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What is Recommended for the Imam (Prayer Leader) to Do
Author : Dr. Mufti Lo`ai Somay`at
Date Added : 12-02-2024

What is Recommended for the Imam (Prayer Leader) to Do

 

All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our Prophet Mohammad and upon all his family and companions.

 

In congregational prayer, the imam (One leading the prayer) holds a crucial role as one of its essential pillars, without which the prayer cannot be performed. Therefore, Islam has stipulated conditions that must be met by the imam for the prayer to be valid. Additionally, there are recommended actions for the imam that contribute to the perfection of the prayer. Some of these include:

 

First: It is recommended for the imam to take greater care in his appearance and attire than what is recommended for the followers, because he is a role model. Imam Al-Shafi'i (may Allah be pleased with him) said: 'It is preferable for the imam to have a better appearance and attire, and to wear thicker garments when it's cold." [Al-Mawardi, Al-Hawi Al-Kabir, Vol. 2/P. 454]."

 

Second: It is recommended for both the imam and the followers not to stand up for prayer until the mu'adhin completes the iqamah. Once the mu'adhin completes it, they should stand up for prayer without delay. [An-Nawawi, Al-Majmu', Vol. 3/P. 253].

 

Third: It is recommended for the imam not to start the prayer with takbir until he looks to the right and left and says, 'Straighten your rows,' as narrated by Anas (may Allah be pleased with him) that the Prophet Mohammad (peace be upon him) used to say, 'Straighten your rows, for straightening the rows is part of establishing the prayer.'[1] An-Nawawi (may Allah have mercy on him) said: 'It is recommended for the imam not to start the prayer with takbir until the rows are straightened, and he should command them to do so while turning to the right and left. When the mu'adhin finishes the iqamah, people stand up and busy themselves with straightening the rows.'" [An-Nawawi, Rawdat At-Talibeen, Vol. 1/P. 369].

 

Fourth: It is recommended for the imam to make the takbir aloud in a manner that the followers behind him can hear him, and he should not make it silently. This is to avoid confusion among them regarding whether the takbir has been made or not. It is preferred for him to make the takbir aloud so that those behind him can hear. It is also recommended for the imam to make the statement 'Sami'a Allahu liman hamidah' (Allah hears whoever praises Him) aloud so that the followers can hear it and know the transition. Similarly, he makes the takbir aloud and softly says 'Rabbana lakal hamd' (Our Lord, to You is due all praise), because he does this when standing from Ruku`, so he whispers it like the glorification in bowing and prostration." [An-Nawawi, Al-Majmu, Vol.' 3/P. 418].

 

Fifth: It is recommended for the imam to pause briefly after reciting Al-Fatiha, allowing the followers to recite Al-Fatiha themselves.[2].

 

Sixth: It is recommended for the imam to loudly say 'Ameen' after completing the recitation of Al-Fatiha in congregational prayers. [Al-Juwayni, Nehayat Al-Matlab, Vol. 2/ P.150].

 

Seventh: It is recommended for the imam to shorten the prayer, ensuring that it does not become burdensome for the congregation while completing its actions. An-Nawawi stated in [Rawdat At-Talibeen, Vol. 1/ P.342] : 'It is recommended for the imam to shorten the prayer without omitting any of its obligatory acts. If the congregation is content with prolongation and consists only of those who prefer it, then there is no harm in prolonging the prayer.' Additionally, it is recommended for the imam to recite longer in the first rak'ah of each prayer compared to the second rak'ah, and this is more emphasized in the Fajr prayer. [Al-Mostadhiri, Helyatul Ulama`, Vol.2/ P.94].

Eighth: It is recommended for the imam to be deliberate in reciting the supplications (adhkar) without unnecessarily prolonging them, so that the followers behind him can properly recite their prescribed supplications. Abu Huraira (may Allah be pleased with him) narrated that the Prophet Mohammad (peace be upon him) said: 'When one of you leads the people in prayer, let him make it short, for among them are the weak, the sick, and the elderly. But when one of you prays alone, let him make it as long as he wishes.' (Sahih al-Bukhari, Vol. 1/ P. 142).

 

Ninth, It is recommended for the imam to intend in the first tasleem (salutation) to greet those on his right, including the angels, the Muslim jinn, and humans, and in the second tasleem to greet those on his left, including them. The follower (mu'mum) should intend likewise." [Al-Nawawi: Al-Majmu', vol. 3/P. 478].

 

Tenth: It is recommended for the imam, after making the tasleem (salutation), to stand up from his place if there are no women behind him. This is to avoid confusion for himself or those behind him about whether he has completed his prayer or not, and to prevent a stranger from entering and mistakenly thinking that the imam has not completed the prayer and following him. However, if there are women behind him, it is recommended for him to remain seated after making the tasleem, and for the men to stay in their places briefly, engaging in a minor activity such as remembrance of Allah, until the women leave, ensuring that those rushing in their movement from the men do not reach the end of the rows of women." [Al-Nawawi, Al-Majmu', Vol. 3/P. 489].

 

Eleventh: It is recommended for the imam and others, after completing the prayer, to make supplication (du'a). It is also recommended for the imam not to single himself out in supplication, as the Prophet Mohammad (peace be upon him) said: "There are three things which are unlawful for anyone to do. A man must not act as imam for others in prayer and make a supplication for himself excluding them, for if he does that he has acted treacherously towards them. No one must look inside a house before asking permission to enter, for if he does so he has acted treacherously towards [its inhabitants]. And no one should pray while retaining urine, but should first relieve himself." [Al-Sharbini, Mugni Al-Muhtaj, Vol. 1/P. 369], and this hadith was narrated by Al-Tirmidhi and graded as hasan (good). [Sunan Al-Tirmidhi, Vol. 2/p. 189].

 

Twelfth: It is recommended for the imam, if he feels someone has entered the mosque while he is in the bowing position (ruku'), to wait for him." Al-Nawawi said: "The correct view is the recommendation of waiting unconditionally with the condition that the person entering the mosque is inside the mosque while waiting, not to prolong the wait excessively, and intending by it to seek closeness to Allah, not to favor or distinguish the entrant. This is the meaning of their saying: 'Not to distinguish between one who is inside and one who enters.' The correct view is the recommendation of waiting (after the final tashahhud) with the aforementioned conditions, because it enables joining the congregation, just as catching the ruku' enables catching the unit (rak'ah)." [Al-Nawawi, Al-Majmoo', Vol. 4/P. 230].

 

Thirteenth: It is recommended for the imam to move from his place if he intends to perform a voluntary (nafilah) prayer, as this increases the number of prostration places, which will testify for him." [Ash-Shirbini, Mughni al-Muhtaj, Vol. 1/P. 394].

 

Fourteenth: It is recommended for the imam, if he is unable to pray while standing due to illness or disability, to appoint someone to lead the prayer standing in his place." [Al-Mawardi, Al-Hawi al-Kabir, Vol. 2/P. 306].

 

Fifteenth: It is recommended for the Imam to delay the prostration of recitation in the silent prayer until he completes it so as not to distract those following him, and it is allowed for him to offer the prostaration of recoitation shortly after ending the prayer. [Al-Ramli, Nihayat al-Muhtaj, Vol. 2/P. 100].

Sixteenth: It is recommended for the imam or scholar, if they are delayed from their companions or if something happens to them that they believe might inconvenience them, to apologize to them and say: "You have a valid reason in this regard, such as so and so," or "I had an excuse," or something similar. [Al-Nawawi, Sharh Muslim, Vol. 5/P. 139].

 

Seventeenth: It is recommended for the imam to recite Surah Al-Jumu'ah in the first Rak'ah of the Friday prayer, and in the second Rak'ah, to recite Surah Al-Munafiqun. Al-Shafi'i, may Allah have mercy on him, said: "If he forgets to recite Surah Al-Jumu'ah in the first Rak'ah, he should combine it with Surah Al-Munafiqun in the second Rak'ah." He also said in the old opinion: "In the first Rak'ah, he should recite Surah Al-Ala, and in the second Rak'ah, Surah Al-Ghashiyah." [Al-Ghazali, Al-Waseet Fi Al-Madhhab, Vol. 2/P. 293].

 

 In conclusion, We ask Allah the Almighty for success in what He loves and is pleased with, in righteous speech and action in His obedience, and that we may be among those accepted by Him, the Glorious.

 

 

 

[1] Narrated by Al-Bukhari in Sahih Al-Bukhari, Vol. 1, p. 145, Hadith No. 723. Also reported by Muslim in Sahih Muslim, Vol. 1, p. 324, Hadith No. 433.

 

[2] It is mentioned in the commentary of Al-Bajirmi on Al-Khatib (2/65): "The required pauses in prayer are six: between entering the state of Ihram and the opening supplication, between it and seeking refuge (Ta`woz), between it and reciting 'Bismillah', between the end of Al-Fatiha and 'Ameen' and between 'Ameen' and the recitation of the Surah if one recites it, and between its end and the Takbir for bowing, and if one does not recite a Surah then between 'Ameen' and bowing."

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Summarized Fatawaa

What are the disliked (makruh) acts of fasting?

● Excessive rinsing of the mouth and nose (during ablution), as it may lead to swallowing water.
● Tasting food or doing anything that may risk breaking the fast.
● Engaging in idle talk, and it is even more emphasized to avoid lying, backbiting, and gossiping.

What is the ruling on the cessation of blood after (40) days from delivery, but later continued sporadically during two days of Ramadan?

Once postpartum bleeding (Nifas) ceases, and the woman is certain that it won`t reoccur, then she becomes ritually pure and so she is free to make Ghusl (purificatory bath), pray, and fast. If the bleeding reoccurs before fifteen days from its cessation, and before the end of (60) days after delivery, then the ruling on postpartum bleeding is effective, and her fasting and prayer are null and void, thus she must make up the fasting that she missed and not the prayer during those particular days.

What is the ruling on offering a sheep as a sacrifice (Udhiyah) if its fat-tail is sound, except that when it was young, the tip of its fat-tail was cut so that it would grow larger? And what is the ruling in case of doubt regarding the amount that was cut?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Cutting a minor, insignificant portion from the tip of an animal's fat-tail (al-alyah) to encourage it to grow larger is not considered a defect, and it does not prevent the animal from being valid for sacrifice (Udhiyah).
 
It is stated in Tuhfat al-Muhtaj (Vol.9/P.352): "There is some scholarly deliberation regarding the common practice of cutting the tip of the fat-tail so that it grows larger. It could potentially be likened to a partial cut of the ear—supported by the jurists' general rule: 'even if it is a small amount.' On the other hand, if it is an exceptionally minor cut, it might have no effect on validity. This is explicitly clarified by the juristic exception to the general rule, which states that cutting a tiny piece from a large limb causes no harm. This latter view is more well-founded.
 
Furthermore, I found that some scholars investigated this matter and concluded: 'It should not affect validity if a custom-sanctioned portion of its fat-tail is removed during its youth to make it grow larger and look better, just as castrating a male animal causes no harm.' However, applying this unconditionally contradicts the established texts of the jurists, as understood from what I have laid out; thus, the restriction I specified is what must be relied upon."
 
Similarly, it is mentioned in Nihayat al-Muhtaj (8/135): "If a small piece is cut from the fat-tail to help it grow larger, the most well-founded view is that the sacrifice remains valid, as was given in a formal legal verdict (Fatwa) by my father [Shihab al-Din al-Ramli], may Allah be pleased with him. This is proven by the jurists' maxim: 'The loss of a tiny piece from a large limb causes no harm.'"
 
In cases where there is doubt as to whether the portion cut was large or small, the animal is still deemed valid for sacrifice. It is noted in Hashiyat al-Shubramallisi ‘ala Nihayat al-Muhtaj (Vol.8/P.135):
 
"This matter requires careful consideration, but the closer and more correct view is that it is valid. This is because soundness is the default state for the animal from which the piece was cut, and it aligns with what usually occurs—namely, that the part removed to help the fat-tail grow larger is naturally very small." And Allah the Almighty Knows Best.

The Jurisprudential Significance of the Ḥadīth: "Whoever says, at the conclusion of the Fajr Prayer, while crossing his legs, before speaking..."
"Whoever says, at the conclusion of the Fajr prayer, while crossing his legs, before speaking: 'Lā ilāha illā Allāh, waḥdahu lā sharīka lah, lahu al-mulku wa lahu al-ḥamdu yuḥyī wa yumītu wa huwa ʿalā kulli shayʾin qadīr' ten times — ten good deeds will be recorded for him, ten bad deeds will be erased from him, he will be raised ten levels, he will spend that day in protection from everything disliked and guarded from the devil, and no sin will be able to befall him on that day except associating partners with Allah" — does this noble ḥadīth apply to the imam, and what is meant by "extraneous speech"?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended for both the imam and those praying behind him to recite, immediately after the final salām, the specific remembrance reported in the sunnah to be said before turning away from one's place of prayer. The imam then leaves his praying spot, and the act of "turning" is fulfilled when the imam faces the congregation — even without physically leaving his spot — by positioning his right side toward them and his left side toward the qiblah, and this applies even while he is engaged in supplication.
Al-ʿAllāmah Ibn Qāsim al-ʿAbbādī states in his Ḥāshiyah ʿalā al-Tuḥfah (Vol.2/P.105): "It is most virtuous for the imam, once he has given the salām, to rise from his place of prayer immediately afterward." He adds that an exception must be made for the remembrances that are specifically required to be recited before he turns away. He then notes, citing Sharḥ al-ʿUbāb: "Yes, an exception to this rising immediately after the salām applies to the Fajr prayer, due to the authentic report that the Prophet ﷺ, when he prayed Fajr, would remain seated until the sun rose." He further cites, from al-Khādim, the ḥadīth concerning one who recites, at the conclusion of the Fajr prayer while still in the position of crossing his leg to rise: "Lā ilāha illā Allāh, waḥdahu lā sharīka lah..." and the rest of the well-known ḥadīth. He comments that this makes explicit that this particular remembrance is to be recited before the worshipper turns his legs to leave, and the same applies to Maghrib and ʿAṣr, as reported in those contexts as well.
What is meant by "speech" in the relevant ḥadīth is extraneous worldly speech that is not called for after the prayer and for which there is no legitimate excuse. The remembrances reported to be recited upon concluding the prayer, however, do not fall under this category of extraneous speech, since they are themselves required by the sharīʿah.
Al-ʿAllāmah ʿAlī al-Shabrāmalsī states in his Ḥāshiyah ʿalā al-Nihāyah (Vol.1/P.551): "If someone greets a person with salām while he is occupied with reciting this remembrance [i.e., 'Lā ilāha illā Allāh...'], should he return the greeting — without this causing him to forfeit the promised reward, since he is engaged in an obligatory matter — or should he delay returning the greeting until he finishes, this being a legitimate excuse for the delay?" He continues: "I say: the more likely view is the former, and the prohibition on speech is to be understood as applying to extraneous speech for which there is no legitimate excuse. Based on this, should the worshipper give precedence to this remembrance ('Lā ilāha illā Allāh...') or to reciting Sūrat al-Ikhlāṣ ('Qul huwa Allāhu aḥad')? This requires consideration, though it is not unlikely that the remembrance takes precedence, given that the Lawgiver urged hastening to it through his words 'while crossing his leg.' This is not considered ordinary speech, since it is not extraneous to what is required after the prayer."
Accordingly, it is recommended for both the imam and those praying behind him to recite this remembrance and to give it precedence over the other remembrances of the prayer, ensuring it is said before they move from their place. And Allah the Almighty knows best.

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