1. The prayer is not valid behind one whose prayer is

invalid, except for the one who didn't know about his (3) ritual impurity , nor did the one led in the prayer know (1) (M) (2) (Ag) (3) Notice the difference between ritual impurity like having no wudu' and physical impurity. In the latter, if he forgot he had it until he finished the prayer, neither the leader nor the led needs to repeat the 223 International University in Latin America about it until he made tasleem. In this case, he [the imam] (1) will redo [his prayer] alone . 2. And it is invalid behind one who omits a pillar, except for the imam of the neighborhood if he prayed sitting because of sickness that is hoped to resolve. In this case, they pray behind him sitting, except if he started the prayer standing and got ill and sat down, then they pray behind him (2) standing . prayer. This is because it was reported by (D) from Abi Sa'eed alKhudrey that the Prophet took off his shoes while praying because they had filth and did not repeat what he had already prayed. (1) And that is for the hadith reported by (B) from Abi Hurairah who said that the Prophet (blessings and peace be upon him) said: " they [the imams] lead you in prayer, so if they do well it is [the reward] for you and them and if they err, then it [the reward] is for you and [the punishment] is against them." certainly that does not apply to one who knows that his imam does not have purity and decides to pray behind him. (2) And that is a good way to reconcile between the various reports that forbid and allow standing behind an imam who is sitting. The majority, however, maintain that the hadith in which the Messenger of Allah (blessings and peace be upon him) prayed sitting and the companions prayed standing at the end of his life abrogates the prohibition to stand while the imam is sitting (Ag). 224 International University in Latin America (1) 3. It is invalid for a woman to lead men . (1) 4. Likewise is one who has urinary incontinence . (1) That is by consensus as reported by Ibn Hazm who said in Maratib al-Ijma': "They [the jurists] are unanimously agreed that a woman should not lead men in prayer when they know that she is a woman. If they do that then their prayer is invalid, according to the scholarly consensus." It also says in al-Mawsoo'ah al-Fiqhiyyah (a contemporary encyclopedia of Islamic law compiling the positions of all schools) (6/205): "In order to lead men in prayer, it is essential that the imam be a male; it is not valid for a woman to lead men in prayers. The fuqaha' (jurists) are unanimously agreed on this matter." Also, the Messenger of Allah (blessings and peace be upon him) taught women to not correct the imam or alert him to a mistake in their own voice but to do so by clapping as in an agreed upon report from Sahl ibn Sa'd al-Saa'idi, al-Hafiz Ibn Hajar, in commenting on this hadith, said: " It is as if women are not allowed to say tasbeeh because they are enjoined to keep their voices low in prayer at all times, because of the fear of fitnah (temptation)." If that is the case, then how could she lead them and stand in front of their rows and bow and prostrate in front of them - given as well that the people who may condone this would mostly not consider hijab a requirement, thus violating another consensus. And had this been allowable, why is it that the greatest of all women in this nation such as Fatimah and 'Aishah did not lead any men in prayers, yet 'Aishah's servant dhakwan used to lead her in taraweeh and read from scriptures! Moreover, why is it that the Muslims over 1400 years did not allow women to lead men in any of the mosques throughout the Muslim world from Morocco to the Philippines? 225 International University in Latin America 5. And the illiterate who doesn't properly recite the Fatihah (2) or compromises a letter therein except when they (3-5) (3) lead someone like them . s&r • It is permissible for: (1) Some of the scholars (M+S+a) allow one with a permanent hadath (cause of ritual impurity) like the one with urinary incontinence to lead normal healthy individuals in prayer. (H+A+s) hold the opposite position. Many hanbalis validated the first position such as in "al-khulasah" and "al-wajeez." The first opinion is strong since the prayer of that person is valid for him, thus his leadership in the prayer would be valid as well, and Allah knows best. (2) They agree about the illiterate or one who didn't learn how to recite the Fatihah. However, with regards to those who try their best, but still unable to properly pronounce some letters, (S+A): they should not lead the prayer; (M): they may. The position of (M) is strong for Islam came for all. Yes, all people are required to exert their best in learning the Fatihah, but if for some reason, they still couldn't master its recitation, then it is hoped that they are not deprived of leading their congregations particularly when they are the true leaders of these congregations. It is, however, closer to wara' (avoiding suspicious matters) and piety for those to willingly assign good reciters to lead the prayers while they continue to lead their congregations in teaching, judging and all other aspects of leadership. After all, there are many great scholars in the vast Muslim world who pray behind imams who are their students. (3) Like a woman leading women or one with urinary incontinence leading others with the same condition. 226 International University in Latin America 1. one who has wudu' to pray behind one who has tayammum