What is the ruling on following an imam who is in a different location via communication devices such as radio,…

Prayer, which is the most important act of worship that our religion commands to be performed, is obligatory for every Muslim who is sane and has reached puberty. The legitimacy of congregational prayer is established by the Qur'an, Sunnah, and consensus (ijma). The Prophet Muhammad (peace be upon him) encouraged praying in congregation, led prayers in congregation throughout his life, did not abandon this practice even when he was ill, and even joined the congregation by praying behind Abu Bakr (may Allah be pleased with him). (See Bukhari, Adhan, 29, 30; Muslim, “Masajid”, 42)

Congregational prayer has become a symbol (shi'ar) of Islam. The group formed by the imam and those following him in a prayer performed together is called a congregation (jama'ah). Following the imam during congregational prayer is called “iqtida,” and the person who follows is called a “muqtadi.” For iqtida to be valid, in addition to other conditions, there must be unity of place, intention to follow the imam, and the follower must keep up with the imam’s movements during the pillars of the prayer. When we look at the words and practices of the Prophet Muhammad (peace be upon him), it is clear that unity of place between the imam and the congregation is required for congregational prayer. Indeed, the Prophet (peace be upon him) instructed that when the call to prayer (adhan) is heard, people should “go” to the mosque (see Ibn Majah, Masajid wa Jama'ah, 17 [792]) and stated that a congregation can be formed by at least two people coming together. (See Bukhari, Adhan, 35 [658]; Nasa'i, Imamah, 47 [842-843])

Based on the practices of the Prophet (peace be upon him) and his noble companions (may Allah be pleased with them), jurists have reached a general consensus that for congregational prayer to be valid, there must be unity of place between the imam and the follower. For example, if there is a road or river between the imam and the congregation, this is considered an obstacle to this condition, and jurists have ruled that following the imam in such cases is invalid. Similarly, someone who is outside the actual or legal boundaries of the mosque and its annexes cannot follow the imam leading the prayer inside the mosque, as unity of place is not established. (See Kasani, Bada'i‘, 1/226; Ramli, Nihayat al-Muhtaj, 2/198; Ibn Nujaym, al-Bahr, 1/384; 2/127; al-Fatawa al-Hindiyya, 1/87; Ibn Abidin, Radd al-Muhtar, 1/550)

In acts of worship, the principle of ta‘abbudi (pure devotion) is essential. That is, acts of worship are performed as commanded by Allah and as carried out by the Prophet Muhammad (peace be upon him). Therefore, interpretations that would change the fundamental characteristics of worship or nullify the act itself should be avoided. There are many wisdoms behind performing prayers physically together in the same place. Congregational prayer brings Muslims together, helps them form a collective spiritual identity, fosters a sense of being an ummah, establishes love and cooperation among them, enables them to be aware of each other and form a supportive community, allows for the exchange of knowledge and experience, and keeps them away from environments and groups where useless or sinful acts are committed. It is also a fact that people act more attentively and consciously when performing prayer in congregation. Moreover, the spiritual blessings and abundance of congregational prayer are felt much more than those of individual prayer. Congregational prayer contains many worldly and otherworldly benefits, some of which we can comprehend, and practices contrary to the realization of these benefits should be avoided.

If a person cannot join the congregational prayer due to a legitimate excuse, they may form a congregation and perform the prayer wherever they are. If this is not possible, they should perform the prayer individually.

In conclusion, prayers performed by following an imam via telephone, television, internet, or similar means, where unity of place is not established, are not valid. Such prayers must be performed again within the prayer time, or made up (qada) if the time has passed.

Source: T.C. Diyanet İşleri Başkanlığı, Din İşleri Yüksek Kurulu