Is it permissible to pray to the left of the imam and to pray behind the row alone in order to catch up with the rak'ah?
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The questioner : Is it permissible to pray to the left of the imam without an excuse, except that he does so out of fear of missing the rak'ah, so he bows to the left of the imam because it is the closest place for him when he enters from the mosque door? And some people pray behind the row alone on the pretext of catching up with the rak'ah as well. Is this prayer valid? I have read a hadith of the Messenger of Allah (peace and blessings be upon him): "There is no prayer for one who prays alone behind the row," or something to that effect. How authentic is this hadith?
The Shaykh : Your question, or this man's question, contains two issues. The first issue is praying to the left of the imam.
The questioner : Yes.
The Shaykh : Praying to the left of the imam is contrary to what is prescribed. When the Messenger of Allah (peace and blessings be upon him) stood to pray at night, Ibn 'Abbas (may Allah be pleased with him) came and stood to his left. The Prophet (peace and blessings be upon him) took his head from behind and placed him to his right. So we tell this man who prayed to the left of the imam that his action is contrary to the guidance of the Prophet (peace and blessings be upon him). The scholars have differed on whether his standing there is forbidden, in which case his prayer is invalid, or whether it is contrary to what is preferable, in which case his prayer is valid but he has left what is preferable. In any case, the safest course for a person is not to pray to the left of the imam, but to be to his right, as the Prophet (peace and blessings be upon him) did with Ibn 'Abbas (may Allah be pleased with him).
As for the second issue, which is praying behind the row alone, praying behind the row alone is not permissible according to the stronger opinion, which is the well-known view in the school of Imam Ahmad. Although there is another report from him that it is valid, which is the school of the three Imams: Malik, Abu Hanifah, and al-Shafi'i. However, the stronger view is that it is not valid behind the row alone, except when it is impossible to stand in the row such that the row is complete. In that case, a person prays behind the row alone following the imam, because he is excused, and there is no obligation with inability, as the scholars (may Allah have mercy on them) said. And since the Messenger (peace and blessings be upon him) allowed a woman to stand behind the row alone from the men due to a legal excuse, which is the impossibility of standing with the men, then a physical excuse also drops the obligation of joining the row. This is because in this situation, if a man finds no place except behind the row alone, he either prays alone behind the row with the imam, or prays alone by himself away from the congregation, or pulls one person from the row to be with him, or moves forward and prays beside the imam.
The questioner : Yes.
The Shaykh : These four situations that can occur for this man who did not find a place in the row: we tell him that moving forward to the imam to be beside him involves two prohibitions. One is standing with the imam in the congregational prayer, and this is contrary to the Sunnah, because it is better for the imam to be alone in his place, to be a distinguished imam, separate from the congregation in location, so that it is known that he is the imam and that there is no one else with him. This does not apply to the story of Abu Bakr (may Allah be pleased with him) when the Prophet (peace and blessings be upon him) came and Abu Bakr was praying with the people; the Prophet was to the left of Abu Bakr, and Abu Bakr was to his right. In the story of Abu Bakr, Abu Bakr (may Allah be pleased with him) was the imam first, and it was impossible for him to return to the row behind him because it was connected. So Abu Bakr's standing here was out of necessity. I say that if he moves forward to the imam and stands with him, it is contrary to the required Sunnah for the imam, which is to be alone in front of his congregation.
The second prohibition is that if he moves forward with the imam, he will cut through the row, or two rows, or three, depending on what he finds in front of him of rows. And there is a third prohibition as well, or rather the loss of a required matter: if he moves forward and prays with the imam, and then another person enters and does not find a place in the row, it means that he will also move forward to the imam, and there will be two men with the imam. But if this person did not move forward to the imam and remained behind the row, and then the second person came, he would form a row with him.
The questioner : Yes.
The Shaykh : This is one point. As for pulling one person from the row behind him from the row in front of him, this also entails several dangers. The first danger is opening a gap in the row, and this is breaking the row. The Prophet (peace and blessings be upon him) said:Sunan an-Nasa'i 819Hasan (Darussalam).
Second, this gap that occurred in the row, usually people close in, and at that time it leads to the movement of the entire row, everyone moves. If this man had not been pulled, the row would not have moved, and the people would have remained in their tranquility.
The questioner : Yes.
The Shaykh : The third danger is that he moves his companion whom he pulled from the better place to the worse place... this is a type of aggression against him.
The fourth danger is that some disturbance must occur for him. If he is pulled, a person must have some fear or the like, which causes disturbance in his prayer.
The questioner : And some may resist.
The Shaykh : Yes, some may resist, and this may happen. Some may also extend their hand and hit the one who wants to pull them. The important thing is that all these dangers exist in pulling a person from the row to be with this one who is alone.
The questioner : Yes.
The Shaykh : The third situation remains: we say, turn away and do not pray with the congregation, because the row is complete. At that time, we deprive him of the congregational prayer, and he is alone in his place and in his prayer as well.
The fourth situation remains for us: we tell him, be behind the row alone in location, corresponding in actions. This last one is the best of the sections without doubt. If it is the best of the sections, then it is the required one. We tell him: stand behind the row and pray with the imam alone, because you are excused. As for the saying of the Messenger (peace and blessings be upon him):Bulugh al-Maram 2:327, those who see that joining the row is not obligatory interpreted it as a negation of perfection. They said: this is a negation of perfection, not a negation of validity.
The questioner : Yes, meaning the prayer is valid, but it is...
The Shaykh : But it is incomplete.
The questioner : The reward is incomplete.
The Shaykh : But it is incomplete, because they say that the saying means there is no complete prayer for one who prays alone behind the row. And they balanced this with his saying (peace and blessings be upon him) Riyad as-Salihin 1753, where the intended meaning here is no complete prayer.
The questioner : Yes.
The Shaykh : But this school of thought, or this path, is not correct, because the original meaning of what the Shari'ah negates is the negation of validity. This is the original rule, unless there is evidence that the intended meaning is the negation of perfection, in which case it is interpreted as the negation of perfection. Otherwise, the original rule is that negation is a negation of validity. On this occasion, I would like to clarify that what is negated in the texts has three situations. The first situation is that it is a negation of its existence, and this is the original rule.
The questioner : Yes.
The Shaykh : For example, "There is no creator except Allah." This is a negation of the existence of a creator for creation other than Allah (Mighty and Majestic). And this is what the negation must be interpreted as, because it is the original rule. If it is not possible to interpret the negation as this, and the thing exists, then it is interpreted as a negation of validity in the Shari'ah, such as "There is no prayer without wudu." A person may pray without wudu, and the prayer exists, but it is negated by the Shari'ah, and this is a negation of validity. If it is not possible to interpret it as a negation of validity due to evidence preventing that, then it is interpreted as a negation of perfection, such as "There is no prayer in the presence of food, nor while one is being urged by the two needs." Here, it is interpreted as a negation of perfection. Some of the scholars say that this hadith is also interpreted as a negation of validity if it is to the extent that one is completely occupied and does not know what he is saying in his prayer; in that case, his prayer is not valid.
In any case, these three levels should be noted by the student of knowledge: the original rule for negation is the negation of existence. If that is not possible and the thing exists, it is interpreted as a negation of validity. If that is not possible and evidence has been established for validity, then it is interpreted as a negation of perfection. And on this basis, his saying But this indicates the obligation of joining the row. And the obligation of joining the row is dropped when it becomes impossible, because the well-known rule among the scholars, indicated by the saying of Allah the Exalted: [Al-Baqarah 2:286], indicates that there is no obligation with inability. And with this, it becomes clear that if standing in the row becomes impossible due to its completeness, then the follower or the one entering stands alone and follows his imam, and his prayer in this case is valid.
The questioner : May Allah reward you. So, to summarize the statement in this: whoever finds a place in the row and does not stand in it, and prays alone, his prayer is not valid.
The Shaykh : Yes.
The questioner : And if he did not find a place, and the row was full, he prayed alone.
The Shaykh : So his prayer is valid.
The questioner : So his prayer is valid.
The Shaykh : Yes.
The questioner : May Allah bless you. This is...
The Shaykh : Meaning his first prayer is invalid.
The questioner : Yes.
The Shaykh : Because he left off the obligatory.
The questioner : He left off the obligatory.
The Shaykh : It is obligatory to join the row.
The questioner : Yes.
The Shaykh : And his second prayer is valid because it became difficult for him to perform the obligatory.
The questioner : And the act of pulling another person, this is...
The Shaykh : Yes, we clarified that it is not valid.
The questioner : Yes.
This is a message from the listener Ali Hasan Ibrahim Zil'i, residing in Khamis Mushait.
The Shaykh : Your question, or this man's question, contains two issues. The first issue is praying to the left of the imam.
The questioner : Yes.
The Shaykh : Praying to the left of the imam is contrary to what is prescribed. When the Messenger of Allah (peace and blessings be upon him) stood to pray at night, Ibn 'Abbas (may Allah be pleased with him) came and stood to his left. The Prophet (peace and blessings be upon him) took his head from behind and placed him to his right. So we tell this man who prayed to the left of the imam that his action is contrary to the guidance of the Prophet (peace and blessings be upon him). The scholars have differed on whether his standing there is forbidden, in which case his prayer is invalid, or whether it is contrary to what is preferable, in which case his prayer is valid but he has left what is preferable. In any case, the safest course for a person is not to pray to the left of the imam, but to be to his right, as the Prophet (peace and blessings be upon him) did with Ibn 'Abbas (may Allah be pleased with him).
As for the second issue, which is praying behind the row alone, praying behind the row alone is not permissible according to the stronger opinion, which is the well-known view in the school of Imam Ahmad. Although there is another report from him that it is valid, which is the school of the three Imams: Malik, Abu Hanifah, and al-Shafi'i. However, the stronger view is that it is not valid behind the row alone, except when it is impossible to stand in the row such that the row is complete. In that case, a person prays behind the row alone following the imam, because he is excused, and there is no obligation with inability, as the scholars (may Allah have mercy on them) said. And since the Messenger (peace and blessings be upon him) allowed a woman to stand behind the row alone from the men due to a legal excuse, which is the impossibility of standing with the men, then a physical excuse also drops the obligation of joining the row. This is because in this situation, if a man finds no place except behind the row alone, he either prays alone behind the row with the imam, or prays alone by himself away from the congregation, or pulls one person from the row to be with him, or moves forward and prays beside the imam.
The questioner : Yes.
The Shaykh : These four situations that can occur for this man who did not find a place in the row: we tell him that moving forward to the imam to be beside him involves two prohibitions. One is standing with the imam in the congregational prayer, and this is contrary to the Sunnah, because it is better for the imam to be alone in his place, to be a distinguished imam, separate from the congregation in location, so that it is known that he is the imam and that there is no one else with him. This does not apply to the story of Abu Bakr (may Allah be pleased with him) when the Prophet (peace and blessings be upon him) came and Abu Bakr was praying with the people; the Prophet was to the left of Abu Bakr, and Abu Bakr was to his right. In the story of Abu Bakr, Abu Bakr (may Allah be pleased with him) was the imam first, and it was impossible for him to return to the row behind him because it was connected. So Abu Bakr's standing here was out of necessity. I say that if he moves forward to the imam and stands with him, it is contrary to the required Sunnah for the imam, which is to be alone in front of his congregation.
The second prohibition is that if he moves forward with the imam, he will cut through the row, or two rows, or three, depending on what he finds in front of him of rows. And there is a third prohibition as well, or rather the loss of a required matter: if he moves forward and prays with the imam, and then another person enters and does not find a place in the row, it means that he will also move forward to the imam, and there will be two men with the imam. But if this person did not move forward to the imam and remained behind the row, and then the second person came, he would form a row with him.
The questioner : Yes.
The Shaykh : This is one point. As for pulling one person from the row behind him from the row in front of him, this also entails several dangers. The first danger is opening a gap in the row, and this is breaking the row. The Prophet (peace and blessings be upon him) said:
and whoever cuts a row, may Allah cut him off.
من قطع صفاً قطعه اللهSecond, this gap that occurred in the row, usually people close in, and at that time it leads to the movement of the entire row, everyone moves. If this man had not been pulled, the row would not have moved, and the people would have remained in their tranquility.
The questioner : Yes.
The Shaykh : The third danger is that he moves his companion whom he pulled from the better place to the worse place... this is a type of aggression against him.
The fourth danger is that some disturbance must occur for him. If he is pulled, a person must have some fear or the like, which causes disturbance in his prayer.
The questioner : And some may resist.
The Shaykh : Yes, some may resist, and this may happen. Some may also extend their hand and hit the one who wants to pull them. The important thing is that all these dangers exist in pulling a person from the row to be with this one who is alone.
The questioner : Yes.
The Shaykh : The third situation remains: we say, turn away and do not pray with the congregation, because the row is complete. At that time, we deprive him of the congregational prayer, and he is alone in his place and in his prayer as well.
The fourth situation remains for us: we tell him, be behind the row alone in location, corresponding in actions. This last one is the best of the sections without doubt. If it is the best of the sections, then it is the required one. We tell him: stand behind the row and pray with the imam alone, because you are excused. As for the saying of the Messenger (peace and blessings be upon him):
The prayer of a person who prays alone behind the row is not accepted.
لا صلاة لمنفردٍ خلف الصفThe questioner : Yes, meaning the prayer is valid, but it is...
The Shaykh : But it is incomplete.
The questioner : The reward is incomplete.
The Shaykh : But it is incomplete, because they say that the saying
There is no prayer
لا صلاةNo Salat (prayer) should be performed when the food has been served, nor should it be performed when a person is in need of relieving himself.
لا صلاة بحضرة طعام ولا وهو يدافعه الأخبثانThe questioner : Yes.
The Shaykh : But this school of thought, or this path, is not correct, because the original meaning of what the Shari'ah negates is the negation of validity. This is the original rule, unless there is evidence that the intended meaning is the negation of perfection, in which case it is interpreted as the negation of perfection. Otherwise, the original rule is that negation is a negation of validity. On this occasion, I would like to clarify that what is negated in the texts has three situations. The first situation is that it is a negation of its existence, and this is the original rule.
The questioner : Yes.
The Shaykh : For example, "There is no creator except Allah." This is a negation of the existence of a creator for creation other than Allah (Mighty and Majestic). And this is what the negation must be interpreted as, because it is the original rule. If it is not possible to interpret the negation as this, and the thing exists, then it is interpreted as a negation of validity in the Shari'ah, such as "There is no prayer without wudu." A person may pray without wudu, and the prayer exists, but it is negated by the Shari'ah, and this is a negation of validity. If it is not possible to interpret it as a negation of validity due to evidence preventing that, then it is interpreted as a negation of perfection, such as "There is no prayer in the presence of food, nor while one is being urged by the two needs." Here, it is interpreted as a negation of perfection. Some of the scholars say that this hadith is also interpreted as a negation of validity if it is to the extent that one is completely occupied and does not know what he is saying in his prayer; in that case, his prayer is not valid.
In any case, these three levels should be noted by the student of knowledge: the original rule for negation is the negation of existence. If that is not possible and the thing exists, it is interpreted as a negation of validity. If that is not possible and evidence has been established for validity, then it is interpreted as a negation of perfection. And on this basis, his saying
There is no prayer for one who prays alone behind the row, or for one who is alone behind the row
لا صلاة لمنفردٍ خلف الصف أو لفردٍ خلف الصفAllah does not charge a soul except [with that within] its capacity
لا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَاThe questioner : May Allah reward you. So, to summarize the statement in this: whoever finds a place in the row and does not stand in it, and prays alone, his prayer is not valid.
The Shaykh : Yes.
The questioner : And if he did not find a place, and the row was full, he prayed alone.
The Shaykh : So his prayer is valid.
The questioner : So his prayer is valid.
The Shaykh : Yes.
The questioner : May Allah bless you. This is...
The Shaykh : Meaning his first prayer is invalid.
The questioner : Yes.
The Shaykh : Because he left off the obligatory.
The questioner : He left off the obligatory.
The Shaykh : It is obligatory to join the row.
The questioner : Yes.
The Shaykh : And his second prayer is valid because it became difficult for him to perform the obligatory.
The questioner : And the act of pulling another person, this is...
The Shaykh : Yes, we clarified that it is not valid.
The questioner : Yes.
This is a message from the listener Ali Hasan Ibrahim Zil'i, residing in Khamis Mushait.