Part 19

“If anyone misses a prayer out of oversleeping or forgetfulness, he must perform it once he remembers”.

It is also permissible for one to perform the two rak ‘ahs of tawaf (circumambulating the Ka‘ bah) at such times, as the Prophet (PBUH) said:

“Do not prevent anyone from circumambulating this House (i.e. the Ka‘bah) and from performing prayer any moment he desires by day or by night.”*

So this is regarded as a permission from the Prophet (PBUH) to perform circumambulation at all times at which prayer is forbidden. This is because, circumambulation is permissible at all times, and so are its two rak‘ahs.

According to the most acceptable opinion of scholars, it is permissible at these times to perform prayer that have special causes, such as Funeral Prayer, Mosque Greeting Prayer (which is performed on entering the mosque) and Eclipse Prayer. There are legal proofs supporting this permissibility which are considered specific exceptions to the general rule of forbidding performing prayer at such times. Thus, forbidding performing prayer at such times means that it is forbidden to perform prayer with no special reason. Accordingly, it is not permissible to perform a supererogatory prayer, which has no specific reason, at such times.

Furthermore, it is permissible to perform the two supererogatory rak ‘ahs (units of prayer) of the Fajr Prayer after performing the Fajr Prayer. It is also permissible to perform the two supererogatory rak‘ahs of the Zuhr Prayer after performing the ‘Asr Prayer, especially when one combines both the Zuhr and ‘Asr Prayers. This is based on the fact that the Prophet (PBUH) made up for the two supererogatory rak ‘ahs of the Zuhr Prayer after the ‘Asr Prayer.

1 Ahmad (4695) [2/27]. There are hadiths related with the same meaning such as Abi Dawiid (1278) [2/40] and Al-Tirmidhi (419) [2/278].

5 Aba Dawdd (1894) [2/308], Al-Tirmidhi (868) [3/220], An-Nasa'i (584) [1/308] and Ibn Majah (1254) [2/86].

Congregational prayer at the mosque is considered one of the great rituals of Islam. All Muslim scholars unanimously agree that performing the Five (Obligatory) Prayers at the mosque is a confirmed act of obedience and among the best means of drawing near to Allah. Rather, it is the greatest and most apparent of the rituals of Islam.

Allah, Exalted be He, ordained that Muslims should gather at certain times. Among these times are times that take place during day and night (i.e. 24 hours), namely, the Five (Obligatory) Prayers for which Muslims gather every day and night five times in order to perform them. Moreover, there is a time in every week, namely, the Jum alt (Friday) Prayer, which is greater than the gathering for the Five (Obligatory) Prayers. Furthermore, there are two other times for gathering in the year, namely, the gatherings for the prayers of the Two Feasts (‘ Ids), which are greater than that of the Jumu ‘ah Prayer, as all Muslims of the town are to gather to perform them. In addition, there is a time of gathering that takes place once a year, namely, the gathering for staying at ‘Arafah, which is greater than the gathering for the prayers of the Two Feasts (* ds) in view of the fact that it is ordained for all Muslims all over the world.

These great gatherings in Islam are ordained (by Allah) for the sake and benefit of Muslims. That is to let Muslims be more interconnected by means of kindness, benevolence and mutual consideration. Another reason is to let Muslims love and show tenderness toward each other. In addition, these gatherings are ordained to let Muslims know and be acquainted with the conditions of each other, so they would visit the sick, follow the bier, and help the needy. It is also to show the power and interconnection among Muslims so that they can embitter their enemies, the polytheists and hypocrites. Moreover, such gatherings are ordained to eliminate that which might take place among Muslims of hatred, severing of relationships and grudge caused by the devils from among mankind and the jinn. Hence, Muslims shall live in an atmosphere of affection and hearts will gather in righteousness and piety. That is why the Prophet (PBUH) said:

“Do not differ (while standing in prayer (i.e. straighten your rows); otherwise your hearts will di er”

Among the virtues of the congregational prayer is that it teaches the ignorant, multiplies the reward and motivates toward doing righteous deeds. This happens when a Muslim person sees other Muslims practicing good deeds and as a result, he will follow them. This came in the hadith related by Al-Bukhari and Muslim in which the Prophet (PBUH) said:

“The prayer in congregation is twenty seven times superior to the prayer performed by a person alone.”

The congregational prayer is obligatory upon men whether one is in residence or ona journey and whether in a state of safety or fear, as an individual duty *. The proof of this came in the Ever-Glorious Book (the Quran), the Sunnah (Prophetic Tradition) and the practices of Muslims through centuries. It is a thing that the Muslim nation used to practice one generation after another. And for this reason, mosques are maintained and imams (leaders in prayer) and prayer callers (muezzins) are appointed for them. Moreover, there was a special call ordained for it, namely, “Come to prayer! Come to success!” Concerning the state of fear, Allah, Exalted be He, says:

“And when you [i.e. the commander of an army] are among them and lead them in prayer, let a group of them stand [in prayer]...” (Qur'an: An-Nisa’: 102)

This noble verse indicates the obligation of the congregational prayer, as it is not permissible for Muslims to leave it even in a state of fear. If it were not obligatory, then fear would be the most worthy excuse (for abandoning it). In the state of fear, most of the obligatory practices of prayer are abandoned. So, if it were not confirmed as an obligatory act, these many practices of prayer would not be left out. In other words, many acts are excused and forgiven when performing prayer in the state of fear for the sake of establishing the congregational prayer.

Al-Bukhari and Muslim related a hadith on the authority of Abd Hurayrah (may Allah be pleased with him) that the Prophet (PBUH) said:

“The most difficult prayer for the hypocrites is the Fajr and the ‘Ish@’ Prayers and if they knew the reward for these prayers (at their respective times), they would certainly present themselves (in the mosques) even if they had to crawl.”

“Certainly, I was about to order the prayer caller (muezzin) to pronounce the immediate prayer call (iqamah) and order a man to lead the prayer and then take a fire flame to burn all those who had not left their houses so far for the prayer, along with their houses.”

The evidence, concerning the obligation of the congregational prayer, which is stated in the hadith, is based on two aspects. First, the Prophet (PBUH) described those who did not attend it as hypocrites; however, the one who does not follow (any) Sunnah (Prophetic Tradition) is not regarded as a hypocrite. Accordingly, this indicates that those who did not attend the congregational prayer had left an obligation. Second, the Prophet (PBUH) wished to punish those who abandoned it. That is, punishment is to be established on the one who leaves an obligation. However, the Prophet (PBUH) did not establish that punishment, as there were women and children, who were not obligated to perform congregational prayer, in these houses.

It is related in Sahih Muslim (Muslim’s Authentic Book of Hadith) that there came to the Prophet (PBUH) a blind man who said:

“O Messenger of Allah! I have no one to guide me to the mosque.” He, therefore, asked the permission of Allah's Messenger (PBUH) to perform prayer in his house. He (the Prophet) granted him permission. Then when the man turned away, he called him and said, “Do you hear the call to prayer (i.e. the adhan)?” The man said, “Yes.” He (the Prophet) said, “So, respond to it”

The Prophet commanded the man, despite what he would face of hardships, to come to the mosque to attend the congregational prayer and to respond to the prayer call. This stresses the obligation of the congregational prayer.

For the believers at the early period of Islam, the obligation of the congregational prayer was a settled matter. Ibn Mas’ dd (may Allah be pleased with him) said:

“T have seen the time when no one among us (i.e. the Companions) stayed away from prayer except a hypocrite, whose hypocrisy was well known. And it could happen that a man walk between two persons (i.e. with the help of two persons with one on each side) until he stands in the row (of prayer).””

This indicates that there was a kind of resolution (i.e. unanimous agreement), concerning its obligation, among the Companions of the Messenger (PBUH). They derived their agreement from the acts and practices of the Prophet (PBUH). It is known that no one should be considered a hypocrite except the one who leaves something that is obligatory on every individual Muslim.

Imam Ahmad and other compilers of Hadith related, as marfit* hadith:

“Sternness, all sternness, and disbelief and hypocrisy are in him who hears the caller to Allah (i.e. prayer caller) calling for prayer and calling for success but does not respond to him.”

In this regard, there is a hadith that affirms this in which the Prophet (PBUH) said:

“The Hand of Allah is with the (Muslim) community, so whoever deviates from it deviates to Hellfire””

Ibn ‘Abbas was asked about a man who stands for the night vigil supererogatory prayer and fasts the day, but does not attend the congregational prayer. He said, “He will be in Hellfire.”

We ask Allah to grant us safety and guidance toward the right path and enable us to follow it, for He is the Hearing, the Responsive.

What is the ruling on the one who does not observe the congregational prayer? And how many persons should be present in order to make it (i.e., the congregational prayer) acceptable?

Therearetwocases concerning the one who does not observe congregational prayer and performs prayer alone. As for the first case, it applies to the excused, whether because of an illness or fear, and who is not in the habit of leaving congregational prayer. Such a person is rewarded as similar to the one who performs prayer in congregation. This is stated in the sahih (authentic) hadith in which the Prophet (PBUH) said:

“When the servant (of Allah) falls ill or travels, then he will get reward similar to that he gets for good deeds practiced in residence when in good health.”

Hence, whoever is strictly resolved to perform his prayer in congregation, but is prevented from doing so owing to a legal excuse, is to be regarded as the one who performs it in congregation, and that is due to his good intention. As for the second case, it applies to the one who does not observe congregational prayer and who has not a legal excuse. If such a person performs his prayer alone, his prayer is viewed valid according to the majority of scholars; however, he loses a great and abundant reward. That is because the prayer in congregation is twenty seven times superior to the prayer performed by the person alone. Moreover, the person, who does not observe the congregational prayer, loses the reward given according to the number of steps he walks to the mosque. Furthermore, such a person does not only waste great reward, but he also commits a great sin. That is, he leaves an obligation with no excuse and commits a legally reprehensible act for which he should be reproved and punished by those in authority in order to guide him back to the right way.

Every Muslim should know that the place in which prayer is to be performed is the mosque. That is to make the rituals of Islam manifest. The act of maintaining mosques was not ordained except for this particular reason. In addition, performing prayer in places other than mosques is regarded as suspension of their unique role. Allah, Exalted be He, says:

“(Such niches are] in houses [i.e. mosques] which Allah has ordered

to be raised and that His Name be mentioned [i.e. praised] therein; exalting Him within them in the morning and the evenings. [Are] men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of Zakah. They fear a Day in which the hearts and eyes will [fearfully] turn about.” (Qur'an: An-Nir: 36-37)

“The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day and establish prayer...” (Qur‘an: At-Tawbah: 18)

These two verses refer to mosques and those who maintain them, as the latter are promised the excellent reward. Moreover, these verses involve disapproval of those who do not attend prayer in mosques, It is related that the Prophet (PBUH) said:

“No (obligatory) prayer of the one who is a neighbor of a mosque is to be performed except in the mosque (i.e. one should not perform obligatory prayers but in the mosque).”"'

A same hadith was related by ‘Ali (may Allah be pleased with him) with an addition:

“The neighbor of the mosque is the one who hears the caller to prayer” (Related by Al-Bayhaqi with an authentic chain of transmitters) Tbnul-Qayyim (may Allah have mercy on him) said:

“He who looks deeply into the Sunnah (Prophetic Tradition) will realize that performing prayer in the mosque is an obligation on every individual Muslim, except for an excuse permitting him to leave the congregational prayer. In other words, abandoning the prayer in the mosque with no excuse is similar to the act of abandoning the congregational prayer with no excuse. All hadiths and traditions agree unanimously on this principle.”

Allah threatened those who stop the role of mosques and prevent prayer to be performed therein as He, Exalted be He, says:

“And who are more unjust than those who prevent the Name of Allah from being mentioned [i.e. praised] in His mosques and

strive toward their destruction, It is not for them to enter them except in fear. For them in this world is disgrace, and they will have in the Hereafter a great punishment.”

Similarly, performing prayer outside mosques is regarded as a way of stopping their role or reducing the numbers of Muslims performing their prayer in them. Hence, such an act is regarded a way of undermining the importance of prayer in individuals’ sights. Allah, Exalted be He, says:

“{Such niches are] in houses [i.e. mosques] which Allah has ordered to be raised and that His Name be mentioned [i.e. praised] therein...” (Qur'an: An-Nar: 36)

The word “raised” means raising mosques both tangibly and morally; for all this is required. However, if necessity calls for performing the congregational prayer outside the mosque, there will be no harm in doing so. An example for that are the people who are working in a certain place and that if they perform prayer in that place of work, it will be more beneficial for the work and be a way of committing workers to attend and establish the prayer. Such an act will not cause harm to the mosque because there are people around it, who would perform prayer in it. So there will be no harm in performing prayer at the place of their work for the sake of these reasons.

The least number that should be present in order to perform a valid congregational prayer is two persons. That is, two persons are the least number that can form a congregation. Abii Masa narrated, as a marfii’ (traceable) hadith, that the Prophet (PBUH) said:

“The congregational prayer is to be performed by two persons or what is more than that (number).””

(Related by Ibn Majah) In addition, thege is a hadith stating that the Prophet (PBUH) said:

“Who can do an act of charity to this man (by performing prayer with him to let him get the reward for congregational prayer)?” A man stood and performed the prayer with him. Thereupon, the Prophet (PBUH) said, “That is a congregation.”

Moreover, the Prophet (PBUH) said to Malik Ibnul-Huwayrith: “Let the oldest of you lead the prayer.”

Furthermore, unanimous agreement was reported in conformity with such an opinion,

As for women, it is viewed permissible for them to attend the congregational prayer in mosques after taking the permission of their husbands. This is to be done on certain conditions; namely, women must not be perfumed nor should they show their adornment and they should perform prayer with a complete cover. Moreover, women are not to mingle with men and they must perform prayer while standing behind the rows of men. This permissibility comes from the fact that women used to attend congregational prayer in the lifetime of the Prophet (PBUH)". Moreover, it is an act of the Sunnah (Prophetic Tradition) for women to attend assemblies of knowledge and preaching while being separated from men. It is also viewed permissible for a woman to perform congregational prayer with other women, while being separated from men; whether their leader (in prayer) is a woman or a man. In support of this view, the Prophet (PBUH) ordered Umm Waraqah to have a prayer caller (muezzin) and to lead the people of her home i in prayer. This hadith is related by Ahmad and the Compilers of Sunan” i ; and this act was done by other women Companions of the Prophet (PBUH) “. Another reason refers to the generalization stated in the hadith of the Prophet (PBUH) in which he says: