imam if There is a Boy and a Woman with Him, 805]
Anas (may Allah be pleased with him) also narrated:
"The Prophet ﷺ led me and my mother (or maternal aunt) in prayer. He made me stand on his right side and placed the woman behind us."
—[Sahih Muslim, Kitab al-Masajid: Chapter on the Validity of Congregation in Voluntary Prayers, 660; Abu Dawud, Kitab al-Salat: Chapter on How Two People Pray Behind the Imam, 609]
Qadi Shawkani (may Allah have mercy on him) states:
"These two Hadiths indicate that if there is one man and one woman with the Imam, the man stands on the right, and the woman stands behind them. She does not join the row of men due to the concern of avoiding any potential fitnah."
—[Nayl al-Awtar, 3/204]
From these Ahadith, it becomes clear that if there is a man alongside the Imam, women can pray behind them. Now, if there is only a male Imam and female followers, is this form of prayer valid?
Nawab Siddiq Hasan Khan (may Allah have mercy on him) explains:
"There is no disagreement about women praying behind men when other men are present. The debate arises only when a man leads women alone. Those who consider this incorrect must provide evidence."
—[Al-Rawdah al-Nadiyyah, 1/119]
Additionally, Jabir (may Allah be pleased with him) led women in prayer at his home, and the Prophet ﷺ remained silent, indicating approval of women praying behind a male Imam.
—[Musnad Abi Ya'la: 1795, 2/197, 198, authenticated by Mustafa Abdul Qadir 'Ata]
Similarly, in Sahih Bukhari and other books, Lady Aisha’s (may Allah be pleased with her) servant, Dhakwan, also led her in prayer, supporting this practice. For further details, see: [Bidayat al-Mujtahid, 1/107].
A Woman Leading Women in Prayer
Question:Can a woman lead other women in congregation?
Answer:
A woman may lead other women in prayer. She should stand in the middle of the row, not in front. Allama Shams al-Haqq Azimabadi (may Allah have mercy on him) writes:
"This Hadith establishes that women leading other women in prayer is valid, as it was established by the Prophet ﷺ. Lady Aisha and Lady Umm Salamah (may Allah be pleased with them both) led women in obligatory and Taraweeh prayers."
—[Awn al-Ma'bud, 2/211]
Another narration states:
"Lady Aisha (may Allah be pleased with her) would lead women in prayer and stand with them in the row."
—[Ibn Abi Shaybah, 2/89; Hakim, 1/203]
Lady Umm Salamah’s (may Allah be pleased with her) narration also includes:
"She led women in prayer and stood among them."
—[Ibn Abi Shaybah, 2/88]
These Ahadith indicate that a woman can lead other women in prayer while standing among them. According to my limited knowledge, there is no example from the early generations of a woman leading Friday or Eid prayers, thus making it inappropriate to contemplate or seek permission for such arrangements.
A Traveler Praying Behind a Resident Imam
Question:Can a traveler shorten the prayer behind a resident Imam, or should it be completed in full?
Answer:
It is obligatory for the traveler to complete the full prayer when praying behind a resident Imam, regardless of whether he joined at the beginning or midway. The Messenger of Allah ﷺ said:
"The Imam is appointed so that he is followed."
—[Sahih Bukhari, Kitab al-Salah: Chapter on Praying on Roofs, Minbars, and Wooden Platforms, 378]
Another Hadith states:
"Pray what you catch with the Imam, and complete what you missed."
—[Sahih Bukhari, Kitab al-Adhan: Chapter on Saying 'The Prayer has Escaped Us,' 635]
These Hadiths are general for both travelers and residents. Thus, a traveler must follow the resident Imam and complete any missed units of prayer in congregation.
Musa bin Salamah reported:
"We were with Abdullah ibn Abbas (may Allah be pleased with both of them) in Makkah. I asked, 'When we pray with you, we perform four rak'ahs, but when we return to our dwellings, we pray two. Why is this?' Abdullah ibn Abbas said, 'This is the Sunnah of Abu al-Qasim ﷺ.'"
—[Musnad Ahmad, 1/216, Hadith 1865]
In another narration:
"When a traveler is alone, he performs two rak'ahs, but when he prays behind a resident, he completes four. This is the Sunnah."
—[Irwa’ al-Ghalil, 571]
Abdullah ibn Umar (may Allah be pleased with him) also observed:
"The Messenger of Allah ﷺ performed two rak'ahs in Mina. After him, Abu Bakr and Umar (may Allah be pleased with both) did the same."
—[Sahih Muslim, Kitab Salat al-Musafirin: Chapter on Shortening Prayer in Mina, 694]
Ibn Umar (may Allah be pleased with him) would pray four rak'ahs with the Imam and two when alone, demonstrating adherence to this Sunnah. Abu Majliz asked Ibn Umar about the traveler joining two rak'ahs with the resident congregation, to which he replied, laughing:
"The traveler should follow the prayer length of the residents."
—[Bayhaqi, 3/158]
Shaykh al-Albani (may Allah have mercy on him) authenticated this narration in [Irwa’ al-Ghalil, 3/22]. This is also the practice and ruling of a Companion of the Prophet ﷺ that a traveler should complete the prayer with a resident Imam, regardless of whether he joined from the beginning or midway. Conversely, if a resident prays behind a traveler Imam, he must complete the full prayer, as the Prophet ﷺ instructed residents at the Conquest of Makkah, "Complete your prayer, for we are travelers."
Leading Prayer as a Traveler for Resident Followers
Question:Can a traveler lead a congregation of resident individuals in prayer? Please clarify.
Answer:
If a person is a guest among a group of people, he should not lead them in prayer without their permission. If they permit him, he may lead them. If the traveler, acting as Imam, completes two rak'ahs (as is customary for a traveler's prayer) and concludes with salam, the residents should stand and complete the remaining two rak'ahs of their prayer. This arrangement does not disrupt the prayer of the residents. Evidence for this is as follows:
Abu Atiyyah narrates that Malik bin Huwayrith (may Allah be pleased with him) once came to our prayer place, and when the time for prayer arrived, we requested him to lead. He said, "Let someone among you lead until I explain why I will not go ahead. I heard the Prophet ﷺ say:
"When a man visits a people, he should not lead them; rather, someone from among them should lead them."
—[Tirmidhi, Kitab al-Salah: Chapter on Who Should Lead Prayer When Visiting a People, 356; Ibn Khuzaymah, 1520; Bayhaqi, 3/126; Nasa'i, 786; Abu Dawud, 596; Ahmad, 3/436]
Although the chain of narration includes Abu Atiyyah, who is considered unknown by some scholars, Imam Tirmidhi rated the Hadith as good, and Imam Ibn Khuzaymah declared it authentic. There are other supporting narrations for this Hadith as well.
In another narration from Nafi', when the iqamah was called in a mosque on the outskirts of Madinah, Abdullah ibn Umar (may Allah be pleased with them) was working nearby. The Imam of that mosque was his servant, who, along with others, lived in that vicinity. When Ibn Umar heard them, he joined the congregation. The Imam offered for Ibn Umar to lead, but Ibn Umar replied:
"You have more right to lead in your own mosque than I do."
—[Kitab al-Umm, 1/158; Bayhaqi, 3/126; Kitab al-Salat: Chapter on the Entitlement of the Designated Imam]
From these narrations, it is evident that the designated Imam has the right to lead, and others should not lead in his presence unless he grants permission. Additionally, Abu Hurairah (may Allah be pleased with him) narrates that the Prophet ﷺ said:
"It is not permissible for a person who believes in Allah and the Last Day to lead a people in prayer without their permission."
—[Abu Dawud, Kitab al-Taharah: Chapter on the Condition of Praying While Needing to Relieve Oneself, 91; Bayhaqi, 3/129]
In another Hadith, it is mentioned:
"No one should lead in another person’s domain, nor should he sit in his place of honor in his home without his permission."
—[Tirmidhi, Kitab al-Salah: Chapter on Who Has the Right to Lead, 235; Ahmad, 5/272; Nasa'i, 779; Abu Dawud, 582-584; Ibn Majah, 980; Abu Awanah, 2/36]
From these narrations, it is understood that if the designated Imam permits a visitor to lead, he may do so. Imam Tirmidhi has classified this Hadith from Abu Mas'ud al-Ansari as sound and says that scholars act upon it.
Imam Ahmad ibn Hanbal explains:
"The saying of the Prophet ﷺ, 'A person should not lead in another’s domain nor sit in his place of honor without permission,' applies to both the right to lead and the right to sit in places of honor. When permission to lead is given, there is no harm in it."
—[Tirmidhi, Kitab al-Salah, 1/461, authenticated by Ahmad Shakir]
Ahmad Shakir notes that Imam Ahmad’s deduction is explicitly found in some versions of this Hadith, as cited in Nayl al-Awtar:
"A person should not lead in another’s domain, nor should he sit in his place of honor without his permission."
—[Nayl al-Awtar, 3/192]
Thus, a traveler or visitor may lead prayer with the resident Imam’s permission, and this is an acceptable practice in Islamic law. Although the primary right belongs to the designated Imam, if the traveler shortens his prayer, the residents should stand up after the salam to complete theirs.
Abdullah ibn Umar (may Allah be pleased with him) narrates:
"When Umar ibn al-Khattab came to Makkah, he led the people in two rak'ahs and then said, 'O people of Makkah! Complete your prayer; we are travelers.'"
—[Muwatta, Kitab Qasr al-Salah: Chapter on the Traveler’s Prayer When Leading or Following, 19; Bayhaqi, 3/126]
It is narrated from Safwan that Abdullah ibn Umar visited Abdullah ibn Safwan when he was ill. He led them in two rak'ahs and concluded with salam. The residents stood up and completed their prayer.
—[Muwatta, Kitab Qasr al-Salah, 21]
These narrations confirm that if a traveler concludes the prayer after two rak'ahs, the residents should stand and complete the rest of their prayer.
Praying Behind an Imam with Polytheistic Beliefs
Question:Is it permissible to pray behind an Imam who holds polytheistic beliefs?
Answer:
The Quran and authentic Hadith make it abundantly clear that beliefs such as regarding the Prophet ﷺ as omnipresent, as one who removes difficulties, or as a source of benefit and harm, as well as referring to Shaykh Abdul Qadir Jilani as Ghawth al-Azam or Ali Hujwiri as Data, are acts of shirk (associating partners with Allah). Anyone holding such beliefs is considered a polytheist, for attributes like controlling benefit and harm or answering supplications belong exclusively to Allah alone. Allah has not given these attributes to anyone, not even His beloved Prophet Muhammad ﷺ, as He says:
"Say: I have no power over benefit or harm to myself except as Allah wills."
—[Al-A'raf: 188]
In another verse, He says:
"Say: I only invoke my Lord, and I do not associate anyone with Him. Say: Indeed, I have no power to harm you or to bring you to the right path."
—[Al-Jinn: 20-21]
These verses make it clear that Allah’s attributes are unique to Him alone, and assigning them to any creation is shirk. The deeds of a polytheist are rendered void and unacceptable to Allah, as He says in reference to several Prophets:
"But if they had associated others with Allah, then all that they used to do would have been of no benefit to them."
—[Al-An’am: 88]
And He further declares:
"And it was already revealed to you and to those before you that if you associate others with Allah, your deeds will surely become worthless, and you will surely be among the losers."
—[Az-Zumar: 65]
These verses clarify that a polytheist's deeds, including prayer, fasting, Hajj, and Zakat, are all rendered invalid. When the Imam himself is a polytheist, his deeds are unacceptable to Allah, so how can the prayer led by him be acceptable? It is essential for an Imam to have sound beliefs. One with corrupt beliefs is unfit for the role of leading prayer.