Virtues of praying in congregation

IN the name of Allah, Most Gracious, Most Merciful.

Allah (SWT) has indeed glorified the position of solat (prayer) in Islam and has placed great emphasis on its importance by frequently mentioning it in the Noble Qur’an. He enjoins the believers to observe it regularly at its stipulated times and to perform it in congregation. He has made it the most fundamental act of worship, the highest act of obedience and the greatest religious rite in Islam.

Allah (SWT) says: “And establish regular prayer, pay the poor due (Zakat) and bow down with those who bow in worship.” (Surah Baqarah 2:43).

On the other hand, Allah has declared that being unmindful of Solat, holding it with disrespect and observing it reluctantly are all signs of hypocrisy. Allah (SWT) says: “Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for solat (prayer) they stand with laziness and to be seen of men, and they do not remember Allah but little.” (Surah Al-Taubah 9:54). The Prophet (SAW) has been reported t have steadfastly observed and established it [Solat] throughout his lifetime. He never abandoned it even for a moment whether in times of peace or war, and even during his death illness. The Sahaba [Prophet’s companions] and those that came after them have certain illustrious views and attitudes regarding Solat that indicate the extent to which they understand and appreciate the elevated and virtuous position of Solat, and their desire towards getting its rewards.

Nowadays (sadly enough), many Muslims can be seen lagging behind in observing prayers. They are most unmindful of it to the extent that mosques on Fridays are filled beyond capacity while on other days at the times of the five daily prayers such mosques are left almost empty. For what genuine reasons are these (many Muslims) shying away from solat in congregation? Aren’t they afraid that the punishment of staying away from it may befall them? Shouldn’t they be thankful to Allah (SWT) that He (SWT) has availed them the favour of hearing the call to prayer? How many a dead person that can no longer answer that call of tawhid? Indeed, how many sick persons that long to respond to the invitation and answer the call but have been prevented from that by sicknesses?

We should note that our righteous predecessors [early Muslims] held congregational solat with great respect and glory. It occupied a position of great reverence in their hearts to the extent that it used to be very painful to them whenever they missed it. In fact, they wept if they lost it, and even consoled one another for missing it.

Muhammad ibn al-Mubarak, as-Suwary was reported saying that “Sa’id ibn Abdul-Azeez used to weep whenever he missed congregational prayer.” Hatim Al-Asamm also said: “Once a time, I missed the congregational prayer but I was consoled only by Abu-Ishaq al-Bukhari alone. If it were my son that died more than lens of thousands of people would have condoled me because people think that the affliction of missing a religious rite is a lesser misfortune than missing worldly gains possessions.”

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Our righteous predecessors (As-Salaf As-Salih) did not equate solat with any of the worldly materials that we clamour to obtain today, and which often make us delay our solat. Some of us have unfortunately abandoned it completely because of the vanishing, ephemeral though illusionary glitters and splendors of this world. It was reported that one day, Maimun ibn Mahran came to the mosque and was told that people had already finished the congregational solat. He there and then said: “Innaa Lillahi wa innaa ilaihi raaji’un” (truly, to Allah we belong and truly, unto Him we shall return). He said further: “Surely, getting this particular solat is more preferred to me than holding the governorship of Iraq.” Yunus ibn Abdul-malik also said: “What is the matter with me that I would lose a chicken and become sad while if I miss congregational prayer, I would not be sad as such?”

Our righteous predecessors raced to the mosque when the call to prayer was being made because of their strong desire in partaking in the congregational prayer. They, in fact, strove to meet the first takbir (takbir al-hiram) with the Imam.

Sa’id ibn al-Musayyib was reported to have said that: “I did not miss the first takbir for fifty (50) years and in the same number of years, I never prayed behind any person (i.e. in the second, third or any other row except the first).” Waki’I ibn Al-Jarrah also reported that, al-A’amash had lived for about seventy (70) years without missing the first takbir. Ibn-Sama’ah also said: “I did not miss the first takbir in forty years except on the day my mother died.”

Therefore, it must be clear to us that our situations and those of our righteous predecessors are quite variant. The difference between our commitment to congregational prayers and theirs is quite clear and great. While they held it with reverent respect, we hold it with contempt. They observed it steadfastly (and enthusiastically), we do that reluctantly, they put it ahead of desires of the world and its ephemeral luxuries, we do the exact opposite and thus delay it mindlessly. They yearned for its tremendous reward and virtues, we, however, forsake or rather renounce it.