Are the aforementioned hadiths evidence for the legitimacy of regularly performing Qiyam al-Layl (night prayer) in congregation with one's wife, and if the husband leads his wife in prayer and then sits due to a health condition, should his wife follow him in sitting?
The aforementioned indicates the permissibility of al-layl (night vigil prayer) for both spouses. The narrations that include the word "together" (جَمِيعًا) are not explicit about congregational prayer; rather, they allow for the interpretation that each of them prayed two rak'ahs individually.
The permitted congregational qiyam al-layl occasionally outside of , but persistent practice of it is not supported by a legal proof and is considered disliked () and an innovation (bid'ah).
If the Imam begins his prayer seated, the wife should pray behind him seated, either as a recommended (mustahabb) or obligatory () act. However, if he begins standing and then sits during the prayer, she should complete her prayer standing.
Scholars have differed on the validity of a standing person following a seated person. The preponderant opinion is that it is valid, and Aisha's Hadith indicates its permissibility. There is no difference between the regular Imam of a locality and others in this regard.
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