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**كلام نفيس للشيخ بكر أبو زيد رحمه الله حول هذه المسألة، قال في كتاب (لا جديد في أحكام الصلاة)
وَصَلَ الصَّفَّ الأَوَّلَ فَالْأَوَّلَ وَإِتْمَامَهُ
وَلَهُ مِنَ الْأَلْفَاظِ: «أَتِمُّوا الصَّفَّ الْأَوَّلَ فَالْأَوَّلَ»، «مَنْ وَصَلَ صَفًّا وَصَلَهُ اللَّهُ، وَمَنْ قَطَعَ صَفًّا قَطَعَهُ اللَّهُ
وَبَيْنَ ذَلِكَ سُنَنٌ – وَهِيَ مِنَ السُّنَنِ الْمَهْجُورَةِ –: مِثْلَ الدُّعَاءِ وَالِاسْتِغْفَارِ لِلصَّفِّ الْمُتَقَدِّمِ ثَلَاثًا، ثُمَّ مَنْ يَلِيهِ مَرَّتَيْنِ، وَإِتْيَانِ الْإِمَامِ إِلَى نَاحِيَةِ الصَّفِّ لِتَسْوِيَتِهِ، وَإِرْسَالِ الرِّجَالِ لِتَسْوِيَةِ الصُّفُوفِ
إِلَى غَيْرِ ذَلِكَ مِنَ الْهَدْيِ النَّبَوِيِّ فِي سَبِيلِ تَحْقِيقِ هَذِهِ السُّنَنِ الثَّلَاثِ لِلصَّفِّ
- اسْتِقَامَتِهِ
- وَسَدِّ خَلَلِهِ
- وَإِتْمَامِ الْأَوَّلِ فَالْأَوَّلِ
وَكُلُّ هَذَا يَدُلُّ عَلَى مَا لِتَسْوِيَةِ الصُّفُوفِ مِنْ شَأْنٍ عَظِيمٍ فِي إِقَامَةِ الصَّلَاةِ وَحُسْنِهَا وَتِمَامِهَا وَكَمَالِهَا، وَفِي ذَلِكَ مِنَ الْفَضْلِ وَالْأَجْرِ وَائْتِلَافِ الْقُلُوبِ وَاجْتِمَاعِهَا مَا شَهِدَتْ بِهِ النُّصُوصُ. وَقَدْ تَمَيَّزَتْ هَذِهِ الْأُمَّةُ الْمَرْحُومَةُ، وَخُصَّتْ بِأَنَّ صُفُوفَهَا لِلصَّلَاةِ كَصُفُوفِ الْمَلَائِكَةِ، فَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
وَمِنَ الْهَيْئَاتِ الْمُضَافَةِ مُجَدَّدًا إِلَى الْمُصَافَّةِ بِلاَ مُسْتَنَدٍ: مَا نَرَاهُ مِنْ بَعْضِ الْمُصَلِّينَ: مِنْ مُلَاحَقَةِ مَنْ عَلَى يَمِينِهِ إِنْ كَانَ فِي يَمِينِ الصَّفِّ، وَمَنْ عَلَى يَسَارِهِ إِنْ كَانَ فِي مَيْسَرَةِ الصَّفِّ، وَلَيِّ الْعَقِبَيْنِ لِيُلْصِقَ كَعْبَيْهِ بِكَعْبَيْ جَارِهِ
وَهَذِهِ هَيْئَةٌ زَائِدَةٌ عَلَى الْوَارِدِ، فِيهَا إِيغَالٌ فِي تَطْبِيقِ السُّنَّةِ. وَهِيَ هَيْئَةٌ مَنْقُوضَةٌ بِأَمْرَيْنِ
**الْأَوَّلُ:** أَنَّ الْمُصَافَّةَ هِيَ مِمَّا يَلِي الْإِمَامَ، فَمَنْ كَانَ عَلَى يَمِينِ الصَّفِّ فَلْيُصَافَّ عَلَى يَسَارِهِ مِمَّا يَلِي الْإِمَامَ، وَهَكَذَا يَتَرَاصُّونَ ذَاتَ الْيَسَارِ وَاحِدًا بَعْدَ وَاحِدٍ عَلَى سِمْتٍ وَاحِدٍ فِي: تَقْوِيمِ الصَّفِّ، وَسَدِّ الْفُرَجِ، وَالتَّرَاصِّ وَالْمُحَاذَاةِ بِالْعُنُقِ وَالْمَنْكِبِ وَالْكَعْبِ، وَإِتْمَامِ الصَّفِّ الْأَوَّلَ فَالْأَوَّلَ
أَمَّا أَنْ يُلَاحِقَ بِقَدَمِهِ الْيُمْنَى – وَهُوَ فِي يَمِينِ الصَّفِّ – مَنْ عَلَى يَمِينِهِ، وَيَلْوِي قَدَمَهُ حَتَّى يَتِمَّ الْإِلْزَاقُ؛ فَهَذَا غَلَطٌ بَيِّنٌ، وَتَكَلُّفٌ ظَاهِرٌ، وَفَهْمٌ مُسْتَحْدَثٌ فِيهِ غُلُوٌّ فِي تَطْبِيقِ السُّنَّةِ، وَتَضْيِيقٌ وَمُضَايَقَةٌ، وَاشْتِغَالٌ بِمَا لَمْ يُشْرَعْ، وَتَوْسِيعٌ لِلْفُرَجِ بَيْنَ الْمُتَصَافِّينَ، يَظْهَرُ هَذَا إِذَا هَوَى الْمَأْمُومُ لِلسُّجُودِ، وَتَشَاغُلٌ بَعْدَ الْقِيَامِ لِمَلْءِ الْفَرَاغِ، وَلَيِّ الْعَقِبِ لِلْإِلْزَاقِ، وَتَفْوِيتٌ لِتَوْجِيهِ رُءُوسِ الْقَدَمَيْنِ إِلَى الْقِبْلَةِ. وَفِيهِ مُلَاحَقَةُ الْمُصَلِّي لِلْمُصَلِّي بِمَكَانِهِ الَّذِي سَبَقَ إِلَيْهِ، وَاقْتِطَاعٌ لِمَحَلِّ قَدَمِ غَيْرِهِ بِغَيْرِ حَقٍّ. وَكُلُّ هَذَا تَسَنُّنٌ بِمَا لَمْ يُشْرَعْ
الثَّانِي:** أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا أَمَرَ بِالْمُحَاذَاةِ بَيْنَ الْمَنَاكِبِ وَالْأَكْعُبِ، قَدْ أَمَرَ أَيْضًا بِالْمُحَاذَاةِ بَيْنَ «الْأَعْنَاقِ» كَمَا فِي حَدِيثِ أَنَسٍ – رَضِيَ اللَّهُ عَنْهُ – عِنْدَ النَّسَائِيِّ (814). وَكُلُّ هَذَا يَعْنِي: الْمُصَافَّةَ، وَالْمُوَازَاةَ، وَالْمُسَامَتَةَ، وَسَدَّ الْخَلَلِ، وَلَا يَعْنِي الْعَمَلَ عَلَى «الْإِلْزَاقِ»؛ فَإِنَّ إِلْزَاقَ الْعُنُقِ بِالْعُنُقِ مُسْتَحِيلٌ، وَإِلْزَاقَ الْكَتِفِ بِالْكَتِفِ فِي كُلِّ قِيَامٍ تَكَلُّفٌ ظَاهِرٌ، وَإِلْزَاقَ الرُّكْبَةِ بِالرُّكْبَةِ مُسْتَحِيلٌ، وَإِلْزَاقَ الْكَعْبِ بِالْكَعْبِ فِيهِ مِنَ التَّعَذُّرِ وَالتَّكَلُّفِ وَالْمُعَانَاةِ وَالتَّحَفُّزِ وَالِاشْتِغَالِ بِهِ فِي كُلِّ رَكْعَةٍ مَا هُوَ بَيِّنٌ ظَاهِرٌ
فَتَنْبَيْنَ أَنَّ الْمُحَاذَاةَ فِي الْأَرْبَعَةِ: الْعُنُقِ، الْكَتِفِ، الرُّكْبَةِ، الْكَعْبِ: مِنْ بَابٍ وَاحِدٍ، يُرَادُ بِهَا الْحَثُّ عَلَى إِقَامَةِ الصَّفِّ بِالْمُوَازَاةِ وَالْمُسَامَتَةِ وَالتَّرَاصِّ عَلَى سِمْتٍ وَاحِدٍ، بِلاَ عَوَجٍ وَلَا فُرَجٍ، وَبِهَذَا يَحْصُلُ مَقْصُودُ الشَّارِعِ
قَالَ الْحَافِظُ ابْنُ حَجَرٍ – رَحِمَهُ اللَّهُ تَعَالَى –: «وَالْمُرَادُ بِتَسْوِيَةِ الصُّفُوفِ: اعْتِدَالُ الْقَائِمِينَ فِيهَا عَلَى سِمْتٍ وَاحِدٍ، أَوْ يُرَادُ بِهَا سَدُّ الْخَلَلِ الَّذِي فِي الصَّفِّ...». وَهَذَا هُوَ فِقْهُ نُصُوصِ تَسْوِيَةِ الصُّفُوفِ، كَمَا فِي حَدِيثِ النُّعْمَانِ بْنِ بَشِيرٍ – رَضِيَ اللَّهُ عَنْهُ – قَالَ: «كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُسَوِّينَا فِي الصُّفُوفِ كَمَا يُقَوَّمُ الْقِدْحُ، حَتَّى إِذَا ظَنَّ أَنَّ قَدْ أَخَذْنَا ذَلِكَ عَنْهُ وَفَقِهْنَاهُ، أَقْبَلَ ذَاتَ يَوْمٍ بِوَجْهِهِ إِذَا رَجُلٌ مُنْتَبِذٌ بِصَدْرِهِ، فَقَالَ: لَتُسَوُّنَّ صُفُوفَكُمْ أَوْ لَيُخَالِفَنَّ اللَّهُ بَيْنَ وُجُوهِكُمْ». رَوَاهُ الْجَمَاعَةُ إِلَّا الْبُخَارِيَّ، وَاللَّفْظُ لِأَبِي دَاوُدَ (رَقْمَ 649)
فَهَذَا فَهْمُ الصَّحَابِيِّ – رَضِيَ اللَّهُ عَنْهُ – فِي التَّسْوِيَةِ: الِاسْتِقَامَةُ، وَسَدُّ الْخَلَلِ، لَا الْإِلْزَاقُ وَإِلْصَاقُ الْمَنَاكِبِ وَالْكِعَابِ. وَلِهَذَا لَمَّا قَالَ الْبُخَارِيُّ – رَحِمَهُ اللَّهُ تَعَالَى – فِي «صَحِيحِهِ»: «بَابُ إِلْزَاقِ الْمَنْكِبِ بِالْمَنْكِبِ وَالْقَدَمِ بِالْقَدَمِ فِي الصَّفِّ. وَقَالَ النُّعْمَانُ بْنُ بَشِيرٍ: رَأَيْتُ الرَّجُلَ مِنَّا يُلْزِقُ كَعْبَهُ بِكَعْبِ صَاحِبِهِ»، قَالَ الْحَافِظُ ابْنُ حَجَرٍ: «وَالْمُرَادُ بِذَلِكَ الْمُبَالَغَةُ فِي تَعْدِيلِ الصَّفِّ وَسَدِّ خَلَلِهِ». انْتَهَى. وَالدَّلِيلُ عَلَى سَلَامَةِ مَا فَهِمَهُ الْحَافِظُ مِنْ تَرْجَمَةِ الْبُخَارِيِّ – رَحِمَهُ اللَّهُ تَعَالَى – أَنَّ قَوْلَ النُّعْمَانِ بْنِ بَشِيرٍ – رَضِيَ اللَّهُ عَنْهُ – الْمُعَلَّقَ لَدَى الْبُخَارِيِّ – رَحِمَهُ اللَّهُ تَعَالَى – وَوَصَلَهُ أَبُو دَاوُدَ فِي «سُنَنِهِ» بِرَقْمِ (648)، وَابْنُ خُزَيْمَةَ
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**Invaluable words of Sheikh Bakr Abu Zayd (May Allah have Mercy on him) Regarding this matter. He said in his book *No New Innovations in the Rulings of Prayer*:**
"Join the first row, then the next, and complete them."
Among the phrases related to this are:
- **‘Complete the first row, then the next.’**
- **‘Whoever joins a row, Allah will join him (with His mercy), and whoever cuts off a row, Allah will cut him off (from His mercy).’**
Alongside this, there are **neglected Sunnahs**, such as:
- Supplicating and seeking forgiveness for the front row three times, then the next row twice.
- The imam moving to adjust the row.
- Sending men to straighten the rows.
And other aspects of the Prophetic guidance in achieving these three objectives for the row:
1. Straightening it.
2. Filling its gaps.
3. Completing the first row, then the next.
All of this indicates the **great importance** of straightening the rows in establishing the prayer, perfecting it, and beautifying it. It carries immense virtue, reward, and fosters harmony and unity among hearts—as affirmed by the texts. This blessed Ummah has been distinguished and honored by having its prayer rows likened to the rows of angels. All praise is due to Allah, Lord of the worlds.
**Innovated Practices Without Basis**
Among the newly introduced practices regarding straightening rows—**without any valid evidence**—is what we see from some worshippers:
- If they are on the **right side of the row**, they press their right foot against their neighbor’s right foot.
- If they are on the **left side of the row**, they press their left foot against their neighbor’s left foot.
- They twist their heels to press them against their neighbor’s heels.
This is an **exaggerated and excessive** application of the Sunnah, and it is **contradicted by two points**:
**First:**
The correct alignment is **toward the imam**. Whoever is on the right side of the row should align to the left (toward the imam). This is how worshippers should stand shoulder-to-shoulder, in a straight line, filling gaps, aligning necks, shoulders, and heels, and completing the first row, then the next.
However, pressing one’s right foot (if on the right side of the row) against the right foot of the neighbor, twisting the foot to achieve "perfect sticking," is a **clear mistake**, an **obvious strain**, and an **innovated understanding** that leads to extremism in applying the Sunnah. It causes:
- Unnecessary difficulty and discomfort.
- Occupying oneself with what was not legislated.
- Creating gaps between worshippers (as they shift positions when standing or prostrating).
- Missing the Sunnah of pointing the toes toward the Qiblah.
- Wrongfully encroaching on another’s prayer space.
This is an **innovation**, introducing something not prescribed.
**Second:**
When the Prophet (peace be upon him) commanded aligning shoulders and heels, he **also commanded aligning necks**, as in the hadith of Anas (may Allah be pleased with him) reported by Al-Nasa’i (814). All of this means:
- Straightening the row.
- Ensuring alignment.
- Filling gaps.
It **does not mean forcefully pressing body parts together**, because:
- Pressing neck-to-neck is impossible.
- Pressing shoulder-to-shoulder in every standing position is an obvious strain.
- Pressing knee-to-knee is impossible.
- Pressing heel-to-heel involves unnecessary hardship, exertion, and distraction in every rak’ah.
Thus, it becomes clear that alignment in the **four parts** (neck, shoulder, knee, and heel) serves **one purpose**:
- Encouraging straight rows.
- Ensuring uniformity.
- Closing gaps without bending or separation.
This achieves the **objective of the Lawgiver**.
**Ibn Hajar’s Explanation**
Al-Hafiz Ibn Hajar (may Allah have mercy on him) said:
*"Straightening the rows means standing in a uniform line or filling gaps in the row..."*
This is the **correct understanding** of the texts on straightening rows, as in the hadith of Al-Nu’man ibn Bashir (may Allah be pleased with him), who said:
*"The Prophet (peace be upon him) would straighten us in the rows like arrows are straightened. One day, he turned and saw a man sticking his chest out (disrupting the row). He said:
'Straighten your rows, or Allah will cause discord among your faces.'"* (Reported by most scholars except Al-Bukhari; wording from Abu Dawud, 649).
This shows the **Companion’s understanding** of straightening: **alignment and filling gaps**, not forcefully pressing shoulders and heels together.
Thus, when Al-Bukhari (may Allah have mercy on him) titled a chapter in his *Sahih*:
*"Chapter: Pressing Shoulder-to-Shoulder and Foot-to-Foot in the Row,"*
And quoted Al-Nu’man ibn Bashir:
*"I saw one of us pressing his heel against his companion’s heel,"*
Ibn Hajar commented:
*"This refers to being diligent in straightening the row and filling gaps."*
The evidence for the correctness of Ibn Hajar’s understanding is that Al-Nu’man ibn Bashir’s statement—which Al-Bukhari cited as a suspended narration—was fully transmitted by Abu Dawud in his *Sunan* (648) and Ibn Khuzaymah...
AHMADTRINI
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