Imamate
Conditions for Imamate
The Imam should be male, just, and well aware of Islamic jurisprudence. Women’s Imamate for men is invalid. The Imamate of openly wicked person is not correct except when he is the ruler who is feared. The imamate of an ignorant unlettered one is invalid as well, except in case he leads an unlettered like him. The Messenger of Allah (SAW) said:
“A woman may not be an Imam, and a wicked sinner may not be Imam for the believer, except if he has overpowered him with authority, or he fears the whip or sword of the latter.”
This Hadith is weak but the majority act according to its implications. [1]
As for the Imamate of the woman, it is restricted to her household for women and kids. What is mentioned about the Imamate of the wicked, it is restricted to cases of necessity.
Who is more worthy of Imamate?
The most worthy of Imamate is the one best in recitation of the Noble Qur’an, the most aware of Islamic jurisprudence, the most pious, then the oldest of the group. The Messenger of Allah (SAW) said:
“The most versed in recitation of the Book of Allah leads the people in the prayer. If they are equal, then the one most aware of the Sunnah. If they all are equal, the one who emigrated earlier. If they all are equal, then the oldest [2] of them.” (Muslim)
Except in case of the man who is the ruler or the owner of the house, for he is more worthy of Imamate. The Messenger of Allah (SAW) said:
“A man should not be led in prayer in his house or in his dominion except by his leave.”
This sentence was recorded along with the previous Hadith by Sa’id bin Mansur, may Allah have mercy with him.
The Imamate of a Boy
The Imamate of boy is valid only for the supererogatory prayer. It is not valid for obligatory prayers. This is because one performing an obligatory prayer does not pray behind one praying a voluntary prayer, and the prayer of a boy is voluntary. Thus, his Imamate is invalid for the obligatory prayer.
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[1] (This is a note to the English edition) What he has said - in the case of the wicked sinner - is not true at all, rather the opposite is true. In fact, he said differently earlier. See the section on creed, the last point “Necessity of loving the Companions…” One may merely glance at the many books on ‘Aqeedah and comparative Fiqh and easily find that the view of Ahl as-Sunnah wal-Jama ‘ah is to pray congregational prayers behind every Imam, righteous or wicked. It is however true that different scholars have additional conditions and the preferences.
[2] One narration says, “the one who accepted Islam earlier.”
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The Messenger of Allah (SAW) said:
“Do not differ with your Imam.” (See earlier)
One form of difference is for one to pray an obligatory prayer behind one performing a voluntary prayer.
Imam Ash-Shafi‘i, may Allah have mercy upon him, differs with the majority on this issue. He said that the Imamate of a boy for the obligatory prayer is allowed based upon the narration of ‘Amr bin Salamah in which the Messenger of Allah (SAW) said to his people:
“Let the most versed in recitation of the Qur’an lead you in the prayer.”
‘Amr said: “So I was their Imam, and I was seven years old.” The majority of scholars classified this narration as weak. They added that if the narration is sound, it is probable that the Messenger of Allah (SAW) was not informed of the Imamate of ‘Amr since they were far from Al-Madinah.
The Imamate of the Woman
The Imamate of the woman is valid for women, and she stands in the middle of them. This is because Allah’s Messenger (SAW) allowed Umm Waraqah bin Nawfal to have a caller for the prayer in her house and to lead her household in the prayer. (Abu Dawud, and it is Sahih)
The Imamate of a Blind person
The Imamate of a blind person is valid since the Messenger of Allah (SAW) delegated Ibn Umm Maktum in Al-Madinah on two occasions. He, may Allah be pleased with him, used to lead them in the prayer, and he was a blind man. ( Abu Dawud, and it is Sahih )
The Imamate of the One who is not the Most Virtuous
One may lead the prayer while there is someone more virtuous present. The Messenger of Allah (SAW) prayed behind Abu Bakr, and behind ‘Abdur Rahman bin ‘Awf, may Allah be pleased with them. It is well known that He (SAW) is more virtuous than they are, and the rest of creation.
The Imamate of one with Tayammum
The Imamate of the one with Tayammum for those with normal Wudhu’ is valid. ‘Amr bin Al-‘As, may Allah be pleased with him, led an army in prayer while he was purified by Tayammum and all of them were purified by Wudu’. The Messenger of Allah (SAW) did not rebuke this when he was informed.
(Abu Dawud and it is Sahih)
The Imamate of the Traveler
The Imamate of a traveler over a resident is valid. However, the resident is required to complete his prayer after the Imam ends it. The Messenger of Allah (SAW) led the residents of Makkah while He was travelling. He said to them:
“O people of Makkah! Complete your prayer since we are travelers .” (Malik)
If a traveler prays behind a resident, he prays the complete prayer behind him. When Ibn ‘Abbas, may Allah be pleased with him, was asked about the one who completes his prayer if he prays behind a traveler, he said: “This is the Sunnah of Abul-Qasim,” meaning the Messenger of Allah (SAW).
(Ahmad, and its basis is recorded by Muslim)
The Place where One Follower Stands with the Imam
When a man leads another man, the follower stands beside him on the right side. The same is the case with women, meaning that when there is a woman leading prayer with another woman, the woman following her stands next to her at her right.
If the male followers are two, or more than two, they stand behind the Imam. If the group is made up of men and women, the men stand behind the Imam and the women stand behind the men. If there are only one man and one woman, even if the male is boy, he stands beside the Imam while the woman stands behind them. The Messenger of Allah (SAW) said:
“The best of men’s rows is the first, while the worst of them is the last. The best of women’s rows is the last, while the worst is the first.” (Muslim)
This is as He (SAW) did: When He (SAW) was performing prayer during a military expedition, Jabir came and stood by his left side. The Messenger of Allah (SAW) took him to the right side. Then Jabir bin Sakhr came and stood by his left side. The Messenger of Allah (SAW) took them both and positioned them behind Him. (Muslim)
Anas, may Allah be pleased with him, said that once the Prophet (SAW) led him and his mother in the prayer. He placed Anas to his right side and his mother was behind them. (Muslim) He also said: “I and the orphan were placed behind the Messenger of Allah, and the old woman behind us.” (Al-Bukhari)
The Sutrah for the Imam is sufficient for Those behind him
When the Imam prays before a Sutrah (barrier), the followers do not need an additional one. The Messenger of Allah (SAW) used to use a spear as a Sutrah while leading the people in the prayer, He did not command any of them to use another. (Agreed upon )
Following the Imam
It is obligatory upon the follower to follow the Imam. It is unlawful to precede him and is disliked for him to perform any pillar simultaneously with the Imam. If he precedes the Imam in Takbir Al-Ihram, he has to repeat it, otherwise his prayer becomes invalid. His prayer also becomes invalid if he says the Taslim before his Imam. If he precedes his Imam in bowing, prostration or in rising from either, he must return to those positions. The Messenger of Allah (SAW) said:
“The Imam is appointed to be followed. Do not differ with him. If he performs the Takbir, perform the Takbir, if he bows, bow. And if he says: “Allah hears those who praised him.” Say: “O Allah, our Lord! Yours is the praise.” If he prostrates, prostrate. If he performs prayer while sitting, then all of you pray sitting.” (Al-Bukhari)
He (SAW) also said:
“Does one of you not fear that his head would be turned into a donkey’s head, or his body into that of a donkey if he raises his head Before his Imam?’ (Agreed upon)
When the Follower Must Take the Imam’s Place for a Reason
If the Imam remembers after beginning the prayer that he was not in a state of purity, or that he has lost his purity, or if he has a nosebleed or any other reason that he cannot complete the prayer, then he picks one of the followers to take his place to complete the prayer. ‘Umar, may Allah be pleased with him, chose ‘Abdur-Rahman bin ‘Awf when he was stabbed while praying. (Al-Bukhari) He also chose ‘Ali, may Allah be pleased with him, to take his place in the prayer when he suffered a nosebleed. (Sa ‘id bin Mansur)
Not to prolong the Prayer
it is recommended for the Imam not to prolong the prayer except in the recitation of the first Rak’ah. This enables those who did not join the congregation to join it, and the Messenger of Allah (SAW) used to do so. He also said:
“When one of you leads the prayer for the people, let him make it light (not too long) since among them there are those who are either weak, sick, or old. When he prays by himself, let him prolong it as he wishes.” (Agreed upon)
It is Disliked for the Imam to be One Whom the Followers Do Not Like
It is disliked for a man to lead a group of people while they do not like him if their abhorrence for him is due to religious reasons. The Prophet (SAW) said:
“Three are those whose prayer is not raised above their heads even a hand span; a man that led a group while they hated him, a wife that spent the night while her husband is angry with her, and two quarreling brothers.” (Ibn Majah with a Hasan chain)
Those Who stand closet to the Imam, and How the Imam should face the People after Prayer
It is recommended that the knowledgeable and virtuous people stand in the rows behind the Imam. The Messenger of Allah (SAW) said:
“Let those of intelligence and knowledge stand (directly) behind me.” (Muslim)
It also recommended to turn to the right to face the people after saying the Taslim at the end of the prayer, as was done by the Messenger of Allah (SAW). This was recorded by Abu Dawud and At-Tirmithi who said it is Hasan, in a narration from Qabisah bin Hulb, from his father who said, “The Prophet (SAW) led us in prayer, he would turn around from both sides, from his right and from his left.”
Straightening the Rows
It is a Sunnah for the Imam and the followers to align the rows and adjust them until they are straight, this is because Allah’s Messenger (SAW) would face the people and say:
“Consolidate and balance [the row].”
And:
“Straighten your rows, since straightening the rows is part of the completeness of the prayer.” (Agreed upon )
He also said:
“Either you straighten your rows, or Allah would place dissension among your faces.” (At-Tirmithi who said it is Hasan)
And His saying:
“There is not a step more meritorious than the step a man takes to fill a gap in the row.” (Al-Bazzar and it is Hasan)
The One who Comes Late
Entering along with the Imam regardless of the Position he is In
When one enters the Masjid to pray and finds the prayer has already begun, then it is obligatory for him to enter immediately along with the Imam regardless of the position he finds him in, whether he is bowing, prostration, sitting or standing. This is because the Prophet (SAW) said: “When one of you comes for the prayer and the Imam is performing it, then let him do as the Imam is doing.” This is recorded by At-Tirmithi with a weak chain of narrators, but the majority of scholars act upon it because it is supported by other narrations.
The Rak’ah is Assured if One Catches the Bowing The Rak’ah is assured for the follower who comes late if he joins the prayer while the Imam is bowing before he arises from it. [1] The Messenger of Allah (SAW) said:
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[1] As for arguing to affirm the Rak’ah by catching the bowing position with the Hadith: “When one of you comes to the prayer and we are prostrating then prostrate and do not count it as anything. And whoever catches the Rak’ah then he has caught the prayer.” (Abu Dawud no. 893) Then the response to this includes the following points:
1. An argument with the Hadith is not complete except by interpreting the word Rak’ah to mean Ruku‘, yet this is not correct.
2. The Hadith is very weak since one of its narrators, Yahya bin Abi Suliman Al-Madini, did not clearly state that he heard it from Zayd bin Abi Al-‘Utab, nor from Sa’id bin Abi Sa’id Al-Maqbari. Additionally, it cannot be used as a proof because Yahya’s narrations are Munkar or rejected. See Juz’ Al-Qira’ah by Imam Al-Bukhari, no 239.
3. The Hadith with this interpretation contradicts the authentic clear Hadith that makes it obligatory to recite Al-Fatihah, and this cannot be thwarted by a weak Hadith that is not clear. When this is known, then it is known that there is no clear authentic Hadith to prove that the Rak’ah is confirmed by catching the Ruku ‘, thereby proving that one has not caught the Rak ‘ah by merely catching the Ruku ‘. And Allah (SWT) knows best. (Publisher)
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“When you come to Salah and we are prostrating, prostrate with us, but do not count it. Whoever catches the Rak’ah, [1] he has caught the prayer.” (Abu Dawud)
Making up what was missed after the Taslim of the Imam
When the Imam says the Taslim the followers stands and perform whatever he missed of the prayer. If he wants he may consider what he missed to be the end of the prayer, according to the saying of the Messenger of Allah (SAW) :
“Perform what you join, and complete what you missed.” (MUSLIM)
So, if one joins for only one Rak‘ah of Maghrib, he would stand to complete the other two Rak‘ahs, reciting Al-Fatiha and a Surah in the first of them, and Al-Fatiha only for the second. Then he says the Tashahhud and the Taslim.
He is also permitted to consider what he missed as the beginning of his prayer. In another narration, the Messenger of Allah (SAW) said:
“Complete for what you missed.” (Al-Bukhari)
Accordingly, if he missed only one Rak‘ah from the Maghrib prayer, he stands to perform one Rak‘ah in which he recites Al-Fatiha audibly, as he missed it, then he says the Tahsahhud and the Taslim.
Some of the scholars who investigate these matters hold the view that the preferred view is to consider what one catches of the prayer to be the beginning of his prayer.
The Followers Recitation behind the Imam
The follower is not required to recite in the audible prayer.[2] Rather the Sunnah is for him to be listen, and he will also be rewarded for the Imam’s recitation.
Messenger of Allah (SAW) said: “Whoever is led by an Imam’s recitation is recitation for him.” IAhmad and Ibn Majah and some graded it authentic) He (SAW) (prohibited the people from reciting while he was reciting in the prayer) said:
“Whoever is led by an Imam. The Imam’s recitation is recitation for him.”
Then this Hadith is invalid , it is not correct to argue whit it, and it also contradicts the authentic Hadiths. It was graded weak by the scholars of Hadith, including Imam Al-Bukhari in Juz’ Al-Qira’ah
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[1] The understanding derived from this is that the meaning of Rak ‘ah here is Ruku ‘ (bowing)
[2] A detailed discussion about the obligation of reciting Al-Fatihah for the Imam, the follower, as well as the one praying alone in the obligatory prayer has preceded, so it should be referred to. As for arguying with the Hadith:
no 22, Al-Bayhaqi in Kitab Al-Qar’ah, and Ad-Daraqutni in the Sunan as well as others among the Imams of Hadith. As for arguing with the Hadith:
“What is the matter? Why dispute with me for the Qur’an?”
Then there is no evidence in it since it does not negate the recitation of Al-Fatihah. Rather the order from the Prophet (SAW) for reciting Al-Fatihah appears in another version of this Hadith where he (SAW) said:
“Do not do that except with Al-Fatihah, for there is no Salah for the one who did not recite it.”
(Abu Dawud no. 823, 824 and others)
As for the statement that the people abstained from reciting while the Prophet (SAW) was reciting in prayer, then this is a statement of Az-Zuhri as Al-Bukhari clarified in Juz’ Al-Qira’ah no 96, and Abu Dawud in his Sunan no 827.
As for the argument with the Hadith:
“The Imam is appointed to be followed.”
Then the response to this matter was detailed in a note that appeared earlier. (Publisher)
“What is the matter? Why dispute with me for the Qur’an?”
Thus, the people abstained from reading while the Prophet was reading in the prayer. (At-Tirmithi)
And His saying:
“The Imam is appointed to be followed. If he performs the Takbir, perform the Takbir, if he recites, then listen.” (Muslim)
It is desirable to recites (while led) in the silent prayers. It is also recommended to recite while the Imam pauses.
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It is not Allowed to Begin a Voluntary Prayer when an Obligatory Prayer has Begun
It is not allowed to begin a voluntary prayer while an obligatory one is being performed. If the
obligatory prayer is established and one is still praying a voluntary prayer, he should end it and join
the obligatory prayer unless he has completed a Rak’ah by arising from he bowing position, or if he
would complete it in a brief amount of time. The Messenger of Allah (SAW) :
“When the (obligatory) prayer is established, there is no prayer except the obligatory one.”
(Muslim)
The case of One who Has Begun the ‘Asr Prayer but did not yet Pray Zuhr
The scholars differ in the case of one who missed the noon prayer while the afternoon prayer has
begun. Is he to join the congregation, but with the intention to perform the noon prayer , then,
when he ends his prayer, he stands to perform the afternoon prayer? Or is he to join the
congregation intending the afternoon prayer, and when he ends his prayer, stand to perform the
noon and the afternoon prayers in response to the ordained sequence? If not for the saying of the
Messenger of Allah (SAW):
“Do not differ with your Imam.”
then it would have been better for him to join the congregation intending the noon prayer. Thus, it
is better for him to join the congregation intending the afternoon prayer. When he ends his prayer,
he stands to perform the noon and the afternoon prayer. In this case, his prayer with the Imam is
considered as a voluntary prayer.
One is not to Pray alone behind the Row
It is not allowed for the follower to stand alone behind a row. If he stands by his own free choice,
then there is no prayer for him. This is because of the saying of the Prophet (SAW) to a man who
was performing the prayer individually behind the row:
“Repeat your prayer, since there is no prayer for the one who prays alone behind the row.”
(Ibn Majah and Ahmad with a Hasan chain of narration)
There is no harm if he stands on the right side of the Imam.
The first Row is more Virtuous
It is recommended to strive to pray in the first row on the right side of the Imam. The Messenger of
Allah (SAW) said:
“Indeed Allah and His Angels send blessings upon the worshippers in the first row.”
They said: “O Messenger of Allah! What about the second?” They repeated it thrice. Upon which the
Messenger of Allah (SAW) said:
“And similarly the second.” (Ahmad and At-Tabarani with a good chain of narration)
And his saying:
“The best of the men’s rows is the first, while the worst of them is the last. And the best of the
women’s rows is the last, while the worst is the first one.” (Muslim)
He (SAW) also said:
“Indeed, Allah and His angels send blessings upon those who pray on the right sides of the rows.”
(Abu Daud)
And his saying:
“Come forward and pray behind me, and let those who come after you perform the prayer behind
you. People will not cease lagging behind ill Allah the Almighty enrolls them among those lag
behind.” (Muslim)