Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

His statement: “Otherwise, [he stands] to the imam’s right.” The correct wording is: “Otherwise, then to [the right of] the imam,” because the phrase “otherwise” consists of the conditional particle in assimilated into lā; that is, if he does not find a gap, then [he should stand] to the imam’s right. Thus, the fāʾ linking the answer to the condition is required, since the meaning is: Otherwise, let him stand to the imam’s right. It is also possible to understand the answer to the condition as a past-tense verb: that is, “Otherwise, he stood to the imam’s right.” In that case, there is no need for the linking fāʾ. In other words, if he does not find a gap, he stands to the imam’s right, because the place of a single follower is to the imam’s right. This is based on the hadith of Ibn Abbas, may Allah be pleased with them both: when he prayed the night prayer with the Prophet, peace and blessings be upon him, he stood to the Prophet’s left, so the Prophet, peace and blessings be upon him, took him by the head from behind and moved him to his right (1). Since the imam’s right is the place for a single follower, the author’s words imply that we should say to this man who finds no place in the row: “Step forward and stand to the imam’s right.”

However, this is open to question. The imam’s right is the place for one follower, whereas in this case there is a large congregation of followers. It is not valid to draw an analogy between the two cases. Nor has it been reported that anyone prayed beside the Prophet, peace and blessings be upon him, while there was an existing row, except in one instance: when he appointed Abu Bakr, may Allah be pleased with him, to lead the prayer during his final illness, then felt somewhat better, came out, and prayed with the people, sitting to Abu Bakr’s left (2). Yet this was a matter of necessity, for Abu Bakr had no place in the row, and he could not move back to the end of the rows while already engaged in prayer.

Moreover, he was the Messenger’s deputy, peace and blessings be upon him, so it was necessary that

(1) Its source has been cited previously on p. 62. (2) Its source has been cited previously at no. 232.
قوله: «وإلا عن يمين الإِمام» الصواب: «وإلا فعن»؛ لأنَّ قولَه: «وإلا» هذه «إنْ» الشرطية مدغمة في «لا» أي: وإنْ لا يجدُ فُرجةً فعن يمين الإِمامِ، فتأتي الفاءُ الرابطةُ في جوابِ الشَّرطِ، لأنَّ المعنى وإلا فليقفْ عن يمين الإِمامِ، ويجوزُ أنْ نقدِّرَ جوابَ الشَّرطِ فِعلاً ماضياً، فنقول: التقدير: وإلا وَقَفَ عن يمين الإِمام. وحينئذٍ لا نحتاجُ إلى الفاء الرَّابطة، أي: إذا لم يَجدْ فُرجةً فإنَّه يقفُ عن يمينِ الإِمامِ، لأن موقفَ المأمومِ الواحدِ عن يمينِ الإِمامِ لحديث ابنِ عباسٍ ﵄ حيث صَلَّى مع النَّبيِّ ﷺ في صلاةِ الليلِ، فوقفَ عن يسارِ النَّبيِّ ﷺ فأخذَ النَّبيُّ ﷺ برأسِه مِن ورائِه فجعلَه عن يمينهِ (١) فلما كان يمينُ الإِمامِ موقفَ المأمومِ الواحدِ؛ قلنا لهذا الرَّجُلِ الذي لم يجدْ مكاناً في الصَّفِّ: تقدَّم وكُنْ عن يمينِ الإِمامِ هكذا مُقتضى كلامِ المؤلِّفِ. ولكن؛ هذا فيه نظر؛ لأن يمينَ الإِمامِ موقفٌ للمأمومِ الواحدِ، أما في هذه المسألةِ فالمأمومون جماعةٌ كثيرةٌ، ولا يَصِحُّ قياسُ هذا على هذا، ولم يَرِدْ عن النَّبيِّ ﷺ أنَّ أحداً صَلَّى إلى جَنْبِهِ مع وجودِ صَفٍّ إلا في مسألةٍ واحدةٍ، وهي: «حينما أنابَ أبا بكرٍ ﵁ في مَرَضِ موتِه فوجدَ خِفَّةً فخرجَ وصَلّى بالنَّاسِ، وجَلَسَ عن يسارِ أبي بكرٍ (٢). لكن؛ هذه المسألة ضرورةٌ؛ لأنَّ أبا بكر ليس له مكانٌ في الصَّفِّ، ولا يمكنه أن يتأخَّر إلى آخرِ الصُّفوفِ وهو في صلاةٍ. وأيضاً: هو نائبُ الرسولِ ﵊ فلا بُدَّ أن
(١) تقدم تخريجه ص (٦٢). (٢) تقدم تخريجه (٢٣٢).

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