Imamate, Friday Prayer, Funeral Prayer, and Fasting

 

Imamate (Leadership in Prayer)

The office of the Imam in the context of leading prayer requires that the Imam meet certain essential qualifications: he must be a Muslim male of sound mind, of legal age, and versed in the requirements for the validity of prayer, including proper recitation and knowledge of jurisprudence. Should one subsequently discover that an individual they followed as Imam is a non-believer, a woman, a hermaphrodite, mentally unsound, openly sinful with a major fault, pre-pubescent, or someone who invalidated his ablution deliberately, then the follower’s prayer is rendered void and must be repeated.

It is recommended that the Imam possess sound physical faculties; thus, it is generally discouraged for an amputee, someone who is lame, an individual suffering from incontinence, or one with visible ulcers to lead prayer, particularly if a person in full health is available. Similarly, it is discouraged for an individual who is castrated, uncircumcised, effeminate, of unknown moral standing, born out of wedlock, or a slave to serve as a regular Imam in obligatory prayers, though there is no objection to them leading in voluntary prayers.

A blind person, an individual who holds a differing opinion in secondary legal matters, an impotent person, or someone with mild leprosy may serve as Imam, barring severe leprosy that causes distress to the congregation, in which case his removal is appropriate.

Elevation of the follower above the Imam is permissible, even if it involves being positioned on a rooftop; however, it is not permissible for the Imam to be significantly elevated above his followers, except for a minor difference, such as a handspan. Should the Imam or the follower intend an act of elevation out of arrogance, this invalidates the prayer.

For a follower, the intention to follow the Imam is requisite, whereas the Imam is not obligated to form the intent to lead except in specific circumstances: the Friday prayer, a prayer joined with another due to rainfall, the prayer in times of fear, and when substituting for another mid-prayer. According to some scholars, the enhanced virtue of congregational prayer over solitary prayer hinges on the intent in specific cases.

When selecting an Imam, a prioritised hierarchy is recommended, beginning with the ruler, followed by the head of the household, a tenant over an owner, the individual most knowledgeable in jurisprudence, one more learned in hadith, the one more skilled in recitation, the one excelling in devotion, the elder in Islam, an individual of noble lineage, one of agreeable appearance, a person of commendable character, and finally, one who is well-attired. Should a rightful candidate for Imamate lack requisite qualifications—for instance, a head of household who may be a slave, a woman, or uninformed—it is advisable that he delegate the role to someone more knowledgeable.

 

Friday Prayer

The Friday prayer is a communal obligation, carrying specific conditions, pillars, etiquettes, and legitimate excuses for exemption.

The conditions of obligation are sevenfold: being a Muslim, of legal age, sane, male, free (not a slave), resident, and in good health.

There are five fundamental pillars:

1. The prayer should be conducted in a central mosque.
2. It must be held with a congregation of adequate size, with no fixed number according to Malik, but it must be a gathering sufficient to make up a village. Some scholars asserting validity with a minimum of twelve men present throughout.
3. The first sermon, obligatory according to sound opinion, and the second sermon, required by the dominant view, must occur post-midday and pre-prayer. Although Malik established no fixed length for the sermons, they should accord with Arab norms of oration. Purity during the sermons is encouraged, and there is debate regarding the requirement of standing.
4. The Imam should be a person for whom Friday prayer is obligatory, thereby excluding children, travelers, and others not obliged. The one delivering the sermon must also be the one leading the prayer, unless a valid excuse, such as illness, necessitates a substitute.
5. The setting must be a permanent residence, whether town or village, where people dwell continuously.

The etiquettes of Friday prayer include:

1. Bathing, regarded as Sunnah by the majority, with the recommendation that it be done close to departure time. If one bathes but then eats or sleeps, a second bath may be required.
2. Using a toothstick (siwÉk).
3. Shaving excess hair.
4. Trimming nails.
5. Avoiding foods or items that may produce unpleasant odours.
6. Wearing clean, presentable clothing.
7. Applying perfume.
8. Walking to the mosque rather than riding, unless there is an excuse.

Legitimate reasons for missing Friday prayer include severe rain, excessive mud, leprosy that could disturb others, illness, and the need to care for an ailing family member with no alternative caregiver. Other valid reasons include attending to a relative or sibling at the point of death, as per Malik’s view. Fear of harm from a tyrant, the risk of property confiscation, or fear of creditor-imposed imprisonment are also accepted excuses. Similarly, a blind person without a guide is exempt, though if he has a guide or can reach the mosque unaided, he is obliged to attend.

Travel post-midday on Friday is prohibited for those obligated to attend the prayer. Equally, speaking or praying during the Imam’s sermon, whether the first or second, is forbidden; individuals should sit quietly unless completing an ongoing voluntary prayer. It is likewise forbidden to engage in buying or selling at the second call to prayer, rendering such transactions null.

Additionally, leaving work at this time, the Imam performing voluntary prayers before the sermon, and praying at the first call are discouraged. Attendance by young women, travel post-dawn, and other similar practices are also deemed undesirable.

 

Funeral Prayer

The Funeral Prayer (ØalÉh al-JanÉzah) is a collective obligation (farÌ kifÉyah) upon the community. It is structured upon four essential pillars: the sincere intention (niyyah), four proclamations of "Allahu Akbar" (takbeer), supplications interspersed between these declarations, and concluding with the closing salutation (salÉm).

Supplications may be offered in any form accessible to the individual. However, Ibn Abi Zayd, in his RisÉlah, recommends the following supplication:

“AlÍamdu lillahi al-lathÊ ’amÉta wa aÍyÉ, wa al-Íamdu lillahi al-lathÊ yuÍyÊ al-mawta, lahu al-‘aÐamatu wa al-kibriyÉ’u, wa al-mulku wa al-qudratu wa al-thanÉ’u, wa huwa ‘alÉ kulli shay’in qadÊr. Allahumma Îalli ‘alÉ MuÍammadin wa ‘alÉ ’Éli MuÍammad, warÍam MuÍammadan wa ’Éli MuÍammad, wa bÉrik ‘alÉ MuÍammadin wa ‘alÉ ’Éli MuÍammad, kamÉ Îallayta wa raÍimta wa bÉrakta ‘alÉ IbrÉhÊma wa ‘alÉ ’Éli IbrÉhÊm fÊ al-‘ÉlamÊn, innaka ÍamÊdun majÊd. Allahumma innahË ‘abduka wa ibn ‘abdika wa ibn ’amatika, anta khalaqtahu wa razaqtahu wa anta amat-tahu wa anta tuÍyÊ-hi wa anta a‘lamu bi sirrihÊ wa ‘alÉniyyatihÊ. Ji’nÉka shufa‘É’a lahË fa shaf-fi‘nÉ fÊhi. Allahumma innÉ nastajÊru bi Íabli jawÉrika lah, innaka dhū wafÉ’in wa dhimmah. Allahumma qihÊ min fitnati al-qabri wa min ‘adhÉbi jahannam. Allahumma ighfir lahu warhamhu wa’fu ‘anhu wa ‘Éfihi wa akrim nuzulahu wa wassi‘ mudkhalahu waghsilhu bimÉ’in wa thaljin wa baradin. NaqqihÊ min al-dh-dhunËbi wal-khatÉyÉ kamÉ yunaqqÉ al-th-thawbu al-’abyadu min al-ad-danas. Wa abdilhu dÉran khayran min dÉrih wa ahlan khayran min ahlih wa zawjan khayran min zawjih. Allahumma ’in kÉna muÍsinan fa zid fÊ iÍsanihi, wa in kÉna musÊ’an fa tajaawaz ‘anhu. Allahumma innahË qad nazala bika wa anta khayru manzoolin bihÊ, faqÊrun ’ilÉ raÍmatika wa anta ghaniyyun ‘an ‘adhÉbihÊ. Allahumma thabbit ‘inda al-mas’alah manṭiqahË, wa la tabtalÊhi fÊ qabrihÊ bimÉ lÉ ÏÉqata lahË bihÊ, wa alÍiqhu bi nabiyyihÊ MuÍammad ﷺ. Allahumma lÉ taÍrimnÉ ’ajrahË wa lÉ taftinnÉ ba’dahË.”

 

Meaning:

"All praise belongs to Allah, Who causes death and grants life, and all praise is due to Allah, Who shall raise the dead. His is the majesty, grandeur, sovereignty, and supreme power, and He has control over all things. O Allah, bestow blessings upon Muhammad and upon the family of Muhammad, show mercy to Muhammad and his family, and confer blessings upon Muhammad and his family, just as You blessed and showed mercy to Ibrahim and his family, across all worlds; truly, You are Praiseworthy and Glorious. O Allah, this soul is Your servant, the child of Your servant, and the child of Your maidservant. You created him, sustained him, caused his death, and You will bring him to life again. You know his secrets and his openly declared matters; we come to You as intercessors for him, so accept our intercession. O Allah, grant him refuge in Your protection, for You are trustworthy and ever true to Your promises. O Allah, protect him from the trials of the grave and the punishment of Hellfire. O Allah, forgive him, have mercy upon him, absolve him, and grant him safety. Honor his reception, expand his entry, and purify him with water, snow, and hail. Cleanse him from sin and error as a white garment is purified of stains. Bestow upon him a better abode than his former one, a more virtuous family, and a spouse superior to any he left behind. O Allah, if he did good, multiply his goodness; if he erred, forgive him. O Allah, he has returned to You, and You are the best to whom souls return; he is in need of Your mercy, and You are free from needing to punish him. O Allah, make his speech steadfast during questioning, and spare him from any trial in his grave that he cannot endure. Unite him with Your Prophet Muhammad, peace be upon him. O Allah, do not deprive us of his reward, and protect us from trials that may follow his passing."

This supplication should be recited after each takbeer. After the fourth takbeer, one may say:

“AllÉhumma ighfir li-ÍayinÉ wa mayyitinÉ wa ÍÉÌirinÉ wa ghÉ’ibinÉ wa ÎaghÊrinÉ wa kabÊrinÉ wa dhakarinÉ wa ’unthÉnÉ, innaka ta‘lamu mutaqallabanÉ wa mathwÉnÉ. Waghfir lanÉ wa li-wÉlidaynÉ wa liman sabaqanÉ bi al-’ÊmÉni maghfiratan ‘azman, wa li al-muslimÊna wa al-muslimÉt wa al-mu’minÊna wa al-mu’minÉt al-aÍyÉ’i minhum wa al-amwÉt. AllÉhumma man aÍyaytahË minnÉ fa-aÍyihÊ ‘alÉ al-’ÊmÉn, wa man tawaffaytahË minnÉ fa tawaffahË ‘alÉ al-islÉm. Wa as‘idnÉ bi liqÉ’ika wa ÏayyibnÉ li al-mawti wa Ïayyibhu lanÉ wa ij‘al fÊhi rÉhatanÉ wa masarratanÉ.”

"O Allah, forgive our living and our deceased, our present and our absent, our young and our elderly, our males and females. You are aware of our movements and our final resting places. Forgive us, our parents, and those who preceded us in faith, and grant Your forgiveness to the Muslim men and women, the believing men and women, both the living and the dead. O Allah, let those whom You keep alive from us live in faith; let those whom You take in death depart in Islam. Make meeting You a joy for us, ease for us in death, and make it a source of comfort and gladness."

Conclude this prayer with the salam. If the prayer is for a woman, address Allah using feminine pronouns, beginning with: “AllÉhumma innahÉ ’amatak” "O Allah, she is Your maidservant," while omitting “wa ’abdilhÉ zawjan khayran min zawjihÉ” "grant her a spouse better than her former spouse," as she may already be joined in Paradise with her spouse from this life, where the women of Paradise will be content with their husbands.

In instances where the gender of the deceased is unknown, say: “AllÉhumma innahÉ nasamatuka” "O Allah, this is Your soul," using feminine pronouns, for "soul" encompasses both male and female.

When the deceased is a child, the intention, takbeers, and supplications proceed as previously described, with a particular recommendation after the praise of Allah and blessings upon the Prophet, peace be upon him:

“AllÉhumma innahË ‘abduka wa ibn ‘abdika, anta khalaqtahË wa razaqtahË wa anta amat-tahË wa anta tuÍyÊ-hi. AllÉhumma ija’lhu li-walidayhi salafan wa dhukhran wa faraÏan wa ajran, wa thaq-qil bihÊ mawazÊnahumÉ wa a’Ðim bihÊ ’ujËrahumÉ wa lÉ taÍrimnÉ wa iyyÉhumÉ ajrahË wa lÉ taftinnÉ wa iyyÉhumÉ ba’dahË. AllÉhumma alÍiqhu bi-ÎÉliÍi salafi al-mu’minÊn, fÊ kafÉlah IbrahÊm, wa abdilhu dÉran khayran min dÉrihi wa ahlan khayran min ahlihÊ, wa ‘ÉfihÊ min fitnati al-qabri wa min ‘adhabi jahannam.”

 

Meaning:

"O Allah, this child is Your servant, the child of Your servant. You created him, sustained him, caused his death, and You will raise him to life. Make him a forerunner, a reserve, and an advance for his parents. Increase their scales through him, grant them abundant rewards, and do not deprive them of his benefit nor test them beyond their endurance. O Allah, join him among the righteous of the believers under the guardianship of Ibrahim. Grant him a better home and family, and protect him from the trials of the grave and the punishment of Hellfire."

After each takbeer, recite these supplications, and after the fourth takbeer, recite:

“AllÉhumma ighfir li-aslÉfinÉ wa afrÉÏina wa liman sabaqanÉ bi al-’ÊmÉn, AllÉhumma man aÍyaytahË minnÉ fa-aÍyihÊ ‘alÉ al-’ÊmÉn, wa man tawaffaytahË minnÉ fa tawaffahË ‘alÉ al-islÉm, waghfir li al-muslimÊna wa al-muslimÉt wa al-mu’minÊna wa al-mu’minÉt al-aÍyÉ’i minhum wa al-amwÉt.”

 

Meaning:

"O Allah, forgive those who have gone before us in faith. O Allah, let those of us who remain live in faith, and grant that those of us who pass, die in Islam. Forgive the Muslims and Muslimahs, believers and believers, both living and deceased."

Conclude with the salam.

 

Fasting

The fast of Ramadan is obligatory, established by either the completion of the month of Sha'ban, the sighting of the crescent by two upright witnesses, or through the common knowledge of a group. These criteria equally apply for concluding the fast.

At the commencement of Ramadan, one must form an intention to fast, which does not require renewal daily but obligates completion of the fast until nightfall. It is Sunnah to hasten the breaking of the fast and delay the pre-dawn meal (suhoor).

If Ramadan is confirmed prior to dawn, fasting is obligatory; if confirmed post-dawn, abstention is required, yet the day must be made up subsequently. Any intention formed prior to sighting the crescent is invalid, even if one abstains from food and drink upon later realization of Ramadan’s advent.

Observing the fast on the "day of doubt" (yawm al-shakk) is prohibited as a caution for Ramadan; it may be observed voluntarily if the day coincides with a prior vow or intention. One may abstain at the day's start while awaiting confirmation; if no sighting is verified by mid-morning, the individual may break their fast.

Unintentional vomiting does not break the fast; however, induced vomiting necessitates making up that fast. Fasting is unaffected by nocturnal emissions or cupping unless it physically weakens the ill.

A pre-dawn intention is necessary for both obligatory and voluntary fasts. For consecutive obligatory fasts (e.g., Ramadan or an expiatory vow), one intention suffices; for an isolated or specified fast, renewal is required nightly.

Purity from menstrual or postnatal bleeding is essential for a valid fast. Should bleeding cease prior to dawn, even by a moment, the day’s fast is obligatory, although the purificatory bath may follow dawn. Continuity of intention is interrupted by circumstances such as illness, menstruation, or postnatal bleeding, requiring renewal once resolved.

Mental clarity is essential for fasting; thus, an individual who lacks sanity or consciousness cannot fast. If such a person recovers, regardless of the duration, they must make up the missed fasts. Thus, an individual deprived of reason, such as one afflicted by insanity or rendered unconscious, cannot maintain a valid fast under such conditions. It becomes obligatory for a person whose reason has been restored—even if this occurs after many years—to compensate for all fasts missed during the period of insanity. Similarly, one who was unconscious must compensate for the missed fasts upon regaining consciousness.

Furthermore, essential conditions for the validity of fasting include abstinence from marital relations, eating, and drinking. Any individual who wilfully engages in these acts during daylight hours in Ramadan, without compelling justification or due to ignorance, is required to perform both compensation (qadÉ’) and expiation (kaffÉrah). Expiation in such cases involves feeding sixty impoverished individuals, each with a measure (mudd) of sustenance based on the Prophet’s (peace be upon him) measure, which is considered optimal. Alternatively, one may fulfil this obligation by liberating a believing slave or by fasting for two consecutive months.

Additionally, anything that reaches the throat via non-oral pathways—such as through the ears or nose, even in the form of smoke—necessitates only compensation (qadÉ’). Likewise, phlegm that can be expelled, as well as any residual matter from rinsing the mouth or using a tooth stick (siwak), requires only compensation. Similarly, any substance that enters the stomach, even through liquid injections, necessitates compensation. If one consumes food after mistakenly believing that dawn has not yet broken, they are also required to perform compensation.

There is no requirement to compensate for the inadvertent intake of dust particles from flies, road dust, flour, or gypsum encountered by a worker. Similarly, there is no obligation for substances administered through the urethra or oils applied to deep wounds.

The use of a tooth stick (siwak) throughout the day is permissible for a fasting individual, as is rinsing the mouth to alleviate thirst, remaining in a state of major ritual impurity (janabah) at dawn, and, in the case of a pregnant woman concerned for her foetus, breaking the fast without a requirement to feed others. However, it has been said that she may choose to feed others. In the case of a nursing mother who fears for her child and cannot find a substitute carer, or if the child will not accept any other carer, she should break her fast and feed others.

Similarly, an elderly person unable to fast is required to feed others if they break their fast. This stipulation also applies to those who delay making up missed fasts from Ramadan until the onset of the next Ramadan, necessitating the provision of a mudd of food for each missed day.

It is advisable for the fasting person to exercise restraint in speech, to promptly make up any missed fasts, and to observe them consecutively. Fasting on the Day of Arafah, for those not on pilgrimage, is also recommended, as well as fasting during the first ten days of Dhul-Hijjah, the month of Muharram, Rajab, Sha’ban, and three days of each month.

Imam Malik disapproved of specifically designating the three "white days" in the middle of the lunar month, to avoid imposing restrictive practices. He also discouraged fasting for six days in Shawwal, out of concern that the uninformed might associate these days with Ramadan.

It is undesirable for a fasting person to taste salt. If one does so and expels it without any portion reaching the throat, there is no obligation upon them. Activities that could lead to intercourse, such as kissing, touching, prolonged gazing, and playful behaviour, are discouraged for the fasting individual, provided one is certain of avoiding transgression; otherwise, such actions are forbidden. If any form of discharge results from these actions, only compensation (qadÉ’) is required. However, if a complete discharge occurs, both compensation and expiation (kaffÉrah) are obligatory.

Observing the night prayer (qiyÉm) during Ramadan is a commendable and highly encouraged act of devotion. The Messenger of Allah (peace be upon him) proclaimed: “Whoever performs the night prayer in Ramadan with faith and seeking reward, his past sins will be forgiven.”

Finally, it is recommended to perform the night prayer individually, provided this does not result in the abandonment of the mosques.