22.0 SECTION: CHARACTERISTICS OF THE IMAM
The more deserving in being the imam: the well-versed amongst them pertaining to the prayer, he who is more learned in fiqh, the eldest among them, the noblest, the earliest in hijrah, the most pious, the one picked from lot-casting and the resident of the house. The imam of the masjid is most deserving with the exception of those in authority.
“Section”: This section explains the laws pertaining to choosing the imam to lead the prayer. Since congregational prayers require someone to lead the prayer, it is appropriate to state at this juncture the characteristics that an imam should have. This is because the imamat (leadership) is a lofty position. Therefore, the imam must have certain traits so that he is fit to be an imam.
Two skills are required of the imam: (i) He must be skillful in reciting the Qur’an for the prayer requires it. So, this skill is a must, (ii) He must be learned in the sciences and laws pertaining to prayer. This is because he will be presented with situations which call for the intricate knowledge of the prayer. If he is not learned in it, he might bring the prayer to disrepute or he will not know how to rectify a predicament that occurs in the prayer. Therefore, he must be well-versed in the fiqh of prayer.
As to who is most deserving to be an imam, we know that:
First: If an imam has been officially appointed to lead the prayers, it is not permissible for another to do so while the imam is present, even if he is able to recite the Qur’an better than the imam. This is because his appointment as the imam gives him the right to lead the prayer. The author had previously stated, “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.”
Second: Those of authority should lead the prayer and none surpasses them regarding this right for they have general authority over all matters; leading the prayer included. This is if the masjid does not have an official imam and the congregational prayer was attended by one in authority. He shall lead the prayer.
Third: The resident of the house. None is more deserving than him for leading the prayer in his house. The Prophet(pbuh) said, “No man should lead another in prayer where the latter has authority, or sit enjoying one’s hospitality in his house, without his permission.” (Reported by Muslim (2/133) from the narration of Abu Mas’ud al-Badri.)
Fourth: “The well-versed amongst them pertaining to the prayer.” “Well-versed” does not refer to the one who has memorized more of the Qur’an. It refers to who is more learned regarding the art of tajwid and articulation and who does not make grammatical errors while reciting it. He must have a good understanding of the prayer. He must be well-versed in the fiqh of prayer and the laws pertaining to it.
Fifth: “He who is more learned in fiqh.” If two of them are equal in terms of recitation and understanding of the prayer, then he who possesses more knowledge of fiqh should be given precedence. He should know the fiqh of other aspects besides the prayer. The more knowledgeable a person is in fiqh, the more likely he is to solve issues that may arise in prayer itself.
Sixth: “The eldest among them.” If any two people are equal in recitation of the Qur’an, in knowledge of the prayer and fiqh, then the eldest of them should lead the prayer. The Prophet(pbuh) said, “Let he who is the eldest amongst you lead the prayer.” (Reported by al-Bukhari (1/162, 175), (9/107) and Muslim (2/134) from the narration of Malik ibn al-Huwayrith.)
Seventh: “The noblest.” If they are equal in the other qualities, then the noblest in lineage should be given precedence. Perhaps he is from the Ahl al-Bayt (blood related to the Messenger(pbuh)). He(pbuh) said, “Send forth the Quraysh [to lead] and do not precede them.” (Reported by Ibn Abi ‘Asim in al-Sunnah (2/637) from the narration of Abdullah ibn al-Saib. See Fath al-Bari (13/118))
Eighth: “The earliest in hijrah” If all other qualities are equal, then the person who made hijrah [to a Muslim land] is given precedence. If all of them are Muhajirun and all the other qualities are equal, then he who made the migration to a Muslim land first should become the imam. He is indeed better than the rest for he made hijrah for the sake of Allah before the others.
Ninth: “The most pious.” If all other variables remain equal, then the most pious among them leads the prayer. Allah(swt) says: {Indeed, the most noble of you in the sight of Allah is the most righteous of you.} (Al-Hujurat: 13)
Tenth: “The one picked from lot-casting.” When all the other variables are equal, then a lot must be cast to determine who will become the imam. He whose lot is picked shall lead the prayer.
These points highlight the importance of the imam with regards to prayer. It also emphasizes the nobility of leadership in prayer and its prestige.
The free man, the townsfolk, the resident, the sighted, the circumcised and he who has clothes on are more deserving than those who are not.
“The free man”: The free man has priority over the slave if both of them are equal in the aforementioned qualities. This is because the free man is more complete.
“The townsfolk”: All qualities mentioned being similar, the males from the town have priority over the Bedouins. This is because the townsfolk are more knowledgeable regarding the laws than those living in the country.
“The resident”: If there is a choice between the resident and the traveler, the former is chosen to lead for he will not shorten the prayer. The latter will shorten it. Therefore, the resident has priority over the traveler.
“The sighted”: The sighted have priority over the blind as they can stand facing the direction of qiblah. The blind might have a problem finding the qiblah direction. The sighted will avoid impurities from themselves but the blind individual might step on impurities on his path and be oblivious to it.
“The circumcised”: If one has the foreskin of his private part removed while another is uncircumcised, then the one who has circumcised has priority over the latter to lead the prayer. The circumcised man has more merit and with regards to purification is cleaner than the one possessing his foreskin.
“And he who has clothes on”: He who is better covered by clothing and who covers more than the awrah has priority over one who is dressed covering only his awrah. The reasoning behind it is because this is sought for the prayer. Allah(pbuh) says: {O children of Adam, take your adornment at every masjid.} (Al-A’raf: 31)
Prayer is not valid when being led in prayer by a fasiq which is similar to being led by a kafir.
“Prayer is not valid when being led in prayer by a fasiq which is similar to being led by a kafir”: The imamat in prayer is not for the following:
First: A fasiq.
Fasiq: This is a verbal noun (ism fail) that refers to a person who has abandoned the obedience to Allah(swt). “Al-Fisq (the root word) linguistically means taking out. As in the sentence, ‘fasaqati al-tamar” (she took out the dates). (See Mu’jam Miqayas al-Lughah by Ibn Faris (4/502).)
The definition in the Shari’ah is abandoning the obedience to Allah(swt). (See al-Mutla’ (p. 51).)
Committing major sins is intended here. Shirk (ascribing partners to Allah) is excluded as is kufr (disbelief), meaning sins lower than these two. He who commits these major sins is known as a fasiq. He is also called one deficient in faith as mentioned in books of aqidah (creed). However, he is a Muslim but one who is deficient in faith. His prayer is valid but he should not lead a prayer as an imam for the people might follow him in wrongdoing.
There are two kinds of fasiq:
Fasiq in his creed: He could be a Mu’tazili, Asha’ri or a member of a heretical sect astray in matters of aqidah. These people are fasiq in aqidah.
Fasiq in his actions: E.g., one who consumes alcohol, kills and commits adultery. These are examples of fisq in actions.
A person belonging to either one or both categories of fisq is not eligible to be an imam (according to the madhab (See al-Kafi (1/182).)) as the imam is a role model. The concerning factor is that others will emulate a fasiq if he becomes an imam. Hence, he should not lead prayers as the role of the imam can only be filled up by the trustworthy. A fasiq is only taken as an imam if he is the officially appointed imam or he is the head of authority. We pray behind him in a congregation for the sake of solidarity.
The Companions of the Prophet(pbuh) used to be led by governors who were fasiq like Hajjaj and others. They used to pray behind them in congregational prayers so that they would be united. Another reason was that there should be no defiance against those in authority. If the fasiq was not a governor, he is ineligible for the role as imam and according to the Hanbali madhab, him being the imam is something not valid.
The prayer of the ma’mum becomes invalid if they pray behind an imam who has fisq that leads him to disbelief. Examples of actions that would cause this are: Sacrificing for the sake of others besides Allah, seeking help from the dead and other such abominable deeds done by those who worship graves in the current era. The ma’mum’s prayer is invalid for the prayer itself is nullified, Kafir (disbeliever): The consensus (See al-Mughni (3/32).) is that prayer is not accepted if led by a kafir even if he is well-versed in reciting the Qur’an and has knowledge of fiqh. This is because his aqidah is corrupted. Hence, all his deeds are invalid. Even his prayer is not valid. So, the ma mum’s prayer becomes invalid as a result of being led by a disbeliever or an apostate.
People become surprised and ask how or why would a kafir pray? We reply that he could be an apostate while the people assume that he is a Muslim. A person who does an act which nullifies his faith is an apostate, i.e., if he invokes anything besides Allah or sacrifices to anything besides Allah. Many people do these actions in the current era. They even sacrifice for the jinn and for dwellers of the grave. In our present times there are many people like this amongst the Muslims.
Similarly, if one ascribes to an ideology that has roots in disbelief like Marxism, secularism or the modernist movement, if he thinks these ideologies are correct or he does not consider disbelievers as disbelievers and doesn’t disavow them, then he is like them. Neither is his prayer valid nor is his leading of the prayer.
Nor a woman, a hermaphrodite leading man, a child cannot lead those who have reached puberty, a mute, one who is unable to make ruku’, sujud, stand or sit except he who is the imam of the district who has a hope of recovery. Those praying behind him are recommended to also pray sitting. If he begins the prayer in a standing position and then sits down later on, then it is mandatory for those following behind to stand throughout the prayer.
Third: A woman.
“Nor a woman”: A woman cannot be an imam for men according to the Prophet’s saying, “A woman shall not be an imam for a man.” (Reported by Ibn Majah (1081) from the narration of Jabir ibn ‘Abdullah.) However, she can be an imam for women. This is the view of the majority of scholars from the past until the present. (See al-Mughni (3/37).) If men prayed behind a woman, their prayer is invalid.
Fourth: A hermaphrodite leading men.
“A hermaphrodite leading men”: A hermaphrodite cannot be an imam for men. A hermaphrodite is someone whose gender is not clear i.e.; they have both the male and female reproductive organs. There is not a distinct feature that can distinguish them as a male or female. They are known as complex hermaphrodites who cannot lead men in prayer.
Fifth: A child leading those who have passed puberty.
“A child cannot lead those who have reached puberty’”: A child who has not yet reached puberty cannot be an imam of those who have reached puberty. This is according to the madhab of Ahmad. (See all-Insaf (2/266).) However, the correct view is that it is permissible for a child who has not reached puberty to lead those who have. The evidence for this is the hadith of Amr ibn Salamah (Reported by al-Bukhari (5/191).) who used to lead the prayer with his townsfolk when he was only seven years old. This was during the lifetime of the Prophet(pbuh) Some Companions prayed behind the boy and the Prophet(pbuh) did not denounce it.
Sixth: A mute.
“A mute”: A mute cannot be the imam for those who are not.
Seventh: One who is unable to physically perform a rukn.
“One who is unable to make ruku, sujud, sit or stand”: This person cannot be the imam as he is unable to do the rukn (pillar) acts of prayer for example standing in the prayer. His imamat of the able bodied is not valid as he is unable to do the acts which are pillars.
“Except he who is the imam of the district who has a hope of recovery. Those praying behind him are recommended to also pray sitting.” The imam mentioned here refers to the official imam who is paid a salary to lead the prayer. If he is faced with a predicament and he has to continue the prayers sitting down, then the prayer of the ma’mum is valid under two conditions: Firstly, that the imam is the official imam who receives a salary for leading the prayer. Secondly, it is expected that he will soon recover from his disability.
“If he begins the prayer in a standing position and then sits down later on, then it is mandatory for those following behind to stand throughout the prayer”: The ma’mum should remain standing even when the imam sits after having commenced the prayer in a standing position. They should not sit down if the imam started the prayer in a standing position. It is mandatory for the ma’mum to stand in this situation. However, if the imam commences the prayer sitting, it is mandatory for the ma’mum to sit.
The evidence for this is two incidents that happened to the Prophet(pbuh):
First incident: The Prophet fell off his horse and lacerated his leg. While he was recuperating in his house, his Companions visited him and it was time for the prayer. The Prophet(pbuh) led the prayer while he was seated and the Companions stood in prayer behind him. The Prophet signalled them to sit down and so they sat to pray. When he concluded the prayer with taslim, he said, “You nearly did what the Persian and Romans do; they stand for their emperors while the latter are seated.” (Reported by Muslim (2/19) from the narration of Jabir ibn ‘Abdullah with this wording, “The Messenger of Allah(pbuh) was ill and we said prayer behind him and he was sitting. And Abu Bakr was making audible to the people his takbir. As he paid his attention towards us, he saw us standing and (directed us to sit down) with a gesture. So, we sat down and said our prayer with his prayer in a sitting posture. After uttering the salutation, he said, ‘You were at this time about to do an act like that of the Persians and the Romans. They stand before their kings while they sit, so don’t do that; follow your imams. If they perform the prayer standing, you should also do so, and if they pray sitting, you should also pray sitting.”’
Also reported by Muslim (2/18) from Anas with the wording, “The Messenger of Allah Is fell off his horse when riding, and his right side was scraped, so he performed one of the prayers sitting, and we prayed behind him sitting. When he finished the prayer he said, ‘The imam is appointed to be followed. If he prays standing, then pray standing, and when he goes into ruku, go into ruku, and when he rises, rise, and when he says, ‘Allah hears whoever praises him,’ say, ‘Our Lord, praise belongs to You, ‘and if he prays sitting, then all of you pray sitting.”
A similar worded hadith is reported by al-Bukhari (1/177, 186-187, 203) from the narration of Anas ibn Malik.) The Prophet forbade them to stand in prayer while he led it sitting down. He ordered them to sit down since he had commenced leading the prayer in a sitting position. In this case, it becomes mandatory for the ma’mum to sit and pray from the beginning of the prayer.
Second incident: When he was on his deathbed, the Prophet(pbuh) ordered Abu Bakr to lead the prayer. When he led the prayer, the Prophet(pbuh) felt that he had regained some strength and so went out to join them in the prayer. He(pbuh) walked through the rows and came to the left side of Abu Bakr while he was on the right side leading the Companions in prayer. The Prophet assumed the imam’s position and sat down to lead the prayer. Abu Bakr and the Companions were now led in prayer by the Prophet(pbuh) while they were standing. (Reported by al-Bukhari (1/169, 182-183) and Muslim (2/22-23) from the narration of ‘Aishah.)
The first incident is evidence to show that if an imam commences the prayer in a seated position, then the ma’mum should pray it sitting down as well. The second incident is evidence to prove that if the imam stood praying and due to a circumstance sat down whilst in the prayer, the ma’mum should continue praying in a standing position.
This is the conclusion drawn from the two hadith as compiled by Imam Ahmad. (See al-Mughni (3/62-63).)
Prayer is valid if those with incontinence are led by one who is also like them. It is not valid behind he who is unclean and he who is stained by impurities and is aware of it.
Eighth: The one suffering from incontinence should not lead the prayer except if his followers suffer from it.
“Prayer is valid if those with incontinence are led by one who is also like them”: I.e., one who also has incontinence. Those with incontinence cannot control the flow of urine. However, they are not excused from prayer. They should only ablution when they are about to perform their prayer. Their prayer is valid even when urine passes out whilst they are praying. Allah says: {So fear Allah as much as you are able.} (Al-Taghabun: 16) One who has incontinence should not lead in prayer those who are not suffering from this condition. His imamat is valid only if he leads fellow-incontinence sufferers.
Ninth: The unclean and one stained with impurities whilst being aware.
“It is not valid behind he who is unclean and he who is stained by impurities and is aware of it”: The prayer is invalid if it is led by one who nullifies his wudhu while leading the prayer or who did not make wudhu to start with. Since his prayer is invalid, the ma’mum’s prayer becomes invalid provided they were aware that the imam was not in the state of taharah. If they were unaware of it, the prayer of the ma’mum is valid while the imam’s prayer is invalid. The ma’mum is excused in this case.
If both the imam and ma’mum are unaware that the imam is not in the state of taharah until after the prayer, then only the prayer of the ma’mum is valid. The imamat of the unlettered (one who cannot read Surah al-Fatihah correctly) is invalid.
“If both the imam and ma’mum are unaware that the imam is not in the state of taharah until after the prayer, then only the prayer of the ma’mum is valid ”: As for the imam, he must repeat his prayer. This is because ‘Umar ibn al-Khattab led the Muslims in fajr prayer. Later, he noticed signs of a wet dream on his clothes which he was unaware of earlier. He repeated his prayer but did not order the Muslims to do so. This was because the Muslims were unaware of his condition during the prayer.
Tenth: The unlettered.
“The imamat of the unlettered”: The definition of unlettered is given as, “One who cannot read Surah al-Fatihah correctly. “The word unlettered which is derived from the word “umm” (mother). That is, he is in a pristinely naive state like a newborn. However, he is not excused from the prayer. He has to perform the daily prayers although he cannot recite al-Fatihah properly as the Prophet(pbuh) said, “When you stand for prayer, make takbir. If you can recite the Qur’an do so, if not say “alhamdulillah”, “la ilaha illa Allah” and “Allahu akbar” and then make takbir and perform ruku’.” (Reported by Abu Dawud (861) and al-Tirmidhi (302) from the narration of Rifa’ah ibn Rafi’.) Prayer is obligatory upon him even though he cannot recite Surah al-Fatihah. He can say the taḥmid, tahlil, tasbih and takbir as a substitute. However, he cannot lead in prayer those who are able to recite al-Fatihah.
Or if one stresses a word where it should not be, replaces a letter with another or mispronounces a word such that the meaning is altered. However, one who recites like this can lead one who is similarly deficient. If he is able to rectify his recitation, then his prayer is invalid.
This is further elaboration of the meaning of the word “ummi” (unlettered). The unlettered is he who does not know al-Fatihah at all or he reads it with errors. He stresses words that should not be stressed and does not have any proficiency in tajwid (the science of reciting the Qur’an). His errors amount to him omitting a word from Surah al-Fatihah. This invalidates his recital of the whole surah.
“Replaces a letter with another”: For example, he pronounces the letter “ra ’like the letter “ghayn”.
“Or mispronounces a word such that the meaning is altered”: Such as reading, “alhamdulillahi rabbil ‘alimin” reading alimin instead of ‘“alamin”, or reads “iyyaki na’budu instead of “iyyaka na’budu”. In the second example, instead of addressing Allah M the reader addresses a female (as ka refers to the second person masculine singular and ki to the feminine singular). Or “sirat alathina an’amtu ‘alayhim instead of “an’amta, the error being on the “ta”. The meaning changes to, “The path of those whom I have favoured” instead of “whom You have favoured”. The prayer of such a person is valid if he prays by himself.
However, his imamat is not valid and he is ineligible for the role as an imam. Having said this, we realize that not all errors in recitation change the meaning. For example, if one was to read, “alhamdulillahi rabbal alimin” with a fatah on the ba, the meaning does not change.
“However, one who recites like this can lead one who is similarly deficient”: I.e., if all of those who are praying, the imam and the ma’mum have deficiency in their recital. In fact, one of them can lead the others if all of them cannot read the Quran at all. Their prayer is valid though they are duty-bound to learn the Quran if they have the capacity to do so. It is impermissible for them to remain in this ignorance. They must learn how to recite al-Fatihah at least for the prayer is invalid without its recital. If they are able to memorise another surah along with al-Fatihah, then their prayer becomes more complete.
“If he is able to rectify his recitation, then his prayer is invalid”: I.e., if he has ample time for prayer and he has access to a teacher who can correct his reading while having the capacity to learn the correct way to read it. There is no excuse for this person to recite al-Fatihah in a deficient manner in his prayer. However, if time is constrained or there is no one who is able to teach him the correct recitation, then he may recite in the prayer in his current state.
It is disliked that a person who makes grammatical errors in his recital leads a prayer. Likewise, for those who repeat the “fa” or “fa” sound while reciting. Those who cannot pronounce words well are also disliked from becoming the imam. It is disliked that a non-related male leads the prayer when only women pray with him and there is no male relative present.
The imamat of the following people is disliked:
Firstly: The one who makes grammatical errors in his recital. He does not know the meaning of what is recited and so easily commits grammatical errors e.g., making the marfu’ into mansub or the mansub into majrur.
Secondly: The one who repeats (i.e., stutters) on the “fa” and “ta” sound when reciting, they are known in Arabic as al-fa’fai and al-tamtami respectively.
Thirdly: The one who cannot pronounce words well, due to a speech impediment or other such reasons.
Fourthly: A non-related male leading the prayer when only women pray behind him and there is no male relative present, or when a woman who is the mahram of the imam is not present amongst the women. This is due to the fear that fitnah will result from it.
Or a person disliked to be the imam by the majority of people where their dislike is justified. The imamat of the child born out of wedlock and the soldier is valid if they are pious people.
Fifthly: “Or a person disliked to be the imam by the majority of people where their dislike is justified”: This is based on two conditions: (i) If the majority of the people dislike that a person becomes the imam. If only a minority of them dislike him, then his leading the prayer is not disliked, (ii) That the people’s dislike for him is justified. For example, they find him deficient in some aspects of the din. If so, his leading the prayer is disliked as the Prophet(pbuh) said, “The prayer of three people does not rise beyond their heads,” one of them he mentioned was, “A person who leads the prayer though he is disliked by the people.” (Reported by al-Tirmidhi (360) from the narration of Abu Ummah.)
“The imamat of the child born out of wedlock and the soldier is valid if they are pious people”: The child born out of wedlock can go on to become an imam provided that he is pious even though his birth was illegitimate. The focus is on his uprightness and not his origins. Similarly, the imamat of the soldier or policeman is valid. They have come under scrutiny because they are a source of authority over the people. However, if the soldier is a pious Muslim, then his leading the prayer is not disliked.
Or those who are praying on time being led by one who is making up a missed prayer or vice versa. However, invalid is the imamat of one intending a nafl prayer leading the one intending an obligatory prayer and the one intending zuhr prayer leading those intending the ‘asr prayer or any other prayer.
“Or those who are praying on time being led by one who is making up a missed prayer”: If one leads intending the current prayer but is followed by those who intend the prayer that has lapsed, this is valid. For example, the imam prays zuhr prayer which is the current prayer while one praying behind him intends zuhr which he missed on a previous day. When the imam makes the taslim, the follower should get up to pray the current zuhr prayer as sequence in prayer is mandatory.
“Or vice versa”: The person intending a prayer that has lapsed may lead those who intend to pray the current prayer. For example, the imam remembers that he missed his zuhr of the previous day and time comes for the zuhr prayer of the present day. He can pray in a congregation even though he intends the missed prayer. He should go on to perform today’s zuhr prayer as soon as he makes taslim.
“However, invalid is the imamat of one intending a nafl prayer leading the one intending an obligatory prayer”: The prayer is nullified in this case as the imam has an intention to pray an optional prayer while the ma’mum has an intention for an obligatory prayer. The Hanbali madhab considers it null and void (See al-Mughni (3/67).) substantiating this with the saying of the Prophet(pbuh), “Verily, the imam is to be followed. Do not contradict him.” (Reported by al-Bukhari (1/184) and Muslim (1/19) from the narration of Abu Hurairah.) In this case mentioned, there is a big contradiction between the imam and the ma’mum with regards to niyyah (intention).
The correct opinion however, is that it is permissible for one intending an obligatory prayer to stand praying behind an imam who has an intention to pray a nafl prayer and vice versa. This is proven by the actions of Mu’adh. He used to pray with the Prophet and then arrive at his village to pray with his clansmen. (Reported by al-Bukhari (1/179) and Muslim (2/41, 42) from the narration of Jabir ibn ‘Abdullah.) He led the prayer intending a nafl prayer while the rest intended an obligatory prayer. When the Prophet(pbuh) came to know about this, he did not order them to repeat their prayer. This is evidence to prove that praying an obligatory prayer led by an imam who is praying a nafl one is valid.
Similarly, the Prophet(pbuh) prayed two rakat of salat al-khawf (prayer in the state of fear) with his Companions after which came another group of Companions who prayed the other two rakat with him. (Reported by Muslim (2/215) from the narration of Jabir ibn ‘Abdullah.) The first cycle of two rakat prayed by the Prophet was an obligatory prayer while the second cycle of two rakat was a nafl prayer. Both groups of Companions however had intended to pray the obligatory prayer. This proves that the prayer of one intending an obligatory prayer led by an imam with an intention to pray the nafl prayer is valid.
The reverse is also valid as illustrated by the incident where two men entered the masjid and sat down while the Prophet(pbuh) was praying with his Companions. When he made the taslim, the Prophet(pbuh)asked them both regarding it. They replied that they had prayed beforehand their animals. He then said, “Do not do that. If you have prayed beforehand and arrived when the prayer is in progress, then pray with them for it is a nafl prayer for you.” (Reported by Ahmad (4/160,161), al-Tirmidhi (219) and al-Nasa’i (2/113) from the narration of Yazid ibn al-Aswad al-Amari) This is yet another evidence to prove that the prayer of one intending a nafl prayer is valid when led by one who has intended an obligatory prayer.
Furthermore, in the hadith mentioned above, “Verily, the imam is to be followed. Do not contradict him.” The meaning of the Prophet(pbuh) is, “Do not contradict him in actions and movements.” It does not refer to the intention.
“And the one intending zuhr prayer leading those intending the ‘asr prayer or any other prayer”: The prayer is invalid as one prayer is different from the other. However, the correct opinion is that it is valid, inshallah, as there is no evidence to prove a prohibition. (See al-Mughni (3/68-69).)
By Shaykh Salih ibn Fawzan al-Fawzan
Comments
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.