The Leader (Imaam) – Follower Relationships (3 of 3)
10. Imaam for sisters praying in congregation. It is permissible for women to pray in congregation among themselves. Their leader should stand in the middle of the row according to the narration regarding Aa’ishah (may Allaah be pleased with her) which indicates that she used to lead women in prayer and would stand with them in the middle of the row. This has been narrated by ‘Abdur Razzaq in Al-Musannaf 3/141 and Daraqutni 1/404, and is authentic due to evidences for it. (Al-Mughni, 2/202), Al-Muhadhdhab (4/295), Al-‘Adawi (1/351).
11. Praying behind an Imaam who commits some sins is valid if he does it as prescribed by Allaah, according to scholarly consensus. The prayers of those who pray behind him, if he leads the prayer, are also valid, according to the more correct of the two scholarly opinions. Tuhfat al-Ikhwaan, p. 114, by Shaykh ‘Abd al-‘Azeez ibn Baaz. Majmoo’ Fataawa al-Shaykh Ibn Baaz, 9/388, Al-Majmoo’, 4/172-173 Fataawa Islamiyyah, 2/325. However, if it is possible to replace Imaam with another Imaam who is more religiously committed and doing so will not result in a greater evil, then it is better to do that, otherwise it is better to leave him. Abu Dawood (481), which says that a man led some people in prayer and he spat in the qiblah (of the mosque) when the Messenger of Allaah (peace and blessings of Allaah be upon him) was looking on. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, when he had finished praying: “He should not lead you in prayer.” After that he wanted to lead them in prayer again, but they did not let him, and they told him what the Messenger of Allaah (peace and blessings of Allaah be upon him) had said. He mentioned that to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said: “Yes.” And I (the narrator) think that he said: “You have offended Allaah and His Messenger.” Classed as hasan by al-Albaani in Saheeh Abi Dawood, Majmoo’ Fataawa al-Shaykh Ibn Baaz, 9/377, Fataawa Hammah, p. 36, Mataalib Ooli al-Nuha, 1/653, Majmoo’ al-Fataawa, 23/358
12. Following the Imaam from outside the mosque or following a prayer by listening to the radio or TV. Whoever wants to pray in a mosque in congregation has to go to the mosque, because if he follows the Imaam in his home this is not prayer in congregation, even if he can see the Imaam and congregation. The one who follows a broadcast prayer is not praying behind an Imaam who is in front of him, and this opens the door to evil, as more people one who is careless about Jumu’ah prayer. However, Jurists agree that so long as the takbeer can be heard and the rows are uninterrupted, then it is valid to follow the Imaam. Based on this, if the mosque is full and the rows are uninterrupted, and people pray in the market places and outside shops, there is nothing wrong with that. Zaad al-Mustaqni’, Al-Sharh al-Mumti’, 4/297-300.
13. The Imaam rushes through the prayer; can he pray at home with his sister in jamaa‘ah? if it is the habit of this Imaam to recite so quickly that the person praying behind him cannot recite al-Faatihah, then the people of the mosque have to ask for him to be dismissed, and if it is known that a person is like that, he should not start to pray with him at all and he should go to another mosque. Liqa’ al-Baab al-Maftooh, 146/9 Majmoo‘ Fataawa Ibn ‘Uthaymeen, 13/134
14. The Imaam’s pronunciation is defective, and some of the members of the congregation are hiding the fact that they have more knowledge of Qur’aan. If an illiterate person who does not know al-Faatihah leads another illiterate person like him in prayer (illiterate here means one who does not know how to recite al-Faatihah properly), then his prayer is valid because they are equal in their shortcoming. If an illiterate person leads a literate person (i.e., one who can recite al-Faatihah properly) in prayer, then this is not valid according to some Jurists. But if a person is able to correct it and does not, then his prayer is not valid, if that changes the meaning. Al-Sharh al-Mumti’, 4/248, 249. If the defective pronunciation is severe, such as substituting one letter for another, and the person is able to correct it but does not do so, in this case the person’s prayer is not valid and he may not lead the prayers, if that (mispronounced) letter appears in al-Faatihah. al-Majmoo’ (4/359), al-Mughni (2/15). If the defective pronunciation is severe, such as substituting one letter for another, but he is not able to correct his pronunciation, in this case his prayer is valid, according to scholarly consensus. al-Majmoo’ (4/166), al-Majmoo’ (4/166), Haashiyat Ibn ‘Aabideen (1/582), al-Majmoo’, 4/166, al-Muhalla (3/134), Fataawa Noor a’al al-Darb, al-Sharh al-Munti’, 4/248, 249.
And so on.
May Allaah grant us understanding