The Excellence Of Congregational
Solāh
By
Sayyid Sābiq
In
the name of Allāh, the Most Gracious, the Most Merciful;
All
the praise and thanks is due to Allāh, the Lord of al-`ālameen. I testify that
there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu`alayhi wasallam is His Messenger.
Performing
the solāh in congregation is a Sunnah mu`akkadah. The fact that both, the Qur’an
and Sunnah, have laid great stress on the congregational prayer and described
its unique excellence, shows that the fardhu prayer is meant to be offered
collectively, and no one in the Islamic community should even think of
observing it individually unless one has to do so on the account of a genuine
reason. The Qur'an says:
“…and bend down in ruku with those who bend down in ruku.” [Al-Baqarah, 2:43]
Arguing
from this verse, the commentators are generally of the view that prayer has to
be offered collectively. The importance of the congregational prayer in Islam
is so great that the Muslims have been enjoined to observe it even in the
battlefield where danger to life is extreme. The Qur'an has prescribed the
following way:
“And when you, O Prophet, are among the Muslims and are going to
lead them in salah (in a state of war), let a party stand behind you, carrying
their weapons with them. When they have made their prostrations, they should
fall back and let another party of them, who have not yet offered salah, say it
with you and they too, should be on guard and keep their weapons with them.” [An-Nisā’, 4:102]
Many ahadith discuss the superiority
and excellence of solāh s in congregation. Such ahadith include the following:
Abdullah Ibn `Umar
(radiyallāhu`anhu) reports that the Allah’s Messenger (Sallallāhu `alayhi wasallam) said: “Solāh in congregation is superior to
a solāh performed individually by twenty-seven degrees.” This is related
by al-Bukhari and Muslim.
Abu Hurairah (radiyallāhu`anhu)
reports that the Allah’s Messenger (Sallallāhu`alayhi wasallam) said: “The solāh of a
man in congregation is twenty-five times more superior (in reward) to his solāh
in his house or market - and this is
because he makes the wudu’ and perfects it and goes to the masjid with the sole
purpose of performing the solāh . He does not take a step without being raised
a degree and having one of his sins erased. When he prays, as long as he does
not lose his wudu, the angels keep on praying [for him] ‘O Allah, bless him. O
Allah, have mercy on him.’ And he is considered in solāh as long as he is
waiting for the solāh.” This is related by al-Bukhari and Muslim, and it
is presented in al-Bukhari's wording.
Abu Hurairah (radiyallāhu`anhu) also
reports that a blind man said to the Allah’s Messenger (Sallallāhu `alayhi wasallam): “O Messenger of Allah, I have no guide to
guide me to the masjid.” He asked the Allah’s Messenger (Sallallāhu`alayhi wasallam) for permission to pray in his house and the Allah’s Messenger
(Sallallāhu`alayhi wasallam) gave it to him. Then, when he turned to go, the
Allah’s Messenger (Sallallāhu`alayhi wasallam) called him and said: “Do you
hear the call to solāh?” The blind man said “yes.” The Allah’s Messenger
(Sallallāhu`alayhi wasallam) then said: “Then respond to it!” [By
coming to the masjid] This is related by Muslim.
Abu Hurairah (radiyallāhu`anhu) also
reports that the Allah’s Messenger (Sallallāhu`alayhi wa sallam) said: “By Him in whose hand is my soul! I have considered
ordering a fire to be kindled and then ask someone to lead the people in solāh.
And then go to the men [who did not attend the solāh] and burn their houses
over them.” This is related by al-Bukhari and Muslim.
`Abdullah Ibn Mas`ud
(radiyallāhu`anhu) says: “If anyone would like to
meet Allah tomorrow as a Muslim, he should persevere in observing these five solāh
s whenever the call for them is made, for Allah has chosen for your Allah’s
Messenger (Sallallāhu`alayhi wasallam) the way of right guidance. And the
[five solāh in congregation] are part of this right guidance. If you were to
pray them in your houses, as this man who stays behind in his house, you would
be leaving a Sunnah of your Allah’s Messenger (Sallallāhu`alayhi wasallam).
If you leave the Sunnah of your Allah’s Messenger (Sallallāhu `alayhi wasallam), you would go astray. Verily, I have seen a time when no one stayed
away from them [the congregational solāh s] except for the hypocrites who were
well known for their hypocrisy. A man would be brought, supported by two people
[due to his weakness] until he was placed in a row.” This is related by
Muslim.
Abu ad-Dharda’ (radiyallāhu`anhu)
reports that the Allah’s Messenger (Sallallāhu`alayhi wasallam) said: “If there are three men in a village or desert and solāh
is not established among them, then the Satan takes mastery over them. So be
with the congregation since the wolf devours the remote (stray) sheep.”
This is related by Abu Dawud with a hasan chain.
1 - Women and
congregational solāh
It is better for women to pray in
their houses than to attend congregational solāh s. However, they may go to the
masjid and attend the congregational solāh if they avoid wearing or using any
attractive or tempting adornment or perfume.
Ibn `Umar (radiyallāhu`anhu) reports
that the Allah’s Messenger (Sallallāhu`alayhi wasallam) said: “Do not prevent the women from going to the masajid,
although their houses are better for them.” Abu Hurairah
(radiyallāhu`anhu) relates that the Allah’s Messenger (Sallallāhu`alayhi wasallam) said: “Do not keep the slave girls of Allah
from the masajid of Allah. And they are to go out unperfumed.” These two
ahadith were related by Ahmad and Abu Dawud. Abu Hurairah (radiyallāhu`anhu)
also reports that the Allah’s Messenger (Sallallāhu`alayhi wasallam) said: “Any woman who uses some scent should not be present with
us during the night solāh.” This is related by Muslim, Abu Dawud, and
an-Nasa`ie with a hasan chain.
As stated earlier, it is better for
women to pray in their houses. Ahmad and at-Tabarani record that Umm Humaid
as-Sa’diyah (radiyallāhu`anha) came to the Messenger of Allah and said: “O Messenger of Allah, I love to pray with you.”
The Allah’s Messenger (Sallallāhu `alayhi wasallam) said: “I am aware of that, but your solāh in your residence is
better for you than your solāh in your people's masjid. And your solāh in your
people's masjid is better than your solāh in the [larger] congregational Masjid.”
2 - Praying at a
larger and more distant masjid
It is preferable to pray in a masjid
that is farther away and that has a larger congregation.
Muslim records from Abu Musa
(radiyallāhu`anhu) that the Allah’s Messenger (Sallallāhu`alayhi wasallam)
said: “The one who gets the greatest reward for a solāh
is the one who walks the farthest distance.” Muslim also records that
Jabir said: “The area around the masjid became
vacant and the tribe of Salamah wanted to move there. When this news reached
the Messenger of Allah, he said: 'It has reached me that you want to move
closer to the masjid?' They said: ‘Yes, O Messenger of Allah, we desire that.’
The Allah’s Messenger (Sallallāhu `alayhi wasallam) said: 'O tribe of Salamah,
your dwellings will record your steps.” Al-Bukhari, Muslim, and others
have recorded this on the authority of Abu Hurairah.
Ubayy Ibn Ka`ab (radiyallāhu`anhu) reported
that the Allah’s Messenger (Sallallāhu`alayhi wasallam) said: “The solāh of a man with another man is purer than the solāh
of a man by himself. [In the same way,] his solāh with two men is purer than
his solāh with only one man, and what is more, it is most dear to Allah.”
This is related by Ahmad, Abu Dawud, an-Nasa`ie, Ibn Majah and Ibn Hibban. Ibn
as-Sakin, al-'Uqaily and al-Hakim classify it as sahih.
3 - Going to the masjid
with calm and dignity
It is preferred for one to walk to
the masjid with calm and dignity and not in hurry or rushing. This is because
the person is considered to be in solāh when he is going to the solāh (and also
while he is waiting for it). Abu Qatadah (radiyallāhu`anhu) says: “We were praying with the Allah’s Messenger (Sallallāhu`alayhi wasallam) when we heard the clamoring of some men. When they had
prayed, the Allah’s Messenger (Sallallāhu`alayhi wasallam) inquired: ‘What
was the matter with you?’ They answered: ‘We were hurrying for the solāh.’ He
said: ‘Do not do that...when you come to the solāh come in peace and calm, and pray what you can
with congregation and complete what you have missed’.” This is related
by al-Bukhari and Muslim.
Abu Hurairah (radiyallāhu`anhu)
narrates that the Allah’s Messenger (Sallallāhu`alayhi wasallam) said: “When you hear the iqamah, proceed to the solāh with calm
and dignity and do not rush. Pray what you can (with congregation) and complete
what you miss.” This is related by the group except for at-Tirmidzi.
4 - The imam should
be “easy” on his followers
Abu Hurairah (radiyallāhu`anhu)
reports that the Allah’s Messenger (Sallallāhu`alayhi wasallam) said: “If one of you leads the people in solāh, he should be “easy,”
on them for among the people are the weak, sick, and aged. If one prays by
himself, one may make it as long as one wishes.” This is related by the
group. It is narrated from Anas (radiyallāhu`anhu) that the Allah’s Messenger
(Sallallāhu`alayhi wasallam) said: “Sometimes I
enter solāh and I intend to prolong it, but then I hear a child crying, and I
shorten my solāh thinking of the distress of the child's mother.”
Al-Bukhari and Muslim record that
Anas bin Malik(radiyallāhu`anhu) said: “I have not prayed
behind anyone who prayed a lighter solāh or a more complete solāh r than that
of the Allah’s Messenger (Sallallāhu`alayhi wasallam).” Abu 'Umar ibn
Abdul Barr said: The scholars agree that it is preferable for an imam to make
the solāh light while preserving the
minimum without which solāh is
incomplete and without leaving off any part of the solāh or shortening part of it [not performing it
properly]. The Allah’s Messenger (Sallallāhu`alayhi wasallam) prohibited the
pecking like a crow. Once he saw a man who did not complete his ruku' and he
told him: ‘Go back and pray for you have not prayed.’ And he said: ‘Allah does not look to one who does not straighten his
back during ruku' and sujud.’ I do not know of any difference of opinion
among the scholars concerning the fact that it is preferred for an imam to be ‘easy’
on his followers while making the solāh properly. It is related that `Umar
said: ‘Do not make people dislike Allah, by making
the solāh so long that it should become
hard on those praying behind you’.”
5 - The imam may
prolong the first rak`ah to allow others to join
It is permitted for the imam to
prolong the first rak`ah while waiting for others to join the congregation. In
the same way, it is preferred for him to wait for people who are coming during
the bowings and during the final sitting.
Abu Qatadah (radiyallāhu`anhu)
reports that the Allah’s Messenger (Sallallāhu`alayhi wasallam) would prolong
the first rak`ah and the people suspected that he did it to allow the
late-comers to join the first rak`ah. Abu Sa`id says: “If
the (congregational) solāh was begun, one could go to al-Baqi', relieve
himself, make wudhu', and return and find the Allah’s Messenger (Sallallāhu`alayhi wasallam) still in the first raka`ah for he would prolong it (first
raka`ah).” This is related by Ahmad, Muslim, Ibn Majah, and an-Nasa`ie.
6 - It is obligatory
to follow the imam and forbidden to precede him
Abu Hurairah (radiyallāhu`anhu)
reports that the Allah’s Messenger (Sallallāhu`alayhi wasallam) said: “The imam is selected to be followed; therefore, do not
differ with him. When he makes the takbir, make the takbir, when he goes into
ruku’, make ruku’. When he says ‘Allah hears him who praises Him, say 'O Allah,
our Lord, to You belongs the Praise.' When he goes into sajdah, make sajdah. If
he prays sitting, then all should be sitting.” This is related by the group. In
the version by Ahmad and Abu Dawud, the wording is “the imam is to be followed.
If he makes the takbir, make the takbir, and do not make the takbir until he
does so. When he goes into ruku', make ruku', and do not perform ruku’ until he
does so. When he goes into sajdah, make sajdah, and do not make sajdah until he
does so.”
Abu Hurairah (radiyallāhu`anhu)
reports that the Allah’s Messenger (Sallallāhu`alayhi wasallam) said: “Do you not fear that if you raise your head before the
imam Allah may change your head into that of a donkey!” This is related
by the group.
Anas reports that the Allah’s
Messenger (Sallallāhu`alayhi wasallam) said: “O
people, I am your imam, so do not precede me in ruku' or in sujjud or in qiyam
or in sitting or in finishing.” This is related by Ahmad and Muslim.
Al-Bara’ ibn `Azib
(radiyallāhu`anhu) says: “We prayed with the
Allah’s Messenger (Sallallāhu`alayhi wasallam) and when he said ‘Allah hears
him who praises Him,’ none of us would bend his back until the Allah’s
Messenger (Sallallāhu`alayhi wasallam) had put his forehead upon the ground.”
This is related by the group.
7 - Constitution of
a congregation
One person with the imam would
constitute a congregation even if the other person is a child or a woman.
Abdullah Ibn `Abbas
(radiyallāhu`anhu) says: “I stayed with my Aunt
Maimunah and the Allah’s Messenger (Sallallāhu`alayhi wasallam) got up to
pray during the night. I got up to pray with him and stood on his left and the
Allah’s Messenger (Sallallāhu`alayhi wasallam) took me by my hand and put me
on his right side.”
Sa'id and Abu Hurairah
(radiyallāhu`anhu) both reports that the Allah’s Messenger (Sallallāhu`alayhi
wasallam) said: “Whoever gets up during the night
and wakes up his spouse and they pray two raka`at together, they both will be
recorded among those (men and women) who remember Allah much.” This is
related by Abu Dawud. Abu Sa`id (radiyallāhu`anhu) narrates that a man entered
the Masjid, and the Allah’s Messenger (Sallallāhu`alayhi wasallam) and his
companions had already prayed. The Allah’s Messenger (Sallallāhu`alayhi wasallam) said: “Who will give charity to him by
praying with him?” So, a man from the people stood and prayed with him.
This is related by Ahmad, Abu Dawud, and at-Tirmidzi who call it hasan. Ibn Abi
Shaibah relates that it was Abu Bakar who stood and prayed with the man.
At-Tirmidzi uses this hadith as proof that a group can pray in congregation in
a masjid in which the congregational solāh had already been made. He says that
this is the opinion of Ahmad and Ishaq. Other scholars say that they should
each pray individually and this is the opinion of Sufyan, Malik, Ibn al-Mubarak
and ash-Shafi`ie.
8 - An imam may
change his place and become a follower
If the regular imam or appointed
imam is not present, it is permissible to appoint someone else to perform the
duty of imam. If the regular imam appears during the solāt, the substitute imam
may move back to the rows and allow the regular imam to take over. Al-Bukhari
and Muslim record that Sahl ibn Sa`ad(radiyallāhu`anhu) said: “The
Allah’s Messenger (Sallallāhu`alayhi wasallam) went off to take care of the
affairs of the tribe of `Amr ibn `Awf. The time for solāh came and the mu`azzin
went to Abu Bakar (radiyallāhu`anhu)and said: 'Will you lead the people in solāh and I shall make
the iqamah?' Abu Bakar (radiyallāhu`anhu)agreed. [While he was] leading the solāh, the Messenger
of Allah (Sallallāhu `alayhi wasallam) appeared and joined the rows. The
people clapped [their thighs with their hands] but Abu Bakar (radiyallāhu`anhu)would not turn
around during the solāh. When most of the people began clapping, he turned and
saw the Prophet... [who] pointed to Abu Bakar (radiyallāhu`anhu)to stay in his place. Abu Bakar (radiyallāhu`anhu)raised his hands and praised Allah because of what the Allah’s Messenger
(Sallallāhu `alayhi wasallam) had told him. Then, Abu Bakar moved back until
he joined the rows and the Allah’s Messenger (Sallallāhu `alayhi wasallam)
stepped forward [to lead]. After he had prayed, he went to Abu Bakar and said:
O Abu Bakar, what prevented you from staying there when I told you to do so?’
Abu Bakar(radiyallāhu`anhu) said: ‘It is not fit for the son of Abu Quhafah to lead the Allah’s
Messenger (Sallallāhu `alayhi wasallam) in solāh.’ Then the Allah’s Messenger
(Sallallāhu `alayhi wasallam) said: ‘Why did I see most of you clapping? If
you find something in the solāh you should say Subhānallāh, for when you say
it, it will attract his (i.e. imam's) attention and clapping [thighs with
hands] is for the women’.”
9 - Catching up with
imam or the congregation
Whoever joins a congregation, he
should perform the opening takbir while standing and then move directly to the
act that the congregation may be performing, for instance, if the congregation
is prostrating one should perform the opening takbir and then join it in the
prostration. However, such a person is not considered as having performed the
rak'ah unless he performs the ruku' (bowing), even if he just bows and puts his
hands on his knees, when the imam is finishing his ruku'.
Abu Hurairah (radiyallāhu`anhu)
reports that the Allah’s Messenger (Sallallāhu `alayhi wasallam) said: “If you come to the solāh and we are in sajdah, then make
sajdah with us but do not count it [as a raka`ah]. And whoever 'catches' the
ruku’, he catches the solāh.” This is related by Abu Dawud, Ibn
Khuzaimah in his Sahih, and by al-Hakim, who considers it sahih, in his
Al-Mustadrak.
10 - When it is
permissible to not attend Congregation
Ibn 'Umar (radiyallāhu`anhu)
narrated that the Allah’s Messenger (Sallallāhu `alayhi wasallam) ordered the
mu'azzin to say: “Pray in your places,” on a
cold, stormy night during a journey. This is related by al-Bukhari and Muslim.
Jabir (radiyallāhu`anhu) said: “We went on a journey with the Allah’s Messenger
(Sallallāhu `alayhi wasallam) and it rained upon us, so he said: ‘Whoever
wishes may pray in his stopping place’.” This is related by Ahmad,
Muslim, Abu Dawud, and at-Tirmidzi.
Ibn `Abbas (radiyallāhu`anhu) said to the mu'azzin, on a
rainy day: “When you say ‘I bear witness that Muhammad is the Messenger of
Allah,’ do not say ‘Come to the solāh ,’ but instead say ‘Pray in your houses’.”
The people didn’t seem to like it, so he asked: “Are you surprised by that? One
better than me did it [the Allah’s Messenger].
The congregational solāh is a strict order but I hated that you should go out
and walk in the mud and on slippery ground.” This is related by al-Bukhari and
Muslim. According to Muslim's version, this occurred on a Friday.
What applies in case of cold would
also apply in cases of extreme heat, darkness, and fear of an oppressor. Ibn
Batal writes: “The scholars are agreed on the permissibility of not attending
the congregation due to heavy rain, darkness, wind, and so on.”
Ibn 'Umar (radiyallāhu`anhu) reports
that the Allah’s Messenger (Sallallāhu `alayhi wasallam) said: “If the food is presented to one of you, do not rush but
fulfill your need of it even if the solāh has begun.” This is related by
al-Bukhari.
'Aishah (radiyallāhu`anha) narrates
that she heard the Allah’s Messenger (Sallallāhu `alayhi wasallam) say: “There is neither solāh when the meal is presented nor
when one needs to answer the call of nature.” This is related by Ahmad,
Muslim, and Abu Dawud.
Abu ad-Darda' (radiyallāhu`anhu)
says: “It is a sign of the understanding of a
person that he fulfills his needs first in order to make his solāh with a clear mind.” This is related by
al-Bukhari.
11 - The one who
should be imam is the one who is the most versed in the Qur'an
If two or more are equal in this,
then it is the one who has the most knowledge of the Sunnah. If they are equal
in that, then it is the one who performed the migration first. If they are
equal in that, then it should be the eldest.
Abu Sa`eed (radiyallāhu`anhu)
narrates that the Allah’s Messenger (Sallallāhu `alayhi wasallam) said: “If
you are three in number, then one of you should be the imam. And the one who
has the most right to it is the one who is the most versed in the Qur'an.” This
is related by Ahmad, Muslim, and an-Nasa`ie. The meaning of “most versed in the
Qur'an” is the one who has more of the Qur'an memorized. This interpretation is
based on the hadith from Amr ibn Salamah which says: “Your imam should be the
one who is most versed in the Qur'an.”
Ibn Mas`ud (radiyallāhu`anhu)
reports that the Allah’s Messenger (Sallallāhu `alayhi wasallam) said: “The
imam of a people should be the one who is the most versed in the Book of Allah.
If they are equal in their recital, then the one who is most knowledgeable of
the Sunnah. If they are equal in the Sunnah, then [it is] the one who migrated
first. If they are equal in that, then [it is] the eldest. And no man should be
an imam for another man if the other holds authority [i.e., a leader in any
capacity or ruler of the Muslim people]. And one should not occupy his place of
honor in his house without his permission.” In another narration it is stated: “No
man should be the imam for another while with the other's family or where the
other is in authority.” This is related by Ahmad and Muslim.
As stated earlier, it is better for
women to pray in their houses. Ahmad and at-Tabarani record that Umm Humaid
as-Sa’diyah (radiyallāhu`anha) came to the Messenger of Allah and said: “O
Messenger of Allah, I love to pray with you.” The Allah’s Messenger (Sallallāhu
`alayhi wasallam) said: “I am aware of that, but your solāh in your residence
is better for you than your solāh in your people's masjid. And your solāh in
your people's masjid is better than your solāh in the [larger] congregational Masjid.”
Sa`id ibn Mansur says: “A person
should not be an imam for another where the other is in authority except with
his permission.” The meaning of this is that the one in authority, owner of a
house, leader of a meeting, and so on, has more right than others to be the
imam if he has not granted the permission to any of the others. Abu Hurairah
(radiyallāhu`anhu) reports that the Allah’s Messenger (Sallallāhu `alayhi wasallam) said: “It is not allowed for a man who believes in Allah and the last
day to be an imam for a people, except with their permission, nor may he
specifically make supplications for himself without including them. If he does
so, he is disloyal to them.” This is related by Abu Dawud.
12 - Whose imamate
is acceptable?
The imamate of all the following is
acceptable: a discerning boy, a blind person, a standing person for those who
are sitting, a sitting person for those who are standing, a person praying fard
for people who are praying nawafil, a person praying nawafil for people who are
praying fard. Likewise, a person who has performed ablution can be imam for
people who have performed tayammum, as can be a person who has performed
tayammum for people who have performed ablution, a traveler for the resident, a
resident for the travelers, and a less qualified person for people who are more
qualified.
`Amr ibn Salamah led his people in solāh
while he was six or seven years old. The Allah’s Messenger (Sallallāhu `alayhi
wa sallam) twice appointed Ibn Umm Maktum, a blind man, to lead the people of
Medinah in solāh. The Allah’s Messenger (Sallallāhu `alayhi wa sallam), during
his last illness, prayed behind Abu Bakar (radiyallāhu`anhu)in a sitting position. And he prayed
in his house in a sitting position while those behind him were standing. He
pointed to them to sit and when he had finished the solāh he said: “The imam
has been appointed to be followed. If he goes into ruku', then make ruku'. When
he raises his head, raise your head. If he prays sitting, then pray sitting
behind him.”
Mu`adz would pray `Isha’ with the
Allah’s Messenger (Sallallāhu `alayhi wasallam) and then return to his people
and lead them in the same solāh , it being nawafil for him and fardhu for the
others.
Muhjan Ibn Al-Adra' reports: “I came
to the Allah’s Messenger (Sallallāhu`alayhi wasallam) in the masjid and they
prayed and I did not. He said to me: ‘Why didn't you pray?’ I said: ‘O
Messenger of Allah, I prayed in my place and then came here.’ He then said: ‘When
you come [to the masjid], pray with them and make it supererogatory.’”
The Allah’s Messenger (Sallallāhu
`alayhi wa sallam) saw a man praying by himself and said: “Who will give
charity to this person by praying with him?” `Amr ibn al-'Aas led others in solāh
when he had made tayammum only and the Allah’s Messenger (Sallallāhu `alayhi wa
sallam) approved of it.
The Allah’s Messenger (Sallallāhu
`alayhi wasallam), after the conquest of Makkah, led the people in solāh by
praying two raka`at (except for Maghrib) and said: “O people of Makkah, stand
and pray the last two raka`at as we are travelers.”
If a traveler prays behind a
resident, he must complete the whole four raka`at even if he only prayed part
of a rak`ah behind the resident imam. Ibn `Abbas (radiyallāhu`anhu) was asked:
“Why is the traveler to pray two rak`at if he prays by himself and four raka`at
if he prays behind a resident?” He answered: “That is the sunnah.” In another
version, Musa ibn Salamah said to him: “If we pray with you, we pray four raka`at
otherwise we pray two?” He told him: “That is the sunnah of Abu al-Qasim [the Allah’s
Messenger (Sallallāhu `alayhi wasallam)].” This is related by Ahmad.
13 - Whose imamate
is not acceptable?
It is not allowed for one who has a
health problem which does not allow him to remain in a state of purity to be an
imam for others who do not have such a problem. This is the opinion of the
majority of the scholars. According to the Maliki School, such a person's
imamate will be valid, but it is disliked to make such a person the imam.
14 - It is preferred
to have a woman imam for women
`Aishah (radiyallāhu`anha) used to
lead the women in solāh and stand with the women in the middle of the first
row. Umm Salamah (radiyallāhu`anha) would also do so. The Allah’s Messenger
(Sallallāhu `alayhi wasallam) appointed Waraqah to go and make the adzan for
her while he instructed her to lead the women of her household in the obligatory
solāhs.
15 - A man leading a
group of women in solāh
Abu Ya’la and at-Tabarani, in al-Awsat,
record, with a hasan chain, that Ubayy ibn Ka`ab came to the Messenger of Allah
and said: “O Messenger of Allah, I did something last night.” The Allah’s
Messenger (Sallallāhu `alayhi wasallam) asked: “What was that?” He said: “The
women in my house said, ‘You recite and we do not recite so lead us in solāh.’ So
I prayed eight rak`at and Witr (with them).” The Allah’s Messenger (Sallallāhu`alayhi wasallam) remained silent, and Ka'b said: “We took his silence as a
sign of his approval.”
16 - Evildoer or
innovator forbidden to lead solāh
Al-Bukhari records that Ibn `Umar (radiyallāhu`anhu)
prayed behind al-Hajjaj. Muslim records that Abu Sa'id al-Khudri (radiyallāhu`anhu)
prayed salatul `Eid behind Marwan.
Ibn Mas`ud (radiyallāhu`anhu) once
prayed four raka`at of Fajr, behind al-Walid ibn `Uqbah ibn Abu Ma`it who used
to drink wine, and `Uthman ibn `Affan had him flogged. The companions and their
successors prayed behind Ibn `Ubaid who was accused of propagating heresies.
According to the scholars, anyone whose solāh is valid on an individual basis,
his imamate is also valid for others. However, they dislike praying behind an
evildoer or innovator.
As-Sa`ib ibn Khilad relates that a
man was leading the people in solāh and he spat in the direction of the qiblah.
The Allah’s Messenger (Sallallāhu`alayhi wa sallam) saw this and said: “Do not
let him lead you in solāh.” After this, the man wanted to lead the people in solāh
but they prevented him and told him what the Allah’s Messenger (Sallallāhu`alayhi wasallam) had said. The man went to the Allah’s Messenger (Sallallāhu
`alayhi wasallam), to ask him about that, and the Allah’s Messenger
(Sallallāhu`alayhi wasallam) said: “Yes, [it is true] for you have offended
Allah and His Messenger.” This is related by Abu Dawud and Ibn Hibban. Abu
Dawud and al-Munzhiri are silent about it.
17 - Permission to
leave the congregational solāh
If the imam makes the solāh too
long, it is permissible, under certain circumstances, to leave the solāh with
the intention of performing it individually. The following are examples of when
this may be done: becoming ill, fearing that one's wealth may be lost or
destroyed, missing one's companions or traveling group, being overcome by
sleep, and so on. This is based on the following hadith related by Jabir
(radiyallāhu`anhu): “Mu`adz would pray `Isha’ with the Allah’s Messenger
(Sallallāhu `alayhi wasallam), and then go and lead his people in solāh. One
night, the Allah’s Messenger (Sallallāhu `alayhi wasallam) delayed Solatul `Isha’
and Mu`adz prayed with him and then went to his people and led them in the
night solāh by reciting al-Baqarah. One man left the solāh and prayed by
himself. The people said to him: ‘O so and so, you have become a hypocrite.’ He
said: ‘I have not become a hypocrite but I shall surely go to the Allah’s
Messenger (Sallallāhu`alayhi wa sallam) and inform him of what has happened.’
He told the Allah’s Messenger (Sallallāhu `alayhi wasallam) what had happened
and the Allah’s Messenger (Sallallāhu `alayhi wasallam) said to Mu`adz: 'You
put people to trials, Mu`adz! You put people to trials, Mu'adz. Recite such and
such surah’.” This is related by the group.
18 - Repeating a solāh
with a congregation
Yazid al-Aswad says: “We prayed Dawn
Solāh (Fajar) with the Allah’s Messenger (Sallallāhu`alayhi wa sallam) at Mina
and two men came and stopped at their resting places. The Allah’s Messenger
(Sallallāhu `alayhi wa sallam) ordered for them to be brought and they came
shaking with fear. The Allah’s Messenger (Sallallāhu `alayhi wasallam) said to
them: 'What prevented you from praying with the people? ...Are you two not
Muslims?' They answered: ‘Certainly we are, O Messenger of Allah, but we had
prayed in our resting place.’ The Allah’s Messenger (Sallallāhu`alayhi wasallam) told them: ‘If you pray in your resting places and then come upon an
imam, pray with him, and it will be nafil for you.’” This is related by Ahmad
and Abu Dawud. An-Nasa`ie and at-Tirmidzi records it in these words: “lf you
pray in your resting places and then you come to a masjid with a congregation,
pray with them, and it will be nafil for you.” At-Tirmidzi calls it hasan sahih
and Ibn as-Sakin says it is sahih.
This hadith shows that it is correct
for one to repeat a solāh as a nawafil with a congregation even if he has already
performed it, individually or with a congregation.
It is related that Huzhaifah
repeated the Dzuhur, `Asar, and Maghrib solāh s although he had prayed them in
congregation. It is also related that Anas prayed fajar behind Abu Musa at the
place where fruits are dried and then he went to the congregational masjid and
repeated the solāh behind al-Mughirah ibn Shu'bah. Nevertheless, this action
contradicts authentic hadith of the Allah’s Messenger (Sallallāhu `alayhi wasallam) in which he reportedly said: “Do not pray the same solāh twice in one
day.” The apparent conflict has been resolved by Ibn 'Abdul-Barr who writes, “Ahmad
and Ishaq agree that this refers to praying an obligatory solāh and then, after
a while, repeating it as the obligatory solāh. Now, as for the one who repeats
the solāh with a congregation with the intention that the second solāh is not a
repeat of the obligatory solāh but that it is simply a voluntary solāh, he
obeys the Prophet's order of not making the same solāh twice, as the first solāh
was obligatory and the second was nafil; hence, there is no repetition.”
19 - Imam’s leaving
the place after the solāh
It is preferred for the imam to turn
to the right or to the left after the solāh and then to leave the place of solāh.
Qabaidah Ibn Halb relates that his
father said: “The Allah’s Messenger (Sallallāhu
`alayhi wasallam) would lead us in solāh and then turn to both of his sides,
to his right and to his left.” This is related by Abu Dawud, Ibn Majah,
and at-Tirmidzi. The latter calls it hasan. People who are informed on this
subject act accordingly by turning to any side they wish. Both acts have been
authenticated from the Allah’s Messenger (Sallallāhu`alayhi wasallam).
'Aishah (radiyallāhu`anha) says: “After the Allah’s Messenger (Sallallāhu`alayhi wasallam) made the taslim, he would not sit except for the amount of
time it takes to say: 'O Allah, You are the Peace, and from You comes the
Peace. Blessed are You, Possessor of Majesty and Honor.’” This is related by
Ahmad, Muslim, at-Tirmidzi, and Ibn Majah.
Ahmad and al-Bukhari record that Umm
Salamah (radiyallāhu`anha) said: “Whenever the Messenger of Allah (Sallallāhu`alayhi wasallam) finished his solāh
s with the taslim, the women would get up and he would stay in his place for a
while before getting up.” She said: “I think, and Allah knows best, that he did that to allow the women to leave before the men
[would stand to leave].
20 - The imam or
followers being elevated
It is disliked for the imam to be at
a higher place than the followers.
Abu Mas'ud al-Ansari (radiyallāhu`anhu)
says: “The Allah’s Messenger (Sallallāhu`alayhi wasallam) prohibited that the imam should stand on something higher than the
people behind him.” This is related by ad-Daraqutni, while al-Hafiz is
silent about it in al-Talkhis.
Hamam Ibn Al-Harith relates that
Huzhaifah led the people in solāh in Mandarin (Iraq) and he stood on a bench.
Abu Mas'ud pulled his shirt with a strong grip. When he finished his solāh Abu
Mas'ud (radiyallāhu`anhu) said: “Do you not know that this has been prohibited?”
Huzhaifah said: “Certainly, I know it. I remembered it when you pulled me.”
This is related by Abu Dawud, ash-Shaf'ie, and Al-Baihaqi. Al-Hakim, Ibn
Khuzaimah, and Ibn Hibban grade it sahih.
On the other hand, if the imam has
some reason for being higher than the followers, the act is not disliked. Sahl
ibn Sa`ad as-Sa`adi says: “I saw the Allah’s Messenger (Sallallāhu `alayhi wasallam) sitting upon the pulpit on the first day that it was set up. He made
the opening takbir while he was upon it and then he performed ruku’. Afterward,
he moved behind the pulpit and made sajdah at the foot of the pulpit. Then, he
repeated the same. When he had finished, he tumed to the people and said: “O
people, I did that for you to follow me and to teach you my solāh.’” This is
related by Ahmad, al-Bukhari, and Muslim. It is permissible for the followers
to be at a higher place than the imam
Sa`id Ibn Mansur, ash-Shafi`ie,
al-Baihaqi, and al-Bukhari, in his comments, relate from Abu Hurairah
(radiyallāhu`anhu) that he prayed at the top of the masjid while following the
imam. Anas (radiyallāhu`anhu) used to pray in the room of Abu Naf'i to the
right of the masjid and the room was his height's high and its door faced the masjid
of Basrah and Anas would pray in it, following the imam. The companions did not
say anything about it. This is related by Sa'id ibn Mansur in his Sunan.
Ash-Shawkani (rahimallāh) observes: “If
the follower is extremely high above the imam, for example, three hundred
lengths, and he could not know what action the imam is doing then it is
prohibited by consensus whether he is in a masjid or somewhere else. If it is
less than that, it is permitted on the principle that unless proved otherwise a
thing is permissible. This basis is supported by the above mentioned act of Abu
Hurairah (radiyallāhu`anhu) to which no one objected.”
21 - Following the
imam with a barrier in between
It is allowed for a follower to
follow the imam, even if there is a barrier between them, as long as he or she
can tell the imam's movements either by his sight or hearing.
Al-Bukhari (rahimallāh) records: “Al-Hassan
said: 'There is no problem if you pray and between you and him [the imam] there
is a river.' Abu Majliz said: 'Follow the imam, even if between you and him
there is a road or a wall, as long as you can hear the opening takbir.'“ We
have already mentioned the hadith in which the people prayed behind the Allah’s
Messenger (Sallallāhu `alayhi wasallam) while they
were behind the room.
22 - When imam
leaves out an essential act of solāh
A person's imamate is valid even if
he leaves out one of the obligatory acts or prerequisites provided the followers
complete them and the imam is not aware of the fact that he had left out an
obligatory act or prerequisite.
Abu Hurairah (radiyallāhu`anhu)
reports that the Allah’s Messenger (Sallallāhu `alayhi wasallam) said: “If the
imam leads the solāh correctly, then both you and he will get the reward. If he
is mistaken, you will get the reward and he the blame.” This is related by
Ahmad and al-Bukhari.
Sahl reports that he heard the
Allah’s Messenger (Sallallāhu `alayhi wasallam) say: “The imam is a warrantor.
If he has done well, it is for him and them. If he has done wrong, it is upon
him.” This is related by Ibn Majah.
It has been authentically reported
from `Umar that he led the people in solāh while he was sexually defiled and
had forgotten that fact. He repeated his solāh but those who had prayed behind
him did not.
23 - Appointing
another to lead the rest of the solāh
If the imam must leave during the solāh
due to some reason, for instance, he remembers that he is in need of making
ablution or he loses his ablution during the solāh, then he should appoint
another to lead the remainder of the solāh.
'Amr ibn Maimun says: “I was
standing and there was no one between me and 'Umar, the morning he was killed,
except `Abdullah ibn ‘Abbas (radiyallāhu`anhu). He had barely pronounced the
takbir when he was stabbed and he said: 'The dog has bitten or killed me.'
'Umar bade 'Abdur Rahman ibn 'Awf to lead the solāh and he led them in a short solāh.”
This is related by al-Bukhari.
Abu Razin reports: “'Ali was praying
one day when his nose began to bleed. He took a man by the hand and put him in
front of the congregation, and he left.” This is related by Sa'id ibn Mansur.
Ahmad observes: “If the imam
appoints another [it is acceptable] as 'Umar and 'Ali appointed another. If the
people pray individually, [it is acceptable] as in the case of Mu'awiyyah when
he was stabbed and the people prayed individually and completed their solāt.”
24 - When the people
dislike their imam
Many hadith have been related which
warn against leading a congregation while one is disliked by them. Dislike here
relates to one's religious conduct and is based on a valid reason.
Ibn `Abbas (radiyallāhu`anhu)
relates that the Allah’s Messenger (Sallallāhu `alayhi wasallam) said: “Three
people's solāh s will not raise above their head the length of a hand's span.
[They are:] a man who leads a people in solāh and they do not like him, a woman
who has disobeyed her husband and he is displeased with her and two brothers
who are estranged.” This is related by Ibn Majah. Al-'lraqi says its chain is
hasan.
'Abdullah ibn 'Amr relates that the
Allah’s Messenger (Sallallāhu `alayhi wasallam) said: “Allah does not accept solāh
s from three [types of] people: a man who leads a people and they dislike him,
a man who attends the solāh s after their time is finished, and a man who
re-enslaves his freed slave.” This is related by Abu Dawud and Ibn Majah.
Elaborating upon it, at-Tirmidzi
says: “It is disliked that a man should lead a people in solāh while they
dislike him. If the imam is not a wrongdoer, then the sin is upon those who
don't like him.”
25 - The Positioning
Of The Imam And The Followers
It is preferred for one person to
stand to the right of the imam and for a “group of two (or more)” to stand
behind the imam.
Jabir reports: “The Allah’s
Messenger (Sallallāhu `alayhi wasallam) stood to pray and I came and stood on
his left. He took me by my hand [and led me] around him until I stood on his
right. Then, Jabir Ibn Sakhr came and stood on the left of the Allah’s
Messenger (Sallallāhu `alayhi wasallam). He took both of us by our hands and
pushed us back until we stood behind him.” This is related by Muslim and Abu
Dawud.
If a woman is present with the
group, then she is to stand in a row by herself behind the men and she is not
to join them in their rows. If she did not stand in a separate row, her solāh
will still be valid according to the opinion of majority. Anas (radiyallāhu`anhu)
said: “An orphan and I prayed behind the Allah’s Messenger (Sallallāhu `alayhi
wasallam) in our house and my mother prayed behind us.” In another version it
is stated: “He put me and the orphan in a row behind him and the woman behind
us.” This is related by al-Bukhari and Muslim.
26 - The position of
the imam while leading the solāh
It is preferred for the imam to
stand in the center of the rows and the people closest to him should be the
people of intellect and understanding.
Abu Hurairah (radiyallāhu`anhu)
reports that the Allah’s Messenger (Sallallāhu `alayhi wasallam) said: “Let
the imam stand in the center, and close the gaps in the rows.” This is related
by Abu Dawud and both he and al-Munzhiri make no further comment on its
authenticity.
Ibn Mas'ud reports that the Allah’s
Messenger (Sallallāhu `alayhi wasallam) said: “Let those who are prudent and
sedate be near me, then those who are next to them, then those who are next to
them, and beware of the tumult of the market place.” This is related by Ahmad,
Muslim, Abu Dawud, and at-Tirmidzi.
Anas (radiyallāhu`anhu) said: “The
Allah’s Messenger (Sallallāhu `alayhi wasallam) loved that the emigrants
(muhajarin) and helpers (ansar) stand next to him so that they would learn from
him.” This is related by Ahmad and Abu Dawud. The wisdom behind having such
people close to the imam is that they can correct him if he makes a mistake and
it is easy for the imam to appoint one of them in his place if he needs to
leave.
27 - The positioning
of the young and the women
The Allah’s Messenger (Sallallāhu
`alayhi wa sallam) placed the men in front of the young boys and the women
behind the young boys. This is related by Ahmad and Abu Dawud.
Abu Hurairah (radiyallāhu`anhu)
reported that the Allah’s Messenger (Sallallāhu `alayhi wasallam) said: “The best rows for the men are the first rows and the
worst rows for them are the last rows. The best rows for the women are the last
rows and the worst for them are the front rows.” The last rows are the
best for the women because they are farther away from the men as against the
first rows that are nearest to men's rows. This is related by the group except
al-Bukhari.
28 - The solāh of an
individual behind a row
If a person makes his opening takbir
behind a row and then he enters the row and performs the ruku' with the imam,
his solāh will be valid.
Abu Bakra reports that he came to
the solāh while the Allah’s Messenger (Sallallāhu `alayhi wasallam) was
performing ruku' and Abu Bakra performed the ruku before he entered the row. He
mentioned this to the Allah’s Messenger (Sallallāhu `alayhi wasallam) and he
said: “May Allah increase your love for goodness, but do not repeat that act.”
This is related by Ahmad, al-Bukhari, Abu Dawud, and an-Nasa`ie.
According to the majority, If a
person prays behind the rows by himself, his solāh will be valid but disliked.
Ahmad, Ishaq, Ahmad, ibn Abu Laila, Waki', al-Hassan ibn Saleh, an-Nakha'i and
Ibn al-Munzhir hold that if a person prays one complete rak'ah behind the rows,
his solāh will be invalid.
Wabsah relates that the Allah’s
Messenger (Sallallāhu `alayhi wasallam) Allah saw a man praying behind the
rows by himself and the Allah’s Messenger (Sallallāhu `alayhi wasallam) ordered him to repeat his solāh . This is
related by the five save an-Nasa`ie. In Ahmad's version, the Allah’s Messenger
(Sallallāhu `alayhi wasallam) was asked about a man who prays by himself
behind the rows and he said: “He is to repeat his solāh.” At-Tirmidzi called
this hadith hasan and Ahmad's chain is good.
'Ali Ibn Shaiban relates that the Allah’s
Messenger (Sallallāhu `alayhi wasallam) saw a man praying behind the row and
he waited for him and (when he finished) told him: “Go forward (and join the
row) for the solāh of a person standing
alone behind the rows is not valid.” This is related by Ahmad, Ibn Majah, and
al-Baihaqi. Ahmad says it is hasan. Ibn Sayyid an-Nass said its narrators are
well-known, trustworthy people.
The majority sticks to the hadith of
Abu Bakra who said that he preformed part of the solāh, behind the row, and the
Allah’s Messenger (Sallallāhu `alayhi wa sallam) did not order him to repeat
his solāh. Repeating the solāh signifies over zeal in practicing what is
recommended and better.
Al-Kaman Ibn Al-Hamam said: “Our
scholars are of the opinion that the hadith of Wabsah refers to what is
preferred while the hadith of 'Ali ibn ash-Shaiban underlines failure to
practice what is the best and, as such, they are in harmony with the hadith of
Abu Bakra. It is clear, then, that it is not necessary to repeat the solāh
because such an act was not always ordered.
If someone comes to the row and does
not find sufficient space or a gap to stand in the row, then, according to
some, he should stand by himself and it is disliked that he should pull anyone
back from the row. Others say that he should pull one, who is aware of the
ruling, back from the row after they have performed the opening takbir, and it
is preferred for the one who is pulled to join him.”
29 - Straightening
the rows and filling the gaps
It is preferred for the imam to
order the followers to straighten the rows and fill in any gaps before he
starts the solāh.
Anas bin Malik (radiyallāhu`anhu) relates:
“The Allah’s Messenger (Sallallāhu `alayhi wasallam) would turn his face to us before he began the solāh and he would say: ‘Be
close together and straighten your rows’.” This is related by al-Bukhari
and Muslim. He also reported that the Allah’s Messenger (Sallallāhu `alayhi wasallam) would say: “Make your rows straight for the
straightening of the rows is part of the completion of the solāh.”
An-Nu’man ibn Bashir (radiyallāhu`anhu)
says: “The Allah’s Messenger (Sallallāhu `alayhi wasallam) would straighten us in our rows as one straightens an arrow, until he
saw that we had learned from him. One day, he saw a person with his chest
sticking out and he said: ‘You had better straighten your rows or Allah will
cause differences among you’.” This is related by the five. At-Tirmidzi
says it is sahih.
Abu Umamah (radiyallāhu`anhu) reports
that the Allah’s Messenger (Sallallāhu `alayhi wasallam) said: “Straighten your rows and put your shoulders close to
each other and be gentle with each other and fill in the gaps for the Satan
passes through what is between you like small sheep [are able to pass through
gaps].” This is related by Ahmad and at-Tabarani with a chain that has
no fault in it.
Anas bin Malik (radiyallāhu`anhu) reports
that the Allah’s Messenger (Sallallāhu `alayhi wasallam) said: “Complete the front row, then the ones after it, and if
there is any incompletion, it should be in the last row.” This is
related by Abu Dawud, an-Nasa`ie, and al-Baihaqi.
Ibn `Umar (radiyallāhu`anhu) says: “There is no step that carries a greater reward than the
step a man takes to an empty gap in a row in order to fill it.” This is
related by al-Bazzar with a hasan chain.
Ibn `Umar (radiyallāhu`anhu) also
related that the Allah’s Messenger (Sallallāhu `alayhi wa sallam) said: “Whoever connects a row, Allah will join him. Whoever
cuts off a row, Allah will cut him off.” This is related by An-Nasa`ie,
al-Hakim, and Ibn Khuzaimah.
Jabir ibn Samrah (radiyallāhu`anhu) says:
“The Allah’s Messenger (Sallallāhu `alayhi wasallam)
came to us and said: ‘Why don’t you make the rows like the angels make their
rows in the presence of their Lord?’ We asked: ‘O Messenger of Allah, how do
the angels make their rows in the presence of their Lord?’ He replied: ‘They
complete the first row and stand closely together, side by side, in the row’.” This
is related by the group, save al-Bukhari and at-Tirmidzi.
30 - Encouragement
concerning being in the first row and on the right side
Abu Dawud recorded Ubayy bin Ka`ab, (radiyallāhu`anhu) reported that
the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said: "If the people come to know of the great rewards and
benefits of the congregational prayer, they would never stay back but would
rush to the masjid for it. The first row merits the highest reward. Two persons
praying together merit greater reward than the same praying individually, the
rule being that the bigger the congregation the higher it’s worth in the Sight
of Allah." (Abu Dawud)
Abu
Hurairah (radiyallāhu`anhu) reported that the Allāh’s Messenger (Sallallāhu
`alayhi wasallam) said: "If the people knew
what was in the Adzan and the first row (of the Solāh in virtue), and that they
could not get it save by drawing lots, they would draw lots. If they knew the
reward for praying the noon Solāh early in its time, they would race to it. And
if they knew the reward for the night and the morning Solāh in congregation,
they would come to them even if they had to crawl.” (Recorded by
al-Bukhari and others)
Abu Sa`id al-Khudri (radiyallāhu`anhu)
reports that the Allah’s Messenger (Sallallāhu `alayhi wasallam) noticed his
companions going to the back rows, and he said: “Come
close and follow me and let those behind follow you. People will continue going
to the back until Allah will put them in the back.” This is related by
Muslim, an-Nasa`ie, Abu Dawud, and Ibn Majah.
`Aishah (radiyallāhu`anha) reports
that the Allah’s Messenger (Sallallāhu `alayhi wasallam) said: “Allah and His
angels send down blessings upon those who pray on the right side of the rows.”
This is related by Abu Dawud and Ibn Majah.
Ahmad and at-Tabarani record, with a
sahih chain, from Abu Umamah (radiyallāhu`anhu) that the Allah’s Messenger
(Sallallāhu `alayhi wasallam) said: “Allah and the
angels send down blessings upon the first row.” The people inquired: “O
Messenger of Allah, and upon the second row?” The Allah’s Messenger (Sallallāhu
`alayhi wasallam) again said: “Allah and the angels send down blessings upon
the first row.” The people asked again: “O Messenger of Allah, and upon the
second row?” Finally he said: “And upon the second row.”
31 -Repeating imam's
words for others in the back rows
If some people cannot hear the imam,
it is preferred for one to repeat in a loud voice the imam's words for the
others to hear. There is consensus among scholars that repeating aloud after
the imams without there being any real need for it is an abhorrent innovation.
And Allāh Almighty Knows best.
[Excerpted
from Fiqh-us-Sunnah, Volume 2: “Congregational Solāh” by Sayyid Sābiq ; Via
http://ymsite.com/home/]
All About The Solah
13. Places Where Offering Solāh Is Prohibited ; 14. Placing a Sutrah In front of One Who is Performing Solah;
15. What is permissible During the Solāh?; 16. The Acts that Renders Solāh Invalid; 17. Disliked Actions during the Solāh; 18. The Solāh in Times of Fear or Danger; 19. The Solāh of a Sick Person ;
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