and burn their houses down with fire. This plainly shows that performing the prayer in congregation is obligatory, for the Prophet ﷺ would not have contemplated such a stern measure unless the people were neglecting a duty. He mentioned his intention only to warn them against abandoning it and contradicting his command; otherwise, there would have been no purpose in disclosing it. His readiness to impose so severe a punishment is a clear indication that congregational prayer is confirmed beyond doubt and ranks among the most important obligations.

A weak chain has come down to us in which he is reported to have added, “Were it not for the women and children inside the houses…,” but the report is unsound. The fact that he merely entertained the idea and conveyed it to the community is sufficient proof in itself.

As for the person upon whom congregational prayer is binding, it is everyone who can reach the mosque and hears the call to prayer. For that reason a man once sought a dispensation from the Prophet ﷺ, saying, “Messenger of Allah, I am blind and have no guide to lead me to the mosque.” The Prophet ﷺ initially excused him, but when the man turned to go he called him back and asked, “Do you hear the call to prayer?” “Yes,” the man replied. The Prophet ﷺ said, “Then answer it.” This shows that congregational prayer is required even of a blind person and that blindness is not an excuse for abandoning it.

It also demonstrates that the obligation pertains to gathering in the mosque itself; mere performance of the prayer in a group elsewhere does not suffice. Finally, the standard for obligation is the ability to hear the customary call—meaning the ordinary human voice—not the amplified sound transmitted through loudspeakers.