he is not to be trusted to uphold the prayer’s conditions and rulings, and he would become a bad example for others; appointing him therefore brings about clear harms.

The Prophet ﷺ said, “A woman must not lead a man, nor a Bedouin an emigrant, nor a wicked person a believer—unless he subjugates him under an authority whose whip he fears.” Reported by Ibn Mājah. The point of evidence here is his words, “nor a wicked person a believer.” Wickedness (fujūr) is to swerve from the truth.

Accordingly, praying behind a fāsiq is forbidden, and it is impermissible to put him forward when one has the ability not to. It is, therefore, unlawful for those in authority to appoint a fāsiq to lead the obligatory prayers, for they are charged with safeguarding the public interest; they may not place the people in a prayer that is disfavored. Indeed, the scholars have differed over whether the prayer behind a fāsiq is valid at all. Whenever such disagreement exists, it becomes mandatory to keep the people away from the matter altogether.

The leadership of one who is unable to bow, prostrate, or sit is invalid—except over someone like him, meaning a person who shares the same inability regarding a pillar or condition of the prayer. Likewise, the leadership of one who cannot stand is not valid for those who can—unless he is the regular appointed imam of a mosque and he has suffered a temporary inability to stand that is expected to pass. In that case, it is permissible to pray behind him, and the congregation should pray sitting behind him. This is based on the report of ʿĀʾishah, may Allah be pleased with her: “The Prophet ﷺ prayed in his house while ill; he prayed sitting, and some people stood praying behind him. He gestured to them to sit down. When he finished he said, ‘The imam has only been appointed to be followed…,’” and in the same narration, “When he prays sitting, then…”