Source: Fatāwā Amunpuri by Shaykh Ghulam Mustafa Zaheer Amunpuri
What is meant by “shoulder to shoulder” in congregational prayer?
Some people interpret “shoulder to shoulder” as standing so close that no third person can come between two worshippers.
However, according to ʿAllāmah Anwar Shāh Kashmīrī رحمه الله (d. 1353 AH):
“According to the four jurists (fuqahāʾ al-arbaʿah), the meaning of ‘shoulder to shoulder’ is that no space should be left between two worshippers that allows a third person to stand in between.
As for the difference between the spacing of the feet in individual and congregational prayer, I have not found anything from the early generations (salaf).
The Salaf did not keep a wider distance between their feet in congregational prayer than in individual prayer.
The matter of widening the feet in congregation is an innovation of the non-muqallids (Ahl al-Ḥadīth).
Their only evidence is the word al-Ilzāq (الإلصاق) used in the aḥādīth, which means joining the foot and the shoulder of one worshipper to the next.
I do not understand what they mean when they say that the letter ‘bā’ in bi’l-ilzāq denotes physical joining.
They give the example marartu bi-Zayd (I passed by Zayd) — does this mean that one’s body joined with Zayd’s?
In issues of practical conduct (taʿāmul), words are not taken literally.
Since we did not find any difference between the standing of the Companions in congregation and in individual prayer, it is clear that when the Prophet ﷺ said ilzāq, he merely intended the proper straightening of the rows and filling of the gaps.
Reflect: can shoulders truly be joined without hardship? Even with effort, it is impossible. Hence, this claim of the non-muqallids is fabricated, and it has no precedent among the Salaf.”
(Fayḍ al-Bārī, 2/302)
① According to the four Imāms, “shoulder to shoulder” does not mean literal contact, but standing close enough that no one can stand between two worshippers.
However, there is no explicit evidence of this from any of the Imāms themselves.
② Among the Salaf, no one ever widened his stance in congregation compared to praying alone. Only the Ahl al-Ḥadīth do so.
If by “non-muqallids” he meant the Ahl al-Ḥadīth, this is incorrect. Ahl al-Ḥadīth believe that the spacing of the feet corresponds naturally to the shoulders—both individually and in congregation—and in this way, the row becomes properly aligned.
③ Ahl al-Ḥadīth rely not only on the word al-Ilzāq, but also on other terms in ḥadīth such as tarāṣṣū (“adhere closely”) and suddū al-khalal (“fill the gaps”), which confirm the same meaning — literal joining.
④ The letter “bā” in the phrase bi’l-ilzāq denotes actual contact, not a figurative nearness, as claimed.
The example marartu bi-Zayd (“I passed by Zayd”) is one of metaphorical contact (ilzāq majāzī).
A literal example is aṣābahu dāʾ (“he was afflicted with a disease”) — where the illness clings to the person physically.
Hence, in the ḥadīth mentioning “foot to foot” and “shoulder to shoulder,” the bā indicates actual physical contact.
⑤ The practice of the Ummah (taʿāmul) in forming rows is not proof against explicit aḥādīth.
The Companions and Followers (tābiʿīn), according to authentic aḥādīth, would join foot to foot and shoulder to shoulder firmly.
The people of truth (Ahl al-Ḥadīth) have preserved this Sunnah in every era, and their mosques today continue to embody it.
Al-ḥamdu lillāh!
⑥ The claim that physical contact of shoulders is difficult or impossible is baseless.
Experience proves it to be easy, as anyone visiting an Ahl al-Ḥadīth mosque can observe.
“To interpret ilzāq figuratively requires clear evidence.
The explanation that it only means ‘leaving no space for a third person’ has no textual or rational basis.
There is not even the slightest indication for such an interpretation.
One individual has turned a Sunnah into a bidʿah, claiming that not joining shoulders and leaving gaps is the Sunnah, and then attributed this fabricated view to the four Imāms!
I ask: what evidence from the Sunnah or practice of the Companions establishes that there must be four-finger or one-hand-width distance between the feet?
The truth is that the Prophet ﷺ did not specify an exact distance, for people differ — some are tall, some short, some strong, some weak.
Each worshipper should keep his feet such that without difficulty he can fill the space and join shoulders and feet with his neighbor.
Moreover, we have not only the term ilzāq, but also tarāṣṣū, suddū al-khalal, and the prohibition of leaving gaps for Shayṭān — all emphasizing the literal joining.
Even if ilzāq were alone, its meaning would still be clear, and Kashmīrī himself admitted that ilzāq means joining well and leaving no gap — exactly what we say.
Such joining can only happen by actual contact of shoulders and feet.
As the Arabs say: bihi dāʾun (“a disease clings to him”) — real contact!
The Prophet ﷺ also said: ‘When the circumcised part meets the circumcised part, ghusl becomes obligatory.’
(Would anyone claim ilzāq is figurative here?)
Authentic ḥadīth determine whether people’s practice is valid or not — not the reverse.
The correct practice is that of the Companions and Followers, who stood so that no gap remained between them.
There is no hardship in this act; we perform it easily while following the Sunnah.
Acting upon it is easy for those who love the Sunnah and its bearer, and difficult only for those whose hearts have turned away from it.
May Allah guide them to abandon distortions and act upon authentic ḥadīth.”
(Mirʿāt al-Mafātīḥ, 4/6)
❖ Question:
What is meant by “shoulder to shoulder” in congregational prayer?
✿ Answer:
Some people interpret “shoulder to shoulder” as standing so close that no third person can come between two worshippers.
However, according to ʿAllāmah Anwar Shāh Kashmīrī رحمه الله (d. 1353 AH):
“According to the four jurists (fuqahāʾ al-arbaʿah), the meaning of ‘shoulder to shoulder’ is that no space should be left between two worshippers that allows a third person to stand in between.
As for the difference between the spacing of the feet in individual and congregational prayer, I have not found anything from the early generations (salaf).
The Salaf did not keep a wider distance between their feet in congregational prayer than in individual prayer.
The matter of widening the feet in congregation is an innovation of the non-muqallids (Ahl al-Ḥadīth).
Their only evidence is the word al-Ilzāq (الإلصاق) used in the aḥādīth, which means joining the foot and the shoulder of one worshipper to the next.
I do not understand what they mean when they say that the letter ‘bā’ in bi’l-ilzāq denotes physical joining.
They give the example marartu bi-Zayd (I passed by Zayd) — does this mean that one’s body joined with Zayd’s?
In issues of practical conduct (taʿāmul), words are not taken literally.
Since we did not find any difference between the standing of the Companions in congregation and in individual prayer, it is clear that when the Prophet ﷺ said ilzāq, he merely intended the proper straightening of the rows and filling of the gaps.
Reflect: can shoulders truly be joined without hardship? Even with effort, it is impossible. Hence, this claim of the non-muqallids is fabricated, and it has no precedent among the Salaf.”
(Fayḍ al-Bārī, 2/302)
From Kashmīrī’s words, several points become clear:
① According to the four Imāms, “shoulder to shoulder” does not mean literal contact, but standing close enough that no one can stand between two worshippers.
However, there is no explicit evidence of this from any of the Imāms themselves.
② Among the Salaf, no one ever widened his stance in congregation compared to praying alone. Only the Ahl al-Ḥadīth do so.
If by “non-muqallids” he meant the Ahl al-Ḥadīth, this is incorrect. Ahl al-Ḥadīth believe that the spacing of the feet corresponds naturally to the shoulders—both individually and in congregation—and in this way, the row becomes properly aligned.
③ Ahl al-Ḥadīth rely not only on the word al-Ilzāq, but also on other terms in ḥadīth such as tarāṣṣū (“adhere closely”) and suddū al-khalal (“fill the gaps”), which confirm the same meaning — literal joining.
④ The letter “bā” in the phrase bi’l-ilzāq denotes actual contact, not a figurative nearness, as claimed.
The example marartu bi-Zayd (“I passed by Zayd”) is one of metaphorical contact (ilzāq majāzī).
A literal example is aṣābahu dāʾ (“he was afflicted with a disease”) — where the illness clings to the person physically.
Hence, in the ḥadīth mentioning “foot to foot” and “shoulder to shoulder,” the bā indicates actual physical contact.
⑤ The practice of the Ummah (taʿāmul) in forming rows is not proof against explicit aḥādīth.
The Companions and Followers (tābiʿīn), according to authentic aḥādīth, would join foot to foot and shoulder to shoulder firmly.
The people of truth (Ahl al-Ḥadīth) have preserved this Sunnah in every era, and their mosques today continue to embody it.
Al-ḥamdu lillāh!
⑥ The claim that physical contact of shoulders is difficult or impossible is baseless.
Experience proves it to be easy, as anyone visiting an Ahl al-Ḥadīth mosque can observe.
❀ ʿAllāmah ʿUbaydullāh Raḥmānī Mubārakpūrī رحمه الله (d. 1414 AH) said:
“To interpret ilzāq figuratively requires clear evidence.
The explanation that it only means ‘leaving no space for a third person’ has no textual or rational basis.
There is not even the slightest indication for such an interpretation.
One individual has turned a Sunnah into a bidʿah, claiming that not joining shoulders and leaving gaps is the Sunnah, and then attributed this fabricated view to the four Imāms!
I ask: what evidence from the Sunnah or practice of the Companions establishes that there must be four-finger or one-hand-width distance between the feet?
The truth is that the Prophet ﷺ did not specify an exact distance, for people differ — some are tall, some short, some strong, some weak.
Each worshipper should keep his feet such that without difficulty he can fill the space and join shoulders and feet with his neighbor.
Moreover, we have not only the term ilzāq, but also tarāṣṣū, suddū al-khalal, and the prohibition of leaving gaps for Shayṭān — all emphasizing the literal joining.
Even if ilzāq were alone, its meaning would still be clear, and Kashmīrī himself admitted that ilzāq means joining well and leaving no gap — exactly what we say.
Such joining can only happen by actual contact of shoulders and feet.
As the Arabs say: bihi dāʾun (“a disease clings to him”) — real contact!
The Prophet ﷺ also said: ‘When the circumcised part meets the circumcised part, ghusl becomes obligatory.’
(Would anyone claim ilzāq is figurative here?)
Authentic ḥadīth determine whether people’s practice is valid or not — not the reverse.
The correct practice is that of the Companions and Followers, who stood so that no gap remained between them.
There is no hardship in this act; we perform it easily while following the Sunnah.
Acting upon it is easy for those who love the Sunnah and its bearer, and difficult only for those whose hearts have turned away from it.
May Allah guide them to abandon distortions and act upon authentic ḥadīth.”
(Mirʿāt al-Mafātīḥ, 4/6)
Summary:
- The phrase “shoulder to shoulder” in ḥadīth signifies actual physical joining, not mere proximity.
- This joining ensures the rows are straight and no space is left for Shayṭān.
- The authentic Sunnah of the Prophet ﷺ and the practice of the Companions confirm this.
- The Ahl al-Ḥadīth have preserved this Sunnah to this day, with ease and without hardship.
