21.0 CHAPTER: CONGREGATIONAL PRAYER
“Chapter: Congregational Prayer”: The obligatory prayers must be performed in a congregation whenever possible. What is meant by “congregational prayer” is: the explanation of the laws pertaining to the prayer performed in a congregation, the imam, characteristics of the imam and laws pertaining to the followers with regards to them following the imam. All these aspects shall be covered in this chapter.
The pious predecessors (salaf) and the later generations (khalaf) agree that the obligatory prayers are legislated to be performed in congregation. (See al-Majmu Sharh al-Muhdhib (4/183).) However, there are those who consider it as Sunnah. (For example, Abu Hanifah, Malik and al-Shafi’i. See al-Mughni (3/5). However, it does not mean that all the followers held this stance and implemented it. There are among them, may Allah have mercy on them, those who hold the view that it is mandatory. Moreover, there are those who consider it an obligation for the individual (fard ‘ayn). Al-Nawawi says in his al-Majmu, “There are three views regarding congregational prayer among our companions: Firstly, that it is the collective obligation (fard kifayah). Secondly, that it is optional and thirdly, that it is fard ‘ayn. The third view is held by two prominent scholars of fiqh and hadith. They are: Abu Bakr ibn Khuzaymah and Ibn Mundhir.” (4/183)) There are those who consider it to be mandatory. (See al-Kafi (1/174).) Some claim that it is a condition for the validity of prayer. (This is the preferred view of Shaykh al-Islam ibn Taymiyyah. See al-Ikhtiyarat al-Fiqhiyyah (p. 67).) None of them refute that congregation is legislated for the obligatory prayers. They only differ in their views as to whether it is Sunnah, wajib or a condition.
The correct view is: it is mandatory (wajib) in light of the Qur’an and Sunnah. Evidence from the Qur’an: {And when you are among them and lead them in prayer, let a group of them stand [in prayer] with you and let them carry their arms. And when they have prostrated, let them be [in position] behind you and have the other group come forward which has not [yet] prayed and let them pray with you, taking precaution and carrying their arms.} (Al-Nisa: 102) Allah(swt) ordains congregational prayer even during times of fear and trepidation, let alone during times of peace and security. If congregational prayer was only optional, then it would not have been ordained during times of fear. In fact, it was ordained twice in the above-mentioned verses: {Let a group of them stand [in prayer] with you.} And again: {And have the other group come forward which has not [yet] prayed and let them pray with you.}
We observe that some mandatory actions are omitted in salat al-khawf (prayer during times of fear) while additional actions are permitted; for example, moving forward, backward and carrying weapons. These exceptions and omissions are allowed only during times of fear, not during times of stability. This proves that congregational prayer is mandatory. Otherwise, it would not have been ordained during a time of fear.
Another proof from the Qur’an: {And establish prayer and give zakah and bow with those who bow [in worship and obedience].} (Al-Baqarah: 43) Meaning pray with those who pray. Since bowing is a rukn of the prayer, it alludes to the prayer itself.
Evidence from the Sunnah: There are many ahadith that describe congregational prayers as mandatory. For example, the Prophet(pbuh) ordered a masjid to be built, appointed a muadhin for the prayer and set a schedule as to who should lead the prayers. All this suggests that congregational prayers are wajib. If it were just Sunnah, neither a masjid nor the adhan would be necessary. The Prophet(pbuh) said, “If there are three men in a village or in the desert among whom prayer is not offered in congregation, the devil has got the mastery over them.” (Reported by Ahmad (5/196), (6/446), Abu Dawud (547) and al-Nasa’i (2/106) from the narration of Abu Darda.)
He(pbuh) also said, “The most difficult of prayers for the hypocrites are ‘isha and fajr.”(Reported by al-Bukhari (1/167), Muslim (2/123) from the hadith of Abu Hurairah.) In this narration those who absented from the fajr and ‘isha prayers were termed as hypocrites. This is proof that they omitted a mandatory act. Surely leaving off a Sunnah act would not lead to hypocrisy. The Prophet(pbuh) also said, “I thought to give orders for arranging prayer in congregation, and then to have the iqamah called for it, then to order a man to lead the people in prayer, then to go off in company of the people who have bundles of firewood to those people who are not present at the prayer and then to burn down their houses with fire.” (Reported by Abu Dawud (548) from the narration of Abu Hurairah.) The Prophet intended to punish them by burning them. Punishment is meted out for omitting mandatory acts. They would not deserve punishment had congregational prayers been optional nor would they be called hypocrites.
The apparent wisdom behind congregational prayers:
It repels Shaytan who whispers into and disturbs the person praying alone. When in congregation, Shaytan withdraws and stays away from those praying. Hence the Prophet(pbuh) ordered that Muslims must pray together and not avoid congregational prayer. He said, “Verily, the wolf attacks the lone sheep,” and “Verily Shaytan is man’s wolf.” (Reported by Ahmad (5/232-233,243) from the hadith Mu’adh ibn Jabal.)
The significance of prayer in congregation is that it repels Shaytan from the person who is praying. This can be practically felt. If one prays in a congregation, his thoughts do not run wild as compared to him praying alone. Shaytan overwhelms him which leads him towards forgetfulness whilst praying by himself.
Congregational prayer promotes interaction between Muslims, which creates a bond between them. They might discover each other’s needs and fulfil them. Otherwise, they will not know each other and hence be isolated. If they pray together as a congregation five times a day, they can bond and advise each other. They may seek one another’s help in trying to solve their problems. If one of them is absent for a while, they miss him and ask after his well-being. If unwell, they visit him and if he has become lazy, they advise him.
‘Abdullah ibn Mas’ud said, “He who wants to enjoy the meeting with Allah as a Muslim, let him perform these [obligatory] prayers when they are called. Verily Allah has legislated for your Prophet ways to guidance. These [prayers] are ways to guidance. If any of you performs these prayers in your house like he who is insular and prays in his home, then indeed you have left the way of your Prophet. If you leave the way of your Prophet, you will go wayward. We have seen that only the hypocrites renowned for their hypocrisy turn away from congregational prayer. A man used to be brought to the prayer supported by two men and he would take his place in the rows.” (Reported by Muslim (2/123).)
This was the attitude of the Companions towards congregational prayer. They never missed it and deemed those who missed it as hypocrites, as those who have shunned the Sunnah of the Prophet(pbuh) and as those who have gone wayward. “If you leave the way of your Prophet, you will go wayward.” The Companions would even escort the sick and elderly to the masjid if they were unable to walk. They would hold on to either side of his upper arm up until he stood in his row. This is how steadfast they were in preserving the congregational prayer and making it their foremost priority.
This was the attitude of the Companions towards congregational prayer. They never missed it and deemed those who missed it as hypocrites, as those who have shunned the Sunnah of the Prophet(pbuh) and as those who have gone wayward. “If you leave the way of your Prophet, you will go wayward.” The Companions would even escort the sick and elderly to the masjid if they were unable to walk. They would hold on to either side of his upper arm up until he stood in his row. This is how steadfast they were in preserving the congregational prayer and making it their foremost priority.
It is incumbent upon the men to pray the five daily prayers. It is not a condition. He can perform it at his home
“It is incumbent upon the men”: I.e., it is mandatory upon them to perform the prayers in congregation. As for women, they are not obliged to do so. They can pray in the masjid but their prayer in their houses is better. This is so that they are better protected and to safeguard them from fitnah (sedition and chaos). Similarly, it is not mandatory for children. However, if boys reach the age of discernment (mumayiz), they are ordered to pray in the masjid. They are brought there so that the obedience is inculcated in them.
“To pray the five daily prayers”: To pray in congregation is not wajib for any prayer besides these. It is however recommended to do so for example in the case of taraweeh and eclipse prayers.
“It is not a condition”: Praying in congregation is not a condition for prayer to be valid. The proof is the saying of the Prophet(pbuh) “A man’s prayer in congregation is twenty-seven times more meritorious than praying individually.” (Reported by al-Bukhari (1/165-166), Muslim (2/122) from the narration of Ibn ‘Umar.) Hence congregational prayer is twenty-seven times higher in degree than praying it alone. This is the evidence that the prayer performed individually is still accepted. If praying in congregation was a condition, then the prayer performed individually would be null and void. This hadith is authentic.
Some scholars hold the view that congregation is a condition for the validity of a prayer. (See al-Ikhtiyarat al-Fiqhiyyah (p. 67).) They base their view from the narration of Imam Ahmad and the preference of Shaykh al-Islam ibn Taymiyyah. If he prayed alone without a valid reason, then his prayer is null and void. This is based on the saying of the Prophet(pbuh), “Whosoever hears the call and does not answer it, there is no prayer for him unless he has an excuse.” (Reported by Abu Dawud (551) and Ibn Majah (793) from the narration of ‘Abdullah ibn ‘Abbas.) His saying, “There is no prayer for him” is evidence for the nullification of the prayer performed individually without a valid excuse.
As for the statement of the Prophet(pbuh), “A man’s prayer in congregation is twenty-seven times more meritorious than praying individually,” this is on the assumption that he has a valid excuse to pray by himself. As for he who leaves praying in congregation without a valid reason, then his prayer is valid though he incurred a sin of leaving a mandatory act (of praying in a congregation).
“He can perform it at his home”: Meaning that he can pray congregationally in his house. It is not mandatory to do so at the masjid based upon the saying of the Prophet(pbuh), “The earth has been made a place of worship and it is pure.” (Reported by al-Bukhari (1/91, 119) and Muslim (2/63) from the narration of Jabir ibn ‘Abdullah.)
The correct view however, is that it is mandatory to pray it in congregation at the masjid. This is based upon the hadith, “There is no prayer for those living in the vicinity of the masjid except in it.” (Reported by al-Daraqutni (1/420), al-Hakim (1/246) and al-Bayhaqi (3/57) from the narration of Abu Hurairah.) There is also the hadith of the blind man. The Messenger(pbuh) said, “Do you hear the call?” The blind man replied, “Yes”. He(pbuh) said, “Answer it for I cannot provide a concession for you.” (Reported by Muslim (2/124) from the narration of Abu Hurairah.) If it was permissible to perform the obligatory prayers at home, the Prophet(pbuh) would have given concession to the blind man to do so at home together with those living in his house. He would have then achieved congregational prayer. However, no concession was given. Similarly, the hadith, “Whosoever hears the call (adhan) and does not answer it, then there is no prayer for him unless with a valid excuse,” emphasizes this point.
It is recommended that the people living in a remote outpost pray in one masjid.
The author now shifts to the matter of praying in numerous masjids. Which masjid is better if there are many?
Firstly:
“It is recommended that the people living in a remote outpost pray in one masjid”. It is not permissible for the people inhabiting a remote outpost to have many masjids. They should only build a single masjid. People living in a remote outpost {ahl al-thaghri) refers to those living on the periphery of Muslim lands who keep watch so that enemies do not launch a surprise attack on the Muslim mainland. These are the ahl al-thaghri. They engage in ribat (sentry duty) in the path of Allah. They should pray in one masjid so that they gain strength through solidarity and display power to the enemy.
It is best for the others to attend a masjid where the congregational prayer is dependent upon their attendance.
Secondly:
“It is best for the others to attend a masjid where the congregational prayer is dependent upon their attendance”: Those not living in a remote outpost may build numerous masjids according to their needs. There were numerous masjids in Madinah during the lifetime of the Prophet(pbuh) due to necessity. He(pbuh) did not order all the residents there to congregate in one masjid. The only exception was for the Friday prayer and the ‘Eid prayers.
One may ask: if there are many masjids, which is the best to pray in? It is best to pray in a masjid where the congregational prayer is dependent on your attendance. For example, there are two people who usually pray at the masjid and one of them left to pray at another masjid. Thus, congregational prayer cannot be performed in this masjid. It is better for someone to pray in this masjid so that congregational prayers can be established therein. Another example: if a person is prominent in society and by him attending a particular masjid, many people flock to it. If he does not come to the masjid, then the people avoid it so much that obligatory prayer in a congregation cannot be performed. It is better for this prominent person to stay put at this masjid and facilitate congregational prayer. He should pray in this masjid so that enough people will attend there. Allah(swt) says: {The masjids of Allah are only to be maintained by those who believe in Allah and the Last Day.} (Al-Tawbah: 18)
Followed by the masjid that has the largest congregation and then that which is the oldest. The masjid that is further should be given more priority than the masjid which is near.
Thirdly:
“Followed by the masjid that has the largest congregation”: Third in priority is the masjid that has the biggest congregation. The Prophet(pbuh) said, “The bigger [the congregation], the more loved by Allah(swt).” (Reported by Ahmad (5/140), Abu Dawud, (554) and al-Nasa’i (2/104-105) from the narration of Ubay ibn Ka’b)
Fourthly:
“And then that which is the oldest”: If the masjids are of similar sized congregations, then it is better to pray in the oldest among the masjids. This is because it has preceded the other masjids in the service of obedience to Allah.
Fifthly:
“The masjid that is further should be given more priority than the masjid which is near”: If both masjids were built close in time to each other, then the masjid that is further is better. This is because it takes more footsteps to get to it. This is in relation to the hadith of Bani Salamah. They wanted to live closer to Masjid al-Nabawi. When the Prophet(pbuh) heard this, he said, “O Bani Salamah! Stay in your houses for your footprints are recorded.” (Reported by Muslim (2/131) from the narration of Jabir ibn ‘Abdullah.) Meaning, stay in your houses, even though they are far from the masjid’, as your footsteps to the masjid are recorded.
It is impermissible to lead a prayer in a masjid before the imam who is paid leads the prayer unless he permits it or there is a valid excuse.
“It is impermissible to lead a prayer in a masjid before the imam who is paid leads the prayer”: If that particular masjid has an official imam who is charged with leading the prayers. It is not permissible for anyone else to precede him in leading the prayer as it would violate the rights of the imam who is under the payroll of the masjid.
“Unless he permits it or there is a valid excuse”: Such as in the following situations: (i) He permits someone to lead the prayer in his place. This person then acts as the imam’s representative. The Prophet(pbuh) deputized Abu Bakr to lead the prayers when he fell ill. (Reported by al-Bukhari (1/169, 182 and 183) and Muslim (2/22-23) from the narration of ‘Aishah.) (ii) When the imam delays the prayer such that it burdens those who pray with him or if they fear that the prescribed prayer time might elapse. One of the Muslims can come forward to lead the prayer in this instance. During the Battle of Tabuk, the Prophet(pbuh) was delayed in leading the people in prayer so ‘Abdul Rahman ibn Awf led the prayer. The Prophet joined in later. He(pbuh) said, “You did well.” (Reported by Muslim (2/26) from the narration of al-Mughirah ibn Shu’bah)
This proves that if the imam is significantly delayed for the prayer and this becomes a burden on the Muslims or if it is feared that the prescribed time for that prayer might elapse, it is permissible for one of them to lead the prayer for there is a valid excuse for this.
Whoever prays before the iqamah of the obligatory prayer, he should repeat his prayer except maghrib.
“Whoever prays before the iqamah of the obligatory prayer, he should repeat his prayer”: If a person was to pray and later went to a masjid where the congregation prayer is about to begin, it is recommended that he join in the prayer and not sit down. The evidence for this is when the Prophet(pbuh) performed fajr prayer with his Companions at Masjid al-Khayf during his farewell Hajj. Once the prayer was concluded, he saw two men sitting at the back of the rows of worshippers. He asked that they be brought to him so that he could speak to them. They trembled out of respect for the Messenger(pbuh) who said, “What is the issue that led you not to pray with us? “They said, “O Messenger of Allah! We prayed at our camp.” He replied, “Do not do so. If you prayed at your camp and later the [congregational] prayer began, pray with the congregation. This will be considered nafl prayer for both of you.” (Reported by Ahmad (4/160,161), al-Tirmidhi (219) and al-Nasa’i (2/112) from the narration of Yazid ibn al-Aswad al-’Amiri)
This is proof that our Shari’ah permits the repetition of congregational prayers when one hears the iqamah. If he comes after the iqamah, then it is permissible for him to sit down.
“Except maghrib”‘. It is not recommended to repeat this prayer for maghrib has odd numbers of rakat. It is considered the daytime witr and so should not be repeated.
The repetition of prayers in a congregation is not disliked in masjids other than the two masjids in Makkah and Madinah.
“The repetition of prayers in a congregation”: This is another type of repetition.
First type: Repeating the congregational prayer due to being present for the iqamah of an obligatory prayer (i.e., he had prayed it elsewhere prior to hearing the iqamah).
Second type: Repeating the congregational prayer when the first congregational prayer was missed.
This requires elaboration. If the masjid is located along the travelling routes where people enter at various times to perform their prayers, in this case, there is no prohibition of repeating congregational prayer as many times as necessary since there is a valid excuse.
As for the masjid that is not on travelling routes, if a person comes to the masjid deliberately late because he does not like to pray with the imam and wants to have a second congregational prayer, then this is not permitted. This action leads to disunity and factionalism. It is incumbent on them to come to the masjid upon hearing the adhan and performing the prayer together with the Muslims.
However, if they come intending to perform the congregational prayer but miss it, then there is no prohibition for them to perform a second congregational prayer. The Prophet(pbuh) once saw a person after concluding his prayer. This man had just reached the masjid. He(pbuh) said, “Whoever wishes to give charity to this man should pray with him.” A man, who had already prayed, stood up and prayed with the late-comer. (Reported by Ahmad (3/5,45, 64), Abu Dawud (574) and al-Tirmidhi (220) from the narration of Abu Saʿid al-Khudri)
“Other than the two masjids in Makkah and Madinah”: Referring to Masjid al-Haram and Masjid al-Nabawi. The intentional repetition of congregational prayer in these two masjids is disliked. This is due to the special merits accorded to them. However, those who miss the congregational prayer therein may perform a second congregation. This is not disliked as proven in the hadith, “Whoever wishes to give charity to this man, should pray with him.”
If the iqamah is called for a prayer, then there is no prayer except the obligatory prayer. If one was in the midst of performing a nafl prayer, he should complete it unless he fears that he will miss the congregational prayer. If so, he should stop it abruptly. He who makes his takbir before the imam’s taslim has partaken in the congregation. If he arrives at the row of worshippers when they are in ruku’ (the bowing position), then he immediately assumes the ruku position as well. The takbiratul ihram is sufficient for him.
“If the iqamah is called for a prayer, then there is no prayer except the obligatory prayer”: If the iqamah is called, it is not permissible for a person to pray a nafl prayer for the Prophet(pbuh) said, “If the iqamah is called, there is no prayer except the obligatory prayer.” (Reported by Muslim (2/103-104) from the narration of Abu Hurairah.)
“If one was in the midst of performing a nafl prayer, he should complete it”: For Allah(swt) says: {And do not invalidate your deeds.} (Muhammad: 33)
“He who makes his takbir before the imams taslim has partaken in the congregation”: This is an important subject. At what stage does a latecomer partake in the congregational prayer?
The Hanbali madhab states that if one makes the takbiratul ihram before the imam makes taslim, he has partaken in the congregational prayer. (See al-Muqni (1/198).) Though he might have partaken in only a small portion of the prayer, he is deemed to have gotten the full reward of praying in congregation.
The second view, which is the correct view, states that one does not partake in the congregational prayer unless he is able to join in at or before the ruku position. It is similar to the ruling for the Friday prayer. (This is in the Maliki madhab and one of two narrations from Ahmad, preferred by most of the Hanbali scholars and by Shaykh al-Islam ibn Taymiyyah. See al-Ikhtiyarat al-Fiqhiyyah (p. 68).)
“If he arrives at the row of worshippers when they are in ruku (the bowing position), then he immediately assumes the ruku position as well. The takbiratul ihram is sufficient for him”: This is another subject that must be explained. If he arrives at the masjid when the imam is in the ruku position, he makes the takbiratul ihram while standing erect then goes directly to the ruku position. It is recommended that he makes the second takbir when proceeding to ruku though the takbiratul ihram would suffice.
When he performs the ruku position with the imam, he has indeed caught up with that rakat with the congregation. This is proven by the action of Abu Bakrah who joined the prayer led by the Messenger M while he was in the ruku position. Abu Bakrah made ruku while still at a distance from the rows of the worshippers. He proceeded to shuffle forward in this position towards those praying and joined the rows. When the Prophet(pbuh) concluded the prayer, he said, “May Allah increase you in steadfastness but do not repeat this action.” (Reported by al-Bukhari (1/198-199) from the narration of Abu Bakrah.) The Prophet(pbuh) did not ask Abu Bakrah to make up for the rakat. This is proof that a rakat is caught when ruku is performed.
There is no recitation for the ma’mum. It is recommended that they recite when the imam recites silently, when he is quiet or when he is so far that the follower cannot hear him. He should not do so due to being hearing impaired.
“There is no recitation for the ma’mum”:. The imam’s recitation of Surah al-Fatihah represents the recitation of the followers (ma’mum) for both the silent and audible prayers. The evidence for this is the hadith, “Whoever is led by an imam, his reading is borne by the imam,”( Reported by Ahmad (3/339) and Ibn Majah (850) from the narration of Jabir ibn ‘Abdullah.) and the words of Allah(swt): {So when the Qur’an is recited, then listen to it and pay attention that you may receive mercy.}( Al-Aʿraf: 204) Imam Ahmad said, “This ayah was revealed pertaining to prayers.”( See al-Mughni (2/261).) So the ma’mum listens to the imam when he recites and says amin when he concludes his recital. This is to symbolize that he too read Surah al-Fatihah.
“It is recommended that they recite when the imam recites silently, when he is quiet”: It is recommended that one reads Surah al-Fatihah when the imam is silent e.g., when he is silent just after saying takbiratul ihram and before reading Surah al-Fatihah, just after reciting al-Fatihah and when he is silent just before going to the ruku’ position. Also, there is often silence between ayat. The ma’mum should be alert to these silent moments and read his own Surah al-Fatihah during them.
“Or when he is so far that the follower cannot hear him”: This is the second scenario. If he is at the back rows and cannot hear the imam’s recitation, he can recite al-Fatihah for he does not hinder the imam’s recitation as he is too far. Hence, there are three situations in which the ma’mum may read Surah al-Fatihah: (i) during the silent prayers, (ii) whenever the imam is silent during the audible prayers and (iii) when he cannot hear the imam.
“He should not do so due to being hearing impaired”: If someone is near the imam and cannot hear his recital due to hearing impairment, he is not allowed to read whilst the imam is reciting.
He should read the istiftah (the opening du’a) and seek refuge (isti’adhah i.e., “a’uthu bi’llahi min al-shaytanir rajim”) for what the imam is going to recite audibly. Whoever makes ruku or sujud before the imam should return back to the same position so that he follows the imam. If he deliberately does not do so, then it is nullified. If he made ruku’ and raises his head after ruku before the imam made his ruku’, then his prayer is invalid if done with knowledge and on purpose. If he was oblivious to it or did it in forgetfulness, then only the rakat is nullified. If he made the ruku’, raised up his head before the imam made his ruku’ and then proceeded to make sujud before the imam could raise after ruku’, then the prayer is nullified unless done in a state of obliviousness and forgetfulness, in which case (i.e., in the state of obliviousness and forgetfulness) that one rakat must be made up.
“He should read the istiftah (the opening du’a) and seek refuge (isti’adhah i.e., “a’uthu bi’llahi min al-shaytanir rajim”) for what the imam is going to recite audibly”: It is recommended for the ma’mum to read du’a al-istiftah and isti’adhah in the audible prayers. Istiftah and isti’adhah are not borne by the imam. In contrast, the recitation of Surah al-Fatihah is borne by the imam, so the ma’mum does not have to recite it.
“Whoever makes ruku or sujud before the imam”: It is forbidden for the ma’mum to precede the imam. The Prophet said, “Does not he who raises his head before the imam, fear that Allah will change his head into a donkey’s head or change his features into that of a donkey.” (Reported by al-Bukhari (1/177) and Muslim (2/28) from the narration of Abu Hurairah.)
Below is an elaboration:
Firstly: If he precedes the imam in making the takbiratul ihram, then his prayer cannot be considered as one. This is because he commenced his prayer before the imam did.
Secondly: If he precedes the imam in a rukn movement e.g., he made ruku before the imam, then it is mandatory for him to return back to the standing position and repeat the ruku only after the imam has done so. However, if the imam catches up with him in the ruku position and the ma’mum had deliberately not made an effort to return to the standing position, then his prayer becomes invalid. If he had not stood due to forgetfulness or because he has no knowledge that this rectification should be done, then his prayer is valid. This is if a rukn movement was preceded.
Thirdly: When he precedes one rukn movement, e.g., he precedes the imam in making ruku and then proceeds to raise his head before the imam made his ruku, then his prayer is nullified provided that he deliberately did this. If he had forgotten or was ignorant about it, then only the rakat becomes invalid. When the imam makes the taslim to conclude the prayer, he gets up to make up one rakat.
Fourthly: When he precedes two rukn movements, as in when he makes ruku’ before the imam, stands erect and then proceeds to make sujud even before the imam made his ruku’. He must return back to the ruku position and do the ruku and sujud. after the imam. If he avoids doing so on purpose, his prayer is nullified. However, if he had forgotten or is ignorant, then it nullifies only the rakat. He has to make it up after the taslim of the imam.
Fifthly: When he precedes the imam in making taslim and does so deliberately, his prayer becomes invalid. If done forgetfully or he is ignorant, then he must repeat his taslim after the imam. His prayer is valid.
It is Sunnah for the imam to make the prayer brief but complete and to make the first rakat longer than the second rakat. It is recommended that the imam delay such that the latecomer may join the prayer provided it does not burden those already praying.
It is recommended that the imam incorporate the below details in his prayer:
Firstly: “It is Sunnah for the imam to make the prayer brief but complete”: The imam should make the prayer brief taking into account the affairs of the congregation. However, it should be complete i.e., concise yet not imbalanced. He prays with the minimum requirements of the tasbih in the ruku and sujud for a complete prayer. He reads a short surah after reading al-Fatihah. He does not lengthen the recitation. However, if he prays alone, he lengthens his prayer as he wishes.
Secondly: “And to make the first rakat longer than the second rakat”-. It is recommended to make the first rakat longer than the second for zuhr, ‘asr and ‘isha prayers.
Thirdly: “It is recommended that the imam delay such that the latecomer may join the prayer”: It is recommended that when the imam makes ruku, he should not rush to raise himself up if there are latecomers. He should delay it so that they may catch up with him in ruku.
Fourthly: “Provided it does not burden those already praying”: The delay in the ruku position should not burden those already praying. If it does, then the imam should not wait for the latecomers as the welfare of those already in the prayer is more important than others.
If a woman seeks permission to go to the masjid, it is disliked to prevent her, though her home is better for her.
“If a woman seeks permission to go to the masjid, it is disliked to prevent her, though her home is better for her”: We mentioned earlier that congregational prayers are mandatory for men. As for women, it is not mandatory for them to pray in congregation. However, it is permitted for them to attend the congregation. The female companions of the Prophet(pbuh) used to attend the congregational prayers with him.
He(pbuh) said, “Do not prevent your women from visiting the masjids, but their houses are better for them [for praying].” (Reported by Ahmad (2/76), Abu Dawud (567) from the narration of Ibn ‘Umar with the wording, “Do not prevent your women from going to the masjid. Their houses are better for them.” Also reported by Ahmad (2/438,475,528) and Abu Dawud (565) from the narration of Abu Hurairah with the wording, “Do not prevent the female slaves of Allah from going to the masjids of Allah. They should go out unadorned.”) The prayer performed by a woman at her house is better than at the masjid. However, she is permitted to go to the masjid on the condition that she neither leaves her house wearing perfume nor adorns herself. Instead, she must be wearing the hijab and be covered well. She should not mingle with men; hence the women should be situated in the back rows whilst the men should be at the front.
When these conditions are fulfilled, women can pray in the masjid. If any of the conditions are breached, it becomes impermissible for her to leave her house. If she does, it shall bring about strife and sedition (fitnah). If these conditions are laid down for leaving the house to participate in an act of worship, how is it that women go out to parties and malls not complying with the laws of Sharia?
By Shaykh Salih ibn Fawzan al-Fawzan
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