24.0 SECTION: THE VALIDITY OF THE FOLLOWING
It is valid for the ma’mum to follow the imam within the masjid even when the former does not see the latter or those behind him, as long as they can hear his takbir. This also applies to those who are outside the masjid provided that they can see the imam or some of the ma’mum and the rows are connected.
“Section”: This section elaborates the laws pertaining to the following of the imam by the ma’mum. In what circumstance is it valid and in what circumstances is it not?
“The ma’mum following the imam is valid”: If the ma’mum is inside the masjid.
“Even when the former does not see the latter or those behind him, as long as they can hear his takbir”: This is because they are all inside the masjid. The Companions used to pray behind the Prophet(pbuh) and they could not see him as there was a mat erected behind him. The Prophet(pbuh) used to pray night prayers in a sheltered structure. The Companions used to come and pray behind him though they could not see through the mat shelter. (Reported by al-Bukhari (1/186), (8/34) and Muslim (2/188) narrated by Zayd ibn Thabit, who said that the Prophet(pbuh) made a structure by using the leaves of date trees or of mats. The Messenger of Allah(pbuh) went out to pray in it. People followed him and came to pray with him. Then they again came one night and waited (for him), but the Messenger of Allah(pbuh) delayed in coming out to them. And when he did not come out, they raised their voices and threw pebbles at the door. The Messenger of Allah(pbuh) came out in anger and said to them, “By what you have been constantly doing, I was inclined to think that it (prayer) might become obligatory for you. So, you must observe prayer (optional) in your houses, for the prayer observed by a man in the house is better, except an obligatory prayer.”) This proves that if there is a barrier between the imam and the ma’mum within the masjid, then it is inconsequential.
“This also applies to those who are outside the masjid provided that they can see the imam or some of the ma’mum”: If the ma’mum is outside the masjid due to it being filled up, then his following the imam becomes invalid without two conditions: Firstly, he should be able to see the imam or those praying behind the imam (i.e., those who can see him). Secondly, the rows must be linked [without gaps in between]. This is because following the imam would be an impossible task if he can neither see the imam or those praying behind him.
It is valid if the imam prays on an elevated ground while the ma’mum is not.
“It is valid if the imam prays on an elevated ground while the ma’mum is not”: If the imam stands to pray on a higher ground than those following him in the prayer, then there are two scenarios:
First scenario: There is at least one ma’mum praying alongside the imam on the higher ground. It is permissible in this scenario, even when the elevation is great. It is as if the imam and some ma’mum are praying on a higher floor while the rest of those following the prayer are on the lower floor.
Second scenario: If there is not even a single ma’mum praying alongside the imam on the higher ground, then a slight elevation – not more than an upper arm’s length like the height of a bench, a step of the minbar (pulpit) or some such tool – is pardoned. The Prophet(pbuh) prayed with his Companions while he was on top of the pulpit. He went up and down. (Reported by al-Bukhari (1/105-106), (2/11) and Muslim (2/74) from the narration of Ibn Sa’d.)
It is disliked if the elevation is more than the length of a dhira’a (Dhiraa in Arabic is from the elbow to the tip of the middle finger. See al-Lisan (8/92).) like the imam leading the prayer from the chamber. The Sunnah prayers prayed at the same position as the obligatory prayers unless there is a necessity. To prolong sitting facing the qiblah after saying the taslim.
This is the explanation of the disliked acts which the imam should not do. They are:
First: “It is disliked if the elevation is more than the length of a dhira’a ”: The act of being on a higher ground that is more than the length of a dhira’a above the ma’mum. The Prophet(pbuh) said, “If a man leads the prayer, let him not stand on a higher ground than those following him.” (Reported by Abu Dawud (598) from the narration of Hudhayfah.) Meaning higher than the length of a dhira’a, which can be concluded by looking at the ahadith pertaining to this issue.
Second: “Like the imam leading the prayer from the chamber”: Similarly, leading the prayer from the mihrab (chamber) is also disliked. When the imam enters the mihrab, some of the followers will not be able to see him. The imam is to be followed; hence he should pray outside the mihrab so that the followers are able to see him.
The mihrab was included as a feature of the masjid by earlier generations because it indicated the qiblah. There is no harm including it in the masjid. Some students of knowledge are opposed to including it as a feature in the masjid. They claim that it is an innovation and they oppose the building of minarets too. They claim that the minarets are an innovation. However, this is not the case because there are advantages in including these two features in the masjid. Moreover, there is no prohibition in including these features. Without these features, the masjid would not be distinguished from the houses or the wine stores.
They adopted these features for reasons that are now apparent to our eyes. These efforts of our fore-bearers from the Muslims should not be opposed. The features came with advantages aided by non-prohibition.
Third: “The Sunnah prayers prayed at the same place as the obligatory prayers”: It is disliked for the imam to pray his Sunnah prayers at the same place that he performs his obligatory prayers. If he does so, people might think that the obligatory prayer has not ended. He who came late for the prayer will be confused. The Prophet(pbuh) said, “Let not the imam pray at the spot where he performs his obligatory prayer until he leaves there.” (Reported by Abu Dawud (616) and Ibn Majah (1428) from the narration of al-Mughirah ibn Shu’bah.)
“Unless there is a necessity”: Unless the imam has no choice but to perform his Sunnah prayers on the very spot, he prayed the obligatory one. In this case, it is not disliked. For example, when a masjid is overcrowded, he may pray at the spot where he prayed the obligatory prayers. It must be pointed out that acts that are disliked are not deemed to be so if there is a necessity.
Fourth: “To prolong sitting facing the qiblah after saying the taslim’-. It is disliked to keep facing the qiblah after the taslim for the obligatory prayer and not face the ma’mum instead. Doing so is against the Sunnah. The Prophet(pbuh) used to make the taslim and then seek forgiveness of Allah thrice. He would continue with the supplication, “Allahumma anta al-salam, wa minka al-salam, tabarakta ya dhal jalali wal ikram.” (O Allah you are al-Salam and from you is salam, exalted are you, possessor of majesty and honor.) (Reported by Muslim (2/94) from the narration of Thawban.) He would read this whilst facing the qiblah and then he would turn around to face the Muslims or he would stand up and leave.
If he has the intention to leave, let him hold back until the women leave. It is disliked for the ma’mum to make a row where the pillars are such that the rows are disjointed.
“If he has the intention to leave, let him hold back until the women leave”: If the imam has a habit of leaving immediately after the prayer or he has an important errand, it is permissible for him to do so. However, if there are women in the congregation, he should stay back until they leave. This will also allow him to check on the other men to prevent a mixing of men and women while leaving. The mixing of both genders only gives rise to fitnah.
“It is disliked for the ma’mum to make a row where the pillars are such that the rows are disjointed”: The objective is to form rows that are joint and not form rows that have gaps in between them. The exception to this rule may arise due to overcrowding in the masjid. If there is no place available, then the ma’mum may form a row that flanks the pillars.
By Shaykh Salih ibn Fawzan al-Fawzan
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