Who most deserves to lead the prayer
The order of priority for choosing an imam, and who may not be appointed to lead at all.
When people are choosing who should lead the prayer, there's an order of who deserves it most.
Who to choose as imam, in order
- First: someone who knows the rules of prayer well and doesn't do major sins.
- Next: someone who recites the Qur'an well, with correct rules and a good voice.
- Next: someone who is pious and has the best character.
- If people are still equally good on all that: the oldest person.
- Still equal: whoever got there first.
- Still equal: whoever has the best manners.
- Still equal: whoever looks the most presentable.
- Still equal: someone from the Prophet's ﷺ family (a Sayyid).
- Still equal: whoever is best dressed.
The person who knows the rules of prayer best and keeps away from big sins should lead. After that comes the best reciter, then the most pious, then the oldest, then whoever arrived first, and so on. If people are still equal, the group decides together.
1234Where a mosque already has its own imam, nobody else may lead there. If there is no fixed imam, it is strongly discouraged to lead when the people are not happy with it, and for an open sinner or someone with wrong beliefs to lead. Choosing a blind person, a disabled person, a slave, or a very young person as imam is disliked, though less so if there is nobody better.
1234567Someone mentally unwell, someone unconscious, a child, a hermaphrodite, or anyone whose own prayer is invalid cannot be the imam at all. A prayer behind such a person does not count and has to be prayed again.
123The person who knows the rulings of prayer well and is free from major sins is most deserving of leading the prayer. Next in line is the person who recites the Qur'an well, with correct tajweed and a good voice. After that comes the person who is most pious and has the best qualities of character. If all these qualities are equal between candidates, preference goes to the person who is older; if still equal, to whoever was present first; then to the one with the best manners; then to the one with the more pleasing appearance; then to the one of nobler lineage, such as a Sayyid (a descendant of the Prophet ﷺ); and finally to the one who is better dressed and more presentable.
It is sunnah to give the imamate first to the one most learned in the rulings of prayer and free of major sins, then to the best reciter, then to the most pious, then to the eldest, then to whoever was present first, and so on down the order. Where candidates remain equal, the majority's preference decides.
1234In a mosque with an appointed imam no one else has the right to lead. Where there is none, leading without the congregation's consent is makruh tahrimi, as is the imamate of an open sinner or one holding misguided beliefs. Appointing a blind or disabled person, a slave, a child born out of wedlock, a beardless youth, or someone of weak understanding is makruh tanzihi, less so where no one better is available.
1234567A mentally ill person, someone unconscious, a non-adult, a hermaphrodite, or anyone whose own prayer is invalid cannot be appointed as imam at all. A prayer performed behind such a person is not valid and must be repeated.
123Precedence in imāmah follows a settled order: first, one most learned in the aḥkām of prayer and free of major sin (kabāʾir); then the most proficient reciter, in tajwīd and voice alike; then the most pious (atqā) and of the finest character; where these are equal, seniority in age; failing that, priority of presence; then superiority of adab; then a more agreeable appearance; then nobler lineage (a Sayyid, a descendant of the Prophet ﷺ) being preferred; and last, superior dress and presentability.
Precedence in imamah is sunnah in the settled order: the most learned in the ahkam of prayer and free of kaba'ir, then the most proficient reciter, then the most pious, then the eldest, then priority of presence, then adab, appearance, lineage and dress. Where candidates remain equal after the order is exhausted, the majority's preference decides.
1234In a mosque with an appointed imam no other person may lead. Absent one, leading without the jama'ah's consent is makruh tahrimi, as is the imamah of a fasiq mu'lin or a mubtadi'. Appointing a blind man, one with a disability, a slave, a walad al-zina, an amrad, or one deficient in understanding is makruh tanzihi, less severely where no more suitable candidate is at hand.
1234567A majnun, one unconscious, a non-mukallaf minor, a khuntha mushkil, and anyone whose own prayer is invalid through a substantive defect are altogether disqualified from imamah. A prayer performed behind such a person does not stand and must be repeated.
123This is the English translation of Nisab Ahle Khidmaat Sharia, exactly as the book has it, for the passages this page was written from. About 347 words. Switch back to Guide for the rewritten version.
Rulings of Prayer (Salah) Qualities of the Person Most Deserving of Imamate (Leadership in Prayer)
- The person who knows the rulings of prayer well and is free from major sins is most deserving of leading the prayer. Next in line is the person who recites the Qur'an well, with correct Tajweed and good voice. After that comes the person who is most pious and has the best qualities of character. If all other qualities are equal, preference is given to the person who is older. If the above qualities are equal, preference is given to the person who was present first. Afterward, the one with the best manners is chosen. A person with a more pleasing appearance comes next. The person with the nobler lineage is preferred, such as the Sayyids (descendants of the Prophet ﷺ). Finally, the person who is better dressed and more presentable is considered.
- If several people possess equal qualifications for leading the prayer, the decision is made based on the majority's opinion.
- In a mosque where an Imam is already appointed, no one else has the right to lead the prayer, even if others may be more qualified.
- If there is no designated Imam, leading the prayer without the consent of the congregation is strongly discouraged (Makruh Tahreemi). However, if the discontent of the people is due to a trivial issue, such as personal disagreement, it should not be given weight.
- The Imamate of someone known for sinning openly or having misguided beliefs is considered extremely undesirable (Makruh Tahreemi).
- Appointing a blind person, someone with a disability (such as paralysis or a limp), a slave, or a child born out of wedlock as an Imam is disliked (Makruh Tanzihiy). However, if no one more qualified is present, it is not as objectionable. Appointing a young, beardless person or someone who is ignorant or not intellectually sound as an Imam is also disliked (Makruh Tanzihiy).
- Certain people, such as a person who is mentally ill, unconscious, a non-adult, a hermaphrodite, or anyone whose prayer is invalid due to major mistakes or flaws, cannot be appointed as an Imam. A prayer behind such an Imam will not be valid.
Terms on this page
Related
- The conditions for valid leadership (imamate) and for valid following What is required of a person for their leading a prayer to be valid, and what is required of a follower for the congregation to count.
- When ablution (wudu) breaks during prayer, and continuing it (bina) What to do if your ablution (wudu) breaks mid-prayer, the conditions for validly continuing rather than restarting, and how an imam appoints a substitute (khalifa).
- The funeral prayer: ruling and conditions Why the funeral prayer (salat al-janazah) is a communal obligation (fard kifayah), its conditions, who has the right to lead it, and when it may not be prayed.
- The disliked (makruh) acts in prayer The two grades of disliked act in prayer (makruh tahrimi, close to forbidden, and makruh tanzihi, merely better avoided), what falls under each, and the rules on reciting the suras out of order.