Muslim

Hadith Commentary:
Vocabulary of the Hadith:
مِنْ طُوْلِ مَا لُبِسَ:
Due to frequent use, here "libas" (clothing) is used in the sense of "usage." That is, the mat had been spread out for quite a while, so due to the accumulation of dust, it had become blackened.

Benefits and Issues:
(1)
It is permissible to prepare food for a person of knowledge and virtue and to invite him to one's home for this purpose.

(2)
For a specific purpose, it is permissible to perform voluntary (nafl) prayer in congregation in someone's house outside of the prescribed prayer times, even without the family's request, and it is correct to establish congregational prayer in the home to teach children and women the method of prayer.

(3)
If there are two followers (muqtadis) with the imam, they should stand behind him, and a woman cannot stand in the row with the children.

(4)
It is permissible to spread any pure (tahir) thing on the ground and pray upon it; it is not obligatory to pray directly on the soil.

Benefits and Issues:
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah indicated that Umm Sulaym radi Allahu anha performed prayer alone behind the Prophet sallallahu alayhi wa sallam. If a woman’s prayer alone were invalid, the Prophet sallallahu alayhi wa sallam would certainly not have permitted her to do so. Therefore, since he granted her permission, it is clear that a woman alone is considered as a complete row. Imam Bukhari rahimahullah alluded to the hadith in which these explicit words are found, as mentioned marfu‘ by Imam Ibn Abdillah rahimahullah from Umm Aishah radi Allahu anha: «المراة وحدها صف» [فتح الباري ج2 ص280] “A single woman is considered as a row.”

◈ Allamah ‘Ayni Hanafi rahimahullah says:
«مطابقة الترجمة فى قوله ”وأمي -ام سليم- خلفنا“ لانها وقفت خلفهم وحدها، فصارت فى حكم الصف» [عمدة القاري ج5 ص387]
The relevance between the chapter heading and the hadith is that Anas radi Allahu anhu said, “My mother, Umm Sulaym, stood behind us (in a single row),” so her standing alone in the row is considered as a complete row.

◈ The author of Awjaz al-Masalik writes:
“Ibn Rashid says: Imam Bukhari rahimahullah’s intent (from the chapter heading) is that (a woman being considered as a row alone) is an exception to the general rule, which is: ‘There is no prayer for the one who prays alone behind the row.’ That is, this ruling is only for men.” [الابواب والتراجم, ج2 ص879]

◈ Imam Ibn Abd al-Barr rahimahullah says:
«لا خلاف فى أن سنة النساء القيام خلف الرجال ولا يجوز لهن القيام معهم فى الصف» [الاستذكار، ج6، ص155]
“There is no difference of opinion that women’s standing (i.e., forming rows) is behind the men, and it is not permissible for women to stand with them in the same row (therefore, due to this reason, a woman standing alone in a row is considered as a complete row).”
Thus, from here, the relevance between the chapter and the hadith is understood: that a woman standing alone in a row is valid, whereas a man standing alone behind the row is invalid if there is space in the row.

Benefit:
From the blessed statement of the Messenger of Allah sallallahu alayhi wa sallam, it is clear that a single woman is considered as a row, whereas a single man is not considered as a complete row. Moreover, there are numerous hadiths and reports on this issue in the books of hadith: In the hadith of our master Wabisah bin Ma‘bad radi Allahu anhu, it is clear that: «ان رسول الله صلى الله عليه وسلم راى رجلا خلف الصف وحده فامره ان يعيد الصلاة .» [ابوداؤد كتاب الصلاة رقم الحديث 682]
“The Messenger of Allah sallallahu alayhi wa sallam saw a man praying alone behind the row, so he ordered him to repeat the prayer.”

◈ Imam Tirmidhi rahimahullah and Imam Baghawi rahimahullah have graded this hadith as “hasan,” and Imam Ibn Hibban rahimahullah, Allamah Ahmad Shakir, and Shaykh Muhammad Nasir al-Din al-Albani rahimahullah have graded it as “sahih.” [تحقيق المشكاة 345/1، ارواءالغليل 222/2]
From the above hadith, it is clear that a man’s prayer alone behind the row is not valid.

◈ Fadilat al-Shaykh Ghazi Aziz hafizahullah says that the ruling (of the hadith of Wabisah bin Ma‘bad radi Allahu anhu) will apply in the case where there is still space to join the last row and he is able to do so. The Prophet sallallahu alayhi wa sallam ordered that man to repeat the prayer because he was negligent, even though he was responsible for joining the row, filling the gap, and standing with the other worshippers. Therefore, if a person does not find space in the row, he should not disrupt the entire row because of himself; rather, he will be considered excused and will stand alone behind the row, because Allah the Exalted says: «لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا» [البقرة : 286]
“Allah does not burden a soul beyond its capacity.”
Therefore, insha’Allah, his prayer will be valid due to his excuse.

◈ Ibn Rushd al-Qurtubi rahimahullah has mentioned the scholarly disagreement on this issue. He says: «واختلفوا اذا صلى انسان خلف الصف وحده فالجمهور على ان صلوته تجزي وقال احمد و ابوثور و جماعة صلاته فاسدة .» [هداية المجتهد : 108/1]
“If someone prays behind the row, there is a difference of opinion among the scholars regarding this. The majority of scholars say that his prayer is valid, but Imam Ahmad, Abu Thawr, and a group say that his prayer is invalid.”
Here, it is also necessary to keep in mind that when Allamah Ibn Rushd uses the term “majority,” he means Imam Malik, Shafi‘i, and Abu Hanifah rahimahullah. [ديكهئے بداية المجتهد 1/51]

The list of scholars who hold the view of validity or invalidity of the prayer of one who prays alone behind the row is as follows: According to the statements of Imam Baghawi, Ibn Qudamah, Hafiz Ibn Hajar, Shams al-Haqq Azimabadi, and Abdur Rahman Mubarakpuri rahimahumullah: “Imam Ahmad, Imam Ishaq bin Rahwayh, Hakam, Ibn al-Mundhir, some hadith scholars of the Shafi‘is, Ibn Khuzaymah, Nakha‘i, Hasan bin Salih, and a group of the people of Kufa such as Hammad bin Abi Sulayman, Ibn Abi Layla, Waki‘ and others rahimahullah are of the view of invalidity, whereas Hasan al-Basri, Imam Awza‘i, Imam Malik, Sufyan al-Thawri, Ibn al-Mubarak, Imam Shafi‘i rahimahullah and the people of opinion, i.e., the Hanafis, hold the view of validity.”
For details, refer to [شرح السنة للبغوي 378/3، المغني لابن قدامه 42/2، عون المعبود 254/1، فتح الباري 247/2، تحفة الاحوذي 22/2].

Benefits and Issues:
If one is praying in congregation behind the imam, then the prayer of a man standing alone behind the row is not valid in any circumstance.

An Impartial Analysis of the Alleged Proofs of the Permissibility Advocates
Some people think that the prayer of a man standing alone behind the row is valid, but as Imam Ibn Hazm rahimahullah has stated, neither the Book, nor the Sunnah, nor the consensus of the Ummah provides any evidence for their view. The proofs they present to establish their false position are impartially analyzed below:

Proof No. 1:
SA Sayyiduna Anas bin Malik radi Allahu anhu narrates:
«صليت أنا ويتيم فى بيتنا خلف النبى صلى الله عليه وسلم، وأمي أم سليم حلفنا .»
“I and a boy prayed at home behind the Prophet sallallahu alayhi wa sallam. My mother, Umm Sulaim radi Allahu anha, was standing behind us (performing the prayer).” [صحيح البخاري : ۰727 صحيح مسلم: 658] EA

Analysis:
This hadith does not establish the permissibility of a man standing alone behind the row, because this allowance is specific to women.

◈ Observe the chapter heading of Imam Bukhari rahimahullah, who states:
«باب : المرأة وحدها تكون صفا.» “The statement that a woman, even if alone, is counted as a row.”

If a man could also be counted as a row when alone, then what would be the meaning of this chapter heading? Furthermore, it is necessary for both men and women to form rows behind the imam for congregational prayer, as the Messenger of Allah sallallahu alayhi wa sallam said: «سؤوا صفوفكم، فإن تسوية الصفوف من إقامة الصلاة» “Straighten the rows, for the straightening of the rows is part of establishing the prayer.” [صحيح البخاري :723، صحيح مسلم: 433]

Now, the permissibility of a single woman forming a row is established due to the authentic statement of the Prophet sallallahu alayhi wa sallam, whereas the invalidity of a single man forming a row is made clear by the very statements of the Messenger of Allah sallallahu alayhi wa sallam. Therefore, there is no evidence for the permissibility of a single man forming a row. Thus, this hadith does not establish permission for men.

◈ Imam Ibn Khuzaymah rahimahullah says regarding this:
«أن تقوم خلف الصف وحدها، جاز صلاة المصلي خلف الصف وحده، وهذا الاحتجاج عندي غلط، لأن سنة المرأة أن تقوم خلف الصف وحدها إذا لم تكن معها امرأة أخرى، وغير جائز لها أن تقوم بحذاء الإمام ولا فى الصف مع الرجال، والمأموم من الرجال إن كان واحدا، فسنته أن يقوم عن يمين إمامه، وإن كانوا جماعة قاموا فى صف خلف الإمام حتى يكمل الصفك الأول، ولم يجز للرجل أن يقوم خلف الإمام والمأموم واحد، ولا خلاف بين أهل العلم أن هذا الفعل لو فعله فاعل، فقام خلف إمام، ومأموم قد قام عن يمينه، خلاف سنة النبى صلى الله عليه وسلم.»
“Those who use the narration of Sayyidah Umm Sulaim radi Allahu anha as evidence say that just as it is permissible for a woman to stand alone behind the row, it is also permissible for a man. But this, in my view, is incorrect, because the procedure for a woman is that when she is alone, she stands behind the row; it is forbidden for her to stand beside the imam, nor can she stand in the row of men. However, when a male follower is alone, he stands to the right of the imam, and if there are more than one follower, they stand in a row behind the imam until the first row is complete. If there is only one follower, it is not permissible for him to stand behind the imam. There is consensus that if a follower stands to the right of the imam, then for someone who comes later to stand alone in the row behind is contrary to the Sunnah of the Prophet sallallahu alayhi wa sallam.” [صحیح ابن خزیمة :3 / 30]

◈ Imam Ibn Hazm rahimahullah (384–456 AH) says regarding this:
«وهذا لا حجة لهم فيه، لأن هذا حكم النساء خلف الرجال، وإلا فعليهن من إقامة الصفوف إذا كثرن ما على الرجال لعموم الأمر بذلك، ولا يجوز أن يترك حديث مصلى المرأة المذكورة لحديث وابصة، ولا حديث وابصة لحديث مصلي المرأة.»
“There is no evidence in this hadith for those people, because it contains a specific ruling for (single) women standing behind men; otherwise, when they are more, the general ruling applies and it is obligatory for them to form rows as well. It is in no way permissible to abandon the hadith of Sayyiduna Wabisah because of the aforementioned hadith about a woman’s prayer, nor to abandon the hadith about a woman’s prayer because of the hadith of Wabisah.” [المحلي لابن حزم : 57/4]

It is thus clear that this hadith does not establish the permissibility of a man standing alone behind the row.

Hadith Commentary:
From here, the chapter heading is derived because Umm Sulaym was alone, yet she stood in a single row behind the boys.

Hadith Commentary:
➊
The heading established by Imam Bukhari rahimahullah is, in fact, the wording of a marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam) hadith. As narrated by Imam Ibn ‘Abd al-Barr rahimahullah, a single woman holds the ruling of an independent row. Some jurists are of the opinion that if, for prayer, there is only the imam and a woman, then the woman should stand to the right of the imam. Imam Bukhari rahimahullah has refuted this position, stating that in such circumstances, the woman should stand alone, because in the presented hadith, Umm Sulaym radi Allahu anha stood alone. Similarly, if there are two followers, they must form a row behind the imam, whereas some scholars of Kufa hold that one should stand to the right of the imam and the other to his left. Their evidence is the action of ‘Abdullah ibn Mas‘ud radi Allahu anhu, who, on one occasion while leading the congregation, made ‘Alqamah stand to his right and Aswad to his left. Imam Ibn Sirin responded to this by saying that he did so due to the narrowness of the place. In normal circumstances, this is not correct, as is clarified in the above hadith. (Fath al-Bari: 2/275)

➋
Since a woman is a source of temptation (fitnah) for men, she is not permitted to stand with men, that is, alongside them, during congregational prayer. If, in opposition, she stands alongside them, she will certainly be sinful, but her prayer will still be valid. According to the Hanafis, if a woman comes to stand beside a man during prayer, the man's prayer becomes invalid, but the woman's prayer remains valid. Their evidence is the statement of ‘Abdullah ibn Mas‘ud radi Allahu anhu: "When Allah has placed them behind, then you too should keep them behind in every matter." This is a weak argument from the Hanafis, and its weakness is evident. On one hand, they declare the man's prayer invalid and the woman's valid, even though the act of coming alongside is done by the woman, and it is the woman who is opposing the ruling. Yet, in a similar issue, they do not declare the prayer invalid; for example: In the hadith, it is prohibited to pray in usurped (ghasb) clothing, but if someone, in violation, prays in such clothing, then according to the Hanafis, despite being sinful, his prayer is still valid. (Fath al-Bari: 2/275)

➌
Some commentators are of the view that Imam Bukhari rahimahullah, through this heading, has specified the generality of a hadith whose wording is: "There is no prayer for the one who prays alone behind the row." From the generality of this hadith, an exceptional case has been separated, that this hadith is only for men, not for women. A single woman may pray behind the men. (Fath al-Bari: 2/276)

And Allah knows best.

Benefits and Issues:
Relevance between the Chapter and the Hadith:
◈ Ibn al-Munir rahimahullah says:
«وجه ادخال الصلاة فى السفينة فى ترجمة الصلاة على الحصير أنهما اشتر كافى ان الصلاة عليهما صلاة على غير الارض لئلا يتخيل ان مباشرة المصلي للارض شرط» [المتواري على ابواب البخاري، ص85]
Translation: "That is, Imam al-Bukhari rahimahullah established the chapter regarding praying on a mat and presented the hadith about praying on a boat. In reality, both are united on a single issue of prayer: that if prostration is performed on something other than the ground, it is valid, so that it is not thought that having the ground is a condition for the one praying."

◈ Imam Qastallani rahimahullah says that Imam al-Bukhari rahimahullah presented this hadith in order to indicate the weakness of the narration of Musannaf Ibn Abi Shaybah, in which these words appear:
«عن شريح بن هاني» They asked Umm al-Mu’minin Aisha radi Allahu anha whether the Prophet sallallahu alayhi wa sallam used to pray on a mat, and Allah the Exalted says: «وَجَعَلْنَا جَهَنَّمَ لِلْكٰفِرِيْنَ حَصِيْرًا» So Umm al-Mu’minin Aisha radi Allahu anha replied that he sallallahu alayhi wa sallam did not pray on a mat. According to Imam Qastallani, the narration of Musannaf Ibn Abi Shaybah is weak due to Yazid ibn al-Miqdam. [ارشاد الساري، ج1، ص405]
Imam al-Bukhari rahimahullah established the chapter on praying on a mat and, along with it, transmitted the narration about praying on a boat. The intent of Imam al-Bukhari rahimahullah is that a boat is not the ground, yet prayer is valid on it, and as further evidence, he presented the hadith of Anas radi Allahu anhu.

◈ Hafiz Ibn Hajar rahimahullah, while mentioning the relevance between the narration and the chapter heading, says:
«الاستدلال بأثر جابر بأنها اشتركا فى ان الصلاة عليهما غيرالصلاة على الأرض» [فتح الباري : 489/1]

Hadith Commentary:
Some people have described Malikah as the grandmother of Anas (radi Allahu anhu). Malikah bint Malik bin ‘Adi (radi Allahu anha) is the mother of Anas’s mother. The name of Anas’s mother is Umm Sulaym, and her mother’s name is Malikah. The pronoun in “his grandmother” refers back to Anas himself, and this is asserted by Ibn Sa’d (Qastallani). Here too, the Imam (rahimahullah) is refuting those people who consider only earth (soil) as a condition for prostration.

Hadith Commentary:
➊
According to the opinion of Ibn Battal, if the prayer mat (musalla) is the height of a person, it is called a hasir; if it is less than that, it is called a khumrah.
He further writes that it is Imam Bukhari’s (rahimahullah) habit to establish chapter headings for all those actions that are proven from the Messenger of Allah (sallallahu alayhi wa sallam). In this context, “Prayer on the Hasir,” followed by “Prayer on the Khumrah,” and “Prayer on the Mattress” are of the same nature.
All jurists (fuqaha) are agreed that it is permissible to perform prayer (salah) on a small or large mat.
However, there are some narrations regarding Umar ibn Abd al-Aziz (rahimahullah) that soil would be brought for him, placed on the mat, and then he would prostrate on it. It is also narrated regarding Ibrahim al-Nakha’i (rahimahullah) that he too preferred to prostrate on the ground.
If these narrations are authentic, then they should be understood as reflecting the utmost humility and modesty of these individuals.
This does not mean that they considered praying on a mat to be impermissible, because when it is established from the Messenger of Allah (sallallahu alayhi wa sallam) that he prayed on a mat, then what doubt can there be about its permissibility, especially since no one could surpass him in humility and devotion. In fact, Sa’id ibn al-Musayyib (rahimahullah) even declared praying on a mat to be a sunnah.
(Sharh Ibn Battal: 2/43)

➋
Shurayh ibn Hani’ (rahimahullah) asked Aisha (radi Allahu anha) whether the Messenger of Allah (sallallahu alayhi wa sallam) used to pray on a mat, while Allah the Exalted has said that We have made Hell a mat for the disbelievers (). Upon this, Aisha (radi Allahu anha) replied that the Messenger of Allah (sallallahu alayhi wa sallam) did not pray on a mat. Imam Bukhari (rahimahullah) has indicated the weakness of this hadith in this chapter heading. If the aforementioned narration is authentic, then due to its being rare (shadh), it is not a valid proof, because there are stronger narrations that contradict it, such as the narration of Anas (radi Allahu anhu) which Imam Bukhari (rahimahullah) has mentioned. In fact, it is even narrated from Aisha (radi Allahu anha) herself, as will be mentioned, that the Prophet (sallallahu alayhi wa sallam) had a mat which he would spread out and sit on, and when needed, he would perform prayer on it.
(Fath al-Bari: 1/636)

➌
In addition, it is narrated from Abu Sa’id al-Khudri (radi Allahu anhu) that he saw the Prophet (sallallahu alayhi wa sallam) performing prayer on a mat.
(Sahih Muslim, Kitab al-Salat, Hadith: 159 (519))

Hadith Commentary:
Here, Imam Bukhari rahimahullah intends to clarify that the word "yateem" (orphan) implies childhood, because a mature (baligh) person is not called a yateem. It is as if a child participated in the congregation, and the Prophet sallallahu alayhi wa sallam did not express any disapproval regarding this.

From this hadith, it is also derived that voluntary (nafl) prayers during the day can also be performed in congregation on such occasions, and it is also understood that it is permissible to designate a specific place in the house for nafl or other prayers.

The correct view is that Umm Malikah is the grandmother of Ishaq:
A group has asserted this with certainty, and Nawawi has authenticated it.

Some people have considered her to be the grandmother of Anas, and this is the opinion of Ibn Hajar.

612. Commentary:
If there are three men, then the imam will stand in front and the remaining two will form a row behind him, and the woman will have a separate row even if she is alone.

870. Commentary: This narration shows that if there is only one woman, she will not stand with the men, but will stand alone and perform the prayer with the congregation. However, if a man stands alone behind the row, there is a prohibition for him, unless there is an excuse. This is because the Messenger of Allah (sallallahu alayhi wa sallam) saw a man praying alone behind the row and ordered him to repeat the prayer, and said: "There is no prayer for the man who stands alone behind the row." This narration is found in the books of hadith and is of hasan (good) grade. See: [سنن أبي داؤد ، الصلاة ، حدیث : 682 ، ومسند أحمد : 4؍23]

Therefore, Imam Ahmad, Ishaq, and other hadith scholars (rahimahumullah) have declared the prayer of one who stands alone behind the row to be impermissible and in need of repetition, provided that he stood alone despite there being space in the front row. Meanwhile, other scholars consider it permissible, but this opinion is without evidence. What should a man do if he finds himself alone behind the row? The answer to this question is quite clear: if there is no space in the row and no other worshipper is available to stand with him, then the person should stand alone behind the row. His prayer, insha’Allah, will be valid. The narration about pulling someone from the front row to join oneself is weak; therefore, one should not pull a person from the front row. This is also the position of Shaykh al-Islam Imam Ibn Taymiyyah (rahimahullah). And Allah knows best. For details, see: [مجموع الفتاویٰ : 23؍396]

802. Commentary: Since a woman cannot stand in line with men to perform congregational prayer, even if they are her mahrams, therefore the respected grandmother, Hazrat Malika radi Allahu anha, stood separately. There is no prohibition transmitted regarding a woman standing alone, therefore there is no harm in it.

738. Commentary:

➊ The discussion on seeking blessings (tabarruk) has already passed earlier. (See Hadith: 702)

➋ "Hasir" refers to a mat made from date-palm leaves. Pouring water on it was for the purpose of cleaning or softening it.

➌ The objective of the chapter is to show that it is not necessary to pray directly on the ground, nor is it a condition that the forehead must touch the soil, as some Sufis believe. Rather, prayer can be performed on any clean and stable surface, whether it is cloth, wood, leaves, or leather, as will also be established by the forthcoming narrations.

➍ In Surah Bani Isra'il, verse: 8, where Allah the Exalted says: «وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا»
"And We have made Hell a prison for the disbelievers." In this, "hasir" refers to a prison, not the mat used for prayer. Thus, this hadith also refutes those who consider mats and similar items to be disliked (makruh) for prayer. Furthermore, it is possible that the Imam, by means of such narrations which establish the legitimacy of praying on a mat, is alluding to the weakness or irregularity (shudhudh) of the narration which negates its use. And Allah knows best. For further details, see: [ذخیرۃ العقبیٰ ، شرح سنن النسائي : 272/9]

Hadith Authentication:
[وأخرجه البخاري 860، ومسلم 658، من حديث مالك به]

Jurisprudential Points:
➊ Behind the imam, first there should be rows of men and then rows of women.
➋ If there are no men in the front row, it is permissible for children to stand there; in fact, from this hadith, its being Sunnah is established.
➌ It is not permissible for women and men to stand together in the same row.
➍ If there is no legal excuse, it is Sunnah to accept invitations other than for a wedding feast (walimah) as well.
➎ When there are two followers and one imam, the imam will stand separately in front of the row.
➏ The elderly woman referred to is either the grandmother Maleekah or Umm Sulaym radi Allahu anha. And Allah knows best.
➐ From this hadith and other ahadith, it is established that if a woman prays alone behind the row, her prayer is valid; but if a man prays alone behind the row, his prayer is not valid and it is obligatory for him to repeat the prayer.
➑ There is no difference of opinion in this—that is, there is consensus—that if there are two men and one woman, the man will be on the right side of the imam and the woman will be alone behind. Since this hadith is about a voluntary prayer (Duha), it is thus established that occasionally congregational prayer for voluntary prayers is permissible.
➒ Generally, it is permissible to pray on carpets or mats spread in homes, provided they are pure.

Benefit:
It is established from this hadith that it is permissible to hold congregational (jama‘ah) voluntary (nafl) prayers at home, and that a child may stand in the first row behind the imam, when the first row is incomplete, and a woman may stand alone in the row. It should be remembered that if a child, out of eagerness, comes early to the mosque and stands in the first row at a place other than directly behind the imam, then it is not permissible to remove him from the first row and place him in the rows behind.