If Imam’s Prayer is Nullified, Does Follower’s Become Invalid Too?
Question: If the Imam’s prayer is nullified, does the follower’s (Muqtadi’s) prayer also become nullified? Meaning, if the Imam, either intentionally or by mistake, leads the prayer without being in a state of purity (Taharah), should the followers repeat their prayer?
Answer:
All praise is due to Allah:
If the Imam is without ablution (Wudu) or is in a state of major ritual impurity (Janaba), or if there is an impurity on his clothes, and he leads the prayer in this state while the followers are unaware of it, then the followers’ prayer is absolutely correct and valid. They do not need to repeat the prayer later. However, upon finding out, it is necessary for the Imam to repeat his prayer.
The proof is as follows!
First Proof
Sahih al-Bukhari
Book: The Book of Adhan (Call to Prayer)
Chapter: If the Imam does not complete the prayer but the followers do.
Hadith Number: 694
حَدَّثَنَا الْفَضْلُ بْنُ سَهْلٍ ، قَالَ: حَدَّثَنَا الْحَسَنُ بْنُ مُوسَى الْأَشْيَبُ ، قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ دِينَارٍ ، عَنْ زَيْدِ بْنِ أَسْلَمَ ، عَنْ عَطَاءِ بْنِ يَسَارٍ ، عَنْ أَبِي هُرَيْرَةَ ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: يُصَلُّونَ لَكُمْ، فَإِنْ أَصَابُوا فَلَكُمْ، وَإِنْ أَخْطَئُوا فَلَكُمْ وَعَلَيْهِمْ.
Translation:
Narrated by Abu Huraira (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “The Imams lead the prayer for you. If they pray correctly, you will get the reward, and if they make a mistake, you will still get the reward (for your prayer), and the sin of the mistake will be upon them.”
Hafiz al-Baghawi (may Allah have mercy on him) writes:
“فیہ دلیل علی أنہ اذا صلی بقوم، و کان جنبا او محدثا ان صلاة القوم صحیحة ، وعلی الامام اعادة ، سواءکانالامام عالما بحدثہ متعمّد الامامة أوکان جاھلا۔۔۔”
“This hadith contains proof that if an Imam leads people in prayer while he is in a state of major impurity (Janaba) or without ablution, the prayer of the congregation is valid. The Imam must repeat the prayer, regardless of whether the Imam was aware of his state of impurity and led the prayer intentionally or was ignorant of it.”
(Sharh al-Sunnah: 3/405)
A similar hadith with these words is present in Musnad Ahmad, Sunan Abu Dawood, and Sunan Ibn Majah.
Second Proof
Sunan Ibn Majah
Book: Establishing the Prayer and the Sunnah Regarding Them
Chapter: What is Obligatory upon the Imam?
Hadith Number: 983
حَدَّثَنَا مُحْرِزُ بْنُ سَلَمَةَ الْعَدَنِيُّ، حَدَّثَنَا ابْنُ أَبِي حَازِمٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَرْمَلَةَ، عَنْ أَبِي عَلِيٍّ الْهَمْدَانِيِّ، أَنَّهُ خَرَجَ فِي سَفِينَةٍ فِيهَا عُقْبَةُ بْنُ عَامِرٍ الْجُهَنِيُّ، فَحَانَتْ صَلَاةٌ مِنَ الصَّلَوَاتِ، فَأَمَرْنَاهُ أَنْ يَؤُمَّنَا، وَقُلْنَا لَهُ: إِنَّكَ أَحَقُّنَا بِذَلِكَ أَنْتَ صَاحِبُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَأَبَى، فَقَالَ: إِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: مَنْ أَمَّ النَّاسَ فَأَصَابَ، فَالصَّلَاةُ لَهُ وَلَهُمْ، وَمَنِ انْتَقَصَ مِنْ ذَلِكَ شَيْئًا فَعَلَيْهِ وَلَا عَلَيْهِمْ.
Translation:
It was narrated from Abu ‘Ali Al-Hamdani that he set out on a boat in which was ‘Uqbah bin ‘Amir Al-Juhani (may Allah be pleased with him). The time for one of the prayers came, and we asked him to lead us, saying: “You are the most entitled among us to do that, as you are a Companion of the Messenger of Allah (peace and blessings be upon him).” But he refused and said: “I heard the Messenger of Allah (peace and blessings be upon him) say: ‘Whoever leads the people in prayer and does it correctly, the prayer is (a source of reward) for him and for them. But if he falls short in any aspect of it, then the blame is on him and not on them.'”
Takhrij Dar ad-Da’wah:
Sunan Abi Dawood/As-Salah 59 (580), (Tuhfat al-Ashraf: 9912), and also narrated in Musnad Ahmad (4/145, 154, 156, 201) (Sahih)
This hadith has been declared “Sahih” (authentic) by Imam Ibn Khuzaymah (1513), Imam Ibn Hibban (2221), and Imam Al-Hakim (1/210, 213).
Imam Ibn Khuzaymah (d. 311 AH) titled the chapter for this hadith as:
والدّلیل علی انّ صلاة الامام قد تکون ناقصة وصلاة الماموم تامہ، ضدقول من زعم انّ صلاة الماموم متّصلة بصلاة امامہ، اذا فسدت صلاة الامام فسدت صلاة الماموم
“The proof that the Imam’s prayer may be deficient while the follower’s prayer is complete, which is contrary to the claim of those who assert that the follower’s prayer is connected to the Imam’s prayer, and if the Imam’s prayer is invalidated, the follower’s prayer is also invalidated…”
(Sahih Ibn Khuzaymah: 1513)
Third Proof
Sunan Ibn Majah
Book: Establishing the Prayer and the Sunnah Regarding Them
Chapter: What is Obligatory upon the Imam?
Hadith Number: 981
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا سَعِيدُ بْنُ سُلَيْمَانَ، حَدَّثَنَا عَبْدُ الْحَمِيدِ بْنُ سُلَيْمَانَ أَخُو فُلَيْحٍ، حَدَّثَنَا أَبُو حَازِمٍ، قَالَ: كَانَ سَهْلُ بْنُ سَعْدٍ السَّاعِدِيُّ يُقَدِّمُ فِتْيَانَ قَوْمِهِ يُصَلُّونَ بِهِمْ، فَقِيلَ لَهُ: تَفْعَلُ وَلَكَ مِنَ الْقِدَمِ مَا لَكَ، قَالَ: إِنِّي سَمِعْت رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: الْإِمَامُ ضَامِنٌ، فَإِنْ أَحْسَنَ فَلَهُ وَلَهُمْ، وَإِنْ أَسَاءَ، يَعْنِي: فَعَلَيْهِ، وَلَا عَلَيْهِمْ.
Translation:
Abu Hazim said: “Sahl bin Sa’d As-Sa’idi (may Allah be pleased with him) used to put the young men of his people forward to lead them in prayer. It was said to him: ‘You do this, although you have the status that you have (due to your precedence in Islam)?’ He said: ‘I heard the Messenger of Allah (peace and blessings be upon him) say: “The Imam is a guarantor. If he does well, then it is for him and for them. And if he does badly, then it is on him and not on them.”‘”
Takhrij Dar ad-Da’wah:
(Sahih) Based on other supporting narrations, otherwise its chain contains ‘Abd al-Hamid who is weak. See also: Silsilat al-Ahadith as-Sahihah by Al-Albani: 1767.
Clarification: “The Imam is a guarantor” means that if he leads the prayer well, both he and the followers will receive the reward. If he leads it poorly, the sin is upon him, not upon the followers.
Fourth Proof
Sunan Abu Dawood
Book: Prayer (Kitab Al-Salat)
Chapter: The Mu’adhdhin Should Be Punctual
Hadith Number: 517
حَدَّثَنَا أَحْمَدُ بْنُ حَنْبَلٍ، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، حَدَّثَنَا الْأَعْمَشُ، عَنْ رَجُلٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: الْإِمَامُ ضَامِنٌ وَالْمُؤَذِّنُ مُؤْتَمَنٌ، اللَّهُمَّ أَرْشِدِ الْأَئِمَّةَ وَاغْفِرْ لِلْمُؤَذِّنِينَ.
Translation:
Narrated Abu Hurairah (may Allah be pleased with him): The Messenger of Allah (peace and blessings be upon him) said: “The Imam is a guarantor, and the Mu’adhdhin (one who calls to prayer) is one who is entrusted. O Allah, guide the Imams and forgive the Mu’adhdhins.”
Takhrij Dar ad-Da’wah:
(Hadith Sahih)
Clarification:
- Guarantor: The validity of the followers’ prayer depends on the validity of the Imam’s prayer. Therefore, the Imam should be cautious regarding purity and should perform the pillars and obligations of the prayer properly.
- Entrusted: People rely on the Mu’adhdhin’s call to pray and fast. Therefore, the Mu’adhdhin should be mindful of the time, neither calling the Adhan too early nor too late.
- Guide the Imams: O Allah, grant them the consciousness and ability to fulfill the responsibility they have undertaken.
- Forgive the Mu’adhdhins: Forgive any shortcomings or negligence they may have committed in fulfilling this trust.
Fifth Proof
ﺃَﺧْﺒَﺮَﻧَﺎ ﺃَﺣْﻤَﺪُ ﺑْﻦُ ﻋَﻠِﻲِّ ﺑْﻦِ اﻟْﻤُﺜَﻨَّﻰ، ﻗَﺎﻝَ: ﺣَﺪَّﺛَﻨَﺎ ﻋَﺒْﺪُ اﻟﻠَّﻪِ ﺑْﻦُ ﻋُﻤَﺮَ ﺑْﻦِ ﺃَﺑَﺎﻥَ، ﻗَﺎﻝَ: ﺣَﺪَّﺛَﻨَﺎ ﻋَﺒْﺪُ اﻟﺮَّﺣِﻴﻢِ ﺑْﻦُ ﺳُﻠَﻴْﻤَﺎﻥَ، ﻋَﻦْ ﺃَﺑِﻲ ﺃَﻳُّﻮﺏَ اﻹِْﻓْﺮِﻳﻘِﻲِّ، ﻋَﻦْ ﺻَﻔْﻮَاﻥَ ﺑْﻦِ ﺳُﻠَﻴْﻢٍ، ﻋَﻦْ ﺳَﻌِﻴﺪِ ﺑْﻦِ اﻟْﻤُﺴَﻴِّﺐِ، ﻋَﻦْ ﺃَﺑِﻲ ﻫُﺮَﻳْﺮَﺓَ، ﻋَﻦِ اﻟﻨَّﺒِﻲِّ ﺻَﻠَّﻰ اﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ ﻗَﺎﻝَ: «ﺳَﻴَﺄْﺗِﻲ ﺃَﻗْﻮَاﻡٌ ﺃَﻭْ ﻳَﻜُﻮﻥُ ﺃَﻗْﻮَاﻡٌ ﻳُﺼَﻠُّﻮﻥَ اﻟﺼَّﻼَﺓَ، ﻓَﺈِﻥْ ﺃَﺗَﻤُّﻮا ﻓَﻠَﻜُﻢْ ﻭَﻟَﻬُﻢْ، ﻭَﺇِﻥْ ﻧَﻘَﺼُﻮا ﻓَﻌَﻠَﻴْﻬِﻢْ ﻭَﻟَﻜُﻢْ»
Sayyiduna Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Soon some people (rulers) will come who will lead the prayers. If they perform the prayer completely, it will be sufficient for you and for them. But if they are negligent, the sin will be upon them, and it will still be sufficient for you.”
(Sahih Ibn Hibban, Hadith No: 2228, and its chain is Hasan)
Imam Ibn al-Mundhir (may Allah have mercy on him) writes:
ھذا الحدیث یدّل علی اغفال من زعم انّ صلاة الامام اذا فسدت فسدت صلاة من خلفہ۔
“This hadith proves that the person who claims that when the Imam’s prayer is nullified, the prayer of his followers is also nullified, is mistaken.”
(Al-Awsat fi al-Sunan wa al-Ijma’ wa al-Ikhtilaf by Ibn al-Mundhir: 4/164)
Sixth Proof
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ صَلَّى بِالنَّاسِ الصُّبْحَ، ثُمَّ غَدَا إِلَى أَرْضِهِ بِالْجُرُفِ، فَوَجَدَ فِي ثَوْبِهِ احْتِلَامًا، فَقَالَ : إِنَّا لَمَّا أَصَبْنَا الْوَدَكَ لَانَتِ الْعُرُوقُ. فَاغْتَسَلَ، وَغَسَلَ الِاحْتِلَامَ مِنْ ثَوْبِهِ، وَعَادَ لِصَلَاتِهِ
Sayyiduna ‘Umar ibn al-Khattab (may Allah be pleased with him) led the people in the Fajr prayer. After the prayer, he noticed a mark of a wet dream (semen) on his clothes. He washed the semen from his clothes, performed Ghusl (ritual bath), and repeated (his) prayer.
(Muwatta Imam Malik, Book of Prayer: 124)
Hadith Ruling: Hasan (Good).
This narration shows that he (may Allah be pleased with him) unknowingly led the prayer in a state of major ritual impurity. When he realized that Ghusl was obligatory upon him, he performed the bath and repeated his own prayer, but he did not command the followers to repeat their prayer. This is evidence that the invalidation of the Imam’s prayer does not invalidate the prayer of the followers.
Saudi Fatawa Website: Islam Q&A
A similar question was asked on the Saudi Fatawa website, Islam Q&A, to which the scholars replied as follows:
Question: What are the situations in which a person’s prayer invalidates another’s? For example, in what situations can the Imam invalidate the prayer of his followers without them even knowing?
Answer:
Praise be to Allah:
There are three scholarly views concerning the connection between the follower’s prayer and the Imam’s prayer:
- There is absolutely no connection between the two prayers, and each person prays for himself individually. According to the principle of Imam Shafi’i, this is the predominant ruling.
- The follower’s prayer is linked and connected to the Imam’s prayer and is absolutely a part of it and a branch of it. Therefore, any defect that occurs in the Imam’s prayer will also affect the follower’s prayer. This is the school of thought of Abu Hanifa and is also one of the narrations from Imam Ahmad.
- The follower’s prayer is connected to the Imam’s prayer, but a defect occurs in the follower’s prayer only when there is no valid excuse for both the Imam and the follower. If there is a legitimate Shar’i excuse, then no defect occurs. For example, when the Imam believes he has ablution, his excuse for leading the prayer and the follower’s excuse for following him are acceptable. This is the view of Imam Malik and Ahmad, among others. This understanding is also derived from the sayings of the Companions on this issue, and it is the moderate position.
(“Majmoo’ al-Fatawa” by Shaykh al-Islam Ibn Taymiyyah (23/370-371))
Thus, the invalidation of the follower’s prayer does not necessarily follow from the invalidation of the Imam’s prayer alone. This is because when the follower has fulfilled all the conditions, pillars, and obligations of the prayer correctly, the ruling of his prayer being invalid can only be established with a sound proof. The evidence for our position is the narration reported by al-Bukhari (694) and Ahmad (8449) – the wording is from Ahmad: Abu Hurairah (may Allah be pleased with him) said that the Messenger of Allah (peace and blessings be upon him) said: “The Imams will lead you in prayer. If they pray correctly, it is correct for all of you. But if they make a mistake, your prayer is still correct, and the sin is upon them.”
Hafiz Ibn Hajar (may Allah have mercy on him) said:
“Ibn al-Mundhir (may Allah have mercy on him) stated that this hadith is a refutation of those who say that if the Imam’s prayer is invalid, the follower’s prayer also becomes invalid.”
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said:
“This hadith is a clear text (Nass) on the issue that if the Imam makes a mistake, the blame is on him and not on the followers.”
(“Majmoo’ al-Fatawa” (23/372))
Al-Sa’di (may Allah have mercy on him) said:
“The follower who is unaware of the Imam being without ablution or in a state of impurity is considered excused, and thus his prayer is correct, even if the Imam was aware of his own state of impurity. This is because every person is responsible for his own actions, and the consequence is upon him. The follower has not committed any act that would nullify the prayer, so how can his prayer be ruled as invalid? The correct view is that the follower’s prayer is not invalidated by the invalidation of the Imam’s prayer in any situation. Even if the Imam’s prayer is nullified during the prayer and he leaves, the followers should continue their prayer individually or one of them should step forward to lead the remainder of the prayer. This position of Imam Ahmad is very strong.”
(“Al-Fatawa al-Sa’diyyah” (7/120))
According to this view, when the Imam’s prayer is nullified for any reason, such as leading the prayer forgetfully without ablution or losing his ablution during the prayer, it has no bearing on the follower’s prayer; therefore, the follower’s prayer is not invalidated.
However, there are a few situations in which the invalidation of the Imam’s prayer also invalidates the follower’s prayer. Some of these situations are as follows:
- When the Imam’s prayer is nullified due to clear and apparent reasons that are not usually hidden from the followers, such as the Imam turning away from the Qibla, his ‘awrah (parts of the body to be covered) becoming exposed, omitting the recitation of Surah Al-Fatihah in a loud prayer, or omitting the opening Takbir (Takbirat al-Ihram), and the followers continue to follow him after becoming aware of it.
- If something that breaks the prayer, such as a woman, a donkey, or a black dog, passes between the Imam and his Sutrah (barrier), the prayer of both the Imam and the followers will be invalidated. This is because the Sutrah of the Imam is for everyone.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: “Does the invalidation of the Imam’s prayer invalidate the follower’s prayer?”
He replied:
“The invalidation of the Imam’s prayer does not invalidate the follower’s prayer because the follower’s prayer is valid, and the principle is that its validity remains unless proven otherwise by sound evidence. The Imam’s prayer is nullified based on sound evidence, but the follower entered the prayer by the command of Allah, so his prayer cannot be invalidated without a command from Allah.
There is a principle: ‘Whoever begins an act of worship as commanded by Allah, we cannot declare that act of worship invalid without evidence.’
An exception to this is a situation where the Imam acts as a substitute for the follower, such as in the case of a Sutrah. The Imam’s Sutrah is also the Sutrah for the followers. Therefore, if a woman passes between the Imam and his Sutrah, the prayer of both the Imam and the followers is invalidated because this Sutrah was shared. That is why we do not command the followers to place their own separate Sutrah; if they were to do so, they would be considered extremist and innovators (in religion).”
(“Majmoo’ Fatawa Ibn ‘Uthaymeen” (12/372))
Source:
https://islamqa.info/ar/answers/145834
(((And Allah the Exalted knows best what is correct.)))
Reference: https://alfurqan.info/problems/1541
