النص المفهرس

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Bakr went out to perform the salaat. In the meantime, Rasulullah sallallahu
alayhi wa sallam felt some relief from his sickness, so he went towards the
musjid with the assistance of two people. I can still picture the scene when
Rasulullah sallallahu alayhi wa sallam was going with his feet dragging on
the floor. That is, he did not even have the strength to lift his feet. Abu Bakr
had already commenced performing the salaat and wanted to move back.
But Rasulullah sallallahu alayhi wa sallam stopped him and made him
perform the salaat.
2. Once Hadrat Umar radiallahu anhu noticed that Sulayman bin Abi
Haythama was not present for the fajr salaat. So he went to his house and
asked his mother as to why he did not see Sulayman for fajr today. She
replied that he had been offering salaat throughout the night and fell asleep
at the time of fajr. Upon hearing this, Hadrat Umar radiallahu anhu replied:
"I prefer offering fajr salaat with jama'at than spending the entire night in
ibaadah. (Muwatta Imam Malik) Shaikh Abdul Haqq Muhaddith Dehlawi
rahmatullahi alayhi has written that it is clear from this Hadith that there is
more reward in offering fajr salaat with jama'at than tahajjud salaat. It is for
this reason that the ulama have written that if spending the night in ibaadah
will cause some harm or shortcoming in the fajr salaat, it will be preferable
to leave out spending the night in ibaadah. (Ash'atul Lama'aat)
3. Hadrat Ibn Mas'ud radiallahu anhu says: "We witnessed ourselves - the
Sahabah - that none would leave out offering salaat with jama'at except an
open hypocrite or that person who is sick. But even the sick used to come
for jama'at with the assistance of two people. Without doubt, Rasulullah
sallallahu alayhi wa sallam showed us the different paths of guidance. And
among them is the offering of salaat in those musjids where the adhaan is
called out, i.e. where salaat is offered with jama'at. Another advice that he
gave us is that whoever wishes to meet Allah Ta'ala on the day of resurrec-
tion as a Muslim should make a duty of offering his five times salaat
regularly in those places where adhaan is called out, i.e. in those places
where salaat is offered with jama'at. Without doubt, Allah Ta'ala has shown
the different paths of guidance to your prophet. And this salaat is also
among these paths. If you offer your salaat in your homes, as is the habit of
the hypocrites, you will most certainly be missing out on the Sunnah of
your prophet. And if you leave out the Sunnah of your prophet, you will
most certainly be led astray. When a person makes a complete wudu and
leaves his home for the musjid, then for every step that he takes he gets one

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reward, his rank is elevated, and one sin is forgiven. We have noticed that
no one except the hypocrite stays away from the jama'at. Our state was such
that when we used to fall ill, we used to be taken to attend the jama'at with
the assistance of two people and made to stand in the saff" (line in which
every one stands to offer salaat).
4. Once a person walked out of the musjid without offering his salaat after
the adhaan had been called out. Upon this, Hadrat Abu Hurayrah radiallahu
anhu said: "This person has disobeyed Abul Qaasim (Muhammad)
sallallahu alayhi wa sallam and disregarded his noble order." (Sahih
Muslim) Just ponder over what Hadrat Abu Hurayrah radiallahu anhu said
in regard to the person who abandoned the jama'at. After hearing this, can
any Muslim still have the audacity of leaving the jama'at without any valid
excuse? Can any believing person bear disobeying Hadrat Abul Qasim
(Muhammad) sallallahu alayhi wa sallam?
5. Hadrat Umme Darda radiallahu anha says: "Once Hadrat Abu Darda
radiallahu anhu came to me in an extremely angry state. So I asked him:
'Why are you so angry today?' He replied: "I swear by Allah that I do not
see anything wrong in the ummah of Muhammad sallallahu alayhi wa
sallam except that they should offer their salaat with jama'at.' In other
words, they have even started leaving this out."
6. Many companions of Rasulullah sallallahu alayhi wa sallam report that
he said: "The person who hears the adhaan and yet does not attend the
jama'at, his salaat will not be accepted." After quoting this Hadith, Imam
Tirmidhi says that some ulama have stated that this ruling is for emphasis.
The purpose of this is that it is not permissible to leave out the jama'at with-
out any valid excuse.
7. Once, Mujahid said to Ibn Abbas radiallahu anhu: "What do you have to
say in regard to that person who fasts the entire day and offers salaat throu-
ghout the night but does not attend jumu'ah nor the jama'at?" He replied:
"He will enter hell." (Tirmidhi) In explaining this Hadith, Imam Tirmidhi
says that this rule will apply if a person leaves out jumu'ah and jama'at out
of total disregard for them. But if we regard the entry into hell for a few
days, then the above explanation will not be necessary.
8. It was the practice of our pious predecessors that if anyone did not come
for the jama'at, they used to boycott him for seven days. (Ihya ul-Uloom)

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Opinions of the Ulama with regard to the Importance of Jama'at
We have quoted a few sayings of the Sahabah, which in reality portray the
words of Rasulullah sallallahu alayhi wa sallam. Now let us look at the
ulama and mujtahideen and see what they have to say in regard to jama'at
and how they understood these Ahadith.
1. The Zaahiriyyah and a few followers of Imam Ahmad bin Hanbal
rahmatullahi alayh say that jama'at is a prerequisite in order for the salaat to
be valid. Without jama'at, the salaat is not valid.
2. The correct opinion of Imam Ahmad is that jama'at is fard-e-ayn even
though it is not a prerequisite for salaat. This is also the opinion of a few
followers of Imam Shafi'i rahmatullahi alayh.
3. Some of the followers of Imam Shafi'i are of the opinion that jama'at is
fard-e-kifaayah. This is also the opinion of Imam Tahaawi rahamatullahi
alayhi, a high ranking jurist and muhaddith of the Hanafis.
4. Most of the Hanafi scholars are of the opinion that jama'at is wajib. Ibn
Humaam, Halabi, the author of Bahrur Raa'iq, and others are also of this
opinion.
5. Some Hanafi scholars say that jama'at is sunnat-e-mu'akkadah but it falls
under wajib. So, in reality, there is no contradiction between these two
opinions of the Hanafis.
6. Our jurists have written that if the people of a city abandon jama'at and
do not establish this noble institution even after instructing them to do so, it
will be permissible to wage war against them.
7. It is written in Quniyah and other books that it is wajib on the imam of
the time to punish the person who leaves out jama'at without any valid
excuse, and that his neighbour will be sinful if he does not reprimand him
on this action of his.
8. If a person delays his going to the musjid until the commencement of the
iqaamah, he will be committing a sin. This is so because if he is going to go
to the musjid only after hearing the iqaamah, there is the danger of him
missing a few rakaats if not the entire salaat. It has been reported from
Imam Muhammad rahamutallahi alayh that it is permissible to rush to the
musjid in order to get the jumu'ah salaat and the jama'at. This is on
condition that he will not be overburdened.

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9. The one who leaves out the jama'at is most certainly committing a sin
and his testimony (in an Islamic court) will not be accepted. This is on
condition that he left it out without any valid excuse, and due to sheer lazi-
ness.
10. If a person is fully occupied in learning or teaching matters of the Deen
and does not attend the jama'at, this will not be regarded as a valid excuse
and his testimony (in an Islamic court) will not be accepted.
The Benefits and Wisdom of Jama'at
The ulama have written considerably on this subject. But as far as I know,
there isn't a more comprehensive and eloquent article than that which has
been written by Hadrat Maulana Shah Wali Ullah rahmatullahi alayh.
Although it would have been preferable for me to quote his article word for
word, for the sake of brevity, I will merely give a summary of what he has
written.
1. There is nothing more beneficial or profitable than making a particular
form of ibaadah into a second nature to the extent that that ibaadah becomes
a necessity and it becomes impossible to leave it just as it is almost
impossible to give up a particular habit. And there is no form of ibaadah
greater than salaat which could be accorded such importance.
2. In matters of religion, we find all sorts of people - the learned as well as
the ignorant. There is therefore great wisdom in this that everyone gets
together and fulfils this ibaadah in the presence of each other. If someone
makes a particular mistake, another person is there to correct him. It is as if
this ibaadah of Allah Ta'ala is a jewel and all the inspectors are examining
it: if there is any defect in it, they point it out, and if there is any merit or
excellence in it, they appreciate it. So this is an excellent means for the
perfection of salaat.
3. The position of those who do not offer their salaat will also come into the
open. In this way, one has the opportunity of advising them.
4. The gathering of a few Muslims who render an ibaadah to Allah Ta'ala
and beseech Him has a special effect for the descending of mercy and
acceptance in the sight of Allah.
5. The aim and object of Allah Ta'ala with regards to this ummah is that the
kalimah must supercede everything and that kufr must be subdued, and that
no religion must be able to overpower Islam. This can only be possible if

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certain steps are adopted whereby all the Muslims - the masses, the learned,
the travellers, the inhabitants of places, the young, and the old - get together
for a particular ibaadah which is great and famous, thereby exhibiting the
grandeur and power of Islam. Because of all these merits and qualities, the
entire attention of the Shariah directed itself towards the jama'at,
encouraged it, and laid down strict prohibitions on discarding it.
6. Another benefit of the jama'at is that all the Muslims will be fully aware
of each others conditions and circumstances, and will be able to share each
others difficulties and problems. In this way, religious brotherhood and love
which is based on Imaan will be fully exhibited and consolidated. This is
one of the great objects of the Shariah and its significance and virtue has
been mentioned repeatedly in the Quran and Hadith. It is indeed sad that the
discarding of jama'at has become a norm in our times. Let alone the
ignorant masses, many learned people are also caught in this evil web. It is
extremely sad that these people read the Ahadith and even understand their
meanings, but the importance of jama'at does not have any effect on their
hearts which are harder than stone. What answer will these people give
when they will stand in front of Allah Ta'ala and all the appeals with
regards to salaat will be presented before everything else, and
investigations will commence with those who discarded salaat entirely or
partly?
Conditions which make Jama'at Wajib
1. To be a male - jama'at is not wajib on women.
2. To be mature - jama'at is not wajib on children who have not reached the
age of puberty.
3. To be a free person - jama'at is not wajib on a slave.
4. One must be in one's senses - jama'at is not wajib on a person who is
intoxicated, unconscious, or a lunatic.
5. To be free from all excuses - in the presence of these excuses, jama'at is
not wajib. However, it will be better if he offers his salaat with jama'at
despite having an excuse. If he does not offer with jama'at, he will be
deprived of the reward. The excuses for leaving out jama'at are fourteen:
a) The absence of sufficient clothing with which one could cover one's
aurah (private area).

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b) An abundance of mud on the road leading to the musjid which would
make walking extremely difficult .. Once Imam Abu Yusuf rahmatullahi
alayh asked Imam Abu Hanifah rahmatullahi alayh on his view regarding
attending jama'at if there is a lot of mud, etc. on the road. He replied that he
does not like the idea of abandoning the jama'at.
c) At the time of a heavy downpour. Imam Muhammad rahmatullahi alayh
has written in his Muwatta that although it is permissible not to attend the
jama'at in such a case, it will be preferable to go and offer the salaat with
jama'at.
d) When it is extremely cold and one fears that by going out towards the
musjid, one will fall ill or that the sickness will worsen.
e) There is a fear of his wealth and possessions getting stolen by going to
the musjid.
f) There is a fear of meeting an enemy by going to the musjid.
g) By going to the musjid there is a fear of meeting his creditor and he fears
some harm from him. This is on the condition that he is unable to fulfil his
debt. If he is able to fulfil his debt, he will be regarded as an oppressor and
it will not be permissible for him to discard the jama'at.
h) The night is very dark and the road cannot be seen. However, if Allah
Ta'ala has blessed him with those things with which he could see the road,
he should not leave out the jama'at.
i) It is the time of night and there is a very severe sand-storm.
j) He is taking care of a sick person and fears that if he goes for the jama'at,
some harm may befall the sick person or that he might feel uneasy.
k) The food has been prepared or is on the verge of being prepared and he
is so hungry that he fears that he will not be able to concentrate in his sal-
aat.
1) He has an urgent need to go and relieve himself.
m) He intends to embark on a journey and fears that if he goes to offer his
salaat with jama'at, he will get delayed and that the caravan will leave him.
Travelling by train can also be based on this mas'ala with the exception that
when one caravan departs, the following one leaves after many days. While
several trains depart in one day - if a person misses one train he can always
take the next one. However, if there is an urgency, then there will be no
harm in taking the first train. Urgency or any other valid reason is
excusable in our Shariah.

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n) He is afflicted with such a sickness whereby he cannot walk, or he is
blind, crippled or one of his legs have been amputated. However, the blind
person who can walk to the musjid without any difficulty should not leave
out the jama'at.
Prerequisites for the Validity of Jama'at
1. Islam - the jama'at of a kaafir is not valid.
2. To be in one's senses - the jama'at of an intoxicated, unconscious or luna-
tic person is not valid.
3. In addition to making the intention of salaat, the muqtadi must also make
the intention of following the imam. In other words, he must have this
intention in his heart that he is offering a particular salaat behind this imam.
The masaa'il related to intention have already been mentioned.
4. The place of the imam and the muqtadi must be the same. This is
irrespective of whether being in one place is in reality, such as offering
salaat together in one musjid or in one house; or in principle. For example,
the imam stands on one end of a bridge over a river and the muqtadis stand
behind him with the saffs reaching the opposite end going beyond the
bridge. Although there is a river intervening between the muqtadis of the
opposite end and the imam, resulting in the place not being the same in
reality, but because the saffs inbetween are continuous, therefore their (the
imam's and the muqtadis of the opposite end) places will therefor be
regarded as the same in principle and the jama'at will be valid.
Masaa'il related to number 4:
a) If the muqtadi is standing on the roof of the musjid and the imam
is standing inside the musjid, this will be permissible. This is
because the roof of the musjid is considered to be part of the musjid
and both places will be regarded as one. Similarly, if someone's roof
is attached to the musjid and there is no barrier between the two,
then that place will also be regarded as being part of the musjid. It
will be permissible to stand on that roof and follow the imam who is
in that musjid.
b) If a musjid or house is extremely large or one is in a jungle and
there is such an open space between the imam and muqtadi wherein
two saffs could stand - then both these places, i.e. where the imam is

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and where the muqtadi is standing, will be regarded as two separate
places and it will not be permissible to follow the imam.
c) Similarly, if there is a river between the imam and the muqtadi
and it is so large that a ship can sail on it, or there is such a large
pond which the Shariah has ruled as being pure (in other words, the
pond measures approximately ten square feet), or there is a public
road on which an ox-wagon could pass - and there are no saffs in
between, then these places will not be regarded as one and it will not
be permissible to follow the imam.
d) Similarly, if there is such a river or such a road between two saffs,
it will not be permissible for that saff which is on the other side to
follow the imam.
e) It is not permissible for the one who is on foot to follow the
person who is mounted. Nor is it permissible for a mounted person
to follow another mounted person. This is so because both their
places are not the same. However, if both of them are mounted on
one animal, jama'at will be permissible.
5. The salaat of the imam and the muqtadi must be the same. If the salaat of
the muqtadi is different from the salaat of the imam, it will not be permiss-
ible for him to follow the imam. For example, the imam is performing zuhr
salaat and the muqtadi makes intention for asr salaat. Alternatively, the
imam is performing qada for the zuhr of yesterday and the muqtadi makes
intention for the zuhr of today. However, it will be permissible if both make
the intention of qada for the zuhr of yesterday or both make the intention of
gada for the zuhr of today. If the imam is performing a fard salaat and the
muqtadi makes intention for nafl salaat, his following the imam will be
valid because the salaat of the imam is "stronger". If the muqtadi wishes to
offer taraweeh salaat and the imam is offering nafl salaat, it will not be
permissible to follow him because the imam's salaat is "weaker".
6. The salaat of the imam has to be valid. If the salaat of the imam becomes
invalid, the salaat of all the muqtadis will also become invalid. This is
irrespective of whether the invalidity becomes known while in salaat or
after the completion of the salaat. An example of this is that there was
najaasat-e-ghaleezah on the imam's clothing which was in excess of a fifty-

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cent coin and he came to know of this after completing his salaat or while
he was in salaat. Another example is that the imam did not have wudu and
he only realized this after completing his salaat or while he was in salaat.
If the salaat of the imam becomes invalid due to some reason and the
muqtadis do not come to know of this, it is necessary on the imam that as
far as possible he should inform the muqtadis so that they could repeat their
salaat. This is irrespective of whether he informs them by sending a
message to them or by writing letters to them.
7. The muqtadi should not stand in front of the imam. He could stand in
line with the imam or behind him. If the muqtadi stands in front of the
imam, his following the imam will not be correct. Standing in front of the
imam will be considered when the heels of the muqtadi are ahead of the
heels of the imam. If the heels are not ahead, but the toes are ahead due to
the muqtadi's feet being bigger or his toes being longer, then this will not be
regarded as being in front of the imam. In this case, his following the imam
will be correct.
8. The muqtadi must have a knowledge of the movements of the imam.
Movements such as the bowing, standing, prostrating and sitting postures.
This knowledge could either be based on looking at the imam, listening to
his voice, the voice of a mukabbir (person who conveys the takbirs of the
imam when the congregation is generally very large and there is no mike
system) or by looking at another muqtadi. If the muqtadi does not have
knowledge of the movements of the imam, either because of a barrier
between them or for some other reason, then his following the imam will
not be correct. However, if there is a barrier such as a curtain or wall, but
the muqtadi has knowledge of the movements of the imam, then following
the imam will be correct.
If it is not known as to whether the imam is a musafir or not, but due to
certain indications the muqtadi feels that he is not a musafir - on condition
that he is in the city or town and he offers his salaat as a musafir, i.e. if it is
a four rakaat salaat, he makes salaam after two rakaats, and the muqtadi
suspects that this salaam of the imam is for sahw - then in this case, this
muqtadi must complete his four rakaats and thereafter it will be wajib on
him to find out about the state of the imam as to whether he made salaam
96
Here, the "old" fifty-cent coin is referred to which is approximately three centimetres in
diameter.

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because of sahw or because he was a musafir. If after finding out, he learnt
that he was a musafir, his salaat will be valid. But if it was for sahw, the
muqtadi will have to repeat his salaat. If the muqtadi did not make any
inquiries but offered his salaat in that doubt and went away, then even in
this case he will have to repeat his salaat.
If the muqtadi feels that the imam is not a musafir, and he is not performing
his salaat in the city or town but out of it, and he performs the four rakaat
salaat as a musafir - and the muqtadi suspects that the imam made salaam
for sahw, then even in this case he should offer his full four rakaats and it
will be better for him to inquire about the state of the imam. If he does not
make any inquiries, his salaat will not become invalid. This is because the
fact that the imam is outside the city or town shows that he is obviously a
musafir. As for the muqtadi's suspicion that he made salaam for sahw, this
is not something that is obvious or apparent. Therefore, in this case it will
not be necessary to make any inquiries.
Similarly, if the imam performs a four rakaat salaat in the city, town or in
any jungle, etc. and the muqtadi suspects that he is a musafir - but the imam
performs the full four rakaats, it will not be wajib on the muqtadi to make
any inquiries. As for the fajr and maghrib salaats, under no circumstances
will it be necessary to inquire as to whether the imam is a musafir or not.
This is because the musafir and the muqeem are equal for these two salaats.
To put it briefly, it will only be necessary to make inquiries in one instance.
That is, when the imam is in the city, town or some other place, and
performs only two rakaats for a four rakaat salaat and the muqtadi suspects
that he made salaam for sahw.
9. The muqtadi has to be with the imam in all the postures except the
qira'at. This is irrespective of whether he carries them out with the imam,
after the imam or before the imam - as long as the imam is with him till the
end of that posture. Example of the first instance: he makes ruku, sajdah,
etc. with the imam. Example of the second instance: the imam makes ruku
and stands up. Thereafter the muqtadi makes ruku. Example of the third
instance: he goes into ruku before the imam, but stays for so long in ruku
that he even gets the ruku of the imam.
If the muqtadi is not with the'imam in any particular posture, for example,
the imam makes ruku and the muqtadi does not make, or the imam makes
two sajdahs and the muqtadi only makes one, or he goes into a particular
posture before the imam and does not get the imam till the end of that

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posture - for example, he goes into ruku before the imam and stands up
before the imam can even go into ruku - then in all these cases, his
following the imam will not be valid.
10. The state of the muqtadi must be inferior or equal to that of the imam.
Examples are as follows:
a) The one who is able to stand can follow the person who is unable to
stand and offer his salaat. In the Shariah, the sitting of one who is excused
is equal to standing.
b) The one who has made wudu or ghusl can follow the one who has made
tayammum irrespective of whether this tayammum was made for wudu or
for ghusl. This is because the rule concerning tayammum, wudu, and ghusl
is equal in tahaarat. One is not inferior or superior to the other.
c) The one who has washed his limbs can follow the one who has made
masah irrespective of whether he made masah on his leather socks or on his
bandage. This is because the one who washes and the one who makes
masah are equal in purity. No one is higher than the other.
d) The one who is a ma'zur can follow another person who is also a ma'zur
on the condition that both are ma'zur for the same reason. For example,
both have the sickness of continuous dripping of urine or both have the
sickness of continuous passing of wind.
e) An ummi" can follow another person who is also an ummi on condition
that there is no one who is a qari among the muqtadis.
f) Women and immature children can follow an imam who is mature and a
male.
g) A woman can offer salaat behind another woman.98
h) An immature male or immature female can follow an immature male.
i) A person who offers i nafl salaat can read behind one who is offering a
wajib salaat. For example, a person has already offered his zuhr salaat and
he goes and follows another person who is offering his zuhr salaat. Or, for
example, a person has already offered his eid salaat and he goes and joins
the jama'at again.
j) It is permissible for a person offering nafl salaat to follow another person
who is also offering a nafl salaat.
97 An ummi in this context is one who does not know at least one verse of the Quran by heart.
And a gari in this context is one who can read at least one verse from the Quran by heart.
98 However, the imaamat of a woman is makrooh-e-tahrimi. (translator)

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k) A person who is offering a salaat of qasm (oath) can also follow one who
is offering a nafl salaat. This is because the salaat of qasm is also regarded
as a nafl salaat. For example, a person takes an oath that he will offer two
rakaats of salaat and thereafter he goes and offers two rakaats of salaat
behind a person who is offering a nafl salaat. His salaat will be valid and he
would have fulfilled his oath.
1) It is permissible for the person who is offering the salaat of nazr (vow) to
follow another person who is also offering the salaat of nazr on condition
that the nazr of both is the same. For example, a person made a nazr and
another person says that he is making the same nazr that the other person
made. But if this is not the case and one person made a separate nazr for
two rakaats for example, and the other person made some other nazr, then
none of them can follow the other.
In brief, if the muqtadi is "inferior" or equal to the imam, his following the
imam will be valid. We will now mention those instances when the muqtadi
is "superior" to the imam, either with certainty or on the possibility that he
is "superior" - whereby his following the imam will not be valid.
a) It is not permissible to follow an immature person irrespective of
whether the person following is a male or a female.
b) It is not permissible to follow a female irrespective of whether the person
following is a mature or immature male.
c) A hermaphrodite cannot offer salaat behind another hermaphrodite. A
hermaphrodite is one in whom the male and female characteristics are so
conflicting that it is difficult to say with certainty whether he is a man or a
woman. This type of creation is very rare and infrequent.
d) A woman who does not remember the period of her haid cannot follow
another woman who is like her. In both these instances, there is the
possibility that the muqtadi is "superior" to the imam. It will therefore not
be permissible to follow them. In the first instance, it is possible that the
imam who is a hermaphrodite could be a female; and the hermaphrodite
who is the muqtadi could be a male. Similarly, in the second case, it is
possible that the woman who is the imam is in her period of haid while the
one who is the muqtadi could be in her period of purity.
e) A hermaphrodite cannot follow a woman because there is a possibility of
the hermaphrodite being a man.
f) A person who is conscious and in his senses cannot follow the person
who is a lunatic, intoxicated, unconscious or mentally deranged.

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f) A person who is taahir cannot follow one who is a ma'zur, eg. the person
who has the sickness of continuous dripping of urine, etc.
g) A person who is ma'zur on account of one sickness cannot follow the one
who is ma'zur on account of two sicknesses. For example, a person who
passes wind continuously cannot follow the person who passes wind
continuously and who also has the sickness of continuous dripping of urine.
h) A person who is ma'zur because of a particular type of sickness cannot
follow the one who is ma'zur because of another type of sickness. For
example, a person who has the sickness of continuous dripping of urine
cannot follow one who has the sickness of continuous bleeding of the nose.
i) A qari cannot follow an ummi. In this context, a qari refers to that person
who can read a certain amount from the Quran whereby salaat will be
regarded as valid, and an ummi is one who cannot even do this.
j) It is not permissible for an ummi to follow another person who is also an
ummi while there is another muqtadi who is a qari. This is because the
salaat of the ummi imam will become invalid, since it was possible to make
that qari the imam and his recitation would have been sufficient for all the
muqtadis. But now that the ummi imam's salaat has become invalid, all the
other muqtadis salaat will also become invalid and among them was that
ummi muqtadi as well.
k) It is not permissible for an ummi to follow a person who is dumb. This is
because although the ummi cannot recite, he can still get the opportunity to
learn while the dumb person does not have the power to even do this.
1) A person who has covered the necessary portions of his body cannot
follow one who is naked.
m) A person who is able to go into ruku and sajdah cannot follow one who
cannot execute these postures. It is also not permissible to follow one who
cannot go into sajdah only.
n) It is not permissible for the one who is offering a fard salaat to follow the
person who is offering a nafl salaat.
0) A person who is offering a salaat of nazr cannot follow the person who is
offering a nafl salaat. This is because the nazr salaat is wajib.
p) A person who is offering a salaat of nazr cannot follow the person who is
offering a salaat of qasm. For example, if a person takes a qasm that he will
offer four rakaats of salaat today and another person had made a nazr for
four rakaats. If the person who made the nazr follows this person, his salaat
will not be valid because the salaat of nazr is wajib while that of qasm is

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nafl. This is because it is not wajib to fulfil the qasm. It is also possible for
him to give kaffarah and not offer the salaat.99
q) A person who can pronounce the letters clearly and correctly cannot fol-
low the person who cannot pronounce the letters clearly. For example, he
pronounces the "seen" as "thaa" or the "raa" as "ghayn" or any other similar
mispronunciation. However, if he mispronounces one or two words in the
entire recitation, it will be permissible to follow him.
11. The imam must not be a munfarid as a compulsion (wajibul infiraad). In
other words, it is not permissible to follow a person who has to be a
munfarid at that particular time. For example, the person who misses one or
two rakaats of the congregation has to stand up and complete the rakaats
which he missed. It is necessary for him to do this alone. So if another
person goes and follows this person, his following him will not be valid.
12. The imam must not be a muqtadi of another person. In other words, a
person who is a muqtadi himself should not be made an imam. This is
irrespective of whether he is a muqtadi in reality, such as a mudrik; or he is
a muqtadi in principle, such as a laahiq. The laahiq is regarded as a muqtadi
in those rakaats which he did not offer with the imam. Therefore, if anyone
follows a mudrik or laahiq, his following will not be permissible. Similarly,
it will not be permissible for a masbuq to follow a laahiq or vice versa.
If any of these twelve conditions are not found in a muqtadi, then his fol-
lowing will not be permissible. And when the muqtadi's following is not
valid, then the salaat in which he followed someone will also not be valid.
The Rules of Jama'at
1. Jama'at is a prerequisite for the salaats of jumu'ah and the two eids. In
other words, these salaats are not valid when offered alone.
" A further explanation of this is as follows: if that thing for which the qasm was taken was
originally fard or wajib, then to fulfil that qasm is definite. And if that thing was some sort of sin,
then to break the qasm and give kaffarah is definite. But if that thing was not a fard, a wajib nor
was it a sin, then we will have to see as to whether it would be better to carry it out or to leave it
out. If it is better to carry it out, then it will be preferable to fulfil that qasm. And if it is better to
leave it out, then it will be preferable to break that qasm. If carrying it out and leaving it out are
both equal, then it will be better to fulfil the qasm. Nevertheless, for whatever work a qasm is
taken, it does not become absolutely wajib to fulfil it. Therefore, if a qasm for a nafl salaat is
taken, that salaat does not become wajib.

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2. Jama'at is wajib for the five daily salaats as long as there is no valid
excuse. It is sunnat-e-mu'akkadah for the taraweeh salaat even if one com-
plete Quran has already been recited with jama'at. It is also sunnat-e-mu'a-
kkadah for salaat-e-kusuf. It is mustahab for the witr salaat in Ramadaan.
Apart from Ramadaan, witr salaat with jama'at is makruh-e-tanzihi at any
other time. This is if it is offered regularly. If it is not offered regularly and
occasionally a few persons get together and offer it with jama'at, then it will
not be makruh. If salaat-e-kusuf and all the other nafl salaats are offered
with the importance that is given to the jama'at of the fard salaats, i.e. by
giving adhaan, iqaamah or by gathering the people through any other way -
then it will be makruh-e-tahrimi. However, if a few people get together and
offer a nafl salaat in jama'at without giving adhaan or iqaamah and without
calling the people, then there will be no harm in this. But even then, this
should not be done regularly.
3. In the same way, it is also makruh-e-tahrimi to make a second jama'at for
the fard salaats with these four conditions:
i) The musjid is a mahalli musjid and it is not on the main road. A mahalli
musjid is a musjid in which the imam and musallis are appointed.
ii) The first jama'at was offered with a loud adhaan and iqaamah.
iii) The first jama'at was offered by those people who stay in that residential
area and who have some influence over the day to day affairs of that
musjid.
iv) The second jama'at is offered in the same position and with the same
care and attention as the first jama'at was offered.
This fourth condition is according to Imam Abu Yusuf rahmatullahi alayh.
According to Imam Abu Hanifah rahmatullahi alayh, it will remain makruh
even if the position was changed.
If the second jama'at is not offered in the musjid but in a house, it will not
be makruh. Similarly, if any of these four conditions are not found, it will
not be makruh. For example, if the musjid is on the main road and not a
mahalli musjid, as has been explained above, then not only a second
jama'at, but even a third or fourth jama'at will not be makruh. Or, if the first
jama'at was not offered after saying the adhaan and iqaamah with a loud
voice, the second jama'at will not be makruh. Or, if the first jama'at was not
offered by those who live in that residential area, nor do they have any
influence over the day to day affairs of that musjid, then the second jama'at
will not be makruh. Or, according to Imam Abu Yusuf rahamatullahi alayh,

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if the position of the second jama'at was not the same as the first jama'at
whereby that place where the imam of the first jama'at had stood, the imam
of the second jama'at moved away from that place and performed the salaat
on another spot, then the position will be regarded as being changed, and
according to Imam Abu Yusuf rahmatullahi alayh, the jama'at will not be
makruh. Note: Although the practice of the people is on the opinion of
Imam Abu Yusuf rahamatullahi alayh, the opinion of Imam Abu Hanifah
rahmatullahi alayh is also based on a strong proof. The laxity and laziness
in Deeni matters, especially in regards to the jama'at, also demands that a
fatwa be passed making the second jama'at makruh even after changing the
position of the second jama'at. If this is not done, people will intentionally
miss out the first jama'at and say that they can always make a second
jama'at.
Masa'il Connected to the Imam and Muqtadi
1. It is the duty of the muqtadis to choose the person who possesses the best
characteristics from among all those who are present and to appoint him as
the imam. If there are several people who are worthy of imaamat and they
are all equal, then they should act according to the decision of the majority.
That is, they should choose the person whom the majority of the people
prefer. If they choose someone who is less capable despite there being a
person who is more capable, they will be guilty of abandoning the sunnah.
2. The person who is most worthy of imaamat is that person who has a thor-
ough knowledge of the masa'il of salaat as long as he does not have any
outward characteristics of fisq (immorality), he knows the specified number
of verses for recitation, and recites the Quran correctly. After him, the
person who recites the Quran according to the rules that have been laid
down. Thereafter, the person who is the most pious. Thereafter, the person
who is the most senior in age. Thereafter, the person who is most courteous.
Thereafter, the person who is the most handsome. Thereafter, the person
who is the most noble. Thereafer, the person who has the best voice.
Thereafter, the person who is the most well-dressed. Thereafer, the person
who has the largest head as long as it is in proportion to his body.
Thereafter, preference is given to the muqeem over the musafir. Thereafter,
the person who was born as a free person. Thereafter, the person who made
tayammum for hadath-e-asghar is given preference over the person who

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made tayammum for hadath-e-akbar. But according to some, the person
who made tayammum for hadath-e-akbar is given preference.
The person in whom two qualities are found is given preference over the
person in whom only one quality is found. For example, the person who
knows the masa'il of salaat and also recites the Quran correctly has
preference over the person who only knows the masa'il of salaat and cannot
read the Quran correctly.
3. If jama'at is made in a house, the person whose house it is has more right
of imaamat over the others. Thereafter, the person whom he appoints as an
imam. However, if the owner of the house is a jaahil, and the other persons
have knowledge of the masa'il, they will have the right of imaamat.
4. If there is an imam who is appointed in a particular musjid, then in his
presence no one else has the right of imaamat. However, if he appoints
anyone else as the imam, there will be no harm in this.
5. In the presence of the Qadi, i.e. the ruler of the Islamic state, no one else
has the right of imaamat.
6. It is makruh-e-tahrimi to make imaamat without the happiness of the
people. However, if that person is the most qualified person for imaamat,
i.e. no one else has the qualities of imaamat as he possesses, then it will not
be makruh for him. Instead, whoever is unhappy with his imaamat will be
in the wrong.
7. It is makruh-e-tahrimi to appoint a faasiq or a bid'atee as an imam.
However, if (Allah forbid) there is no one else apart from these people, then
it will not be makruh. In the same way, if the bid'atee or the faasiq is a
powerful person and they are unable to remove him, or there is a fear of
great discord or dissension, even then it will not be makruh on the
muqtadis.
8. It is makruh-e-tanzihi to appoint the following persons as an imam: (a) a
slave who is regarded as a slave in Islamic jurisprudence and not the one
who is bought at the time of a famine,etc. even if he has been freed, (b) a
villager, (c) a blind person who is not conscious of the laws of purity and
impurity, (d) a person who cannot see well at night, (e) a waladuz zina, i.e.
a person who was born out of an illicit relationship. However, if all these
persons are possessors of knowledge and virtue, and people do not mind
appointing them as imams, then it will not be makruh. It is also makruh-e-
tanzihi to appoint a handsome youth whose beard has not appeared as yet,
and also a person who has no intellect.

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9. It is wajib on all the muqtadis to be in conformity with the imam in all
the fara'id and wajibaat of salaat. However, it is not wajib to be in con-
formity with him in the sunnats. Based on this, if the imam is a follower of
the Shafi'i school of thought and he raises his hands at the time of going
into ruku and coming up from ruku, then it is not necessary for the Hanafee
muqtadis to raise their hands. This is because the raising of the hands is
sunnah even according to them. Similarly, if the Shafi'i imam reads the
qunut in the fajr salaat, it is not necessary for the Hanafee muqtadis to do
the same. However, since qunut is wajib in witr salaat, and the Shafi'i imam
will read it after standing up from ruku, the Hanafee muqtadis should also
read it after the ruku.
10. It is makruh-e-tahrimi for the imam to recite very long Surahs which are
more than the recommended amount, or to stay for very long periods in the
ruku and sajdah postures. Instead, the imam should take into consideration
the need, necessities, and weakness of the muqtadis. He should make his
qira'ah after taking into consideration the condition of the person who is the
weakest of all of them. In fact, if there is a great urgency, it will be prefer-
able for him to make his recitation even shorter than the recommended
amount. This is so that people do not find any difficulty which could be a
cause for a decrease in the jama'at.
11. If there is only one muqtadi who is a male or an immature boy, he
should stand in line with or slightly behind the imam to the right of the
imam. It is makruh to stand on the left hand side of the imam (or directly
behind him - in this case).
12. If there is more than one muqtadi, they should stand behind the imam.
If there are two muqtadis, it would be makruh-e-tanzihi for them to stand
on either side of the imam. And if there are more than two muqtadis, it
would be makruh-e-tahrimi to do so. This is because when there are more
than two muqtadis, it is wajib for the imam to stand in front.
13. At the time of commencing the jama'at there was only one muqtadi and
he stood to the right of the imam. Thereafter, more muqtadis joined the
jama'at. The first muqtadi should step back so that all the muqtadis could
get together and stand behind the imam. If he does not move back, the other
muqtadis should pull him back. But if the muqtadis unintentionally stand to
the right and left of the imam and do not pull the first muqtadi back, then in
this case the imam should step forward so that all the muqtadis could get
together and stand behind him. Similarly, if there is no place to move back-

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wards, it will be the duty of the imam to step forward. But if the muqtadi is
unaware of the masa'il, as is generally the case today, then it will not be
advisable to move him because it is possible that he may do something
which may break his salaat.
14. If the muqtadi is a woman or an immature girl, she should stand behind
the imam irrespective of whether there is only one woman or several
women.
15. If there are different types of muqtadis, i.e. a few men, a few women
and a few children, then it is the duty of the imam to arrange their saffs in
the following order: firstly he should arrange the saffs of the men, thereafter
the saffs of the immature boys, thereafter the saffs of the women, and lastly
the saffs of the immature girls.
16. It is the duty of the imam to straighten the saffs. That is, he should stop
the people from standing unevenly, and he should order them to stand
straight. They should stand next to each other and should not leave any
gaps within the saff itself.
17. It is makruh for a person to stand alone in a saff. Instead, in such a case,
he should pull a person back who is standing in the saff in front of him and
make him stand in line with him. But if there is the possibility that the
person will disrupt his salaat or take this unkindly, then he should not do
this.
18. It is makruh to stand in a new saff if there is place in the first saff. Once
the saff is complete, then only should one stand in a new saff.
19. It is makruh-e-tahrimi for a man to make imamat of women in a place
where there is no other man or where there is no mahram female such as his
wife, mother, sister, etc. If there is another man or mahram female, it will
not be makruh.
20. A person is offering the fard of fajr, maghrib or esha salaat alone and he
is offering his salaat silently. If a person joins him and follows him while
he is in this salaat, then there are two alternatives in this: (i) this person
makes this intention in his heart that he is now becoming the imam so that
his salaat may be offered with jama'at, (ii) he does not make this intention
but continues thinking to himself that although this person has come and
stood behind me, I am still offering my salaat alone. In the first case, the
moment he makes his intention, it will be wajib for him to start reciting in a
loud voice. If he had already recited a part of Surah Faatihah or any other
Surah silently, he should start reciting them aloud the moment he makes his

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intention. This is because it is wajib on the imam to make the qira'at in a
loud voice for the fajr, maghrib and esha salaats. As for the second case, it
is not wajib to make the qira'at in a loud voice and even the salaat of that
muqtadi will remain valid. This is because it is not necessary for the imam
to make an intention of imamat in order for the salaat to be valid.
21. If the imam or the munfarid is offering his salaat at home or in an open
field, it is mustahab for him to place an object which is equal to one arm or
more in length and equal to one finger or more in thickness in front of him
either on his right or left side. This object is called a sutra. However, if he is
offering his salaat in a musjid or in a place where people will not pass in
front of him, then there is no need to do this. The sutra of the imam will
suffice for all the muqtadis. Once the sutra has been placed, there is no sin
in walking beyond the sutra. But if someone walks within the sutra, he will
be committing a sin.
22. A laahiq is that muqtadi who misses a few or all his rakaats after having
joined the jama'at, irrespective of whether he has an excuse or not. Example
where he has an excuse: he falls asleep in his salaat and thereby misses a
few rakaats, or he is unable to make ruku and sajdah because of the large
number of people, or his wudu breaks and while he is gone to make his
wudu he misses a few rakaats. (In salaatul khauf, " the first group is
regarded as the laahiq. Similarly, the muqeem who follows an imam who is
a musafir and who is making qasr, is regarded as a laahiq after the
completion of the salaat of the imam). Example where he has no excuse: he
goes into ruku or sajdah before the imam and even comes up before him, on
account of which his rakaat is not considered to be valid. With regard to
that rakaat, he will be regarded as a laahiq. It is wajib on the laahiq to
complete the rakaats which he had missed first. After completing them, he
should join the jama'at if it is still in progress, if not, he should offer the
balance of his salaat as well.
23. The laahiq will also be regarded as a muqtadi for the rakaats which he
had missed. That is, just as a muqtadi does not make qira'at but merely
stands silently, the laahiq will also do this. And just as the muqtadi does not
make sajdah-e-sahw when he makes any mistake, so is the case with the
laahiq.
100 Refer to the chapter on Salaatul Khauf for further details.