Chapter 19 A Summary of Islamic Jurisprudence Congregational Prayer

allah will continue in the chapter of salah still disgusting matters relating to salah and of those matters so this the discussion today will revolve regarding and of the issue that releases concerning the virtue of salatul jama and also the issue regarding it is something which is upon whom it is wajib to attend the jama and also other matters that pertain to this particular topic will read from the book and we'll add anything as required bismillah chapter 19 congregational prayer calling alive of allah congregational prayer at the mosque is considered one of the great congregational prayer at the mosque is considered one of the great rituals of islam all muslim scholars unanimously agree that performing the five obligatory prayers at the mosque is confirmed act of obedience and among the best means of drawing near to allah rather it is the greatest and most apparent of the rituals of islam allah exalted be he ordained that the muslims should gather at certain times among these times are times that take place during day and night i.e 24 hours day namely the five obligatory prayers for which the muslims gather every day and every day and night five times in order to perform them moreover there is time in every week namely the juma friday prayer which is which is greater than the gathering for the five obligatory prayers furthermore there are two other times for gathering in the year namely the gatherings for the prayers of the two feasts eids which are greater than that of the drama prayer as all muslims of of the town are together to perform them in addition there is time of gathering that takes place once year namely the gathering for the staying at arafah which is which is greater than the gathering for the prayers of the two feast eids in view of the fact that it is ordained for all muslims all over the world yes i've mentioned regarding the matter regarding salatul jama the congregation of salah of those masters they discussed concerning that the general overall take and our the salatu the importance of salatul jama and how it is then looked upon that he mentioned regarding any islam regarding acts of ibaad regarding acts of ibadah worship that you'll find that allah have legislated that these acts some of these acts that they are done in form of group so done in form of communal group fashion not per se of in group fashion and then he mentioned some examples so i'll sponsor the one who legislate that these acts to be done carried out in form of group and amongst those as an example that we find that some of those acts are done on day-to-day basis and you give the example of the salah meaning concern compulsory salat that is done five times day so those are done on day-to-day basis then also the second and that's for those people in their neighborhood are in the locality that the message is closest to them for them to pray in their local masjid did mention that wide in the circle of this that also second jama group congregational worship that is done is by way of on weekly basis so this weekly basis is done per it showed the day that is chosen by allah allah is yo mujuma it's friday and the muslim congregate regarding the people in there massage it and that's why great larger number normally compared to the normal salah so that's concerned and then we have one that is done annually and that's done twice year and those concerning the two eid so that he done that also those are congregational salat that an act of iba that allah for the muslim to carry out then he mentioned also amongst this is one that is done again yearly and this is concerned gathering concerning during the time period of hajj so during the time period of hajj that muslim from all over the world so this is more of an international gathering of muslim in one said area and this is mecca and these are the days of hajj and after that they'll gather concerning congregate on that particular day so it shows regarding that these are gatherings that islam have legislated that involve the muslim whether they are local or international to participate in the fadal alif hafiz of allah these great gatherings in islam are are ordered by allah for the for the sake and the benefit of of muslims that it that is to let muslims be more interconnected by means of kindness and benevolence and mutual consideration another reason is to let muslims love and show tenderness towards each other in addition these gatherings are ordained to let muslims know and be acquainted with the conditions of each other so that they would visit the sikh follow the bearer and help the needy it is also to show the power and interconnection among muslims so that they they can and better their enemies in bitter their enemies the polytheists the hypocrites and the hypocrites moreover such gatherings are ordained to eliminate that which might take place among the muslims of hatred surveying of relationships and grudge caused by devils from among mankind and the jinn hence muslims shall live in an atmosphere of affection and hearts will gather in righteousness and piety that is why the prophet sallallahu alaihi wasallam said do not differ while standing while standing in prayer i.e straighten the your rose otherwise your hearts will differ is showing concerning from this discussion the show the muslim so these are the fruits that have been mentioned the fruits the thomarats regarding the html of the muslim so these are some of the fruits that can be gained by the muslim gathering on these different different occasions as mentioned there you are among the virtues of the congregational prayer is that it teaches the ignorant multiplies the reward and multi and motivates towards doing righteous deeds this happens when muslim person sees other muslims practicing good deeds and as result he will follow them this came in hadith related by al-bukhari and muslim in which the prophet sallallahu alaihi wasallam said the prayer is the prayer in congregation is 20 times superior to the prayer performed by person alone and in another generation as 25 times the congregational prayer is an obligatory the congregational prayer is obligatory upon men whether one is is in residence or on journey and whether in state of safe safety or fear as an individual as an individual duty the proof of this came in the ever glorious quran the book the quran the sunnah prophetic traditions and the practices of the muslims through centuries that he mentioned regarding the second next matter demonstrating the benefits regarding salat al-jama and you mentioned some of those things regarding taliban al jahil so if the benefit that person participate in saratov that's form of educating and teaching muslim regarding these acts of ibadah and also an encouragement for others regarding participating in others regarding assalatu jama then he mentioned then he went in to discuss concerning of the virtue concerning that hadith that relating to the virtue of praying in jama that the person who prays in the jama that is salat is enhanced by over 27 degrees and some mentioned hamsa wayshreen another mentioned 25 so you'll find that the person who prays in the jammeh compared to the person who pray individually that is salat is advanced in greater number then he mentioned then he went into the matter regarding another of those matters regarding regarding the hokum relating to salatu-yama it is something which is wajib or mustahab for person to participate or to carry out salatul jama so situation that it is one the hokum and this hokum that it spreads across that he owes it to be afforded line it is watched upon the men to participate in in the salatul jama whether that person is traveler whether that person is residential whether the person man time of the person time of peace or time of hope of fear so in all those situations is more that it is upon as mentioned it is wajib upon the men to participate in suratul jama so with this discussion we can somewhat discuss further little addition regarding what had been mentioned about ulama pertaining to this particular masala so the martial is concerning upon men so they mentioned regarding this particular matter that you find is between between the ulama regarding man participating in salatul jama and you find that aqua in the matter but you'll find that we can summarize it into two main aqua two main views the first of the ulama as the view of the sheikh that he mentioned that salatul jamal for men is fardul ein means conservative every adult male it's compulsory upon him to pray is salah compulsory in the masjid so that's the view that is taken by the sheikh and so that's the view of consonant have taken that view and that view it is few that is mentioned upon ibn masood also abu musa al-ashari also is view that is mentioned that is the view of atar abu thor and also the mother of the hanabila or ahmed himself and also those who share that view even has him and also of those who will take to this view sheikh islam even so those are those who after this we have others and also of contemporary times sheikh bin baaz ibn sameen and also sheikh forzan the author of this book so they have the view that participating in salat al-jamah for men it is rajib for the line that's the view that is taken by group of the ulama then second view of the ulama on this topic on this matter is that jumor of the ulama is of the view that it is it is lisa wajib it is not compulsory to carry out to pray in the masjid salatul jama for men the old is not compulsory and that's the call of the young of the ulama amongst the nerf the that the old it is not compulsory and next method so that all it is not compulsory to do so and they mentioned that between themselves they differ of those who say it is not compulsory they mentioned is sunnah some mentioned sunnah and also mentioned it is fard kifaya so between them who say it is not wajib those old sunnah those who say it is and those who mention it is fard kifaya so different so say it is sunnah those who mentions recommend it to be done and the person should not be negligent and also the third view it is pharakhipha it's form of art but is washed upon some not all so you have those aqua they said as we mentioned the first view we say it is fard you have view that is taken by the likes of ibn him and also even tamiya rahimahullah and others that take the view that it is but they added to this by saying it is short visa it is condition it's conditional for the person salah to be accepted to yeti has to pray in the masjid with jammer so that's the view that is taken by ibn tamiya and the likes of ibn has him that it is conditional that person must pray with jammer for salah to be valid so you have those aqua regarding that mate as we mentioned that mostly all about contemporary times of more of that is renowned concerning sunnah that they're more inclined towards the view it is it is something which is wajib to be done so the more inclined towards that view then he mentions that's concerning that mata saw the general view that there's two aqua regarding men those who say it is fard ayn and those who said and those who also from that view also even added to this they all mentioned you know it's conditional then you find that you're more of the majority of the ultimate take the beauties not wajib and they differ between themselves regarding it being sunna sunam akada or kifaya also regarding that view we're just gonna mention about the mail that also regarding anissa was the hokum regarding salatul jama for female for woman so regarding that matter that allah it is what's agreed upon by the ulama that in joomla that it is it is not compulsory upon women to attend salatul jama so generally they can somewhat they are off that view but they give the view that they don't it is something which is mustahab or sunnah that woman that it is okay that for the woman to pray in the jama it is okay for woman to pray asaratu so that's concerning so the general hukum is that for female it is not wajib that they have to that they must attend the salat in jama but if they were to attend but it is okay and yeah jews and he was mentioned master hub for them too to do so so that's concerned that for woman regarding assalaat al-jama then mentioned regarding that then you have also other conditions the women have to be mindful of regard and when they wish to go out and to pray in the jammeh that's to be discussed later then they mentioned are the uluma mentioned also another third group of people guarding cigar what's the hokum regarding salat in this context meaning children who are below the age of puberty so men would be those who above the age of puberty are men those who are below the age of puberty are they also are for and for children is upon them to attend the german and mention regarding that for those young boys who haven't reached an age of puberty that also it is not compulsive for them to attend the german so young boys below the age of puberty it is not compulsory must for them to attend the salatul jama as the taklif is not upon them at that age but alma mentioned that when the child the young boy reached the age of ten years of age you know above for example seven years closer 80 years in age than for parent also to take them to the masjid so to give them form of experience in praying in masjid and also for the child also to learn the adab and to be cultivated regarding praying with jama and how to behave in masjid so regarding concerning the youngsters so you have concerning that it is not compulsory but at certain age it is advisable for the parents to take their boys to the masjid for them to start to be to learn the rules of how to behave in masjid and also second also for them to start to be cultivated cultivated on prairie salatul jama and also with this we just mentioned point here regarding children that regarding consumer you have those children that have the age of after tennis after age of seven some even the age of six that are able to kind of comprehend things very well understand very well that if the child is after one that one they can understand things well they generally can pray on their own well and they can behave themselves then those children are one that wants to be encouraged to be taken to the masjid but if the child is very young and sometimes can not know to pray can also be disruptive in the masjid than for the parents to be mindful of when they take that child to the masjid that that child is somewhat looked after properly so not to disturb those who are praying as it becomes it lose the purpose that the masjid and the salat is for the person to have and to concentrate but if the child is there playing and disturbing others then kind of somewhat it lose is the purpose of doing the salat and the likes so that's concerning that matter they discussed then they mention another matter that regarding assalatus cover praying slaughter jammer for those group of brothers of one who have missed the salatu jama is the needy for the person also to make this kava in the jama there's no need don't want to mention also in that case it's not wajib to pray salah for the salat for the salat that have been missed so the person missed the jama so the person doesn't need to wait for second jama or third jama or others to come and to pray with him for the person when he arrives in the masjid to pray islam immediately and not per se to wait and for ajama before he prays so that's concerned that matter but if they're there abdullah wu discussion between the ulama regarding is it permissible or the permissibility of praying second jama in the masjid for those who miss the first jama next discussion between the ulama so that's concerning those matters pertaining to for children would say the young girls would be the same as their mothers and the young boys we mentioned that is if they are at certain age for them to be the the parents are advised into the masjid just concerning the overall regarding different groups of people and the hokum that applies to them there you are the congregational prayer is an obligatory it is obligatory upon men whether one is in residence or on journey and whether in state of safety or fear as an individual duty the proof of this came in the ever glorious book the quran the sunnah prophetic tradition and the practices of muslims throughout centuries it is thing of that the muslim nation used to practice one generation after another and for this reason mosques are maintained and imams leaders in prayer and court and prayer callers my thins are appointed for them moreover there was special call ordained for it namely come to prayer come to success concerning concern in the state of fear allah exalted be he says the english rendering being and when you the commander of an army are among them and lead them in prayer let group of them stand i.e in prayer quran one or two this noble verse indicates the obligation of the congregational prayer as it is not permissible for muslims to leave it even in the state of fear if it were not obligatory then fear would be the most worthy excuse for abandoning it in the state of fear most of the obligatory practices of prayer are abandoned so if it were not confirmed as an obligatory act these these many practices of prayer would not be left out in other words many acts are excused and forgiven when performing prayer in the state of fear for the sake of establishing the congregational prayer al-bukhari and muslim related hadith on the authority of abu hara that the prophet sallallahu alaihi wasallam said the most difficult prayer for the hypocrites is the fajr and the isha prayer is our prayers and if they knew the reward for these prayers at the retrospective times they would certainly present themselves in the mosques even if they had to crawl prophet the prophet added certainly was about to order the prayer caller to pronounce the immediate call prayer call akarma and order man to lead the prayer and then take fire flame to burn all those who had not left their homes so far for the prayer along with their houses are proof that are used by those who take the position that performing suratul jama is wajab upon men so you mention regarding concerning the purpose of the reasons that are used the masajid been established appointment of imam and muadzin to call the people the prayer also what is said in the actual azan and iqamah inviting people to the salah and this and the importance of salat so also they mentioned that also you'll find the quran we're regarding in some cases where salat is being mentioned and slightly repeated in quran many times or many places there are cases in the salat that you mentioned regarding that in time of war that one still is so chariot salah so in the time of war fighting then person still is chariot salat it may change in the way that is normally be done but still the salat is to be established during the time of war so it shows also that if this act of war which is so severe so of dangerous act but still salat is still expected to be carried out so show that in time off when person in the time of with person is of peace then for sure even more so so in the time of war you're still expected to do it then end of the time even be of less even more of reason to be done then he mentioned that hadith to prove this point concerning hadith mentioned in athcal as salat al-anfir regarding concern of the more difficult of the salat upon the monafic island they mentioned that so this of the evidence is usually islam to an amer be salat for ham so he mentioned to know that islam that he wanted that point was thinking of commanding someone to establish lot then to go with group of men to burn the houses of those who left the salah so they showed that islam wanted to carry out this act of burning people's houses down because of leaving salat it showed that it's something which is an important act that they are missing so he mentioned source of also evidence that are used by those who say jammer is waiting even though this hadith that is mentioned and hadith that is mentioned they find that those also say it is not wajib they also use this hadith so about those states rajib use this hadith those who say it is not wajib use the hadith and those who say it is not wajib they can somewhat understand it islam imagine doing this thing but he didn't carry it out and the fact if there's some it was if it was so much of an important act and something that the danger they were doing he would have carried out so you have back and forth and also they mentioned second another thing for them those who say from this hadith that is now they said this hadith is in relation to salatul juma and that's the zeitgeist day-to-day salah but actually salit is in regards to the salatul juma so you have that discussion between both sides regarding how they look and use this particular hadith any sheikh you mentioned some other evidence for the evidence concerning the obligation of the congregational prayer which is stated in the hadith is based on two aspects first the prophet sallallahu alaihi wasallam described those who did not attend it as hypocrites however the one who does not follow any sunnah prophetic tradition is not regarded as hypocrite accordingly this indicates that those who did not attend the congregational prayer had left an obligation second the prophet sallallahu alaihi wasallam wished to punish those who abandoned it that is punish that is punishment is to be established on those who who leaves an obligation however the prophet salallahu not establish that punishment as there were women and children who were not obligated to perform the congregational prayer in these houses it is related in sahih muslim muslims authentic book of hadith that there are that there came to the prophet blind man who said messenger of allah have no one to guide me to the mosque he therefore asked the permission of allah's messenger to perform prayer in his house he the prophet sallallahu alaihi sallam granted him permission then when the man turned away he called him and said do you hear the call to prayer the adhan the man said yes he he salallahu alaihi wasallam said so respond to it the prophet commanded the man despite what he he would face of hardships to come to the mosque to attend congregational prayer and to respond to the call or prayer call this stresses the obligation of the congregational prayer for the believers at the early period of islam the obligation on the congregational prayer was settled matter even in discussing this matter that he mentioned some evidence are some of the evidence that are used by those who of the view that it is for men to participate in suratul jama then sheikh he mentioned the evidence the hadith that he used and then he mentioned what it is concerning how the hadith is used to how they derive their conclusion from these hadiths then he mentioned regarding our mata as point out that he mentioned concerning he mentioned that's something to be mindful of that using the term monarch to use in the term that prophet islam is concerned those people who did not participate in salat that they were monafic but so is using the word so monafic is hokumushari upon person so the person only uses hookum another person leaving something that is obligatory or person fell into something which is clearly not to be done so it means that the person will leave away the sunnah so what the word so is not just any sunnah if the person will leave away something which comes in some sunnah which is why jib then the person sometimes certain rulings are possible passed upon them as being referred to as immunity but one should be very mindful not to use this ruling or this term on people loosely by the fact the person is not doing something that is said to be of sunnah so the person being to make that distinction is this sunnah which is rajib that that the person may be labeled as such or as certain person leaving but the person doesn't require such labels and such harsh terms so for person and so that's why saw the person to be mindful that the terms al-munafiq and terms as such are very is sharia term and should be used in context of how the sharia intended it then he mentioned that then she's last concern of those mata the sheikh he mentioned did he mention second delete concerning hadith of that relates to the person who is blind person that due to his condition that he acts for proper islam can someone give concession for him to not the prophetess and to look at his con situation his past or judgment that is more suitable so he told his case that he was blind as some valid reasons and the prophet islam at the end still tell person concerning testament nida do you hear the need mean concerned call nam the person said yes can hear that islam for egypt then you should respond to it meaning you should go out to the aidan you should go to the message so the prophet islam did not give this person any form of leniency knowing that the person was blind the fact that the person was able to hear the adams mentions and they saw that they mentioned that the ruling regarding the one who must go out to salat is the person who can hear the adhan with the normal voice without the microphone so the hadan regarding that the person the person was able can hear the adhan with the normal with just the natural voice the normal voice without the microphone to that then that's the person becomes large upon them to attend the jammer that's concerning that matter so that's of the strongest of the evidence or very strong evidence regarding those who say summers that this hadith is one of the strong proof that is used are you are then we all complain of allah for the believers early period of islam the obligation of the congregational prayer was settled matter ibn masoda allah and who said have seen the time when no one among us i.e the companion stayed away from the prayer except hypocrite whose hypocrisy was well known and it could and it could happen that man walked between two persons i.e with the help of two persons with one on each side until he stands in the row of prayer this indicates that there was kind of resolution i.e unanimous agreement concerning its obligation among the companions of the messenger sallallahu alaihi wasallam they derived their agreement from the acts and practices of the prophet sallallahu alaihi wasallam it is known that no one should be considered as hypocrite except those who leaves something that is obligatory on every individual muslim and there's point and that's the point the muslim to be mindful of regarding concerning passing of judgment regarding upon others muslim as mentioned that concerning that illa monafic judgment the person with africa except the person i've left something which is very clear upon all the muslims not based upon our own personal views on take on the matter but based upon the rules laid down by islam imam ahmed and other compilers of hadith related as mara for hadith sternness all sternnesses all sternnesses and disbelief and hypocrisy are in him who hears the caller of allah i.e prayer caller calling the prayer and calling for success but does not respond to him in this regard there is hadith that affirms this in in which the prophet sallallahu alaihi wasallam said the hand of allah is with the muslim community so whoever deviates from it deviates you mentioned concerning that the first haley that he mentioned that is that from what is mentioned but may still need to be looked into further of the hadith of abdullah bin umar so you have that discussion regarding the weakness of the second hadith now you are kalama live heavens of allah ibn abbas was asked about man who stands for the night visual super area to read prayer and fasts the day but he does not attend the congregational prayer he said he will be in the hell fire we ask allah to grant our safety and guidance towards the right path and enable us to follow it for he is is the hearing and responsive we'll stop here regarding this discussion regarding and that mentioned concerning that sadie's heart from the self as form of quran was showing the importance regarding the muslim male carrying out the salah in the masajid and not to be negligent about this matter foreign you