Tirmidhi

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. Consider the following evidences:

Evidence No. 1:
It is narrated from Sayyiduna Wabisa bin Ma’bad radi Allahu anhu:
«ان رجلا يصلي خلف الصف وحده فامره ان يعيد الصلاة .»
“A man performed prayer alone behind the row, so the Messenger of Allah sallallahu alayhi wa sallam ordered him to repeat the prayer.” [جامع الترمذي : 230، سنن أبى داود : 682، سنن ابن ماجه : 1004، مسند الإمام أحمد : 228/4، مسند الدارمي : 815/2، ح : 1322، وسنده صحيح]
* Imam Tirmidhi rahimahullah graded this hadith as “hasan,” while Imam Ibn Jarud [319] and Imam Ibn Hibban [الموارد : 405] rahimahullah graded it as “sahih.”
* Imam Ibn Mundhir rahimahullah says:
«وقد ثبت هذا الحديث احمد واسحاق»
“Imam Ahmad bin Hanbal and Imam Ishaq bin Rahwayh rahimahullah have declared this hadith authentic.” [الاوسط فى السنن والاجماع والاختلاف لابن المنذر:184/4]

Evidence No. 2:
Sayyiduna Ali bin Shayban radi Allahu anhu reports:
«صليت خلف رسول الله صلى الله عليه وسلم، فانصرف، ‏‏‏‏‏‏فراى رجلا يصلي فردا خلف الصف، ‏‏‏‏‏‏ فوقف نبي الله صلى الله عليه وسلم حتي انصرف الرجل من صلاته، ف‏‏‏‏‏‏قال له :‏‏‏‏ ”استقبل صلاتك، ‏‏‏‏‏‏فلا لفرد خلف الصف“»
“He saw a man praying alone behind the row. The Prophet sallallahu alayhi wa sallam stood by him until he finished his prayer. Then (when he had finished) he said to him: ‘Repeat your prayer, for there is no prayer for a person who stands alone behind the row.’” [مسند الامام احمد: 23/4، ح:24293، سنن ابن ماجه : 1003، و سندهٔ حسن]
* Imam Athram, quoting from Imam Ahmad bin Hanbal rahimahullah, says: “This hadith is hasan.” [التلخيصں الحبير : 37/2]
* Imam Ibn Khuzaymah [1569] and Imam Ibn Hibban [2206] rahimahullah have graded this hadith as “sahih,” while:
* Hafiz Nawawi rahimahullah [خلاصه الاحكام :2517] has graded its chain as “hasan.”

* Al-Busayri writes:
«اسنادۂ صحيح، رجاله ثقات»
“Its chain is authentic and its narrators are trustworthy.” [مصباح الزجاجة فى زوائد ابن ماجه للبوصيري : 122/1]

The Prayer of a Person Alone Behind the Row According to the Imams of the Religion
➊ Imam Shu’bah bin Hajjaj rahimahullah, quoting from Imam Ibrahim al-Nakha’i the Tabi’i rahimahullah (d. 96 AH), says:
«يدخل فى الصف، أو يخرج إليه رجلا من الصف، فيقوم معه.»
“If (the one left alone behind the row finds space) he should join the row, otherwise he should pull someone out of the row and stand with him (in the back row).” [مسند على بن الجعد : 112 و سندهٔ صحيح]

➋ Hammad bin Abi Sulayman the Tabi’i (d. 120 AH) says:
«يعيد الصلاة.» “Such a person should repeat the prayer.” [ايضا:113، وسندہ صحيح]

➌ ➍ The view of Imam Ahmad bin Hanbal (d. 241 AH) and Imam Ishaq bin Rahwayh (d. 238 AH) rahimahullah is also that the prayer of a man alone behind the row is not valid; rather, he must repeat the prayer. [جامع الترمذي، تحت الحديث : 230، و سندهٔ صحيح]

➎ Imam Waki’ bin Jarrah rahimahullah (d. 197 AH) says:
«إذا صلى الرجل خلف الصف وحده، فإنه يعيد.»
“When a man prays alone behind the row, he should repeat the prayer.” [أيضا، تحت الحديث : 231، و سندهٔ صحيح]

➏ Imam Ibn Mundhir rahimahullah (d. 218 AH) says:
«صلاة الفرد خلف الصفت باطل، لثبوت خبر وابصة وخبر على بن الجعد بن شيبان.»
“The prayer of one alone behind the row is invalid because the narrations of Sayyiduna Wabisa and Sayyiduna Ali bin Ja’d bin Shayban have reached the level of authenticity in this matter.” [الأوسط فى السنن والإجماع والاختلاف لابن المنذر : 184/4]

➐ Imam Abu Muhammad Abdullah bin Abdur Rahman al-Darimi rahimahullah (181–255 AH), after mentioning the aforementioned hadith of Sayyiduna Wabisa radi Allahu anhu, says:
«أقول به.» “I give fatwa according to this.” [مسند الدارمي : 816/2، ح : 1323]

➑ Imam Ibn Hazm rahimahullah (d. 456 AH), after discussing this issue, says:
«فبطل أن يكون لمن أجاز صلاة المنفرد خلف الصف، وصلاة من لم يقم الصفوف، حجة أصلا، لا من قرآن ولا من سنة ولا إجماع، وبقولنا يقول السلف الطيب.»
“It has been established from this discussion that the one who considers the prayer of a man alone behind the row, or the one who does not maintain the row, to be valid, has absolutely no evidence from the Qur’an, Sunnah, or consensus.” [المحلى لابن حزم : 58/4، رقم المسئلة: 415]

➒ Imam al-A’immah Ibn Khuzaymah rahimahullah (d. 311 AH) titles this hadith as follows:
«باب الزجر عن صلاة المأموم خلف الصف وحده.»
“Statement regarding the prohibition of a man praying alone behind the row.”

He also says:
«إن صلاته خلف الصف وحده غير جائزة، يجب عليه استقبالها.»
“Indeed, it is not permissible for a man to pray alone behind the row; rather, it is obligatory for him to repeat it.” [صحيح ابن خزيمة: 30/3]

An Impartial Analysis of the Alleged Evidences of Those Who Permit It
Contrary to the aforementioned evidences, some people believe that the prayer of a man alone behind the row is valid. However, as already presented from Imam Ibn Hazm rahimahullah, there is no evidence from the Book, Sunnah, or consensus of the Ummah to support them. The evidences they present to support their invalid position are impartially analyzed below:

Evidence No. 1:
SA Sayyiduna Anas bin Malik radi Allahu anhu reports:
«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 Sulaym radi Allahu anha, was standing behind us (performing prayer).” [صحيح البخاري : ۰727 صحيح مسلم: 658] EA Analysis: This hadith does not prove the permissibility of a man standing alone behind the row, because this permission is specific to a woman.
Observe the chapter heading of Imam Bukhari rahimahullah, who says:
«باب : المرأة وحدها تكون صفا.» “Statement that even if a woman is alone, she is considered a row.”

If a man could also be considered a row alone, then what would be the meaning of this chapter heading? Moreover, 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 straightening the rows is part of establishing the prayer.” [صحيح البخاري :723، صحيح مسلم: 433]

Now, the permissibility of a single woman being a row is established by the authentic statement of the Prophet sallallahu alayhi wa sallam, while the invalidity of a single man being a row is clear from the statements of the Prophet sallallahu alayhi wa sallam himself. Therefore, there is no evidence for the permissibility of a single man being a row. Thus, this hadith does not establish permission for a man.

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 Sulaym radi Allahu anha as evidence say that if it is permissible for a woman to stand alone behind the row, then it is also permissible for a man. But in my view, this is incorrect, because the procedure for a woman is that if she is alone, she stands behind the row; it is forbidden for her to stand beside the imam, nor can she stand in the men’s row. However, if a male follower is alone, he stands to the right of the imam, and if there are more than one, 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 a latecomer to stand alone in the back row is against 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 specifically mentions the ruling for women standing behind men (alone); otherwise, if there are more, then the general ruling applies and it is obligatory for them to form rows. It is not permissible in any way to abandon the hadith of Wabisa because of the hadith regarding a woman’s prayer, nor to abandon the hadith regarding a woman’s prayer because of the hadith of Wabisa.” [المحلي لابن حزم : 57/4]

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

Evidence No. 2:
SA Sayyiduna Ibn Abbas radi Allahu anhuma reports:
«فقام يصلي من الليل، فقمت عن يساره، فتناولني من خلف ظهره، فجعلني على يمينه.»
“The Messenger of Allah sallallahu alayhi wa sallam stood for prayer at night, and I stood on his left side, so he took me from behind and made me stand on his right side.” [صحيح البخاري:699 صحيح مسلم : 1801] EA SA Similarly, a similar incident is narrated with Sayyiduna Jabir radi Allahu anhu. [صحيح مسلم : 3010] EA SA The point of inference is that the Prophet sallallahu alayhi wa sallam moved both companions from behind him to his right side, and the reason for inference is that when both companions were brought behind, they became «خلف الصف» i.e., behind the row. Their prayer was not invalidated by this, so the prayer of a man alone behind the row is permissible. EA Analysis: It is not correct to infer from this hadith the permissibility of a man praying alone behind the row, because Sayyiduna Ibn Abbas and Sayyiduna Jabir radi Allahu anhum did not pray behind the row, but only changed their place out of necessity. Even if it is accepted that both companions performed part of the prayer while changing their place from behind the row, this does not prove that a man may perform his entire prayer alone behind the row; at most, it would be permissible to do so out of necessity while changing place. The general invalidation of a man’s prayer alone behind the row by the Messenger of Allah sallallahu alayhi wa sallam is excluded from this specific case due to necessity. A person who changes his row while praying does not have to repeat his prayer, but one who joins the congregation from outside and prays alone behind the row must repeat his prayer, as established by our first evidence, because this is the command of the Messenger. Thus, all the hadiths are acted upon.

Imam Ibn Hazm rahimahullah says:
«وهذا لا حجة فيه لهم، لما ذكرنا من أنه لا يحل ضرب السنن بعضها ببعض، وهذا تلاعب بالدين، وليت شعري ما الفرق بين من ترك حديث جابر وابن عباس الحديث وابصة وعلي بن شيبان، وبين من ترك حديث وابصة وعلي الحديث جابر وابن عباس، وهل هذا كله إلا باطل بحت، وتحكم بلا برهان، بل الحق فى ذلك الاخذ بكل ذلك، فكله حق، ولا يحل خلافه» “There is no evidence in this hadith for them, because we have already mentioned that it is not permissible to set hadiths against each other. This is mockery and jest with the religion. Those who abandon the narration of Wabisa and Ali bin Shayban radi Allahu anhuma in favor of the narration of Jabir and Ibn Abbas radi Allahu anhuma, and those who do the opposite, are equal in this matter. All such approaches are absolutely invalid and are fatwas without evidence. The truth in this matter is that all the hadiths should be acted upon; they are all true, and it is not permissible to oppose them.” [المحلي لابن حزم : 57/4]

He also writes:
«وما سمي قط المدار عن شمال إلٰي يمين مصليا و حدهٔ خلف الصف.»
“A person who is moved from the left to the right side has never been called one who prays alone behind the row.”

Evidence No. 3: SA Sayyiduna Abu Bakrah radi Allahu anhu reports:
«إنه انتهى إلى النبى صلى الله عليه وسلم وهو راكع، فركع قبل أن يصل إلى الصف، فذكر ذلك للنبي صلى الله عليه وسلم، فقال : زادك الله حرضا ولا تعد.»
“He came to the Prophet sallallahu alayhi wa sallam while he was in the state of bowing (ruku’). He performed ruku’ before joining the row (then walked and joined the row), and then mentioned this to the Prophet sallallahu alayhi wa sallam, who said: ‘May Allah increase your eagerness, but do not do this again.’” [صحيح البخاري: 783] EA Analysis:
The same invalid inference has been made from this narration as from the previous one. The only difference is that in the previous narration, an attempt was made to prove that the person coming from the left to the right of the imam was praying behind the row, while in this narration, an attempt is made to prove that the person who joined the row while in ruku’ was praying behind the row. However, it is absolutely clear that Abu Bakrah radi Allahu anhu, upon seeing the Messenger of Allah sallallahu alayhi wa sallam in ruku’, immediately, out of eagerness, went into ruku’ from behind the row and then walked forward to join the row; that is, his walking was to join the row, not to pray alone.

Even if it is accepted that Sayyiduna Abu Bakrah radi Allahu anhu performed ruku’ alone behind the row, this still cannot be used as evidence, because the Prophet sallallahu alayhi wa sallam forbade him from doing so in the future; that is, according to the trustworthy Messenger sallallahu alayhi wa sallam, praying alone behind the row is prohibited.

Also consider the fatwa of Imam Ibn Hazm rahimahullah:
«وهذا الخبر حجة عليهم لنا . . . . . فقد ثبت أن الركوع دون الصف، ثم دخول الصفت كذلك لا يحل .»
“This hadith actually serves as evidence against those people. It proves that even joining the row in ruku’ from behind the row is not permissible (let alone performing one or two rak’ahs or the entire prayer alone).” [المحلى لابن حزم : 58,57/4]

Now, as for the objection that if this act was not permissible, why did the Prophet sallallahu alayhi wa sallam not order Sayyiduna Abu Bakrah radi Allahu anhu to repeat the rak’ah in which he performed ruku’ behind the row? The objector must first prove that Sayyiduna Abu Bakrah radi Allahu anhu did not stand up and repeat that rak’ah.

The absence of mention is not proof of absence. In our first evidence, there is an explicit command from the Messenger of Allah sallallahu alayhi wa sallam to repeat the prayer for one who prays alone behind the row. It is not just to abandon the explicit for the ambiguous.

Unestablished Statements Attributed to the Companions and Tabi’in
Those who consider the prayer of a man alone behind the row to be valid also mention some unestablished fatwas attributed to the Companions and Tabi’in. Consider the following:
SA * Sayyiduna Hudhayfah radi Allahu anhu was asked about a person praying alone behind the row, and he replied: He should not repeat the prayer. [مصنف ابن أبى شيبة:12/2] EA Comment: But the chain of this narration is severely “weak” for several reasons:
(1) Abu Mu’awiyah Muhammad bin Khazim al-Darir, the narrator, is a “mudallis.” There is no explicit statement of hearing.
(2) Juwaybir bin Sa’id al-Azdi, the narrator, is severely “weak” and “abandoned.”
(3) There is no proof that al-Dahhak bin Muzahim heard from Sayyiduna Hudhayfah radi Allahu anhu.

SA * This fatwa is attributed to Imam Hasan al-Basri the Tabi’i rahimahullah:
“The prayer of such a person is valid.” [مصنف ابن أبى شيبة:193/2] EA Comment: But its chain is also severely “weak” because:
(1) Hafs bin Ghiyath is a “mudallis.”
(2) Ash’ath bin Sawwar, the narrator, is “weak.”
(3) If ‘Amr refers to ‘Amr bin Ubayd, he is a “rejected” narrator.

SA * There is another similar narration about Imam Hasan al-Basri rahimahullah. [ایضاً] EA Comment: But its chain is also “weak” due to the tadlis of Yunus bin Ubayd.
It is thus clear that nothing is established from the Companions and Tabi’in regarding the permissibility of a man praying alone behind the row.

SA As for the statement of Imam Shafi’i rahimahullah and others that the prayer of such a person is valid, EA their evidence is the same narration of Sayyiduna Anas radi Allahu anhu, according to which his mother, Sayyidah Umm Sulaym radi Allahu anha, prayed alone behind the row. Since this was the first evidence of those who permit it, the complete discussion has already been presented above. The summary is that this hadith establishes the permissibility of a woman praying alone behind the row. It is not correct to derive from this the permissibility for men to pray alone behind the row.

What if the First Row is Complete?
The hadiths of Sayyiduna Wabisa bin Ma’bad and Sayyiduna Ali bin Shayban radi Allahu anhuma are very clear that there is no prayer for anyone who prays alone behind the row, and if someone does so, it is necessary for him to repeat the prayer. Some people, without evidence, restrict these general hadiths by saying that if there is no space in the first row, then the prayer of one alone behind the row is valid. In the same way, some people, without evidence, make exceptions for the follower and the one who catches the ruku’ from the general hadith about the prayer not being accepted without Surah al-Fatihah. We say that when a hadith is general, a specific case cannot be excluded without evidence.

What Should One Who Comes Alone Behind the Row Do?
If a person comes to the mosque for congregational prayer and the row is complete, and he is alone behind the row, then there are two options for him:
(1) He should pull someone from the front row to join him. The evidence for this is the hadith of Sayyiduna Jabir radi Allahu anhu, that the Prophet sallallahu alayhi wa sallam was in prayer. I stood on his left side, and he took me by the hand and made me stand on his right side. Then Sayyiduna Jabbar bin Sakhr radi Allahu anhu came and stood on the left side of the Prophet sallallahu alayhi wa sallam. The Prophet sallallahu alayhi wa sallam took both of us by the hands and placed us in the back row. [صحيح مسلم : 3010]

The imams of the religion also support this, as Imam Shu’bah bin Hajjaj rahimahullah, quoting from Imam Ibrahim al-Nakha’i the Tabi’i rahimahullah (d. 96 AH), says:
«يدخل في الصف، او يخرج اليه رجلا من الصف، فيقوم معه»
“If (the one left alone behind the row finds space, he should join the front row; otherwise, he should pull someone from the row and stand with him (in the back row).” [مسند علي بن الجعد: 112، وسنده صحيح]

This clearly shows that it is permissible for a person who comes late and is alone to pull someone from the front row to form a new row, and such movement is also permissible for the sake of forming a row. If someone considers pulling a person from the first row as breaking the row and applies the warnings about breaking the row to this, then this is his misunderstanding, because leaving the row for a valid excuse is not considered breaking the row. For example, if someone loses his ablution (wudu) during prayer, will he not leave the row? If he does, and he certainly will, is this considered breaking the row? And does this make the first row incomplete? Certainly not. Therefore, it is not correct for some people to present the following hadith against this position:
«من وصل صفا، وصله الله، ومن قطع صفا، قطعه الله»
“Whoever joins the row, Allah joins him with His mercy, and whoever breaks the row, Allah distances him from His mercy.” [مسند الامام احمد: 5724، سنن ابي داود :666، وسنده صحيح]
Because this hadith relates to someone who breaks the row without excuse, not to someone who pulls a person from the front row to form a row in light of authentic hadiths.

(2) If the person who comes late does not want to pull someone from the front row for some reason, or is unable to do so, then he should wait until another worshipper arrives. If, while waiting, there is a risk of missing the congregation, he should not pray alone behind the row, because in any case, praying alone behind the row is not permissible. By waiting, at most, the congregation will be missed due to necessity, but if he prays alone behind the row, then the prayer itself will be invalid. For such a person, it is necessary to repeat the prayer.

1:
If someone is praying alone behind the row, is his prayer valid or not?
There is a difference of opinion among the scholars on this issue:
According to Imam Ahmad and Ishaq ibn Rahwayh, the prayer of a person praying alone behind the row is not valid.
Their evidence is this very narration, as well as the ahadith of Ali ibn Shayban and Ibn Abbas (radi Allahu anhum), which are absolutely clear in this meaning.
Therefore, there is no need for unnecessary interpretation of them (as some people say that the Prophet’s statement was merely for admonition).
Accordingly, for the benefit of the congregation, it is completely permissible for someone who comes later to pull someone from the front row to join him.
There are also some narrations in this meaning, even though they are weak,
but the meaning is supported by these three authentic ahadith.
However, some scholars say that if there is no space in the row, then there is no harm in praying alone.
The warning in this hadith is for that person who prayed alone behind the row despite there being space in the row.
And Allah knows best.

682. Commentary:
It is impermissible to pray separately when there is space in the row, and one must repeat the prayer. A child should also be included in the row, in fact, he should be made to join. [صحيح بخاري، حديث : 76 وصحيح مسلم، حديث : 504]
However, the row for women will be separate, even if she is alone.

Benefit:
Apparently, it seems that this person performed the prayer while standing in the back row despite there being space in the front row.
For this reason, the Noble Prophet (sallallahu alayhi wa sallam) ordered him to repeat the prayer.

The Prayer of a Person Standing Alone Behind the Row in Congregational Salah

Question:

In response to a question in the monthly Shahadat, you wrote that the prayer of a person left alone behind the row is not valid; therefore, he should repeat his prayer. However, in answering the same question, Mubashir Ahmad Rabbani Sahib wrote that this is a case of necessity, so in this situation, the prayer of the person standing alone will be valid. He also wrote that a person should not be pulled from the front row because the hadith states:

“Whoever joins the row, Allah joins him; and whoever breaks the row, Allah breaks him.”

Due to this hadith, a person should not be pulled from the row; if one prays alone, the prayer will be valid, because this is a case of necessity.

Please clarify what should be done, as there are two types of opinions among the scholars. Which opinion should students and the general public follow? Please answer in the light of the Book and Sunnah.

Answer:

It is narrated from Wabisah bin Ma‘bad radi Allahu anhu that:

«ان رسول الله صلى الله عليه وسلم ر أى رجلاً يصلي خلف الصف وحده فأمره أن يعيد .»

Indeed, the Messenger of Allah sallallahu alayhi wa sallam saw a man praying alone behind the row, so he sallallahu alayhi wa sallam ordered him to repeat (the prayer).

[سنن ابي داود: 682، الترمذي: 230 وقال: ’’حسن“ ابن ماجه: 1004، وصححه ابن حبان، الموارد: 403 وللحديث طرق عند ابن خزيمه: 1569 و ابن حبان: 401 وغيرهما]

The chain of this narration is authentic. [نيل المقصود]

Shaykh al-Albani rahimahullah also said: «صحيح» [سنن ابي داود، تحقيق الشيخ الالباني ص 0ا1]

It is narrated from Ali bin Shayban radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:

«فانه لا صلوة لرجل فرد خلف الصف»

Indeed, there is no prayer for the one who prays alone behind the row.

[مسند احمد: 4/ 23ح 16406، ابن ماجه: 1003 وصححه ابن خزيمه: 1569 و ابن حبان: 401]

The chain of this narration is authentic. [تسهيل الحاجه ص 68]
Al-Busayri said: «هذا إسناد صحيح، رجاله ثقات» [زوائد ابن ماجه]

According to the hadith of Wabisah bin Ma‘bad radi Allahu anhu, Imam Ahmad and Imam Ishaq (bin Rahwayh) say that the person who prays alone behind the row should repeat his prayer, and this is also the view of Hammad bin Abi Sulayman, (Muhammad) ibn Abi Layla (the jurist), and Waki‘. [الترمذي: 230]

Ibn Abi Shaybah narrated from Hafs (bin Ghiyath) with the chain of «عن عمرو بن مروان (ثقه) عن ابراهيم (النخعي)» that: «يعيد» meaning, he should repeat the prayer. [2/ 193 ح 5888]
Hafs bin Ghiyath is a mudallis, so this chain is weak. In Musannaf Ibn Abi Shaybah, there are also contrary narrations which, due to tadlis and other reasons, are weak.

According to Ibn Hazm, the prayer of a lone follower behind the row is invalid. [المحلي: 4/ 52مسئله 415]

After the hadith of Wabisah radi Allahu anhu, Abdullah bin Ahmad bin Hanbal says:

«وكان أبى يقول بهذا الحديث»

And my father or my respected father used to give fatwa according to this hadith. [مسند احمد: 4/ 228 ح 18170]

The statement of Ibrahim al-Nakha‘i is that a person standing alone behind the row should not bow (in ruku‘). [ابن ابي شيبه: 1/ 257 ح 2635]
This is also the research of Ibn Abi Shaybah. [ايضاً: 2636]
In fact, Imam Abu Bakr bin Abi Shaybah wrote a refutation of Imam Abu Hanifah on this issue. [مصنف: 14/ 156، 157 ح 3696، 36070]

Abu Bakr Muhammad bin Ibrahim bin al-Mundhir al-Naysaburi (d. 318 AH) says:

«صلوة الفرد خلف الصف باطل لثبوت خبر وابصة» etc.

That is, the prayer of the one standing alone behind the row is invalid due to the hadith of Wabisah (radi Allahu anhu).

[الاوسط فى السنن والاجماع والاختلاف: 4/ 184 ت 1994]

Maulana Abdul Jabbar Khandelwi rahimahullah says:

“If a person «مصلي بعد اتمام صف صلوة» comes to the mosque and finds no place in the row, he should not pray alone behind the row; rather, he should pull someone from the edge of the row to join him.” etc. [فتاوي علمائے حديث ج 3 ص 77]

The meaning of the edge of the row is: “He should pull someone from the edge of the row to join him.” [فتاوي علمائے حديث: 3/ 2486]

The majority of scholars are of the opinion that the prayer of a person standing alone behind the row is valid in case of an excuse. [صلوة الجماعة، تاليف: صالح بن غانم السدلان ص 112]

Imam Ata bin Abi Rabah says: «لا يعيد» He will not repeat it. [مصنف عبدالرزاق 2/ 59 ح 2486]

In the science of narrators and the authentication and weakening of hadith, the majority of hadith scholars are always given preference unless the criticism is explained in detail. However, in jurisprudential matters and others, the opinion of the majority is considered weak in the face of a clear proof. «والحق أحق أن يتبع»

The opinion that the prayer of a person standing alone behind the row is not valid is the stronger view, even though its proponents are fewer compared to the majority.

The evidence for pulling a person from the row is the hadith in which it is mentioned that the Prophet sallallahu alayhi wa sallam was praying, Jabir bin Abdullah radi Allahu anhu came and stood on his left side. The Prophet sallallahu alayhi wa sallam took him and made him stand on his right side. Then Jabbar bin Sakhr radi Allahu anhu came and stood on the left side of the Prophet sallallahu alayhi wa sallam. The Prophet sallallahu alayhi wa sallam pushed both Jabir bin Abdullah and Jabbar bin Sakhr radi Allahu anhuma to stand behind him.

See: [صحيح مسلم 3010، وترقيم دارالسلام: 7516، باب حديث جابر الطويل وقصة أبى اليسر]

Now, a few important notes are presented:

If a woman is alone, her prayer is valid; she is exempt from this ruling.

In one hadith it is mentioned: «وسطوا الإمام“» Place the imam in the middle [فتاوي اهل حديث ج 1 ص 617]

This narration is weak in terms of its chain,
In it, Ummatu’l-Wahid: is unknown [تقريب: 8534]
Yahya bin Bashir bin Khallad: is of unknown status. [ايضاً: 7515]
Also see: [أنوار الصحيفة فى الأحا ديث الضعيفة ص 20، ابوداود: 681]

There are three opinions among the scholars regarding the one who prays alone behind the row:

The prayer is not valid.

The prayer is valid.

If there is an excuse (e.g., the front row is full), the prayer is valid.

Among these opinions, the first is the stronger view, while according to the research and ijtihad of the respected Mubashir Ahmad Rabbani Sahib, the third opinion is stronger.

If there is a difference among the scholars in matters of ijtihad, then take the stronger view and leave the weaker, and show complete respect to the scholars.

. . . See the original article . . .
Monthly al-Hadith, Issue 3, pages 28 to 30

Takhrij:
«أخرجه أبوداود، الصلاة، باب الرجل يصلي وحده خلف الصف، حديث:682، والترمذي، الصلاة، حديث: 230، وأحمد: 4 /228، وابن حبان (الموارد): 2 /104، 105، حديث: 405 وحديث طلق أخرجه ابن حبان (الموارد): 2 /98، حديث:401، والزيادة في حديث وابصة أخرجها الطبراني في الكبير:22 /145، 146، حديث:394 وسنده ضعيف جدًا، فيه السري بن إسماعيل وهو متروك.»©Explanation:
➊ There is a difference of opinion regarding whether the prayer of a person standing alone (munfarid) behind the row (saff) is valid or not. According to Imam Ahmad rahimahullah and some other scholars, the prayer of a person standing alone behind the row is not valid. The evidence for this is precisely this hadith, in which the Prophet sallallahu alayhi wa sallam ordered such a person to repeat his prayer. Others say that the prayer of such a person is valid. The Prophet sallallahu alayhi wa sallam instructed that man to repeat his prayer as a form of admonition.

➋ What is understood from the authentic ahadith on this matter is that the front row should be completed and filled. If there is no space in the first row, then one may pray alone in the row behind, because if someone is pulled from the middle to join him, a gap will be created in the first row, which would require the worshippers to move to fill it, and if someone is pulled from one end, then walking so much during the prayer does not seem preferable. Therefore, it is better that he prays alone. Among the imams, this is the opinion of Imam Malik, Imam Abu Hanifah, and Imam Shafi'i rahimahumullah, and Shaykh al-Islam Imam Ibn Taymiyyah rahimahullah also preferred this view.

➌ The narration in Tabarani and others, which commands pulling a person from the first row, is weak in its chain of transmission. In any case, the prayer of a person standing alone behind the row will only be invalid if he prays alone in the second row despite there being space in the first row. If the first row is complete and there is no space in it, then the prayer of a person alone in the second row will be valid. This is what I hold, and Allah knows best what is correct.

© Hadith Narrator:
«حضرت وابصہ بن معبد رضی اللہ عنہ » In "Ma'bad," there is a kasrah under the "meem," the "ain" is sukun, and there is a fathah on the "ba." His kunyah is Abu Qursafah. He was from the Ansar, from the tribe of Asad bin Khuzaymah. In "Qursafah," there is a kasrah under the "qaf" and the "ra" is sukun. In 9 AH, he came to the service of the Messenger of Allah sallallahu alayhi wa sallam as a representative. He settled in Kufa. Later, he went to Hira. He passed away near Raqqah around 90 AH.

Benefit:
It is established from this hadith that a person should not perform the prayer while standing alone in a row. However, this applies in the case when the first row is incomplete; its clarification is found in Sunan al-Daraqutni.