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Standing ahead of the imaam, especially in the Haramain

Fatwaa ID: 1968

Question:
السلام عليكم ورحمة الله وبركاته
What is the ruling according to the 4 madhabs about praying in front of the Imam, specifically in situations where it is unavoidable, such as in the Haramayn, and especially in Madinah al-Munawwarah where due to overcrowding the men as well as women end up praying in front of the Imam. Will their salah be valid? And if not, do the previous salahs need to be repeated?
جزاکم اللہ خیرا

Answer:
In the Name of Allaah, the Most Gracious, the Most Merciful.
As-salaamu ‘alaykum wa-rahmatullaahi wa-barakaatuh.

In principle, the salaah of a muqtadee/follower standing in front of the imaam is invalid. The imaam must remain ahead of the followers at all times. This is the madhab of the Hanafi, Shaafi’ee and Hanbali legal schools. This is the mainstream position. The Maalikiyyah however opine that salaah will remain valid, albeit reprehensible in the absence of a legitimate excuse. A person must adhere to the position of his legal school. There is no need to adopt the Maaliki position in this.

The above ruling is applicable in the Haramayn ash-Shareefayn as well. There is no need whatsoever to stand in front of the imaam. There is ample space behind the imaam in both masjids. It is often ignorance or laziness that results in some people standing ahead of the imaam. We have just returned from the blessed lands and have diligently observed this ourselves. If anyone prays while standing in front of the imaam in Masjid al-Haraam or Masjid an-Nabawi ash-Shareef, then the salaah will be invalid and it must be repeated.

It should be noted that in Masjid al-Haraam, if one is standing on a side other than that of the imaam, then this will not count as standing ahead of the imaam and the salaah will remain valid. Due diligence must be applied in Masjid al-Haraam as the imaam at times does not pray in the mataaf. It is safest to pray inside the masjid building if you cannot identify where the imaam is standing.

And Allaah Ta’aala knows best.
Mufti Muajul I. Chowdhury
Darul Iftaa New York
https://askthemufti.us/

05/27/1445 AH – 12/11/2023 CE | AML1-8598

وصل اللهم وسلم وبارك على سيدنا محمد وعلى ءاله وصحبه أجمعين


المبسوط للسرخسي (1/43)
(ﻭﺇﻥ ﺗﻘﺪﻡ اﻟﻤﻘﺘﺪﻱ ﻋﻠﻰ اﻹﻣﺎﻡ ﻻ ﻳﺼﺢ اﻗﺘﺪاﺅﻩ ﺑﻪ ﺇﻻ ﻋﻠﻰ ﻗﻮﻝ ﻣﺎﻟﻚ – ﺭﺣﻤﻪ اﻟﻠﻪ ﺗﻌﺎﻟﻰ -، ﻓﺈﻧﻪ ﻳﻘﻮﻝ اﻟﻮاﺟﺐ ﻋﻠﻴﻪ اﻟﻤﺘﺎﺑﻌﺔ ﻓﻲ اﻷﻓﻌﺎﻝ ﻓﺈﺫا ﺃﺗﻰ ﺑﻪ ﻟﻢ ﻳﻀﺮﻩ ﻗﻴﺎﻣﻪ ﻗﺪاﻡ اﻹﻣﺎﻡ) .
(ﻭﻟﻨﺎ) اﻟﺤﺪﻳﺚ ﻟﻴﺲ ﻣﻊ اﻹﻣﺎﻡ ﻣﻦ ﻳﻘﺪﻣﻪ، ﻭﻷﻧﻪ ﺇﺫا ﺗﻘﺪﻡ ﻋﻠﻰ اﻹﻣﺎﻡ اﺷﺘﺒﻪ ﻋﻠﻴﻪ ﺣﺎﻟﺔ اﻓﺘﺘﺎﺣﻪ ﻭاﺣﺘﺎﺝ ﺇﻟﻰ اﻟﻨﻈﺮ ﻭﺭاءﻩ ﻓﻲ ﻛﻞ ﻭﻗﺖ ﻟﻴﻘﺘﺪﻱ ﺑﻪ ﻓﻠﻬﺬا ﻻ ﻳﺠﻮﺯ،

الهداية شرح بداية المبتدي (1/58)
ﻭﺇﻥ ﺣﺎﺫﺗﻪ اﻣﺮﺃﺓ ﻭﻫﻤﺎ ﻣﺸﺘﺮﻛﺎﻥ ﻓﻲ ﺻﻼﺓ ﻭاﺣﺪﺓ ﻓﺴﺪﺕ ﺻﻼﺗﻪ ﺇﻥ ﻧﻮﻯ اﻹﻣﺎﻡ ﺇﻣﺎﻣﺘﻬﺎ ” ﻭاﻟﻘﻴﺎﺱ ﺃﻥ ﻻ ﺗﻔﺴﺪ ﻭﻫﻮ ﻗﻮﻝ اﻟﺸﺎﻓﻌﻲ ﺭﺣﻤﻪ اﻟﻠﻪ اﻋﺘﺒﺎﺭا ﺑﺼﻼﺗﻬﺎ ﺣﻴﺚ ﻻ ﺗﻔﺴﺪ ﻭﺟﻪ اﻻﺳﺘﺤﺴﺎﻥ ﻣﺎ ﺭﻭﻳﻨﺎﻩ ﻭﺃﻧﻪ ﻣﻦ اﻟﻤﺸﺎﻫﻴﺮ ﻭﻫﻮ اﻟﻤﺨﺎﻃﺐ ﺑﻪ ﺩﻭﻧﻬﻬﺎ ﻓﻴﻜﻮﻥ ﻫﻮ اﻟﺘﺎﺭﻙ ﻟﻔﺮﺽ اﻟﻤﻘﺎﻡ ﻓﺘﻔﺴﺪ ﺻﻼﺗﻪ ﺩﻭﻥ ﺻﻼﺗﻬﺎ ﻛﺎﻟﻤﺄﻣﻮﻡ ﺇﺫا ﺗﻘﺪﻡ ﻋﻠﻰ اﻹﻣﺎﻡ

المحيط البرهاني في الفقه النعماني (1/285)
ﻗﺎﻝ اﻟﻘﺪﻭﺭﻱ: ﺇﻥ ﺻﻠﻮا ﺟﻤﺎﻋﺔ اﺳﺘﺪاﺭﻭا ﺣﻮﻝ اﻟﻜﻌﺒﺔ، ﻫﻜﺬا ﺟﺮﺕ اﻟﻌﺎﺩﺓ، ﻭﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﺃﻗﺮﺏ ﺇﻟﻰ اﻟﻜﻌﺒﺔ ﻣﻦ اﻹﻣﺎﻡ، ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ اﻟﺠﻤﺎﻋﺔ اﻟﺘﻲ ﻳﺼﻠﻲ ﺇﻟﻴﻬﺎ اﻹﻣﺎﻡ ﻟﻢ ﻳﺠﺰ؛ ﻷﻧﻪ ﻣﺗﻘﺪﻡ ﻋﻠﻰ اﻹﻣﺎﻡ، ﻓﺈﻥ ﻛﺎﻥ ﻓﻲ ﺟﻬﺔ ﺃﺧﺮﻯ ﺟﺎﺯ.

المحيط البرهاني في الفقه النعماني (1/425)
ﻛﺎﻟﻤﻘﺘﺪﻱ ﺇﺫا ﺗﻘﺪﻡ ﻋﻠﻰ اﻹﻣﺎﻡ ﺗﻔﺴﺪ ﺻﻼﺓ اﻟﻤﻘﺘﺪﻱ، ﻭﺇﻧﻤﺎ ﺗﻔﺴﺪ ﻟﺘﺮﻛﻪ ﻓﺮﺿﺎ ﻣﻦ ﻓﺮﻭﺽ اﻟﻤﻘﺎﻡ.

البيان في مذهب الإمام الشافعي (2/431)
[ ﻓﺮﻉ ﺗﻘﺪﻡ اﻟﻤﺄﻣﻮﻡ] ﺇﺫا ﺗﻘﺪﻡ اﻟﻤﺄﻣﻮﻡ ﻋﻠﻰ اﻹﻣﺎﻡ، ﻭﺻﻠﻰ ﺑﺼﻼﺗﻪ ﻓﻲ ﻏﻴﺮ اﻟﻤﺴﺠﺪ اﻟﺤﺮاﻡ، ﻓﻔﻴﻪ ﻗﻮﻻﻥ: [ اﻷﻭﻝ]: ﻗﺎﻝ ﻓﻲ اﻟﺠﺪﻳﺪ: (ﻻ ﺗﺼﺢ ﺻﻼﺗﻪ) ، ﻭﺑﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ، ﻭﻫﻮ اﻟﺼﺤﻴﺢ؛ ﻷﻧﻪ ﻗﺪ ﻭﻗﻒ ﻓﻲ ﻣﻮﺿﻊ ﻟﻴﺲ ﺑﻤﻮﻗﻒ ﻣﺆﺗﻢ ﺑﺤﺎﻝ، ﻓﺄﺷﺒﻪ ﺇﺫا ﻭﻗﻒ ﻓﻲ ﻣﻮﺿﻊ ﻧﺠﺲ. ﻓﻘﻮﻟﻨﺎ: (ﺑﺤﺎﻝ) اﺣﺘﺮاﺯ ﻣﻤﻦ ﻭﻗﻒ ﻋﻠﻰ ﻳﺴﺎﺭ اﻹﻣﺎﻡ ﻭﺣﺪﻩ. ﻭ [ اﻟﺜﺎﻧﻲ] : ﻗﺎﻝ ﻓﻲ اﻟﻘﺪﻳﻢ: (ﺗﺼﺢ ﺻﻼﺗﻪ) ، ﻭﺑﻪ ﻗﺎﻝ ﻣﺎﻟﻚ، ﻭﺇﺳﺤﺎﻕ، ﻭﺃﺑﻮ ﺛﻮﺭ؛ ﻷﻧﻪ ﺧﺎﻟﻒ ﺳﻨﺔ اﻟﻮﻗﻒ ﻣﻊ اﻹﻣﺎﻡ، ﻓﻮﺟﺐ ﺃﻻ ﻳﻤﻨﻊ ﺻﺤﺔ اﻟﺼﻼﺓ، ﻛﻤﺎ ﻟﻮ ﻭﻗﻒ ﻋﻠﻰ ﻳﺴﺎﺭ اﻹﻣﺎﻡ ﻭﺣﺪﻩ، ﻓﺈﻥ ﺻﻠﻰ اﻹﻣﺎﻡ ﻓﻲ اﻟﻤﺴﺠﺪ اﻟﺤﺮاﻡ ﺇﻟﻰ ﻧﺎﺣﻴﺔ ﻣﻦ ﻧﻮاﺣﻲ اﻟﻜﻌﺒﺔ، ﻓﺎﺳﺘﺪاﺭ اﻟﻤﺄﻣﻮﻣﻮﻥ ﺣﻮﻝ اﻟﻜﻌﺒﺔ، ﻓﺈﻥ ﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻓﻲ ﺟﻬﺔ اﻹﻣﺎﻡ، ﺇﺫا ﺗﻘﺪﻡ ﻋﻠﻰ اﻹﻣﺎﻡ، ﻭﻛﺎﻥ ﺃﻗﺮﺏ ﺇﻟﻰ اﻟﻜﻌﺒﺔ ﻣﻦ ﺇﻣﺎﻣﻪ، ﻓﻋﻠﻰ اﻟﻘﻮﻟﻴﻦ ﻓﻲ اﻟﺘﻲ ﻗﺒﻠﻬﺎ.
ﻭﺃﻣﺎ ﺻﻼﺓ ﻣﻦ ﻛﺎﻥ ﺃﻗﺮﺏ ﺇﻟﻰ اﻟﻜﻌﺒﺔ ﻣﻦ اﻹﻣﺎﻡ ﻓﻲ ﻏﻴﺮ ﺟﻬﺔ اﻹﻣﺎﻡ، ﻓﻔﻴﻪ ﻃﺮﻳﻘﺎﻥ: [ اﻷﻭﻝ]
: ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ اﻟﻤﺮﻭﺯﻱ: ﻫﻲ ﻋﻠﻰ ﻗﻮﻟﻴﻦ ﻛﺎﻷﻭﻟﻰ. ﻭ [ اﻟﺜﺎﻧﻲ] : ﻗﺎﻝ ﻋﺎﻣﺔ ﺃﺻﺤﺎﺑﻨﺎ: ﺗﺼﺢ ﻗﻮﻻ ﻭاﺣﺪا ﻭﻫﻮ اﻟﻤﻨﺼﻮﺹ؛ ﻷﻥ ﻗﺮﺏ اﻟﻤﺄﻣﻮﻡ ﻓﻲ ﻏﻴﺮ ﺟﻬﺔ اﻹﻣﺎﻡ ﻻ ﻳﻜﺎﺩ ﻳﻀﺒﻂ، ﻭﻳﺸﻖ ﻣﺮاﻋﺎﺓ ﺫﻟﻚ، ﻭﻓﻲ ﺟﻬﺘﻪ ﻻ ﻳﺸﻖ ﻋﻠﻴﻪ ﻣﺮاﻋﺎﺓ ﺧﻠﻒ اﻹﻣﺎﻡ؛ ﻭﻷﻥ اﻟﻤﺄﻣﻮﻡ ﺇﺫا ﻛﺎﻥ ﻓﻲ ﻏﻴﺮ ﺟﻬﺔ اﻹﻣﺎﻡ، ﻓﻠﻴﺲ ﻫﻮ ﺑﻴﻦ ﻳﺪﻳﻪ، ﻭﺇﻥ ﻛﺎﻥ ﺃﻗﺮﺏ ﺇﻟﻰ اﻟﻜﻌﺒﺔ ﻣﻨﻪ، ﻭﺇﺫا ﻛﺎﻥ ﻓﻲ ﺟﻬﺘﻪ ﻛﺎﻥ ﺑﻴﻦ ﻳﺪﻳﻪ، ﻓﻠﻬﺬا اﻓﺘﺮﻗﺎ؛ ﻭﻷﻥ اﻟﺸﺎﻓﻌﻲ ﻗﺪ ﻧﺺ ﻓﻲ ” اﻟﺠﺎﻣﻊ اﻟﻜﺒﻴﺮ “: (ﺇﺫا ﻛﺎﻥ اﻹﻣﺎﻡ ﻳﺼﻠﻲ ﺇﻟﻰ اﻟﻜﻌﺒﺔ ﻋﻠﻰ اﻷﺭﺽ، ﻭاﻟﻤﺄﻣﻮﻡ ﻋﻠﻰ ﺳﻄﺤﻬﺎ، ﻓﺼﻠﻰ ﺑﺼﻼﺗﻪ، ﺃﺟﺰﺃﻩ ﺫﻟﻚ) . ﻭاﻟﻤﺄﻣﻮﻡ ﻫﺎﻫﻨﺎ ﺃﻗﺮﺏ.

نهاية المطلب في دراية المذهب (20/360)
ﻭﻳﻘﻮﻝ: ﺗﻘﺪﻡ اﻟﻤﻘﺘﺪﻱ ﻋﻠﻰ اﻹﻣﺎﻡ ﻓﻲ ﻣﻮﻗﻔﻪ ﺑﺄﻗﻞ اﻟﻘﻠﻴﻞ ﻳﺒﻄﻞ اﻟﻘﺪﻭﺓ، ﻭﺗﺄﺧﺮﻩ ﺑﺎﻟﻤﺴﺎﻓﺔ اﻟﻜﺜﻴﺮﺓ ﻗﺪ ﻻ ﻳﺒﻄﻞ ﺻﻼﺗﻪ

المغني لابن قدامة (2/157)
(1165) ﻓﺼﻞ: اﻟﺴﻨﺔ ﺃﻥ ﻳﻘﻒ اﻟﻤﺄﻣﻮﻣﻮﻥ ﺧﻠﻒ اﻹﻣﺎﻡ، ﻓﺈﻥ ﻭﻗﻔﻮا ﻗﺪاﻣﻪ، ﻟﻢ ﺗﺼﺢ، ﻭﺑﻬﺬا ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭاﻟﺸﺎﻓﻌﻲ. ﻭﻗﺎﻝ ﻣﺎﻟﻚ، ﻭﺇﺳﺤﺎﻕ: ﺗﺼﺢ ﻷﻥ ﺫﻟﻚ ﻻ ﻳﻤﻨﻊ اﻻﻗﺘﺪاء ﺑﻪ، ﻓﺄﺷﺒﻪ ﻣﻦ ﺧﻠﻒﻫ.
ﻭﻟﻨﺎ ﻗﻮﻟﻪ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -: ” ﺇﻧﻤﺎ ﺟﻌﻞ اﻹﻣﺎﻡ ﻟﻴﺆﺗﻢ ﺑﻪ “. ﻭﻷﻧﻪ ﻳﺤﺘﺎﺝ ﻓﻲ اﻻﻗﺘﺪاء ﺇﻟﻰ اﻻﻟﺘﻔﺎﺕ ﺇﻟﻰ ﻭﺭاﺋﻪ، ﻭﻷﻥ ﺫﻟﻚ ﻟﻢ ﻳﻨﻘﻞ ﻋﻦ اﻟﻨﺒﻲ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻭﻻ ﻫﻮ ﻓﻲ ﻣﻌﻨﻰ اﻟﻤﻨﻘﻮﻝ. ﻓﻠﻢ ﻳﺼﺢ، ﻛﻤﺎ ﻟﻮ ﺻﻠﻰ ﻓﻲ ﺑﻴﺘﻪ ﺑﺼﻼﺓ اﻹﻣﺎﻡ ﻭﻳﻔﺎﺭﻕ ﻣﻦ ﺧﻠﻒ اﻹﻣﺎﻡ ﻓﺈﻧﻪ ﻻ ﻳﺤﺘﺎﺝ ﻓﻲ اﻻﻗﺘﺪاء ﺇﻟﻰ اﻻﻟﺘﻔﺎﺕ ﺇﻟﻰ ﻭﺭاﺋﻪ.

زاد المستقنع في اختصار المقنع (1/241)
ﻓﺼﻞ: ﻳﻘﻒ اﻟﻤﺄﻣﻮﻣﻮﻥ ﺧﻠﻒ اﻹﻣﺎﻡ ﻭﻳﺼﺢ ﻣﻌﻪ ﻋﻦ ﻳﻤﻴﻨﻪ ﺃﻭ ﻋﻦ ﺟﺎﻧﺒﻴﻪ ﻻ ﻗﺪاﻣﻪ ﻭﺇﻥ ﺻﻠﻰ ﻗﺎﻋﺪا ﻭﻻ ﻋﻦ ﻳﺴﺎﺭﻩ ﻓﻘﻂ ﻭﻻ اﻟﻔﺬ ﺧﻠﻔﻪ

المبدع في شرح المقنع (2/90)
(اﻟﺴﻨﺔ: ﺃﻥ ﻳﻘﻒ اﻟﻤﺄﻣﻮﻣﻮﻥ) ﺭﺟﺎﻻ ﻛﺎﻧﻮا ﺃﻭ ﻧﺴﺎء (ﺧﻠﻒ اﻹﻣﺎﻡ) ﻟﻔﻌﻠﻪ – ﻋﻠﻴﻪ اﻟﺴﻼﻡ -، «ﻛﺎﻥ ﺇﺫا ﻗﺎﻡ ﺇﻟﻰ اﻟﺼﻼﺓ ﻗﺎﻡ ﺃﺻﺤﺎﺑﻪ ﺧﻠﻒﻫ» ، ﻭﻗﺪ ﺭﻭﻱ «ﺃﻥ ﺟﺎﺑﺮا ﻭﺟﺒﺎﺭا ﻭﻗﻒ ﺃﺣﺪﻫﻤﺎ ﻋﻦ ﻳﻤﻴﻨﻪ، ﻭاﻵﺧﺮ ﻋﻦ ﻳﺴﺎﺭﻩ، ﻓﺄﺧﺬ ﺑﺄﻳﺪﻳﻬﻤﺎ ﺣﺘﻰ ﺃﻗﺎﻣﻬﻤﺎ ﺧﻠﻔﻪ» ﺭﻭاﻩ ﻣﺴﻠﻢ، ﻭﺃﺑﻮ ﺩاﻭﺩ، ﻭﻻ ﻳﻨﻘﻠﻬﻤﺎ ﺇﻻ ﺇﻟﻰ اﻷﻛﻤﻞ، ﻭﻋﻦ ﺳﻤﺮﺓ ﻗﺎﻝ: «ﺃﻣﺮﻧﺎ ﺭﺳﻮﻝ اﻟﻠﻪ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﺇﺫا ﻛﻨﺎ ﺛﻼﺛﺔ ﺃﻥ ﻳﺘﻘﺪﻡ ﺃﺣﺪﻧﺎ» ﺭﻭاﻩ اﻟﺘﺮﻣﺬﻱ ﺑﺈﺳﻨﺎﺩ ﺿﻌﻴﻒ، ﻭﻗﺎﻝ: ﻏﺮﻳﺐ، ﻭاﻟﻌﻤﻞ ﻋﻠﻴﻪ ﻋﻨﺪ ﺃﻫﻞ اﻟﻌﻠﻢ، ﻭﻛﺎﻥ اﺑﻦ ﻣﺴﻌﻮﺩ ﻳﺮﻯ ﺃﻥ ﻳﻘﻒ اﻻﺛﻨﺎﻥ ﻋﻦ ﺟﺎﻧﺒﻲ اﻹﻣﺎﻡ؛ ﻷﻧﻪ ﺻﻠﻰ ﺑﻴﻦ ﻋﻠﻘﻤﺔ ﻭاﻷﺳﻮﺩ، ﻭﻗﺎﻝ: ﻫﻜﺬا ﺭﺃﻳﺖ اﻟﻨﺒﻲ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ – ﻓﻌﻞ. ﺭﻭاﻩ ﺃﺣﻤﺪ، ﻭﻓﻴﻪ ﻫﺎﺭﻭﻥ ﺑﻦ ﻋﻨﺘﺮﺓ، ﻭﻗﺪ ﻭﺛﻘﻪ ﺟﻤﺎﻋﺔ، ﻭﻗﺎﻝ اﺑﻦ ﺣﺒﺎﻥ: ﻻ ﻳﺤﺘﺞ ﺑﻪ، ﻭﻗﺎﻝ اﺑﻦ ﻋﺒﺪ اﻟﺒﺮ: ﻻ ﻳﺼﺢ ﺭﻓﻌﻪ، ﻭاﻟﺼﺤﻴﺢ: ﺃﻧﻪ ﻣﻦ ﻗﻮﻝ اﺑﻦ ﻣﺴﻌﻮﺩ.
ﻭﺃﺟﻴﺐ ﺑﺄﻧﻪ ﻣﻨﺴﻮﺥ ﺃﻭ ﻣﺤﻤﻮﻝ ﻋﻠﻰ اﻟﺠﻮاﺯ، ﻭﺃﺟﺎﺏ اﺑﻦ ﺳﻴﺮﻳﻦ ﺑﺄﻥ اﻟﻤﺴﺠﺪ ﻛﺎﻥ ﺿﻴﻘﺎ. ﺭﻭاﻩ اﻟﺒﻴﻬﻘﻲ، ﻭﻳﺴﺘﺜﻨﻰ ﻣﻨﻪ ﺃﻥ ﺇﻣﺎﻡ اﻟﻌﺮاﺓ ﻳﻘﻒ ﻭﺳﻄﺎ ﻭﺟﻮﺑﺎ، ﻭاﻟﻤﺮﺃﺓ ﺇﺫا ﺻﻠﺖ ﺑﺎﻟﻨﺴﺎء، (ﻓﺈﻥ ﻭﻗﻔﻮا ﻗﺪاﻣﻪ ﻟﻢ ﻳﺼﺢ) ﻓﻲ ﻗﻮﻝ ﺃﻛﺜﺮ اﻟﻌﻠﻤﺎء؛ ﻟﻘﻮﻟﻪ – ﻋﻠﻴﻪ اﻟﺴﻼﻡ – «ﺇﻧﻤﺎ ﺟﻌﻞ اﻹﻣﺎﻡ ﻟﻴﺆﺗﻢ ﺑﻪ» ، ﻭاﻟﻤﺨﺎﻟﻔﺔ ﻓﻲ اﻷﻓﻌﺎﻝ ﻣﺒﻄﻠﺔ، ﻟﻜﻮﻧﻪ ﻳﺤﺘﺎﺝ ﻓﻲ اﻻﻗﺘﺪاء ﺇﻟﻰ اﻻﻟﺘﻔﺎﺕ ﺧﻠﻒﻫ، ﻭﻷﻧﻪ ﻟﻢ ﻳﻨﻘﻞ ﻋﻨﻪ – ﻋﻠﻴﻪ اﻟﺴﻼﻡ – ﻭﻻ ﻫﻮ ﻓﻲ ﻣﻌﻨﻰ اﻟﻤﻨﻘﻮﻝ، ﻓﻠﻢ ﻳﺼﺢ، ﻛﻤﺎ ﻟﻮ ﺻﻠﻰ ﻓﻲ ﺑﻴﺘﻪ ﺑﺼﻼﺓ اﻹﻣﺎﻡ؛ ﻭﻫﻮ ﻋﺎﻡ ﻓﻲ ﻛﻞ اﻟﺼﻠﻮاﺕ، ﻭﻟﻮ ﺑﺈﺣﺮاﻡ ﻓﺄﻛﺜﺮ؛ ﻷﻧﻪ ﻟﻴﺲ ﻣﻮﻗﻔﺎ ﺑﺤﺎﻝ، ﻭاﻻﻋﺘﺒﺎﺭ ﺑﻤﺆﺧﺮ اﻟﻘﺪﻡ، ﻭﺇﻻ ﻟﻢ ﻳﻀﺮ ﻛﻄﻮﻝ اﻟﻤﺄﻣﻮﻡ؛ ﻷﻧﻪ ﻳﺘﻘﺪﻡ ﺑﺮﺃﺳﻪ ﻓﻲ اﻟﺴﺠﻮﺩ.

حاشية العدوي على كفاية الطالب الرباني (1/307)
م: ﺃﻥ اﻟﻤﺮﺃﺓ ﺇﺫا ﺗﻘﺪﻡﺗ ﺇﻟﻰ ﻣﺮﺗﺒﺔ اﻟﺮﺟﻞ ﺃﻭ ﺃﻣﺎﻡ اﻹﻣﺎﻡ ﻓﻜﺎﻟﺮﺟﻞ ﻳﺗﻘﺪﻡ ﻓﻴﻜﺮﻩ ﻟﻪ ﺫﻟﻚ ﻣﻦ ﻏﻴﺮ ﻋﺬﺭ، ﻭﻻ ﺗﻔﺴﺪ ﺻﻼﺗﻪ ﻭﻻ ﺻﻼﺓ ﻣﻦ ﻣﻌﻪ ﺇﻻ ﺃﻥ ﻳﻠﺘﺬ ﺑﺮﺅﻳﺘﻬﺎ ﺃﻭ ﺑﻤﻤﺎﺳﺘﻬﺎ، ﻭﺇﻥ ﺗﻘﺪﻡ اﻟﻤﺄﻣﻮﻡ ﻟﻌﺬﺭ ﻛﻀﻴﻖ اﻟﻤﺴﺠﺪ ﺟﺎﺯ ﻣﻦ ﻏﻴﺮ ﻛﺮاﻫﺔ.

ح: [ ﻗﻮﻟﻪ: ﻓﻴﻜﺮﻩ ﻟﻪ ﺫﻟﻚ ﻣﻦ ﻏﻴﺮ ﻋﺬﺭ]
ﺃﻱ ﻳﻜﺮﻩ ﻟﻠﺮﺟﻞ اﻝﺗﻘﺪﻡ ﻋﻠﻰ اﻹﻣﺎﻡ ﻣﻦ ﻏﻴﺮ ﻋﺬﺭ، ﻭﻣﺜﻞ اﻟﺘﻘﺪﻡ ﻟﻤﺤﺎﺫاﺓ ﻭﻋﻠﺔ اﻟﻜﺮاﻫﺔ ﺧﻮﻑ ﺃﻥ ﻳﻄﺮﺃ ﻋﻠﻰ اﻹﻣﺎﻡ ﻣﺎ ﻻ ﻳﻌﻠﻤﻮﻧﻪ ﻣﻤﺎ ﻳﺒﻄﻠﻬﺎ، ﻭﻛﺬﻟﻚ ﺇﺫا ﺗﻘﺪﻡ ﻛﻞ اﻟﻤﺄﻣﻮﻣﻴﻦ ﻋﻠﻰ ﻇﺎﻫﺮ ﻧﻘﻞ اﻟﻤﻮاﻕ.
ﻭﻓﻲ ﺻﻐﻴﺮ ﺑﻬﺮاﻡ ﺇﻥ ﺗﻘﺪﻡﻭا ﻛﻠﻬﻢ ﻓﻼ ﻳﺠﻮﺯ اﺗﻔﺎﻗﺎ ﺯاﺩ اﻟﺤﻄﺎﺏ ﻋﻦ اﺑﻦ ﻋﺰﻡ ﻓﻲ ﺷﺮﺣﻪ ﻟﻬﺬا اﻟﻜﺘﺎﺏ ﻭﺗﺒﻄﻞ ﻋﻠﻴﻪ ﻭﻋﻠﻴﻬﻢ اﻩـ، ﻭاﻧﻈﺮ ﻣﺎ اﻟﻤﻌﻮﻝ ﻋﻠﻴﻪ ﻣﻨﻬﻤﺎ.
[ ﻗﻮﻟﻪ: ﻭﻻ ﺗﻔﺴﺪ ﺻﻼﺗﻪ]
ﺃﻱ ﺻﻼﺓ اﻹﻣﺎﻡ اﻟﺬﻱ ﺗﻘﺪﻣﺖ اﻟﻤﺮﺃﺓ ﺃﻣﺎﻣﻪ ﻭﻻ ﺻﻼﺓ ﻣﻦ ﻣﻌﻪ.
[ ﻗﻮﻟﻪ: ﺇﻻ ﺃﻥ ﻳﻠﺘﺬ ﺑﺮﺅﻳﺘﻬﺎ ﺇﻟﺦ]
ﺿﻌﻴﻒ ﺇﺫ اﻻﻟﺘﺬاﺫ ﺑﺮﺅﻳﺘﻬﺎ ﻣﻦ ﻏﻴﺮ ﻣﻤﺎﺳﺔ ﻭﻻ ﺇﻧﺰاﻝ ﻻ ﻳﺒﻄﻞ اﻟﺼﻼﺓ.

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