Evidence that face and hands of the woman are not awrah – part 2; Tafsīr of al-Ahzāb:59 & clarification of what’s authentic from Ibn ‘Abbās

بسم الله الرحمن الرحيم

For part 1 – containing ahādīth which show the women uncovering their face and hands during the time of the Prophet (ﷺ), responses to some of the doubts/objections, and the tafsīr of Sūrah al-Nūr verse 31 – click here: https://fawaaids.com/2025/07/12/evidence-that-the-face-hands-of-the-woman-is-not-awrah-part-1/

Tafsīr of Sūrah al-Ahzāb:59

Allāh says:

يَـٰٓأَيُّهَا ٱلنَّبِيُّ قُل لِّأَزۡوَٰجِكَ وَبَنَاتِكَ وَنِسَآءِ ٱلۡمُؤۡمِنِينَ يُدۡنِينَ عَلَيۡهِنَّ مِن جَلَٰبِيبِهِنَّۚ ذَٰلِكَ أَدۡنَىٰٓ أَن يُعۡرَفۡنَ فَلَا يُؤۡذَيۡنَۗ وَكَانَ ٱللَّهُ غَفُورٗا رَّحِيمٗا

Oh Prophet! Tell your wives and your daughters and the women of the believers to draw close (yudnīna) upon themselves of their outer garments (jalabīb). That is more suitable that they will be known and not be abused. And Allāh is Forgiving and Merciful.

The meaning of yudnīna (يدنين) – basic verb adnā (أدنى)/danā (دنا) – verbal noun idnā (إدناء) –  root word dunū (الدُّنُو)

Al-Rāghib al-Asfahānī said: “Al-Dunū (الدُّنُو): Closeness by essence or by ruling, and it is used regarding place, time, and status…And it is said: I brought together between the two matters (dānayty bayna al-amrayn), and I brought one of them closer (adnayt ahadahumā) to the other, (as) Allāh The Most-High said: “to draw close upon themselves of their outer garments” [Al-Ahzāb:59].” (Mufradāt pg. 263)

Ibn Mandhūr said: “…And in the hadīth: “When you eat, (mention the) name (of) Allāh and danū (دنوا) and sammitū.” The meaning of his (ﷺ) saying danū (دنوا) is: eat from what is adjacent to you and what is near you and close to you.

And al-dunyā was named for its nearness, and because it came near while the Hereafter was delayed.” (Lisān al-Arab 3/426)

Abu Hayyān said: “Al-Kisā’ī said: They cover themselves with their garments drawn close upon them – he intended by “drawing close” the meaning of al-idnā’ (drawing close).” (al-Bahr Muhīt 7/333)

Al-Alūsī said: “Al-idnā’ means drawing close; it is said “adnānī” meaning “he brought me close,” and it carries the implied meaning of loosening or letting down, which is why it is used with the preposition “alā” (over/upon) as it appears to me.” (Rūh al-Ma’ānī 11/736)

Meaning of jilbāb

Al-Wahīdī said: “(jilbāb) – meaning the woman’s garment with which she wraps herself with.” (Tafsīr Basīt 18/274)

Al-Karmānī said: “(jalābīb) – Their outer garments and its singular is jilbāb.” (Gharīb al-Qur’ān pg. 500)

Al-Baghawī said: “the plural of jilbāb, which is the cloak/outer garment that a woman wraps herself with over the dress and head covering.” (Tafsīr al-Baghawī 3/600)

Al-Sam’ānī said: “The jilbāb is the outer garment/cloak, which is the sheet that a woman wraps herself with over the dress and head covering.” (Tafsīr al-Sam’ānī 3/362)

Ibn ‘Attiyah said: “The “jilbāb”: is a garment larger than the khimār (head covering). It is narrated from Ibn ‘Abbās and Ibn Mas’ūd that it is the outer cloak/garment.” (Muharrar al-Wajīz 8/55)

Al-Albānī said: “The jilbāb is the outer garment that a woman wraps herself with above her clothes, according to the most correct opinion.

It is mostly used when she leaves her home, as narrated by the Two Shaykhs (Bukhārī 324, Muslim 890, and the wording is his) and others from Umm ‘Atiyyah (may Allāh be pleased with her), who said: “The Messenger of Allāh (ﷺ) commanded us to bring them out for Fitr and Adhā: the mature women, those menstruating, and those in seclusion. As for those menstruating: they should avoid the prayer but witness the good and the supplication (du’ā’) of the Muslims. I said: ‘Oh Messenger of Allāh, what about one of us who does not have a jilbāb?’ He said: ‘Let her sister clothe her from her jilbāb.'” (Hijāb Mar’ah Muslimah pg. 46-47)

Al-Albānī also said: “…the jilbāb is the outer garment that a woman wraps herself with over her clothes – and not over her face… upon this [understanding] all the language books [agree] – there is nothing in any of them mentioning the face at all.” (Radd al-Mufhim pg. 10)

Tafsīr of the salaf and some of the scholars

Ibn ‘Attiyah said: “The people (of knowledge) differed regarding the manner of bringing (the jilbāb) close.” (Muharrar al-Wajīz 8/55)

Al-Tabarī said [after explaining the first opinion of those who say the jilbāb is brought close by covering the entire body except the one eye – weak narration of Ibn ‘Abbās and Ibn Sirīn to follow insha Allāh]:

“Others said: Rather, they were commanded to tighten their jalābīb over their foreheads. A mention of those who said this:

Muhammad ibn Sa’d who said my father narrated to me, he said: My uncle narrated to me, he said: My father narrated to me, from his father, from Ibn ʿAbbās: “… And the drawing close of the jilbāb is to cover oneself and tighten it upon one’s forehead. (Tafsīr al-Tabarī 15/83, Dar Ibn al-Jawzī – chain declared very weak by the verifier. T.N: although weak, this statement is supported by the authentic narration of Ibn Abbās to follow, and his tafsīr of Sūrah al-Nūr verse 31 – Narrated by ‘Abdullāh ibn ‘Abbās – via the route of Sa’īd ibn Jubayr – regarding His saying: “except what appears thereof,” he said: her face, her hands, and the ring.” (Mawsū Tafsīr Mathūr 15/561))

Qatādah (said) regarding (the verse)… “Allāh took upon them when they go out that they should cover above their eyebrows.” (Tafsīr al-Tabarī 15/83-84, Dar Ibn al-Jawzī – verifier declared the chain as Sahīh. Also declared as Sahīh by Al-Albānī in Radd al-Mufhim pg. 52)

Mujāhid (said) regarding (the verse)… “They should wear outer garments, so it will be known that they are free women, so no transgressor will approach them with harm through words or suspicion.“” (Tafsīr al-Tabarī 15/84, Dar Ibn al-Jawzī – chain declared Sahīh by the verifier)

End quote of Imām Tabarī [complete chains of transmission omitted].

Ibn Jurayj said: The last thing that ʿAtā’ said to me was: Abū ash-Shaʿthā’ informed me that Ibn ʿAbbās said: “She brings the jilbāb close to her face, and does not pull it upon it.” (Masāil Imām Ahmad of Abū Dawūd pg. 154-155. Authenticated by Al-Albānī in Radd al-Mufhim pg. 50 saying: “This isnād is very authentic (Sahīh Jiddan)” He also said in Radd al-Mufhim pg. 10: “What contradicts it is either anomalous (shādh) or weak (da’īf).”)

Abū Bakr al-Jassās said: “Ibn ʿAbbās and Mujāhid said: The free woman covers, when she goes out, her forehead and her head, contrary to the condition of the slave women.” (Ahkām al-Qur’ān 5/245)

ʿIkrimah, mawlā of Ibn ʿAbbās, said regarding His words: “draw close upon themselves from their jalābīb,” he said: She draws close the jilbāb until the opening of her throat is not seen.” (Mawsū Tafsīr Mathūr 18/130-131)

Saʿīd ibn Jubayr [the great student of Ibn ‘Abbās] said regarding His words: “draw close upon themselves,” he said: “They let down upon themselves from their jalābīb” – and it is the qinā’ (large head covering) over the khimār (head covering). It is not permissible for a Muslim woman to be seen by a stranger except that she has the qinā’ (large head covering) over the khimār, and has tied with it her head and throat.” (Mawsū Tafsīr Mathūr 18/130)

[T.N: al-miqna’ah: what a woman covers her head with. In as-Sihāh: what a woman covers her head with.  The qinā’ is broader than the miqna’ah. Al-Azharī said: There is no difference according to the reliable linguists between qinā’ and miqna’ah

According to Dūzī: The words qinā’, miqna’, and miqna’ah in Arabic refer to a type of fabric (shawl) that both genders place on the head. (Mu’jam Arabī Li-Asmā Mulābis pg. 408)

Al-Nawawī said: “Al-miqna’ and al-miqna’ah are what a woman covers her head with. Al-qinā’ is broader than al-miqna’ah.” (Tahdhīb Asmā wa Lughāt 4/105]

Muqātil ibn Sulaymān said: “…to draw close upon themselves from their jalābīb,” meaning: the qinā’ (large head covering) that is over the khimār (head covering).” (Tafsīr Muqātil ibn Sulaymān 3/507-508)

Ibn Qutaybah said: “draw close upon themselves from their jalābīb” – meaning: they wear upon themselves the cloaks/outer garments.” (Gharīb al-Qur’ān pg. 278)

Hāfidh ibn al-Qattān said (after explaining and providing evidence that the covering of the hands and face is not obligatory): “If it is said: This that you have adopted – that a woman is excused for the appearance of her face and hands, even though she is commanded to cover as much as possible – its opposite appears from His saying, the Most High:

“Oh Prophet! Tell your wives and your daughters and the women of the believers to draw close (yudnīna) upon themselves of their outer garments (jalabīb). That is more suitable that they will be known and not be abused. And Allāh is Forgiving and Merciful.”

The answer is that we say: It is possible to interpret this “drawing close” in an interpretation that does not contradict what we said – that its meaning is: they should draw close upon themselves from their outer garments what does not cause earrings and necklaces to appear, like His saying:

وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ

“And let them draw their khimār (head covering) over their bosoms” [al-Nūr: 31]

The commanded “drawing close” (idnā) is general/unrestricted (mutlaq) in respect to everything that can be called idnā (“drawing close”). When we apply it to a single (act) of what is called/referred to as “drawing close,” it fulfills the requirement of the command, since not every (possible form of) drawing close was required – for it is a (positive) obligation, unlike prohibition and negation [which are absolute].

Moreover, it has been said [by the scholars of Tafsīr] about the verse that it only came to distinguish between free women and slaves, and we will mention (the discussion) about that in (a separate) issue…” (Slightly paraphrased, Ihkām al-Nadhar pg. 213-214)

Al-Albānī said: “…there is no evidence in the verse that a woman’s face is ‘awrah requiring her to cover it. Rather, the utmost that is in it is the command to bring down the jilbāb upon her, and this, as you see, is an absolute/unrestricted command. It is possible that the idnā’ (bringing close) is upon the zīnah (adornment) and its places which she is not permitted to display, as the first verse explicitly stated [i.e. Sūrah al-Nūr:31], and in that case the mentioned indication (i.e. the face must be covered) would be negated…

We hold that the first opinion (i.e. that covering the face and hands is not included in this verse) is more suitable to be correct for [several] matters:

First: That the Qur’ān explains parts of itself with other parts. It has been clarified from the preceding verse of al-Nūr that the face does not have to be covered [click here to read the tafsīr of Sūrah al-Nūr:31], so it is necessary to restrict the idnā’ (bringing close) here to what is other than the face, harmonising between the two verses.

The other: That the Sunnah clarifies the Qur’ān, specifying its generalities and restricting its unqualified statements. Many texts from (the sunnah) have shown that the face does not have to be covered [click here to see some of these texts], so it is necessary to interpret this verse in light of those (texts) and restrict its (application) by them.

Thus it is established that the face is not ‘awrah requiring covering, and this is the madhhab (school of thought) of most scholars…

…in conclusion, it is obligatory upon all women to cover themselves when they leave their homes with jalābīb (outer garments), with no difference in this between the free women and the slave woman. It is permissible for them to uncover only the face and hands due to the practice being established in the time of the Prophet (ﷺ) with his approval of them doing so.” (Abridged, Jilbāb Mar’ah Muslimah pg. 87-96)

Weak narration attributed to Ibn ‘Abbās

Alī > Abū Sālih > Mu’āwiyah > Alī > Ibn ‘Abbās: “… Allāh commanded the women of the believers, when they go out from their houses for a need, to cover their faces from above their heads with the outer garments and to show one eye.”

(Tafsīr al-Tabarī 15/82 Dar Ibn al-Jawzī – the isnād declared da’īf (weak) by the verifier. And declared weak by Al-Albānī in Hijāb al-Mar’ah al-Muslimah pg. 50 saying: “This ʿAlī is Ibn Abī Talhah as Ibn Kathīr noted from him, and along with some scholars criticising him, he did not hear from Ibn ʿAbbās, indeed he never (even) saw him. It has been said that Mujāhid is between them, so if this is authentic regarding this report, then it is connected, but in the chain to him is Abū Sālih whose name is ʿAbdullāh ibn Sālih, who has weakness. Ibn Jarīr narrated from Ibn ʿAbbās what contradicts this, but it is also weak in the chain of transmission. However, we found another chain for it that is authentic.”)

[T.N: On Alī ibn Abī Talhah:

Al-Dhahabī says: “(he narrated) from Mujāhid, and Abū al-Waddāk, and Rāshid ibn Saʿd. He took Ibn ʿAbbās’s commentary from Mujāhid, but did not mention Mujāhid, rather he transmitted it directly from Ibn ʿAbbās.

Ahmad ibn Hanbal said: “He has (narrated) objectionable things (munkarāt).” And Abū Dāwūd said: “He used to hold (permissible) the sword (i.e. rebelling against the ruler).”

And Duhaym said: “Alī ibn Abī Talhah did not hear tafsīr (commentary of the Qur’ān) directly from Ibn ʿAbbās.” (Mizān al-I’tidāl 3/146. See also Jāmi’ Likutub al-Du’afā wal-Matrukīn wal-Kādhābīn 10/591-592)

Ibn Hajr said: “He transmitted from Ibn ʿAbbās with a broken chain and did not see him, from the sixth [class of narrators]. Truthful but errs.” (Taqrīb #5336)]

[T.N: on Abū Sālih ‘Abdullāh ibn Sālih:

Al-Nasā’ī said: “(he is) not thiqah (trustworthy and reliable)”.

Ibn Hibbān said: “(he is) Very objectionable in hadīth” (munkar al-hadīth jiddan).”

Ziyād ibn Ayyūb said: “Ahmad ibn Hanbal, may Allāh have mercy on him, forbade me from narrating the hadīth of ʿAbdullāh ibn Sālih.”

Ahmad said: “He was coherent at first, then became corrupt later (in life), and he is nothing.”

Ibn al-Madīnī said: “I struck through (i.e. crossed out) his hadīth and I do not narrate anything from him.”

Abū ʿAlī Sālih ibn Muhammad al-Hāfidh said: “The scribe of al-Layth (i.e. Abū Sālih) used to lie.” (Jāmi’ Likutub al-Du’afā wal-Matrukīn wal-Kādhibīn 9/222-234)

Ibn Hajr said: “(he is) Truthful but makes many errors, reliable [when narrating from] his book but there was heedlessness in him. From the tenth (class of narrators).” (Taqrīb #3752)

Weak narration attributed to Muhammad ibn Sirīn from ʿUbaydah

From Muhammad ibn Sīrīn, he said: “I asked ʿUbaydah [al-Salmānī] about this verse: “draw close upon themselves from their jalābīb,” so he raised a wrap that was upon him, covered himself with it, and covered his entire head until it reached the eyebrows, and covered his face, and brought out his left eye from the left side of his face on the side of the eye.” (Mawsū Tafsīr Mathūr 18/130)

In a wording: “the right eye.” (Tafsīr al-Tabarī 15/83)

In a wording: “one of the eyes.” (Tafsīr al-Baghawī 3/444 and others)

Al-Albānī said: “The explanation of its weakness from [several] aspects:

  • That it is severed and stopped (maqtūʿ mawqūf), so there is no proof in it, because ʿUbaydah al-Salmānī is a Follower (tābiʿī) by consensus. So if he had elevated a hadīth to the Prophet (ﷺ), it would be (considered) mursal (disconnected) with no proof in it – so how about when it is stopped (mawqūf) at him like this? And how [is it acceptable] when it contradicts the interpretation of the interpreter of the Qur’ān: Ibn ʿAbbās and those with him from the Companions?
  • That they (i.e. narrators) were inconsistent in determining the uncovered eye in it, so it was said: “the left [eye]” and it was said: “the right [eye]” and it was said: “one of his eyes”…When you know this, then know that inconsistency (idtirāb) – according to the scholars of hadīth – is a defect in the transmission that removes it from the rank of using it as evidence…because it indicates that the narrator did not preserve it (accurately) and did not memorise it.
  • Its contradiction to the [authentic] interpretation of Ibn ʿAbbās of the verse as previously explained, so what contradicts him is rejected without doubt.

(Abridged, Radd al-Mufhim pg. 54-58)

Weak narration attributed to Muhammad ibn Sa’d al-Quradhī

From Muhammad ibn ʿUmar (al-Wāqidī) > Ibn Abī Sabrah from Abū Sakhr > Muhammad ibn Kaʿb al-Quradhī who said: “draw close upon themselves from their jalābīb,” he said: “She covers her face except one of her eyes.“

(Tabaqāt of Ibn Sa’d 8/176-177. Declared Mawdū (fabricated) by Al-Albānī in Radd al-Mufhim pg. 57 saying:

“Ibn Abī Sabrah – Imām Ahmad said in “al-ʿIlal” (1/204):”He used to lie and fabricate hadīth.”

The narrator from him, Muhammad ibn ʿUmar – who is al-Wāqidī – is close to him [in weakness]. Al-Hāfidh said in “al-Taqrīb”: “(He is) abandoned (matrūk).”And Ahmad said: “A liar (kadhāb).” Moreover, (the narration) is mursal (disconnected).”)

Rulings related to saying “Ameen” in prayer; is it obligatory? Is it said loud or quiet? What if the imām doesn’t say it?

بسم الله الرحمن الرحيم

The Imām and the followers saying Āmīn aloud (in the loud prayers)

Narration 1: of Abū Hurayrah

Imām al-Bukhārī said: “Chapter: The Imam’s Audible Recitation of “Āmīn“

Ibn al-Zubayr and those behind him would say “Āmīn” until the mosque would resound with noise. [authenticated by Al-Albānī in al-Da’īfah 2/369]

Abū Hurayrah narrared that the Prophet (ﷺ) said:

إِذَا أمَّنَ الإِمَامُ فَآمِنُوا؛ فَإِنَّهُ مَنْ وَافَقَ تَأْمِيتُهُ تَأمِينَ الْمَلائِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ». وَقَالَ ابْنُ شِهَابٍ: وَكَانَ رَسُولُ الله ﷺ يَقُولُ: «آمِينَ

“When the imam says ‘Āmīn,’ then you say ‘Āmīn,’ for whoever’s Āmīn coincides with the Āmīn of the angels will have his previous sins forgiven.”

And [Imām] Ibn Shihāb [al-Zuhrī] said: “The Messenger of Allah (ﷺ) used to say “Āmīn.” [in a variant: used to say Āmīn audibly]. Ibn Hajr said: “Even though it is mursal (disconnected), it is supported by the practice of Abū Hurayrah.”

(Sahīh al-Bukhārī 780. Fath al-Bārī of Ibn Hajr 2/637-642)

In a variant from Abū Hurayrah:

قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا ‏”‏ قَالَ الإِمَامُ ‏{‏ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ ‏}‏ فَقُولُوا آمِينَ فَإِنَّ الْمَلاَئِكَةَ تَقُولُ آمِينَ وَإِنَّ الإِمَامَ يَقُولُ آمِينَ فَمَنْ وَافَقَ تَأْمِينُهُ تَأْمِينَ الْمَلاَئِكَةِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ ‏”‏

The Messenger of Allah (ﷺ) said: ‘When the Imām says: ‘ghayri al-maghdūbi ʿalayhim wa lā al-dāllīn’ say: ‘Āmīn’ for the angels say Āmīn and the Imām says Āmīn, and if a person’s Āmīn coincides with the Āmīn of the angels, his previous sins will be forgiven.‘” (al-Nasā’ī 927. Declared Sahīh by Al-Arnāūt in his checking)

[the practice of Abū Hurayrah: Nuʿaym al-Mujmir who said: Abū Hurayrah led us in prayer and said: “Bismi-llāhi ar-Rahmāni ar-Rahīm).” Then he recited Umm al-Qurʾān [i.e., al-Fātihah] until he reached “ghayri al-maghdūbi ʿalayhim wa lā al-dāllīn),” [then] he said “Āmīn.” [in the variant of Ibn Hibbān 1797: “and the people (likewise) said Āmīn”] Then he said: “By the One in Whose hand is my soul, I am the one among you whose prayer most closely resembles the prayer of the Messenger of Allah (ﷺ)”. (Sunan al-Kubrā of al-Bayhaqī 2/153, Dar al-Hadīth – declared Sahīh by the verifier. Sahīh Ibn Hibbān 1797 – declared Sahīh by al-Arnāūt. Ibn Khuzaymah 499 who declared it Sahīh]

Imām Ibn al-Mundhir said: “In his (ﷺ) statement “When the imām says āmīn, then you say āmīn” is clear evidence that the imām says the ta’mīn aloud, and it is not permissible for it to be otherwise, because if the imām said the ta’mīn quietly, the follower (ma’mūm) would not know so that he could say āmīn when the imām says āmīn. This is clear and apparent to one whom Allāh grants understanding from the Messenger of Allāh (ﷺ), since it is impossible for the Messenger of Allāh (ﷺ) to command the follower to say āmīn when his imām says āmīn while he has no way to know his imām’s āmīn.” (al-Awsat 3/291-292)

Narration 2: of Wāʾil ibn Hujr

Imām Al-Bayhaqī said: “Chapter: The Imam’s Audible Recitation of “Āmīn”

Wāʾil ibn Hujr narrated:

كَانَ النَّبِي ﷺ إِذَا قال : «آمِينَ . رَفَعَ بِهَا صَوْتَهُ

“The Prophet (ﷺ), when he said “Āmīn,” would raise his voice with it.” [Declared Sahīh by Ibn Hajr in Talkhīs 2/672]

(al-Bayhaqī said) “This is the wording of al-Faqīh’s hadīth. In al-Sulamī’s narration he said:

سَمِعْتُ النَّبِيَّ الله إذا قال (وَلَا الضَّالِّينَ) قال : «آمين». رَفَعَ بِهَا صَوْتَهُ فِي الصَّلَاةِ

“I heard the Prophet ﷺ when he said “nor those who have gone astray (wa lā al-dāllīn),” he would say “Āmīn” and raise his voice with it in prayer.” (Sunan al-Kubrā of al-Bayhaqī 2/151, Dar al-Hadīth – it’s verifier declaring the hadīth as Sahīh saying: “Al-Dāraqutnī extracted it in his Sunan (1/333) and authenticated it. Al-Baghawī [mentioned it] in Sharh al-Sunnah and classified it as hasan (good). Ibn Hajr authenticated it as [mentioned] in al-Nayl (2/247). Ibn al-Qattān criticised/weakened it because of Hujr ibn ʿAnbas, saying “he is not known.” Ibn Hajr corrected him and said: “He is trustworthy and known, and it was said he had Companionship [with the Prophet], and Yahyā ibn Maʿīn and others considered him thiqah (trustworthy and reliable). “Al-Tirmidhī classified the hadith as hasan. Ibn Sayyid al-Nās said: “It should be (considered as) Sahīh.”)

[in the narration of Sufyān]…Wakīʿ ibn al-Jarrāh narrated it from Sufyān:

يَمُدُّ بِهَا صَوْتَهُ

“he would extend his voice with it.”

Al-Firyābī said from Sufyān in this hadith:

رَفَعَ صَوْتَهُ بِآمِينَ وَطَوَّلَ بِهَا

“he raised his voice with Āmīn and lengthened it.” (Sunan al-Kubrā of al-Bayhaqī 2/151, Sahīh as previously stated)

Narration 3: of Abū Rāfi’

Abū Rāfiʿ narrated:

أَنَّ أَبَا هُرَيْرَةَ كَانَ يُؤَذِّنُ لِمَرَوَانَ بْنِ الْحَكَمِ، فَاشْتَرَطَ أَنْ لَا يَسْبِقَهُ بِالضَّالِّينَ حَتَّى يَعْلَمَ أَنَّهُ قَدْ دَخَلَ الصَّفَ ، فَكَانَ إِذَا قال مَرْوَانُ وَلَا الضَّالِّينَ قَالَ أَبُو هُرَيْرَةَ : آمِينَ . يَمُدُّ بِهَا صَوْتَهُ وَقَالَ : إِذَا وَافَقَ تَأْمِينُ أَهْلِ الْأَرْضِ تَأْمِينَ أَهْلِ السَّمَاءِ غُفِرَ لَهُمْ

“Abū Hurayrah used to call the adhān for Marwān ibn al-Hakam, and he stipulated that he [Marwān] not precede him with “al-dāllīn” until he knew that he [Abū Hurayrah] had entered the row. So when Marwān said “wa lā al-dāllīn,” Abū Hurayrah would say “Āmīn,” extending his voice with it. And he said: “When the taʾmīn of the people of earth coincides with the taʾmīn of the people of heaven, they are forgiven.” (Sunan al-Kubrā of al-Bayhaqī 2/153-154, Dar al-Hadīth – declared Sahīh by its verifier. Also declared as Sahīh by Al-Albānī in al-Da’īfah 2/369)

Narrations 4 and 5: of ‘Atā

ʿAtāʾ narrared:

كُنْتُ أَسْمَعُ الأَئِمَّةَ ابن الزُّبَيْرِ وَمَنْ بَعْدَهُ يَقُولُونَ : آمِينَ، وَمَنْ خَلْفَهُمْ : آمِينَ حَتَّى إِنَّ لِلْمَسْجِدِ لَلَجَّةٌ

“I would hear the imams – Ibn al-Zubayr and those after him – saying “Āmīn,” and those behind them [saying] “Āmīn” until the mosque would resound with voices.” (Sunan al-Kubrā of al-Bayhaqī 2/154, Dar al-Hadīth – declared Sahīh by the verifier)

ʿAtāʾ narrated:

أَدْرَكْتُ مِائَتَيْنِ مِنْ أَصْحَابِ النَّبِيِّ ﷺ فِي هَذَا الْمَسْجِدِ إِذَا قَالَ الإِمَامُ : غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ سَمِعْتُ لَهُمْ رَجَّةً بِآمِينَ

“I witnessed two hundred Companions of the Prophet (ﷺ) in this mosque [i.e. masjid al-Harām – see I’lām of Ibn Mulaqqin 2/586]. When the imām said “ghayri al-maghdūbi ʿalayhim wa lā al-dāllīn),” I heard them make a reverberating sound with “Āmīn.” (Sunan al-Kubrā of al-Bayhaqī 2/154, Dar al-Hadīth – it’s verifier declaring it Hasan)

(al-Bayhaqī said) Ishāq al-Handhalī narrated it from ʿAlī ibn al-Hasan and said: “They raised their voices with Āmīn.” (Sunan al-Kubrā of al-Bayhaqī 2/154)

Al-Bayhaqī said: “And it was narrated to us regarding Ibn ʿUmar that he would raise his voice with it, whether he was an imām or a follower.” (Sunan al-Kubrā of al-Bayhaqī 1/154)

Imām Al-Albānī said on the legitimacy of the followers saying Āmīn loudly: “…nothing contrary to saying it aloud has been established from Companions other than Abū Hurayrah and Ibn al-Zubayr – which has been authenticated from them both…” (al-Da’īfah 2/369)

Shaykh ul-Islām ibn Taymiyyah said: “These are all texts that (show) the Prophet (ﷺ) used to say the ta’mīn aloud, and he commanded the followers to say āmīn with the imām’s āmīn.

Its apparent meaning is that they say āmīn like his āmīn, because āmīn is more emphasised for them since they were commanded with it. If he says it aloud, then the follower has greater priority. The explicit statement of this has preceded.

Therefore, the Companions of the Prophet (ﷺ) understood this command to say it aloud and were unanimous upon it.” (Sharh al-Umdah 2/757)

Summary of saying Āmīn in the silent and loud prayers

Al-Afqahsī said: “The ummah has unanimously agreed that the one praying alone says āmīn, and likewise the follower and imām in the silent prayer, and likewise the majority (of scholars) said regarding the loud prayer.” (Sharh Umdatul Ahkām 1/347)

Shaykh ul-Islām ibn Taymiyyah said: “The imām, follower, and one praying alone say (the ta’mīn). The imām and follower say it aloud in what he says aloud in his recitation, following al-Fātihah. Likewise the one praying alone if he recites aloud.” (Sharh al-‘Umdah 2/755)

The ruling on saying Āmīn

Imām Al-Saffārīnī said: “This command according to the majority (of the scholars) is for recommendation.

Ibn Buzayzah related from some scholars its obligation upon the follower, acting upon the apparent meaning of the command. He said: The Dhāhiriyyah made it obligatory upon every worshipper.” (Sharh Umdatul Ahkām 2/294)

Imām Al-Ithyūbī said: “Then what appears (correct) to me is its obligation upon the follower, because the command is for obligation according to the majority’s statement, except when a diverter [from a text] diverts it. The majority who say recommendation here did not mention a diverter. And Allāh, The Most-High knows best.” (Sharh al-Nasā’ī 12/20)

Imām al-San’ānī said: “The majority carried the command to (mean) recommendation, and I do not know what [evidence] diverted it from obligation, while the principle [of a command] is obligation.” (al-Tahbīr 5/285)

What if the imām doesn’t say Āmīn aloud

Shaykh ul-Islām ibn Taymiyyah said: “If the imām leaves out the ta’mīn or (leaves out) saying it aloud, the follower says āmīn and says it aloud, whether he is close to the imām and hears his recitation, or hears his murmuring, or cannot hear his voice – he says āmīn.” (Sharh al-Umdah 2/758)

Imām Al-Saffārīnī said: “If the imām leaves it out, the follower comes with it (i.e. says it)”. (Sharh Umdatul Ahkām 2/294)

Imām Al-Ithyūbī said: “Ash-Shāfi’ī’s saying in “al-Umm” is that the follower says āmīn even if the imām leaves it out intentionally or forgetfully.

What ash-Shāfi’ī – may Allāh have mercy upon him – said in “al-Umm” is what I consider most correct, due to the apparent meaning of his statement: “When the imām says: ‘wa lā al-dāllīn’ then say: Āmīn.” And Allāh, The Most-High, knows best.” (Sharh al-Nasā’ī 12/25)

Imām al-San’ānī said: “His statement (ﷺ): “Pray as you have seen me pray” (Sahīh al-Bukhārī 6008, Sahīh Muslim 674) – it has been established that he said āmīn, so every worshipper should say āmīn, whether individual, imām, or follower, because his statement “pray” is a general address and command to every believer with that. If the imām errs by abandoning it, the follower does not err by following him in the abandonment.” (al-Tahbīr 5/285)

Those who held to say Āmīn quietly and a refutation of their evidence

Imām Ibn al-Mundhir said: “The people of opinion (ashāb al-ra’ī, i.e. the hanafīs) saw that the imām should say āmīn quietly. Sufyān al-Thawrī said: “When you finish reciting the opening of the Book, say āmīn quietly.” (al-Awsat 3/295)

Imām Al-Ithyūbī said: “It has become clear from what preceded of verification from the speech of these memorising imāms that the most correct of the madhabs is what the majority hold – the legitimacy of āmīn aloud in audible prayer for the imām, follower, and one praying alone, due to the authenticity of the hadīths (that came) with that.

As for those who say not to say it aloud, they have no evidence except what preceded from Shu’bah’s narration: “and he lowered his voice with it.” [1] The memorisers have agreed that this narration is not authentic; rather, the authentic is (Sufyān) al-Thawrī’s narration with the wording: “He said āmīn, extending his voice with it.” (Sharh al-Nasā’ī 12/31)

Imām al-Mubārakfūrī said: “The Hanafīs said to say the ta’mīn quietly and conceal it, and they used as evidence the hadīth of Wā’il that at-Tirmidhī mentioned [1]… This is a hadīth (which is) not suitable to be used as proof as you will come to know…” (al-Tuhfah 3/375)

[1] Imām Al-Tirmidhī said: “Shu’bah reported this Hadīth, from Salamah ibn Kuhail, from Hujr Abū Al-‘Anbas, from ‘Alqamah ibn Wāʾil, from his father:

أَنَّ النَّبِيَّ ﷺ قرأ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ فَقَالَ : «آمین»، وَخَفَضَ بها صَوْتَهُ .

“That the Prophet recited: (ghayri al-maghdūbi ʿalayhim wa lā al-dāllīn) then he said: ‘Amin,’ and he lowered his voice with it.”

(Al-Tirmidhī 248. Declared Shādh (i.e. isolated/anomalous – a weak hadīth due to narrator contradicting narrator(s) stronger in reliability/authenticity) by Al-Albānī in his checking of Al-Tirmidhī)

Shaykh al-Arnāūt said: “Sufyān and Shu’bah differed regarding this hadīth….When Shu’bah and Sufyān differ, the statement (which is given precedence) is Sufyān’s statement, and this is what the imāms chose. Al-Bukhārī noted this error of Shu’bah’s in his “Tārīkh” 3/73, and in what at-Tirmidhī quoted from him in his “Jāmi'” 2/28, and in “al-‘Ilal al-Kabīr” 1/217-218.” (Takhrīj Musnad Imām Ahmad 31/138)

Ibn al-Mulaqqin said: “Al-Bayhaqī said in his “Khilāfiyyāt”: “I do not know of any disagreement among the scholars of Hadīth that when Sufyān and Shu’bah differ, the statement (which is given preference) is Sufyān’s statement.” (Badr al-Munīr 3/582)

Imām al-Mubārakfūrī said: “…The fourth reason [why the statement of Sufyān is given preference over Shu’bah’s]: Shu’bah was alone in what he said in his narration in these two places, and no one followed him in that. As for Sufyān, he was not alone in what he said in his narration regarding them, but rather al-‘Alā’ ibn Sālih, ‘Alī ibn Sālih, and Muhammad ibn Salamah followed him in that. For these reasons, the error was attributed to Shu’bah and not attributed to Sufyān…” (Abridged, al-Tuhfah 3/378)

Imām al-Mubārakfūrī continues: “Some of them (i.e. the hanafīs) used as evidence the hadīth of Samurah ibn Jundub that he memorised from the Messenger of Allāh (ﷺ) two pauses: a pause when he said takbīr, and a pause when he finished reciting (ghayri al-maghdūbi ʿalayhim wa lā al-dāllīn)”. [T.N: Abū Dawūd 779 and others. Declared weak by Al-Albānī in his checking saying: “Its chain is weak because al-Hasan – who is al-Basrī – despite his great status, is a mudallis (concealer), and he did not explicitly state his hearing of this hadīth from Samurah.” Da’īf Abī Dawūd 9/299]. It was said: “The most apparent is that the second pause was for saying āmīn quietly.”

The response: The second pause was not for saying āmīn quietly, because he used to say the ta’mīn aloud, and saying āmīn quietly has not been established from him. How can it be said that it was for saying āmīn quietly? Rather, the second pause was for his breath to return to him, as Qatādah explicitly stated in some of his narrations (Al-Tirmidhī 247, Ibn Mājah 844).

They also used as evidence the report from ‘Umar and ‘Alī: Al-Tahāwī (Sharh Ma’ānī Āthār 1208) narrated from Abū Wā’il who said: “‘Umar and ‘Alī did not say aloud ‘Bismi-llāhi ar-Rahmān ar-Rahīm,’ nor the seeking refuge, nor āmīn.”

The response: This report is very weak (da’īf jiddan), for in its chain is Sa’īd ibn al-Mirzbān al-Baqqāl. Al-Dhahabī said in “al-Mīzān”: “Al-Fallās abandoned him, Ibn Ma’īn said: ‘His hadīth should not be written,’ and al-Bukhārī said: ‘Rejected in hadīth (munkar al-hadīth).'” End quote. Al-Dhahabī said in the biography of Abān ibn Jablah al-Kūfī: “Ibn al-Qattān related that al-Bukhārī said: ‘Everyone I said about “rejected in hadīth,” it is not permissible to narrate from him.'” End quote.

They also used as evidence the statement of Ibrāhīm al-Nakha’ī: “Five things the imām conceals: ‘Subhānak Allāhumma wa-bihamdik,’ seeking refuge, ‘Bismi-llāhi ar-Rahmān ar-Rahīm,’ āmīn, and ‘Allāhumma Rabbana laka al-hamd.'” ‘Abd al-Razzāq narrated it (2597).

The response: This statement of Ibrāhīm al-Nakha’ī contradicts the authentic marfū (elevated to the Prophet (ﷺ)) hadīths, so it should not be given attention. The distinguished al-Laknawī said in “as-Sa’āyah”: “As for al-Nakha’ī’s report and similar ones, they do not equal the elevated narrations.” End quote.” (Al-Tuhfah of al-Mubārakfūrī 3/375-376)

Is the hadith of the 73 sects authentic & who is the saved sect? – Ibn ‘Uthaymīn

بسم الله الرحمن الرحيم

The questioner says: I found in the commentary of Ibn Kathīr a hadīth in which the Messenger says something to the effect: “This nation will split into seventy-three sects, all of them in the Fire except one,” so is this hadīth authentic? And what are the misguided sects compared to this saved sect?

So he answered – may Allāh the Most High have mercy upon him: “This hadīth is authentic (Sahīh), due to the abundance of its chains of transmission, and the nation’s reception of it with acceptance. For indeed the scholars accepted it and established it even in some of the books of creeds. And the Prophet (ﷺ) clarified that the saved sect (al-firqah al-nājiyah) is the group (al-jamāʿah) who gathered upon what the Prophet and his Companions were upon in creed, speech, and action. So whoever adheres to what the Messenger of Allāh was upon from the correct, sound beliefs, and the legislated statements and actions – then that is the saved sect.

And this is not specific to a time nor a place, but rather everyone who adheres to the guidance of the Messenger (ﷺ) outwardly and inwardly, then he is from this saved group. And it is saved in this world from innovations and violations, and saved in the Hereafter from the Fire.”

(Fatāwā Nūr Alā Darb 1/34-35)

The questioner asks: Who is the victorious group (al-tāʾifah al-mansūrah)? And how is (this group) identified?

So he answered – may Allāh the Most High have mercy upon him: “The victorious group is Ahl al-Sunnah wal-Jamāʿah and they are the saved sect (al-firqah al-nājiyah), and they are those who are upon the same as what the Prophet (ﷺ) and his Companions were upon in creed, speech, and action.

So in creed, they believe in Allāh and His angels and His books and His messengers, and the Last Day, and Divine Decree – its good and its evil. They believe that Allāh – the Most High – is the Lord of everything and its Sovereign. They believe that Allāh – the Most High – is the Truth, and that whatever is called upon besides Him is falsehood. They believe in everything that Allāh named Himself with, or what His Messenger (ﷺ) named Him with. They believe in everything that Allāh described Himself with, or His Messenger (ﷺ) described Him with, without distortion (tahrīf) nor negation (taʿtīl) nor asking how (takyīf) nor likening (tamthīl). They likewise believe in the angels of Allāh – the Most High – according to what came in the Book and the Sunnah.

They worship Allāh – the Most High – with what He has legislated. They do not innovate in the religion of Allāh – the Most High – what He did not legislate, neither in creed nor in verbal or practical actions. Rather, they are sincere to Allāh – the Most High – in their worship, because they were commanded with that:

“And they were not commanded except to worship Allāh, being sincere to Him in religion, inclining to truth (i.e. monotheism)” [al-Bayyinah: 5].

They are followers of the Messenger of Allāh (ﷺ). They believe that every innovation (bidʿah) in the religion of Allāh – the Most High – is misguidance. These are the saved group, and they are the victorious sect, and they are Ahl al-Sunnah wal-Jamāʿah.”

(Slightly Abridged, Fatāwā Nūr Alā Darb 1/32)

Related posts:

The narrations of the 73 sects and their authenticity – with added benefits from various scholars of past and present

Who is the victorious group/saved sect – Imām Ahmad and Shaykh Al-Albānī

Njeriu i Hutuar – Burri që Ngatërron të Drejtat

بسم الله الرحمن الرحيم

Ai është ai që përzien mes të drejtave të prindërve të tij dhe të drejtave të gruas së tij!

Ai e dëmton gruan e tij në lidhje me të drejtat e saj të detyrueshme që janë legjisluar për të, ose ndonjëherë ai e shtypë atë duke justifikuar këtë shtypje me pretendimin se kjo është nderim i prindërve të tij.

Unë them këtë jo për t’i nxitur gratë kundër burrave të tyre, por më tepër është një këshillë dhe sqarim për ata që janë të padijshëm për këtë çështje ose e konsiderojnë këtë sjellje si burim fisnikërie dhe burrërie.

Në të vërtetë, gruaja që kujdeset për nevojat e prindërve të burrit të saj nuk është një detyrim legjislativ [nga Allāhu]. Megjithatë, kjo është nga etiketa e mirë martesore, dhe rrjedh nga dashuria dhe kujdesi që ajo ka për burrin e saj.

Pra, le t’i kushtojnë vëmendje burrat këtij piku, pasi kjo është shkaku i shumicës së fitnahut, trazirës dhe zemërimit/armiqësisë mes burrit dhe gruas.

Kjo është sepse ai mendon se kujdesi i saj për nevojat e prindërve të tij është i detyrueshëm për të, pavarësisht nga ajo që ajo dëshiron. (Ajo bëhet të ndihet sikur) ajo nuk është gjë tjetër veçse një shërbyese e tij dhe e prindërve të tij, dhe ajo ndihet sikur po trajtohet padrejtësisht dhe po shtypet në atë. Kështu, zënka nxitet dhe zjarri i fitnahut ndizet mes bashkëshortëve.

Ajo që i bën gjërat edhe më të këqija është se disa burra kërkojnë nga gratë e tyre të kujdesen për nevojat e prindërve të tij, dhe të qëndrojnë pranë tyre në kohë vështirësie nga dashuria për ta dhe duke iu përmbajtur nevojave dhe kërkesave të tyre pa hezitim dhe pa qenë aspak të pakënaqur. Megjithatë, ai e trajton familjen e saj me trajtimin më të keq dhe më të ashpër.

Ai nuk i jep asaj mundësi të vizitojë prindërit e saj për të qenë pranë tyre në kohën e tyre të vështirë kur ata vetë janë në nevojë të madhe për vajzën e tyre.

Është sikur të thotë përmes veprimeve të tij, “Ti ke dalë nga shtëpia e familjes sate dhe tani je prona ime, prandaj mos mendo fare për familjen tënde.” Disa nga burrat mund ta shprehin edhe fjalimisht këtë, dhe është sikur dëshiron ta shkëputë plotësisht atë nga familja e saj.

(Një Mesazh Ekskluzivisht Për Burrat f.28-29, Nga Shejkh Abū Furayhān Jamāl ibn Furayhān al-Hārithī, Përkthyer ne shqip nga vepra e Anwar Wright & Isa Underdue, Authentic Statements Publications)

How to stand in prayer consisting of two people

بسم الله الرحمن الرحيم

Imām Bukhārī said:

باب يَقُومُ عَنْ يَمِينِ الإِمَامِ بِحِذَائِهِ سَوَاءٌ إِذَا كَانَا اثْنَيْنِ

Chapter on Standing to the Right of the Imām, Equal/Level with Him, When There Are Two

عَنِ ابْنِ عَبَّاسٍ قَالَ بِتُ فِي بَيْتِ خَالَتِي مَيْمُونَةً فَصَلَّى رَسُولُ اللهِ ﷺ العِشَاءَ، ثُمَّ جَاءَ فَصَلَّى أَرْبَعَ رَكَعَاتٍ ثُمَّ نَامَ، ثُمَّ قَامَ فَجِئْتُ فَقُمْتُ عَنْ يَسَارِهِ، فَجَعَلَنِي عَنْ يَمِينِهِ، فَصَلَّى خَمْسَ رَكَعَاتٍ، ثُمَّ صَلَّى رَكْعَتَيْنِ، ثُمَّ نَامَ حَتَّى سَمِعْتُ غَطِيطَهُ – أَوْ قَالَ خَطِيطَهُ – ثُمَّ خَرَجَ إِلَى الصَّلاةِ

Ibn Abbās narrated: “I spent the night in the house of my maternal aunt Maymūnah, and Allāh’s Messenger (ﷺ) prayed al-‘Ishā’, then he came and prayed four rak’ahs, then he slept, then he stood up. I came and stood to his left, so he placed me to his right, and he prayed five rak’ahs, then he prayed two rak’ahs, then he slept until I heard his ghatīt (snoring sound) – or he said his khatīt- then he went out to the (Fajr) prayer.” (Sahīh al-Bukhārī 697)

Hāfidh Ibn Hajr said:

“His statement (I.e. Imām Bukhārīs) “equal/level” – سَوَاءٌ – means: he neither advances nor falls behind.

Our companions/scholars (i.e. adherents of the Shāfi madhab) said: It is recommended that the follower stand slightly behind him.

It seems the compiler (i.e. Imām Bukhārī) indicated by this (due to) what occurred in some of its (other) routes (i.e. a different version of the hadīth), for it was mentioned previously in [the book of] Purification from Makhramah’s narration from Kurayb from Ibn Abbās with the wording: “So I stood beside him” – فَقُمْتُ إِلَى جَنْبِهِ – [Number 171 of Sahīh al-Bukhārī] and its apparent meaning is equality (in position).

Ibn Jurayj narrated: “I said to ‘Atā’: “When a man prays with another man, where should he be in relation to him?” He said: “To his right side.” I said: “Should he be level with him so that he lines up with him, with neither one ahead of the other?” He said: “Yes.” I said: “Do you prefer that he be equal with him so that there is no gap between them?” He said: “Yes.””

In al-Muwattā’ from ‘Abdullāh ibn ‘Utbah ibn Mas’ūd who said: “I entered upon ‘Umar ibn al-Khattāb during midday and found him performing tasbīh (i.e. prayer), so I stood behind him. He brought me close until he made me level with him to his right.”” (Abridged, Fath al-Bārī of Ibn Hajr 2/530)

Imām Al-Albānī said:

“This [hadīth of Ibn ‘Abbās] contains an indication of refutation to those who say it is recommended for the imām to be slightly ahead of the follower.

This contradicts the apparent meaning of the hadīth that the author used as evidence, and contradicts what ‘Umar did, for a man stood behind him, so he brought him close until he made him level with him to his right – Mālik narrated it (1/199-170) with an authentic chain from him.

See the hadīth of the Prophet’s (ﷺ) prayer with the Companions during his illness, and his sitting to the right of Abū Bakr level with him – this is another evidence for the author, and there is an explicit narration in the chapter from Ibn Abbās recorded in al-Sahīhah 606.” (Fath al-Bārī 2/529 – Dar al-‘Ālamiyyah)

Imām ibn ‘Uthaymīn said:

“If there is only an imām and a follower (in salāh), should the follower step back slightly?

The answer is: He should not step back. Some scholars have recommended – a recommendation that has no evidence – that the follower should step back slightly so that the imām may be distinguished by advancing ahead of him. It is said: this is a mistake. When there is an imām and a follower, they form a row, and the row should be straightened – no one should advance ahead of another.” (Abridged, Sharh Umdatul Ahkām 1/814)

Shaykh Ahmad al-Najmī said:

“The hadīth contains evidence that the position of the follower when he is alone is to the right of the imām.

Then they (i.e. the scholars) differed about his prayer if he stands to the left of the imām. Mālik, al-Shāfi’ī, and the people of opinion (i.e. Hanafīs) went to the view that if he does that, he has opposed the sunnah but his prayer is valid.

The Hanbalīs went to the view that his prayer is invalid.

The first view is more apparent (as being correct) because invalidating the original (state/ruling) requires evidence, and there is no evidence (for that).” (Sharh Umdatul-Ahkām 1/210-211)

The people stand for prayer when the mu’adhdhin says ‘qad qāmat as-salāh’

بسم الله الرحمن الرحيم

عَنْ عَبْدِ اللَّهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ إِذَا أُقِيمَتِ الصَّلاَةُ فَلاَ تَقُومُوا حَتَّى تَرَوْنِي خَرَجْتُ ‏”

Abdullāh ibn Abī Qatādah narrated from his father that: the Messenger of Allāh (ﷺ) said: “When the prayer is established, then do not stand until you see that I have come out.” (Sahīh al-Bukhārī 637, Sahīh Muslim 604, Al-Tirmidhī 592. Al-Nasā’ī 687, Abū Dawūd 539)

Imām Al-Tirmidhī said: “A group of people of knowledge from the Companions of the Prophet (ﷺ) and others disliked that people wait for the imām while they are standing.

Some of them said: If the imām is in the mosque and the prayer is established, they only stand when the mu’adhdhin says ‘qad qāmat as-salāh, qad qāmat as-salāh’ (the prayer has been established, the prayer has been established). This is the opinion of (Imām) Ibn al-Mubārak.” (Sunan Al-Tirmidhī 592)

Imām Abū Dāwūd said in his Masā’il: “I said to (Imām) Ahmad: When do people stand for prayer?” He said: “When he – meaning the mu’adhdhin – says “qad qāmat as-salāh” (the prayer has been established).” I said:” What if the imām has not yet come?” He said:” They do not stand until they see him.” (Masāil Imām Ahmad pg. 45)

Imām Al-Bayhaqī said: “We have been narrated to from Anas ibn Mālik, may Allāh be pleased with him, that when it was said ‘qad qāmat as-salāh’ (the prayer has been established), he would quickly stand up. And from al-Husayn ibn ‘Alī ibn Abī Tālib, may Allāh be pleased with both of them, that he used to do that. This is the opinion of ‘Atā’ and al-Hasan.” (Sunan al-Kubrā 2/92)

Hāfidh Ibn al-Mulaqqin said: “Hishām – meaning Ibn ‘Urwah – disliked that one stands until the mu’adhdhin says: “qad qāmat as-salāh” (the prayer has been established).” (al-Tawdīh 6/408)

Shaykh ul-Islām ibn Taymiyyah said:

“It is recommended that the imām and the followers stand for prayer when the mu’adhdhin (caller to prayer) says: “qad qāmat as-salāh” (the prayer has been established), based on what was narrated from al-Hajjāj ibn Farūkh al-Wāsitī from al-‘Awwām ibn Hawshab from ‘Abdullāh ibn Abī Awfā (رضي الله عنه) who said:

When Bilāl said “qad qāmat as-salāh” (the prayer has been established), the Messenger of Allāh (ﷺ) would stand up. 

(Abū Ya’lā in Ithāf al-Khiyarah 4/494 and at-Tabarānī in al-Kabīr 23/244, and al-Bazzār 3371. It’s chain is weak. In it is al-Hajjāj ibn Farūkh who is weak – a possessor of munākīr (rejected narrations) as mentioned in al-Kāmil 2/233. With this, al-Bayhaqī weakened the hadīth in as-Sunan al-Kubrā 2/222, and al-Haythamī in Majma’ az-Zawā’id 2/272)

(This narration) is preserved from al-Hajjāj, and it has been said that it is not narrated except from him, even though there is some weakness in him, there is no hadīth in this chapter/topic that contradicts it, and it is supported by the practice of the sahābah (Companions).

Ibn al-Mundhir and others said: Anas ibn Mālik used to stand up when it was said “qad qāmat as-salāh” (the prayer has been established). And it is reported regarding al-Husayn ibn ‘Alī, may Allāh be pleased with both of them, that he used to do that. (al-Awsat 4/166)

No disagreement with this is known from any Companion, and this must be followed, especially when the discussion is about recommendation and nothing else can be relied upon besides this.” (Slightly abridged, Sharh al-Umdah of Ibn Taymiyyah 2/636-637)

Holding a celebration after completing the Qur’ān & refuting the doubt of “good innovation” – Sh. ‘Uthaymīn

بسم الله الرحمن الرحيم

The Questioner: Among the customs and traditions in our city (is that) when one completes the Book of Allāh, they bring various types of food and drink (in celebration). Is this established in the Sunnah or is it a bid’ah (innovation)? And is there (such a thing) as good innovations (bid’ah hasanah) and bad innovations (bid’ah sayyi’ah)?

The Shaykh: Praise be to Allāh, Lord of the worlds, and I send salāh (praise) and salām (peace) upon our Prophet Muhammad and upon his family and companions and those who follow them in good until the Day of Judgment.

Nothing of this sort is legislated upon completing the Book of Allāh, The Mighty and Majestic. So no celebrations, food, or anything else (of that sort) is legislated.

So if a person reads the entire Qur’ān and then wanted upon its completion to prepare a banquet/feast to which he invites people, or to give charity (in the form of) food to the poor, or to hold a ceremony with speeches and sermons— then indeed all of this is not from the Sunnah.

And when (something) is not from the Sunnah and is done on a religious occasion – here being the completion of the Qur’ān – then it becomes from the bid’ah (innovated matters).

The one most knowledgeable of the creation regarding Allāh’s Sharī’ah, the most sincere of creation towards Allāh’s servants, and the most eloquent of creation in clear expression and speech—Muhammad, the Messenger of Allāh (ﷺ) —said:

كل بدعة ضلالة

“Every innovation is misguidance” And “every” (kull: كل) denotes generality, and the Prophet (ﷺ) did not exempt any innovation from being (considered) “good”.

By this comprehensive and restrictive universal (statement), we know that dividing innovations into good innovation and bad innovation is a great error and a statement about Allāh without knowledge.

There is no innovation that is ever good, and whoever thinks that among innovations there is that which is good, does so in two aspects:

The first aspect: His incorrect assumption that it is good, because once we verify/confirm that it is a innovation, then it is (by default) bad.

The second aspect: His erred assumption that it is an innovation — so he thinks it is an innovation when (in reality) it is not an innovation.

But if we verify/confirm that it is an innovation, then we are certain that it is bad, and not good.

This is what this great statement from the speech of the master of messengers, Muhammad (ﷺ) necessitates: “Every innovation is misguidance.”

The division by some scholars of innovation into bad innovation and good innovation is understood according to what I mentioned previously: either this thing is not innovation and they (mistakenly) thought it to be an innovation, or this thing is not good and they (mistakenly) thought it to be good.

But with certainty that this thing is an innovation, it will never be good.

If someone says: Did not the Commander of the Believers ‘Umar ibn al-Khattāb, may Allāh be pleased with him, when he gathered the people in Ramadān under one imam, say: “What an excellent innovation this is”?

We say: Yes, he said this, but did ‘Umar mean that it was innovation in Allāh’s religion? No, he did not mean this.

‘Umar was among the most strictest of people in adherence to the Sunnah and most eager (in following it), but he intended that it was innovation in relation to the previous time only (i.e. hadn’t been done for some time).

That is because the Prophet (ﷺ) stood with his companions in Ramadān for two or three nights [1], praying with them in congregation, then he left that out of fear that it would be made obligatory upon his ummah. So the congregational prayer was legislated in the night prayer of Ramadān [2] but he left it out of fear of a greater harm, which is making this congregational prayer obligatory upon the people. When the Messenger of Allāh (ﷺ) died, there was safety from this harm of making this night prayer obligatory upon people because revelation had ceased—there was safety from that. But the caliphate of Abū Bakr al-Siddīq, may Allāh be pleased with him, did not last long, as it was two years and some months, and he was occupied with the affairs of jihād and re-organising the Islamic ummah after what happened from some of them in terms of violations/rebellions that arose after the death of the Messenger (ﷺ).

When it was the time of ‘Umar and such obstacles were removed and people become somewhat free (i.e. Community was more settled), he went out one day, may Allāh be pleased with him, and found people praying scattered —a man praying alone, two men (praying together), and three (men praying together). ‘Umar, may Allāh be pleased with him, saw fit to gather the people under one imām, so he gathered them under one imām. Then he went out one night while they were gathered under their imām, praying with his prayer, and he said: “What an excellent innovation this is.” So it is innovation in terms of the preceding time, and it is not innovation in terms of its legislation, since its legislation had already been established in the time of the Prophet (ﷺ).

Accordingly, calling it innovation is a relative application—that is, it is innovation in relation to the preceding time. And by this, the rope that the people of innovations hold onto is severed, who innovate in Allāh’s religion what is not from it and legislate in His religion what He did not permit, and who argue with such expressions that have a meaning other than what they intend. Directing it to the meaning I mentioned is in accordance with the Prophet’s saying (ﷺ): “Every innovation is misguidance.” For it is not befitting for the Commander of the Faithful ‘Umar ibn al-Khattāb to praise an innovation that the Prophet (ﷺ) described as misguidance by saying “what an excellent innovation it is.”

Indeed, doors of evil and innovations – which fall under the category of the prohibited things – have been opened by this argument, which is the division by some scholars—may Allāh pardon and forgive them—of innovation into good innovation and bad innovation. If we had held fast to the saying of the infallible (ma’sūm) Muhammad (ﷺ): “Every innovation is misguidance,” it would have been more appropriate for us to be followers of the Messenger of Allāh (ﷺ) than if we divided innovation into good and bad. (Fatāwā Nūr Alā al-Darb 5/2 #236 of Shaykh al-‘Uthaymīn)

[1] Hadīth is in Sahīh al-Bukhārī 2012 and others. ‘Urwah informed narrated that ‘Ā’ishah, may Allāh be pleased with her, informed him that the Messenger of Allāh (ﷺ) went out one night from the middle of the night and prayed in the mosque (masjid), and men prayed following his prayer (i.e. prayed with him). When morning came, people talked about it, so more of them gathered and prayed with him. When morning came, people talked about it, so the people of the mosque (masjid) increased from the third night. The Messenger of Allāh (ﷺ) came out and prayed, and they prayed following his prayer. When it was the fourth night, the mosque was (full and) unable to contain its people, until he came out for the dawn prayer. When he finished the dawn prayer (fajr), he turned to the people and gave the tashahhhud, then said: “As for what follows, indeed your position was not hidden from me, but I feared that it would be made obligatory upon you and you would be unable to fulfill it.” So the Messenger of Allāh (ﷺ) passed away while the matter remained thus (i.e. people prayed individually).

[2] There are many other narrations which prove the legislation of the night prayer in congregation – from them what Imām al-Nasā’ī collected in his Sunan 1365, Abū Dawūd 1375, Ibn Khuzaymah 1206 and others:

Abū Dharr narrated: “We fasted Ramadān with the Messenger of Allāh, and the Prophet did not lead us in Qiyām until there were seven days left of the month, then he led us in Qiyām until one-third of the night had passed. Then, when there were six days left, he did not lead us in Qiyām. When there were five days left, he led us in praying Qiyām until half the night had passed. We said: ‘O Messenger of Allāh, why don’t you lead us in praying Qiyām for the rest of the night?” He said: ‘If a man prays with the Imām until he leaves, that will be counted for him as if he spent the whole night in prayer.’ Then, when there were four days left, he did not lead us in praying Qiyām. When there were three days left he sent for his daughters and women, and gathered the people, and he led us in praying Qiyām until we feared that we would miss Al-Falah. Then he did not lead us in praying Qiyām for the rest of the month.”

Can one marry someone who doesn’t pray – Sh. Ibn al-‘Uthaymīn

بسم الله الرحمن الرحيم

[49] If a woman marries a man who does not pray, or a man marries a woman who does not pray, what is the ruling (on this)?

He answered by saying:

If a woman marries a man who does not pray, or a man marries a woman who does not pray, then the marriage contract (al-nikāh) between them is invalid (bātil) and the woman is not made lawful by it. This is because the one who abandons prayer is a disbeliever as evidenced by the Book of Allāh, the Sunnah of His Messenger (ﷺ) and the statements of the Companions – may Allāh be pleased with them.

Based on this, it is not permissible for a Muslim woman to marry a person who does not pray, nor is it permissible for a Muslim man to marry a woman who does not pray. Due to His saying – the Exalted – regarding the emigrant women:

فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ لا هُنَّ حِلٌّ لَهُمْ وَلا هُمْ يَحِلُّونَ لَهُنَّ

“If you ascertain that they are believing women do not return them to the disbelievers. They are not lawful for them, nor are they lawful for them.” (60:10)

So whoever marries a man who does not pray, she is forbidden (harām) to him, and she must prevent him from herself and try to free herself from him as much as she is able. If he repents and (begins to) pray, then the contract must be renewed if the wife agrees to that.

As for if she married a man who prays and then he abandons prayer, then the marriage is dissolved/annulled and it is not permissible for her to remain with him even if she has children from him, because her children in this situation follow her and their father has no right to custody of them, because he is a disbeliever, and there is no custody for a disbeliever over a Muslim. If Allāh – the Exalted – guides him and he prays, his wife returns to him according to the detailed rulings known among the people of knowledge.

I urge all my Muslim brothers to have fear of Allāh – Mighty and Majestic – regarding those women whom Allāh has placed under their authority/responsibility, and not to take risks with them as some people do nowadays – marrying off his daughter or the like to a person who does not pray, saying “Perhaps Allāh will guide him in the future.” This is forbidden for him (to do so), and the future is unknown, and perhaps the matter will be the opposite and he will drag her to negligence regarding prayer and abandoning it.

I ask Allāh for myself and my Muslim brothers success in what He loves and is pleased with.

(Majmū al-Fatāwā of Shaykh Muhammad ibn Sālih al-‘Uthaymīn 12/88-89)

Is the alignment in a row done by the toes or by the ankles – Ibn Taymiyyah, Ibn ‘Uthaymīn, Al-Albānī

بسم الله الرحمن الرحيم

Hadīth 1.

كَانَ رَسُولُ اللهِ ﷺ يُسَوِّي صُفُوفَنَا ، حَتَّى كَأَنَّمَا يُسَوِّيبِهَا الْقِدَاحَ، حَتَّى إِذَا رَأَى أَنَّا قَدْ عَقَلْنَا ، ثُمَّ خَرَجَ يَوْمًا فَقَامَ حَتَّى كَادَ أَنْ يُكَبِّرَ فَرَأَى رَجُلًا بَادِيًا صَدْرُهُ، فَقَالَ : عِبَادَ اللَّهِ، لَتُسَرُّنَ صُفُوفَكُمْ أَوْ لَيُخَالِفَنَّ اللَّهُ بَيْنَ وُجُوهِكُمْ

Nu’mān ibn Bashīr narrated: “The Messenger of Allāh ﷺ used to straighten our rows until it was as if he was straightening with them an arrow, until when he saw that we had understood. Then he came out one day and stood until he was about to say the takbīr (the opening “Allāhu Akbar”), and he saw a man whose chest was protruding [from the line]. So he said: “Servants of Allāh, straighten your rows or Allāh will cause discord between your faces.” (Sahīh Muslim 436)

فرأيتُ الرجل يلزق منكبه بمنكب صاحبه، وركبته بركبة صاحبه، وكعبه بكعبه

In a variant from Nu’mān ibn Bashīr: “I saw the man attach his shoulder against his companion’s shoulder, his knee against his knee, and his ankle against his ankle.” (Abū Dawūd 662 and others. Declared Sahīh by Al-Albānī in Sahīhah 1/72)

Hadīth 2.

وَكَانَ أَحَدُنَا يُلْزِقُ مَنْكِبَهُ بِمَنْكِبِ صَاحِبِهِ وَقَدَمَهُ بِقَدَمِهِ‏ ‏

Anas narrated: “Everyone of us used to attach his shoulder with the shoulder of his companion and his foot against his foot.” (Sahīh al-Bukhārī 725)

لقد رأيت أحدنا يلزق منكبه بمنكب صاحبه وقدمه بقدمه، ولو ذهبت تفعل ذلك اليوم لترى أحدهم كأنه بغلٌ شموسٌ

In a variant from Anas: “I saw everyone of us attach his shoulder against his companion’s shoulder, and his foot against his foot. If you were to try to do this today, one of you would shy away like a stubborn mule.” (Musannaf ibn Abī Shaybah 3562, Musnad Abū Ya’lā 3720, Sahīhah of Al-Albānī 1/71)

Explanation

Shaykh ibn al-‘Uthaymīn said: “…the alignment should be in the upper part of the body and the lower part of the body. For this reason the Companions (may Allāh be pleased with them) used to have a man place his ankle against his brother’s ankle, and his shoulder against his brother’s shoulder…

If it is said: Is the alignment by the tips of the toes or the tips of the heels, or by what?

We say: The Companions (may Allāh be pleased with them) clarified for us that the alignment is by the ankle, because the ankle is what the (straightness of the) body is built upon. The ankle is at the bottom of the leg, and the leg is the pillar of the body, so the alignment is by the ankles.” (Sharh Umdatul Ahkām 1/820)

Shaykh ul-Islām ibn Taymiyyah said: “The prescribed practises from the sunnah (al-masnūn) for rows are five things:

  1. Straightening, aligning, and correcting the row until it becomes like an arrow. This is achieved by alignment of the shoulders, knees, and ankles – not by the toes.
  2. Standing close together in (the row) and closing gaps and openings, until a man attaches his shoulder against another man’s shoulder and his ankle against his ankle.
  3. Drawing the rows close together and bringing them near each other, until the prostration of the one behind is behind the standing place of the one in front, without crowding that leads to harming the worshippers. [see Abū Dawūd 667 and others, authenticated by Al-Albānī in his checking]
  4. Completing the first [row] then the next, achieving true gathering and closeness to the imām. [see Abū Dawūd 671 and others, authenticated by Al-Albānī in his checking]
  5. The imām being in the center, meaning that he should be (positioned) in the middle of the row. [see Abū Dawūd 681. Declared weak by Al-Albānī in his checking]

(Sharh al-Umdah 2/643-644)

Shaykh Al-Albānī said: “The mentioned straightening is only achieved by pressing shoulder to shoulder and the edge of foot to foot, because this is what the Companions (may Allāh be pleased with them) did when they were commanded to establish rows and stand close together in them.

It is regrettable that Muslims have been careless about this sunnah of alignment, indeed they have neglected it, except for few of them. I have not seen it (practised) among any group except the Ahl al-Hadīth (the people of Hadīth).” (Sahīhah 1/72-73)

Hāfidh ibn Mulaqqin said: “In (the hadīth) is (evidence of) the dislike of advancing ahead of the congregants in the (prayer) row, whether the advancement is with his foot, shoulder, or entire body. For if the (prophet) (ﷺ) forbade and threatened the protruding of the chest, in which no great violation of straightening appears, then what do you think (about doing so with) other parts of the body, feet, and shoulders?!” (al-I’lām 2/522)

Related posts:

Standing foot to foot in prayer – al-Mubārakfūrī, Ibn ‘Uthaymīn

https://fawaaids.com/2024/04/24/the-obligation-and-manner-of-straightening-the-rows-in-congregational-prayer/

Straightening the rows in prayer – the imāms obligation

https://fawaaids.com/2025/07/14/straightening-the-rows-in-prayer-the-imams-obligation/

Straightening the rows in prayer – the imāms obligation

بسم الله الرحمن الرحيم

Standing shoulder to shoulder and foot to foot in prayer:

Click here for Shaykh Al-Mubārakfūrīs and Ibn Uthaymīns speech

al-Barā’ ibn ‘Āzib narrated:

كان رسول الله ﷺ يأتي ناحية الصف، ويسوي بين صدور القوم ومناكبهم، ويقول: «لا تختلفوا فتختلف قلوبكم. إن الله وملائكته يصلون على الصفوف الأول

The Messenger of Allāh (ﷺ)  used to come to the side of the row and align the people’s chests and shoulders, and would say: “Do not differ, lest your hearts differ. Indeed, Allāh and His angels send salāh upon the first rows.” (Sahīh Ibn Khuzaymah 1557)

Sammāk ibn Harb narrated:

سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ يَخْطُبُ، قَالَ : كانَ النَّبِيُّ ﷺ يُسَوِّي الصَفَّ أَوْ الصُّفُوفَ حَتَّى يَدَعَهُ مِثْلَ القِدْحِ أَوْ الرُّمْحِ ، فَرَأَى صَدْرَ رَجُلٍ نَاتِنَا، فَقَالَ : عِبَادَ اللَّهِ سُؤُوا صُفُوفَكُمْ أَوْ لِيُخالِفَنَّ اللَّهُ بين وجُوهِكُمْ

I heard an-Nu’mān ibn Bashīr delivering a sermon, he said: “The Prophet (ﷺ) used to straighten the row or rows until he would leave it like al-qidh (the perfected arrow prepared for shooting) or the spear. Then he saw a man’s chest protruding, so he said: “Servants of Allāh, straighten your rows, or Allāh will surely cause discord between your faces.“

Shaykh al-Arnāūt said: “This is a Sahīh hadith, reported by Muslim (436) from Yahyā ibn Yahyā, from Abū Khaythama, from Sammāk, and reported by al-Bukhārī (717).

The meaning of the hadīth is that he (ﷺ) would go to great lengths in straightening the rows until they became like arrows due to their perfect alignment…

… in the hadīth is evidence that straightening the rows is one of the responsibilities of the imām, and some of the Imāms from the Salaf used to delegate people who would straighten their rows.” (Abridged, Tahdhīb Sharh al-Sunnah of al-Baghawī 2/194-195)

Nāfī’ narrated:

كُنْتُ مَعَ عُثْمَانَ بْنِ عَفَّانَ، فَقَامَتِ الصَّلَاةُ، وَأَنَا أَكَلَمُهُ فِي أَنْ يَفْرِضَ لِي، فَلَمْ أَزَلَ أَكَلِّمُهُ، وَهُوَ يُسَوِّي الحَصْبَاءَ بِنَعْلَيْهِ، حَتَّى جَاءَهُ رِجَالٌ ، قَدْ كَانَ وَكَلَهُمْ بِتَسْوِيَةِ الصُّفُوفِ فَأَخْبَرُوهُ أَنَّ الصُّفُوفَ قَدِ اسْتَوَتْ، فَقَالَ لِي : اسْتَوِ فِي الصَّفْ، ثُمَّ كَبَّرَ.

‘Umar ibn al-Khattāb used to command (and delegate) the straightening of the rows, and when they came to him and informed him that the (rows) had been straightened, then he would say the takbīr. (Muwattā 44/361 – al-Muhallā of al-Dahlawī, Sunan al-Kubrā of al-Bayhaqī 2292, Sahīh)

Mālik (ibn Abī ‘Āmir) narrated:

كُنْتُ مَعَ عُثْمَانَ بْنِ عَفَّانَ، فَقَامَتِ الصَّلَاةُ، وَأَنَا أَكَلَّمُهُ فِي أَنْ يَفْرِضَ لِي، فَلَمْ أَزَلَ أَكَلِّمُهُ، وَهُوَ يُسَوِّي الْحَصْبَاءَ بِنَعْلَيْهِ ، حَتَّى جَاءَهُ رِجَالٌ، قَدْ كَانَ وَكَلَهُمْ بِتَسْوِيَةِ الصُّفُوفِ، فَأَخْبَرُوهُ أَنَّ الصُّفُوفَ قَدِ اسْتَوَتْ، فَقَالَ لِي : اسْتَوِ فِي الصَّفَ ، ثُمَّ كَبَّرَ

I was with ‘Uthmān ibn ‘Affān, and the prayer was (being) established while I was speaking with him about allocating me a stipend. I continued speaking with him while he was levelling the pebbles with his sandals, until men came whom he had delegated to straighten the rows, and they informed him that the rows had been straightened. He said to me: “Stand in the row,” then he said the takbīr. (Muwattā 44/362 – al-Muhallā of al-Dahlawī, Sunan al-Kubrā of al-Bayhaqī 2293, Sahīh)

Suwayd ibn Ghafalah narrated:

كَانَ بِلَالٌ – هُوَ مُؤَذِّنُ رَسُولِ اللَّهِ ﷺ يَضْرِبُ أَقْدَامَنَا فِي الصَّلَاةِ وَيُسَوِّي مَنَاكِبَنَا

“Bilāl – he is the mu’adhdhin of the Messenger of Allāh (ﷺ)  – used to strike our feet in prayer and straighten our shoulders.” (al-Muhallā of Ibn Hazm 2/20, Ibn Abī Shaybah 3534, Sahīh)

Ibn Hazm said: “This Bilāl would not strike anyone except for an obligation.” (al-Muhallā 2/20)

Imām Ibn Muflih said: “Then the imām straightens the rows, and it is obligatory that the rows be straightened. This is the apparent meaning of our shaykh’s words (i.e. Shaykh ul-Islām Ibn Taymiyyah)…” (Ikhtiyarāt of Ibn Taymiyyah 2/441)

Imām Ibn al-‘Uthaymīn said: “…the imām does not say takbīr for prayer until he sees that the rows have become straight. For this reason, when the Prophet (ﷺ) stood in his place and intended to say takbīr, and saw this man whose chest was protruding, he stopped until he said what he said…*” (Sharh Umdatul Ahkām 1/820)

Imām al-Saffārīnī said: “…that straightening rows is among the responsibilities of the imām, and our scholars (i.e. hanbalī scholars) explicitly stated this like others.

It is said in ‘al-Furū’ (of Ibn Muflīh): Then the imām straightens the rows by the shoulders and ankles, completes the first then the next, and they stand close together.” (Sharh Umdatul Ahkām of al-Saffārīnī 2/232)