Part 22

Secondly, the householder: If he is qualified for imamate (in the prayer performed at his house), and it is not permissible to let another person be the imam except with his permission.

Thirdly, the sultan (the ruler; the greatest person in authority) or his representative: It is impermissible to let another person lead people in prayer except with his permission; this is in case the ruler is qualified for leading people in prayer.

What proves the preference of these people over others is the hadith related by Aba Dawid in which the Prophet (PBUH) says:

“No man should lead another in prayer where (the latter) is in his house, or when he has authority, without his permission.”*

There is also a hadith in Sahih Muslim (Muslim’s Authentic Book of Hadith) in which the Prophet (PBUH) says:

“No man should lead another in prayer where (the latter) is in his house, or has authority, without his permission.”

One’s authority here means the place where one has the authority thereof or in one’s estate.

“This hadith means that the householder is worthier to lead the prayer in his house if he has the juristic knowledge and the knowledge of recitation (of the Quran) that qualify him to establish prayer properly.”

If the imam of the mosque is appointed by the ruler or his representative, or the people (attending prayer) agree upon letting him be the imdm, then he is the worthiest person for leading the prayer, since this is considered a special authority. Moreover, ifanother person precedes him in leading people in prayer, people may think ill of that latter person or have an aversion towards him.

It is obvious from what has been demonstrated previously that the honor, the merit, and the position of imamate in Islam are high. This is because the imam of prayer is an example to be followed. The imamate is an honorable degree, since it is a kind of distinction to do righteous deeds and it helps obeying Allah and adhering to the Muslim community. Through the imamate, the mosques of Allah are maintained with acts of obedience. The merit of imamate is also included in the general meaning stated in the verse, about the invocation of the servants of the Most Merciful, and in which Allah, Exalted be He, says:

“And those who say, ‘Our Lord, grant us from among our wives and offspring comfort to our eyes and make us a leader [i.e. example] for the righteous. ” (Qur'an: Al-Furgan: 74)

The imamate in prayer comes from the imamate in religious affairs, particularly in case the imdém preaches, advises, and reminds people in the mosque of Allah. He is thus among those inviting people to Allah, as well as those who say and do what is good and righteous. Allah says about those people:

“And who is better in speech than one who invites to Allah and does righteousness and says, ‘Indeed, I am of the Muslims. ”

Thus, only the deprived persons (of the merits of imamate and its reward) are the ones who are averse to undertake it; and there is neither Might nor Power except with Allah.

2 Ahmad (16250) [4/29]; Abii Dawa (531) [1/259] and An-Nasa’i (671) [1/351]. 3 Al-Bukhari related it as a commentary in the book of ‘Adhdn’ and Muslim (673). 4 Al-Bukhari (628) [2/145] and Muslim (1533) [3/179].

8 See: ‘Ma ‘dlim As-Sunan' in the footnote of Sunan Aba Dawfd (1/278 -279).

Imamate in prayer is a great responsibility that requires some qualifications in the imam or at least it is desirable to enjoy them. In addition, the imam should be free from some qualities preventing him from assuming this position, or reducing his efficiency to undertake it.

It is not permissible to let the defiantly disobedient person lead the prayer. The defiantly disobedient person is the one who transgresses the right way by committing one of the major sins, which are less in degree than polytheism. There are two kinds of defiant disobedience; defiant disobedience in deeds and in belief. The first kind is defiant disobedience in deeds, such as zind (adultery or fornication), stealing, drinking intoxicants or the like. The second kind is defiant disobedience in belief, such as adopting the doctrine of the Rafidah, the Mutazilites (Mu tazilah)' or the Jahmiyyah’.

It is not permissible to assign a defiantly disobedient person as the imam in prayer. This is because what is told by this person is rejected according to the verse in which Allah says:

“O you who have believed, if there comes to you a disobedient one with information, investigate...” (Quran: Al-Hujurat: 6)

So, he cannot be entrusted with fulfilling the requirements and rulings of prayer, and he is thus a bad example, and making him lead the prayer will result in evil. Moreover, The Prophet (PBUH) says:

“No woman should lead a man in prayer, nor should a Bedouin lead an immigrant (to Medina), nor should a wicked man lead a believer in prayer except when he overpowers him with his authority so he (the believer) is afraid of his sword and whip (i.e. he is afraid of his power).””

It is forbidden to perform prayer behind a defiantly disobedient person. Besides, it is not permissible to make him the imdm in prayer when it is possible to do without him. It is prohibited for those in authority to assign a defiantly disobedient person as imam, for they are commanded to observe the legal interests. So, it is not permissible for them to let the people perform prayer behind a defiantly disobedient person. In addition, scholars disagree as to the validity of performing prayer behind such a person. So, people should be guarded against performing prayer behind a defiantly disobedient person.

The imamate of the one unable to bow, prostrate or sit erect is invalid, except when leading a person similar to him in inability to do such acts in prayer. So is the case of the imamate of the one unable to perform prayer standing when there is a person who can perform it standing, except when the former is the assigned imdm and is afflicted with an illness whose recovery is expected to be soon. In this case, it is permissible for people to perform prayer behind him while sitting. This is according to what ‘Aishah (may Allah be pleased with her) said:

“The Prophet (PBUH) performed prayer in his house while sitting when he was ill and the people performed prayer behind him standing, so he made a gesture to them to sit down. When he had finished the prayer, he said, “The imam is appointed so that he should be followed,

so bow down when he bows down, and rise up when he rises up and perform prayer sitting when he (the imam) performs (it) sitting? ”*

Besides, in the hadith related by Al-Bukhari and Muslim on the authority of Abd Hurayrah, the Prophet (PBUH) said:

Imam Muslim also relates this hadith with slightly different wording on the authority of Anas’. Then, people led in prayer are to sit when the imam sits because the imdém should be the one leading the people in prayer.

If some people perform prayer standing and others perform it sitting behind an imam who performs it sitting, their prayer will be valid according to the soundest view in this regard. In this case, if the imam appoints a person to lead the people standing, it will be better so as to avoid any disagreement concerning this case, also because the Prophet (PBUH) appointed Abai Bakr instead of himself to lead the prayer during the Prophet's last illness’. The Prophet (PBUH) thus led people in prayer sitting and appointed Abd Bakr to lead them on his behalf, to show that it is permissible to do both things; and Allah knows best.

The imamate of the one in a continual state of ritual impurity is invalid. This continual state of ritual impurity includes enuresis, uncontrolled passing of wind continuously and the like. Yet, it is only permissible for the one afflicted with such a disease to lead those in the same state as his. However, if a healthy person performs prayer behind such an imam, his prayer will be invalid, because in such a prayer there is a defect which is not to be mended, since he (the imam) performs prayer while he discharges impure matters, which contradicts one's purity. The prayer of such a person is valid only for necessity and his imamate is to be only with that who is like him, as they are the same concerning the continual discharge of the impure matter.

Ifone performs prayer behind another one who is ina state of ritual impurity, or his body, garment or place of prayer is impure, without knowing about this imam’s impurity or ritual impurity until prayer is finished, this person’s payer will be valid but not the imdm’s. This view is according to the hadith in which the Prophet (PBUH) said:

“If the one ina state of jandbah’ leads the people in prayer, he is to perform his prayer again, while the prayer of those behind him is valid?”

“This is the way in which the Rightly-Guided Caliphs have performed prayer. It could happen that they lead people in prayer and when they knew that they had been junub after the prayer was finished, they would perform their prayer again and would not order those led in prayer to perform prayer again. If the imam or those led in prayer knew that he was in a state of ritual impurity or that there was impure matter present during the prayer, their prayer would be invalid?"

The imamate of the illiterate person is invalid. Illiterate here means the one who does not memorize the surah of Al-Fatihah (the Opening Chapter of the Quriin) or memorizes it but recites it improperly, such as making grammatical mistakes in words, which change their meaning. These mistakes include, for example, saying, “...upon whom I have bestowed favor” instead of saying, “..upon whom You have bestowed favor...” (Quran: Al-Fatihah: 7) They include wrong declensions. This illiterate person may mispronounce a letter for another because of a lisp. Thus, his imamate is not valid except when leading illiterate people, since they are equal regarding this defect and are unable to mend it. However, if the illiterate person is able to mend his pronunciation in reciting the Qur'an, his prayer will not be valid nor that of those performing prayer behind him. This is because that person does not perform an integral part of the prayer though he is able to perform it.

Moreover, it is detestable that one leads people in prayer while most of them justifiably dislike him. The justification of this dislike may be due to a shortcoming in his religiosity. This is because the Prophet (PBUH) said:

“(There are) three persons whose prayer does not rise over their ears (i.e. Allah does not accept it): (i) the escapee slave until he returns; (ii) a woman who sleeps while her husband is angry with her; (iii) and a person who leads people in prayer while they are dissatisfied with him."

(Related by Al-Tirmidhi who deems it a hasan (good) hadith) Shaykhul-Islam Ibn Taymiyah (may Allah have mercy on him) said:

“If people dislike this person leading them in prayer because of something related to his religiosity, such as lying, injustice, ignorance of religion or innovating in religion and the like, while they like another religious person who is more righteous, truthful and versed than him, then the latter should assume the imamate, not the one whom they

dislike. This is because the Prophet (PBUH) (also) said, [((There are) three persons whose prayer does not rise over their ears (i.e. Allah does not accept it): (i) a person who leads people in prayer while they are dissatisfied with him; (ii) a man who comes to the prayer too late, after it is finished; (iii) and a man who takes into slavery an emancipated male or female slave. me

“If there is hostility between the imam and those led in prayer, such as the hostility among the people of different inclinations and those of different juristic schools, then it is not permissible for him to lead them. This is because the wisdom behind performing prayer in congregation is achieving harmony and accord between Muslims. The Prophet (PBUH) said, ‘Do not differ (while standing in prayer i.e. straighten your rows); otherwise your hearts will differ. ”

On the other hand, if the imam is righteous and one of the adherents of the Sunnah (Prophetic Tradition) but the people still dislike him, his imamate is valid and acceptable and the blame is on those people who dislike him. In any case, there should be accord and harmony between the imam in prayer and those led behind him. Both should cooperate in righteousness and piety putting aside any hostility or hatred caused by desires and evil ends. Thus, the imdm should do the duty that he owes to those led in prayer, not to cause hardship to them, and have regard for them. On the other hand, those led in prayer should do the duty they owe to their imam and respect him.

Finally, the imam and those led in prayer should tolerate criticism delivered by any of them toward the other, as long as this criticism does not degrade one’s piety and sense of honor. All of us have defects; no one is perfect. A poet once said:

Who is the one, with qualities all satisfactory? It is enough honor that one’s defects are countable.

1 The Mutazilites (Mu tazilah): It is an Islamic sect that claims that those who commit cardinal sins are in a state between faith and disbelief. This belief violates that of the Adherents of the Sunnah and Muslim Community.

2 The Jahmiyyah: It is an Islamic sect that denies some of the Attributes of Allah, claiming that those attributes are ascribed to people and cannot be ascribed to Allah. This belief violates that of the Adherents of the Sunnalt and Muslim Community.

6 Muslim (920) [2/351] and its origin was related in Al-Bukhari (805) (2/357].

8 Jandbah: A state of major ritual impurity related to sexual discharge.

The imdm in prayer shoulders a great responsibility and if he performs it properly, his reward will be great. The favor of imamate in prayer is well-known; the Prophet (PBUH) and the Rightly-Guided Caliphs have assumed it and have not appointed for it except the best people. The Prophet (PBUH) said:

“Three persons will be on the hillock of musk on the Day of Resurrection: (i) the person who leads people in prayer and they are well pleased with him...”

“The reward of him (the imam in prayer) is like that of those who performed prayer behind him.”

It is permissible for the one who knows that he is qualified and fit for the imamate in prayer to seek it. This is because one of the Companions of the Prophet (PBUH) once said to him:

“Appoint me to be the imam of my people in prayer.” The Prophet (PBUH) replied, “You are their imam but lead prayer (as light as) the weakest of them can perform”

What proves that one is allowed to seek imamate is what Allah, Exalted be He, says:

“And make us a leader [i.e. example] for the righteous.” (Quran: Al-Furgan: 74) The one who assumes imamate in prayer should do the following:

* Concern himself with it giving it its due in full as he possibly can, and for this he will be greatly rewarded.

+ He should put into his account the conditions of those led in prayer, be understanding of their circumstances and avoid making things difficult for them. He should also invite them to perform the congregational prayer and should not make them disinclined to perform it. This is according to the hadith in which the Prophet (PBUH) said:

“If anyone of you leads people in prayer, he should lighten it because among them are the weak, the old and one busy with his needs. And if anyone among you performs prayer alone, then he may prolong (the prayer) as much as he wishes.”’

(Related by the Group of Compilers of Hadith on the authority of Aba Hurayrah)

There is also a hadith in the Two Sahihs narrated on the authority of Abii Mas‘dd in which the Prophet (PBUH) says:

“O people! Some of you make people dislike good deeds (the congregational prayer). So whoever among you leads people in prayer should lighten it because among them are the weak, the old and one busy with his needs.””

“I never performed a light and perfect prayer as I performed behind the Prophet (PBUH).””