23.0 SECTION: THE PLACE OF THE FOLLOWER IN THE PRAYER
The ma’mum stands behind the imam. It is also acceptable that he stands on the right of the imam or beside him.
“Section”: This is an explanation of where the ma’mum should stand when in prayer.
“The ma’mum stands behind the imam. It is also acceptable that he stands on the right of the imam or beside him”: If there is only one ma’mum, he should stand on the right side of the imam. When the Prophet(pbuh) stood for the night prayer, Ibn ‘Abbas stood alongside him. Ibn ‘Abbas stood to the left of the Prophet(pbuh) and so he pulled him over to his right. (Reported by al-Bukhari (1/46,185, 217) and Muslim (2/180) from the narration of Ibn ‘Abbas.)
If they are more than one follower, then they should stand behind the imam. The Prophet(pbuh) shifted both Jabir and Jabbar such that they stood behind him. (Reported by Muslim (8/233-234) from then narration of Jabir ibn ‘Abdullah.) The Sunnah of the Prophet(pbuh) was that he stood to lead the prayer while the Companions stood behind him. It is permissible for them to stand to the right of the imam. It is also permissible to pray on the imam’s right and left whilst the imam is in the centre, especially when the space is confined. Ibn Mas’ud prayed between ‘Alqamah and al-Aswad. He said, “I saw the Prophet(pbuh) doing so.” (Reported by Muslim (2/68,69).)
Neither in front of him nor only on his left. One should not stand praying alone behind him or behind a row unless it is a woman.
“Neither in front of him”: The ma’mum should not stand in front of the imam. Prayer is nullified as this does not represent the act of following the imam.
“Nor only on his left”: It is incorrect to stand on the left of the imam when there is nobody on his right. The Prophet(pbuh) had in fact pulled Ibn ‘Abbas from the left side to his right. (Ibid)
“One should not stand praying alone behind him”: The prayer of one who stands alone behind the imam is invalid.
“Or behind a row”: The Prophet(pbuh) saw a man praying alone behind a row of ma’mum and ordered him to repeat his prayer. He said, “There is no prayer for him who prayed standing alone behind a row.” (Reported by Ahmad (4/23) and Ibn Majah (1003) from the narration of ‘Ali ibn Shayban)
“Unless it is a woman”: If that individual praying by herself behind the row is a woman, her prayer is valid. This is because women should pray behind the rows of the men. Anas said, “The Prophet stood to pray and so an orphan and I stood in prayer behind him. Umm Sulaim was behind us.” (Reported by al-Bukhari (1/185,220) from the narration of Anas.)
The imam from amongst the women stands within the row. Children stand behind men and women stand behind children. It is similar to their arrangement during the funeral prayer.
It is permissible for women to pray with men. They should stand behind the men as the female companions of the Prophet(pbuh) did.
“The imam from amongst the women stands within the row”: It is permissible for women to pray in a congregation by themselves. One of them leads the prayer. However, it is best if the one who leads stands within the row. This was narrated by ‘Aishah and Umm Salamah. (Reported by ‘Abdul Razzaq in his Musannaf (5086), al-Daraqutni in his Sunan (1/404) and al-Bayhaqi in his Sunan (3/131).)
“Children stand behind men and women stand behind children. It is similar to their arrangement during the funeral prayer”: If men, women and children gather for prayer to be led by an imam, the men should stand behind the imam. Children stand behind the men as stated by the Prophet(pbuh), “There shall stand behind me those who have attained discernment and the enlightened.” (Reported by Muslim (2/30) from the narration of Ibn Mas’ud.) The women should stand behind the children. This was the position in the rows that they assumed during the time of the Prophet(pbuh); It is not permissible for women to stand alongside men in one row.
If he is only accompanied in the row by a disbeliever, a woman, one who is stained with impurities and this is known to either of them, or a child during an obligatory prayer, then he is considered as standing alone.
There are those whose company in the row is not accepted. They are:
Firstly: “If he is only accompanied in the row by a disbeliever”: I.e., there is none behind the row except him and a disbeliever like an apostate. Since the disbeliever’s prayer is null and void, the Muslim’s prayer is invalid as he is standing by himself behind the row. The Prophet(pbuh) has said, “There is no prayer for him who prays alone behind the rows.” (Reported by Ahmad (4/23) and Ibn Majah (1003) from the narration of Ali ibn Shayban.)
Secondly: “A woman”: I.e., he only has a woman beside him in the row. He is considered to be alone as a woman should not align herself with a male row. Therefore, his prayer is invalid. The woman’s presence in the row is inconsequential [as if he is standing alone].
Thirdly: “One who is stained with impurities and this is known to either of them”: He prays accompanied by a person who is not in the state of taharah. If one or the other knows of this, then the prayer is invalid. The impure person’s presence is discounted which means that the other is praying alone. Hence, the prayer of one performing it alone behind the row is invalid. However, if both of them are unaware of the impurities until the prayer is concluded, then the prayer is valid. He is excused for his ignorance.
Fourthly: “Or a child”: If a child stands beside him to perform the prayer, then his prayer is invalid for the child cannot be compelled to maintain his position in the row. (See al-Insaf (2/289).) However, the correct view is that there is nothing wrong with a child accompanying him in the row for the child’s prayer is valid. Since his prayer is valid, then he must be compelled to maintain his position in the row as proven by Anas when he said, “An orphan and I stood behind him.” (Reported by al-Bukhari (1/185-220) from the narration of Anas.) Referring to standing behind the Messenger(pbuh). The term “orphan” is only used to describe a child who has not reached puberty.
Whoever sees a gap should fill it and if not he should join the row from the right side of the imam. If he is unable to join the row, then he should request one to join him. If he prays a rakat standing alone in the row, then his prayer is invalid. If he makes ruku’ while standing alone and then joins the row in front or a person joins him before the imam makes sujud, then his prayer is valid.
“Whoever sees a gap should fill it”: When the Muslims gather for prayer and the rows have been formed. If there is a gap in between the rows, it must be filled. If there isn’t any gap then he should try to join to the right side of the imam if this is possible.
“If he is unable to join the row, then he should request one to join him”: I.e., he should request one person from the front row to step back and join him at the back to form a new row. This is done because there is a need, for this person cannot pray by himself at the back of the row.
“If he prays a rakat standing alone in the row, then his prayer is invalid. If he makes ruku’ while standing alone and then joins the row in front or a person joins him before the imam makes sujud, then his prayer is valid”: If he were to complete a whole rakat praying alone behind the rows of the congregation, then his prayer is invalid. However, if he prayed by himself and another person joined him in prayer before the completion of the rakat, then his prayer is valid. For example, he straightened from ruku to find someone standing beside him in prayer. His prayer is now valid for he was not alone for the whole rakat. Abu Bakrah joined the prayer while the Prophet(pbuh) was in his ruku. He made ruku while he was alone behind the rows of the other Companions. Then he shuffled forward and merged with the rows. The Prophet(pbuh) did not order Abu Bakrah to repeat his prayer. (Reported by al-Bukhari (1/198-199) from the narration of Aba Bakrah) This is because his lonely status was removed when he merged with the rows.
This is the end of the first volume. We will begin volume two with the manners of the ma’mum following the imam inshallah.
By Shaykh Salih ibn Fawzan al-Fawzan
Comments
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.