Question (Q-79)
If a male misses the Congregation (Jamā’ah) in the local Masjid due to a valid reason and he is the only male in the house, can he lead the women of the household in Salāh? What is the ruling if such a woman is also praying who he is not a Mahram of e.g. his sister in law?
Answer:
With the Name of the All Knowing
If Salāh with Congregation (Jamā’ah) is missed due to a valid legal reason then the reward of congregation (Jamā’ah) will be attained by performing Salāh in Congregation with one’s family. In order for Congregation (Jamā’ah) to be valid, it is necessary for at least one follower to be behind the Imām regardless of whether that follower is male or female. Nevertheless it is important to ensure that the Imām makes intention to lead the females in Salāh and to ensure that none of the females is stood in the same line or ahead of a male who is in the same Salāh.
It is stated in Radd ul Muhtār,
وذكر القدوري يجمع بأهله ويصلى بهم يعنى وينال ثواب الجماعة كذا فى الفتح
“And Al Qudūrī mentioned that he should gather his family (if he has missed Congregational Prayer) and lead them in Salāh. He will attain the reward of Congregation (Jamā’ah). This is what is stated in Al Fath.”
It is stated in Al Ashbāh wan Nadhā’ir of Ibn Nujaim Al Misrī (Allah shower mercy upon him);
ولا يصح اقتداء المرأة إلّا إذا نوى إمامتها
“The female’s Prayer as a follower is only valid if the Imām intends to lead her in Prayer.”
It is stated in Al Bahr ur Rā’iq;
فمنها أن أقلها اثنان واحد مع الإمام فى غير الجمعة وسواء كان ذلك الواحد رجلا أو امرأة حرا أو عبدا أو صبيا يعقل
“From the conditions of Congregation (Jamā’ah) for Prayers other than the Friday Prayer (Jumu’ah) is that there be at least two people i.e. one follower with the Imām regardless of whether that follower is a male, a female, a free person, a slave or a sensible child (who understands the method of Salāh).”
The Salāh of a female behind an Imām who is not her Mahram i.e. he is not a person with whom marriage is forever forbidden is valid. However it is more virtuous for females to perform Salāh in an enclosed room compared to performing it behind a non Mahram male. It is stated in Al Fatāwā Ar Ridhwiyyah Volume 6, Page 146-147,
و در امر زنان شرع مطہر را کمال نظر بر ستر وحجاب است و لہذا فرمودند :خیر صفوف الرجال اولھا وشرھا اٰخر ھا و خیر صفوف النساء اٰخرھا وشر ھا أولھا أخرجه الستة إلا البخاري عن أبی ھریرۃ والطبراني فی الکبیر عن أبی امامة وعن ابن عباس رضي ﷲ تعالٰی عنھم وفرمودند صلاۃ المرأۃ فی بیتھا أفضل من صلاتھا فی حجرتھا وصلاتھا فی مخدعھا أفضل من صلاتھا فی بیتھا
“In relation to females, Islamic Law sets utmost concentration upon the veil (Hijab). This is why it is narrated by five amongst the six Scholars who wrote the six most authentic books of Al Hadith (the sixth one who did not narrate it is Al Bukhari) from Abū Hurairah and by At Tabarānī in Al Kabīr from Abū Umāmah and Ibn ‘Abbās that the best rows in Salah for the males are at the front and the least virtuous rows are at the back whilst the best rows for the females are at the back and their least virtuous rows are at the front. It is also stated in a narration that the Salāh of a female in her room is better than her Salāh in her courtyard and her Salāh in a specific enclosed room is better than her Salāh in her room.” Abū Dāwūd narrated this from Ibn Masʿūd and Al-Ḥākim narrated it from Umm Salamah رضي الله تعالى عنها with a sound chain.
And Allah knows best
Written by: Shaykh Omar Khan (Allah preserve him)
Verified by: Mufti Shamsulhuda Khan Misbahi (May Allah preserve him)
