We must help him as much as we can even if his situation requires us to break our Prayer to help his life or safety.
This book goes into the detail of what the other respected scholars have indicated in their responses.
The narrations claiming that Abu Bakr led the congregational prayers
during the illness of the Holy Prophet (SAWA) is a fabricated
narration. The narrators of it are well-known enemies of Ameerul
Mo’meneen (AS) and even in Sunni books of Ahadith and ‘Elm-al-Rijaal
they are being criticized by lying. The narrations come mainly from
Ayesha bint Abu Bakr, who led a big army (Al-Jamal battle) to fight and to kill Ameerul Mo’meneen (AS). Other narrators like ‘Orwah ibn al Zubair and his son
Hisham ibn ‘Orwah are well-known enemies of Ameerul Mo’meneen (AS).
Among the narrators is ibn Shihab al Zohri, the well-known servant of
the tyrant rulers of bani Omayyah and Abu Burdah who was appointed by
Muwaiyah and he was among those who gave false witness to kill the pious
companion Hijr bin Adai who was killed by Muwaiyah, So, going through
the narrators it is very clear that all them had a negative stand
against Ahlul Bayt (AS).
Besides the unauthentic narrators, the context of the
narrations itself is doubtful. If the Holy Prophet (SAWA) had really
asked Abu Bakr to lead the prayers in the Masjid, then why should he
go with his critical health supported by Al Fazl ibn Abbas and Ameerul
Mo’meneen (AS) to the Masjid and drag Abu Bakr back,as it is mentioned
in the authentic Sunni books. In fact the Holy Prophet (SAWA) never
sent Abu Bakr but he came to know that Ayesha sent a message to her
father that the Holy Prophet (SAWA) is unable to lead the prayers so
go and lead the prayers in the Masjid. When the Holy Prophet (SAWA)
came to know, he was so upset and he tolerated with difficulty walking
with support of 2 people to the Masjid and lead the prayers himself after dragging back Abu Bakr who was sent by his daughter Ayesha with out the permission of he Prophet (SAWA) and against his orders as he wanted Ali (AS) to lead the prayers.
Thank you for your question. It is not agreed upon that he did lead a congregational prayer on behalf of the Prophet (saw) the days before his (saw) death. In fact there are instances where Abu Bakr was about to lead prayer and the Prophet (saw) despite his illness and the weak state of his (saw) body got up to lead the prayer.
For the sake of argument that he did lead a prayer, that was not put forward by Abu Bakr himself as a reason to be the successor of the Prophet (saw). The event of saqifa shows that those ghat believe in the validity of the Caliphate of Abu Bakr do so on the basis that the Prophet (saw) did appoint a successor.
May you always be successful
Praying in congregation is highly recommended and the reward of every
Raka’at of it is multiplied by thousands of times. If you are in a
place where congregational prayers are held and your not participating
in it amounts to an insult to the Imam of the Jama’at or the
Mo’meneen, it will then be sinful not to participate in the said
There is another case, when the person does not know how to pray
individually or cannot recite the Qira’at properly, then he must join
an available congregational prayer.
Thank you for your question. According to the school of Ahl al-Bayt (as), there is no problem with praying your intended prayer in congregation in either scenario.
May you always be successful.
If the time of congregational prayers does not allow you to perform Nafilah of Zohr or/ and Nafilah of Asr, then you can perform the Nafilah after the Jama'at prayers is over, with the Niyyah of Qadha.
You will then get the reward of Jama'at and the reward of performing the Nafilah.
If you have little time which will kot be enough to perform the whole eight Rak'ats of the Nafilah, you can perform few Rak'ats like 2 or 4 Rak'ats.
As far as the person is Baaligh, there is no restriction on age after being Baaligh.
Aadil is the Mo’min who usually abides all rules of religion and avoids all sinful acts.
If he for any reason commits any sinful act, he must repent and seek forgiveness, then he will return to the state of Aadil.
Obviously, all other conditions of Salatul Jama’ah must met.
The most significance spot in congregational Prayer is the spot which is immediately behind the Imam, then on his right side in the first row, then on the left side on the first row. More near to the mam is more rewarded. First row is better than the second row, and second row is better than the third row, and like that.
If the traveler is praying exactly behind the Imam of Jama’at, those who pray on his right and left will remain connected with Imam because they are near the Imam, and others who are connected to them will remain connected as well.
If the traveler is praying in the first row away from the Imam, on any side , and he finishes his Salah, those who are away from the Imam will be disconnected if the gap is more than one yard. Many scholars say that one person does not make disconnection, but Ehtiyat ( precaution) is always good. Travelers should not pray in the first row. If they pray in any other row, they will never cause disconnection to others.
Even if disconnection takes place, the Salah will remain valid, but not as Jama’ah but as Furada just after disconnection.
It is always mustahab to perform wajib prayers in congregation. There are many traditions that emphasise on Jama'ah prayers, and how multiplied the reward will be when conducted in congregation.
With the absence of a qualified religious scholar, there will still be a virtue of Jama'ah prayer. In brief, the person who leads should be known for his piety, and also have knowledge of the rulings of prayer.
And Allah knows best.
Congregational prayer and prayer at the beginning of its time are both considered highly recommended in Islam. In "Wasa'il al-Shi'a" has been reported from one of the A'imma, peace be upon them, that congregational prayer is not mandatory but rather a sunna, however once it has been established it is not appropriate for the believer to abandon it with no valid justification to the point that Imam said: "Who abandons the congregation of the believers with dislike without any valid reason, in fact has not prayed". Another narration from the same source on the authority of Imam al-Sadiq, peace be upon him, says: "For each salat, there are two times and its first time is the best one. No one should delay it until its last time unless he has a valid justification". Regarding more specifically your question, considering that praying 10-20 minutes later may still be considered as "its first time" according to the 'urf, by waiting for your family you would get the blessing of both congregational prayer and prayer at the beginning of its time. You may also use those 10-20 minutes for preparing a suitable environment for the Jama'ah and recite some adhkar.
With prayers for your success.