CONDITIONS AND RULES OF IMAMAT

There is no time here to go into all the details but I state a few broad points:

1. Pious and virtuous

It is ordained that such a person should be made Imam who is virtuous, advanced in scholarship, has greater knowledge of Qur'an than others and is also advanced in years. The order of priority of these qualities has been explained in the Hadith. On this basis instruction has been given as to which attributes should be kept in view while choosing a national leader.

2. Representative of majority

It is ordained that the Imam should not be a person whom the majority of the Jama'at does not like. Usually, there is hardly anybody who has no opponent but if an over-whelming number of persons in the Jama'at dislike a person. he should not be made Imam. Here again a rule has been expounded for the election of a nation's leader.

3. Sympathetic to followers

It is ordained that the person who has been made Imam should conduct Salah in such a way that no strain is caused even to the oldest man in the congregation. He should not recite lengthy verses nor do long Ruku' and Sajdahs which may suit only the young, strong, healthy and people having leisure but he should take note of those also who are aged, sick and weak as well as those who are busy persons wanting to finish the Salah soon and go back to work. The Holy Prophet (peace be on him) has set an example of so much kindheartedness and affection that while leading the Salah if he heard the cries of children he used to shorten the Salah in order that their mother, if she is present in congregation, may not get worried. This serves as an advice to the national leader as to what he should do when elected to that office.

4. He should vacate if disabled

It is ordained that if the Imam while leading the Salah meets with an accident which incapacitates him for his task, he must immediately quit and put in his place one of the men behind. This means that it is obligatory for the national leader also that when he feels unable to carry on his functions he should himself withdraw and make room for a competent person to take over. In this there is no element of shame nor of selfishness.

5. Complete obedience to Imam

It is ordained that the actions of the Imam should be strictly followed. To move before him is strictly prohibited, so much so that in regard to a person who goes into Ruku' or Sajdah before the Imam does so, It Ws been said in a Nadith that he will be raised after death as an ass. Here the nation has been given a lesson as to how it should obey its chief.

6. Admonition at mistake

If the Imam commits a mistake in the Salah, e.g. he stands up when he has to sit, or sits down when he has to stand up, the order is that he should be called to attention by the word: "Subhan Allah". Subhan Allah means that Allah is pure and holy. To say Subhan Allah at the mistake of the Imam means: " Allah alone is above mistake; you are a human being it is not surprising from you to make an error ". This is the method to point out the mistake of the Imam and when he is thus warned it is incumbent on him to correct his mistake without any feeling of discredit. Of course if in spite of this notice of correction the Imam is confident that what he did was right he can continue as he thinks fit and in such an eventuality it is the duty of the Jama'at to follow him in spite of knowing that he is wrong. After finishing the Salalz the followers have a right to convince the Imam of his mistake and demand from him to conduct the Salah afresh.

7. No obedience in sin

This treatment of the Jama'at with the Imam is limited to situations which involve mistake in small matters. But if the Imam, contrary to the Prophet's Sunnah, changes the method of the Salah or knowingly recites the Qur'an incorrectly in the Salah, or, while conducting it, indulges in acts of Kufr or Shirk, or commits a clear sin, it is incumbent on the Jama'at to immediately discontinue the Salah and break away from the Imam.

All those directions are such in which a complete teaching has been given as to how you should treat your leader in your national life.

Brethren-in-Islam!

You would have judged from the benefits I have related,

which accrue from congregational Salah, that how Allah, in this 'ibadat being offered five times in the whole day for a few minutes only, has combined for you the well-being of this world and the Hereafter, how this one single practice enriches you with all possible blessings and how it prepares for the servitude of Allah and for the sovereignty of the world. Now you will surely raise the question that when Salah is such a remarkable thing, then why the benefits I have described are not being realised? I shall Insha-Allah (God willing), give its answer in my next discourse.