Ritual Prayer – Al-Shia The al-Shia Scientific, Cultural, and Doctrinal Website Tue, 16 Dec 2025 13:23:28 +0000 en-US Ritual Prayer – Al-Shia 32 32 Shia Participation in Sunni Congregational Prayer One of the important issues in relations between Shias and Sunnis is whether Shias may participate in the Sunni congregational prayer and follow their prayer leader (imam). The view of Shia jurists from the past until today has generally been that this is permissible on the basis of taqiyya (dissimulation). Of course, there are differences among Shia jurists regarding the details of this issue. The Islamic Community and the Jurisprudential Challenges between Shia and Sunni The sensitive situation of today’s Islamic world and the rise of Islamic awakening movements indicate that the Muslim community is in greater need than ever of unity and harmony. On this basis, presenting the jurisprudential rulings of these two groups toward one another already carries great significance. Indeed, offering an accurate representation of how each side views the other can create practical, rather than merely rhetorical, grounds for Muslims to take real steps toward greater agreement and harmony. In this context, the participation of Shia individuals in the Sunni congregational prayer stands as an example of unity within the Muslim community and as one of the ways to achieve lasting solidarity between Shias and Sunnis, especially during the Hajj season and the great gathering of Muslims from across the world in the Two Holy Sanctuaries. The realization of this matter depends on examining jurisprudential opinions and explaining the views of the jurists. The Jurisprudential Ruling on Participating in the Sunni Congregational Prayer Imami jurists have analyzed the ruling on participating in the Sunni congregational prayer and following their imam from two perspectives: the primary ruling and the secondary ruling. The primary ruling states that, in essence, this prayer is not accepted by the Lawgiver, whereas the secondary ruling indicates that, based on taqiyya (dissimulation), one may participate in the Sunni congregational prayer. Primary Ruling: The Impermissibility of Participating in the Sunni Congregational Prayer By examining the views of Imami jurists regarding the jurisprudential ruling on Sunni imamate in congregational prayer and Shias following them, we find that all of them rule the matter to be impermissible and consequently consider such a congregation invalid. In the jurisprudential works of early scholars, the impermissibility of participating in the Sunni congregational prayer is explicitly stated. [1] The consensus of jurists on the requirement of the imam’s faith, meaning belief in the leadership of Imam Ali ibn Abi Talib (AS) and his eleven descendants after the Messenger of God (S), which corresponds to the Twelver Shia doctrine, is further evidence supporting this claim. [2] Imam Khomeini, in line with Imami jurists, also emphasized the necessity of the imam’s faith [3] and stated the ruling of impermissibility of following religious opponents. [4] Secondary Ruling: The Permissibility of Participating in the Sunni Congregational Prayer Despite the jurists’ explicit statements about the impermissibility of participating in the Sunni congregational prayer, all Imami jurists have ruled that under certain specific circumstances, participation in the Sunni congregational prayer is permissible [5] and even recommended, and in terms of spiritual reward, superior to participating in the congregation of the faithful. [6] Imam Khomeini, in explaining the secondary ruling, also issued a legal opinion affirming the permissibility of participating in the Sunni congregational prayer and the validity of the prayer performed with them. [7] Condition for the Permissibility of Participating in the Sunni Congregational Prayer Among Imami jurists, there is disagreement regarding the secondary title under which the secondary ruling of the issue is applied. Each has ruled permissibility when a particular title and specific conditions are fulfilled. The majority of early jurists considered the secondary ruling applicable in situations of necessity arising from obligatory taqiyya (dissimulation), which refers to fear-based taqiyya. [8] Some jurists have also deemed participation in the opponents’ congregation permissible when taqiyya (dissimulation) is practiced for the purpose of courtesy, attracting the goodwill of Sunnis toward Shias, creating an atmosphere of good social interaction among Muslims, reconciling the hearts of opponents toward Shias and their school of thought, and reducing or eliminating hostility toward Shias. The Manner of Participating in the Sunni Congregational Prayer According to the majority of jurists, a Shia follower joins the Sunni congregational prayer from the beginning together with the opponents, and in the physical actions of prayer such as bowing (ruku) and prostration (sujud), follows the prayer leader externally. However, he must recite the call to prayer (adhan) and the iqamah himself. Moreover, the recitation does not drop from him, and he is required to perform it himself. [9] The author of Jawahir explicitly states that the obligation of recitation during participation in the Sunni congregational prayer from the perspective of taqiyya has been affirmed by Imami scholars, and that no contrary opinion has been found on this matter. [10] In this case, performing the recitation, considering the conditions of taqiyya, has levels: in situations of intense fear, it may be reduced to recitation within one’s mind; and if the imam precedes the follower in recitation, the follower may suffice with whatever he manages to recite, or if he finishes early, he may engage in dhikr. He may also recite silently in audible prayers (salawat jahriyah) instead of reciting aloud. [11] The Fatwa of Ayatollah Sistani Ayatollah Sistani says the following regarding participation in the Sunni congregational prayer: “It is permissible for a Shia Imami to perform prayer behind them (the Sunnis), but the follower, if able, must quietly recite for himself; and if he cannot, then he should recite it in his heart. If taqiyya requires, he may also perform takattuf (placing the hands together). Likewise, if in the place one is standing there is nothing upon which prostration is valid, then it is permissible to prostrate on a carpet or similar material; and if something valid such as earth or matting is available, then he must prostrate on that”. [12] “If the following is in the Friday prayer, it is obligatory to perform the Zuhr prayer afterward”. [13] “Also, if they perform the prayer before its prescribed time, it is not valid and one must not suffice with it”. [14]. “Prostrating on the carpets of the Prophet’s Mosque is also permissible if taqiyya requires it, and it is not obligatory to move elsewhere to avoid prostrating on carpets. Likewise, delaying the prayer until after the sun’s zenith due to taqiyya is not obligatory”. [15] No Need to Repeat the Prayer after following Sunnis Most of the jurists who issued the above ruling consider the follower’s prayer valid and do not consider it necessary to repeat it. In this case, it makes no difference whether time remains for repeating the prayer or not, nor whether participation in the congregation occurred out of necessity or not. [16] Perhaps the reason for not requiring repetition is that although this prayer outwardly appears to be a congregational prayer, it is in reality performed individually. Jurists have also held that s