What is the decree about performing prayers in congregation?

Prayers can be performed individually and in congregation. To perform five daily fard prayers in
congregation is sunnah al-muakkadah for men. There are some scholars who say it is fard. It is fard to
perform the Friday prayer in congregation.

Two people are enough to perform a prayer in congregation. Therefore, when two people come
together, they should perform their prayers in congregation. One sane child or a woman is enough along
with the imam to form a congregation.The majority of scholars said “the congregational prayer is a
communal obligation”. Other scholars said like imam Shuja^ said “the congregational prayer is an
emphasised Sunnah”. S

Congregational prayer, recommended or obligatory?

Shi'a jurists' hold it that congregational prayer is highly recommended[22], but Hanbalis and some of
Hanafis jurists say it is obligatory per person (wajib 'ayni) but not a condition for the validity of the
prayers;[23] and a group of Shafi'is says it is "wajib kifa'i" (obligatory for all while as long as the duty for
fulfillment of a social need exists) for men who are not traveling.[24] Most of Hanbalis and Malikis and
some of Shafi'is believe that performing all wajib prayers (except for Friday Prayer) congregationally is
highly recommended for all who can participate in it without bearing difficulties.

Majority of Shi'a jurists believe that prayer of Eid al-Fitr and Eid al-Adha must be performed
congregationally if all the conditions (including presence of an infallible Imam) are met;[25] however
some of them allow performing it and consider it as recommended in the time of occultation. In respect
of the Sunni school of thought, Hanafis and Hanbalis have the same belief, but Malikis and Shafi'is see
performing the Eid prayer congregationally as recommended, however all Muslims believe that the
Friday prayer is not valid if it is not performed congregationally.[26]

Most Sunni jurists allow performing every recommended prayer congregationally, however Malikis and
Hanafis believe that performing some recommended prayers (other than what is performed in the
month of Ramadan) and Ayat prayer congregationally, is makruh (reprehensible).[27] On the other hand,
Shi'as jurists do not allow this at all, except for Istisqa' prayer (prayer for rain), and count every
recommended prayer done congregationally, as bid'a (innovation in the religion).[28]

Are There Valid Reasons for Missing the Congregational Prayer in the Mosque? (Shafi’i)
Answered by Shaykh Shuaib Ally

Question: Assalam alaykum,

My brother is of the understanding that every prayer must be prayed at the masjid. Therefore, under
every circumstances, he tries to attend even if it means he inconveniences others.

Under what circumstances is it permissible for him to pray at home?

Answer: Wa alaikum assalam wa rahmatullah,

Is Performing Prayers in the Masjid Obligatory?

Performing prayers in congregation, and at the masjid, are both highly recommended acts. The Prophet
– peace be upon him – is reported as having said that “Praying in congregation is twenty-seven times
better than praying alone” [Bukhari, Muslim].

The issue of whether or not males must perform obligatory prayers in the masjid is one of legal
disagreement. It is a valid legal opinion that doing so is obligatory, as is commonly held in the Hanbali
school.

In the Shafi’i school, this is not the case; while doing so is a highly rewarded action and failing to do so is
disliked, prayers performed at home or alone remain valid.

The lone exception is the Jumu’ah prayer performed on Friday; its performance in congregation is
unanimously considered obligatory for resident men.

Reasons for Missing Congregational Prayer

Whether or not one holds that praying in congregation in the masjid is obligatory, classical works of law
detail mitigating circumstances for missing congregational prayers in the masjid.

Many of the reasons are related to the difficulty in reaching the masjid, such as an illness or difficult
weather conditions; assisting others, such as taking care of or spending time with an ill person or
someone on their deathbed; not being in a condition that prevents one from concentrating, such as
needing to use the washroom; or not causing harm to congregants, such as attending in a state that is
offensive to others.

In these and other related cases mentioned in works of law, it would not be disliked to miss a
congregational prayer, and would not be sinful in cases in which attendance is obligatory.

Assessing one’s own Circumstances

A person would have to assess their own circumstances to ascertain whether their situation is similar
enough to these to warrant leaving off congregational prayers.

It is worth noting that reasons generally given for missing congregational prayers, other than chronic
illness, are not envisioned as being long term reasons, as this would lead to a large portion of the
population leaving off congregational prayers for extended periods of time, which was not the intent of
the concessions.

Source: al-Hawashi al-Madaniyyah

Shuaib Ally

Is Congregational Prayer obligatory?

Answered according to Shafi'i Fiqh by Shafiifiqh.com

Question:

As Salaamu Alaykum,

Is it wajib (obligatory) for a man to pray in congregation at the mosque or at home? If he doesn’t pray in
congregation will he get a sin?

Answer:

Wa’alaykum Salam Wa Rahmatullah

The relied upon view of the madhhab of Imam Ash-Shafi’i is that congregational prayer is Fard Kifayah
(communally obligatory), however, there is a weaker view that it is personally obligatory (fard ‘ayn) and
also Sunnah Mu’akkadah (an established, repeated sunnah). It is better to be prayed within a masjid.

Imām An-Nawawi states in his Minhāj,

“I say [regarding the ruling on congregational prayer]: What is more correct due to the textual evidence
[al-manṣūṣ] is that it is farḍ Kifāyah (communally obligatory), and it is said [qīl] it is farḍ ‘ayn (personal
obligation). And Allah Knows Best!”

He later states, “And in the Masjid it is better to perform the congregation, except for women.” The
same is given by Ibn Naqīb in ‘Umdat As-Sālik too. The reason for attendance in the masjid is that it
makes the group prayer evident amongst the people; it is a place of more honor, purity, and believers!
[Mughni pg 396]
The final ruling of Imam An-Nawawi, as he states in his most authoritative work At-Taḥqīq is,
“[Congregational prayer] is communally obligatory [Farḍ Kifāyah], and there is a naṣṣ for it! And in the
weaker view/qīl it is stated that the ruling is Sunnah Mu’akkadah, and that it is hated (makrūh) to leave
it. And it is also said that it is Fard ‘Ayn (personally obligatory), and if we say that it is fard kifāyah they
are to be fought [if it is left]…” (page 257, Dār Al-Jīl)

Of benefit: Imam An-Nawawi states that it is only recommended for travellers, not obligatory. However
Khaṭīb states that Taqiyud-Dīn As-Subkī stated, as well as others, that the obligation falls upon them too
as they quote a naṣṣ from Al-Umm of Imam Ash-Shafi’i. [Mughni Al-Muhtāj 396, Dār Iḥyā Turāth] Also
see Umdat as-Salik f12 in the English translation for further detail.

The proofs that it is Farḍ Kifāyah (communally obligatory):

Allah says in the Qur’an:

“And when you are among them and lead them in prayer, let a group of them stand [in prayer] with you
and let them carry their arms…” [4:102]

Khatib Ash-Shirbini argues that if the obligation in this verse still stands in the difficulty of war, what then
of the ruling outside of war in a state of peace! Obviously the command would still stand. [Mughni Al-
Muhtaj pgs 394-395]

Rasulullah (ṣallallahu ‘alayhi wa sallam) said: “If there are three men in a village or in the desert among
whom congregational prayer is not performed (Jama’ah), Shayton has got mastery over them. So observe
congregational prayer [Jama’ah], for the wolf eats only the straggling animal!”

[Reported by Abu Dawud, An-Nasa’i, and declared Sahih by Ibn Hibban and Al-Hakim. Quoted too by
Khatib Ash-Shirbini – Mughni Al-Muhtaj]
Also the hadith of Rasulullah (‘alayhis salam) reported from Abū Hurayrah (radiya Allahu ‘anhu):

“No Salah is more difficult for the hypocrites than the fajr and ‘Ishā’ prayers, and if they knew the reward
for these prayers at their respective times, they would certainly present themselves [in the mosques]
even if they had to crawl.” The Prophet added, “Certainly, I considered ( ‫ )هم‬to order the Mu’adhdhin to
pronounce Iqamah and order a man to lead the Salāh, then take a torch of flame to burn down the
houses of those who do not come to Salah!”

In another hadith is the addition, “By the One whose Hand is my soul! If anyone of them had known that
he would get a bone covered with good meat or two small pieces of meat present between two ribs, he
would have turned up for ‘Isha prayer [in congregation]!” [Bukhari 644 reported differently by Muslim,
See Lu’lu Al-Marjān hadith 383]

Some may say that this hadith would render the verdict personally obligatory (fard ‘ayn), however, the
Prophet Muhammad (‘alayhis salam) was saying this specifically about the hypocrites (munāfiqūn) who
abandoned the congregation and did not pray at all. Furthermore, the Prophet Muhammad did not burn
down their houses, but rather stated that he only considered it ( ‫)هم‬. [Response given by Khatib Ash-
Shirbini in his Mughni Al-Muhtaj page 396]

Also the hadith in Sahīh Al-Bukhārī,

“Oh people! Pray in your homes! For verily the most virtuous prayer of an individual is in their home
except the establish prayers [i.e. 5 obligatory, maktūbāt].”

For women it is recommended to pray in their homes or to join a “congregation of women” to pray with
(see Mughni Al-Muhtāj 396).

The upshot is that congregational prayer Salatal-Jama’ah is Fard Kifāyah in a community – usually
established in the masjid, certainly better to be established therein. Note that Jumu’ah prayer is fard ‘ayn
and those who do not attend without a legal excuse will be in sin [from amongst the men]. It is necessary
for the community of Muslims to uphold this symbol of Islam especially in the west where Muslims are
few. So to the question as to whether or not you will receive sin if you do not attend, the questioner –
and every Muslim, especially in the west – must determine if the obligation is truly being fulfilled within
their community. Whatever the case may be, one should go the masjid so as to protect their soul from
the possibility of it being impermissible to miss the congregational prayer – as the other view is Fard ‘Ayn
(personal obligation) and it is more precautious to apply this rule to one’s self so as to be safe.

Allah Knows Best

Shafi’i Institute Fatwa Dept.

The majority of scholars said “the congregational prayer is a communal obligation”. Other scholars said
like imam Shuja^ said “the congregational prayer is an emphasised Sunnah”.

it is fard al-kifaya - sunnah al-muakkada- according to Shafi’i madhhab; according to Maliki madhhab, it
is sunnah al-muakkada- fard al-kifaya; it is fard al-’ayn according to Hanbali madhhab and Dawud az-
Zahiri.

Is Congregational Prayer obligatory?

Answered according to Shafi'i Fiqh by Shafiifiqh.com

Question:

As Salaamu Alaykum,

Is it wajib (obligatory) for a man to pray in congregation at the mosque or at home? If he doesn’t pray in
congregation will he get a sin?

Answer:
Wa’alaykum Salam Wa Rahmatullah

The relied upon view of the madhhab of Imam Ash-Shafi’i is that congregational prayer is Fard Kifayah
(communally obligatory), however, there is a weaker view that it is personally obligatory (fard ‘ayn) and
also Sunnah Mu’akkadah (an established, repeated sunnah). It is better to be prayed within a masjid.

Imām An-Nawawi states in his Minhāj,

“I say [regarding the ruling on congregational prayer]: What is more correct due to the textual evidence
[al-manṣūṣ] is that it is farḍ Kifāyah (communally obligatory), and it is said [qīl] it is farḍ ‘ayn (personal
obligation). And Allah Knows Best!”

He later states, “And in the Masjid it is better to perform the congregation, except for women.” The
same is given by Ibn Naqīb in ‘Umdat As-Sālik too. The reason for attendance in the masjid is that it
makes the group prayer evident amongst the people; it is a place of more honor, purity, and believers!
[Mughni pg 396]

The final ruling of Imam An-Nawawi, as he states in his most authoritative work At-Taḥqīq is,
“[Congregational prayer] is communally obligatory [Farḍ Kifāyah], and there is a naṣṣ for it! And in the
weaker view/qīl it is stated that the ruling is Sunnah Mu’akkadah, and that it is hated (makrūh) to leave
it. And it is also said that it is Fard ‘Ayn (personally obligatory), and if we say that it is fard kifāyah they
are to be fought [if it is left]…” (page 257, Dār Al-Jīl)

Of benefit: Imam An-Nawawi states that it is only recommended for travellers, not obligatory. However
Khaṭīb states that Taqiyud-Dīn As-Subkī stated, as well as others, that the obligation falls upon them too
as they quote a naṣṣ from Al-Umm of Imam Ash-Shafi’i. [Mughni Al-Muhtāj 396, Dār Iḥyā Turāth] Also
see Umdat as-Salik f12 in the English translation for further detail.
The proofs that it is Farḍ Kifāyah (communally obligatory):

Allah says in the Qur’an:

“And when you are among them and lead them in prayer, let a group of them stand [in prayer] with you
and let them carry their arms…” [4:102]

Khatib Ash-Shirbini argues that if the obligation in this verse still stands in the difficulty of war, what then
of the ruling outside of war in a state of peace! Obviously the command would still stand. [Mughni Al-
Muhtaj pgs 394-395]

Rasulullah (ṣallallahu ‘alayhi wa sallam) said: “If there are three men in a village or in the desert among
whom congregational prayer is not performed (Jama’ah), Shayton has got mastery over them. So observe
congregational prayer [Jama’ah], for the wolf eats only the straggling animal!”

[Reported by Abu Dawud, An-Nasa’i, and declared Sahih by Ibn Hibban and Al-Hakim. Quoted too by
Khatib Ash-Shirbini – Mughni Al-Muhtaj]

Also the hadith of Rasulullah (‘alayhis salam) reported from Abū Hurayrah (radiya Allahu ‘anhu):

“No Salah is more difficult for the hypocrites than the fajr and ‘Ishā’ prayers, and if they knew the reward
for these prayers at their respective times, they would certainly present themselves [in the mosques]
even if they had to crawl.” The Prophet added, “Certainly, I considered ( ‫ )هم‬to order the Mu’adhdhin to
pronounce Iqamah and order a man to lead the Salāh, then take a torch of flame to burn down the
houses of those who do not come to Salah!”

In another hadith is the addition, “By the One whose Hand is my soul! If anyone of them had known that
he would get a bone covered with good meat or two small pieces of meat present between two ribs, he
would have turned up for ‘Isha prayer [in congregation]!” [Bukhari 644 reported differently by Muslim,
See Lu’lu Al-Marjān hadith 383]

Some may say that this hadith would render the verdict personally obligatory (fard ‘ayn), however, the
Prophet Muhammad (‘alayhis salam) was saying this specifically about the hypocrites (munāfiqūn) who
abandoned the congregation and did not pray at all. Furthermore, the Prophet Muhammad did not burn
down their houses, but rather stated that he only considered it ( ‫)هم‬. [Response given by Khatib Ash-
Shirbini in his Mughni Al-Muhtaj page 396]

Also the hadith in Sahīh Al-Bukhārī,

“Oh people! Pray in your homes! For verily the most virtuous prayer of an individual is in their home
except the establish prayers [i.e. 5 obligatory, maktūbāt].”

For women it is recommended to pray in their homes or to join a “congregation of women” to pray with
(see Mughni Al-Muhtāj 396).

The upshot is that congregational prayer Salatal-Jama’ah is Fard Kifāyah in a community – usually
established in the masjid, certainly better to be established therein. Note that Jumu’ah prayer is fard ‘ayn
and those who do not attend without a legal excuse will be in sin [from amongst the men]. It is necessary
for the community of Muslims to uphold this symbol of Islam especially in the west where Muslims are
few. So to the question as to whether or not you will receive sin if you do not attend, the questioner –
and every Muslim, especially in the west – must determine if the obligation is truly being fulfilled within
their community. Whatever the case may be, one should go the masjid so as to protect their soul from
the possibility of it being impermissible to miss the congregational prayer – as the other view is Fard ‘Ayn
(personal obligation) and it is more precautious to apply this rule to one’s self so as to be safe.

Allah Knows Best

Shafi’i Institute Fatwa Dept

Congregational Prayer

Masjid al-Haram, Congregational Prayer

Congregational prayer (Arabic: ‫ )صالة الجماعة‬a prayer which is held in congregation. Congregational
prayer is among the important acts of worship in Islam. In congregation prayer, whoever stands in the
front and is followed by the people, is called "Imam" (someone who leads the prayer) and the one
following him is called "Ma'mum", literally the one who is led.

Some narrations imply that Islamic prayer was legislated originally as a congregational worship.[1] The
Prophet (s) and Imam 'Ali (a) performed the first congregational prayer.

According to Shi'a view, participation in congregational prayer is recommended and only performing
daily prayers, ayat prayer, Eid prayers, funeral prayer, and Friday prayer are valid to be performed in
congregational form. Sunni schools have disagreements with Shi'a in this regard.

Contents

1 Importance

1.1 Arguments for Lawfulness of Congregational Prayer

2 History

3 Congregational prayer, recommended or obligatory?

4 How it is preformed

4.1 Validity conditions

5 Qualifications of the Imam

6 Manners

7 Impacts

8 Important congregational prayers

9 Notes
10 References

Importance

According to Qur'an, Allah has ordered twice to pray congregationally,[2] also in narrations along with
strong recommendation, numerous impacts and consequences have been mentioned; such as:

release of hypocrisy[3]

pleasure of God and the angels[4]

forgiveness of sins[5]

easing the hardships of the hereafter

entering Heaven[6]

acceptance of other prayers[7]

receiving intercession[8]

On the other hand, leaving congregational prayer without a valid excuse, has been considered as one of
the reasons why prayer is not granted, also downgrading it has been paralleled with downgrading God.
[9]

The more people participate in congregational prayer the more they please God[10] and the more the
reward shall be. One follower will make the merit of congregational prayer 150 times more than
individual prayer, and two will make it 600 times more, and if they exceeded 9, no one knows its reward
except God.[11]

In some traditions a single congregational prayer is counted as more than 40 years of individual prayer in
house.[12] In another narration the merit of praying behind an 'alim (knowledgeable person) has been
equaled to the one behind the Prophet (s).[13] The Prophet (s) said, "whoever goes toward a mosque,
for every step, one thousand good deeds will be written in his record, and he will be raised one thousand
levels, and if he dies in this condition, God will order 70 thousands angels to visit him in his grave,
accompanying him in his loneliness, until he is resurrected from his grave."[14]

Since the beginning, the Prophet (a) performed his prayers in congregation. In early Islam,
congregational prayer was led by the Prophet (a) and Imam Ali (a) was the only male follower. Then,
Ja'far al-Tayyar (Imam Ali's (a) brother) joined them by the order of Abu Talib (Imam Ali's (a) father).[15]
Lady Khadija (a) was the first woman participating in congregational prayer.[16]

Arguments for Lawfulness of Congregational Prayer

From verses, hadiths, and tradition of religious leaders, it can be understood that holding prayer in
congregational form is permissible. In two places, the Qur'an has enjoined to perform congregational
prayer:

"And maintain the prayer, and give the zakat, and bow along with those who bow [in prayer].[17]

According to the view of exegetes, bowing in congregation refers to congregational prayer.

"O Mary, be obedient to your Lord and prostrate and bow down with those who bow [in worship]."[18]

This verse is about Lady Mary (a), but since the rulings related to religions of the past are valid for
Muslims if they are transmitted without distortion and are not abrogated by Islam, this verse can be used
for the permission about congregational prayer. Moreover, hadiths which mention the merits of
congregational prayer prove the permission for congregational prayer.

History

Participation of Lady Mary (a) in congregational prayer has been mentioned in the Qur'an.[19]

The first congregational prayer in Islam was held by the Prophet (s) as the Imam of congregational prayer
(leader of congregational prayer), and participation of Imam Ali (a), afterwards Ja'far al-Tayyar (Imam
Ali's brother) joined them by the order of Abu Talib (a) (Imam Ali's father).[20] Lady Khadija (a) was the
first woman participating a congregational prayer.[21]

Congregational prayer, recommended or obligatory?

Shi'a jurists' hold it that congregational prayer is highly recommended[22], but Hanbalis and some of
Hanafis jurists say it is obligatory per person (wajib 'ayni) but not a condition for the validity of the
prayers;[23] and a group of Shafi'is says it is "wajib kifa'i" (obligatory for all while as long as the duty for
fulfillment of a social need exists) for men who are not traveling.[24] Most of Hanbalis and Malikis and
some of Shafi'is believe that performing all wajib prayers (except for Friday Prayer) congregationally is
highly recommended for all who can participate in it without bearing difficulties.
Majority of Shi'a jurists believe that prayer of Eid al-Fitr and Eid al-Adha must be performed
congregationally if all the conditions (including presence of an infallible Imam) are met;[25] however
some of them allow performing it and consider it as recommended in the time of occultation. In respect
of the Sunni school of thought, Hanafis and Hanbalis have the same belief, but Malikis and Shafi'is see
performing the Eid prayer congregationally as recommended, however all Muslims believe that the
Friday prayer is not valid if it is not performed congregationally.[26]

Most Sunni jurists allow performing every recommended prayer congregationally, however Malikis and
Hanafis believe that performing some recommended prayers (other than what is performed in the
month of Ramadan) and Ayat prayer congregationally, is makruh (reprehensible).[27] On the other hand,
Shi'as jurists do not allow this at all, except for Istisqa' prayer (prayer for rain), and count every
recommended prayer done congregationally, as bid'a (innovation in the religion).[28]

How it is preformed

Eid prayer in Imam Square, Isfahan

There is almost the same way of how to perform a congregational prayer in all Islamic sects. Imam of
congregational prayer (who leads the prayer) recites Qur'an 1 (sura al-Fatiha) and a sura in the two first
rak'as in behalf of the people following him in prayer, though the people behind him recite other parts
quietly, while following the Imam in prayer moves and actions.

A "ma'mum" (follower in prayer) must not do the prayer acts ahead of the Imam, although it does not
invalidate his prayer in the view of majority of Shi'a and some Sunni scholars. Some jurists believe that
following the Imam in prayer acts is the condition of the validity of the prayer but others believe it is the
condition of its recognition as a congregational prayer.[29]

Validity conditions

There are specific principles in both Shi'a and Sunni schools of thought, for validity of a congregational
prayer, such as:

Presence of at least two persons, one of which leads the prayer; however this ruling is a little different in
friday prayer and Eid prayer.

Similarity between the kinds of prayer Imam and ma'mum perform in respect to being recommended or
obligatory (when a recommended prayer could be performed congregationally).

Followers must not stand ahead of Imam.

There must be no obstacle preventing followers from observing the Imam, between the first line and the
Imam.

Lines of congregational prayer must be connected to each other.

The location of the Imam must not be higher than that of the followers; therefore, Mihrabs (a
semicircular niche in the wall of a mosque) are usually built lower than the mosque's floor.[30]

Qualifications of the Imam

Main article: Imam of congregational prayer

Imam is the one standing in the front and leads the congregational prayer. In socio-political system of
Islam, whoever leads a group of people must have certain virtues and traits, so that he inspires others.
Likewise the Imam in congregational prayer should be just[31] and have a correct recitation. [32]

Moreover in hadiths, some attributes are mentioned for the meritorious Imam of congregational prayer
such as being superior to other people in terms of knowledge and piety, trustworthy, and be counted as
adornment of the mosque.

Shi'a jurists emphasized on the qualification of 'Adala (being just) so much that they explicitly said: the
prayer behind an unjust Imam is invalid.

Jurists from all the Islamic sects believe unanimously that a woman cannot lead a congregational prayer
if there is a man among followers;[33] however some Shi'a jurists allow it only if the followers are all
female.[34]

Manners

Many manners for congregational prayer have been mentioned in narrations; some of which are:
Trying to stand in the first line (it is said that it has the reward of jihad)[35]

Paying attention to your own prayer and not be distracted by others' prayer or actions

Act in accord with Imam and not mess up the order of prayer

Wearing best clothes and perfume

Not disturbing other people who are in lines

Not having bad breath so that people get annoyed

Not bothering others by reciting loudly

Greeting with other people and asking about the ones who are absent.

Also the Imam should care about the followers' situation.

Impacts

The great emphasis on congregational prayer in Islam indicates its great impact and result on Muslims'
spiritual and social life. Some of the most important impacts are: manifestation and publicizing the Islam
and ikhlas (loyalty to God), showing the greatness of the religion, stoking fear in the heart of enemies
and peace in believers', developing and deepening the prayer culture in the community, boosting the
spirit of unity and empathy, removing the authoritarian and solitary spirit, cooperating and solving
others' problems, companionship with righteous people, learning knowledge, piety, justice and
principles, and etc.

Important congregational prayers

The congregational prayers that are held in Masjid al-Haram and Masjid al-Nabi are considered to be the
most important congregational prayers which have been performed by Muslims from various countries
and different sects over centuries. They always were platform for unity and solidarity among the
Muslims.

Ayatollah Muhammad Husayn Kashif al-Ghita' represented Iraqi scholars in "Quds Islamic Congress". His
personality caused him to lead the congregational prayer in Masjid al-Aqsa, in which thousands of
Muslims including scholars from various Islamic sects attending the congress, participated.

This event is important because at that time Shi'a could not even perform prayer in a mosque in Beirut
without taqiyya (precautionary dissimulation), but after his journey everything changed and Shi'a was
treated like other Islamic sects.
The primers (mutun) of the Hanafi school are the most reliable source for determining what the final
position of Imam Abu Hanifa and his students is regarding a given issue. All the early and late mutun of
the madhhab agree on congregational prayer being either a confirmed sunna or wajib; as discussed
previously, the difference is slight.

4. This is also the position of Imam Abu Bakr al-Jassas al-Razi, as mentioned in his Ahkam al-Qur’an. He
quotes his teacher, Imam al-Karkhi, as saying it is a communal obligation (fard kifaya).

5. The congregational prayer being a communal obligation does not negate it also being personally a
confirmed sunna: if some perform it, the obligation is lifted, but not the sunna.

6. Imam Tahawi was a mujtahid; he had many positions that disagree with the transmitted opinion of
Abu Hanifa.

7. Imam Badr al-Din al-`Ayni discussed the various positions within the school regarding congregational
prayer in his expansive commentary on Sahih al-Bukhari, Umdat al-Qari (5.161-162), but does not
mention that it is an established opinion of Abu Hanifa that it is a communal obligation. This opinion was
not deemed relied upon by the scholars of tarjih.

8. Imam Shafii said in his Umm: “I do not allow anyone who is able to attend the congregational prayer
to miss it, unless they have an excuse. [Shafii, al-Umm, 1.154]

9. Imam Sulayman al-Jamal al-Shafii explained in his Hashiya on Shaykh al-Islam Zakariyya al-Ansari’s
Sharh al-Manhaj what the opinion that the congregational prayer is a communal obligation means:

“If we say that it is a communal obligation (fard kifaya), and enough people perform it to consider it to
have been establisher, it is apparent that it remains a confirmed sunna (sunna mu’akkada) for the rest,
such that it remains disliked to leave it, as the general import of the scholars’ saying, ‘The excuses to
leave it are such and such.,’ indicates, as well as what it says in [Imam Nawawi’s] al-Minhaj: “There is no
excuse to leave it.” [Hashiyat al-Jamal `ala Sharh al-Manhaj, 5.492]
10. As such, there is no established opinion of consequence that the congregational prayer is not at least
a confirmed sunna on the individual male believer. The difference is whether it is also a communal
obligation, above and beyond that

(The Congregational Prayer (Jama^ah)) in the five obligatory prayers (is a communal obligation (fard
kifayah) upon the free, residing, pubescent, sane and unexcused males.) Hence, it is not an obligation on
women, slaves, travelers, those who are not pubescent, and others among the individuals who have an
excuse which makes the congregational prayer no longer an obligation on them, like the rain which soaks
the clothes and fear from an enemy upon going to the place where the congregational prayer is held.
The obligation is satisfied by holding it such that this act of worship is apparently practiced.

(In the Friday Prayer (Jumu^ah), to pray in congregation (jama^ah) is a personal obligation (fard^ayn)
upon them) i.e. the free, residing, pubescent, sane, and unexcused, males (if they are forty (40) in
number) even if that was including the Imam, (accountable inhabitants and living in buildings,) whether
they were made from wood, stone, or mud. It is (not) an obligation on those living (in tents, because it)
i.e. the Friday prayer (is not an obligation on the people of tents.)

(The Friday Prayer is also) personally (obligatory upon the) traveling (men who intend to stay in the
town of Jumu^ah for four whole) complete (days, excluding the day of entry and the day of exit,) i.e. or
more than that because travel is discontinued by such a period, (and) it is also personally obligatory
(upon those who reside out of the town,) i.e. any person even if he resided in a tent, (but can hear the
resounding call) i.e. the Call to Prayer (adhan), (of a strong-voiced person who is standing at its edge) i.e.
at the edge of the town in which the Friday prayer is held and not in the middle, (closest to them.) All
while considering/estimating that such a person is standing on flat ground, that there is calmness of the
winds such that one knows that he is hearing the call to the Friday Prayer, even all the words were not
clear to him, and that he is of moderate/normal hearing.

Is Congregational Prayer obligatory?

Answered according to Shafi'i Fiqh by Shafiifiqh.com

Question:
As Salaamu Alaykum,

Is it wajib (obligatory) for a man to pray in congregation at the mosque or at home? If he doesn’t pray in
congregation will he get a sin?

Answer:

Wa’alaykum Salam Wa Rahmatullah

The relied upon view of the madhhab of Imam Ash-Shafi’i is that congregational prayer is Fard Kifayah
(communally obligatory), however, there is a weaker view that it is personally obligatory (fard ‘ayn) and
also Sunnah Mu’akkadah (an established, repeated sunnah). It is better to be prayed within a masjid.

Imām An-Nawawi states in his Minhāj,

“I say [regarding the ruling on congregational prayer]: What is more correct due to the textual evidence
[al-manṣūṣ] is that it is farḍ Kifāyah (communally obligatory), and it is said [qīl] it is farḍ ‘ayn (personal
obligation). And Allah Knows Best!”

He later states, “And in the Masjid it is better to perform the congregation, except for women.” The
same is given by Ibn Naqīb in ‘Umdat As-Sālik too. The reason for attendance in the masjid is that it
makes the group prayer evident amongst the people; it is a place of more honor, purity, and believers!
[Mughni pg 396]

The final ruling of Imam An-Nawawi, as he states in his most authoritative work At-Taḥqīq is,
“[Congregational prayer] is communally obligatory [Farḍ Kifāyah], and there is a naṣṣ for it! And in the
weaker view/qīl it is stated that the ruling is Sunnah Mu’akkadah, and that it is hated (makrūh) to leave
it. And it is also said that it is Fard ‘Ayn (personally obligatory), and if we say that it is fard kifāyah they
are to be fought [if it is left]…” (page 257, Dār Al-Jīl)

Of benefit: Imam An-Nawawi states that it is only recommended for travellers, not obligatory. However
Khaṭīb states that Taqiyud-Dīn As-Subkī stated, as well as others, that the obligation falls upon them too
as they quote a naṣṣ from Al-Umm of Imam Ash-Shafi’i. [Mughni Al-Muhtāj 396, Dār Iḥyā Turāth] Also
see Umdat as-Salik f12 in the English translation for further detail.

The proofs that it is Farḍ Kifāyah (communally obligatory):

Allah says in the Qur’an:

“And when you are among them and lead them in prayer, let a group of them stand [in prayer] with you
and let them carry their arms…” [4:102]

Khatib Ash-Shirbini argues that if the obligation in this verse still stands in the difficulty of war, what then
of the ruling outside of war in a state of peace! Obviously the command would still stand. [Mughni Al-
Muhtaj pgs 394-395]

Rasulullah (ṣallallahu ‘alayhi wa sallam) said: “If there are three men in a village or in the desert among
whom congregational prayer is not performed (Jama’ah), Shayton has got mastery over them. So observe
congregational prayer [Jama’ah], for the wolf eats only the straggling animal!”

[Reported by Abu Dawud, An-Nasa’i, and declared Sahih by Ibn Hibban and Al-Hakim. Quoted too by
Khatib Ash-Shirbini – Mughni Al-Muhtaj]

Also the hadith of Rasulullah (‘alayhis salam) reported from Abū Hurayrah (radiya Allahu ‘anhu):
“No Salah is more difficult for the hypocrites than the fajr and ‘Ishā’ prayers, and if they knew the reward
for these prayers at their respective times, they would certainly present themselves [in the mosques]
even if they had to crawl.” The Prophet added, “Certainly, I considered ( ‫ )هم‬to order the Mu’adhdhin to
pronounce Iqamah and order a man to lead the Salāh, then take a torch of flame to burn down the
houses of those who do not come to Salah!”

In another hadith is the addition, “By the One whose Hand is my soul! If anyone of them had known that
he would get a bone covered with good meat or two small pieces of meat present between two ribs, he
would have turned up for ‘Isha prayer [in congregation]!” [Bukhari 644 reported differently by Muslim,
See Lu’lu Al-Marjān hadith 383]

Some may say that this hadith would render the verdict personally obligatory (fard ‘ayn), however, the
Prophet Muhammad (‘alayhis salam) was saying this specifically about the hypocrites (munāfiqūn) who
abandoned the congregation and did not pray at all. Furthermore, the Prophet Muhammad did not burn
down their houses, but rather stated that he only considered it ( ‫)هم‬. [Response given by Khatib Ash-
Shirbini in his Mughni Al-Muhtaj page 396]

Also the hadith in Sahīh Al-Bukhārī,

“Oh people! Pray in your homes! For verily the most virtuous prayer of an individual is in their home
except the establish prayers [i.e. 5 obligatory, maktūbāt].”

For women it is recommended to pray in their homes or to join a “congregation of women” to pray with
(see Mughni Al-Muhtāj 396).