We hope that you could explain to us the ruling on anticipating the imam or delaying following him, so that Allaah may benefit us thereby.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah
have mercy on him) said in al-Sharh al-Mumti’:
When a person prays behind an imam, four
scenarios may apply:
1 – Anticipation (doing a movement before the
imam)
2 – Delay
3 – Doing an action simultaneously with the
imam
4 – Following
1 – Anticipation
This refers to the person doing one of the
essential parts of prayer before the imam, such as prostrating or rising before the imam, or bowing or rising from bowing before him. This is
haraam, and the evidence for that is the words of the Prophet (peace and blessings of Allaah be upon him): “Do not bow until he bows, do not
prostrate until he prostrates.” The basic principle is that the words “do not” indicate that the action is haraam, and if someone were to say that
it is a major sin, that would not be farfetched, because the Prophet (peace and blessings of Allaah be upon him) said: “Does the one who
raises his head before the imam not fear that Allaah may turn his head into the head of a donkey, or make his form like that of a donkey?” This is
a warning, and a warning is one of the signs that a sin is a major sin.
Ruling on the prayer of one who anticipates
the imam:
If a person anticipates the imam knowingly,
aware of the ruling and of what he is doing, then his prayer is invalid. But if he is ignorant or forgot, then his prayer is valid, unless that
excuse ceased to exist before the imam did that action, in which case he has to go back and repeat what he did before the imam, after the imam. If
he does not do that, knowing the ruling and aware of what he is doing, then his prayer is invalid, otherwise it is not.
2 – Delay
There are two kinds of delay in following the
imam:
(i)
Delay for a reason
(ii)
Delay without any excuse
The first kind is where there is a reason or
excuse. He has to make up what he delayed, then he should follow the imam, and there will be no blame on him, even if it is one or two essential
parts of the prayer. So if a person is distracted or loses focus, or did not hear the imam until the imam has done one or two essential parts of
the prayer before him, then he should do the things that he delayed in and then follow the imam, unless the imam reaches the point where he is [in
the rak’ah], in which case he should not make up the missing parts and he should stay with the imam. Then one rak’ah will be valid for him which
is formed from two rak’ahs of the imam, the rak’ah in which he delayed and the rak’ah which the imam reached the same point as him. An example of
that is:
A man was praying with the imam and the imam
bowed, rose, prostrated, sat up, prostrated a second time and stood up, but the person praying behind him did not hear the loudspeaker except in
the second rak’ah, because the electricity cut out for example. Let us assume that this was during Jumu’ah prayer, so he heard the imam reciting
al-Faatihah, then the electricity cut out, and the imam completed the first rak’ah, but the person remained standing thinking that the imam had
not yet bowed in the first rak’ah, then he heard him reciting “Has there come to you the narration of the overwhelming
(i.e. the Day of Resurrection)?” [al-Ghaashiyah 88:1 – interpretation of the meaning].
We say: you should stay with the imam, so the second rak’ah for the imam will be the rest of
the first rak’ah for you. Then when the imam says the tasleem, you should make up the second rak’ah. The scholars said: so the person praying
behind the imam will have one rak’ah that is formed from the two rak’ahs of his imam, because followed the imam in part of the first and part of
the second.
If he realizes that he has lagged behind
before the imam reaches the same point [in the second rak’ah], he should make it up and follow the imam. For example:
A man is standing with the imam, and the imam
bows but he does not hear that he is bowing. When the imam says “Sami’a Allaahu liman hamidah [Allaah hears those who praise Him – said
when rising from bowing], when the person praying behind him hears that, we say to him: Bow and rise, and follow your imam, and you will have
caught up with the rak’ah, because the delay here was for a reason.
The second type is delaying with no excuse.
Delaying with regard to an essential part of
the prayer means lagging behind in following the imam, but catching up with him in the next essential part of the prayer. For example, the imam
bows when you still have a verse or two left of the soorah you are reciting, so you remain standing to complete what you still have to recite, but
then you bow and catch up with the imam in rukoo’. In this case the rak’ah is valid, but your action goes against the Sunnah, because what is
prescribed is to start bowing when the imam reaches the bowing posture and not to lag behind, because the Prophet (peace and blessings of
Allaah be upon him) said: “When he bows, then bow.”
Lagging behind in an essential part of the
prayer means that the imam is one step ahead of you in the prayer, i.e., he bows and rises before you bow. The fuqaha’ (may Allaah have mercy on
them) said: if you lag behind in rukoo’ then your prayer is invalid, just as if you did rukoo’ before the imam. If you lag behind in sujood
(prostration) then according to what the fuqaha’ say your prayer is valid, because it is lagging behind in an essential part of the prayer other
than rukoo’.
But the correct view is that if a person lags
behind the imam in any essential part of the prayer with no excuse, then his prayer is invalid, whether that is in rukoo’ or any other part of the
prayer. Based on this, if the imam rises from the first prostration and this person who is praying behind him is making du’aa’ in sujood and
continues to make du’aa’ until the imam prostrates for the second time, then his prayer is invalid, because he has lagged behind in an essential
part of the prayer. If the imam is one step ahead of him, how can he then be following him?
3 – Doing an action simultaneously with the
imam.
This refers either to word or actions, and
falls into two categories:
The first category is say words
simultaneously. This does not matter, except in the case of the takbeerat al-ihraam (saying “Allaahu akbar” to start the prayer) and the salaam
(at the end of the prayer).
With regard to the first takbeer, if you say
takbeer before the imam has completed his takbeerat al-ihraam, you have not entered prayer in the first place, because it is essential to say the
takbeerat al-ihraam after the imam has finished saying it completely.
With regard to the salaam, the scholars said
that it is makrooh to say the first and second salaam at the same time as your imam, but if you say the first salaam after he has said the first
salaam and the second salaam after he has said the second salaam, there is nothing wrong with this, but it is better not to say the salaam until
the imam has said both.
With regard to all other words of the prayer,
it does not matter if you say them simultaneously with the imam, or before him, or after him. If we assume that you hear the imam reciting the
tashahhud, and you have already recited it, this does not matter, because anticipating the imam in the words of prayer, apart from the first
takbeer and the salaam, does not affect the prayer. Similarly it does not matter if you recite al-Faatihah before him and say Wa laa’l-daalleen
“nor of those who went astray” [al-Faatihaah 1:7 – interpretation of the meaning], whilst he is
still reciting Iyyaaka na’abudu wa iyyaaka nasta’een “You (Alone) we worship, and You (Alone) we ask for help (for
each and everything)” [al-Faatihaah 1:7 – interpretation of the meaning], in Zuhr prayer, for example, because it
is prescribed in Zuhr and ‘Asr prayer for the imam to let the people hear the verse he is reciting sometimes, as the Messenger of Allaah
(peace and blessings of Allaah be upon him) used to do.
The second category is to do the actions of
prayer simultaneously with the imam, and this is makrooh.
For example, when the imam says “Allaahu
akbar” for rukoo’, and starts to bend forward, and you start to bow simultaneously with the imam, this is makrooh, because the Messenger
(peace and blessings of Allaah be upon him) said, “When he bows, then bow, and do not bow until he bows.” And in sujood when he says takbeer for
sujood, if you prostrate and reach the floor at the same time as him, this is makrooh, because the Messenger (peace and blessings of Allaah
be upon him) disallowed that and said, “Do nor prostrate until he prostrates.”
4 – Following
Following is the Sunnah, and what it means is
that a person starts to do the actions of prayer immediately after the imam starts them, but without doing them at the same time.
For example, when he bows, you bow, even if
you have not completed the recitation that is mustahabb [recommended, encouraged], and even if you have a verse still to go, because that would
mean that you are lagging behind, so you do not complete it. In sujood, when the imam rises from his prostration, you follow the imam, and your
following him is better than your remaining in prostration making du’aa’ to Allaah, because your prayer is connected to the imam, and you are now
enjoined to follow your imam.
Adapted from al-Sharh al-Mumti’,
4/275
The person who is praying behind an imam should not move to the next posture of the prayer
until the imam has reached it, so he should not start to go down for prostration, until the imam has placed his forehead on the ground.
Al-Bara’ ibn ‘Aazib said: When the Prophet (peace and blessings of Allaah be upon him) said, ‘Sami’a
Allaahu liman hamidah’, none of us would then bend our backs [to start prostrating] until the Prophet (peace and blessings of Allaah be
upon him) went down into prostration, then we would go down into prostration after him. Narrated by al-Bukhaari, 690; Muslim, 474.
From Quran Blog
And important note that we want to discuss and share with you it is about Quran reading and doing Quran recitation online to understand it, Ramadan is the month when the beautiful the Holy Quran has been revealed. A miracle by the creator of the worlds, Allah (SWT) Should we not glorify him by reading quran the gift he has sent down for us and learn Arabic Quran by heart to feel the power of it and we as Muslim should try to learn quran with translation to understand it wile we do Quran memorization and let our heart fill will tears of glory and wash away our sins in the month of Ramadan many people teach quran and we should participate in teaching quran as much as we could because it is the noble cause to spread the word of Allah and the quran tutor will get the reword in the day of judgment “Will they not meditate on the Quran, or are there locks on the hearts”, Quran for kids , Surah Muhammad, Verse 24. Here is an interesting tajweed quran reciter where you can listen to quran from top Koran reciters and read the Koran with different translation and plz link to it and share it to promote islam
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