Congregation Prayer  (Jamaat Namaaz)

 Rules from Islamic Law book    Click here for Congregation Prayer Main Page -

 

1408. It is Mustahab that obligatory prayers, especially the daily prayers, are performed in congregation, and more emphasis has been laid on congregational prayers for Fajr, Maghrib and Isha, and also for those who live in the neighbourhood of a mosque, and are able to hear its Adhan.

1409. It has been reported in authentic traditions, that the congregational prayers are twenty five times better than the prayers offered alone.

1410. It is not permissible to absent oneself from the congregational prayers unduly, and it is not proper to abandon congregational prayers without a justifiable excuse.

1411. It is Mustahab to defer prayers with an intention to participate in congregational prayers, because a short congregational prayer is better than a prolonged prayer offered alone. It is also better than the individual prayer offered at its prime time. But it is not known whether a congregational prayer offered after the Fadhilat time could be better than the prayer offered alone, within the time of Fadhilat.

1412. When congregational prayers are being offered, it is Mustahab for a person, who has already offered his prayers alone, to repeat the prayers in congregation. And if he learns later that his first prayer was void, the second prayer will suffice.

1413. If the Imam (leader) or the Ma'mum (follower) wishes to join a congregation prayer again, after having already prayed in congregation once, there is no objection if it is done with the niyyat of Raja', since its being Mustahab is not established.

1414. If a person is so obsessed with doubts and anxiety during prayers, that it leads to its invalidity, and if he finds peace only in congregational prayers, he must offer prayers in congregation.

1415. If a father or a mother orders his/her son to offer prayers in congregation, as a recommended precaution, he should obey. And if this order is based on parental love, and if disobedience would cause injury to their feelings, it is haraam for the son to disobey, even if it does not incur the parental wrath.

1416. Mustahab prayers as a precaution cannot be offered in congregation in any situation, except Istisqa prayers (invoked for the rain) or prayers which were obligatory at one time, but became Mustahab later, like, Eid ul Fitr and Eid ul Azha prayers, which are obligatory during the presence of Ma'soom Imam (A.S.) and are Mustahab during his occultation.

1417. When an Imam is leading a congregation for the daily prayers, one can follow him for any of the daily prayers.

1418. If Imam of the congregation is offering his own qadha, or on behalf of another person whose qadha is certain, he can be followed. However, if he is offering the qadha, his own or on behalf of the other, as a precaution, it is not permissible to follow him, unless the prayers being offered by the follower is also based on a precaution similar to that of Imam. However, it is not necessary that the follower may not have another reason for precaution.

1419. If a person does not know whether the prayers of Imam is an obligatory daily prayer or Mustahab prayer, he cannot follow him.

1420. For the validity of congregation, it is a condition that there should be no obstruction between the Imam and the follower, nor between one follower and the other follower, who is a link between him and the Imam. An obstruction means something which separates them, regardless of whether it prevents seeing each other, like in the case of a curtain, or a wall, or does not prevent, like in the case of a glass wall.

Therefore, if there is an obstruction, at any time of the prayers, between Imam and the follower or between the followers themselves, thus breaking the link, congregation will be void. But women are exempted from this rule, as will be explained in due course.

1421. If the persons standing at the end of the first row, cannot see the Imam because the line is very long, they can still follow him; similarly if the following rows are very long, and persons standing at the far end cannot see the line before, they can follow the congregation.

1422. If the rows of the congregation extend to the gate of the mosque, the prayers of a person standing in front of the gate behind the line will be in order, and the prayers of those followers who stand behind him will also be valid. In fact, the prayers of those who are standing on either sides, and are linked with the congregation by means of another follower, will also be in order.

1423. If a person who is standing behind a pillar is not linked with the Imam by another follower from either side, he cannot follow the Imam.

1424. The place where Imam stands should not be higher than the place of the follower, unless the height is negligible. And, if the ground has a slope, the Imam should stand at the higher end. But if the slope is so small that people ordinarily consider the ground as flat, there will be no objection.

1425. In the congregational prayers, there is no objection if the place where followers stand is higher than that of the Imam. But if it is so high, that it cannot be considered that they have assembled together, then the congregation is not in order.

1426. If a discerning child, one who is able to distinguish good from evil, stands between two persons in one line, thus causing a distance, their prayers in congregation will be valid as long as they do not have knowledge about that child's namaz having become void.

1427. If after the takbir of the Imam, the persons in the front row are ready for prayers and are about to say takbir, a person standing in the back row can say takbir. However, the recommended precaution is that he should wait, till the takbir of the front row has been pronounced.

1428. If a person knows that the prayers of one of the rows in front is void, he cannot follow the Imam in the back rows, but if he does not know whether the prayers of those persons are in order or not, he may follow.

1429. If a person knows that the prayers of the Imam is void - like, if he knows that the Imam is without Wudhu, though the Imam himself may not be mindful of the fact, he cannot follow that Imam.

1430. If the follower learns after the prayers, that the Imam was not a just person ('Adil), or was a disbeliever, or his namaz was void for any other reason, like, having no Wudhu, his own namaz will be valid.

1431. If a person doubts during namaz whether he has followed the Imam or not, he will rely upon the signs which satisfactorily lead him to believing that he has been following. For example, if he finds himself listening silently to the Qir'at of Imam, he should complete the prayers with the congregation. But if he is in a situation where no such decision can be made, he should complete his prayers as one offered individually (i.e. Furada).

1432. If a person decides to separate himself during congregational namaz into the niyyat of Furada without any excuse, his congregational prayers will be incorrect, but his namaz will be valid. Except when he has not acted according to the rules related to Furada prayers, or if he has committed an act which invalidates Furada prayers, like having performed an extra Ruku.

In fact, in certain situation, his prayers will be valid even if he has not followed the rules of Furada. For example, if he did not have the intention from the beginning to separate himself, and therefore did not recite Qira't, and decided in Ruku, his prayer will be valid when converted to Furada.

1433. If the follower makes an intention of Furada after the Imam has recited Surah al-Hamd and the other Surah, because of some good excuse, it will not be necessary for him to recite Surah al-Hamd and the other Surah. But if he makes the intention of Furada before Imam has completed Surah al-Hamd and the other Surah, it will be necessary for him to recite the part recited by the Imam.

1434. If a person makes the intention of Furada during the congregation prayers, he cannot revert back to congregational prayers again. But, if he is undecided whether he should make the intention of Furada or not, and eventually decides to end the prayers with congregation, his prayers with the congregation will be in order.

1435. If a person doubts whether he had made an intention of Furada during the congregational prayers, he should consider that he had not made the intention.

1436. If a person joins the Imam at the time of Ruku, and participates in Ruku of the Imam, his prayer is in order, even if the Zikr by the Imam may have come to an end. It will be treated as one Rak'at. However, if he goes to Ruku and misses Imam's Ruku, he can complete his prayers as Furada.

1437. If a person joins the Imam when he is in Ruku, and as he bows, he doubts whether or not he reached the Ruku of the Imam, his congregational prayer will be valid if that doubt occurs after the Ruku was over. Otherwise, he can complete his prayers with the niyyat of Furada.

1438. If a person joins the Imam when he is in Ruku, but before he bows to Ruku, the Imam raises his head from his Ruku, that person has a choice either to complete his prayers as Furada, or to continue with the Imam upto Sajdah, with the niyyat of Qurbat. Then when he stands, he can do takbir other than Takbiratul Ihram, as a general Zikr, and continue with the congregation.

1439. If a person joins the Imam from the beginning of the prayers or during the time ofSurah al-Hamd and the other Surah, and if it so happens that, before he goes into Ruku, Imam raises his head from Ruku, his prayers will be in order.

1440. If a person arrives for prayers when the Imam is reciting the last tashahhud, and if he wishes to earn 'thawab' of congregational prayers, he should sit down after making niyyat, and pronouncing takbiratul ehram, and may recite tashahhud with the Imam, but not the Salam, and then wait till the Imam says Salam of the prayers. Then he should stand up, and without making niyyat and takbir, begin to recite Surah al-Hamd and the other Surah treating it as the first Rak'at of his prayers.

1441. The followers should not stand in front of the Imam, and, as an obligatory precaution, when the followers are many, they should not stand in line with Imam. But if there is only one male follower, he may stand in line with Imam.

1442. If the Imam is a male and the follower is a female, and if there is a curtain or something similar between that woman and the Imam, or between that woman and another male follower, and the woman is linked to the Imam through that male, there is no harm in it.

1443. If after the commencement of the prayers, a curtain or something similar intervenes between the follower and the Imam, or between one follower and the other, through whom the follower is linked to the Imam, the congregation will be invalidated, and it will be necessary for the follower to act according to Furada obligation.

1444. As an obligatory precaution, the distance between the place where the follower performs Sajdah, and where the Imam stands, should not be more than a foot, and the same rule applies to a person who is linked with the Imam through another follower standing in front. And the recommended precaution is that the distance between the rows should be just enough to allow a person to do Sajdah.

1445. If a follower is linked to the Imam by means of a person, on his either side, and is not linked to the Imam in front, the obligatory precaution is that he should not be at a distance of more than a foot from his companions on either side.

1446. If during the prayers, a distance of one foot occurs between the follower and the Imam, or between the follower and the person through whom he is linked to the Imam, he (the follower) will be isolated and can, therefore, continue as Furada.

1447. If the prayers of all the persons who are in the front row comes to an end, and if they do not resume congregational prayers, the congregational prayers of the person in the back rows will be void. In fact, even if they resume, the validity of congregational prayers of the people in the back rows is questionable.

1448. If a person joins the Imam in the second Rak'at, it is not necessary for him to recite Surah al-Hamd and Surah, but he may recite qunut and tashahhud with the Imam, and the precaution is that, at the time of reciting tashahhud, he should keep the fingers of his hands and the inner part of his feet on the ground and raise his knees.

And after the tashahhud, he should stand up with the Imam and should recite Surah al-Hamd and Surah. And if he does not have time for the other Surah, he should complete Surah al-Hamd, and join the Imam in Ruku, and if he cannot join the Imam in Ruku, he can discontinue Sura al-Hamd and join. But in this case, the recommended precaution is that he should complete his prayers as Furada.

1449. If a person joins the Imam when he is in the second Rak'at of the namaz having four Rak'ats, he should sit after the two Sajdah in the second Rak'at, which will be the third of the Imam, and recite Wajib parts of tashahhud, and should then stand up. And if he does not have time to recite the Tasbihat Arba'ah thrice, he should recite it once, and then join the Imam in Ruku.

1450. If Imam is in the third or fourth Rak'at, and one knows that if he joins him and recite Surah al-Hamd he will not be able to reach him in Ruku, as an obligatory precaution, he should wait till Imam goes to Ruku and then join.

1451. If a person joins the Imam when he is in the state of qiyam of third or fourth Rak'at, he should recite Surah al-Hamd and the other Surah, and if he does not have time for the other Surah, he should complete Surah al-Hamd and join the Imam in Ruku. But if he has no time even for Surah al-Hamd, he may leave it incomplete and join Imam in Ruku. But in this case, the recommended precaution is that he should change to Furada.

1452. If a person who knows that if he completes Surah or qunut, he will not be able to join the Imam in his Ruku, yet he purposely recites Surah or qunut, and misses the Imam in Ruku, his congregational prayer will be void, and should act accordingly to the rules of Furada prayers.

1453. If a person is satisfied that if he commences a Surah or completes it, he will be able to join the Imam in his Ruku, provided that the Surah does not take very long, it is better for him to commence the Surah or to complete it, if he has already started. But if the Surah will take too long, till no semblance of congregation exists, he should not commence it, and if he has commenced it, he should not complete it.

1454. If a person is sure that if he recites the other Surah, he will be able to join the Imam in Ruku, and then if he recites the Surah and misses the Imam in Ruku, his congregational prayers are in order.

1455. If Imam is standing, and the follower does not know in which Rak'at he is, he can join him, but he should recite Surah al-Hamd and the other Surah with the niyyat of Qurbat though he may come to know later that the Imam was in the first or second Rak'at.

1456. If a person does not recite Surah al-Hamd and Surah, under the impression that the Imam is in the first or second Rak'at, and realises after Ruku that he was in the third or fourth, his prayers are in order. However, if he realises this before Ruku, he should recite Surah al-Hamd and the other Surah, and if he does not have sufficient time for this, he should act according to rule no. 1451.

1457. If a person recites Surah al-Hamd and Surah under the impression that the Imam is in the third or fourth Rak'at, and realises before or after Ruku that he was in the first or second, his (i.e. the followers') prayers are in order, and if he realises this while reciting Surah al-Hamd and the other Surah, it will not be necessary for him to complete them.

1458. If a congregational prayer begins while a person is offering a Mustahab prayers, and if he is not sure that if he completes his Mustahab prayers, he will be able to join the congregational prayers, it is Mustahab to abandon the Mustahab prayers, and join the congregational prayers. In fact, if he is not certain that he will be able to join the first Rak'at, he should follow this rule.

1459. If a congregational prayer begins while a person is offering a prayer of three or four Rak'ats, and if he has not gone into Ruku of the third Rak'at, and is not sure whether upon completion, he will be able to join the congregational prayers, it is Mustahab to end the prayers with the niyyat of Mustahab prayers of two Raka'ts, and join the congregational prayers.

1460. If the prayers of the Imam comes to an end, but the follower is still reciting tashahhud or the first Salam, it is not necessary for him to make the intention of Furada.

1461. If a person is behind the Imam by one Rak'at, it is better that when the Imam is reciting tashahhud of the last Rak'at, he (the follower) should place the fingers of his hands and the inner part of his feet on the ground, and raise his knees, and wait till the Imam says Salam of the prayers and then stand up. And if he makes niyyat of Furada at that very moment, there is no harm in it.

Qualification of an Imam of congregational prayers
1462. The Imam of the congregational prayers should be:

• Adult (Baligh)
• Sane
• Ithna 'Ashari Shi'ah
• 'Adil
• Of legitimate birth
• Being able to offer the prayers correctly

Furthermore, if the follower is a male, the Imam also should be a male. To follow a boy of ten years of age is a matter of Ishkal.

1463. If a person who once considered an Imam to be 'Adil, doubts whether he continues to be 'Adil, he can follow him.

1464. A person who offers prayers standing, cannot follow a person who offers his prayers while sitting or lying, and a person who offers his prayers while sitting, cannot follow a person who offers his prayers while lying.

1465. A person who offers prayers sitting, can follow another person who offers his prayers while sitting. But if a person offers prayers while lying, for him to follow a person who offers prayers in sitting or lying position is a matter of Ishkal.
1466. If Imam, because of some justified excuse, leads the prayers in a najis dress, or with tayammum, or jabira Wudhu, it is permissible to follow him.

1467. If Imam is suffering from incontinence, whereby he cannot control his urine or excretion, it is permissible to follow him. Moreover, a woman, who is not mustahaza can follow a woman who is mustahaza.

1468. It is better that a person who suffers from blotches or leprosy does not lead the congregational prayers, and, on the basis of obligatory precaution, a person who has been subjected to Islamic punishment should not be followed.
Rules of congregational prayers

1469. When a follower makes his niyyat, it is necessary for him to specify the Imam. But, it is not necessary for him to know his name. If he makes niyyat that he is following the Imam of the present congregation, his prayer is in order.

1470. It is necessary for the follower to recite all the things of the prayers himself, except Surah al-Hamd and the other Surah. However, if his first or second Rak'at coincides with third or fourth Rak'at of the Imam, he should recite Surah al-Hamd and Surah.

1471. If the follower hears Surah al-Hamd and Surah of Imam in the first and second Rak'at of the Fajr, Maghrib and Isha prayers, he should not recite them, even if he may not be able to distinguish the words. And if he does not hear the voice of the Imam, it is Mustahab that he should recite Surah al-Hamd and Surah silently. But if he recites them loudly by mistake, there is no harm.

1472. If the follower hears some words of Surah al-Hamd and the other Surah recited by Imam, he may recite as much as he cannot hear.

1473. If the follower recites Surah al-Hamd and the other Surah by mistake, or recites Surah al-Hamd and Surah thinking that the voice he heard was not the voice of Imam, and if he later realises that it was the voice of Imam, his prayers are in order.

1474. If a follower doubts whether he is hearing the voice of Imam, or if he does not know whether the voice he hears is that of Imam or someone else, he can recite Surah al-Hamd and the other Surah.
1475. The follower should not recite Surah al-Hamd and Surah in the first and second Rak'ats of Zuhr and Asr prayers and it is Mustahab that instead of them he should recite Zikr.
1476. The follower should not say Takbiratul ehram before the Imam. As an obligatory precaution, he should not say the takbir until the takbir of the Imam is completed.

1477. If the follower says the Salam by mistake, before the Imam does it, his prayer is in order, and it is not necessary that he should say Salam again along with the Imam. And even if he says Salam before the Imam intentionally, there is no objection.

1478. If a follower recites other parts of prayers other than Takbiratul ehram before the Imam, there is no objection. But, if he hears them being recited by the Imam, or if he knows when Imam is going to recite them, the recommended precaution is that he should not recite them before the Imam.

1479. It is necessary for the follower that, besides that which is recited in the prayers, he should perform all acts like Ruku and Sajdah with the Imam or a little after him, and if he performs them before the Imam, or after a considerable delay, intentionally, his congregational prayers becomes void. However, if he converts to Furada, his prayers will be in order.

1480. If a follower raises his head from Ruku before the Imam by mistake, and if the Imam is still in Ruku, he (the follower) should return to Ruku, and then raise his head with the Imam. In this case, the extra Ruku, which is a Rukn, will not invalidate the prayers. However, if Imam raises his head before the follower reaches him, as a precaution, the prayer of the follower will be void.

1481. If a follower raises his head by mistake, and sees that the Imam is in Sajdah, as a precaution, he should return to Sajdah, and if it happens in both the Sajdah, the prayers will not be void, although a Rukn has been added.

1482. If a person raises his head from Sajdah before the Imam by mistake, and as he returns to Sajdah he realises that the Imam has already raised his head, his prayer is in order. But, if it happens in both the Sajdah, as a precaution, his prayer is void.

1483. If a follower raises his head from Ruku or Sajdah before Imam by mistake, and does not return to Ruku or Sajdah forgetfully, or thinking that he will not reach the Imam, his congregational prayer is in order.

1484. If a follower raises his head from Sajdah and sees that the Imam is still in Sajdah, he joins the Imam in Sajdah thinking that it is Imam's first, and later realises that it was actually Imam's second, the follower should consider his own Sajdah also as second. But if he goes into Sajdah thinking that it is the second Sajdah of Imam, and later learns that it was Imam's first, he should join Imam in that Sajdah, and also in the subsequent one. In both the cases, however, it is better that he prays again, after completing the congregational prayers.

1485. If a follower goes to Ruku before the Imam by mistake, and realises that if he raises his head, he may reach some part of the Qir'at (surah) of the Imam, and if he does so, then goes to Ruku again with the Imam, his prayers are in order. And if he does not return intentionally, his prayers are void.

1486. If a follower goes to Ruku before Imam by mistake, and realises that if he returns to the state of Qiyam, he will not reach any part of the Qir'at of Imam, if he raises his head just for the sake of offering prayers with the Imam, and then goes to Ruku again with Imam, his congregational prayers are in order. Also, if he does not return (to the state of Qiyam) intentionally, his prayers will be in order, and will become Furada.

1487. If a follower goes to Sajdah before the Imam by mistake, and if he raises his head with the intention of joining Imam, and doing Sajdah with the Imam, his congregational prayers are in order. And if he does not return intentionally, his prayers are in order, but it will turn into Furada.

1488. If Imam mistakenly recites qunut in a Rak'at which does not have qunut, or recites tashahhud in a Rak'at which does not have tashahhud, the follower should not recite qunut or tashahhud. But, he cannot go to Ruku before the Imam or rise before the Imam rises. In fact, he should wait till the qunut or tashahhud of Imam ends, and offer the remaining prayers with him.

Guidelines for Imam and the follower

1489. If there is only one male follower, it is Mustahab that he stands at the right hand side of Imam, and if there is only one female follower, she will stand in the same direction, but slightly behind so that when she goes to Sajdah, her head is in line with Imam's knees.

If there is one male, and one or more females in the congregation, the male will position himself to the right of Imam, and the females will all stand behind Imam. When there are many men and one or many women in the congregation, men will stand behind Imam, and women will stand behind the male followers.

1490. If Imam and the followers are both women, the obligatory precaution is that all of them should stand in a line, and the Imam should not stand in front of others.

1491. It is Mustahab that the Imam positions himself in the middle of the line, and the learned and pious persons occupy the first row.

1492. It is Mustahab that the rows of the congregation are properly arranged, and that there be no gap between the persons standing in one row; all standing shoulder to shoulder.

1493. It is Mustahab that after the Qadqa matis salah' has been pronounced, the followers should rise.

1494. It is Mustahab that the Imam of the congregation should take into account the condition of those followers who may be infirm or weaker, and should not prolong qunut, Ruku and Sajdah, except when he knows that the people following him are so inclined.

1495. It is Mustahab that while reciting Surah al-Hamd and the other Surah, and the Zikr loudly, the Imam of the congregation makes his voice audible. But care must be taken to see that the voice is not abnormally loud.

1496. If Imam realises in Ruku, that a person who has just arrived wants to join him, it is Mustahab that he prolongs the Ruku twice over. He should then stand up, even if he may realise that another person has also arrived to join.

Things which are Makrooh in congregational prayers

1497. If there is vacant space in the rows of the congregation, it is Makrooh for a person to stand alone.

1498. It is Makrooh for the follower to recite the Zikr in the prayers in such a way that Imam hears them.

1499. It is Makrooh for a traveller, who offers Zuhr, Asr and Isha prayers in shortened form (two Rak'ats), to follow a person who is not a traveller. And it is Makrooh for a person who is not a traveller to follow a traveller in those prayers.

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QUESTIONS & ANSWERS ON CONGREGATION PRAYERS

SALAT AL-JAMA’AH QA (CONGREGATIONAL PRAYERS)

According to the Fatawa of Ayatullah al-Uzma Sayyid Ali al-Husaini Seestani Dama-Dhilluhu

Sources: Islamic Laws, Elements of Islamic Studies by Allama Sayyid Saeed Akhtar Rizvi.

 Questions answered by:

Liaison Office of Ayatullah Al-Sistani Dama-Dhilluhu in U.K.

Maulana Sayyid Muhammad Rizvi, Sheikh Fadhel Sahlani, Maulana Muhammad Musavi,

Maulana Zafar Abbas, Sheikh Safdar Razi and Sheikh Hasnayn Kassamali.

 

The Holy Prophet (s.a.w.w.) said that if there are only 2 persons (Imam and only one Mamum) in Congregational Prayer, every Rak’at gets the reward of 150 prayers. The reward is increased by the increase in the number of persons.  Thus, in a Congregational Prayer of 3 persons, every Rak’at gets reward of 600 persons.

If there are   4, every Rak’at gets reward of  1,200 prayers.

If there are   5, every Rak’at gets reward of  2,400 prayers.

If there are   6, every Rak’at gets reward of  4,800 prayers.

If there are   7, every Rak’at gets reward of  9,600 prayers.

If there are   8, every Rak’at gets reward of 19,200 prayers.

If there are   9, every Rak’at gets reward of 38,400 prayers.

If there are 10, every Rak’at gets reward of 76, 800 prayers.

If there are more than 10, then nobody can estimate its reward except Allah.

Mustadrak al-Wasa’il, vol. 1, p. 487; Imam Khomeini, Tawdhih al-Masa’il, Issue 1400.

 

A person who goes out of his house to participate in congregational prayer and waits in the Mosque for it, gets the reward of a person who is engaged in prayer for the entire period.

Kanz al-‘Ummal, vol. 8, hadiths 22818, 22827.

The Messenger of Allah (s.a.w.a.) has said: “If I pray the dawn prayer in congregation, it is more lovable for me than night vigil and worship till morning.” Kanz al-‘Ummal, vol. 8, hadith 22792.

It is Mustahab that obligatory prayers, especially the daily prayers, are performed in congregation,           and more emphasis has been laid on congregational prayers for Fajr, Maghrib and Isha.

Islamic Laws of Ayatullah Al-Sistani Dama-Dhilluhu.

 

Always pray compulsory Namaz with Jamat whether you are Imam or mamoom.

There is a lot of sawab. See that you are not deprived of this sawab.

It is stated in the traditions that by praying with Jamat, the sawab is multiplied 150 times.

As the people praying with jamat increases, so also sawab increases.

So much so that if there is a big congregation, jinns and human beings collectively

cannot count its sawab.

Punctually recite ‘Tasbihe-Zehra (a.s.)’ after namaz. Do ‘Sajd-e-Shukr’ without fail.

(Furu-e-Kafi - 4, p. 150)

 

PAPER NO. 1

 

Q)        Kindly explain to me the advantages obtained and reward earned, giving both worldly and spiritual benefits one derives, when he takes part in Congregational Prayers? 

A)        Marhum Allama Sayyid Saeed Akhtar Rizvi had listed 6 benefits, details as under:         [please, let us recite Sura Fateha for the benefit of his departed soul)

 

(a)          ISLAMIC EQUALITY.

In the congregation, rich and poor, high and low, all stand shoulder to shoulder.  This destroys the haughtiness of the rich and creates self-respect in the poor.  The best scene of mankind’s equality comes before us in congregational prayer. 

(b)          UNITY.

In the congregational prayer, all have one intention, one language and identical actions.  All kneel together.  All prostrate together.  This teaches as the lesson of the unity of the Muslims. 

            (c)        LOVE AND COOPERATION.

People meet with one another in the congregation. They know the problems and worries of each other and try to help each other. New things are known.  Mutual love develops.  Circle of friendship; is widened. We get an opportunity to perfect our live in the light of others’ experiences.

            (d)       DISCIPLINE.

While offering prayer in congregation we stand in rows, follow the Imam of Congregation and practice obedience to Command.  This instills in us the discipline which is the essential feature of a community’s life. 

(e)        PRESTIGE OF ISLAM.

Our Mosques remain thriving – due to prayer in congregation.  It enhances the prestige of the Muslims, and the unity of the Muslims overawes the enemies of Islam.           

            (f)        LIMITLESS REWARD

                        Allah has put a big reward for congregational prayers: 

                        Our Holy Prophet Muhammad (s.a.w.a.) and the Imams of Ahlul-Bayt (a.s.) have  laid great stress on Congregational Payer.

 

PAPER NO. 2 –  

Q)        What constitutes adalah of Imamul Jumu’ah wal Jama’ah?

A)        Adalah of an Imamul Jumu’ah and Jama’ah is a sensitive issue.  An ‘Adil is a person         who does not commit major sins and does not persist in committing minor sins. There is also the question of urf [custom of the community).  For example, for an ‘alim to do            something in public that would cause people to raise eye-brows even if it is not a sin    constitutes breach of adalah.

Q)        What niyyah (intention) does the Imamul Jama’ah make when leading the daily prayers? 

A)        He makes the Niyyah of praying the particular Salaat to attain nearness to Allah SWT, just as any follower would.  He does not make the Niyyah of leading prayers

 Q)        As I understand, the link in congregational prayer is only established from the sides and    from the front and not from the angle which would mean that the only follower who can          establish the link with the Imam is the one who is praying immediately behind him and that link would be extended to  others only through him. 

A)        If the people were standing on the right and left of that person, and the distance between the place of Sajdah of both these Ma’mumeen and the standing place of the Imam is not more than one step, then the people beside them and behind them can take link by them, and the Jama’at of the other people will be correct. 

Q)        Is a follower required to recite Surah Al-Hamd and another Surah in the first and second Rak’at of Zuhr and Asr prayers as the Imam recites these Surahs silently? 

A)        The follower should not recite Surah al-Hamd and Surah in the first and second Rak'ats   of Zuhr and Asr prayers and it is Mustahab that instead of them he should recite Zikr.  It      is necessary for the follower to recite all the things of the prayers himself, except       Surah al-Hamd and the other Surah. However, if his first or second Rak'at coincides with third      or fourth Rak'at of the Imam, he should recite Surah al-Hamd and Surah.

 

Q)        In Namaaz-e-Jamaa’at should Ma’amoom recite Bismillaah……. of the Surahs in the 1st and 2nd rak’at? 

A)        In Namaz-e-Jama'at, Ma'mumeen are not allowed to recite the Surah, and Bismallah is   part of the Surah.

 

PAPER NO. 3 – 

Q)        Can a follower say Takbiratul Ihram before the Imam has completed his Takbiratul   Ihram? 

A)        The follower should not say Takbiratul Ihram before the Imam.  As an obligatory   precaution, he should not say Takbirtul Ihram  until the Takbiratul Ihram of the Imam is           completed.

 

Q)        Besides Takbiratul Ehram, is a follower also required to recite other parts of prayers after    the Imam? 

A)        If a follower recites other parts of prayers other than Takbiratul Ehram before the Imam, there is no objection. But, if he hears them being recited by the Imam, or if he knows when Imam is going to recite them, the recommended precaution is that he should not         recite them before the Imam.

 

Q)        If a follower inadvertently says Salaam and completes his prayer before the Imam does   it, what should he do? 

A)        If the follower says the Salam by mistake, before the Imam does it, his prayer is in order,  and it is not necessary that he should say Salam again along with the Imam. And even if          he says Salam before the Imam intentionally, there is no objection.

 

Q)        Can a follower go to Ruku or Sajdah before the Imam has done so? 

A)        It is necessary for the follower that, besides that which is recited in the prayers, he            should perform all acts like Ruku and Sajdah with the Imam or a little after him, and if he        performs them before the Imam, or after a considerable delay, intentionally, his           congregational prayers becomes void. However, if he converts to Furada, his prayers     will be in order.

 

 PAPER NO. 4 –

 Q)       If a follower goes to Ruku by mistake when the Imam is still reciting Qir’at (Surah), what   is he required to do to maintain validity of his congregational prayer?

 

A)        If a follower goes to Ruku before the Imam by mistake, and realizes that if he raises his    head, he may reach some part of the Qir'at (surah) of the Imam, and if he does so, then goes to Ruku   again with the Imam, his prayers are in order. And if he does not return           intentionally, his prayers are void.

 

Q)        If a follower raises his head from Ruku ahead of the Imam by mistake, what is he             required to do to correct the situation?

 A)        If a follower raises his head from Ruku before the Imam by mistake, and if the Imam is    still in Ruku, he (the follower) should return to Ruku, and then raise his head with the          Imam. In this case, the extra Ruku, which is a Rukn, will not invalidate the prayers.         However, if Imam raises his head before the follower reaches him, as a precaution, the        prayer of the follower will be void.

 

Q)        If a follower raises his head from Sajdah before the Imam unintentionally, what should      he do correct the situation?

A)        If a follower raises his head by mistake, and sees that the Imam is in Sajdah, as a            precaution, he should return to Sajdah, and if it happens in both the Sajdah, the prayers    will not be void, although a Rukn has been added.

 

Q)        If a follower raises his head from Ruku or Sajdah before the Imam by mistake and           realizes that if he goes back to Ruku or Sajdah he will not be in time to reach the Imam,        what is he required to do?

 A)        If a follower raises his head from Ruku or Sajdah before Imam by mistake, and does not return to Ruku or Sajdah forgetfully, or thinking that he will not reach the Imam, his    congregational prayer is in order.

 

PAPER NO. 5

  

Q)        How should a follower react to maintain validity of his congregational prayers in a situation when the Imam mistakenly recites Qunut or Tashahhud in the Rak’at which             does not have Qunut or Tashahhud? 

A)        If Imam mistakenly recites Qunut in a Rak'at which does not have Qunut, or recites          Tashahhud in a Rak'at which does not have Tashahhud, the follower should not recite        Qunut or Tashahhud. But, he cannot go to Ruku before the Imam or rise before the   Imam rises. In fact, he should wait till the Qunut or Tashahhud of Imam ends, and offer            the remaining prayers with him.

 

Q)        How loudly can a ma’mum [follower behind an imam in Jama’ah) recite in prayers? 

A.)       Obviously, a ma’mum cannot recite Al-Fatiha and the Sura in Jama’ah.  Subhaniyyat, i.e.            Tasbihat Arba’aa in third and fourth rak’ah are silently recited by the Imam and ma’mum.    That leaves the adhkaar: in qunoot, rukuu, sujood, tashahhud and tasleem. These must             not be recited so loud as to reach the Imam’s ears for that constitutes karaha, but does      not invalidate Salaat.

 

Q)        For the validity of a congregational prayer, it is a condition that there should be no             obstruction between the Imam and the follower, nor between one follower and the other          follower, who is a link between him and the Imam. Is any such obstruction caused if a         “na-baligh” child prays in the first line?

 

A)        If a discerning child (Mumayyaz), one who is able to distinguish good from evil, stands      between two persons in the first  line, thus causing a distance, their prayers in     congregation   will be valid as long as they do not have knowledge about that child’s      Namaz having become void.  But if a Na-Baligh who is not Mumayyaz prays in the first        row of Salatul Jama'at, it will cause a barrier even if the space of one stride is not             created and that the Salatul Jama'at of Mamooms praying on his side after him will be       invalid unless they continue their prayers with the Niyyah of Furada.

 

 Q)       If the Imam has completed his Takbiratul Ihram, can the persons in the back row say their Takbiratul Ihram before the persons in the front row have said their      Takbiratul Ihram?

 

A)        If after the Takbiratul Ihram of the Imam, the persons in the front row are ready for           prayers and are about to say Takbiratul Ihram, a person standing in the back row can          say Takbiratul Ihram.  However, the recommended precaution is that he should wait, till   the Takbiratul Ihram of the front row has been pronounced.

 

PAPER NO. 6  

Q)        What is a person required to do to keep his congregational prayer valid if he joins the        Imam in Ruku but as he does so the Imam raises his head from his Ruku?

 

A)        If a person joins the Imam when he is in Ruku, but before he bows to Ruku, the Imam      raises his head from his Ruku, that person has a choice either to complete his prayers       as Furada, or to continue with the Imam up to Sajdah, with the Niyyah of Qurbat.  Then         when he stands, he can do Takbir other than Takbiratul Ihram, as a general Zikr, and             continue with the congregation.

 

Q)        Can a traveler who offers shortened prayers join the Congregational Prayer led by an       Imam who offers full prayers?

 

A)        It is Makrooh for a traveler, who offers Zuhr, Asr and Isha prayers in shortened form         (two Rak’ats), to follow a person who is not a traveler.  And it is Makrooh for a person          who is not a traveler to follow a traveler in those prayers.

            NOTE: In ibadah – makrooh is less thawab, e.g. praying in congregational prayer when you are a traveler has more thawab than praying alone.

Q)        If a person arrives late and finds that the Imam is reciting the last Tashahhud, is there any way that he can join the  congregational prayers so that he can earn “Thawab” of congregational prayers?

A)        Yes.  He should sit down after making Niyyah and pronouncing Takbiratul Ehram, and may recite Tashahhud with the Imam, but not the Salaam, and then wait till the Imam says Salaam of the prayers.  Then he should stand, and without making Niyyah and Takbir, begin to recite Surah al-Hamd and the other Surah treating it as the first Rak’at of his prayers.

Q)        When there is only one follower in the congregational prayers, where should he position himself?

A.)        If there is only one male follower, it is Mustahab that he stands in line with Imam.

Q)        If a person arrives late and the Imam is in the third or fourth Rak’at in the state of Qiyam, can he join the congregational prayers then or should he wait until the Imam is in Ruku?

A.)        If the Imam is in the third or fourth Rak’at, and one knows that if he joins him and recite Surah al-Hamd he will not be able to reach him in Ruku, as an obligatory precaution, he should wait till the Imam goes to Ruku and then join.

 

PAPER NO. 7 –

Q)        If a person arrives late and finds that the Imam is in the state Qiyam but he is not aware in which Rak’at the Imam is, how should he go about to join the congregational prayer?

A)        If the Imam is standing, and the follower does not know in which Rak’at he is, he can join him, but he should recite Surah al-Hamd and the other Surah with the Niyyat of Qurbat though he may come to know later that the Imam was in the first or second Rak’at.

Q)        If a follower is behind the Imam by one rak’at, can he stand up to continue his prayer        with the niyyah of furada when the Imam is reciting tashahhud of the last rak’at?

 A)        If a person is behind the Imam by one Rak'at, it is better that when the Imam is reciting tashahhud of the last Rak'at, he (the follower) should place the fingers of his hands and the inner part of his feet on the ground, and raise his knees, and wait till the Imam says Salam of the prayers and then stand up. And if he makes niyyat of Furada at that very moment, there is no harm in it.

 

Q)        A person joins the congregational prayer when the Imam is in the state of Qiyam  of 3rd or 4th Rak'at, he started reciting Sura Al-Hamd and before he could complete the Surah the Imam went to Ruku. If he completes the Surah he will not be able to reach the Imam in Ruku. What is his Shari’i obligation?

 A)        If a person joins the Imam when he is in the state of Qiyam of third or fourth Rak'at, he     should recite Surah al-Hamd and the other Surah, and if he does not have time for the   other Surah, he should complete Surah al-Hamd and join the Imam in Ruku. But if he           has no time even for Surah al-Hamd, he may leave it incomplete and join Imam in Ruku.    But in this case, the recommended precaution is that he should change to Furada.

 

Q)        If a person joins in the congregational prayer when the Imam is in the standing position     in the 3rd or 4th Rak’at reciting Tasbihate Arba’ah, unfortunately out of ignorance or for      any other reason he does not recite Surah Al-Hamd, what is the status of his prayer?  Is             his congregational prayer valid?  If the answer is in the negative what is he required to           do to keep his prayer valid? 

A)        If reciting the chapters were missed unintentionally in the congregation or individual           prayer then there is no harm and the Salaat is ok.

 

Q)        Can a person join the congregational prayer when the Imam is in the 3rd or 4th Rak’at,       although the Imam having finished reciting Tasbihate Arba’ is still in the standing           position?  If the answer is in the negative, is it in order for him to join the congregational          prayer when the Imam has started to go for Ruku or is it necessary that he must wait    until the Imam is in the position of Ruku and then join the congregational prayer. 

A)        In the case mentioned one should wait until the Imam reaches the level of Ruku and         then join the congregation.

 

Q)        Can a person join the Congregational prayer in the 3rd or 4th Rak’at when the Imam has    completed reciting the Zikr of Ruku but is still in the position of Ruku  and has not started         standing up. 

A)        There is no problem in that as long as the imam is in the state of Ruku.

 -----------------

PAPER NO. 8 – 

Q)        If the Imam has finished the prayer, but the follower is still reciting tashahhud, is he           required to change his niyyah to furada?

A)        If the prayers of the Imam comes to an end, but the follower is still reciting tashahhud or the first Salam, it is not necessary for him to make the intention of Furada.

 

Q)        If a person changes his niyyah to furada in congregational prayers, can he revert back to congregational prayer?  

A)        If a person makes the intention of Furada during the congregation prayers, he cannot revert back to congregational prayers again. But, if he is undecided whether he should make the intention of Furada or not, and eventually decides to end the prayers with congregation, his prayers with the congregation will be in order.

 

Q)        When offering qadha prayers, like we usually do on the 23rd night of Mahe Ramadhan, can one follow the Imam who is offering his qadha prayers as a precaution? 

A)        If Imam of the congregation is offering his own qadha, or on behalf of another person whose qadha is certain, he can be followed. However, if he is offering the qadha of his own or on behalf of the other, as a precaution, it is not permissible to follow him, unless the prayers being offered by the follower is also based on a precaution similar to that of Imam. However, it is not necessary that the follower may not have another reason for precaution.

 

Q)        Please, see the Mas'ala below appearing in Islamic Laws of Ayatullah Al-Sistani Dama     Dhilluhu.

1446. If during the prayers, a distance of one foot occurs between the follower and the Imam, or between the follower and the person through whom he is linked to the Imam, he (the follower) will be isolated and can, therefore, continue as Furada.

NOTE: I believe "one foot" mentioned is translated as "one stride" approximately one yard.

QUESTION

Instead of changing his niyyah to furada, can he move slightly sideways to close the gap (distance) created so that he can continue his Salaat in congregation?

 

A)        There is no problem in that.

PAPER NO. 9 –

Q)        Am I correct to understand that if a person praying Qasr in the first row in Salatul Jama'at and remains seated after concluding his Salaat is causing a barrier to the next person praying on his right side, and even if the gap of one maximum stride is not created, the congregational prayer of the next person and all other persons praying on his right side will not remain valid unless they convert to Furada and continue their prayer to individual prayer. 

A)        He is a barrier and all other persons praying on his right side will convert to Furada and continue their prayer individually, unless that person leaves directly and they occupy that gap.

Q)       It is recommended to say "Al-Hamdu Lillah" after the Pesh Imam has recited Surah Al-Hamd in the congregational prayer.
Is it also Mustahab to say "Al-Hamdu Lillah" after reciting Surah Al-Hamd in Furada prayers?

A)        Yes, it is recommended to recite “Alhamdu lilahi rabil alemeen”

Q)        When people go to Hajj or Umra, while they are in Masjidul Nabawi, they pray behind a    Sunni   (or Wahhabi) Pesh Imam with a Niyyah of Jama'at but  they recite their own   Qira'at where as other join in the row of Jama'at but they pray with a Niyyah of Furada.
            As we all know the Pesh Imam tends to recite a long second Surah (or sometimes part of a long Surah) while the persons mentioned above recite a small second Surah.
            Naturally, they finish reciting the second Surah well before the Imam does so. While         waiting for the Imam to finish reciting the second Surah, they continuously recite Zikr,      e.g. Subahanallah until the Imam finishes reciting the second Surah and then they go to           Ruku with the Imam.           

A)        There is no problem in this case.

 

Q)        Will the prayer (one of the daily five prayers) of a person remain valid if he prays his         Furada Salaat in the same hall (large room)  simultaneously (at the same time) the   congregational salaat is being prayed? 

A)        Yes the prayer is valid, but is committing a sin (ma`siyat) by doing so.

 

Q)        Will the prayer (one of the daily five prayers) of a person remain valid if he/she prays        his/her Furada Salaat in the adjoining hall simultaneously (at the same time) the     congregational salaat is being prayed?

A)        Yes the prayer is valid.

 

Q)        Can a person praying one of the daily five prayers 'ADA" salaat join the congregation led by an Imam who is praying one of the daily five prayers "QADHA" salaat?

A)        There is no problem in that.

 

PAPER NO. 10 –

Q)        2 people prayed Qasr in jamaat namaaz of Isha. They prayed in the first row side by         side. As soon as they finished their 2 rak’ats, they rejoined the jamaat namaaz again in         the third rak’at. What is the ruling for the people after them? Do they have to change their niyyat to furada or not because the time lapse was very short?
            And if they have to change their niyyat, what is the ruling.........
            a) If they realized it during the namaaz
            b) After the namaaz

A)        As long as they returned to the congregation without an interval (they joined the     congregation immediately upon finishing their Salaat), the link is not broken and the     congregational prayer of those praying after them will remain valid.

Q)        Ruling No. 1461 in Islamic Laws of Ayatullah Al-Sistani Dama-Dhilluhu states, quote:
            "If a person is behind the Imam by one Rak'at, it is better that when the Imam is reciting Tashahud of the last Rak'at, he (the follower) should place the fingers of his hands and        the inner part of his feet on the ground, and raise his knees ........................."
            WHILE Ruling No. 1448 states, quote:
            "If a person joins the Imam in the second Rak'at, it is not necessary for him to recite         Surah al-Hamd and Surah, but he may recite Qunuut and Tashahhud with the Imam,         AND THE PRECAUTION is that, at the time of reciting Tashahhud, he should keep the         fingers of his hands and the inner part of his feet on the ground and raise his knees........:
            THE QUESTION IS THAT IS IT  'MUSTAHAB' OR 'OBLIGATORY PRECAUTION' TO          SIT IN             THE MANNER EXPLAINED WHILE THE IMAM IS RECITING TASHAHHUD IN            THE CASE WHEN A MAAMOOM IS BEHIND THE IMAM BY ONE RAK'AT?

A)        OBLIGATORY PRECAUTION.

Q)        Is the link (connection) in Salatul Jama'at established to the ladies if they are separated    from the males by a wooden partition which covers up from floor to the ceiling with no            opening?  Or is there a requirement in the Shari'ah that there must be an opening, even            a small one, to established a link.

A)        For the validity of congregation, it is a condition that there should be no obstruction            between the Imam and the follower, nor between one follower and the other follower,   who is a link between him and the Imam. An obstruction means something which separates them, regardless of whether it prevents seeing each other, like in the case of            a curtain, or a wall, or does not prevent, like in the case of a glass wall.

            Therefore, if there is an obstruction, at any time of the prayers, between Imam and the     follower or between the followers themselves, thus breaking the link, congregation will            be void. But women are exempted from this rule.

            FOLLOW-UP

            From your answer, am I correct to understand that women are exempted from this rule    even if             the obstruction is by way of a wooden partition covering from floor to ceiling with         no opening.

 A)       Yes, you are as long as the imam is a man.

PAPER NO. 11 –

Q)        A Jamat in U.S.A. has posed the following question and I need your help in answering.

            We normally have Salatul Jama’at for Maghribayn prayers on Thursdays at our Center at            the prime time (Awwale Wakht)  and then continue with our Thursday program of Dua-e-     Kumayl, Majlis and Ziyarat.  Since the Salaat time is getting earlier, the attendance is    getting lower because people working cannot make it in time.

            We propose to delay the starting of Salatul Jama’at by an hour or so to enable       Mu’mineen participate in Salatul Jama’at.

            The following questions arise:

            Which would be a better (recommended) course of action to take:

            1)  To delay the Salatul Jama’at so that more Mu’mineen can participate? OR

            2) To hold the Salatul Jamat at awwale wakht irrespective of the attendance.

A)        The question was read to Sheikh Fadhel Al-Sahlani at the Thursday Night Fiqh session and his answer was that this question will need to be referred to the Marj'a as it requires     judgment of which is recommended. He, added however, it would seem that since there         are people ready for Salaatul jam'ah at Awwalul Waqt that would be prudent to give         priority. So, there is no categorical answer yet.

Q)        If a prayer leader’s Wudhu is invalidated during the course of Salaat, what does he do       and what do the congregants praying behind him in Jama’ah do?  Can a person from the    congregation step and take over from him and finish the rest of the Salaat

A)        When Wudhu is invalidated, Salaat becomes invalid.  So, the prayer leader has to move   away and the person directly behind him steps up and continues from where the prayer leader left.  This is the reason why it is recommended that the person directly behind the     prayer leader should be qualified, according to the rules of the Shari’a, to lead prayers.          If such a person is not available, then the rest of the congregants must change their             Niyyah (intention) to Furada (individual) and complete the rest of the Salaat.

Q)        Can a person ask for monetary wage to lead Jama’ah prayers?

A)        Leading Jama’ah is not obligatory, but voluntary.  Thus, a person can ask for monetary    compensation to lead the Jama’ah Salaat.

Q)        It is Makrooh to recite Zikr in the Salaat al-Jama’ah so audibly as to reach the ears of the             Imam.  Does this apply to “Alhamdulillah” recited optionally after Suratul Fatiha?

A)        The same rule would apply in this case too.

PAPER NO. 12 – 

Q)        If a person has already said his prayers on time and comes to the Center to find Salatul    Jamaah being established.  Can he join in the congregational prayers for the same            Salaat?

A)        Yes, it is Mustahab to do so for the reward of praying in Jamaa’ah is immense.

Q)        If a person precedes the Imam of Jama’ah in his Dhikr, for example recites the Tashahhud dhikr ahead of the Imam, what becomes of his Salaat? 

A)        The Salaat is valid but the action of preceding the Imam in Dhikr is Makrooh (reprehensible, undesirable).

 

Q)        Some people have a tendency to recite Qunoot, dhikr, etc. very loudly in Jama’ah prayers.  What is the ruling on this? 

A)        It is Makrooh to recite the Dhikr, etc. loud enough to reach the ears of the Imam of Jama’ah.

 

Q)        A Pesh Imam performed his wajib prayers furada on time. Can he lead the same prayers when his congregation are praying with wajib niyyat prayers?  

A)        If he has already done his Namaz as Furada, then he can lead the Jamaat to do the same Namaz.

 

Q)        If a person has already begun offering a mustahab prayer and the congregational             prayers starts, can he break his mustahab namaz to join the congregational prayer?

A)        If a congregational prayer begins while a person is offering a Mustahab prayers, and if he is not sure that if he completes his Mustahab prayers, he will be able to join the congregational prayers, it is Mustahab to abandon the Mustahab prayers, and join the congregational prayers. In fact, if he is not certain that he will be able to join the first Rak'at, he should follow this rule.

 

Q)        If a person has already begun offering a wajib prayer and the congregational starts, can he break his wajib namaz to join the congregational prayer? 

A)        If a congregational prayer begins while a person is offering a prayer of three or four Rak'ats, and if he has not gone into Ruku of the third Rak'at, and is not sure whether upon completion, he will be able to join the congregational prayers, it is Mustahab to end the prayers with the niyyat of Mustahab prayers of two Raka'ts, and join the congregational prayers.

 -

 

PAPER NO. 13 – – FINAL PAPER

 

Q)        Ruling No. 1008 in Islamic Laws of Ayatullah Al-Seestani Dama Dhilluhu says:

To take wages for teaching obligatory acts of prayers is haraam, as a precaution, and taking wages for teaching Mustahab things is permissible.

The question is:

Does the above Ruling apply to prayers only, or would it apply to all other wajib acts?

 

A)        That is applied on all wajib acts.

 

      Q)        I need your advice on how to go about conducting the Salatul Jama’at in a room under     the following circumstances: 

     There is a male Pesh Imam.

     The followers consist of na-baligh boys and na-baligh girls as well as baligh girls.

     There is no partition.

 

     MY OBSERVATION; (according to Ayatullah Al-Sistani Dama-Dhilluhu)

 

1)        The boys cannot stand in front of the girls because all the boys present are na-      baligh   while in the case of girls some of them are baligh. The na-baligh boys   would not provide a valid link to the girls praying behind them.

            

             2)        The Salat of both the man and the woman is not valid if they are parallel to each   other during prayer, or if the woman is ahead of the man. Or there should be a             barrier between them or a distance of more than 10 cubits equivalent to 10            arm-lengths – 4.5 meters. 

 

            I need your help to advise us on how to go about conducting Salatul-Jama’at under the circumstances explained above.  Please, do advise according to the rulings of Ayatullah  Al-Sistani Dama Dhilluhu.

 

A)         Baaligh persons should be immediately behind the Imam of Jama'at, then non baaligh persons on their sides or behind them. The rulings of the distance or partition between man and woman during Salaat refers to Baaligh persons and not to children.

 

            SUPPLEMENTARY QUESTION

 

             Am  I correct to understand that since only some girls are baligh, they will stand immediately behind the Pesh Imam  and both the na-baligh boys and the na-baligh girls will stand on their sides and behind them.  In other words, there is no Shari’i problem if na-baligh boys and na-baligh girls pray side by side.

           

A)         Baaligh girl should stand behind the Imam of Jama'at. Non Baaligh boys can stand on one side, and non Baaligh girls can stand on other side. If they pray on rows, then non Baaligh boys should stand first then non Baaligh girls should stand behind them. This is to avoid mixing boys and girls during performing prayers.

Concluded; Wal-Hamdu Lilla-h 

 

EARLIER FILE ..to chk for duplication above

Paper # 7

 

Congregational Prayers Q] Is a follower required to recite Surah A-Hamd & another Surah in the first & second Rak’at of Zuhr &Asr prayers as the Imam recites these Surahs silently?

A.] The follower should not recite Surah al-Hamd & Surah in the first & second Rak'ats of Zuhr & Asr prayers & it is Mustahab that instead of them he should recite Zikr.  It is necessary for the follower to recite all the things of the prayers himself, except Surah al-Hamd & the other Surah. However, if his first or second Rak'at coincides with third or fourth Rak'at of the Imam, he should recite Surah al-Hamd & Surah.

Q.] Can a follower say Takbiratul Ehram before the Imam has completed his Takbiratul Ehram?

A.]The follower should not say Takbiratul Ehram before the Imam.  As an obligatory precaution, he should not say the takbir until the takbir of the Imam is completed.

Q.] Besides Takbiratul Ehram, is a follower also required to recite other parts of prayers after the Imam?

A.] If a follower recites other parts of prayers other than Takbiratul Ehram before the Imam, there is no objection. But, if he hears them being recited by the Imam, or if he knows when Imam is going to recite them, the recommended precaution is that he should not recite them before the Imam.

Paper # 8

 

Q.] If a follower inadvertently says Salaam & completes his prayer before the Imam does it, what should he do?

A.] If the follower says the Salam by mistake, before the Imam does it, his prayer is in order, & it is not necessary that he should say Salam again along with the Imam. & even if he says Salam before the Imam intentionally, there is no objection.  

Q.] Can a follower go to Rukuu or Sajdah before the Imam has done so?

A.] It is necessary for the follower that, besides that which is recited in the prayers, he should perform all acts like Ruku & Sajdah with the Imam or a little after him, & if he performs them before the Imam, or after a considerable delay, intentionally, his congregational prayers becomes void. However, if he converts to Furada, his prayers will be in order.

Q.] If a follower goes to Ruku by mistake when the Imam is still reciting Qir’at (Surah), what is he required to do to maintain validity of his congregational prayer?

A.] If a follower goes to Ruku before the Imam by mistake, & realizes that if he raises his head, he may reach some part of the Qir'at (surah) of the Imam, & if he does so, then goes to Ruku again with the Imam, his prayers are in order. & if he does not return intentionally, his prayers are void.

*Q] If a follower raises his head from Ruku ahead of the Imam by mistake, what is he required to do to correct the situation?

A.] If a follower raises his head from Ruku before the Imam by mistake, & if the Imam is still in Ruku, he (the follower) should return to Ruku, & then raise his head with the Imam. In this case, the extra Ruku, which is a Rukn, will not invalidate the prayers. However, if Imam raises his head before the follower reaches him, as a precaution, the prayer of the follower will be void.

PAPER # 9

 

Congregational Prayers
Q.] If a follower raises his head from Sajdah before the Imam unintentionally, what should he do correct the situation?

A.] If a follower raises his head by mistake, & sees that the Imam is in Sajdah, as a precaution, he should return to Sajdah, & if it happens in both the Sajdah, the prayers will not be void, although a Rukn has been added.

Q.] If a follower raises his head from Ruku or Sajdah before the Imam by mistake & realizes that if he goes back to Ruku or Sajdah he will not be in time to reach the Imam, what is he required to do?

A.]  If a follower raises his head from Ruku or Sajdah before Imam by mistake, & does not return to Ruku or Sajdah forgetfully, or thinking that he will not reach the Imam, his congregational prayer is in order.

Q.] How should a follower react to maintain validity of his congregational prayers in a situation when the Imam mistakenly recites Qunut or Tashahhud in the Rak’at which does not have Qunut or Tashahhud?

A.] If Imam mistakenly recites Qunut in a Rak'at which does not have Qunut, or recites Tashahhud in a Rak'at which does not have Tashahhud, the follower should not recite Qunut or Tashahhud. But, he cannot go to Ruku before the Imam or rise before the Imam rises. In fact, he should wait till the Qunut or Tashahhud of Imam ends, & offer the remaining prayers with him.

Q.] How loudly can a ma’mum [follower behind an imam in Jama’ah] recite in prayers?

A.] Obviously, a ma’mum cannot recite Al-Fatiha & the Sura in Jama’ah. Subhaniyyat, i.e. Tasbihat Arba’aa in third & fourth rak’ah are silently recited by the Imam & ma’mum. That leaves the adhkaar: in qunoot, rukuu, sujood, tashahhud & tasleem. These must not be recited so loud as to reach the Imam’s ears for that constitutes karaha, but does not invalidate Salaat. (ANSWERED BY SHEIKH FADHEL AL-SAHLANI THE UNITED STATES REPRESENTATIVE OF AYATULLAH AL-UDHMA AL-HAAJ AL-SAYYID ALI HUSAINI AL-SEESTANI)

PAPER # 10 
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA 
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU (unless otherwise indicated)

Congregational Prayers
Q.] For the validity of a congregational prayer, it is a condition that there should be no obstruction between the Imam & the follower, nor between one follower & the other follower, who is a link between him & the Imam. Is any such obstruction caused if a “na-baligh” child prays in the first line?

1426 A.] If a discerning child (Mumayyaz), one who is able to distinguish good from evil, stands between two persons in one line, thus causing a distance, their prayers in congregation will be valid as long as they do not have knowledge about that child’s Namaz having become void.

Q.] If the Imam has completed his Takbiratul Ihram, can the persons in the back row say their Takbir before the persons in the front row have said their Takbir?

1427 A.] If after the Takbir of the Imam, the persons in the front row are ready for prayers & are about to say Takbir, a person standing in the back row can say Takbir.  However, the recommended precaution is that he should wait, till the Takbir of the front row has been pronounced.

Q.] What is a person required to do to keep his congregational prayer valid if he joins the Imam in Ruku but as he does so the Imam raises his head from his Ruku?

1438 A.] If a person joins the Imam when he is in Ruku, but before he bows to Ruku, the Imam raises his head from his Ruku, that person has a choice either to complete his prayers as Furada, or to continue with the Imam upto Sajdah, with the Niyyah of Qurbat.  Then when he stands, he can do Takbir other than Takbiratul Ihram, as a general Zikr, & continue with the congregation.

Q.] Can a traveler who offers shortened prayers join the Congregational Prayer led by an Imam who offers full prayers?

A.] It is Makrooh for a traveler, who offers Zuhr, Asr & Isha prayers in shortened form (two Rak’ats), to follow a person who is not a traveler.  & it is Makrooh for a person who is not a traveler to follow a traveler in those prayers.

PAPER # 11
QUESTIONS ANSWERED BY SHEIKH FADHEL AL-SAHLANI THE UNITED STATES REPRESENTATIVE 
OF AYATULLAH AL-UDHMA AL-HAAJ AL-SAYYID ALI HUSAINI AL-SEESTANI

PRAYERS The Holy Prophet (s.a.w.w.) said: " At the (appointed) time of every prayer (Salaat), I hear a caller who calls & says: 
'O children of Adam! keep up prayers in order to extinguish the fire you have lit against yourselves (by committing sins)."
 Mustadrak-ul-Wasail, vol.3, p.102

FRIDAY PRAYERS Q. Please, advise whether presence of female congregants would make up the requisite number of persons necessary for the Friday Prayer to be established. 

A. It is allowed to calculate males & females to reach the minimum number which is 5 [including the male Imam] to perform Salaatul Jumu’ah. 

Q.     How long can Salaatul Jumu’ah be delayed for?

A. Salaatul Jumu’ah cannot be delayed per se.  However, if it is established later than the actual time, the delay period will depend upon ‘urf.  That is to say, customarily the community decides what constitutes delay.

Q.     During Salaatul Jumu’ah, is it permissible to establish Salaatul Dhuhrayn simultaneously, either individually or in congregation?

A. On Fridays, Salaatul Jumu’ah & Salaatul Dhuhrayn are optional obligatory.  So, if Salaatul Jumu’ah with all its required conditions is established, then one has to join in & cannot pray Dhuhrayn simultaneously.    

PAPER # 12 
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA 
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU
 (unless otherwise indicated)

At the last moments of his life, Imam Sadiq [a] called his relations & companions & told them:  
"Verily, our intercession never reaches the one who takes prayers  lightly”. 
 "Bihar-ul-Anwar, vol. 82, p. 236

Q.]   If a person arrives late & finds that the Imam is reciting the last Tashahhud, is there anyway that he can join the  congregational prayers so that he can earn “Thawab” of congregational prayers?

A.]  Yes.  He should sit down after making Niyyah & pronouncing Takbiratul Ehram, & may recite Tashahhud with the Imam, but not the Salaam, & then wait till the Imam says Salaam of the prayers.  Then he should stand, & without making Niyyah & Takbir, begin to recite Surah al-Hamd & the other Surah treating it as the first Rak’at of his prayers.

Q.]   When there is only one follower in the congregational prayers, where should he position himself?

A.]  If there is only one male follower, he may st& in line with Imam.

Q.]   If a person arrives late & the Imam is in the third or fourth Rak’at in the state of Qiyam, can he join the congregational prayers then or should he wait until the Imam is in Ruku?

A.] If the Imam is in the third or fourth Rak’at, & one knows that if he joins him & recite Surah al-Hamd he will not be able to  reach him in Ruku, as an obligatory precaution, he should wait till the Imam goes to Ruku & then join.

Q] If a person arrives late & finds that the Imam is in the state Qiyam but he is not aware in which Rak’at the Imam is, how should he go about to join the congregational prayer?

A.] If the Imam is standing, & the follower does not know in which Rak’at he is, he can join him, but he should recite Surah al-Hamd & the other Surah with the Niyyat of Qurbat though he may come to know later that the Imam was in the first or second Rak’at.

Paper # 51
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA 
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU
 (unless otherwise indicated)

The Holy Prophet [saww] said: "The one who sees a wrong action done should prohibit it by his deed, if he is capable, of course; & if he cannot do that, he should prohibit it by his tongue, but if he is not able to do even that, he may forbid it by his heart." 
(Wasa'il-ush-Shi'ah, vol. 16, p. 135) Imam Amir ul Mu'mineen Ali [a.s.] said: "He who abandons forbidding what is wrong theoretically & practically (& is indifferent while seeing vices committed) is a moving corpse amongst the living." (Bihar-ul-Anwar, vol. 100, p. 94)

CONGREGATIONAL PRAYERS Q] Kindly explain to me the advantages obtained & reward earned, giving both worldly & spiritual benefits one derives, when he participates in Congregational Prayers?

A] Marhum Allama Sayyid Saeed Akhtar Rizvi had listed 6 benefits, details as under: [please, let us recite Sura Fateha for the benefit of his departed soul] 
(a) ISLAMIC EQUALITY.
In the congregation, rich & poor, high & low, all st& shoulder to shoulder. This destroys the haughtiness of the rich & creates self-respect in the poor. The best scene of mankind’s equality comes before us in congregational prayer.
(b) UNITY.
In the congregational prayer, all have one intention, one language & identical actions. All kneel together. All prostrate together. This teaches as the lesson of the unity of the Muslims. 
(c) LOVE & COOPERATION.
People meet with one another in the congregation. They know the problems & worries of each other & try to help each other. New things are known. Mutual love develops. Circle of friendship; is widened. We get an opportunity to perfect our live in the light of others’ experiences.
(d) DISCIPLINE.
While offering prayer in congregation we st& in rows, follow the Imam of Congregation & practice obedience to Command. This instills in us the discipline which is the essential feature of a community’s life. 
(e) PRESTIGE OF ISLAM.
Our Mosques remain thriving – due to prayer in congregation. It enhances the prestige of the Muslims, & the unity of the Muslims overawes the enemies of Islam. (to be continued next week, insha’Allah)

Paper # 52
ANSWERS TO QUESTIONS ASKED OBTAINED FROM ISLAMIC LAWS BOOK OF AYATULLAH AL-UZAMA 
SAYYID ALI AL-HUSAINI AL-SEESTANI DAMA DHILLUHU
 (unless otherwise indicated)

Strive more to perform good deeds. However if you cannot perform a good act (at least) do not disobey (the commands of Allah). Because if one lays the foundation of a building & does not spoil it, then, even if the progress is slow, the building will 
definitely rise. (Conversely) The person who lays the foundation & at the same time spoils it, then it is sure that 
the walls of this building will never be raised.” 
(Iddat’ud-Dai, page 235) (continued from last weeek)

(f) LIMITLESS REWARD 
Allah has put a big reward for congregational prayers: 
Our Holy Prophet Muhammad (s.a.w.w.) & the Imams of Ahlul-Bayt (a.s.) have laid great stress on Cngregational Payer. 
The Holy Prophet (s.a.w.w.) said that if there are only 2 persons (Imam & only one Mamum) in Congregational Prayer, every Rak’at gets the reward of 150 prayers. The reward is increased by the increase in the number of persons. Thus, in a Congregational Prayer of 3 persons, every Rak’at gets reward of 600 persons.

If there are 4, every Rak’at gets reward of  1,200 prayers.
If there are 5, every Rak’at gets reward of  2,400 prayers.
If there are 6, every Rak’at gets reward of  4,800 prayers.
If there are 7, every Rak’at gets reward of  9,600 prayers.
If there are 8, every Rak’at gets reward of  19,200 prayers.
If there are 9, every Rak’at gets reward of  38,400 prayers.
If there are 10, every Rak’at gets reward of 76,800 prayers.

If there are more than 10, then nobody can estimate its reward except Allah. (Marhum Allama Sayyid Saeed Akhtar Rizvi – Elements of Islamic Studies) 
It is Mustahab that obligatory prayers, especially the daily prayers, are performed in congregation, & more emphasis has been laid on congregational prayers for Fajr, Maghrib & Isha, & also for those who live in the neighborhood of a Mosque, & are able to hears its Adhan. 
It is not permissible to absent oneself from the Congregational Prayers unduly, & it is not proper to abandon Congregational Prayers without a justifiable excuse.