Answered by: Maulana Mujahid Hussain
What are the evidences for the hanafi school to say that if an imam led people In salah and he didn’t have wudu the jamat must make up the prayer?
Also how does this go with the fact some sahabah led people on salah but the congregation didn’t make it up despite the fact the imam led without wudu by accident
Is it true Ali Karamallahu wajhu led people in salah once and forgot
till after prayer that he didn’t have wudu and he told the congregation
to repeat it
please help me in this cause.
بسم الله الرحمن الرحيم
It is important to point out in the beginning that if the one praying Salah behind the Imam know the Imam is without Wudu, then all scholars agree that the Salah is not valid. The difference of opinion is when the Imam prays without Wudu unknowingly then after the Salah has finished he realizes he was not in the State of Wudu. Malik, Shafee, Ahmad, and Auzaaie areamongst the Scholars who say the Jamat does not have to repeat it’s Salah
The Hanafiees, Shabi and Hamad bin Salama are amongst the scholars who say the Salah must be repeated by the Jamat.
May Allah have mercy on them and us all ameen.
The evidence of the Hanafi Mazhab is the following:
Abu Hurairah reports The prophet said
الْإِمَامُ ضَامِنٌ ، وَالْمُؤَذِّنُ مُؤْتَمَنٌ ، اللَّهُمَّ أَرْشِدْ الْأَئِمَّةَ ، وَاغْفِرْ لِلْمُؤَذِّنِينَ
“The Imam is the liable one and the Muazzen is the entrusted one. O Allah guide the leaders and forgive the muazzins”
The Hadees is narrated with many chains from thirteen Sahaba . Some of the chains are weak however taking all the chains into account most of the scholars of Hadees have classified this hadees as reliable including the following:
Some of the Scholars who don’t accept the authenticity of this Hadees include Ali Al Madeeni and Abdul Azeez At Tareefi
So if breaking of the Wudu does not have a impact upon the Jamat, one may ask then how does the Imam remain liable as according to this Hadees?
Imam Muhammad reports in his Athaar that Ali Said about a person who leads people in Salah in a state of Janabat ( major impurity) “ He will repeat his Salah and they will also repeat”
This narration is also narrated by Ibn Abi Shaba and by Abdur Razaq in his mussannaf
Perhaps This is the narration you mentioned in your question. However the authenticity of this narration questionable.
There is also another report from Ali mentioning the same opinion but that is also weak.
Imam Muhamad in kitaabul athaar reports with a reliable chain from Ataah bin Abi Rabaah that such a person should repeat his Salah
Imam Muhammed reports with a reliable chain from Ibraheem An Nakhaiee that such a person should repeat his Salah
Imam Muhammad also reports in Kitabul athaar with a chain who’snarrators are reliable from Ibn Seereen that he said “ I prefer that they repeat their Salah. In fact the very same words are narrated from Sufyasn As thoori.
The Hanafi Madhhab also uses sound logic as backup evidence. This includes the following points:
If the Imam did something else that breaks Salah, such as talking in Salah , then everyone accepts the Salah is not valid. Why is the same ruling not applied here?
If the Imam was to break his wudu in Salah and continue , then again everyone accepts the Salah is not valid. How can the Salah be valid when the Imam is without wudu for whole of the Salah and not be valid when the Imam is without wudu for some of the Salah?
If forgetfulness is an valid excess then why is it not applied for any other essential part of salah? If the Imam forgot to read anything at all or forgots rukooh then everyone accepts the Salah is not valid.
The prophet (p.b.u.h) in a reliable Hadees called Wudu as a key for Salah. If the Imam did not have the key , then he’s not entered the building (i.e. spiritual state) to be in a position to lead anyone (figuratively speaking).
Allah Knows best.
Written by Maulana Mujahid Hussain
Checked and approved by Mufti Tosir Miah
Darul Ifta Birmingham
 Abu Dawood hadees number 517 Darusalam print. The hadees is also found in Tirmizi , Ahmad , Ibn Hibban Ibn khuzaimah, Imam Shafee’s Tarteeb.
 Talkeees volume 1 p 206-207
Nasbor Rayah volume 2 page 59
In his commentry on the Musnad
 In his takreej on Abu Dawood Hadees 517
Al Badar al Muneer V 3 p225
In his Saheeh volume 3 page 16
 In his Saheeh Hadees number 362
 In detail, in his Takreej on Musnaad Ahmad Hadees 7818
 As mentioned by Tirmizi in his sunnan after this Hadees
In his musannaf Hadees number 4605
 Volume 1 Page 360 darul kutub ilmiyyah print narration number 135
Volume 1 page 357 darul kutub ilymiyyah narration number 133
Volume 1 page 361 narration number 136 Darul kutub ilmiyyah print.