CONGREGATION AND ITS EXCELLENCE.

(a) Congregation
Only Farz prayers may be said in congregation, the smallest number of which is two. The other prayers are said singly. If a third man joins the congregation of the two, either the Imam shall move forward or the “Muqtadi” backwards, so that the two may form a row with the Imam ahead. The Muqtadis (followers) must follow the Imam in all his movements. If the females attend, they must take the last row, but come out first before the males leave the Mosques. They shall be applied by them when joining congregational prayers. When there is pressure of hunger or call of nature, it must be first removed before joining the prayers; because prayerful attitude arises in a peaceful mind.

(b) Procedure of JAMA’AT
After formation of rows and lines in case of more than two worshippers, the announcement is made by Aqamat that the prayer has begun. Immediately after this the Imam starts the prayer by uttering “Allaho-Akbar.” The followers follow him likewise. Then in the two “Rak’ats” of Fajir, and in the first two “Rak’ats” of “Magrib” and “I’sha” prayers, the Imam recites Sura Fatihah loudly. Followed by the recitation of some verses from the Quran being not less than three sentences (ayats). The followers remain silent, hearing attentively to the recitation by the Imam.

(c) Merits of congregational prayers
Great reward have been promised for congregational prayers. The Prophet said that each step towards the Mosque brings reward. The greater the number of worshippers in the congregation, the greater are the rewards. Who so prays in the congregation for 40 days becomes free from the fire. Except on excuses (such as illness, weakness, blindness, excessive rain, too much heat or cold, darkness, etc.) prayers in congregation shall not be avoided.
Cases must be subject to the exigencies of the situation. Even the direction may not be towards “Qibla.” But when there is no exigency, a departure from the form prescribed by the Holy Prophet (p.b.o.h.) under the guidance of the Holy Spirit may not be made.
The question is asked sometimes if these positions are essential., and if an alteration in them would, in any way, affect the value of prayer. Suppose a man simply kneels down and bows his head a little; another man on a chair bows his forehead on to a table placed before him; would it not answer the purpose? These are undoubtedly the suggestion of great persons who do not want to mix with their humbler brethren, and the next step would be to have separate seats for distinguished men so that they may be able to hold their heads above others proudly even in the House of God. The result would be a deathblow to the very object at which Islam aims through the institution of prayer that is, creating a spirit of humility and the leveling of difference between man and man. The spiritual experience of the man who lays his forehead on the ground as a significance of the utmost humility must be altogether different from that of him who sits in a chair, for it cannot be denied that the different postures of the body have a corresponding effect on the mind, and Islam seeks to make the spiritual experience of the Muslim perfect by making him assume one position of reverential humility after another. And what, after all, is the idea at the bottom of all these suggestions? Only that a man thinks himself too important to place his forehead on the ground before his Maker. One who does not bow down fails to acquire any spiritual experience of the true humility, and prayer for the one will have no value.




		Congregation and its excellence (a) Congregation Only Farz prayers may be said in congregation, the smallest number of which is two. The other prayers are said singly. If a third man joins the congregation of the two, either the Imam shall move forward or the “Muqtadi” backwards, so that the two may form a row with the Imam ahead. The Muqtadis (followers) must follow the Imam in all his movements. If the females attend, they must take the last row, but come out first before the males leave the Mosques. They shall be applied by them when joining congregational prayers. When there is pressure of hunger or call of nature, it must be first removed before joining the prayers; because prayerful attitude arises in a peaceful mind. (b) Procedure of JAMA’AT After formation of rows and lines in case of more than two worshippers, the announcement is made by Aqamat that the prayer has begun. Immediately after this the Imam starts the prayer by uttering “Allaho-Akbar.” The followers follow him likewise. Then in the two “Rak’ats” of Fajir, and in the first two “Rak’ats” of “Magrib” and “I’sha” prayers, the Imam recites Sura Fatihah loudly. Followed by the recitation of some verses from the Quran being not less than three sentences (ayats). The followers remain silent, hearing attentively to the recitation by the Imam. (c) Merits of congregational prayers Great reward have been promised for congregational prayers. The Prophet said that each step towards the Mosque brings reward. The greater the number of worshippers in the congregation, the greater are the rewards. Who so prays in the congregation for 40 days becomes free from the fire. Except on excuses (such as illness, weakness, blindness, excessive rain, too much heat or cold, darkness, etc.) prayers in congregation shall not be avoided. Cases must be subject to the exigencies of the situation. Even the direction may not be towards “Qibla.” But when there is no exigency, a departure from the form prescribed by the Holy Prophet (p.b.o.h.) under the guidance of the Holy Spirit may not be made. The question is asked sometimes if these positions are essential., and if an alteration in them would, in any way, affect the value of prayer. Suppose a man simply kneels down and bows his head a little; another man on a chair bows his forehead on to a table placed before him; would it not answer the purpose? These are undoubtedly the suggestion of great persons who do not want to mix with their humbler brethren, and the next step would be to have separate seats for distinguished men so that they may be able to hold their heads above others proudly even in the House of God. The result would be a deathblow to the very object at which Islam aims through the institution of prayer that is, creating a spirit of humility and the leveling of difference between man and man. The spiritual experience of the man who lays his forehead on the ground as a significance of the utmost humility must be altogether different from that of him who sits in a chair, for it cannot be denied that the different postures of the body have a corresponding effect on the mind, and Islam seeks to make the spiritual experience of the Muslim perfect by making him assume one position of reverential humility after another. And what, after all, is the idea at the bottom of all these suggestions? Only that a man thinks himself too important to place his forehead on the ground before his Maker. One who does not bow down fails to acquire any spiritual experience of the true humility, and prayer for the one will have no value.


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