Abstract: No verse in the Quran states that it is sinful to pray behind a hypocrite. In fact, the Quran warns that one of the gravest sins is to attribute lies to God (6:19, 6:93, 6:144, 29:68, 39:32), and it condemns dividing into sects as a form of idol worship (30:31–32). Even the Messenger of the Covenant (MoC), though he recognized many hypocrites, never declared it a sin to pray behind them (4:59). Rushing to label others as hypocrites not only risks grave injustice but also endangers the unity of the community.
Remember: when the Children of Israel worshiped the golden calf—a blatant act of idolatry—Aaron still feared that if he behaved too harshly, it could have led to division. How much more caution is needed, then, before accusing someone of hypocrisy and declaring prayer behind them forbidden, when the Quran itself says nothing of the sort?
When Caution Becomes Corruption
In submitting communities, few accusations are more serious than labeling someone a hypocrite. And few prohibitions are more disruptive than declaring it sinful to pray behind one. Yet, some individuals propagate the idea that if the person leading Salat is suspected of hypocrisy, it is not only acceptable but required to separate from the congregation. This mindset, though often rooted in the desire to preserve purity and righteousness, has no basis in the Quran—and in fact, directly violates it.
This article addresses the claim that it is sinful to pray behind a hypocrite and dismantles it point by point using the Quran alone. We will examine the verses often cited to support this idea, expose the logical fallacies behind their misapplication, and present the Quran’s clear commands to preserve unity, avoid baseless accusations, and uphold God’s precise boundaries.
The truth is both simple and powerful: God did not prohibit this. And to claim otherwise is to lie about Him.
In the pages that follow, we will see that the Quran offers no support for this man-made prohibition. On the contrary, it strongly warns against such fabrications, urges believers not to divide over the unseen, and teaches that every soul is responsible for its own actions. The sin of hypocrisy belongs to the hypocrite—not to those who fulfill their obligations alongside him.
If we are to be true submitters, we must resist the urge to “be safer than God.” We must stop building walls where God placed none. We must stop confusing self-righteousness with righteousness. And above all, we must submit to what God actually said—not what fear or suspicion compels us to add.
Permissible Doesn’t Mean Preferable
Acknowledging that praying behind a hypocrite is not a sin is not the same as endorsing it. This is a critical distinction. Just because something is not prohibited does not make it ideal, wise, or encouraged. But in God’s religion, there is a vast difference between disliked and prohbited.
God is the only one with the authority to declare what is lawful and unlawful. As believers, our role is to uphold His limits—not draw new ones. The Quran warns us repeatedly not to fabricate prohibitions in His name. The moment we claim something is sinful when God did not say so, we step outside the bounds of submission and into the realm of religious invention. Only God has the authority to declare what is lawful or unlawful. To attribute a prohibition to God without clear Quranic backing is not just a mistake—it is a lie against God.
[16:116] Do not say “This is lawful, this is unlawful,” lying about God. Those who fabricate lies about God will not succeed.
[6:150] Say, “Bring your witnesses that God has prohibited this.” If they testify, do not testify with them.
A useful analogy comes from the Quran’s dietary laws. God clearly states that only four categories of food are prohibited (2:172, 5:3, 6:145, 16:115): carrion, running blood, pig meat, and animals sacrificed to other than God. That doesn’t mean everything else is good for you. Junk food, for instance, may be harmful to one’s health, but it is not sinful to eat it—because God never said it was. We can discourage what is unwise without falsely declaring it unlawful.
The same principle applies here. Praying behind a hypocrite may not be preferable—and it’s certainly better for communities to have sincere and trustworthy leaders—but unless God explicitly forbids it, we cannot call it a sin. Doing so is to cross a line God Himself did not draw.
And God is not vague or silent when He wants something clearly prohibited. In fact, regarding the hypocrites, God explicitly forbade the Prophet from observing their funeral prayers—a clear and formal act of religious endorsement. Yet, no such prohibition exists regarding following them in Salat while they are alive.
[9:84] You shall not observe the funeral prayer for any of them when he dies, nor shall you stand at his grave. They have disbelieved in GOD and His messenger, and died in a state of wickedness.
If praying behind a hypocrite were a sin, this would have been the time and place to say it. The absence of such a command speaks volumes.
In short, no believer advocates for hypocrisy—we advocate for honoring God’s word as it is, without addition, subtraction, or distortion.
No One Bears Another’s Burden
To claim it is sinful to pray behind a hypocrite is to imply that the validity of your Salat depends on the righteousness of the one leading it. This directly contradicts a core Quranic principle: every soul is accountable for its own deeds, and no one bears the sins of another.
[6:164] No soul bears another’s burden.
[17:15] No sinner bears the sins of anyone else.
[35:18] No soul can carry another’s sins, even if related.
Does Following a Hypocrite in Salat Violate the Command Not to Obey Them?
Some argue that since the Quran forbids believers from obeying hypocrites, following a hypocrite who is leading Salat constitutes sinful obedience. They cite the following verses:
[33:1] O you prophet, you shall reverence God and do not obey the disbelievers and the hypocrites. God is Omniscient, Most Wise.
[33:48] Do not obey the disbelievers and the hypocrites, disregard their insults, and put your trust in God; God suffices as an advocate.
This argument, however, misunderstands both the nature of obedience and the role of an imam in Salat.
In Salat, the imam is not issuing personal commands or exercising authority. He is simply coordinating a shared ritual—reciting specific words and guiding the physical motions of prayer as prescribed by God. The congregation is not obeying him; they are following the ritual ordained by God, and the imam is acting as a facilitator of that ritual, not as a lawgiver or spiritual authority.
If we were to treat every act of coordination or logistical leadership as “obedience” in the prohibited sense, then following a hypocrite in crossing the street or standing in a line would also be sinful—which is clearly absurd.
In fact, the Quran offers direct guidance on how to handle such scenarios:
[6:121] Do not eat from that upon which the name of GOD has not been mentioned, for it is an abomination. The devils inspire their allies to argue with you; if you obey them, you will be idol worshipers.
[5:2] …You shall cooperate in matters of righteousness and piety; do not cooperate in matters that are sinful and evil.
These verses make clear that obedience becomes sinful only when it involves going against God’s commands and not when it is in accordance with God’s commands. Obeying someone in an act that is itself righteous—such as performing Salat—is not sinful, regardless of the personal righteousness of the one leading. The sin of hypocrisy lies with the hypocrite—not with those who fulfill their obligations alongside him.
The Quran prohibits obeying hypocrites in matters of influence, moral compromise, or deviation from God’s commands—not in cooperating with them during an act God Himself has prescribed.
2:124: God’s Covenant Doesn’t Include Transgressors (as Imams)
Some claim it is sinful to pray behind a hypocrite by appealing to the following verse:
[2:124] Abraham was tested and fulfilled it. God said, “I am appointing you an imam for the people.” Abraham asked, “And my descendants?” God said, “My covenant does not include transgressors.”
Their argument follows this chain of reasoning:
God appointed Abraham as an imam but stated that His covenant does not include transgressors.
Therefore, anyone who is a transgressor cannot be an imam.
The term imam also refers to those who lead Salat,
Hypocrites are transgressors.
Therefore, hypocrites are disqualified from leading Salat.
This is a deeply flawed reading on multiple levels.
First, the role of “imam” in 2:124 is not about leading a prayer—it is about a divinely commissioned covenant of leadership over a people. Abraham was not being appointed only to lead congregational Salat; he was being appointed to lead the religion. This is a prophetic-level role tied to divine authority and spiritual governance, not the logistical function of guiding a group in prayer.
Comparing this kind of imam with someone leading a single prayer is like comparing a head of state with a school club coordinator. Both may be called “leaders,” but the authority, responsibility, and scope are worlds apart.
Second, the verse states that God’s covenant does not include transgressors—not hypocrites. And even if one stretches this to apply to hypocrites, it still doesn’t support the claim. If transgressors are to be barred from leading Salat, then virtually no one would qualify, since everyone commits transgressions at some point. Getting angry, backbiting, showing arrogance, and being suspicious would all count as transgressions. Should we then assume that no one can ever lead Salat?
Such an interpretation would make congregational prayer almost impossible and turns the religion into a game of disqualification rather than sincere worship.
In short, 2:124 has nothing to do with who may lead Salat, and everything to do with who is chosen by God to carry His covenant. To misuse it to support a man-made prohibition is to distort the meaning of God’s words and weaponize them against the very unity that Salat is meant to foster.
Does 17:71 Indicate People Will Be Summoned With Their Imam?
One of the more absurd arguments that some repeatedly bring forward is the claim that, according to 17:71, everyone will be summoned on the Day of Resurrection with their imam.
[17:71] The day will come when we summon every people, together with their record. As for those who are given a record of righteousness, they will read their record and will not suffer the least injustice.
The claim hinges on the Arabic word bi-imāmihim ( بِإِمَامِهِمْ ), which Dr. Khalifa translates as “with their record.” They argue that this must actually be understood as “with their imam.” But this interpretation fails both linguistically and contextually.
The term imām has multiple meanings in the Quran—it can refer to a leader, a guide, as well as a written record. For example, consider how the same word is used in the following verses:
[15:79] Consequently, we avenged from them, and both communities are fully documented.
[36:12] We will certainly revive the dead, and we have recorded everything they have done in this life, as well as the consequences that continue after their death. Everything we have counted in a profound record.
إِنّا نَحنُ نُحىِ المَوتىٰ وَنَكتُبُ ما قَدَّموا وَءاثٰرَهُم وَكُلَّ شَىءٍ أَحصَينٰهُ فى إِمامٍ مُبينٍ
The usage in 36:12 mirrors 17:71. If “imām” here meant a personal religious leader, we would have to conclude that “imams” themselves record people’s deeds—which is clearly nonsensical. The meaning of “record” fits perfectly across all these instances.
The context of 17:71 confirms that the verse refers to individuals being called with their personal record—not with an imam or religious figure. As the verse states, the righteous will receive their record and will read everything recorded. If the righteous would be summoned with their “imam” this would mean there would be another entity with them yet the Quran informs us that on the Day of Resurrection, every person stands before God alone as an individual.
[19:95] All of them will come before Him on the Day of Resurrection as individuals.
To insist that 17:71 refers to being called “with one’s imam” reflects the same sectarian reasoning found in Sunni and Shia traditions—where followers expect their imams to intercede for them. Such ideas run counter to the Quranic principle that there will be no intercession on the Day of Resurrection (2:48, 2:123). For submitters, it is our record—not a religious leader—that will speak for or against us.
If “imam” here meant prayer leader, the result would be absurd: every person would be resurrected alongside every individual who ever led them in the Contact Prayer (Salat). This would mean people who prayed behind hundreds of imams in their lifetime would be summoned with an entourage of all of them—a clearly untenable reading.
Finally, the purpose of God’s Messenger of the Covenant rendering the Quran into English was to eliminate precisely these kinds of distortions. To claim that the Messenger mistranslated this verse is to elevate one’s own opinion above God’s chosen interpreter and thus nullify all their works. The Quran warns explicitly against this.
[49:1] O you who believe, do not place your opinion above that of GOD and His messenger. You shall reverence GOD. GOD is Hearer, Omniscient. [49:2] O you who believe, do not raise your voices above the voice of the prophet,* nor shall you shout at him as you shout at each other, lest your works become nullified while you do not perceive.
Those who persist in such claims are, in effect, asserting that they know better than God’s appointed messenger—an act that nullifies all their works.
If anyone still insists that 17:71 promises each person will be resurrected “with their imam,” the claim collapses once we define who — in the Submitter understanding — that imam actually is. In “The Great Debate,” Rashad clearly states that submitters do not follow a person, and that “our imam is the Quran.”
Dr. Khalifa: (46:29) Anybody here, and we all know this, we do not follow any person, and we emphasize here that we are worshippers of God alone, we follow the word of God alone.
Other Speaker: (46:37) But if I am…
Dr. Khalifa: (46:38) And if I ever say anything that is not in the Quran or contradicts the Quran, I am the first one to appreciate alerting me to this, because then I am wrong.
Other Speaker: (46:46) If I am following…
Dr. Khalifa: (46:47) Nobody follows me.
Other Speaker: (46:48) If I am following the Quran, why should I come to this mosque to listen to Khalifa?
Dr. Khalifa: (46:52) You do not need to, you do not need to.
Other Speaker: (46:53) I look at it in the house, I do not need even to look to Mr. Khalifa, right?
Dr. Khalifa: (46:57-47:43) That is right, that is right, absolutely, you do not need, anybody. You do not need Mr. Khalifa or anybody, you just… If you have the Quran, you do not need anybody, because you follow the Quran and nothing else. There is a commandment in the Quran that says… It says force yourself to be with those who worship God alone, because it is a social function, this is why God instituted the Friday prayer every week, so all the believers who follow the Quran alone must get together, they must know each other, they must be united, as you know, throughout the Quran these instructions are there. So this is the only reason we are here. (47:30) And there are replicas of this message in many other places around the world, who do not have Rashad Khalifa there, because we have our leader is the Quran, our imam is the Quran, our guide is the Quran, the word of God. We are worshipers of God alone, and we go out of our way to destroy persons or idols of any kind, alive or dead, okay?
What About 9:107?
Some argue that the following verse prohibits praying behind a hypocrite. The verse states:
[9:107] There are those who abuse the masjid by practicing idol worship, dividing the believers, and providing comfort to those who oppose GOD and His messenger. They solemnly swear: “Our intentions are honorable!” GOD bears witness that they are liars.
The reasoning goes: since the verse condemns those who “provide comfort to those who oppose God and His messenger,” praying behind a hypocrite must be sinful. But this interpretation suffers from several flaws.
Context: Masjid vs. Individual Leader
Firstly, the passage is addressing an entire masjid established on false grounds—not the question of whether a single person is fit to lead Salat. This is made explicit in the very next verse:
[9:108] You shall never pray in such a masjid. A masjid that is established on the basis of righteousness from the first day is more worthy of your praying therein. In it, there are people who love to be purified. GOD loves those who purify themselves.
This is also confirmed in the footnote by Dr. Rashad Khalifa:
*9:107 Any masjid where the practices are not devoted absolutely to God ALONE belongs to Satan, not God. For example, mentioning the names of Abraham, Muhammad, and/or Ali in the Azan and/or the Salat prayers violates God’s commandments in 2:136, 2:285, 3:84, & 72:18. Unfortunately, this is a common idolatrous practice throughout the corrupted Muslim world.
Thus, a submitter should never pray in a masjid where the practices themselves are corrupted. The verse is not talking about refusing to pray behind someone who may personally be a hypocrite, yet outwardly performs the correct Salat devoted to God alone.
Over-Extrapolation: “Providing Comfort”
Secondly, some try to extrapolate that this verse serves as a precedent that a masjid whose practices are devoted absolutely to God alone should never “provide comfort to those who oppose GOD and His messenger.” This means that such people should not only never lead Salat, but they should never even be permitted to enter the Masjid’s of God. While this sounds credible on face value, it is an overgeneralization of who this applies to. If one wants to overgeneralize this to apply to all disbelievers, idol worshipers, and hypocrites, there is a major problem with this understanding. This would invalidate anyone who isn’t already a submitter from entering God’s masjids, which would create numerous contradictions to other verses (60:8-9, 4:89, 6:52, 4:94).
The key lies in the Arabic word ḥāraba (حَارَبَ), translated as “oppose” in 9:107. This is the same word used towards the individuals in 5:33, which refers to those who are potential targets of state-enforced capital punishment. The word ḥāraba (حَارَبَ) in these two verses signifies individuals who have waged war against God and His messenger—a category that involves active hostility and violence, not merely inward disbelief or hypocrisy. Therefore, the verse condemns building a masjid as a base for those who literally wage war against the believers, not excluding individuals who silently harbor hypocrisy.
[5:33] The just retribution for those who fight GOD and His messenger, and commit horrendous crimes, is to be killed, or crucified, or to have their hands and feet cut off on alternate sides, or to be banished from the land. This is to humiliate them in this life, then they suffer a far worse retribution in the Hereafter.
A great lesson of when it is warranted for believers to divide their community and the level of care and consideration such an action requires can be seen in the history of the Children of Israel. Consider the Quran informs us that when the Children of Israel made the calf as their god, Aaron, despite recognizing the egregiousness of their actions, was concerned about causing a division among the Children of Israel.
[20:94] He said, “O son of my mother; do not pull me by my beard and my head. I was afraid that you might say, `You have divided the Children of Israel, and disobeyed my orders.’ “
This indicates the level of care one should utilize if they are to bar someone from the masjid or push the community not to allow a certain person to lead Salat. If Aaron exercised restraint in such an extreme case to avoid division, how much more cautious should believers be when dealing with disagreements or suspicions about hypocrisy?
The Quran repeatedly warns against dismissing or excluding people unjustly:
[4:94] O you who believe, if you strike in the cause of GOD, you shall be absolutely sure. Do not say to one who offers you peace, “You are not a believer,” seeking the spoils of this world. For GOD possesses infinite spoils. Remember that you used to be like them, and GOD blessed you. Therefore, you shall be absolutely sure (before you strike). GOD is fully Cognizant of everything you do.
The Quran goes so far as to say that if we dismiss someone unjustly, then we would, in no uncertain terms, be a transgressor.
[6:52] And do not dismiss those who implore their Lord day and night, devoting themselves to Him alone. You are not responsible for their reckoning, nor are they responsible for your reckoning. If you dismiss them, you will be a transgressor.
These verses make it clear: falsely labeling someone as an enemy of God or barring them from worship is itself a grave offense. Therefore, when we judge, if we are to err on one side, we should err on the side that will not lead to division.
Practical Impracticability of Such a Requirement
The Quran does not state that praying behind a hypocrite is sinful—and for good reason. If it were, congregational unity would become practically impossible. The line between belief and hypocrisy is often subjective and internally known only to God. If every individual who suspected someone of hypocrisy were required to break from the congregation, the community would be trapped in a cycle of endless fracture. Each time an imam is suspected, those who reject him would break away. Those who don’t break away would then be seen as compromisers—who, by extension, are also labeled hypocrites. The logic spirals until everyone is either accusing or being accused.
This pattern of suspicion and division is exactly what Satan would want: a community too busy policing each other to ever unite, grow, or fulfill its mission. In such an environment, fear of being labeled a hypocrite would dominate, while accusing others would feel like a religious obligation. The result is distrust, factionalism, and perpetual fragmentation—all in the name of imagined purity.
The Quran directly warns against this mindset:
[4:88] Why should you divide yourselves into two groups regarding the hypocrites (among you)? God is the one who condemned them because of their own behavior. Do you want to guide those who are sent astray by God? Whomever God sends astray, you can never find a way to guide them.
Rather than commanding believers to shun hypocrites, the Quran instructs us not to divide over them. Their fate is in God’s hands—not ours, and God says that they will drop out on their own (22:53).
In fact, the Quran explicitly permits maintaining ties with those deemed hypocrites if they mobilize in the cause of God. And what greater form of mobilization is there than gathering to observe Salat, and the Friday Congregational Prayer?
[4:89] They wish that you disbelieve as they have disbelieved, then you become equal. Do not consider them friends, unless they mobilize along with you in the cause of GOD…
Some argue that “mobilization” is only in the cause of war, but we see that even studying God’s religion is a form of mobilization.
[9:122] When the believers mobilize, not all of them shall do so. A few from each group shall mobilize by devoting their time to studying the religion. Thus, they can pass the knowledge on to their people when they return, that they may remain religiously informed.
The only time believers are commanded to disassociate is in the context of active hostility against them because of religion:
[4:89]…If they turn against you, you shall fight them, and you may kill them when you encounter them in war. You shall not accept them as friends, or allies.
[4:90] Exempted are those who join people with whom you have signed a peace treaty, and those who come to you wishing not to fight you, nor fight their relatives. Had GOD willed, He could have permitted them to fight against you. Therefore, if they leave you alone, refrain from fighting you, and offer you peace, then GOD gives you no excuse to fight them.
[60:8] GOD does not enjoin you from befriending those who do not fight you because of religion, and do not evict you from your homes. You may befriend them and be equitable towards them. GOD loves the equitable.
[60:9] GOD enjoins you only from befriending those who fight you because of religion, evict you from your homes, and band together with others to banish you. You shall not befriend them. Those who befriend them are the transgressors.
In short, the Quran’s guidance is clear: preserve unity, avoid baseless accusations, and let God judge the hearts. Creating sects based on suspicion or lableing members hypocrites is not only unsustainable—it is a distortion of God’s religion.
Worst-Case Scenario: What If the Imam Is a Hypocrite?
Let’s assume, for the sake of argument, that someone in the community is undeniably a hypocrite. Even in this worst-case scenario, the Quran offers a clear and constructive path: address the issue collectively. Bring the concern to the community, and allow for open discussion. If the person’s actions or words reveal their hypocrisy, the congregation as a whole can decide—peacefully and transparently—whether the person should be allowed to continue giving sermons or leading Salat.
But to unilaterally divide the congregation based on a personal judgment, without due process or Quranic backing, is entirely unjustified. It violates the Quran’s call for unity and usurps God’s authority in matters of the unseen.
Ultimately, Salat is not about the imam. It is a direct connection between the individual and God. The Quran never states that the imam’s internal state affects the validity of those who pray behind him.. That relationship is sacred and unmediated. God alone determines the worth of each prayer—not who stood in front to lead it.
“But Hypocrites Are So Evil…”
It’s true— according to the Quran, hypocrisy is a grave sin according (61:2-3) and hypocrites will be in the lowest pit of Hell in the Hereafter (4:145). But that does not give us the authority to create prohibitions that God Himself did not authorize.
Many people fall into the trap of thinking that going beyond the limits that God set is a safer, more righteous path. The logic is: hypocrites are dangerous, therefore we should refuse to pray behind anyone that is deemed a hypocrtie. But this mindset, however well-intentioned, crosses the boundaries God Himself has set.
This same thinking has been used to justify other unQuranic prohibitions:
Pig fat is often declared unlawful based on the emotional reaction to pig meat being najis, even though 6:145 explicitly lists pig meat, not fat, as prohibited.
Marrying the People of the Book is often opposed because of their beliefs, yet 5:5 clearly permits it.
Lumping non-animal products where another name is mentioned over it is prohibited by some because idol worship is so evil, even though 6:145 only prohibits eating animals sacrificed to other than God.
Animals that died without any name being mentioned are also prohibited by some, despite the Quran’s silence on this—again, 6:145 singles out animals sacrificed to other than God, not animals with no name uttered.
Sinful to eat with left hand — Imagine Sunni’s who use 69:19 & 69:25 to say because believers hold their record on the right, and disbelievers hold their record on the left, it is sinful to eat/drink with the left, yet God never said this.
These extra prohibitions are often justified emotionally—“but idol worship is evil,”“but their religion is corrupted,”“but pigs are filthy.” And now: “but hypocrites are so evil!”
But righteousness is not built on emotion or assumptions. It is built on God’s clear word.
In fact, the Quran demonstrates God’s precision in such matters. For example, if someone fails to mention God’s name during slaughter—that person commits a sin—yet the meat is still lawful to eat. Similarly, if a person leading Salat is a hypocrite, they bear the sin of their hypocrisy, but that does not invalidate the prayer of those praying behind them.
God’s religion is not based on guilt by association. It is based on accountability, clarity, and His words. The moment we allow our fears and assumptions to override God’s explicit commands, we are no longer practicing submission—we are practicing man-made religion cloaked in zeal.
[5:77] Say, “O people of the scripture, do not transgress the limits of your religion beyond the truth, and do not follow the opinions of people who have gone astray, and have misled multitudes of people; they are far astray from the right path.”
MoC footnotes:
The Messenger of the Covenant (MoC) emphasized a key Quranic principle: God’s prohibitions are precise and deliberate as seen in the following footnotes of his translation.
6:145-146: Prohibitions are specific – if God doesn’t prohibit something, it’s lawful.
5:3: Pig meat is prohibited, not the fat. Anything not specifically prohibited is lawful.
In 6:145–146, the Quran lists specific dietary prohibitions—nothing more, nothing less. In 5:3, for example, it is not “pig” in general that is prohibited, but specifically the meat of pigs. The fat is not mentioned—therefore, it is not forbidden. This shows the importance of being able to extract any prohibition directly from the Quran without conjecture.
Dr. Khalifa emphasizes this point in the following excerpts from his Appendix to his translation of the Quran.
The Quran teaches that God is extremely displeased with those who prohibit anything that was not specifically prohibited in the Quran (16:112-116). The upholding of any prohibitions not specifically mentioned in the Quran is tantamount to idolatry (6:142-152). Such prohibitions represent some other god(s) besides God. If you worship God ALONE, you will uphold His teachings ALONE and honor the commandments and prohibitions instituted only by Him.
The Quran proclaims that the Quran is complete, perfect, and fully detailed (6:19, 38, 114, 115; 50:45), and that religious regulations not specifically instituted in the Quran constitute a religion other than Submission (42:21, 17:46). The true believers uphold the Quran, the whole Quran, and nothing but the Quran. This principle is confirmed by the Quran’s mathematical code. Verse 46 of Sura 17 proclaims that we shall uphold the Quran ALONE. The word “ALONE” occurs in the Quran 6 times: 7:70, 17:46, 39:45, 40:12 & 84, and 60:4. All these occurrences refer to God, except 17:46. When we add the numbers of suras and verses which refer to “GOD ALONE,” we get 361, 19×19. This proves that 17:46 refers to “the Quran ALONE.”
The takeaway is clear: if God didn’t explicitly prohibit something, it remains lawful. Applying this standard, since God never stated that praying behind a hypocrite is forbidden, it is not a sin. To claim otherwise is to add to God’s religion without His permission.
MoC Audios:
In a Quran study by Rashad Khalifa (Audio 28: Quran Study 45:33, Parivash’s Home – 19 Math), starting at the 55:20 mark, Rashad discusses the danger of making up criteria for who is “qualified” to lead the Contact Prayer (Salat). He explains that this mindset leads to disunity, division, sectarianism, and ultimately idol worship. He highlights how both Sunni and Shia communities have innovated in this area by setting man-made requirements for Salat leadership—something never authorized by God. Rashad explicitly states that for submitters, “it doesn’t matter” who leads. To introduce one is to follow the same path of religious corruption that previous generations fell into.
Below is the transcript:
Rashad:
(55:21) Let’s go to another verse. Boy, Satan is having fun with the disbelievers. (55:29) Number 31 says, you shall submit to God, reverence Him, observe the Contact Prayers, and do not be among the idol worshippers. (55:36) Do not be among those who divide their religion into sects. (55:39) Each party rejoicing with what they have.
(55:44) We had a fellow come from the Sunni mosque here. (55:49) And he told Edip he’s getting sick and tired of all the fighting that’s going on there. (55:54) Here we are, we’re reading the Quran, we all agree on a certain principle in here. (55:59) But over there, they have different sects. (56:01) And if you favor one sect and not the other one, they have fights. (56:07) What did he tell you?
Edip:
…They hate each other there. There is no unity…
Rashad:
(56:14) See, it is always like that.
(56:18) Because they do not follow this commandment. (56:21) Do not be among those who divide their religion into sects. (56:24) Each party rejoicing with what they have. (56:27) See, if you looked at us 15 years ago, this fellow would be my enemy, I’d be his enemy. (56:30) Because he’d be a Shia, I’d be a Sunni. (56:34) But look, now we’re sitting one, united. (56:39) Loving each other.
Speaker:
Rashad, even among the shias, I don’t know if you know or not but…when they do the namaz it is based on…who is the most knowledgeable man..and there are different groups…and no, he is better…
Rashad:
(57:09) This is also true of the Sunnis.
Speaker: (Speaking of how in Sunni masjids there are multiple groups praying behind different people)
…You see several groups. They are doing at the same time, but some people go behind this one and some behind this one, and some people…. right there. In one mosque, there is division.
Rashad:
(57:11) Yes. (57:20) It has to be the oldest man and the most knowledgeable. (57:24) I remember we had a 90-year-old man that was a Mullah. (57:28) I used to pray Fajr in the patron saint of my hometown in the mosque. (57:33) And quite often we’d go wake him up from sujood. (57:35) Because he was making sujood. (57:40) He never gets up, you know.
(57:45) …Mawlana.
(57:50) And, wait, wait a minute. When he died, I swear the people made a tomb for him (57:56) And people go now and they worship at his tomb. This particular man. (58:00) His name was Sheikh Hijab. (58:02) Oh, I dreaded every time I go and saw him, because it took one hour to pray Fajr.
(58:08) Half of them sujood. (58:10) No, three-quarters sujood.
(58:14) Really?
(58:18) He was very, very old.
(58:21) There’s a system in Sunnis… (58:24) Since we do it here, this way, we all take turns (58:27) It doesn’t matter who’s doing it. (58:29) This is the Sunni system. (58:30) The Sunni system and apparently also the Shia system. (58:34) There are priorities for leading the prayer.
Speaker:
(58:36) One of them is to be handicapped.
Rashad:
(58:39) Should not be handicapped? (58:42) I wish I knew that then.
Speaker:…
(Laughing)
Rashad:
(59:16) They have to ask you, “Are you a bad person?”
(Laughing)
(59:22) I’m sure this is written in a book, as to the priorities and conditions of leading the prayer.
(59:30) I know they have to be the oldest one, and the most knowledgeable, and so on. There is a certain priority.
(59:43) Yes. Yes. Actually, they say, I am more worthy of leading the prayer than you. (59:46) I have a PhD from Azhar University. (59:49) I have a PhD plus this and that. (59:52) I’m also seven days older than you.
(59:55) Really! (1:00:01) Yes.
(1:00:03) Yes. (1:00:06) The Ahmadi Mullah in Canada said, I will humbly lead the prayer. (1:00:08) …said, you will humbly sit down right there.
(1:00:15) He did it very angrily.
In another audio from February 1983, Rashad makes it clear that even if an unrighteous imam gives a righteous command, we are obligated to obey — because our obedience is to God, not to the person issuing the command. Therefore, praying behind someone who is doing the correct Salat, even if they happen to be a hypocrite, is not obedience to the hypocrite — it is obedience to God.
“If the imam is saying something different from what God said and you follow that then your worshiping the imam. But when the imam is saying something that’s identical to what God said you’re bound to obey. If you obey, you worship God alone. If you disobey, this means you worship someone else besides God. This is why absolute obedience is required.”
Ironically, this means there are no issues obeying hypocrites if they are leading the Salat correctly, as they are doing what God commands us. However, in an ironic twist, if someone disagrees with this because some other individual told them otherwise, then they would be setting up that other source as a lord besides God.
Additionally, during Rashad Khalifa’s debate with the hypocrite Suzane Ray at the 1989 Submitters Conference at the 31-minute mark, the question he posed regarding the people she prayed with was whether they performed the Salat the same way he did. This reinforces the point that the only criterion for leading the Salat is that it is performed correctly—according to the method God revealed through His messenger. As previously stated, each soul is responsible for its own beliefs and deeds.
[17:15] No sinner bears the sins of anyone else.
[35:18] No soul can carry another’s sins, even if related.
Therefore, the faith of the individual leading the prayer does not invalidate the Salat of those praying behind them. Each person is judged by their own submission, not the internal state of another.
Conclusion: Obedience to God Means Not Adding to His Religion
The Quran is unambiguous: nowhere does it state that praying behind a hypocrite is sinful. Those who make this claim commit a far greater error than what they fear—they fabricate prohibitions in God’s name, something the Quran condemns as one of the gravest offenses (16:116, 6:150).
God alone defines what is lawful and unlawful. The moment we go beyond His word—no matter how cautious or well-meaning our intentions—we enter the territory of religious distortion. That distortion breeds fear, division, and false piety.
Salat is not dependent on the imam’s righteousness. It is a direct, personal act of devotion between the individual and God. The imam’s hypocrisy, if it exists, is his burden—not yours (6:164, 17:15, 35:18). As long as your Salat is sincere and correct, it remains valid—regardless of who stands in front.
The Quran teaches that leadership in Salat is functional, not covenantal. Abraham’s role as imam in 2:124 was a divine commission to lead the religion—not a precedent for disqualifying everyday prayer leaders. The Quran makes no distinction between valid and invalid Salat based on the personal faith of the imam. That judgment belongs to God alone.
Declaring Salat behind a hypocrite sinful is not just theologically false—it is destructive in practice. It fractures communities, breeds suspicion, and turns worship into a purity contest policed by the most paranoid among us. It leads to endless cycles of takfir and division, where every disagreement becomes a reason to split. This is not righteousness. This is chaos masquerading as caution.
Submitters should adhere strictly to the laws of God, because these are not suggestions or ethical preferences—they are clear, divine limits set by God Himself. We should take heed when God reminds us in 5:77, “Do not transgress the limits of your religion beyond the truth.” Where even this verse number itself carries meaning: 5+7+7 = 19. God’s mathematical signature. His limits are deliberate and perfect. Creating additional prohibitions because one believes them to “be evil” exceeds the boundaries God has set.
Even when faced with blatant hypocrisy, the Quran commands unity and restraint. God tells us not to divide over the hypocrites (4:88), not to judge hearts (4:94), and that each soul is accountable only for its own actions (6:164, 17:15, 35:18). He allows believers to associate with hypocrites if they mobilize in His cause (4:89), and only commands disassociation in the case of open hostility (60:8–9) or funeral rites (9:84).
And if even the Messenger of the Covenant, who identified many hypocrites, never declared praying behind one a sin—who among us dares to go further than God or His messenger?
Those who push this claim confuse caution with command. They confuse emotion with revelation. And in doing so, they twist God’s simple, clear religion into a maze of fear and suspicion.
Let us not fall into Satan’s trap of endless disunity. Let us stop placing barriers where God placed none. Let us stop calling unlawful what God has left lawful.
Instead, let us obey God, uphold His word, respect His boundaries, and leave the fate of hypocrites—where it belongs—with Him.
Quran Talk Blog 
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