Row Formation; Necessity and Importance
For prayer, it is obligatory to straighten the rows, keep the distance between them minimal, align the shoulders in the row, join ankle to ankle, and foot to foot. The Companions of the Prophet and the early Imams always practiced this. The hadiths of the Prophet Muhammad ﷺ emphasize the rules of row formation strongly, observe:
①
Sayyiduna Jabir bin Samurah (may Allah be pleased with him) narrates that the Messenger of Allah ﷺ said:
«ألا تصفون كما تصف الملائكة عند ربها؟»، فقلنا : يا رسول الله، وكيف تصت الملائكة عند ربها؟، قال : يتمون الصفوف الأول، ويتراصون في الصف».
“Why do you not form rows as the angels form rows before their Lord?” We said: O Messenger of Allah, how do the angels form rows before their Lord? He said: They complete the first rows and stand close together in the row so that no space remains between them.”
②
Sayyiduna Abu Masood Ansari رضي الله عنه narrates:
كان رسول الله صلى الله عليه وسلم يمسح مناكبنا في الصلاة، ويقول: «استووا ولا تختلفوا، فتختلف قلوبكم»، … قال أبو مسعود : فأنتم اليوم أشد اختلافا.
“The Messenger of Allah صلی اللہ علیہ وسلم would straighten our shoulders with His blessed hand during prayer and say: Stand straight, do not be crooked, otherwise the heart will become crooked… Abu Masood رضي الله عنه says that today you are severely afflicted with disagreement.”
It has been found that if the rows are crooked, hearts also become crooked, affection and love end, enmity and hostility take residence, hearts are surrounded by deadly diseases like hatred, jealousy, and animosity, brothers become enemies of each other, friendship turns into resentment, and such a rift occurs in hearts that they cannot bear to see each other’s faces. Even today, the fundamental reason for discord and division is that the Hadith is not accepted as a judge and ruler and acted upon accordingly. Imams of mosques are negligent of their responsibility and do not pay attention to the straightening of rows. Allah Almighty will surely question such people on the Day of Judgment. Imams should not start the prayer until the rows are straightened.
③
Sayyiduna Bara’ bin Azib (may Allah be pleased with him) narrates:
كان رسول الله صلى الله عليه وسلم يتخلل الصف من ناحية إلى ناحية، يمسح صدورنا ومناكبنا، ويقول : «لا تختلفوا، فتختلف قلوبكم.
“The Messenger of Allah (peace be upon him) would enter the row and go from one side to the other. He would straighten the chests and shoulders with his hands and say: Do not be crooked, otherwise hearts will become crooked.”
This hadith has been declared “authentic” by Imam Ibn Jarood (312 AH), Imam Ibn Khuzaymah (1556 AH), and Imam Ibn Hibban (2161 AH) may Allah have mercy on them.
Imam Ibn Khuzaymah may Allah have mercy on him (311 AH) classifies this hadith under the chapter:
باب التعليظ في ترك تسوية الصفوف، تخوفا لمخالفة الرب عز وجل بين القلوب .
“A severe warning against negligence in straightening the rows; one should fear that Allah may place discord in the hearts.”
④
Sayyiduna Nu’man bin Bashir (may Allah be pleased with him) narrates:
كان رسول الله صلى الله عليه وسلم يسوي صفوقنا حتى كأنما يسوي بها القداح، حتى رأى أنا قد عقلنا عنه، ثم خرج يوما، . فقام حتى كاد يكبر ، فرأى رجلا باديا صدره من الصت، فقال: عباد الله، لتسون صفوفكم أو ليخالفن الله بين وجوهكم .
“The Messenger of Allah ﷺ used to straighten our rows as if he was straightening arrows, until he perceived that we had understood this matter. One day he came and was about to say the Takbir al-Tahrimah. His gaze fell upon a person who was sticking his chest out of the row. He said: ‘Servants of Allah! Straighten the rows, otherwise Allah will cause hatred and discord among you.'”
Straightening the rows is very important; the rows should not be crooked or slanted. Crooked rows are a definite cause of discord, differences of hearts, and inner bitterness. Prayer should not begin until the rows are straight.
⑤
Sayyiduna Nu’man bin Bashir رضي الله عنه reports that the Messenger of Allah صلی اللہ علیہ وسلم said:
«لتسون صفوفكم، أو ليخالفن الله بين وجوهكم».
“Straighten your rows, otherwise Allah will turn your faces away from each other.”
Allama Ibn Hazm رحمتہ اللہ (456 AH) says:
هذا وعيد شديد، والوعيد لا يكون إلا في كبيرة من الكبائر .
“This is a severe warning, and warnings are always related to a major sin.”
⑥
Sayyiduna Abu Musa Ash’ari رضي الله عنه reports that the Messenger of Allah صلی اللہ علیہ وسلم said:
«إذا صليتم، فأقيموا صفوفكم».
“When you pray, straighten your rows.”
⑦Sayyiduna Bara’ bin Azib رضي الله عنه narrates that the Messenger of Allah صلی اللہ علیہ وسلم said:
« “Straighten the rows, do not let anything like the young of the ‘Hadhf’ pass through you.” It was asked: O Messenger of Allah, what are the young of the ‘Hadhf’? He said: “Small black goats found in Yemen.”
“Arrange the rows in such a way that not even the young of the ‘Hadhf’ can pass through the middle.” It was asked what ‘Hadhf’ is? He said: “A small goat found in Yemen.”
Imam Hakim رحمه الله has declared this hadith “authentic” on the condition that it be accepted by Bukhari and Muslim.
⑧
Sayyiduna Nu’man bin Bashir رضي الله عنه narrates:
«كان رسول الله صلى الله عليه وسلم يسوي يعني صفوفنا إذا قمنا للصلاة، فإذا استوينا كبر».
“When we would stand for prayer, the Messenger of Allah صلی اللہ علیہ وسلم would straighten our rows. When we became straight, he would say the Takbir for the prayer.”
Hafiz Nawawi رحمه الله has declared its chain “authentic” according to the condition of Imam Muslim رحمه الله.
⑨
Sayyiduna Abu Hurairah رضي الله عنه narrates that the Messenger of Allah صلی اللہ علیہ وسلم said:
«أقيموا الصف في الصلاة، فإن إقامة الصف من حسن الصلاة».
“Keep the rows straight; this is the beauty of the prayer.”
⑩
Sayyiduna Anas رضي الله عنه narrates that the Messenger of Allah صلی اللہ علیہ وسلم said:
«سَرُّوا صُفُوفَكُمْ، فَإِنْ تَسْوِيَةَ الصَّفِ مِنْ إِقَامَةِ الصَّلَاةِ».
“Make the rows straight, for the straightening of the rows is the establishment of the prayer.”
Making the rows even and straight is part of establishing the prayer; crooked rows cause harm to the prayer.
⑪
Sayyiduna Abu Hurairah رضي الله عنه narrates that the Messenger of Allah صلی اللہ علیہ وسلم said:
«أحسنوا إقامة الصفوف في الصلاة».
“Make the rows well straightened.”
Imam Ibn Hibban رحمه الله (2179) classified this hadith as “Sahih.”
⑫
Sayyiduna Anas bin Malik رضي الله عنه said:
«أقيمت الصلاة، فأقبل علينا رسول الله صلى الله عليه وسلم بوجهه، فقال: «أقيموا صفوفكم وترادوا فإني أراكم من وراء ظهري».
“It had been announced that the Messenger of Allah, peace be upon him, turned his radiant face towards us and said: Complete the rows and stand closely together. I see you from behind.”
⑬
In one narration, the Messenger of Allah, peace be upon him, said:
«أقيموا صفوفكم، فإني أراكم من وراء ظهري»، وكان أحدنا يلزق منكبه بمنكب صاحبه، وقدمه بقدمه .
“Straighten the rows, (during prayer) I see you from behind.” Then we began to join shoulder to shoulder and foot to foot with our companions.”
It is not sufficient to join finger to finger; rather, foot should be joined to foot.
Allama Ubaidullah Rahmani Mubarakpuri (d. 1414 AH) states:
كل ذلك يدل دلالة واضحة على أن المراد بإقامة الصف وتسويته؟ إنما هو اعتدال القائمين على سمت واحد ، وسد الخلل والفرج في الصف بالزاق المنكب بالمنكب والقدم بالقدم، وعلى أن الصحابة في زمنه صلى الله عليه وسلم كانوا يفعلون ذلك، وأن العمل برض الصت وإلزاق القدم بالقدم وسد الخلل كان في الصدر الأول من الصحابة وتبعهم، ثم تهاون الناس به .
“All these words clearly indicate that the correctness of the rows means that the worshippers stand in a straight line, shoulder to shoulder and foot to foot, leaving no empty space. It is also known that during the time of the Prophet Muhammad (peace be upon him), the Companions used to do this, and the practice of joining the rows properly and sticking foot to foot existed among the early generations of Islam, that is, the Companions and the Followers. Yes! Later on, people became victims of negligence and laziness.”
Allama Anwar Shah Kashmiri (1353 AH) says:
المراد بإلزاق المنكب بالمنكب عند الفقهاء الأربعة أن لا يترك في البين فرجة تسع فيها ثالثا … ولم أجد عند السلف فرقا بين حال الجماعة والانفراد في حق الفصل بأن كانوا يفصلون بين قدميهم في الجماعة أزيد من حال الانفراد، وهذه المسأله أوجدها غير المقلدين فقط ، وليس عندهم إلا لفظ الإلزاق، وليت شعري، ماذا يفهمون من قولهم : الباء للالتصاق، ثم يمتلونه : مررت بزيد، فهل كان مروره به متصلا بعضه ببعض أم كيف معناه؟ وفي مسائل التعامل لا يؤخذ بالألفاظ ….. لما لم نجد الصحابة والتابعين يفرقون في قيامهم بين الجماعة والانفراد؛ علمنا أنه لم يرد بقوله إلزاق المنكب إلا التراص وترك الفرجة، ثم فكر في نفسك ولا تعجل أنه هل يمكن إلزاق المنكب مع إلزاق القدم إلا بعد ممارسة شاقة، ولا يمكن بعده أيضا، فهو إذن من مخترعاتهم، لا أثر له في السلف .
According to the four schools of jurisprudence, shoulder to shoulder means that no space should be left for a third person between two worshippers. I have not found any difference in the distance between the feet in congregational and individual prayers from the Salaf. The righteous predecessors did not keep a greater distance between their feet in congregational prayer than in individual prayer. This issue is a personal innovation of the non-followers (Ahl al-Hadith). In this regard, they only have the word الزاق (which appears in the ahadith and means one worshipper placing his foot and shoulder close to another worshipper). It is not known what the non-followers mean by saying that باء الصاق is for the meaning of “joining.” Then they give the example of الصاق as in مَرَرْتُ بِزَید, meaning “I passed by Zaid.” Did their passing mean that one merged with the other, or what would the meaning be? Words are not used arbitrarily in matters of interaction. When we found that the standing of the Companions and the Followers in congregation was not of a different nature than individual standing, it became clear that the Prophet Muhammad, peace be upon him, by saying the word الزاق, only meant to join the rows well and fill the empty space. Then reflect in your heart that joining shoulder to shoulder is not possible without great hardship, and even after hardship, it is not possible. Therefore, this is a fabrication of the non-followers. There is no example of this in the Salaf.
A few points can be understood from Kashmiri Sahib’s statement:
◈ According to the four jurists, shoulder to shoulder means not literally shoulder to shoulder, but two worshippers standing close to each other. However, they may leave enough space between them so that a third person cannot stand in between.
Apologies for the disagreement, but this is not proven from any Imam.
◈ Among the Salaf, there is not a single person who keeps a greater distance between the feet in congregation prayer than in individual prayer; only non-followers do this.
It may be that some non-follower type of people keep a greater distance between their feet than in individual prayer, but if by this is meant Ahl al-Hadith, then this is Kashmiri Sahib’s misunderstanding. Ahl al-Hadith believe in opening the feet according to the shoulders in both individual and congregational prayers, and thus the row is properly formed.
◈ Ahl al-Hadith only have the word “al-zaaq,” which they present for shoulder to shoulder and foot to foot joining.
Whereas along with al-zaaq, تَرَاصُوا “stick together” and سُدُّوا الْخَلَلَ “fill the empty spaces,” etc., clearly indicate the meaning that the scholars of Ahl al-Hadith convey.
◈ In the hadith about shoulder to shoulder, the preposition “bi” (of attachment) is used for “joining,” like the example مَرَرْتُ بِزَيْدِ “I passed by Zaid.” Does someone passing by another mean their bodies also touch?
مَرَرْتُ بِزَيْدِ “I passed by Zaid” is an example of metaphorical attachment (al-ṣilāq al-majāzī). The lexicographers have given the example of real attachment (al-ṣilāq al-ḥaqīqī) as به داء “He is afflicted with a disease.” Does the disease not cling to the body? The preposition “bi” mentioned in the hadith about joining foot to foot and shoulder to shoulder is for real attachment.
◈ The formation of the row is based on the interaction of the Ummah, and it is only about individuals standing together in one direction, so the interaction is more authoritative than the words of the hadith.
The practice of the Companions and the Followers, according to authentic hadiths, was that they would firmly join foot to foot and shoulder to shoulder. In every era, the people of truth have followed this practice. Even today, this Sunnah is alive in the mosques of Ahl al-Hadith. والحمد للہ!
◈ Truly joining shoulder to shoulder is extremely difficult, indeed impossible. This is a fabrication of the non-followers.
Experience proves that there is no difficulty in this; rather, it is easy. You can observe this by visiting any Ahl al-Hadith mosque.
Allama Ubaidullah Rahmani Mubarakpuri, may Allah have mercy on him (d. 1414 AH), says:
“Here, it is necessary to have an indicative evidence to interpret ‘Alzaaq’ in a metaphorical sense. There is no Shariah or rational evidence to interpret ‘Alzaaq’ as meaning that no space should be left between two worshippers. There is not even the slightest indication or the weakest hint to interpret it in this sense. One person has turned the Sunnah into an innovation. He says that leaving empty space between each other, not touching one another, and not acting upon ‘Alzaaq’ is Sunnah. Then he did not stop there; rather, he was so audacious that he attributed his fabricated statement to the four Imams. I say, what evidence is there from the Sunnah of the Prophet (peace be upon him) or the practice of the Companions that defines the distance between the two feet of a worshipper in individual or congregational prayer as four fingers or one palm’s length? The truth is that the Prophet (peace be upon him), out of compassion and gentleness, did not specify the distance between the worshipper’s feet, because this distance changes according to the condition of the worshipper, as some worshippers are thin, some are fat, some strong, and some weak. Obviously, the worshipper will spread his feet in the congregation enough so that without difficulty or hardship, he can eliminate the empty space and touch shoulder to shoulder and foot to foot with the one next to him. Moreover, we do not have only the word ‘Alzaaq’; there are also the Prophetic words ‘Bal ka Tiraas’, ‘Sadd al-Khalal’, and the prohibition of leaving empty space for Satan, each of which emphasizes interpreting ‘Alzaaq’ in its literal meaning. Even if only the word ‘Alzaaq’ existed, what would be the problem? Because (Kashmiri Sahib) himself admitted at the end of his statement that ‘Alzaaq’ means to join well together and not leave empty space. This is exactly what we say. Joining well together and avoiding leaving empty space is only possible when a person truly joins his shoulder with the shoulder of the worshipper next to him and his foot with his foot. I wonder what (Kashmiri Sahib) will say about this example of literal attachment that the Arabs say: به meaning ‘the disease clung to him.’ Then what will he say about the Prophet’s (peace be upon him) statement: ‘When someone joins his circumcised part with the place of circumcision, then Ghusl (ritual bath) becomes obligatory upon him.’ (Will the metaphorical meaning of ‘Afzaaq’ be intended here as well?) A sound and authentic Hadith determines whether an interaction is correct or incorrect, not that the interaction determines whether the Hadith is applicable or not. In this regard, there is no difference in our view between the practice of the people of Madinah or other Islamic lands. Despite the fact that during the time of the Prophet (peace be upon him), the practice of the Companions, the Rightly Guided Caliphs, and all the Companions and Tabi‘in after him was to stand closely together without leaving any empty space between them. The practice of later generations is not reliable compared to the first generation, i.e., the Companions and Tabi‘in. Furthermore, joining shoulder to shoulder and foot to foot does not involve the slightest hardship. We do this while acting upon the Hadith and following the Sunnah without any difficulty or hardship. In congregation, the distance between our feet is not more than in individual prayer, but following this Sunnah is only easy for those who love the Sunnah and the one who follows it and do not make excuses to abandon the Sunnah. As for the follower whose insight has failed, every Sunnah becomes a burden for him except that which suits his desires. May Allah guide them and grant them the ability to act upon authentic and sound Hadith and abandon interpretation and distortion.”
⑭
Sayyiduna Anas bin Malik narrates that the Messenger of Allah, peace be upon him, said:
«استووا تراصوا».
“Stand straight, join together.”
Sayyiduna Anas, may Allah be pleased with him, narrates that when the prayer was called to be established, the Messenger of Allah, peace be upon him, turned his radiant face towards us and said:
«أقيموا صفوفكم، وتراصوا فإني أراكم من وراء ظهري».
“Straighten your rows, stand close together, for I see you from behind my back.”
⑮
Sayyiduna Anas bin Malik, may Allah be pleased with him, narrates that the Messenger of Allah, peace be upon him, said:
اعتدلوا في صفونكم وتراضوا فإني أراكم من وراء ظهري قال أنس : لقد رأيت أحدنا يلزق منكبه بمنكب صاحبه وقدمه بقدمه، ولو ذهبت تفعل ذلك لترى أحدهم كأنه بغل شموس .
“Stand closely together in the rows. (During prayer) I watch you from behind. Anas رضي الله عنه says that we used to press our shoulders and feet against those next to us. If you start doing this, people will straighten up like stubborn mules.”
Hafiz Ibn Hajar رحمه الله (852 AH) writes:
أفاد هذا التصريح أن الفعل المذكور كان في زمن النبي صلى الله عليه وسلم، وبهذا يتم الاحتجاج به على بيان المراد بإقامة الصف وتسويته .
“It is understood that lining up was practiced during the time of the Prophet Muhammad صلى الله عليه وسلم. What is meant by establishing and straightening the rows? This hadith provides complete guidance on that.”
Sahib al-Ta’liq al-Mughni says:
هذه الأحاديث فيها دلالة واضحة على اهتمام تسوية الصفوف، وأنها من تمام الصلاة، وعلى أنه لا يتأخر بعض على بعض، ولا يتقدم بعضه على بعض، وعلى أنه يلزق منكبه بمنكب صاحبه وقدمه بقدمه وركبته بركبته ، لكن اليوم تركت هذه السنة، ولو فعلت اليوم؛ لنفر الناس كالحمر الوحشية، فإنا لله وإنا إليه راجعون .
These hadiths clearly indicate that attention should be paid to the correctness of the rows; the prayer is completed through proper lining up. One should not stand ahead or behind in the row; one person should stand shoulder to shoulder, foot to foot, and knee to knee with the other, but today this Sunnah has been abandoned. If you act upon this, people will run like wild vultures. إنا لله وإنا إليه راجعون
Allama Muhammad Abdur Rahman Mubarakpuri, may Allah have mercy on him (1353 AH), writes:
هكذا حال أكثر الناس في هذا الزمان، فإنه لو فعل بهم ذلك؛ لنفروا كأنهم حمر ،وجس وصارت هذه السنة عندهم كأنها بدعة ، عبادا بالله، فهداهم الله وأذاقهم حلاوة السنة .
“In this era, most people are like this. If such lining up is done with them, they will start running like wild vultures. They have come to consider this Sunnah as if it were an innovation (نعوذ باللہ!). May Allah guide them and grant them the sweetness of the Sunnah.”
Sheikh Rahmatullah has spoken the truth. Most mosques are devoid of the light of this Sunnah; there is no arrangement for lining up. If someone tries to place their feet close to another’s, people move away. As if this Sunnah does not exist, or it is some innovation.
⑯
It is about Sayyiduna Anas bin Malik رضي الله عنه:
إنه قدم المدينة، فقيل له : ما أنكرت منذ يوم عهدت رسول الله صلى الله عليه وسلم؟ قال : ما أنكرت شيئا إلا أنكم لا تقيمون الصف.
“When he came to Madinah Munawwarah, he was asked: Since the time of the Messenger of Allah صلی اللہ علیہ وسلم until today, what is the thing you did not like? He said: (Regarding the people of Madinah) there is nothing bad except that you do not arrange the rows properly.”
Imam Bukhari رحمتہ اللہ has titled this chapter:
باب إثم من لم يتم الصفوف.
“The statement of the sins of those who do not straighten the rows.”
Sayyiduna Anas رضي الله عنه, a jurist, intelligent, and supporter of the Sunnah, warned centuries ago about this matter, and today, due to the negligence of the Imams of mosques, that mistake has reached its peak again. This shortcoming has been reborn among the Arabs; it is a great pity for the inhabitants of the land of the Prophet that they have made a loss deal. May Allah fill them with love for the Sunnah and bring the spring of faith again to the city of the Prophet.
Yes, show me again that morning and evening, O imagination
Turn back, O rotation of the days
⑰
Sayyiduna Nu’man bin Bashir رضي الله عنه narrates:
أقبل رسول الله صلى الله عليه وسلم بوجهه، فقال : أقيموا صفوفكم ثلاثا، لتقيمن صفوفكم أو ليخالفن الله بين قلوبكم، قال : فرأيت الرجل يلزق منكبه بمنكب صاحبه وركبته بركبة صاحبه وكعبه بكعبه .
The Messenger of Allah, peace be upon him, turned his radiant face towards us and said: “Form the rows!” He repeated this three times, then said: “Form the rows, otherwise Allah will put discord in your hearts.” Nu’man bin Bashir, may Allah be pleased with him, narrates: I saw that after this, one person would place his shoulder against the shoulder of another companion, his knee against the knee, and his ankle against the ankle.
Imam Ibn Khuzaymah (120) and Imam Ibn Hibban, may Allah have mercy on them (2176), have declared this hadith authentic.
Hafiz Ibn Hajar, may Allah have mercy on him, classified it as “Hasan”.
Hafiz Nawawi, may Allah have mercy on him, says:
رواه أبو داود وغيره بأسانيد حسنة .
“This hadith has been narrated by Imam Dawood and other Imams with chains classified as ‘Hasan’.”
Zakariya bin Abi Za’idah has explicitly mentioned hearing it in Sunan Dar Qutni (282/1) and Sahih Ibn Khuzaymah, among others.
Muslim brothers and sisters! This was the alignment of the Companions… which the Messenger of Allah made obligatory upon all Muslims. One reason for the discord and division among us today is that we do not arrange ourselves in rows, do not stand together like the Companions, step by step, calf to calf, and shoulder to shoulder. Following the command of the Noble Prophet will bring countless blessings, and love and affection will also increase.
Nasir al-Sunnah, Allama al-Albani, may Allah have mercy on him (1420 AH), says:
“These ahadith contain very important benefits. The first is that establishing rows, straightening them, and joining them well is obligatory, and there is a command from the Prophet Muhammad, peace be upon him, regarding this. The essence of obligation is present in the command unless there is evidence to the contrary. This is agreed upon in the books of principles. Here, the evidence further strengthens the obligation. That evidence is the statement of the Prophet Muhammad, peace be upon him: ‘Otherwise, Allah will cause discord in your hearts.’ It is clear that such a severe warning can only be for something obligatory. Secondly, making the rows equal means joining shoulder to shoulder and foot to foot properly because when the Companions were commanded to establish rows, they did exactly that. For this reason, Hafiz Ibn Hajar, may Allah have mercy on him, said in Fath al-Bari: From this clarification, it is understood that the rows were established during the time of the Prophet Muhammad, peace be upon him. What is meant by establishing and straightening the rows? Complete evidence is found in this hadith. Unfortunately, most Muslims have not given importance to this Sunnah but have neglected it. I have only seen this Sunnah preserved among one group of Muslims, the Ahl al-Hadith. I saw them in Makkah in 1368 AH; like other Sunnahs of the Messenger of Allah, peace be upon him, they were passionate about this Sunnah as well. Other people, such as followers of the four madhhabs, and I do not exclude the Hanbalis among them, have completely forgotten this Sunnah. They have continuously abandoned it and turned away from it. The reason is that most of their madhhab books state that keeping a distance of four fingers between two persons’ feet is strict. If the distance is more, it is disliked. The details are in الفقه علی المذاهب الأربعة. There is no evidence for this distance in the Sunnah of the Messenger. It is merely their opinion. If it is accepted as correct, it must be limited to the Imam and the individual (not to be done between followers in congregation) so as not to contradict the authentic Sunnah. This is the requirement of the principles of jurisprudence. In summary, those Muslims, especially the Imams of mosques who are passionate followers of the Prophet, peace be upon him, and who desire the virtue of reviving his Sunnah, I invite them to practice this Sunnah themselves, become passionate about it, and invite others to it until everyone begins to act upon it. In this way, Muslims will be saved from the warning of the Messenger of Allah, peace be upon him, that otherwise Allah will cause discord in their hearts.”
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Syedna Abdullah bin Umar رضي الله عنه narrates that the Messenger of Allah صلی اللہ علیہ وسلم said:
أقيموا الصفوف وحادوا بين المناكب، وسدوا الخلل، ولينوا بأيدي إخوانكم، ولا تذروا فرجات للشيطان، ومن وصل صفا وصله الله، ومن قطع صفا قطعه الله .
“Straighten the rows, align the shoulders, and fill the empty spaces. Be gentle towards your brothers and do not leave spaces for Satan. Whoever arranges the row, Allah will arrange for him, and whoever breaks the row, Allah will break him.”
Imam Ibn Khuzaymah رحمه الله (1549) has declared it authentic, and Imam Hakim رحمه الله (1/213) has declared it “authentic” on the condition of Muslim رحمه الله. Hafiz Dhahabi رحمه الله has agreed with them.
Hafiz Suyuti رحمه الله (911 AH), after declaring its chain authentic, wrote:
معنى: «قطعه الله» meaning from goodness, virtue, and great reward.
“The person who breaks the row, Allah will break him,” means that Allah will deprive him of goodness, virtue, and great reward.
The hadith scholar of the land of Sham, Allama Nasiruddin Al-Albani, may Allah have mercy on him, says:
الحق أن سد الفرجة واجب ما أمكن .
“The truth is that as far as possible, filling empty spaces is obligatory.”
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Sayyiduna Anas bin Malik, may Allah be pleased with him, narrates that the Messenger of Allah, peace and blessings be upon him, said:
رصوا صفوفكم، وقاربوا بينها، وحاذوا بالأعناق، فوالذي نفسي بيده، إني لأرى الشياطين يدخل من خلل الصف كأنها الخذف .
“Join the rows as bricks of a building are joined, bring them close together and keep your necks level. By the One in whose hand is the soul of Muhammad, peace and blessings be upon him! I see the devils entering through the gaps in the rows like black kids of a goat.”
Imam Ibn Khuzaymah (1545) and Imam Ibn Hibban, may Allah have mercy on him (2166), have declared this hadith “Sahih” (authentic). In Sunan An-Nasa’i (816), Qatadah bin Da’amah explicitly mentioned hearing it.
The Messenger of Allah, peace and blessings be upon him, emphasized so much about lining up in rows that the gaps between the rows should be filled. Therefore, the Muslims should close the gaps in the rows well from shoulder to foot, standing in the row with foot to foot and shoulder to shoulder. The Noble Prophet, peace and blessings be upon him, swore by this and said that Satan enters through the gaps in the rows, which causes the humility and concentration in prayer to be lost, and the unity, harmony, and love among the worshippers will also disappear, and hatred and animosity will take root.
Hafiz Suyuti, may Allah have mercy on him (911 AH), writes:
قال الشراح : المراد بأقيموا اعتدلوا، وتراضوا؛ تلاصفوا بلا خلل .
“The commentators say that establishing the rows means to stand straight, and joining well means to stand together without leaving any gaps.”
Benefit:
Imam Abu Dawood, may Allah have mercy on him, says:
معنى : «ولينوا بأيدي إخوانكم»، إذا جاء رجل إلى الصف، فذهب يدخل فيه؛ فينبغي أن يلين له كل رجل منكبيه حتى يدخل في الصف.
The Prophetic command, peace be upon him: “Be gentle with your brothers” means that when someone comes towards the row and tries to enter it, everyone should soften their shoulders so that the person can join the row.
Allama Ibn Baz, may Allah have mercy on him (1420 AH), says:
المشروع لمن رأى ذلك أن ينصح إخوانه ويأمرهم بسد الفرج، وعلى الأيمة أن يأمروا الجماعة بذلك تأسيا بالنبي صلی اللہ علیہ وسلم ، وتنفيدا لأمره صلى الله عليه وسلم بذلك .
“Whoever sees a disruption in the rows should advise his brothers and order them to fill the empty spaces. It is the duty of the Imams of the mosques to command the congregation accordingly and follow the example of the Prophet Muhammad, peace be upon him, thus implementing his command.”
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Sayyida Aisha, may Allah be pleased with her, narrates that the Messenger of Allah, peace be upon him, said:
إن الله وملائكته يصلون على الذين يصلون الصفوف.
“Those who join the rows, Allah has mercy on them and the angels pray for their forgiveness.”
Our master Anas bin Malik (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
«استووا، استووا ، استووا ، فوالذي نفسي بيده، إني لأراكم من خلفي، كما أراكم من بين يدي».
“Straighten up, straighten up, straighten up. By the One in Whose hand is my soul! I see you behind me in prayer just as I see you in front of me.”
