In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah. I bear witness that there is no god but Allah, alone, without partner, and I bear witness that Muhammad is His servant and Messenger ﷺ.
The imam praying seated while the followers stand:
In this section Imam al-Shafi’i deals with an important disputed issue: the ruling on an imam who prays seated because of an excuse while the followers behind him stand. He explains that the Sunnah abrogated the earlier ruling that the followers sit when the imam prays seated, and that what is now obligatory is for the followers to stand when the imam is seated because of an excuse.
The main points Imam al-Shafi’i addressed in this section:
- The hadiths reported on the issue: Imam al-Shafi’i mentions several hadiths related to the issue:
- The hadith of Anas: The Prophet ﷺ rode a horse, fell from it, and his right side was grazed. He prayed one of the prayers sitting, and the Companions prayed behind him sitting. Then he said: “The imam is appointed only to be followed. So when he prays standing, pray standing; when he bows, bow; when he rises, rise; when he says ‘Allah hears whoever praises Him,’ say ‘Our Lord, and to You belongs all praise’; and when he prays sitting, all of you pray sitting.”
- The hadith of ‘A’ishah: The Prophet ﷺ prayed in his house while he was unwell and ill. He prayed sitting, and some people prayed behind him standing, so he signalled to them to sit. When he finished, he said: “The imam is appointed only to be followed. So when he bows, bow; when he rises, rise; and when he prays sitting, pray sitting.”
- The other hadith of ‘A’ishah: The Prophet ﷺ came out during his illness and came to Abu Bakr while he was standing leading the people in prayer. Abu Bakr moved back, but the Prophet ﷺ signalled to him to stay where he was. The Messenger of Allah ﷺ sat down beside Abu Bakr; Abu Bakr was praying following the prayer of the Messenger of Allah ﷺ, and the people were praying following the prayer of Abu Bakr.
- Abrogation in this issue: Imam al-Shafi’i explains that the first two hadiths (the hadith of Anas and the first hadith of ‘A’ishah), which command the followers to sit when the imam prays sitting, were abrogated by the third hadith (the last hadith of ‘A’ishah), which shows that the Prophet ﷺ prayed sitting during his final illness while Abu Bakr and the people behind him were standing. He affirms that this is the view of the majority, and that if the follower is able to stand, he must stand even if the imam is seated because of an excuse.
- Refuting the view that the hadiths can be reconciled: Imam al-Shafi’i explains that it is not correct to reconcile the hadiths by applying the first two to the case where the imam begins the prayer sitting, and the third to the case where the imam sits during the prayer, because what matters is the follower differing from the imam, and such difference is established in the third hadith; so abrogation must be affirmed.
- Refuting the view that this was specific to the Prophet ﷺ: Imam al-Shafi’i explains the weakness of the view that the followers standing behind the Prophet ﷺ while he was seated was something specific to him, because the default is that there is no special exemption, and because of the general wording of his saying ﷺ: “Pray as you have seen me pray.”
- Supporting abrogation with other evidence: Imam al-Shafi’i supports the view of abrogation with other evidence:
- The scholars’ consensus that a person praying alone who is able to stand in an obligatory prayer may not sit.
- Analogy to following an imam who is unable to perform one of the pillars of prayer, such as one who prays on a chair or prostrates by gesture, where the follower must prostrate on the ground and does not imitate the imam’s gesture.
- Refuting the view that no one may lead seated after the Prophet ﷺ: Imam al-Shafi’i explains the weakness of the view that no one may lead people in prayer sitting after the Prophet ﷺ and that this was specific to him, and he explains the weakness of the hadith used as evidence for it, namely the hadith “Let no one lead the prayer sitting after me.”
- Refuting the claim of consensus contrary to abrogation: Imam al-Shafi’i explains the error of claiming consensus that the followers pray sitting when the imam prays sitting, and explains that this view was rejected by al-Mughirah ibn Miqsam, followed by Hammad ibn Abi Sulayman and Abu Hanifah, and that the correct view is that of the majority, namely that this was abrogated.
- Conclusion and preferred view: Imam al-Shafi’i and the majority hold that if the imam prays sitting because of an excuse, those behind him who are able to stand pray standing, and that this abrogates the earlier ruling that the followers sit. He explains that it is more cautious for an imam who is unable to stand to appoint someone else to lead, so as to avoid the disagreement.
Additional clarifications:
- The importance of the Sunnah in legislation (reaffirmed): Imam al-Shafi’i explains the importance of the Prophetic Sunnah in Islamic legislation: it is the second source after the Noble Qur’an, and it clarifies, details, qualifies, and specifies the Qur’an.
- Kinds of clarification (reaffirmed): Imam al-Shafi’i points out that clarification comes in multiple ways, such as qualification, specification, detailing, and explanation.
- The difference between transmission by chain, by mass transmission, by widespread report, and by consensus (reaffirmed): Imam al-Shafi’i explains that the religion is transmitted from the Messenger ﷺ in multiple ways, such as transmission by chain of narration, mass transmission, widespread report, and consensus.
- Analogy in the Shariah (reaffirmed): Imam al-Shafi’i points to analogy as one of the sources of legislation, explaining that it is used to derive rulings from the legal texts.
Final summary:
In this section Imam al-Shafi’i explains an important issue of abrogation in the Shariah: the imam praying seated while the followers stand. He holds that the Sunnah abrogated the earlier ruling that the followers sit, and that what is now obligatory is for them to stand when the imam is seated because of an excuse. He affirms the importance of understanding the Prophetic Sunnah and acting upon it, and that it clarifies, details, qualifies, and specifies the Qur’an.
All parts of Summary of the Explanation of al-Shafi'i's al-Risala by Dr. Yasir Burhami