because if he commits a sin, then his sin is upon himself. But if he commits a sin connected to the prayer—such that, upon commencing the prayer, this imam does something that invalidates it—then prayer behind him is not valid, because his own prayer is invalid due to his committing something prohibited within the prayer. This is because his sin relates to the prayer itself. If, however, his sin is external to it, then it is upon him.

This view is the only practicable one for people today. For if we were to apply the first view to people, we would scarcely find an imam fit to lead the prayer.

Those who hold that prayer behind an openly sinful person is invalid cite what is narrated from the Prophet, peace and blessings be upon him: “Let no wicked person lead a believer in prayer.” (1) However, this hadith is weak. Even assuming it to be authentic, what is meant by “the wicked person” is the disbeliever, as Allah Most High says:

“[The angels] know whatever you do. Indeed, the righteous will be in bliss, and indeed, the wicked will be in Hellfire. They will burn therein on the Day of Recompense, and they will never be absent from it.” [Surah al-Infitar (The Cleaving)]

The wicked person who will never be absent from Hell is a disbeliever, for a wicked person who possesses faith may be absent from Hell. Allah Most High also says:

“The Day when mankind will stand before the Lord of the worlds. No indeed! The record of the wicked is in Sijjin. And what can make you know what Sijjin is? A written record. Woe, that Day, to the deniers—those who deny the Day of Recompense.” [Surah al-Mutaffifin (Those Who Give Less)]

It has thus become clear that “the wicked person” may refer to the disbeliever. Accordingly, the hadith does not establish the invalidity of an openly sinful person’s leading the prayer: if it is weak, then it cannot be used as evidence; and if it is not weak, it remains open to two possible interpretations, and when it admits of two possible interpretations,