narrated in other narrations that the blind man told the prophet ( - صلى الله عليه وسلم -) that on his way to the mosque there are a lot of trees and rocks”. What presumptions could be stronger than these to affirm the obligation of the prophet’s ( - صلى الله عليه وسلم -) order!! And still some [falsely] argue that it is not an obligation?! (1)

(B) All?h ( - عز وجل -) said:

[ وإذا كنت فيهم فأقمت لهم الصلاة فلتقم طائفة منهم معك]

‘ When you (O Muhammad ( - صلى الله عليه وسلم -)) are among them, and lead them in As-Sal?t, let one party of them stand up (in Sal?t) with you’. (2)

The aforementioned ’?yah indicates:

First: the obligation of doing the congregational Sal?t even in a state of Khawf [fear], and hence by fortiori its being an obligation in states of security.

Second: the legality of doing Sal?tul Al-Khawf in a congregation with the permission to ignore some of the Sal?t’s obligations such as: turning one’s back to the Qiblah and moving a lot -which must not be done unless there is Shar‘ excuse- departing from Sal?t before the Im?m recites Tasl?m -according to the Jumh?r’s opinion- and delaying following the Im?m in the acts of Sal?t when the enemy is directly facing muslims’ rows. All these things are impermissible to be done in any Sal?t unless their is Shar‘ excuse.

Were these acts to be done in ordinary Salaw?t, without any Shar‘ excuse, Sal?t is considered invalid. Accordingly, Were establishing a congregation something recommendable not obligatory, a muslim would be doing something that nullifies his Sal?t in order to perform something which is recommendable, though he could have done perfect Sal?t alone! This clearly