Fiqh Rulings and Issues in Light of the Quran and Hadith, Rulings and Issues of Prayer: Volume 01: Page 186
السلام عليكم ورحمة الله وبركاته
Rulings on Imamat
وعلیکم السلام ورحمة الله وبرکاته!
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
Leading the prayer is a great religious responsibility. The Messenger of Allah ﷺ himself led the prayers, then the Rightly Guided Caliphs رضي الله عنھم اجمعین took on this position and fulfilled it in the best manner.
Many hadiths have been narrated regarding the virtue of Imamat. The Messenger of Allah ﷺ said:
"On the Day of Resurrection, three types of people will be on mounds of musk, one of them being the person who led a people in prayer and they were pleased with him (as their Imam)."
In another narration, it is stated:
"وله مثل أجر من صلى معه"
"The Imam will receive the same reward as those who pray behind him."
Some of the Companions رضي الله عنھم اجمعین used to request the Messenger of Allah ﷺ:
"اجْعَلْنِي إِمَامَ قَوْمِي"
"Appoint me as the Imam of my people."
This was because they knew the virtue and reward of Imamat. Unfortunately, today many students are not eager to accept the responsibility of Imamat, but rather avoid it. This is due to laziness and a lack of desire for good, and it is an attempt by Satan to keep them away from good deeds. Students should accept this responsibility with joy and diligence and attain a great reward. Religious students are more deserving of Imamat and other righteous deeds than others.
When a person possesses all the qualifications for leading prayer, they take precedence over others. In fact, if no other qualified individual is present, it becomes necessary for them to fulfill this responsibility.
The most deserving person to lead the prayer is the one who can recite the Holy Quran the best, has knowledge of the articulation points of letters, does not make egregious errors in pronunciation, and observes the rules of recitation without affectation. Along with this, they should also have knowledge of the issues related to prayer—its conditions, pillars, obligatory acts, and nullifiers.
The Messenger of Allah ﷺ said:
"يَؤُمُّ الْقَوْمَ أَقْرَؤُهُمْ لِكِتَابِ اللَّهِ"
"The one who recites the Quran the best should lead the people in prayer."
It is clear from the hadith that the one who recites the Quran better and knows the issues of prayer will be given precedence in leading the prayer. In the time of the Prophet ﷺ, the one who had more of the Quran was also more of a jurist in religious matters.
If all are equal in recitation, then the one who is more expert in the knowledge of religion and Sunnah is more deserving of leading the prayer, because this combines both the qualities of recitation and jurisprudence. The Messenger of Allah ﷺ said:
"فَإِنْ كَانُوا فِي الْقِرَاءَةِ سَوَاءً فَأَعْلَمُهُمْ بِالسُّنَّةِ"
"If they are equal in recitation, then the one who has more knowledge of the Sunnah, that is, religious knowledge, is more entitled to lead the prayer."
One reason for this is that the issues that arise in prayer are unlimited, and the worshiper needs jurisprudential guidance more than recitation.
If all are equal in recitation and knowledge, then the one whose migration is earlier will be given precedence:
"فَإِنْ كَانُوا فِي السُّنَّةِ سَوَاءً فَأَقْدَمُهُمْ هِجْرَةً"
"When they are equal in recitation and jurisprudence, then the one who migrated earlier should be made the Imam."
Migration here means moving from an environment of disbelief and polytheism to an Islamic environment.
If all are equal in recitation, jurisprudence, and migration, then the older person is more entitled to lead the prayer. The Messenger of Allah ﷺ said:
"The oldest among you should lead you in prayer."
The reason for this is that old age is a cause of virtue in Islam; generally, humility increases, and there is more hope for the acceptance of prayer.
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It is narrated from Sayyiduna Abu Mas'ud al-Badri رضي الله عنه that the Messenger of Allah ﷺ said:
"يَؤُمُّ الْقَوْمَ أَقْرَؤُهُمْ لِكِتَابِ اللَّهِ، فَإِنْ كَانُوا فِي الْقِرَاءَةِ سَوَاءً فَأَعْلَمُهُمْ بِالسُّنَّةِ، فَإِنْ كَانُوا فِي السُّنَّةِ سَوَاءً فَأَقْدَمُهُمْ هِجْرَةً، فَإِنْ كَانُوا فِي الْهِجْرَةِ سَوَاءً فَأَقْدَمُهُمْ سِلْمًا وفي رواية فَأَكْبَرُهُمْ سِنًّا ، وَلَا يَؤُمَّنَّ الرَّجُلُ الرَّجُلَ فِي سُلْطَانِهِ، وَلَا يَقْعُدْ فِي بَيْتِهِ عَلَى تَكْرِمَتِهِ إِلَّا بِإِذْنِهِ"
"(Firstly,) the one who is most proficient in reciting the Quran should lead the people in prayer. If they are equal in recitation, then the one who has more understanding of the Sunnah, i.e., the religion. If they are equal in understanding, then the one who migrated earlier. If they are equal in migration, then the one who embraced Islam earlier."
In one narration, instead of "faith," "age" is mentioned, meaning the one who is older.
Shaykh al-Islam Ibn Taymiyyah رحمه الله states that the Messenger of Allah ﷺ gave preference to the one with knowledge of the Book and Sunnah. If they are equal in knowledge, then the one who excels in righteous deeds will be given precedence, and the one who precedes in deeds with choice, the "Muhajir," will be given preference over the elderly.
Here are some other qualities and considerations based on which some people will be given preference in leading the prayer over the attendees, even if there is someone more virtuous among the attendees:
① If the appointed imam of the mosque (when he is qualified) is present, then it is not appropriate for anyone else to stand on the prayer place, unless the appointed imam permits it.
② If the owner of the house is qualified, then he has the right to lead the prayer in the house, unless he permits someone else.
③ If the Sultan (head of the country) or his deputy is present and qualified, then he will be given precedence in leading the prayer, unless he permits it.
The evidence for these matters is the saying of the Messenger of Allah ﷺ:
"وَلَا يُؤَمُّ الرَّجُلُ فِي سُلْطَانِهِ وَلَا يُجْلَسُ عَلَى تَكْرِمَتِهِ فِي بَيْتِهِ إِلَّا بِإِذْنِهِ"
"No person should lead the prayer in another's domain without his permission, nor sit in his place of honor in his house without his permission."
Imam Khattabi رحمه الله says that the meaning of this hadith is that the owner of the house has more right to lead the prayer, provided that he has knowledge of recitation and religious knowledge.
Similarly, the imam appointed by the Sultan or his deputy, or the one agreed upon by the people of the mosque, has more right to lead the prayer because it is a special position. In their presence, another person standing on the prayer place can cause suspicion and hatred.
It is clear from the previous discussion that imamate holds a position of honor and high status in Islam. The imam of the prayer (not just the imam of two rak'ahs) is a religious leader. Imamate is a means of excelling in goodness and virtue, helps in adhering to the community, and aids in obeying the leader. Through imamate, mosques remain populated.
Allah Almighty has also mentioned this subject in the context of supplication:
﴿ وَالَّذينَ يَقولونَ رَبَّنا هَب لَنا مِن أَزوٰجِنا وَذُرِّيّـٰتِنا قُرَّةَ أَعيُنٍ وَاجعَلنا لِلمُتَّقينَ إِمامًا ﴿٧٤﴾﴾
"And those who say, "Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous.""
In reality, leading the prayer is leading in religion, especially when the imam also spends his energies in preaching and advising, then he is counted among those who call to Allah. Allah Almighty says:
﴿وَمَن أَحسَنُ قَولًا مِمَّن دَعا إِلَى اللَّهِ وَعَمِلَ صـٰلِحًا وَقالَ إِنَّنى مِنَ المُسلِمينَ ﴿٣٣﴾﴾
"And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims.""
That is why only a person with deprived fortune turns away from the responsibility of imamate. "There is no might nor power except with Allah."
Imamate is a great religious responsibility. Just as qualities of eligibility are necessary, it is also necessary that the imam be free from those defects and shortcomings that are not befitting the position of imamate.
It is not correct at all to appoint a faasiq as an imam. A faasiq is one who deviates from the circle of piety and steadfastness by committing major sins other than shirk.
There are two types of fisq:
① Practical fisq: Major sins such as adultery, theft, and drinking alcohol.
② Doctrinal fisq: Corruption in beliefs, such as the corrupt beliefs of the Rafidah, Mu'tazilah, and Jahmiyyah.
Such a person cannot be trusted. Allah Almighty says:
﴿يـٰأَيُّهَا الَّذينَ ءامَنوا إِن جاءَكُم فاسِقٌ بِنَبَإٍ فَتَبَيَّنوا ... ﴿٦﴾﴾
"O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful."
In light of this verse, trusting a transgressor (fasiq) in matters of the conditions and rules of prayer is not permissible, because he becomes a bad example for others, and entrusting him with religious responsibility conceals many evils.
The Prophet ﷺ said:
"لا تَؤُمَّنَّ امْرَأَةٌ رَجُلاً وَلا يَؤُمَّ أَعْرَابِيٌّ مُهَاجِرًا وَلا يَؤُمَّ فَاجِرٌ مُؤْمِنًا إِلا أَنْ يَقْهَرَهُ بِسُلْطَانٍ يَخَافُ سَيْفَهُ وَسَوْطَهُ "
"No woman should lead a man in prayer, no Bedouin should lead an immigrant, and no immoral person should lead a believer, unless he is forced by power and dominance and fears injustice from him."
The words of the hadith, "no immoral person should lead a believer," are the point of evidence.
It is forbidden to pray behind a transgressor, so it is not permissible to make him an imam while having the power and authority to prevent it. The rulers must not appoint a transgressor as an imam. There is also disagreement among the scholars regarding the validity of prayer behind a transgressor, so people should be saved from this trial.
It is not permissible to make a person who is unable to perform bowing, prostration, or sitting an imam, unless the followers are also unable to perform the same pillars or condition. Similarly, it is not permissible for a person who is unable to stand to lead a healthy person in prayer, unless he is the appointed imam of the mosque and there is hope of recovery, in which case it is permissible to pray behind him, and in such a case, the followers should perform the prayer sitting down.
It is narrated from Sayyidah Aisha رضي الله عنها:
"صَلَّى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي بَيْتِهِ وَهُوَ شَاكٍ، فَصَلَّى جَالِسًا وَصَلَّى وَرَاءَهُ قَوْمٌ قِيَامًا، فَأَشَارَ إِلَيْهِمْ أَنِ اجْلِسُوا، فَلَمَّا انْصَرَفَ قَالَ: «إِنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ، فَإِذَا رَكَعَ، فَارْكَعُوا وَإِذَا رَفَعَ، فَارْفَعُوا، وَإِذَا صَلَّى جَالِسًا فَصَلُّوا جُلُوسًا"
"Once, while in a state of discomfort, the Messenger of Allah ﷺ started praying while sitting at home, and the Companions رضي الله عنهم stood behind him, so he gestured to them to sit down. After the prayer, he said: 'The Imam is appointed to be followed, so when he bows, you bow, and when he leads the prayer sitting, you all pray sitting down.'"
If the Imam appoints someone as his deputy who leads the prayer standing, it is better, and it avoids disagreement. The Messenger of Allah ﷺ appointed Sayyiduna Abu Bakr Siddiq رضي الله عنه as his deputy for leading the prayer.
In short! The permissibility of both scenarios is established.
A person who suffers from a condition that invalidates his ablution, such as incontinence or flatulence, cannot lead the prayer, because his prayer has a defect compared to a healthy person that cannot be removed. His prayer is valid due to his compulsion, but it is not valid for him to lead healthy followers, unless the followers also suffer from the same excuse.
If someone prays behind an imam who was without ablution or had impurity on his body/clothes/prayer mat, and neither of them knew until the end of the prayer, then the prayer of the follower is valid, while the imam's is not. It is narrated in a hadith:
"When a person in a state of major impurity leads people in prayer, he should repeat the prayer, while the prayer of the followers is complete and correct."
Shaykh al-Islam Ibn Taymiyyah رحمه الله said that the Rightly Guided Caliphs would sometimes see signs of major impurity after the prayer, so they would repeat it themselves, but they would not order the people to repeat it.
If the imam or a follower becomes aware of the absence of purity or the presence of impurity during the prayer, then the prayer of each of them is invalidated.
It is not permissible for a person who does not memorize Surah Al-Fatiha correctly, or who memorizes it but makes gross mistakes, to lead the prayer, such as:
◈ Pronouncing a kasrah ( زیر ) on the kaf of ( إِيَّاكَ )
◈ Pronouncing a पेश (dammah) on the ta of ( أَنْعَمْتَ )
◈ Pronouncing a zabar (fatha) on the hamza of ( اهْدِنَا )
◈ Or changing a letter to another letter, such as pronouncing "ra" as "ghain" or "lam"
◈ Or pronouncing "seen" as "ta" or "sheen"
The imamate of such an illiterate imam is valid only for people like him who cannot correct him, because they are equal. But if he can correct himself and does not try, then neither his prayer nor the follower's prayer is valid, because he is abandoning a pillar (recitation) despite being able to do it.
If most people dislike an imam for a valid reason—for example, if he has religious weaknesses—then his imamate is makrooh (undesirable). The Messenger of Allah ﷺ said:
"ثَلَاثَةٌ لَا تُجَاوِزُ صَلَاتُهُمْ آذَانَهُمْ الْعَبْدُ الْآبِقُ حَتَّى يَرْجِعَ وَامْرَأَةٌ بَاتَتْ وَزَوْجُهَا عَلَيْهَا سَاخِطٌ وَإِمَامُ قَوْمٍ وَهُمْ لَهُ كَارِهُونَ"
"There are three people whose prayer does not rise above their ears: a runaway slave until he returns, a woman who spends the night while her husband is angry with her, and an imam of a people whom they dislike."
Shaykh al-Islam Ibn Taymiyyah رحمه الله states that if people dislike an imam due to religious shortcomings—such as lying, oppression, ignorance, or innovation—then his prayer is not accepted. If a better alternative is available, it is necessary to remove the first imam and appoint a better person. In fact, it is better for him to step down himself, otherwise his own prayer will not be accepted.
Shaykh al-Islam رحمه الله further writes that if there is a severe sectarian difference between the imam and the followers, he should not lead them in prayer, because the purpose of congregation is to unite, not to divide. The Messenger of Allah ﷺ said:
"لَا تَخْتَلِفُوا فَتَخْتَلِفَ قُلُوبُكُمْ"
"Do not stand apart (or ahead or behind) from each other in prayer, otherwise differences will arise in your hearts."
However, if the imam is religious, adheres to and acts upon the Book and Sunnah, and people dislike him for that reason, then it is not makrooh for such an imam to lead. The fault lies with those who dislike him.
In any case, love and respect between the Imam and the followers is necessary so that there is cooperation in piety and virtue. If hatred has arisen due to selfishness and satanic motives, then efforts should be made to eliminate it. It is the responsibility of the Imam to take care of the rights of the followers, not to put them in trouble, and to respect legitimate demands. It is the responsibility of the followers to fulfill the rights of the Imam and to respect him.
Everyone makes mistakes, so one should tolerate each other and overlook such minor weaknesses that do not disrupt religion and morality.
وَمَن ذا الَّذي تُرضى سَجاياهُ كُلُّها
كَفى المَرءَ نُبلاً أَن تُعَدَّ مَعايِبُهْ
"Is there anyone whose habits and manners everyone is pleased with? It is enough for a person to be great that his faults are counted."
We ask Allah Almighty for guidance and the ability to do good.
The Imam is a guarantor, so he has a great responsibility regarding prayer. If he fulfills it well, there is great goodness in it. The virtue of Imamate is well-known; it was adopted by the Messenger of Allah ﷺ and the Rightly Guided Caliphs رضي الله عنھم اجمعین, and they chose the best people for it.
In the Hadith it is stated:
ثلاثة على كثبان المسك يوم القيامة
رجل أمَّ قوما وهم له راضون
"There are three men on mounds of musk on the Day of Resurrection: A man who led a people in prayer and they were pleased with him."
In one narration it is stated:
"وله مثل أجر من صلى معه"
"The Imam will get as much reward as the followers who pray behind him."
If someone considers himself worthy of leading, he can also request this responsibility. Thus, a person said to the Messenger of Allah ﷺ:
"اجْعَلْنِي إِمَامَ قَوْمِي ، قَالَ : " أَنْتَ إِمَامُهُمْ ، وَاقْتَدِ بِأَضْعَفِهِمْ "
"Appoint me as the Imam of my people." He ﷺ said: "From today, you are their Imam, take care of the weak."
This is also supported by this prayer in the Quran:
﴿وَاجعَلنا لِلمُتَّقينَ إِمامًا ﴿٧٤﴾﴾
"And make us leaders of the righteous."
The one who has the responsibility of leading should give it importance and fulfill its rights to the best of his ability. He should take care of the conditions of the followers, not put them in difficulty, create desire, and not create hatred. The Messenger of Allah ﷺ said:
"إذا صلى أحدكم للناس فليخفف فإنه منهم الضعيف والسقيم والكبير وإذا صلى أحدكم لنفسه فليطول ما شاء"
"When anyone leads the people in prayer, he should be brief, because among them are the weak, the sick, and the elderly, and when he prays alone, he may lengthen it as much as he wishes."
It is narrated in Sahihain from Sayyidna Abu Mas'ud رضي الله عنه:
"يَا أَيُّهَا النَّاسُ ، إِنَّ مِنْكُمْ مُنَفِّرِينَ , فَمَنْ أَمَّ النَّاسَ فَلْيَتَجَوَّزْ ؛ فَإِنَّ خَلْفَهُ الضَّعِيفَ وَالْكَبِيرَ وَذَا الْحَاجَةِ "
"O people! Some of you cause aversion. Whoever leads the people in prayer should be brief, because behind him are the weak, the elderly, and those who have needs."
A Companion narrates:
"مَا صَلَّيْتُ وَرَاءَ إِمَامٍ قَطُّ أَخَفَّ صَلَاةً وَلَا أَتَمَّ مِنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ"
"I have never prayed behind anyone a prayer that was shorter and more complete than the prayer I prayed behind the Messenger of Allah ﷺ."
Hafiz Ibn Hajar رحمه الله states that whoever adopts the way of the Messenger of Allah ﷺ will not give the followers a chance to complain about the length of the prayer.
What is meant by *takhfif* (lightening) is that the prayer should be concise while also fulfilling all its essential components, obligatory acts, and recommended practices, just as the prayer of the Messenger of Allah ﷺ was. It does not mean that the prayer should be subject to the desires of the followers.
According to some scholars, *takhfif* means sufficing with the minimum level of perfection, such as three glorifications in prostration and bowing. However, if the followers agree that they want a longer prayer, there is no harm in prolonging the standing, because now there is no fear of aversion.
Imam Ibn Daqiq al-Eid رحمه الله states that the jurists' saying that more than three glorifications should not be said in prostration and bowing does not contradict the practice of the Messenger of Allah ﷺ, who sometimes said more than three, because the Companions had a very high motivation to gain reward.
Shaykh al-Islam Ibn Taymiyyah رحمه الله states that the Imam should not increase the recitation and glorifications beyond the prescribed amount, but sometimes more time can be spent according to the circumstances, as the Messenger of Allah ﷺ sometimes did.
According to Imam al-Nawawi رحمه الله, the difference in the hadiths regarding the length of recitation is due to different circumstances: The Prophet ﷺ would observe the condition of the followers; if they wanted length, he would prolong it, and if they wanted brevity, he would shorten it. Sometimes, if a child cried, he would shorten the prayer, as mentioned in the narrations.
The Imam should not pray so fast that the followers cannot perform the prescribed acts with the Imam, such as Surah Fatiha and the glorifications in prostration and bowing. He should recite deliberately and give time for glorifications in prostration and bowing.
It is also Sunnah for the Imam to lengthen the first rak'ah. Sayyiduna Abu Qatada رضي الله عنه narrates that the Messenger of Allah ﷺ used to lengthen the first rak'ah.
When the Imam is in bowing and feels that someone is joining the congregation, it is recommended to prolong the bowing slightly so that he can join the bowing. Sayyiduna Ibn Abi Aufa رضي الله عنه narrates:
"كَانَ يَقُومُ فِي الرَّكْعَةِ الْأُولَى مِنْ صَلَاةِ الظُّهْرِ حَتَّى لَا يُسْمَعَ وَقْعُ قَدَمٍ"
"The Messenger of Allah ﷺ used to stand for a long time in the first rak'ah of Zuhr prayer until the sound of the footsteps of those joining the congregation ceased."
However, this is when waiting does not become burdensome for the followers and the time is not excessively long, otherwise, their consideration will take precedence.
In short! It is obligatory for the Imam to consider the conditions and temperament of the followers, to offer the prayer completely and correctly, and to act upon the instructions of the Messenger of Allah ﷺ. There is good in this for everyone.
Today, some Imams are negligent in their responsibility of leading the prayer: they are often absent or late, which causes distress and resentment among the worshippers, and the Imam's laziness becomes an excuse for others as well. Such an Imam should be advised to be punctual, and if he does not reform, he should be removed from the position of Imamat.
May Allah Almighty grant us the ability to do deeds that He loves and is pleased with. Amen!
This is what I have, and Allah knows best what is right.
Question
السلام عليكم ورحمة الله وبركاته
Rulings on Imamat
Answer with the Help of Al-Wahhab, Assuming the Question is Correct
وعلیکم السلام ورحمة الله وبرکاته!
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
Leading the prayer is a great religious responsibility. The Messenger of Allah ﷺ himself led the prayers, then the Rightly Guided Caliphs رضي الله عنھم اجمعین took on this position and fulfilled it in the best manner.
The Virtue of Imamat
Many hadiths have been narrated regarding the virtue of Imamat. The Messenger of Allah ﷺ said:
"On the Day of Resurrection, three types of people will be on mounds of musk, one of them being the person who led a people in prayer and they were pleased with him (as their Imam)."
Reference: (Da'if) Jami' al-Tirmidhi, Al-Birr wa al-Silah, Chapter on the Virtue of the Righteous Slave, Hadith 1086.
In another narration, it is stated:
"وله مثل أجر من صلى معه"
"The Imam will receive the same reward as those who pray behind him."
Reference: Sunan al-Nasa'i, Al-Adhan, Chapter on Raising the Voice in the Adhan, Hadith 647. and Musnad Ahmad: 4/284.
Some of the Companions رضي الله عنھم اجمعین used to request the Messenger of Allah ﷺ:
"اجْعَلْنِي إِمَامَ قَوْمِي"
"Appoint me as the Imam of my people."
Reference: Sunan Abi Dawood, Al-Salat, Chapter on Taking Payment for the Adhan, Hadith 531.
This was because they knew the virtue and reward of Imamat. Unfortunately, today many students are not eager to accept the responsibility of Imamat, but rather avoid it. This is due to laziness and a lack of desire for good, and it is an attempt by Satan to keep them away from good deeds. Students should accept this responsibility with joy and diligence and attain a great reward. Religious students are more deserving of Imamat and other righteous deeds than others.
When a person possesses all the qualifications for leading prayer, they take precedence over others. In fact, if no other qualified individual is present, it becomes necessary for them to fulfill this responsibility.
① Best in Recitation of the Quran
The most deserving person to lead the prayer is the one who can recite the Holy Quran the best, has knowledge of the articulation points of letters, does not make egregious errors in pronunciation, and observes the rules of recitation without affectation. Along with this, they should also have knowledge of the issues related to prayer—its conditions, pillars, obligatory acts, and nullifiers.
The Messenger of Allah ﷺ said:
"يَؤُمُّ الْقَوْمَ أَقْرَؤُهُمْ لِكِتَابِ اللَّهِ"
"The one who recites the Quran the best should lead the people in prayer."
Reference: Sahih Muslim, Kitab al-Masajid, Bab Man Ahaq bil-Imamah? Hadith: 673; Sahih al-Bukhari, Al-Adhan, Bab Imamatu al-'Abdu wal-Mawla Qabl Hadith 692.
It is clear from the hadith that the one who recites the Quran better and knows the issues of prayer will be given precedence in leading the prayer. In the time of the Prophet ﷺ, the one who had more of the Quran was also more of a jurist in religious matters.
② More Knowledgeable in Religious Knowledge
If all are equal in recitation, then the one who is more expert in the knowledge of religion and Sunnah is more deserving of leading the prayer, because this combines both the qualities of recitation and jurisprudence. The Messenger of Allah ﷺ said:
"فَإِنْ كَانُوا فِي الْقِرَاءَةِ سَوَاءً فَأَعْلَمُهُمْ بِالسُّنَّةِ"
"If they are equal in recitation, then the one who has more knowledge of the Sunnah, that is, religious knowledge, is more entitled to lead the prayer."
Reference: Sahih Muslim, Kitab al-Masajid, Bab Man Ahaq bil-Imamah? Hadith: 673.
One reason for this is that the issues that arise in prayer are unlimited, and the worshiper needs jurisprudential guidance more than recitation.
③ Being Earlier in Migration (Hijrah)
If all are equal in recitation and knowledge, then the one whose migration is earlier will be given precedence:
"فَإِنْ كَانُوا فِي السُّنَّةِ سَوَاءً فَأَقْدَمُهُمْ هِجْرَةً"
"When they are equal in recitation and jurisprudence, then the one who migrated earlier should be made the Imam."
Reference: [Sahih Muslim, Al-Masajid, Bab Man Ahaq bil-Imamah? Hadith: 673]
Migration here means moving from an environment of disbelief and polytheism to an Islamic environment.
④ Being Older in Age
If all are equal in recitation, jurisprudence, and migration, then the older person is more entitled to lead the prayer. The Messenger of Allah ﷺ said:
"The oldest among you should lead you in prayer."
Reference: [Sahih al-Bukhari, Al-Adhan, Man Qala Mu'adhdhin fi al-Safar Mu'adhdhin Wahid, Hadith: 628. And Sahih Muslim, Al-Masajid, Bab Man Ahaq bil-Imamah? Hadith: 674]
The reason for this is that old age is a cause of virtue in Islam; generally, humility increases, and there is more hope for the acceptance of prayer.
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Comprehensive Evidence for the Order
It is narrated from Sayyiduna Abu Mas'ud al-Badri رضي الله عنه that the Messenger of Allah ﷺ said:
"يَؤُمُّ الْقَوْمَ أَقْرَؤُهُمْ لِكِتَابِ اللَّهِ، فَإِنْ كَانُوا فِي الْقِرَاءَةِ سَوَاءً فَأَعْلَمُهُمْ بِالسُّنَّةِ، فَإِنْ كَانُوا فِي السُّنَّةِ سَوَاءً فَأَقْدَمُهُمْ هِجْرَةً، فَإِنْ كَانُوا فِي الْهِجْرَةِ سَوَاءً فَأَقْدَمُهُمْ سِلْمًا وفي رواية فَأَكْبَرُهُمْ سِنًّا ، وَلَا يَؤُمَّنَّ الرَّجُلُ الرَّجُلَ فِي سُلْطَانِهِ، وَلَا يَقْعُدْ فِي بَيْتِهِ عَلَى تَكْرِمَتِهِ إِلَّا بِإِذْنِهِ"
"(Firstly,) the one who is most proficient in reciting the Quran should lead the people in prayer. If they are equal in recitation, then the one who has more understanding of the Sunnah, i.e., the religion. If they are equal in understanding, then the one who migrated earlier. If they are equal in migration, then the one who embraced Islam earlier."
Reference: [Sahih Muslim, Al-Masajid, Bab Man Ahaq bil-Imamah? Hadith: 673]
In one narration, instead of "faith," "age" is mentioned, meaning the one who is older.
Shaykh al-Islam Ibn Taymiyyah رحمه الله states that the Messenger of Allah ﷺ gave preference to the one with knowledge of the Book and Sunnah. If they are equal in knowledge, then the one who excels in righteous deeds will be given precedence, and the one who precedes in deeds with choice, the "Muhajir," will be given preference over the elderly.
Reference: [Majmu' al-Fatawa by Shaykh al-Islam Ibn Taymiyyah رحمه الله 23/386]
Some Additional Rights Due to Which Preference Will Be Given in Leading Prayer
Here are some other qualities and considerations based on which some people will be given preference in leading the prayer over the attendees, even if there is someone more virtuous among the attendees:
① If the appointed imam of the mosque (when he is qualified) is present, then it is not appropriate for anyone else to stand on the prayer place, unless the appointed imam permits it.
② If the owner of the house is qualified, then he has the right to lead the prayer in the house, unless he permits someone else.
③ If the Sultan (head of the country) or his deputy is present and qualified, then he will be given precedence in leading the prayer, unless he permits it.
The evidence for these matters is the saying of the Messenger of Allah ﷺ:
"وَلَا يُؤَمُّ الرَّجُلُ فِي سُلْطَانِهِ وَلَا يُجْلَسُ عَلَى تَكْرِمَتِهِ فِي بَيْتِهِ إِلَّا بِإِذْنِهِ"
"No person should lead the prayer in another's domain without his permission, nor sit in his place of honor in his house without his permission."
Reference: Sahih Muslim, The Book of Mosques, Chapter: Who is more entitled to lead the prayer? Hadith: 673; Sunan Abi Dawood, The Book of Prayer, Chapter: Who is more entitled to lead the prayer? Hadith: 582.
Imam Khattabi رحمه الله says that the meaning of this hadith is that the owner of the house has more right to lead the prayer, provided that he has knowledge of recitation and religious knowledge.
Reference: Ma'alim al-Sunan Sharh Sunan Abi Dawood by Imam al-Khattabi 1/145 under Hadith 190.
Similarly, the imam appointed by the Sultan or his deputy, or the one agreed upon by the people of the mosque, has more right to lead the prayer because it is a special position. In their presence, another person standing on the prayer place can cause suspicion and hatred.
The Status and Rank of Imamat and Its Position in Religion
It is clear from the previous discussion that imamate holds a position of honor and high status in Islam. The imam of the prayer (not just the imam of two rak'ahs) is a religious leader. Imamate is a means of excelling in goodness and virtue, helps in adhering to the community, and aids in obeying the leader. Through imamate, mosques remain populated.
Allah Almighty has also mentioned this subject in the context of supplication:
﴿ وَالَّذينَ يَقولونَ رَبَّنا هَب لَنا مِن أَزوٰجِنا وَذُرِّيّـٰتِنا قُرَّةَ أَعيُنٍ وَاجعَلنا لِلمُتَّقينَ إِمامًا ﴿٧٤﴾﴾
"And those who say, "Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous.""
Reference: Al-Furqan 25:74.
In reality, leading the prayer is leading in religion, especially when the imam also spends his energies in preaching and advising, then he is counted among those who call to Allah. Allah Almighty says:
﴿وَمَن أَحسَنُ قَولًا مِمَّن دَعا إِلَى اللَّهِ وَعَمِلَ صـٰلِحًا وَقالَ إِنَّنى مِنَ المُسلِمينَ ﴿٣٣﴾﴾
"And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims.""
Reference: Fussilat 41:33.
That is why only a person with deprived fortune turns away from the responsibility of imamate. "There is no might nor power except with Allah."
Who is Not Eligible for Imamate
Imamate is a great religious responsibility. Just as qualities of eligibility are necessary, it is also necessary that the imam be free from those defects and shortcomings that are not befitting the position of imamate.
Making a Faasiq an Imam
It is not correct at all to appoint a faasiq as an imam. A faasiq is one who deviates from the circle of piety and steadfastness by committing major sins other than shirk.
There are two types of fisq:
① Practical fisq: Major sins such as adultery, theft, and drinking alcohol.
② Doctrinal fisq: Corruption in beliefs, such as the corrupt beliefs of the Rafidah, Mu'tazilah, and Jahmiyyah.
Such a person cannot be trusted. Allah Almighty says:
﴿يـٰأَيُّهَا الَّذينَ ءامَنوا إِن جاءَكُم فاسِقٌ بِنَبَإٍ فَتَبَيَّنوا ... ﴿٦﴾﴾
"O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful."
Reference: Al-Hujurat 6/69.
In light of this verse, trusting a transgressor (fasiq) in matters of the conditions and rules of prayer is not permissible, because he becomes a bad example for others, and entrusting him with religious responsibility conceals many evils.
The Prophet ﷺ said:
"لا تَؤُمَّنَّ امْرَأَةٌ رَجُلاً وَلا يَؤُمَّ أَعْرَابِيٌّ مُهَاجِرًا وَلا يَؤُمَّ فَاجِرٌ مُؤْمِنًا إِلا أَنْ يَقْهَرَهُ بِسُلْطَانٍ يَخَافُ سَيْفَهُ وَسَوْطَهُ "
"No woman should lead a man in prayer, no Bedouin should lead an immigrant, and no immoral person should lead a believer, unless he is forced by power and dominance and fears injustice from him."
Reference: (Da'if) Sunan Ibn Majah, Iqamat al-Salawat, Bab Fi Fard al-Jumu'ah, Hadith: 1081.
The words of the hadith, "no immoral person should lead a believer," are the point of evidence.
It is forbidden to pray behind a transgressor, so it is not permissible to make him an imam while having the power and authority to prevent it. The rulers must not appoint a transgressor as an imam. There is also disagreement among the scholars regarding the validity of prayer behind a transgressor, so people should be saved from this trial.
Imamat of an Incapacitated Person
It is not permissible to make a person who is unable to perform bowing, prostration, or sitting an imam, unless the followers are also unable to perform the same pillars or condition. Similarly, it is not permissible for a person who is unable to stand to lead a healthy person in prayer, unless he is the appointed imam of the mosque and there is hope of recovery, in which case it is permissible to pray behind him, and in such a case, the followers should perform the prayer sitting down.
It is narrated from Sayyidah Aisha رضي الله عنها:
"صَلَّى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي بَيْتِهِ وَهُوَ شَاكٍ، فَصَلَّى جَالِسًا وَصَلَّى وَرَاءَهُ قَوْمٌ قِيَامًا، فَأَشَارَ إِلَيْهِمْ أَنِ اجْلِسُوا، فَلَمَّا انْصَرَفَ قَالَ: «إِنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ، فَإِذَا رَكَعَ، فَارْكَعُوا وَإِذَا رَفَعَ، فَارْفَعُوا، وَإِذَا صَلَّى جَالِسًا فَصَلُّوا جُلُوسًا"
"Once, while in a state of discomfort, the Messenger of Allah ﷺ started praying while sitting at home, and the Companions رضي الله عنهم stood behind him, so he gestured to them to sit down. After the prayer, he said: 'The Imam is appointed to be followed, so when he bows, you bow, and when he leads the prayer sitting, you all pray sitting down.'"
Reference: Sahih al-Bukhari, Al-Adhan, Bab Ja'l al-Imam Li Yu'tammah Bihi, Hadith 688; and Sahih Muslim, As-Salat, Bab I'tmam al-Ma'mum Bil-Imam, Hadith: 412.
If the Imam appoints someone as his deputy who leads the prayer standing, it is better, and it avoids disagreement. The Messenger of Allah ﷺ appointed Sayyiduna Abu Bakr Siddiq رضي الله عنه as his deputy for leading the prayer.
Reference: Sahih al-Bukhari, Al-Adhan, Bab Had al-Marid An Yashhad al-Jama'ah, Hadith: 664.
In short! The permissibility of both scenarios is established.
Imamate of a Person Excused from Purity (Incontinence, etc.)
A person who suffers from a condition that invalidates his ablution, such as incontinence or flatulence, cannot lead the prayer, because his prayer has a defect compared to a healthy person that cannot be removed. His prayer is valid due to his compulsion, but it is not valid for him to lead healthy followers, unless the followers also suffer from the same excuse.
Reference: In this regard, another view is that the prayer of a healthy person behind such a person is valid because when his own prayer is valid, then the prayer of the follower is also valid. See Tamam al-Minnah Lil-Albani, p. 280, and Sayl al-Jarar Lil-Shawkani, 1/247-255. (A.D.)
Ruling on the Imam's State of Being Without Ablution/Impure
If someone prays behind an imam who was without ablution or had impurity on his body/clothes/prayer mat, and neither of them knew until the end of the prayer, then the prayer of the follower is valid, while the imam's is not. It is narrated in a hadith:
"When a person in a state of major impurity leads people in prayer, he should repeat the prayer, while the prayer of the followers is complete and correct."
Reference: (Da'if Jiddan) Sunan al-Daraqutni 1/362-363, Hadith 1352-1353.
Shaykh al-Islam Ibn Taymiyyah رحمه الله said that the Rightly Guided Caliphs would sometimes see signs of major impurity after the prayer, so they would repeat it themselves, but they would not order the people to repeat it.
Reference: Sunan al-Daraqutni: 1/363, Hadith 1356-1357; Majmu' al-Fatawa by Shaykh al-Islam Ibn Taymiyyah رحمه الله 23/369.
If the imam or a follower becomes aware of the absence of purity or the presence of impurity during the prayer, then the prayer of each of them is invalidated.
Reference: According to some scholars, the prayer of the followers is not invalidated. As for the imam, he should appoint someone as his deputy to complete the prayer, and he himself should step aside."
Imamate of an Illiterate Person/One Who Recites Incorrectly
It is not permissible for a person who does not memorize Surah Al-Fatiha correctly, or who memorizes it but makes gross mistakes, to lead the prayer, such as:
◈ Pronouncing a kasrah ( زیر ) on the kaf of ( إِيَّاكَ )
◈ Pronouncing a पेश (dammah) on the ta of ( أَنْعَمْتَ )
◈ Pronouncing a zabar (fatha) on the hamza of ( اهْدِنَا )
◈ Or changing a letter to another letter, such as pronouncing "ra" as "ghain" or "lam"
◈ Or pronouncing "seen" as "ta" or "sheen"
The imamate of such an illiterate imam is valid only for people like him who cannot correct him, because they are equal. But if he can correct himself and does not try, then neither his prayer nor the follower's prayer is valid, because he is abandoning a pillar (recitation) despite being able to do it.
An Imam Whom People Dislike for a Valid Reason
If most people dislike an imam for a valid reason—for example, if he has religious weaknesses—then his imamate is makrooh (undesirable). The Messenger of Allah ﷺ said:
"ثَلَاثَةٌ لَا تُجَاوِزُ صَلَاتُهُمْ آذَانَهُمْ الْعَبْدُ الْآبِقُ حَتَّى يَرْجِعَ وَامْرَأَةٌ بَاتَتْ وَزَوْجُهَا عَلَيْهَا سَاخِطٌ وَإِمَامُ قَوْمٍ وَهُمْ لَهُ كَارِهُونَ"
"There are three people whose prayer does not rise above their ears: a runaway slave until he returns, a woman who spends the night while her husband is angry with her, and an imam of a people whom they dislike."
Reference: Jami` at-Tirmidhi, Salat, Chapter on What has been Related About One Who Leads People in Prayer While They Dislike Him, Hadith: 360.
Shaykh al-Islam Ibn Taymiyyah رحمه الله states that if people dislike an imam due to religious shortcomings—such as lying, oppression, ignorance, or innovation—then his prayer is not accepted. If a better alternative is available, it is necessary to remove the first imam and appoint a better person. In fact, it is better for him to step down himself, otherwise his own prayer will not be accepted.
Reference: Sunan Abi Dawud, Salat, Chapter on A Man Leading People in Prayer While They Dislike Him, Hadith 593. And Majmu' al-Fatawa by Shaykh al-Islam Ibn Taymiyyah رحمه الله, 23/373.
Shaykh al-Islam رحمه الله further writes that if there is a severe sectarian difference between the imam and the followers, he should not lead them in prayer, because the purpose of congregation is to unite, not to divide. The Messenger of Allah ﷺ said:
"لَا تَخْتَلِفُوا فَتَخْتَلِفَ قُلُوبُكُمْ"
"Do not stand apart (or ahead or behind) from each other in prayer, otherwise differences will arise in your hearts."
Reference: Sahih Muslim, Salat, Chapter on Straightening the Rows and Establishing Them, Hadith: 432.
However, if the imam is religious, adheres to and acts upon the Book and Sunnah, and people dislike him for that reason, then it is not makrooh for such an imam to lead. The fault lies with those who dislike him.
In any case, love and respect between the Imam and the followers is necessary so that there is cooperation in piety and virtue. If hatred has arisen due to selfishness and satanic motives, then efforts should be made to eliminate it. It is the responsibility of the Imam to take care of the rights of the followers, not to put them in trouble, and to respect legitimate demands. It is the responsibility of the followers to fulfill the rights of the Imam and to respect him.
Everyone makes mistakes, so one should tolerate each other and overlook such minor weaknesses that do not disrupt religion and morality.
وَمَن ذا الَّذي تُرضى سَجاياهُ كُلُّها
كَفى المَرءَ نُبلاً أَن تُعَدَّ مَعايِبُهْ
"Is there anyone whose habits and manners everyone is pleased with? It is enough for a person to be great that his faults are counted."
We ask Allah Almighty for guidance and the ability to do good.
Responsibilities of the Imam
The Imam is a guarantor, so he has a great responsibility regarding prayer. If he fulfills it well, there is great goodness in it. The virtue of Imamate is well-known; it was adopted by the Messenger of Allah ﷺ and the Rightly Guided Caliphs رضي الله عنھم اجمعین, and they chose the best people for it.
In the Hadith it is stated:
ثلاثة على كثبان المسك يوم القيامة
رجل أمَّ قوما وهم له راضون
"There are three men on mounds of musk on the Day of Resurrection: A man who led a people in prayer and they were pleased with him."
Reference: (Da'if) Jami` at-Tirmidhi, al-Birr wa as-Silah, Bab Ma Ja'a Fi Fadl al-Mamluk as-Salih, Hadith: 1086.
In one narration it is stated:
"وله مثل أجر من صلى معه"
"The Imam will get as much reward as the followers who pray behind him."
Reference: Sunan an-Nasa'i, al-Adhan, Bab Raf' as-Sawt bil-Adhan, Hadith 647.
If someone considers himself worthy of leading, he can also request this responsibility. Thus, a person said to the Messenger of Allah ﷺ:
"اجْعَلْنِي إِمَامَ قَوْمِي ، قَالَ : " أَنْتَ إِمَامُهُمْ ، وَاقْتَدِ بِأَضْعَفِهِمْ "
"Appoint me as the Imam of my people." He ﷺ said: "From today, you are their Imam, take care of the weak."
Reference: Sunan Abi Dawood, As-Salah, Chapter on Taking Wages for Adhan, Hadith 531.
This is also supported by this prayer in the Quran:
﴿وَاجعَلنا لِلمُتَّقينَ إِمامًا ﴿٧٤﴾﴾
"And make us leaders of the righteous."
Reference: Al-Furqan: 25:74.
The one who has the responsibility of leading should give it importance and fulfill its rights to the best of his ability. He should take care of the conditions of the followers, not put them in difficulty, create desire, and not create hatred. The Messenger of Allah ﷺ said:
"إذا صلى أحدكم للناس فليخفف فإنه منهم الضعيف والسقيم والكبير وإذا صلى أحدكم لنفسه فليطول ما شاء"
"When anyone leads the people in prayer, he should be brief, because among them are the weak, the sick, and the elderly, and when he prays alone, he may lengthen it as much as he wishes."
Reference: Sahih al-Bukhari, Al-Adhan, Chapter: If one prays for himself, then he may prolong it as much as he wishes, Hadith 703; Sahih Muslim, As-Salah, Chapter on Ordering the Imams to Shorten the Prayer Completely, Hadith: 467; Sunan Abi Dawood, Hadith 794-795.
It is narrated in Sahihain from Sayyidna Abu Mas'ud رضي الله عنه:
"يَا أَيُّهَا النَّاسُ ، إِنَّ مِنْكُمْ مُنَفِّرِينَ , فَمَنْ أَمَّ النَّاسَ فَلْيَتَجَوَّزْ ؛ فَإِنَّ خَلْفَهُ الضَّعِيفَ وَالْكَبِيرَ وَذَا الْحَاجَةِ "
"O people! Some of you cause aversion. Whoever leads the people in prayer should be brief, because behind him are the weak, the elderly, and those who have needs."
Reference: Sahih al-Bukhari, Al-Adhan, Chapter: Regarding one who complains about the Imam prolonging the prayer, Hadith 704; Sahih Muslim, As-Salah, Chapter on Ordering the Imams to Shorten the Prayer Completely, Hadith: 466.
A Companion narrates:
"مَا صَلَّيْتُ وَرَاءَ إِمَامٍ قَطُّ أَخَفَّ صَلَاةً وَلَا أَتَمَّ مِنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ"
"I have never prayed behind anyone a prayer that was shorter and more complete than the prayer I prayed behind the Messenger of Allah ﷺ."
Reference: Sahih al-Bukhari, Al-Adhan, Chapter: Regarding one who shortens the prayer when a child cries, Hadith 708; Sahih Muslim, As-Salah, Chapter on Ordering the Imams to Shorten the Prayer Completely, Hadith: 469.
Hafiz Ibn Hajar رحمه الله states that whoever adopts the way of the Messenger of Allah ﷺ will not give the followers a chance to complain about the length of the prayer.
Reference: Fath al-Bari Sharh Sahih al-Bukhari 2/260.
What is meant by *takhfif* (lightening) is that the prayer should be concise while also fulfilling all its essential components, obligatory acts, and recommended practices, just as the prayer of the Messenger of Allah ﷺ was. It does not mean that the prayer should be subject to the desires of the followers.
According to some scholars, *takhfif* means sufficing with the minimum level of perfection, such as three glorifications in prostration and bowing. However, if the followers agree that they want a longer prayer, there is no harm in prolonging the standing, because now there is no fear of aversion.
Imam Ibn Daqiq al-Eid رحمه الله states that the jurists' saying that more than three glorifications should not be said in prostration and bowing does not contradict the practice of the Messenger of Allah ﷺ, who sometimes said more than three, because the Companions had a very high motivation to gain reward.
Reference: Fath al-Bari 2/199. Under the Hadith: 702.
Shaykh al-Islam Ibn Taymiyyah رحمه الله states that the Imam should not increase the recitation and glorifications beyond the prescribed amount, but sometimes more time can be spent according to the circumstances, as the Messenger of Allah ﷺ sometimes did.
Reference: Al-Fatawa al-Kubra Li Ibn Taymiyyah رحمه الله Al-Ikhtiyarat al-Ilmiyyah Bab Salat al-Jama'ah 5/347.
According to Imam al-Nawawi رحمه الله, the difference in the hadiths regarding the length of recitation is due to different circumstances: The Prophet ﷺ would observe the condition of the followers; if they wanted length, he would prolong it, and if they wanted brevity, he would shorten it. Sometimes, if a child cried, he would shorten the prayer, as mentioned in the narrations.
The Imam should not pray so fast that the followers cannot perform the prescribed acts with the Imam, such as Surah Fatiha and the glorifications in prostration and bowing. He should recite deliberately and give time for glorifications in prostration and bowing.
It is also Sunnah for the Imam to lengthen the first rak'ah. Sayyiduna Abu Qatada رضي الله عنه narrates that the Messenger of Allah ﷺ used to lengthen the first rak'ah.
Reference: Sahih al-Bukhari, Al-Adhan, Chapter on Recitation in Zuhr, Hadith: 759; Sahih Muslim, As-Salat, Chapter on Recitation in Zuhr, Hadith: 451-452.
When the Imam is in bowing and feels that someone is joining the congregation, it is recommended to prolong the bowing slightly so that he can join the bowing. Sayyiduna Ibn Abi Aufa رضي الله عنه narrates:
"كَانَ يَقُومُ فِي الرَّكْعَةِ الْأُولَى مِنْ صَلَاةِ الظُّهْرِ حَتَّى لَا يُسْمَعَ وَقْعُ قَدَمٍ"
"The Messenger of Allah ﷺ used to stand for a long time in the first rak'ah of Zuhr prayer until the sound of the footsteps of those joining the congregation ceased."
Reference: (Da'if) Sunan Dawood, As-Salat, Chapter on Recitation in Zuhr, Hadith: 802; Musnad Ahmad 4/356. The argument presented by the esteemed author رحمه الله does not prove his claim of prolonging the bowing, but rather proves the standing.
However, this is when waiting does not become burdensome for the followers and the time is not excessively long, otherwise, their consideration will take precedence.
In short! It is obligatory for the Imam to consider the conditions and temperament of the followers, to offer the prayer completely and correctly, and to act upon the instructions of the Messenger of Allah ﷺ. There is good in this for everyone.
Today, some Imams are negligent in their responsibility of leading the prayer: they are often absent or late, which causes distress and resentment among the worshippers, and the Imam's laziness becomes an excuse for others as well. Such an Imam should be advised to be punctual, and if he does not reform, he should be removed from the position of Imamat.
May Allah Almighty grant us the ability to do deeds that He loves and is pleased with. Amen!
This is what I have, and Allah knows best what is right.
