as a congregation, their female imam stands within their row, because that is more concealing. A woman is required to observe covering as far as possible, and it is well known that her standing among the women is more concealing than standing ahead of them.

His evidence is what has been narrated from Aisha (1) and Umm Salamah (2)—may Allah be pleased with them—that, when they led women in prayer, they stood within their row. This is the practice of a female Companion. The scholars—may Allah have mercy on them—differ concerning the action and statement of a Companion when it cannot be deemed traced back to the Prophet: is it authoritative evidence or not?

The sounder view is that it is authoritative evidence so long as no textual proof contradicts it. If a textual proof contradicts it, then the evidence lies in the text; and if another Companion contradicts it, then the preponderating evidence must be sought. A distinction is made between a jurist-Companion and one who was not a jurist: the statement of the jurist is more likely to constitute authoritative evidence than that of one who was not a jurist.

By saying, “The female imam stands within their row,” the author—may Allah have mercy on him—also indicates that a congregation may be formed by women alone. For the establishment of this ruling concerning it—namely, that the female imam stands among them—shows that it is legislated. Anything not legislated is invalid, and every ruling connected to it is likewise invalid. Earlier, at the beginning of the chapter on congregational prayer, the disagreement over this issue was mentioned: some scholars hold that it is recommended, others that it is permissible, and others that it is disliked (3).

His statement, “The female imam stands within their row,” does not address the position of one woman praying with a single other woman. As for the position of a woman with another woman,