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Can the Imam Delay the Completion of the Salah To Allow Some People To Join the Congregation

Answered as per Hanafi Fiqh by DarulIftaBirmingham

Answered by: Maulana Syed Johir Miah

Question

If one is leading the salat and is in the final portion of the last rakat, can one delay the completion of the salat to allow some people to join at the last minute?  Or should they simply complete the salat and not delay?  Jazak Allah Khair.

In the name of Allah, the Most Gracious, the Most Merciful

Answer:

ูˆูƒุฑู‡ ุชุญุฑูŠู…ุง ุฅุทุงู„ุฉ ุฑูƒูˆุน ุฃูˆ ู‚ุฑุงุกุฉ ู„ุงุฏุฑุงูƒ ุงู„ุฌุงุฆูŠ: ุฃูŠ ุฅู† ุนุฑูู‡ ูˆุฅู„ุง ูู„ุง ุจุฃุณ ุจู‡ุŒ ูˆู„ูˆ ุฃุฑุงุฏ ุงู„ุชู‚ุฑุจ ุฅู„ู‰ ุงู„ู„ู‡ ุชุนุงู„ู‰ ู„ู… ูŠูƒุฑู‡ ุงุชูุงู‚ุงุŒ ู„ูƒู†ู‡ ู†ุงุฏุฑ ูˆุชุณู…ู‰ ู…ุณุฃู„ุฉ ุงู„ุฑูŠุงุกุŒ ููŠู†ุจุบูŠ ุงู„ุชุญุฑุฒ ุนู†ู‡ุง

For the Imam to prolong the ruku (kneeling) or Qiraat (reciting) in order to realize the one who comes: that is, if he knows it, is disliked (Makruh Tahreemi), otherwise there is no harm in it, and if he wanted to draw close to Allah (ุนุฒ ูˆ ุฌู„), then it is not disliked by the unanimity of the scholars. However, it is rare and it called โ€œ the issue of ostentationโ€, therefore it should be avoided.[1]

ูˆุงู„ู…ูŽุฐู’ู‡ูŽุจู ุนูู†ู’ุฏูŽู†ุง ุฃู†ู‘ูŽ ุงู„ุฅู…ุงู…ูŽ ู„ูŽูˆู’ ุฃุทุงู„ูŽ ุงู„ุฑู‘ููƒููˆุนูŽ ู„ูุฅุฏู’ุฑุงูƒู ุงู„ุฌุงุฆููŠ ู„ุง ุชูŽู‚ูŽุฑู‘ูุจู‹ุง ุจูุงู„ุฑู‘ููƒููˆุนู ู„ูู„ู‘ูŽู‡ู ุชูŽุนุงู„ู‰ ููŽู‡ููˆูŽ ู…ูŽูƒู’ุฑููˆู‡ูŒ ูƒูŽุฑุงู‡ูŽุฉูŽ ุชูŽุญู’ุฑููŠู…ูุŒ ูˆูŠูุฎู’ุดู‰ ุนูŽู„ูŽูŠู’ู‡ู ู…ูู†ู‡ู ุฃู…ู’ุฑูŒ ุนูŽุธููŠู…ูŒุŒ ูˆู„ูŽูƒูู†ู’ ู„ุง ูŠูŽูƒู’ููุฑู ุจูุณูŽุจูŽุจู ุฐูŽู„ููƒูŽุ› ู„ูุฃู†ู‘ูŽู‡ู ู„ูŽู…ู’ ูŠูŽู†ู’ูˆู ุจูู‡ู ุนูุจุงุฏูŽุฉูŽ ุบูŽูŠู’ุฑู ุงู„ู„ู‘ูŽู‡ู ุชูŽุนุงู„ู‰ุŒ ูˆู‚ููŠู„ูŽ: ุฅู†ู’ ูƒุงู†ูŽ ู„ุง ูŠูŽุนู’ุฑููู ุงู„ุฌุงุฆููŠ ููŽู„ุง ุจูŽุฃู’ุณูŽ ุฃู†ู’ ูŠูุทููŠู„ูŽ ูˆุฅู„ู‘ุง ุตูŽุญู‘ูŽ ุฃู†ู‘ูŽ ุชูŽุฑู’ูƒูŽู‡ู ุฃูˆู’ู„ู‰ุŒ ูˆุฃู…ู‘ุง ู„ูŽูˆู’ ุฃุทุงู„ูŽ ุงู„ุฑู‘ููƒููˆุนูŽ ุชูŽู‚ูŽุฑู‘ูุจู‹ุง ู…ูู† ุบูŽูŠู’ุฑู ุฃู†ู’ ูŠูŽุชูŽุฎุงู„ูŽุฌูŽ ู‚ูŽู„ู’ุจูู‡ู ุจูุดูŽูŠู’ุกู ุณููˆู‰ ุงู„ุชู‘ูŽู‚ูŽุฑู‘ูุจู ู„ูู„ู‘ูŽู‡ู ุชูŽุนุงู„ู‰ ููŽู„ุง ุจูŽุฃู’ุณูŽุŒ ูˆู„ุง ุดูŽูƒู‘ูŽ ุฃู†ู‘ูŽ ู…ูุซู’ู„ูŽ ู‡ูŽุฐูู‡ู ุงู„ุญุงู„ูŽุฉู ูููŠ ุบุงูŠูŽุฉู ุงู„ู†ู‘ูุฏู’ุฑูŽุฉูุŒ ูˆู‡ูŽุฐูู‡ู ุงู„ู…ูŽุณู’ุฃู„ูŽุฉู ุชูู„ูŽู‚ู‘ูŽุจู ุจูู…ูŽุณู’ุฃู„ูŽุฉู ุงู„ุฑู‘ููŠุงุกูุŒ ูุงู„ูุงุญู’ุชูุฑุงุฒู ูˆุงู„ูุงุญู’ุชููŠุงุทู ูููŠู‡ุง ุฃูˆู’ู„ู‰

The view of the Hanafi madhab is that;

If the imam prolonged ruku so the one who came can catch up, and not for the purpose of closeness to Allah (ุนุฒ ูˆ ุฌู„), for it is disliked (Makruh Tahreemi), and a great affair is feared upon the Imam. However, the Imam will not be considered a disbeliever, as he did not intend to do worship other than Allah (ุนุฒ ูˆ ุฌู„), and if the Imam did not know who came, then there is nothing wrong to lengthen the ruku, otherwise, it is better to not prolong the ruku. And if the Imam prolonged ruku to gain closeness to Allah (ุนุฒ ูˆ ุฌู„), and without his heart being inclined towards other than that, then there is no harm. Undoubtedly, such a situation is rare and this issue is called the question of ostentation (hypocrisy). Therefore, the precaution is better in it. [2]

ุฅู† ุฃุทุงู„ ุงู„ุฑูƒูˆุน ุชู‚ุฑุจู‹ุง ุฅู„ู‰ ุงู„ู„ู‡ ุชุนุงู„ู‰ ูƒู…ุง ุดุฑุน ููŠู‡ ุชู‚ุฑุจู‹ุง ุฅู„ู‰ ุงู„ู„ู‡ ู„ุง ู„ูŠุฏุฑูƒ ุงู„ุฌุงุฆูŠ ุงู„ุฑูƒุนุฉุŒ ููŠูƒูˆู† ุงู„ุฑูƒูˆุน ู…ู† ุฃูˆู„ู‡ ุฅู„ู‰ ุขุฎุฑู‡ ุฎุงู„ุตู‹ุง ู„ู‡ ุชุนุงู„ู‰ุŒ ูู„ุง ุจุฃุณ ุจู‡

If the Imam prolonged the ruku in order to seek closeness to Allah (ุนุฒ ูˆ ุฌู„), as he proceeded to draw closer to Allah (ุนุฒ ูˆ ุฌู„), not for the latecomer to reach the rakโ€™ah, then the ruku from the beginning to the end would be purely for Allah (ุนุฒ ูˆ ุฌู„), and there is nothing wrong with it. [3]

Only Allah knows best

Written by Maulana Syed Johir Miah

Checked and approved by Mufti Mohammed Tosir Miah

Darul Ifta Birmingham

[1] Durrul Mukhtar, 68/1, Darul kutub Al-Ilmiyyah, 1423 H

Raddul Muhtar, 495/1, Darul Fikr, Beirut, Lebanon

Bazlul Majhood, 179/4, Markaz Shaykh Abul Hasan Nadwi, India, 1427 H

Tabyeenul Haqaiq Sharh Kanzud Daqaiq, 115/1 At Tabatul Kubra,Cairo 1313 H

[2] Mirqatul Mafatih, 871/3, Darul Fikr, Beirut, Lebanon

[3] Al-Muheetul /Burhanee Fil Fiqhil Nuโ€™manee, 360/1, Darul kutub Al-Ilmiyyah, Beirut, Lebanon, 1424 H

This answer was collected from DarulIftaBirmingham.co.uk, which is run under the supervision of Mufti Mohammed Tosir Miah from the United Kingdom.

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