We then say: Removing a young boy from his place entails a serious harm to the boy himself, for it leaves in his heart a dislike of the mosque and of coming forward to it, as well as resentment toward the person who made him leave his seat in front of the people—especially if he has attained discernment, such as at the age of seven or eight.

There is another harm besides what has preceded: if we remove the young boys from the first row and place them in one separate row, they will engage in a great deal of play. But if we leave them in the first row, with each child beside a man, their play will undoubtedly be reduced. This preponderant view was deemed correct by the author of al-Insaf, favored by the author of al-Furu', and expressly stated by al-Majd, the grandfather of Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him.

In al-Rawd, he, may Allah have mercy on him, says: “It is disliked for a person to give another preference over himself in his virtuous place, though it is not disliked for the other to accept it; and no one besides the person given preference has the right to precede him there.”

An example is that you are in the first row and wish to move back out of respect for someone who has arrived, so that he may sit in your place. The author of al-Rawd says that this is disliked.

The evidence for this is the Prophet’s statement, peace and blessings be upon him: “If people knew the reward of the call to prayer and the first row, and they could find no way to obtain them except by drawing lots, they would draw lots for them.” (1) The Messenger, peace and blessings be upon him, thus made clear the importance of the first row: were people to find no means of attaining it except casting lots—that is, drawing lots—they would do so. So how can you give someone else preference over yourself in this place,