The ruling on the imam praying with the congregation while in a state of ritual impurity, forgetting it
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The questioner:
In the name of Allah, the Most Gracious, the Most Merciful. The men of the mosque informed us that he was in a state of ritual impurity, and they told us that you must repeat the prayer, so we said, repeat the prayer. Is this action valid? A thousand of them from those who shortened?
The Shaykh:
If the imam prays with the congregation while in a state of ritual impurity, forgetting that he is in a state of ritual impurity, and he does not remember until after the closing salam, then the congregational prayer is valid, and he is only required to repeat it alone. The congregational prayer is valid, and he is only required to repeat it himself. This is because 'Umar ibn al-Khattab (may Allah be pleased with him) prayed with the Companions, and when morning came, he saw the trace of a wet dream on his garment, so he performed the full ritual bath (may Allah be pleased with him) and repeated the prayer, but he did not order the Companions to repeat the prayer. A hadith with this meaning came, a hadith with this meaning came from the Messenger of Allah (peace and blessings be upon him), if it is authentic, that if a person prays with people while in a state of ritual impurity, praying while forgetting that he is in a state of ritual impurity, then he repeats it and their prayer is valid. However, if he remembers during the prayer that he is in a state of ritual impurity, then he leaves and it is not permissible for him to continue, and they wait until he comes and prays with them. If he is delayed, he appoints someone to pray with them; he appoints someone to pray with them. Some scholars hold that he may appoint a substitute; he may appoint a substitute to complete the prayer with them, and this is a strong opinion. Appointing a substitute is a strong opinion; he appoints someone to complete the prayer with them, because he was excused at the beginning of it since he was forgetting, so he appoints someone to complete the prayer with them, and this opinion has strength. And if he does not appoint a substitute and tells them to wait, then he goes and performs ritual purity, then comes and prays with them, then there is no problem with that.
Another questioner:
The Shaykh's prayer. It was, it was the prayer. And.
The Shaykh:
They do not pray in congregation; one steps forward and they pray. One of their servants prays with them, either he starts the prayer anew or he builds upon his imam's prayer, and this is the appointment of a substitute.
Another questioner:
Better for you, O Shaykh. And if he completes the prayer after he knows that he is in a state of ritual impurity.
The Shaykh:
Then his prayer is invalid and the prayer of those behind him is invalid. If he continues while knowing that he is in a state of ritual impurity, then the prayer of everyone is invalid, because he has no excuse.
In the name of Allah, the Most Gracious, the Most Merciful. The men of the mosque informed us that he was in a state of ritual impurity, and they told us that you must repeat the prayer, so we said, repeat the prayer. Is this action valid? A thousand of them from those who shortened?
The Shaykh:
If the imam prays with the congregation while in a state of ritual impurity, forgetting that he is in a state of ritual impurity, and he does not remember until after the closing salam, then the congregational prayer is valid, and he is only required to repeat it alone. The congregational prayer is valid, and he is only required to repeat it himself. This is because 'Umar ibn al-Khattab (may Allah be pleased with him) prayed with the Companions, and when morning came, he saw the trace of a wet dream on his garment, so he performed the full ritual bath (may Allah be pleased with him) and repeated the prayer, but he did not order the Companions to repeat the prayer. A hadith with this meaning came, a hadith with this meaning came from the Messenger of Allah (peace and blessings be upon him), if it is authentic, that if a person prays with people while in a state of ritual impurity, praying while forgetting that he is in a state of ritual impurity, then he repeats it and their prayer is valid. However, if he remembers during the prayer that he is in a state of ritual impurity, then he leaves and it is not permissible for him to continue, and they wait until he comes and prays with them. If he is delayed, he appoints someone to pray with them; he appoints someone to pray with them. Some scholars hold that he may appoint a substitute; he may appoint a substitute to complete the prayer with them, and this is a strong opinion. Appointing a substitute is a strong opinion; he appoints someone to complete the prayer with them, because he was excused at the beginning of it since he was forgetting, so he appoints someone to complete the prayer with them, and this opinion has strength. And if he does not appoint a substitute and tells them to wait, then he goes and performs ritual purity, then comes and prays with them, then there is no problem with that.
Another questioner:
The Shaykh's prayer. It was, it was the prayer. And.
The Shaykh:
They do not pray in congregation; one steps forward and they pray. One of their servants prays with them, either he starts the prayer anew or he builds upon his imam's prayer, and this is the appointment of a substitute.
Another questioner:
Better for you, O Shaykh. And if he completes the prayer after he knows that he is in a state of ritual impurity.
The Shaykh:
Then his prayer is invalid and the prayer of those behind him is invalid. If he continues while knowing that he is in a state of ritual impurity, then the prayer of everyone is invalid, because he has no excuse.
Source
شرح بلوغ المرام من أدلة الأحكام [ صالح الفوزان ]، تتمة باب إزالة النجاسة وبيانها — islamhouse.com (35:12)
The Arabic text is a machine transcription of the audio recording.