because the worshippers come together in performing the prayer, in both place and time. If they fail to maintain this unity of place or time—for example, if all or some of them go ahead of the imam, or lag far behind him without an excuse—this is prohibited by agreement of the imams. Likewise, if they are scattered rather than arranged in rows, with one standing behind another, and another behind him, this would be among the most objectionable practices. Rather, they have been commanded to form rows. Indeed, the Prophet, may Allah bless him and grant him peace, commanded them to straighten and align their rows, stand closely together, close the gaps, and fill each row in turn, beginning with the first. All this emphatically ensures that they come together in the best possible manner. If forming rows were not obligatory, it would be permissible for one person to stand behind another, and so on.

Yet everyone knows, as a matter of common knowledge, that this is not how Muslims pray. Had it been permissible, Muslims would have done it at least once. The same applies if they make the row uneven, with one person standing ahead of another and another standing farther back. This is something the Prophet, may Allah bless him and grant him peace, is known to have forbidden, and a prohibition entails that an act is unlawful. Indeed, praying in front of the imam would be better than this. If the majority of scholars regard prayer in front of the imam as invalid—either in all circumstances or when there is no excuse—how can prayer be valid without forming rows?

Thus, reasoning by analogy from established principles entails that forming rows is obligatory and that the prayer of someone standing alone is invalid, just as these two hadiths state. As for any scholar who disagrees, there is no doubt that this Sunnah did not reach him