2. And for one who prays an obligatory prayer to pray

behind someone praying a supererogatory prayer. • [The Position of The Ma'moom] 1. And if there is only one led in the prayer, he should stand on the right hand side of the imam; if he stood to his left or in front of him, it [the prayer] would not be valid except when it is a woman, then she should stand alone behind him. 2. And if they were a group they should stand behind him. If they stand on his right or both sides, it would be valid. 227 International University in Latin America But, if they stand in front of him or on his left hand side, it would be invalid. 3. If a woman led other women, she should stand between them in the same row; 4. likewise is the imam of naked men, (1) 5.

And if there were men, boys, hermaphrodites and women, the men will be placed in the front, then the (2) boys , then the hermaphrodites and then the women. (1) The word khuntha was used to refer to people with ambiguous genitalia. Certainly, the word hermaphrodite would be the closest, but khuntha was a looser term, because it would include those who are true hermaphrodites, pseudo hermaphrodites or even less than that. (2) ِAccording to many scholars, there is no proof that the boys are to be placed behind the men except for a report in (D) from Abi Malik alAsh'arey that has been deemed weak by the scholars of hadith because of the presence of Shahr ibn Hawshab in the chain. Also, some scholars understood the Prophet's command reported by (M) from Abi Mas'ood, to have those adults of knowledge and understanding pray behind him to mean moving the children all the 228 International University in Latin America • [Who Catches The Reward of The Congregation and Who Catches The Rak'ah] way to the back, but the hadith is in reference only to the part of the first row that is behind the Prophet (blessings and peace be upon him) and the report in (A, N & Kh) from Ubayy ibn Ka'b (may Allah be pleased with him) in which he grabbed a Youngman from the first row and stood in his place is about the first row and likely the middle part of it.

The rest of the reports from the righteous predecessors should be understood to mean that. Also, some scholars understood the hadith of Abi Mas'ood to be an encouragement for the knowledgeable adults to be behind him, not a prohibition for others. Besides, it is sometimes discouraging and disheartening to them, particularly if done with harshness. It could also lead to more noise from their rows during the prayer which could be avoided if they were let to pray amongst the adults, thus the late Shaykh 'Uthaymeen argued that it may be in the best interest of the prayer to do so. Also, many parents feel uncomfortable letting their three or four years old alone unsupervised while they are praying.

I believe that flexibility must be shown in this regard given the lack of proof on the contrary. Add to all of that the agreed upon report that 'Amr ibn Salamah led his people in prayer at the age of seven. The children must be taught the etiquettes of the masjids by their parents; yet, great tolerance must be shown to them. The building or arrangement of our masjids must take their needs in consideration. I felt some need to be detailed here for it is imperative in the west to make our mosques inviting to all, particularly to the children and younger individuals.

Allah knows best. 229 International University in Latin America • And he who makes takbeer before the tasleem [the ending of prayer by saying: Assalamu alaikum] of the imam, had (1) caught the congregation . • And he who catches the rukoo' (bowing) had caught the (2) rak'ah. Otherwise, he would not. (1) This is one of the two positions within the hanbali school, and the other is that he must have caught one rak'at and that is attainable by catching the rukoo'. The latter position is strong for the prophet said: "He who catches one rak'at had caught the prayer." (Ag) from Abi Hurairah. This would apply to: Catching the prayer in time before the time of the next one comes in.

Catching the jumu'ah, meaning that he will need to pray only a second rak'at and not four. If he didn't pray the second rukoo' with the imam, then he will need to pray four for dhuhr instead of two for jumu'ah. As with regards to the traveler praying behind the resident, he will finish the full prayer, and not shorten it, even if he caught the congregation right before the tasleem. (2) For the Messenger of Allah (blessings and peace be upon him) said: " he who catches the rukoo' (bowing) had caught the rak'at." (D & Ba) (I, 496:Auth.) 230 International University in Latin America B2-C10 Chapter on The Prayer of The Sick (I) [Positions of Prayer for The Sick] And for the sick, if standing would increase his sickness, he should pray sitting and if he couldn't, then on his side and that is for the saying of the Messenger of Allah (peace be upon him) to 'Imran ibn Husayn : "Pray standing and if you (1) can't then sitting and if you can't then on your side." And if that was hard, he may pray on his back, and if he can't bow (2) or prostrate he should nod his head . (II) Making up for the Missed Prayers (1) (B).

(2) For Allah said: .0B9& YGG "On no soul does Allah Place a burden greater than it can bear." (2/286) And the prophet said: "When I command you to do something, do of it as much as you could." (Ag) from Abi Hurairah. And it was reported by (N) from 'Imran, "…then on your back." 231 International University in Latin America And it is upon him to make up for the missed prayers (1) during his coma . (III) [Combining Prayers for the Sick] And if it was hard for him to pray each prayer during its (2) prescribed time, it would be permissible to combine the dhuhr and 'asr together and the maghrib and 'isha during the time of either one [the earlier or the latter] (1) But according to (a+M+S): There is no make up required unless he recovers from his coma before the time of the prayer is over. (H): If he had coma for more than five prayers, he doesn't need to make up. (A): He will need to make up for all the prayers regardless of the period of his coma.

The Majority likened coma to the insanity and (A) to the sleep. According to fatwa 6/17 of The Permanent Committee for Islamic Research and Fataawa (Al-Lajnah al-Daa'imah li'l-Buhooth al- 'Ilmiyyah wa'l-Ifta), the one who lost consciousness does not have to make up the prayers. This position of the majority is strong for it is consistent with the fiqhi principals. Also, nowadays people may be in coma for months and survive because of life support. (2) For the Messenger of Allah (blessings and peace be upon him) allowed Hamnah bint Jahsh who had excessive non-menstrual vaginal bleeding to combine the prayers.(A) (I,188:S) and combining for the sick is the position of (M+A) 232 International University in Latin America And if he combined during the time of the earlier prayer, 1. He should intend to combine prior to doing it [praying the (1) first of the two combined prayer] .