Allah says:
Allah commanded people to bow down in ‘ruku’ along with those who bow (before
Allah).
Hadith Shareef:
The Prophet of Allah (PBUH) said that performance of one prayer in congregation is more
than performing ‘120’ times prayer alone.
Hadith Shareef:
Hzt. Nabi Kareem Sal'am said offering congregational prayer (Namaz) is better than this
world and every thing therein.
If there is no arrangement of congregational prayer in the mosque of the locality, the residents of that locality should not attend prayer in any other mosque. The mosque of the locality has a right on the residents. Therefore one should say Azan and offer prayer alone, it is better than offering prayer in congregational in other mosque. (Durre Mukhtar)
If there are two mosques in a locality, the mosque nearer to ones house has a greater right. (Durre Mukhtar)
If both the mosques are equal in distance, one should pray in the older mosque. (Durre Mukhtar)
In a mosque where Azan, Iqamat and Jamat (Congregation) is already over and there are Imam, Mozzen and Mussali attending regularly and already determind, under this condition a second congregational prayer in the same mosque is permissible with all the scholars of Islamic jurisprudence; a little away from the arch of the Imam without a fresh Azan. The congregational prayer with a fresh Azan in the same mosque is undesirable to the point of forbidden (Makrooh-e-Tahreemy). In a mosque when there is neither Imam, Moazzin nor Musalli determind and attending prayer regularly, there second congregational prayer with Azan is permissible. (Alamgiri)
Hzt. Nabi Kareem Sal'am said the time that passes in waiting for the prayer is considered to be spent in Namaz (prayer) only. (Saheeh Bukhari Shareef)Hzt. 'Osmam Raz. narrates that Hzt. Nabi Kareem Sal'am said, one who performs 'Isha prayer in congregation will get reward of saying prayer till midnight. And one who performs Isha and Fajr prayer in congregation will be rewarded with the virtues equivalent to performing prayer for the whole night. (Tirmizi)
Offering prayer behind a slave, an ignorant person a blind and a bastard is undesirable (Makrooh) (Noorul Hadya).
It is narrated in “Saheehain” that Hzt. Nabi Kareem Sal'am said, when you offer prayer as Imam, you should make prayer shorter as there may be old, sick and needy persons among the congregation. A person saying prayer (Namaz) alone, is free to recite the Quran as long as he desires. (Noorul Hadaya)
Hzt. Anas Raz. narrates that he has not offered a prayer shorter and complete as that of Anhazrat Sal'am as the Imam. (Saheeh Muslim)
Hzt. 'Osman bin Abil-aas Raz. narrates that the last thing which Hzt. Sal'am said to me was that when you perform Imamat make the prayer light and easy.
Reciting lengthy surah, staying long time in ruku and sijdah is undesirable to the point of forbidden (Makrooh-e-Tahreemi). The Imam should keep in mind the weakness and requirements of the followers (Mussallies) and recite Holy Quran according to it. At the time of need it is better to recite even less than the desired length of the Quran.
If Muqtadi is only one person, the Imam should make him stand on the right side, the proof for this is that, it is narrated by Hzt. Abdullah bin Abbas Raz. that “one night I stayed at the house of Hzt. Maimoona Ibn-e-Hares Hilalia Raz. Hzt. Mohammed Sal'am stood up for prayer. I stood on the left side of Anhazrat Sal'am. He caught hold of my head and brought me on the right side” it is narrated by Ibne Abi Sheba, Bukhari and Muslim etc. (Noorul Hadaya)
If Muqtadi is a single person he should stand on the right side of the Imam in such a way that the fingers of his feet are in the level of the Imam’s heels. A single Muqtadi standing on left side of the Imam is undesirable (Makrooh-e-Tanzeehi) (Durre Muktar)
If the Muqtadi stands on the left of the Imam or behind the Imam, then it is permissible but performer will be a sinner. Since he did against the Sunnat. If there are two persons the Imam should stand infront of them and perform prayer, and as per Imam Abi Yousuf Rah. he should stand in between them. Hzt. Abdullah Bin Masood Raz, made Aswad and Algama to stand on right and left sides and he himself stood in the middle, after completion of the prayer he said that Haz. Rasoolullah Sal'am performed like this only. It is narrated in Muslim. (Noorul Hadaya)
In congregational prayer people should stand so close to one another that there remains no gap in between them. One who stands to fill up the gap if any in the row (self or makes some body to stand) at that place his sins will be forgiven (On the day of Judgement). It is narrated by Bazaz with valid chain of references (Asnad Hasan), and many Hadees are quoted in this regard in Fathul Qadeer.
Hzt. Anas Raz, narrated that one day Haz. Rasoolullah Sal'am led a conqregational prayer, after prayer he addressed us and said, "O’ people I am the Imam, don’t go in ruku ahead of me, nor perform sijdah, nor stand up or do a thing ahead of me. Since I see you from front and also from behind, then he said “By Allah, under whose possession is the life of Mohammed (Sal'am), if you too see what I saw, you would have wept more and laughed very little in your life time." The people asked the Prophet Sallam what he had seen. Hzt. Rasoolullah Sallam replied that “I saw the Heaven and the Hell”. (Saheeh Muslim)
It is narrated by Abu Huraira Raz. that Hzt. Rasoolullah Sal'am said that “One who raises his head before the Imam, has no fear that Allah may change his face into a donkey’s face?” (Saheeh Muslim & Bukhari Shareef)
Muqtadis (followers) going in to ruku or sijdah earlier than the Imam or raising heads before the Imam, is undesirable to the point of prohibition (Makrooh-e-Tahreemi) (Alamgiri)
Important: Hzt. Noman Bin Basheer Raz. narrated that, “I heard from Hzt. Rasoolullah Sal'am, saying that make your rows correct in congregational prayer, or else Allah may create differences among you and also change your faces”. (Saheeh Muslim & Bukhari Shareef)
Important: In prayer, the first row should be consisted of men, the next of boys and then the women. (Noorul Hadaya)
In congregational prayers, standing in second row when there is space in the first row itself is undesirable (Makrooh). In the rows for prayer, in the order of Blessings of Allah, the first row is better than the second and then the second, third and so on. But for funeral prayer it is quite opposite. (Ghayatul Autar)
If the prayer of the Imam is void, the muqtadis too have to repeat the prayer afresh, because it is written in Hadaya that Hzt. Nabi Kareem Sal'am said, "one who performs as the Imam, and afterwords found to be without abulution (Wudhu) or in polluted state he should revise his prayer and the others too offer it afresh. (Noorul Hadaya)
The prayer (Namaz) of muqtadi without Niyyat to follow the Imam is correct, but when women are also saying prayer behind the Imam, their prayer will not be correct untill the Imam includes them while making Niyyat for prayer. (Noorul Hadaya)
At the time of saying Takbeer for Iqamat, the muqtadis and the Imam stand up making the Niyyat for the prayer at the call of “Hayyalas-Salah” i.e. (come to the prayer). It is traditional (Sunnat). (Malabudh)
It may be noted that the followers (muqtadees) should make Niyyat soon after the Imam utters the last of Allaho Akber, if it is not possible they should make Niyyat immediately after the Imam and join the congregation. Otherwise the muqtadi will be deprived of the virtues of joining the Takbeer-e-Tehreema due to delay and engaging in some other work. If any worshipper comes at the time of Fajr or Zuhr congregational prayer, he should immediately join the Farz prayer with out offering sunnat prayer. It is because after Takbeer for congregational prayer sunnat becomes void. Thus it is narrated by Abu Huraira Raz. that Hzt. Rasoolullah Sal'am said, —
When people start congregational prayer, there remains no prayer except Farz
(Obligatory)
prayer. (Hadaya)
In the 20th chapter of Matan Shareef it is written
“Miyan Abu Mohammed Mahajir Raz. came
for Fajr prayer after Takbeer and offered sunnat
prayer and later joined Farz prayer, this matter came to the notice of Meeran Syed Mahmood
Sania-e-Mahdi Raz. He asked him why did he do so. Had he ever seen Hzt. Meeran Alaihis
Salam (Mahdi Mawood) offering like that? After Takbeer the sunnat prayer is void. Miyan
Abu
Mohammed said that he did it due to oversight and Inshallah it would not be
repeated”.
If the sunnat prayer is missed in Fajr prayer it should not be offered after Farz prayer. Since after Fajr, Farz prayer no sunnah prayer is permitted till the sunrise. (Alamgiri)
The sunnat for Fajr will be void if not performed in time before Farz prayer. But if the Farz prayer of Fajr is performed as a missed prayer (Khaza) after sun rise then the Khaza for sunnah prayer is also to be performed. (Alamgiri)
There is difference of opinion among the four scholars (Imams) about the reciting of Surah-e-Fatiha by the Muqtadi. but as per the instructions of Hzt. Mahdi Alaihis Salam the Mahdavies recite Surah Fatiha in this way. In Jahri Namaz (The salah in which the Quran is recited loudly) after Takbeer Tahrima the Muqtadees (the followers of the prayer) recite sana, Taowz and Tasmia, and then engage in Ziker-e-Ilahi (Remembrance of Allah) till the Imam recites the Surah-e-Fatiha, and when the Imam utters Valazzallin (i.e. last words of surah-e-fatiha) the Muqtadi says Amin slowly and recite Surah-e-Fatiha slowly by the time the Imam begins Zamme Surah or chapter. Then engage in listening silently to the Surah recited by the Imam. Then go to ruku along with the Imam. If the Imam finishes the Zamme soora, earlier to the completion of the soora-e-fatiha by the Muqtadi (Follower) and goes in to ruku, then Muqtadi should also follow him, even with out completing the recitation of the surah-e-fatiha.
In silent prayer (The Zohar & Asar prayer) the Muqtadees soon after Takbeer Tahrima recite Taowuz, Tasmia and Soor-e-Fatiha. (Namaz Zoaq Soaq)
Hzt. Ibadah Bin Somat Raz. narrated that Hzt. Rasool Kareem Sal'am said that the prayer of a man who does not recite soora-e-fatiha is void. (Bukhari Shareef)
A Musalli (Follower in the Namaz) should join the prayer in whatever position the Imam may be. (Mala Budh)
A Muqtadi who joins Namaz in ruku gets that rakat and the Muqtadi, who joins the congregation after the Imam raises his head from the ruku, will not get the rakat. (Alamgiri)
A Masbooq (one who joins the prayer later) finds the Imam in ruku or sijdah, should think if he can join the prayer in ruku or sijdah after reciting sana and join the prayer, other wise join in ruku or sijdah without reciting sana. (Alamgiri)
A person who joins congregational prayer in ruku should say Takbeer Tahreema i.e. Allah ho Akber in standing position, if he utters Allaho, in standing and, Akber in ruku then it will not be correct. (Khulasa)
If Masbooq finds the Imam in Qa’da, he should join him with out reciting sana. Then (after salam by the Imam) complete the rest of the prayer himself, by starting with reciting sana. (Alamgiri & Kabeeri)
If Muqtadi joins Imam in the Jahari prayer (Loudly reciting prayer) while the Imam is reciting the Quranic verses loudly then he need not recite sana and if he finds Imam in sijdah he should recite sana go to sijdah saying Allaho Akber. (Shamsi Hashia, Mala Budh)
If the Imam recites Tasbeehat-e-ruku and sijdah before Muqtadi and raises up his head or sits in Qa’da-e-Oola and recite Attahiyat and stands up or in the last Qa’da offers salam after reciting Durood and Dua, the Muqtadi should leave the recitation and follow the Imam and go into Ruku or Sijdah. Like this he should leave off Dua-e-Qunoot too. (Alamgiri)
If one joins in the second rakat in Qiyam (standing position) he should offer three rakats behind the Imam. After the Imam offers salam on the left side, the Muqtadi should stand up saying Allaho Akber slowly, then the first rakat should be completed reciting soora-e-fatiha and another soora and then sit in the last Qa’da recite Attahiyat, Durood Shareef etc, and complete his prayer.
If he joins in Qa’da-e-Oola (first qa’da) he should complete two rakats with the Imam and recite only Attahiyat in the last Qa’da then keep himself engaged in rememberance of Allah and after the Imam offers salam on the left side, he should stand up and complete the remaining two rakats by reciting soora-e-fatiha and Zamme soora as per rule and complete the prayer.
If he joins in the third rakat he should follow the above mentioned procedure, say two rakat prayer with the Imam and offer the remaining two rakat by himself.
If he joins in the fourth rakat he should say one rakat with the Imam and after the offering of salam by the Imam, he should stand up, recite one soora after soora-e-fatiha and sit in Qa’da-e- Oola, it is essential (Wajib) in the four rakat prayer to sit in Qa’da-eOola after two rakats. Then he should stand up and recite soora-e-fatiha and another soora in the third rakat. In the fourth rakat he should recite only soora-e-fatiha and complete the prayer.
If he joins in Qa’da-e-Oola of the Maghrib prayer he should recite Atahiyat and complete one rakat with the Imam, in the last Qa’da too, he should recite Atahiyat, if the Imam is in need of sijdah-e-sahu, the Muqtadees too should do so and recite Tashahud and as per procedure the third rakat with Zamme soora should be performed and recite Atahiyat in the last Qa’da, if, his (this Muqtadi) two rakats also requires sijdah-e-sahu, he should say salam on the right side and perform sajdh-e-sahv and then recite Atahiyat, Durood Shareef and complete his prayer. In this condition, the Muqtadi will have to recite Atahiyat six times in the Maghrib prayer. (Zaoq Saoq Namaz)
If anyone (Namazi) who joins in the second raka't or in the Qa’da-e-Oola or third or fourth rakat, then after the Imam offers salam he himself will have to perform the rest of the prayer, by reciting Zamme soora which is essential (Wajib). In this condition without Zamme soora if even the sijdah-e-sahu is also not performed then the prayer will be defective due to not performance of an essential (Wajib). (Zaoq Saoq Namaz)
If he joins in the last Qa’da he will have to perform the whole prayer by himself after the Imam says the Salam on both sides.
If a person after saying one rakat alone in the Fajr or Maghrib prayer and, hears the congregational call (Iqamat) he should leave his prayer and join the congregational prayer. If he has said prayer more than one rakat in Fajr or Maghrib prayer, his prayer is almost completed and it means the whole prayer is over. (Alamgiri & Noorul Hadaya)
It is written in “Kan’va Hadaya” that a person who says prayer (Farz) alone and he hears the Takbeer of congregational prayer, he should break his prayer and join the congregational prayer and if he hears it in the last rakat, he should complete the prayer it will be counted as Nafil, and then join the Imam for congregational prayer and complete it.
If a person gets only one raka't under the leadership of the Imam, he will not be regular Musalli in view of the majority of the people, but he will get virtues of a congregational prayer whether it is a prayer of two three or four rakat. (Shami)
A person who performs three rakats in congregational prayer and missed one rakat only, will be considered as a regular Musalli of the congregational prayer. (Alamgiri)
After Azan (the call to prayer) anybody coming out of the mosque without performing prayer is undesirable (Makrooh). (Noorul Hadaya)
The most suitable person for Imamat in congregational prayer is one who is well versed with rules and regulations of prayer (Namaz), good in recitation of the Holy Quran, pious and elder. (Noorul Hadaya)
It is written in Kafi and Hadaya that Imam standing in the arch of the Mosque is undesirable (Makrooh). But if even the feet of the Imam are out side of the arch and sijdah is performed in the arch, it is permissible. (Noorul Hadaya)
Hzt. Nabi Kareem Sal'am strictly instructed people to offer prayer in congregation. Many Hadith are narrated in this regard.
Hzt. Mahdi Mawood Alaihis Salam also protected this as an obligatory (Farz) act and instructed to attend it regularly. He did not allow his followers to go alone so that they may not miss the congregational prayer. Congregational prayer in the opinion of the Imam Ahmed Rah. is obligatory (Farz) and saying prayer alone is also permissible. In view of Imam Shaffai Rah. it is Farz-e-Kifaya and according to Imam Abu Haneefa Rah. and Imam Malik Rah. it is Sunnat-e-Muakada and nearer to Essential (Wajib) (Mala Budh)
It is narrated in Hadees Shareef that one who performs Fajr prayer in congregation and sits till sunrise engaged in remembrance of Allah (zikr-uIlahi) and offers two rakat or four rakats Nafl “Ishraq”, gets a reward of performing one Haj and one Umrah and also his sins will be forgiven even if they are as much as the foam of the sea. (Share Saferul Sadat)There are thousands of advantages of worldly affairs and religious matters in performing congregational prayer.
A big congregation prayer performing ruku, sujood, qiyam reveals grandeur of the Almighty Allah. Prayer is a sacred and grand service to Allah. Even the mighty emperors have to place their foreheads in sijdah (prostration) humbly for sixty four times in day and night.
Like observing fast, performing Haj and paying zakat, there is no particular condition in performing Namaz (prayer). There is no excuse in the world that allows a Muslim, wise and matured, to miss even one time's prayer in the whole life. Therefore it is written in Ghayatul Autar etc. that if less than half the baby’s body emerges out of the mother's womb even then she is not considered as a woman in delivery. In this conditon too, the woman is not permitted to delay in offering prayer. If she is unable to perform wudhu, she is permitted to make dry ablution (Tayyammum) and perform prayer sitting or making gestures of ruku and sijdah.
Alongwith such strict orders, Allah is kind enough to provide so many facilities by His grace. i.e. if making ablution of (wudhu) is harmful to any sick person or risky for the life, then one is permitted to make dry ablution and offer prayer. Not only this but in the condition of impurity due to copulation also one is permitted to make dry ablution for purification for both purposes, i.e. for the bath and ablution. If anyone is unable to perform prayer standing, he is allowed to sit and if unable to sit then to lay on the bed and offer prayer by making gestures. What more ease and facilities can any religion provide to anybody? In this way, strict orders for performance of Namaz (prayer) are in fact, not at all strict. In view of these religious orders the people who enjoy good health but do not offer prayer are really unfortunate people and sinners. They will be ashamed of this negligence after their death but invain.
Allah says:-
(17-44) All the seven skies and the earth and all creatures there in them sing prais of
Allah. There is no creature, who does not sing songs in the praise of Allah. But you
understand it not.
Allah says:-
(55-6) The herbs and the trees both bond in adoration (Sijdah)
It is quite clear and confirmed from the Holy Quran that all the creatures in the universe are engaged in praises and glorification of Allah. But we are unable to understand it.
The Namazi also joins all creatures in every action of glorification of Allah, i.e. when the Musalli stands for prayer, at that time, he joins (till he stands in Qiyam) all the trees on earth and the angels in the skies etc, who always stand in praise and glorification of Allah.
At the time of ruku, all the grazing animals, wild beasts, and angels and other creatures, who spend their lives in praise of Allah bending on legs will be the partners till the Namazi is engaged in ruku.
And during sijdah the Namazi would be a partner to insects on the whole earth and angles and other creatures in the world who glorify Allah in this position.
In Qa’ida, the Namazi will be sharing the company of mountains, big and small and the angels and other creatures in this position busy in praising and glorifying Allah.
In Takbeerath-e-Inteqhal (calls for change of position) and during the movements in prayer, the Namazi would be a partner to flying birds the flowing water, blowing winds and similar angles and similar kind of creatures who spend life in praises to Allah, always in the moving position.
Important: All the creatures in the universe are always engaged in praise and glorification of Allah, but we human beings, the noblest of all the creatures, spend a disobedient sinful and corrupt life. Not, doing Haj, observing fast and offering prayer is disgrace and liable for punishment.
Poet says that “Satan is thousand time better than a person who do not offer Namaz. The satan refused to bow before Adam (AS). But the man refuses to bow before Allah.”
The Satan (Devil) refused to offer sijdah to Hzt. Adam Allahis Salam, because he thought himself to be better and superior since he was made of fire and Hzt. Adam Alahis Salam from earth, inferior in quality. Moreover he was proud that he was the master of the angles too. For this disobidence he was turned out of the Heavens. On the other hand, the man who is created from dirtiest drop of the semen and is given birth from a dirty place, is headless to offer prayer to Allah; to prostrate before Him, who is so Merciful, so kind and Almighty and omnipotent. Imagine what horrible punishment we will be given for our sins and disobedience on the Day of judgement?