What is the ruling on praying alone behind the row?

The Shaykh : The hadith is, of course, authentic, and it is obligatory to act upon it. This necessitates that a Muslim must strive with all his might not to pray alone in a row, doing his utmost to join the row in front of him, whether it is the first row, the second, or any other. The Messenger (peace and blessings be upon him) saw a man praying alone behind the row and said to him , "Repeat your prayer." This is a text
[ The Shaykh : (may Allah have mercy on him) was struck by a cough, and it appears he was ill (may Allah have mercy on him and grant him the sight of His Noble Face)
This is a text that confirms the meaning of the first hadith . This applies to various types of people, especially the mu'adhdhins in some mosques, who pray in the mihrab in a special place and do not join the congregation. Likewise, the one who enters the mosque and fears that the imam will raise his head from ruku' stands behind the row alone, while the right and left sides of the row are empty. This person has no prayer; but he must memorize this hadith or understand it within the limits of the general rules of the Shari'ah, which are . If a man enters the mosque and finds the row in front of him complete on both sides, and he finds no space between two people to join the row, even by politely moving one of them slightly away from the other, and he prays behind the row alone, then his prayer is valid; because he did not pray alone out of indifference and lack of care, but rather he did what is obligatory upon him; however, he was unable to join the row in front of him. Here, a hadith is mentioned in some books . This pulling of a person, which is the pulling in this hadith, is not authentic from the Messenger (peace and blessings be upon him) in terms of its chain of narration; therefore, it is not permissible to legislate a ruling based on it, because a weak hadith does not establish a ruling, especially if this ruling leads to causing harm or creating a gap in the row. It is not hidden that this person who wants to pray behind the row alone, or who came and found no one to pray with, pulled a person to him, creating a gap in the row, and this is a defect if this gap remains. And this is often seen, because people have no knowledge that if this gap remains, a Shaytan will enter it and occupy it. Therefore, the hadiths came ordering the worshippers to close the ranks in the row and not to leave a defect or a gap for Shaytan, even if some of them are side by side and there is no closing of ranks. The Messenger (peace and blessings be upon him) used to say ; because the Messenger saw what people do not see naturally. So what do you say if you find a gap of a whole person? So, this gap created by this one who pulled that person has corrupted the row that was in front of him. Then, if those in the row try to rectify and fix this corruption, it means they will have to join up; but this gap will move to another side, right or left. In any case, the gap remains a gap and the row remains incomplete. Who caused this defect? It is this one who prayed alone and pulled a man from the row that was in front of him. If this hadith is weak in its chain, and applying it leads to corruption, applying it leads to corruption and creating a defect in the row, then the one praying alone here has fulfilled his obligation, so his prayer is valid, and the hadith "There is no prayer for one who prays behind the row" does not apply to him. Or as he (peace and blessings be upon him) said, a hadith like this. This hadith must always be understood, as I said at the beginning of the speech, in light of the general rules of the Shari'ah. We mentioned in our past speech his (peace and blessings be upon him) saying: . And we said that this hadith indicates the invalidity of the prayer in which the Fatiha is not recited; but we mentioned the case where we validate the prayer of one who prays and does not recite the Fatiha, the case of that non-Arab who embraced Islam and had not memorized the Fatiha yet, and the like of that now. And as it is said, the speech has many branches, or one thing leads to another. In a second case, we validate the prayer of one who did not recite the Fatiha, and he is a man who comes to the mosque and finds the imam bowing in the Zuhr or 'Asr prayer, for example, and he bows. Is the rak'ah counted for him because he caught the bowing, or not? The correct view is that he caught the rak'ah by catching the bowing. He did not recite the Fatiha. It is said that this is an exception to his (peace and blessings be upon him) saying: . Why? Because he is unable to recite. If he wanted to recite the Fatiha, he would contradict the imam, and we were ordered to follow the imam in his (peace and blessings be upon him) saying: . To the end of the hadith. And we made the prayer of one who did not recite the Fatiha valid because he is excused. Likewise, the one who came and did not find a space in the row to join, so he followed the imam in the row alone, his prayer is valid; because he is . This is the detailed explanation of this hadith.