of raising the gaze in prayer, and this concerns a great deal [of movement]. Therefore, a slight [elevation], such as the step of a pulpit and the like, is acceptable due to what we mentioned in the hadith of Sahl, and Allah knows best.
Section: If the Imam prays in a place higher than the congregants, Ibn Hamid said: Their prayer is not valid. This is the view of al-Awza'i, because a prohibition necessitates the corruption of that which is prohibited. The Qadi said: It does not become void. This is the view of the scholars of opinion (Ashab al-Ra'y), because Ammar completed his prayer; if it had been invalid, he would have repeated it, and because the prohibition is explained by what it leads to, namely the raising of the gaze in prayer, and that does not invalidate it, so its cause is more worthy [of not invalidating it].
Section: If there is someone with the Imam who is equal to him, or higher than him, and someone who is lower than him, the reprehensibility (karahah) is restricted to those who are lower than him, because the underlying meaning is found in them and not in others. It is possible that the prohibition covers the Imam, due to him being forbidden from standing in a place higher than their station. Based on this possibility, the prayer of everyone is invalid according to those who hold that prayer is invalidated by committing a prohibited act.
259 - Issue: He said: "And whoever prays behind the row alone, or stands beside the Imam on his left side, must repeat the prayer."
The general rule is that whoever prays alone for a full rak'ah, his prayer is not valid. This is the view of al-Nakha'i, al-Hakam, al-Hasan ibn Salih, Ishaq, and Ibn al-Mundhir. Al-Hasan, Malik, al-Awza'i, al-Shafi'i, and the scholars of opinion permitted it, because Abu Bakrah bowed before [reaching] the row, and the Prophet (peace and blessings of Allah be upon him) did not order him to repeat it, and because it is a place for a woman, so it is a place for a man, just as if he were with a group. Our proof is what Wabisah ibn Ma'bad narrated, that the Prophet
(10) Dropped from: The original, [A]. (1) In the copies: "Aba Bakr". The hadith will come with its full wording in Issue 262.
مِن رَفْعِ البَصرِ في الصلاةِ، وهذا يَخُصُّ الكَثِيرَ، فعلَى هذا يكونُ اليَسِيرُ مثلَ دَرَجَةِ المِنْبَرِ ونَحْوِها، لما ذَكَرْنَا في حَدِيثِ سَهْلٍ، واللهُ أعلمُ.
فصل: فإنْ صَلَّى الإِمامُ في مكانٍ أعْلَى من المَأْمُومِينَ، فقال ابنُ حامِدٍ: لا تَصِحُّ صَلَاتُهم. وهو قولُ الأوْزَاعِيِّ؛ لأنَّ النَّهْىَ يَقْتَضِى فَسادَ المَنْهِيِّ عنه. وقال القاضي: لا تَبْطُلُ. وهو قولُ أصْحابِ الرَّأْىِ؛ لأنَّ عَمَّارًا أَتَمَّ صلاتَه؛ ولو كانت فَاسِدَةً لَاسْتَأْنَفَها، ولأنَّ النَّهْىَ مُعَلَّلٌ بما يُفْضِى إليه من رَفْعِ البَصَرِ في الصلاةِ، وذلك لا يُفْسِدُها، فسَبَبُه أوْلَى.
فصل: وإنْ كان مع الإِمامَ مَن هو مُسَاوٍ له أو أعْلَى منه، ومَن هو أسْفَلُ منه (١٠) اخْتَصَّتِ الكَرَاهَةُ بمَن هو أسْفَلُ منه؛ لأنَّ المَعْنَى وُجِدَ فيهم دون غَيْرِهم، ويَحْتَمِلُ أن يَتَنَاوَلَ النَّهْيُ الإِمامَ؛ لِكَوْنِه مَنْهيًّا عن القِيامِ في مكانٍ أعْلَى من مُقَامِهِم، فعلَى هذا الاحْتِمَالِ تَبْطُلُ صَلَاةُ الجَمِيعِ عندَ من أبْطَلَ الصَّلَاةَ بارْتِكَابِ النَّهْىِ.
٢٥٩ - مسألة؛ قال: (وَمَن صَلَّى خَلْفَ الصَّفِّ وَحْدَهُ، أوْ قَامَ بِجَنْبِ الإِمَامِ عَنْ يَسَارِه، أعَادَ الصَّلَاةَ)
وجُمْلَتُه أنَّ مَن صَلَّى وَحْدَه رَكْعَةً كامِلَةً، لم تَصِحَّ صَلاتُه. وهذا قولُ النَّخَعِيِّ، والحَكَمِ، والحَسَنِ بن صَالحٍ، وإسْحاقَ، وابنِ المُنْذِر. وأجَازَه الحسنُ، ومالِكٌ، والأوْزَاعِيُّ، والشَّافِعِيُّ، وأصْحَابُ الرَّأْىِ؛ لأن أبا بَكْرَةَ (١) رَكَعَ دونَ الصَّفِّ، فلم يَأْمُرْهُ النَّبِيُّ -صلى اللَّه عليه وسلم- بالإِعادَةِ، ولأنه مَوْقِفٌ لِلْمَرْأَةِ فكان مَوْقِفًا لِلرَّجُلِ، كما لو كان مع جَمَاعَةٍ. ولَنا، ما رَوَى وَابِصَةُ بن مَعْبَدٍ، أنَّ النَّبِيَّ
(١٠) سقط من: الأصل، أ.(١) في النسخ: "أبا بكر". ويأتي الحديث بألفاظه في المسألة ٢٦٢.
