Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

As for the person praying behind an imam, it is not sunnah for him to place a sutrah before himself, because the Companions used to pray with the Prophet ﷺ, and none of them placed a sutrah.

But is it permissible to pass in front of them?

The scholars differ on this, holding two views: (1)

The first view is that it is not permissible to pass in front of them.

They cited as evidence the general import of the texts: “If the one who passes in front of a person praying knew what burden of sin was upon him, it would be better for him to stand for forty than to pass in front of him.” (2) They said: This is general in meaning.

They further reasoned that the distraction caused to the imam and to one praying alone when someone passes in front of them is likewise caused by passing in front of a person praying behind an imam. There may even be many people passing by, such that the person praying behind the imam feels cut off from his imam, as people continue to pass until they are like a wall before him—especially in large mosques, such as the Sacred Mosque and the Prophet’s Mosque. Accordingly, no one may pass in front of those praying behind an imam.

The second view is that there is no harm in passing in front of those praying behind an imam. (3)

They cited as evidence the action of Ibn Abbas, who came while the Prophet ﷺ was leading the people in prayer at Mina, riding a female donkey—that is, a she-donkey. He entered the row and let the donkey graze,

(1) al-Rawd al-Murbi' with the marginal notes of Ibn Qasim, 2:120. (2) Its sourcing was given previously, p. 247. (3) al-Rawd al-Murbi' with the marginal notes of Ibn Qasim, 2:120.
أما المَأموم فلا يُسَنُّ له اتِّخاذ السُّترة؛ لأن الصحابة ﵃ كانوا يصلّون مع النبي ﷺ ولم يتخذ أحدٌ منهم سترة. ولكن هل يجوز المرور بين أيديهم؟ فيه قولان لأهل العلم (١): القول الأول: أنه لا يجوز أن يمرَّ بين أيديهم. واستدلُّوا: بعموم الأدلة: «لو يعلم المار بين يدي المصلِّي ماذا عليه؛ لكان أن يقفَ أربعين خيراً له من أن يمرَّ بين يديه» (٢) قالوا: وهذا عام. وعللوا: أن الإشغال الذي يكون للإمام والمنفرد بالمرور بين أيديهما حاصل بالمرور بين يدي المأموم، وربَّما يكثر المارة فيشعر المأموم بأنه منفصل عن إمامه، لأن الناس يمرُّون حتى يكونوا كالجدار بين يديه، ولا سيما في المساجد الكبيرة كالمسجد الحرام، والمسجد النبوي، وعلى هذا فلا يجوز لأحد المرور بين يدي المأمومين. القول الثاني: أنه لا بأس بالمرور بين أيدي المأمومين (٣). واستدلُّوا: بفعل ابن عباس ﵄، حينما جاء والنبيُّ ﵊ يُصلِّي بالناس بمِنَى، وهو راكبٌ على حِمار أتان ـ أي: أنثى ـ فدخل في الصفِّ وأرسل الأتان ترتع،
(١) «الروض المربع مع حاشية ابن قاسم» (٢/ ١٢٠). (٢) تقدم تخريجه ص (٢٤٧). (٣) «الروض المربع مع حاشية ابن قاسم» (٢/ ١٢٠).

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