Salah is one of the greatest deeds. Salat ul-Jam’ah is a key feature of this religion. It brings Muslims together, it has many benefits. This is a brief discussion regarding the rulings of Salat ul-Jam’ah. This discussion is based on a book by Sheikh Salih al-Sadlaan entitled, ‘Salat ul-Jam’ah’ – it covers all the main aspects of the congregational prayer. The article here deals with the main rulings that pertain to the congregational prayer.
1) Whom the Congregation Prayer is sanctioned?
a) Men b) Free [non-slave], c) The absence of any excuse, and d) that the Prayer being prayed is obligatory.
2) The number which constitutes a Congregation
Ibn Qudamah said in al-Mugni: ‘The congregation is considered to be such with two people; if a person were to lead his salve or wife, they would have attained the excellence of congregational prayer.’
The child does not make up the number for a congregation prayer according to Hanbalia, however the child only be considered a follower in the optional prayer because the Prophet (pbuh) led Ibn Abbaas while he was a child in the Tahajjud prayer.
Abu Musaa reported that the Prophet (pbuh) said: “Two and more constitute a congregation.”
Recorded by Ibn Majah
3) The Position of the Prayer that must be caught to be considered ‘Part of the Congregation’
If one says the opening takbeer before the Imam says the salam.
Abu Hurairah reported that the Prophet (pbuh) said: “When the iqaamah has been called for prayer then does not come to it running, rather come to it walking calmly. Pray that part of the prayer which you catch and complete what you missed.”
Recorded by Muslim
4) Congregational Prayer on other than a Masjid
It is permissible.
Ibn Qudamah said: ‘It is permissible to pray in congregation at home or in the desert.’ Al-Buhuti added in Al-Raud Al-Murbi: ‘Praying in the mosque is the sunnah.’
Jabir reported that the Prophet (pbuh) said: “I have been given five things…The earth has been made a mosque and has been made pure and purifying for me. So whoever from my nation comes across the time of prayer, let him pray.”
Recorded by al-Bukhari
5) The Ruling of a Congregation of the Obligatory Prayer
Congregation prayer is Fard ‘Ayn but it is not a condition of the prayer [such that the prayer would be invalid if not prayed in congregation];
Abdur-Razzaaq in his Musannaf said: ‘…it is the chosen opinion of the
Ibn Qudamah said in al-Muqni: ‘Congregation prayer is obligatory upon men for the five obligatory prayers but it is not a condition.’
Ibn al-Qayyum in his Kitaab as-Salah said: ‘All of the previously mentioned Qur’anic verses and ahadeeth prove that congregation is obligatory and that it is not permissible to leave it unless one has a valid excuse, such as fear and illness…It is the clear opinion of the Hanbali School of thought…’
If one can hear the adhaan by voice – it is Fard ‘Ayn to attend the congregation.
6) The Ruling of Congregation for the Optional Prayer
Salat-ul-Kusoof [lunar or solar], Salat-ul-Istisqaa, Salat-ul-Eidayn and Salat-ul-Traweeh; it is sanctioned [Sunnah] to pray in a congregation.
The nawafil that are prayed individually [such as those with the obligatory prayers or any other nawafil prayer that is prayed during the day or night]; it is permissible to pray these in congregation according to the Hanbali scholars.
In al-Mugni it states: ‘It is established from the Prophet (pbuh) that he did both matters and his predominant course in praying the optional prayers was to pray them individually.’
7) The Time when the people stand for the Congregation Prayer
It is reported in al-Insaaf [2/38-29]: The Hanbali scholars are of the opinion that it is preferred to stand when the Mu’adhdhin says, “qad qaamatis salah”. The use of the term Mu’adhdhin herein referring to the one saying the iqaamah is in accordance to the terminology that they use.
8) Repeating the Congregation Prayer in the same Masjid
The Prayer is repeated, being led by an Imam who is not the appointed Imam, after the appointed Imam has led his congregation. The scholars fall into three opinions concerning this:
If each congregation prayer is completely independent and separate from the other, then this is unrestrictedly permissible, [al-Sadlaan].
It is allowed. This is the main opinion of Imam Ahmad.
Abu Sa’eed reported that: ‘A man entered the masjid and the Messenger of Allah (pbuh) just finished praying with his Companions so the Messenger of Allah (pbuh) said, “Who will give charity to this person and pray with him?” A man stood up and prayed with him.’
Recorded by Abu Dawud, at-Trimizhi and Ahmad
9) Repeating a Prayer in Congregation
Al-I’aadah – according to the Hanbali’s it means: to perform something a second time. There are many scenarios:
a) A person prays alone and then finds a Congregation
Every prayer can be repeated except for Magrib according to the Hanbali’s.
The Prophet (pbuh) said: “…When you come for prayer and find the people praying, pray with them, even if you have already prayed. It will count as optional prayer for you and this will be counted as the obligatory prayer.”
Recorded by Abu Dawud [abridged]
Why is Magrib not repeated? [They, [the Hanabila] argue that if it were to be repeated, the number of rak’ats would end up being even].
In al-Mubdi it mentions: The Magrib prayer has only been legislated with 3 rak’ats in order to make the total number of rak’ats [of obligatory prayer] prayed during the day and night both odd. Also repeating the Magrib would mean one that one has prayed 3 rak’ats of optional prayer and this has no basis in the Shar’iah. Therefore the Magrib prayer is not be repeated.
b) A person prays in Congregation and then finds another Congregation
In al-Mugni it states: The prayer can be repeated but with the condition that this prayer be established while the person is in the masjid or he enters the masjid and the people are praying. This is the chosen opinion of the
The proofs:
Hadith of Jabir bin Yazeed al-Awwad: “…If you have prayed in your houses and then come to the masjid to the find a congregation there, pray with them. It will be counted as optional prayer.”
Hadith of Abu Mahjan ad-Du’lee: “…When you come, pray with the people even if have already prayed.”
Hadith of Abu Dharr al-Ghifaaree: “…And if the prayer is established while you are in the masjid, pray and do not say, ‘I have prayed and so I will not pray again.”
In al-Mugni, the action of Mu’aadh bin Jabal is referred to, wherein he used to pray Isha in congregation behind the Prophet (pbuh) and then return to his people and pray this same prayer again with them. The narration is explicit that he prayed Isha in congregation on both occasion and the Prophet (pbuh) did not object to his action. Hence, this proves the permissibility of repeating the prayer in congregation for who has already prayed in congregation.
The reason for using these ahadeeth is that their general sense includes the sanctioning of repeating a prayer for the one who has prayed alone and the one who has prayed in congregation. [al-Sadlaan]
Also, the actions of the Companions are used, as well as underlying reason and analogy for further proofs of this opinion.
c) The Follower repast the prayer because he was standing in the wrong place
Standing alone in the Last Row:
His prayer is not valid and it is necessary for him to repeat the prayer if he has performed one complete rak’ah in this state. This is the chosen opinion of the
Al-Baghawee recorded via his chain that Waabisah bin Ma’bad said: “The Messenger of Allah (pbuh) saw a man praying on his own behind the last row and ordered him to repeat the prayer.”
Recorded Abu Dawud and at-Trimizhi
Also the statement of the Prophet (pbuh) when he saw a man praying alone behind the last row: “…Repeat your prayer for there is no prayerfor the one who prays alone behind the last row.”
Standing on the Left side of the Imam:
In al-Mugni it states: His prayer is not valid and it is to be repeated if he completes one rak’ah while standing on the left side of the Imam. This is the chosen opinion of the
Hadith of Ibn Abbaas: ‘I spent the night at my aunts. The Messenger of Allah (pbuh) stood to pray the night prayer. I stood and prayed on his left side. He took hold of my head and made me stand on his right.
Also the lengthy Hadith of Jabir bin Abdullah al-Ansaaree: “…So the Messenger of Allah (pbuh) stood to pray and I came and stood on his left side. He took me by my hand and directed me to stand on his right side…”
Recorded in Muslim
d) The Person Repeating his prayer because he has prayed behind a Sinning Imam
Imam is a sinner in respect to his ‘Actions’:
In al-Mugni it states: His being an Imam is not valid and therefore who prayed behind him should repeat their prayer. This is the chosen opinion of the
Hadith of Jaabir: “The Messenger of Allah (pbuh) addressed us saying: “O people! Repent to Allah before you die…” [At the end of the hadith there occurs] “…Do not let women lead men or a Bedouin lead the Muhaajir, or a sinner lead the believer unless he be strengthen with authority such that the believer fears his sword or whip.”
Reported by Ibn Majah
In al-Insaaf it states: If the Imam openly sins, his leading is invalid and those who pray behind him have to repeat their prayer. As for the one who does not openly sin, it is valid to pray behind him. This is a reported position of the
Imam is a sinner in respect to his ‘Beliefs’:
The Prayer is unrestrictedly void and whoever prayed such an Imam has to repeat his prayer. This is the chosen opinions of the
The proofs:
Allah’s Statement:
“So is the one who believes no better than the one who is rebellious and wicked? They are no equal.” Surah Sajdah, Verse 18
The Prophet (pbuh) said: “Appoint the best of you to be your Imams, for indeed they are your representatives between yourselves and your Lord.”
Recorded al-Baihaqi
The second opinion reported from the
The third opinion from the
e) The reciter repeating his prayer because he has prayed behind one who can not recite correctly.
The meaning of Ummee according to the Hanbali’s, it means the one who cannot recite the whole of al-Fatihah well, he leaves out a word or a letter, or makes grammatical mistakes such that the meaning is altered. Refer to al-Mugni. In al-Mugni and al-Insaaf it states: If the one who cannot recite correctly was to lead those who cannot recite correctly, their prayer is valid. This is the chosen opinion of the
If one person who cannot recite correctly were to lead another who can, the prayer of both of them is not valid and needs to be repeated. This is because the one who could not recite correctly intended to leadwhile, in fact, he prayed by himself.
f) The one who has intended an Obligatory prayer repeating his prayer because he prayed behind one who has intended an Optional prayer
It is obligatory that the Imam and the follower be in agreement both outwardly and inwardly. Therefore it is not permissible for the one who intends to pray an obligatory prayer behind someone who is praying an optional prayer. This is the chosen opinion of the
The proofs:
The Prophet (pbuh) said: “Indeed actions are by intensions, and for every person is what he intended.”
Recorded al-Bukhari and Muslim
The Prophet (pbuh) also said: “Indeed, the Imam has been appointed only to be followed, so do not differ with him.”
