Question: Can men and women present in a house adjacent to the mosque, on the roof, or in the basement offer prayer following the Imam while they can only hear the Imam’s voice…?
Also, if some of the followers (men or women) are standing on the roof ahead of the Imam, will their prayer be valid?
Answer:
Praise be to Allah:
Please observe the evidences:
Imam Bukhari (may Allah have mercy on him) has established a chapter in his Sahih Bukhari:
صحيح البخاري/كِتَاب الْأَذَانِ
بَابُ إِذَا كَانَ بَيْنَ الإِمَامِ وَبَيْنَ الْقَوْمِ حَائِطٌ أَوْ سُتْرَةٌ،
Chapter: When there is a wall or a screen between the Imam and the people (followers).
وقال الحسن: لا باس ان تصلي وبينك وبينه نهر، وقال ابو مجلز: ياتم بالإمام وإن كان بينهما طريق او جدار إذا سمع تكبير الإمام،
And Imam Hasan [Basri] stated: There is no harm if you pray while there is a river between you and him [the Imam]. And Abu Mijlaz said: One can follow the Imam even if there is a road or a wall between them, provided he hears the Takbeer of the Imam.
(Sahih Bukhari Hadith No. 729, before the Hadith)
And then he mentions this Hadith below, Sayyidah Aisha (may Allah be pleased with her) narrates:
کَانَ رَسُولُ اللّٰہِ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ یُصَلِّي مِنَ اللَّیْلِ فِي حُجْرَتِہٖ، وَجِدَارُ الْحُجْرَۃِ قَصِیرٌ، فَرَأَی النَّاسُ شَخْصَ النَّبِيِّ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ، فَقَامَ أُنَاسٌ یُّصَلُّونَ بِصَلَاتِہٖ ۔
“The Messenger of Allah (peace and blessings of Allah be upon him) used to pray at night in his room. The wall of the room was low, so the people saw the figure of the Prophet (peace and blessings of Allah be upon him) and some people stood up to follow him in his prayer.”
(Sahih Al-Bukhari, Hadith No. 729)
Salih Mawla Taw’amah says:
صَلَّیْتُ مَعَ أَبِي ھُرَیْرَۃَ فَوْقَ الْمَسْجِدِ بِصِلَاۃِ الْإِمَامِ، وَھُوَ أَسْفَلُ ۔
“I prayed with Sayyiduna Abu Hurairah (may Allah be pleased with him) on top of the mosque following the prayer of the Imam, while he was below.”
(Musannaf Ibn Abi Shaybah: 2/222, and its chain is Hasan).
Saeed bin Muslim says:
رَأَیْتُ سَالِمَ بْنَ عَبْدِ اللّٰہِ صَلّٰی فَوْقَ ظَہْرِ الْمَسْجِدِ صَلَاۃَ الْمَغْرِبِ، وَمَعَہٗ رَجُلٌ آخَرُ، یَعْنِي وَیَأْتَمُّ بِالْإِمَامِ ۔
“I saw Salim bin Abdullah (may Allah have mercy on him) praying the Maghrib prayer on the roof of the mosque with another man, meaning following the Imam.”
(Musannaf Ibn Abi Shaybah: 2/222, and its chain is Sahih).
Mansoor bin Mu’tamir narrates:
کَانَ إِلٰی جَنْبِ مَسْجِدِنَا سَطْحٌ، عَنْ یَّمِینِ الْمَسْجِدِ، أَسْفَلُ مِنَ الْإِمَامِ، فَکَانَ قَوْمٌ ہَارِبِینَ فِي إِمَارَۃِ الْحَجَّاجِ، وَبَیْنَہُمْ وَبَیْنَ الْمَسْجِدِ حَائِطٌ طَوِیلٌ یُّصَلُّونَ عَلٰی ذٰلِکَ السَّطْحِ، وَیَأْتَمُّونَ بِالْإِمَامِ، فَذَکَرْتُہٗ لِإِبْرَاہِیمَ، فَرَآہُ حَسَنًا ۔
“There was a roof next to our mosque, on the right side of the mosque, which was lower than the Imam[‘s position]. Some people were fleeing during the rule of Hajjaj, and there was a long wall between them and the mosque. They used to pray on that roof following that Imam. I mentioned this to Ibrahim [Nakha’i], and he considered it good (valid).”
(Musannaf Ibn Abi Shaybah: 2/222, and its chain is Sahih).
Abdullah bin Awn narrates:
سُئِلَ مُحَمَّدٌ عَنِ الرَّجُلِ یَکُونُ عَلٰی ظَہْرِ بَیْتٍ، یُصَلِّي بِصَلَاۃِ الْإِمَامِ فِي رَمَضَانَ؟ فَقَالَ : لَا أَعْلَمُ بِہٖ بَأْسًا، إِلَّا أَنْ یَّکُونَ بَیْنَ یَدَيِ الْإِمَامِ ۔
“Muhammad [bin Sirin] was asked about a man who is on the roof of a house, praying following the Imam’s prayer in Ramadan? He said: I do not see any harm in it, unless he is in front of the Imam.”
(Musannaf Ibn Abi Shaybah: 2/222, and its chain is Sahih).
Hisham bin Urwah narrates:
إِنَّ عُرْوَۃَ کَانَ یُصَلِّي بِصَلَاۃِ الْإِمَامِ، وَہُوَ فِي دَارِ حُمَیْدِ بْنِ عَبْدِ الرَّحْمٰنِ بْنِ الْحَارِثِ، وَبَیْنَہُمَا وَبَیْنَ الْمَسْجِدِ طَرِیقٌ ۔
“Indeed, Urwah [bin Zubayr] used to pray following the Imam’s prayer while he was in the house of Humaid bin Abd al-Rahman bin al-Harith, even though there was a road between them and the mosque.”
(Musannaf Ibn Abi Shaybah: 2/222, and its chain is Sahih).
Similarly, Sheikh Ibn Uthaymeen (may Allah have mercy on him) was asked:
What is the ruling on women praying in mosques where they can neither see the followers nor the Imam, but can only hear the sound of the prayer?
Answer…!
It is permissible for both men and women to pray in congregation in the mosque even if they cannot see the Imam or the followers, provided that following the Imam is possible. Therefore, if the Imam’s voice reaches the women’s area in the mosque and it is possible for the women to follow the Imam, then it is permissible for them to pray with the Imam; because the place is one, and following the Imam is possible, whether it be through a loudspeaker or if the Imam’s voice arrives without a speaker, or if the voice is conveyed to them from the Imam’s direction. If they do not see the Imam or the followers, there is no loss or harm in the prayer. Rather, some scholars have placed the condition of seeing the Imam or followers only for those praying outside the mosque.
Because the jurists say:
If a person praying outside the mosque can see the Imam or the followers, his prayer is valid. However, in my view, the preferred opinion is that if there is space to pray inside the mosque, then the prayer of the one praying outside the mosque is not valid, even if he can see the Imam or the followers.
This is because the purpose of the congregation is unity in actions and place. However, if the mosque is full and the person praying outside is following the Imam’s prayer and it is possible to follow the Imam, then the preferred view is that following and emulating the Imam is permissible, whether the Imam is visible or not, provided the rows are connected.” End quote.
(Taken from: Majmoo’ Fatawa Sheikh Ibn Uthaymeen 15 / 213)
It is not correct for followers to stand ahead of the Imam in prayer, but if there is a compulsion such that there is no space behind the Imam, they may stand ahead.
The Saudi Fatwa Committee was asked: Can a space be designated for women ahead of the mosque for the performance of Tarawih prayer (meaning the prayer area is ahead of the Imam with the separation of the mosque wall), as there is no other prayer space for women?
Answer from the Saudi Fatwa Committee!
The principle in congregational prayer is that the followers should be behind the Imam. Scholars differ regarding a follower praying ahead of the Imam. The correct opinion in this matter is that it is permissible in the case of an excuse.
Sheikh ul-Islam Ibn Taymiyyah (may Allah have mercy on him) was asked the following question:
Is the prayer valid or not if there is a barrier ahead of or behind the Imam in the mosque?
Sheikh ul-Islam’s answer was:
“There are three opinions regarding a follower praying ahead of the Imam:
First opinion: It is absolutely valid, although it has also been said to be disliked (Makrooh). This is the famous opinion of Imam Malik and the old opinion of Imam Shafi’i (may Allah have mercy on him).
Second opinion: It is absolutely not valid, as is the famous school of thought of Imam Abu Hanifa, Imam Shafi’i, and Imam Ahmed.
Third opinion: It is permissible in the case of an excuse, and not valid without an excuse. This is one opinion within the school of Imam Ahmed etc., and this is the preferred and most just opinion; because not being ahead of the Imam is, at most, one of the obligations of congregational prayer, and all obligations are waived in the case of an excuse.
And if it were an obligation in the prayer itself, it would definitely be waived in the congregational prayer; this is why standing, recitation, clothing, and purification etc. are waived from the worshiper due to inability… End quote!
Here the purpose is that:
As much as possible, one will follow the Imam by standing behind him. However, if it is not possible for the follower to follow him except by standing ahead of the Imam, then the most that can be said is that he abandoned standing behind due to the congregation, and this is lighter and lesser than the other [option of missing the congregation].
Similarly, standing alone behind the row for prayer is forbidden, but if there is no one to stand with him… then he should pray alone in the row [formation] and not abandon the congregation.
Just as if a woman does not find another woman, she should stand alone behind the row; there is consensus among the Imams on this. The command to form rows is based on ability, not in the case of inability to form a row.
(See: Al-Fatawa Al-Kubra 2 / 331 – 333)
Sheikh Ibn Uthaymeen (may Allah have mercy on him) was asked:
Is it permissible to stand ahead of the Imam?
The Sheikh (may Allah have mercy on him) answered:
“The correct view is that it is obligatory for the Imam to be ahead. It is not permissible for anyone to stand ahead of their Imam, because the meaning of the word “Imam” is that he is ahead, meaning he is the leader, and his place is ahead of the followers. Thus, it is not permissible for any follower to pray standing ahead of the Imam.
The Prophet (peace and blessings of Allah be upon him) also used to stand ahead of the Companions. Therefore, based on this, those who pray advancing ahead of the Imam, their prayer is null; it is obligatory for them to repeat the prayer. However, some scholars have made an exception to this in times of necessity and need, for example, if the mosque is tight and its surroundings are not sufficient for the people, then people may pray to its right, left, front, and back due to necessity.” End quote.
(Majmoo’ Fatawa Ibn Uthaymeen 13 / 44)
Based on this, you people should try to create a prayer space for women at the back. If space is not found and it is not possible anywhere else except ahead of the Imam, then InshaAllah there is no harm in it.
( https://islamqa.info/ar/answers/65685/ )
An analysis of some of the weak narrations based on which following the Imam from a roof or basement etc. is forbidden is presented herewith:
Some people, fearless of the accountability of Allah, the Lord of the Worlds, fabricated this narration:
’مَنْ کَانَ بَیْنَہٗ وَبَیْنَ الْإِمَامِ طَرِیقٌ أَوْ نَھْرٌ أَوْ صَفٌّ مِّنْ نِّسَائٍ؛ فَلَیْسَ ھُوَ مَع الْإِمَامِ‘ ۔
“Whoever has a road, a river, or a row of women between him and the Imam, he is not with the Imam.”
(Al-Mabsoot by Al-Sarakhsi: 1/184, 193)
(Bada’i al-Sana’i by Al-Kasani: 1/240)
(Al-Binaya Sharh Al-Hidayah by Al-Ayni: 2/353)
(Al-Muheet Al-Burhani: 1/421)
This narration is fabricated (Mawdu’), it has no basis.
It is attributed to Sayyiduna Uqbah bin Amr, Abu Masood Ansari, Badri (may Allah be pleased with him):
نَھٰی رَسُولُ اللّٰہِ صَلَّی اللّٰہُ عَلَیْہِ وَسَلَّمَ أَنْ یَّقُومَ الْإِمَامُ فَوْقَ شَيْئٍ، وَالنَّاسَ خَلْفَہٗ ۔
“The Messenger of Allah (peace and blessings of Allah be upon him) forbade that an Imam stand on something high while the people are (below) following him.”
(Sunan Al-Daraqutni: 1882)
Its chain is “Weak” (Da’eef) due to the “Tadlees” (concealment in narration) of Sulaiman bin Mihran Al-A’mash and Ibrahim bin Yazid Nakha’i.
Isa bin Abu Azzah says regarding Imam Sha’bi (may Allah have mercy on him):
سَأَلْتُہٗ عَنِ الْمَرْأَۃِ تَأْتَمُّ بِالْإِمَامِ وَبَیْنَہُمَا طَرِیقٌ، فَقَالَ : لَیْسَ ذَلِکَ لَہَا ۔
“I asked him about a woman following the Imam while there is a road between them. He said: That is not [permissible] for her.”
(Musannaf Ibn Abi Shaybah: 2/222, and its chain is Sahih).
This statement of Imam Sha’bi (may Allah have mercy on him) is unacceptable because it is contrary to authentic Hadith and the understanding of the Pious Predecessors (Salaf Saliheen).
This statement is attributed to Sayyiduna Umar bin Khattab (may Allah be pleased with him):
إِذَا کَانَ بَیْنَہٗ وَبَیْنَ الْإِمَامِ طَرِیقٌ، أَوْ نَھْرٌ، أَوْ حَائِطٌ؛ فَلَیْسَ مَعَہٗ ۔
“When there is a road, a river, or a wall between him and the Imam, then he is not with him.”
(Musannaf Ibn Abi Shaybah: 2/222)
Its chain is “Weak”, because:
Regarding Imam Ibrahim Nakha’i (may Allah have mercy on him), it is stated:
إِنَّہٗ کَانَ یَکْرَہُ أَنْ یُّصَلِّيَ بِصَلَاۃِ الْإِمَامِ، إِذَا کَانَ بَیْنَہُمَا طَرِیقٌ، أَوْ نِسَائٌ ۔
“He used to dislike praying following the Imam’s prayer when there was a road or women between them.”
(Musannaf Ibn Abi Shaybah: 2/222)
Its chain is “Weak” due to the “Tadlees” of Sufyan Thawri and A’mash.
In the chain of Musannaf Abdur Razzaq (4882), who is Ibn Mujalid and his father Mujalid? Their identity and reliability are required. Also, Imam Abdur Razzaq is a “Mudallis” and has not explicitly stated hearing it (Sama’).
The chain in Qadi Abu Yusuf’s “Al-Athar” (322) is false. No authentication could be found for Yusuf bin Abu Yusuf. The author of the book, Qadi Abu Yusuf, is “Weak” according to the majority of Muhaddithin, and his teacher Nu’man bin Thabit [Abu Hanifa] is “Weak and Matrook” (abandoned) by the consensus of Muhaddithin. Furthermore, the narrator Hammad bin Abu Sulaiman is also “Mukhtalit” (confused due to senility/memory loss). Nu’man bin Thabit Sahib took narrations from him after his confusion.
The chain in Muhammad bin Hasan Al-Shaybani’s “Al-Athar” (115) is in the same condition. Muhammad bin Hasan Al-Shaybani is “Matrook and Kazzab” (abandoned and a liar). His teacher is also “Weak and Matrook” by the consensus of Muhaddithin. There is also the “Ikhtilat” (confusion) of Hammad bin Abu Sulaiman.
All these arguments are weak, fabricated, and contrary to authentic Hadiths; therefore, the correct view is that following the Imam from behind a wall, on a roof, or in a basement etc. is permissible, as we have proven above with authentic arguments.
(And Allah the Exalted knows best what is correct)
Reference: https://alfurqan.info/problems/1221
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