عَنْ أَبِي مُوسَى (رضي الله عنه) قَالَ: مَرِضَ النَّبِيُّ ﷺ فَاشْتَدَّ مَرَضُهُ، فَقَالَ: «مُرُوْا أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ قَالَتْ عَائِشَةُ (رضي الله عنه): إِنَّهُ رَجُلٌ رَقِيقٌ إِذَا قَامَ مَقَامَكَ لَمْ يَسْتَطِعْ أَنْ يُصَلِّيَ بِالنَّاسِ، قَالَ: «مُرِي أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ، فَعَادَتْ، فَقَالَ مُرِي أَبَا بَكْرٍ فَلْيُصَلَّ بِالنَّاسِ، فَإِنَّكُنَّ صَوَاحِبُ يُوْسُفَ، فَأَتَاهُ الرَّسُوْلُ، فَصَلَّى بِالنَّاسِ فِي حَيَاةِ النَّبِيِّ ﷺ رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ.
قُلْتُ: تَبْوِيبُ الْبُخَارِيِّ يَدُلُّ عَلَى أَنَّ الْأَحَقَّ بِالْإِمَامَةِ هُوَ الْأَعْلَمُ، حَيْثُ قَالَ: «بَابُ أَهْلِ الْعِلْمِ وَالْفَضْلِ أَحَقُّ بِالْإِمَامَةِ». وَقَالَ عُلَمَاؤُنَا: يُسْتَدَلُّ بِهَذَا الْحَدِيْثِ عَلَى تَقَدُّمِ الْأَعْلَمِ عَلَى الْأَقْرَأ ؛ لِأَنَّ أَبَا بَكْرٍ كَانَ أَعْلَمَهُمْ وَقَدَّمَ عَلَى أُبَيَّ كَانَ أَقْرَأَهُمْ دَلِيلُ الْأَوَّلِ قَوْلُ أَبِي سَعِيدٍ:
كَانَ أَبُو بَكْرٍ أَعْلَمَنَا. وَدَلِيْلُ الثَّانِي قَوْلُهُ : أَقْرَؤُكُمْ أُبَيُّ. وَهَذَا آخِرُ الْأَمْرَيْنِ مِنْ رَسُولِ اللهِ اللهِ فَيَكُوْنُ الْمُعَوَّلُ عَلَيْهِ، كَذَا فِي فَتْحِ الْقَدِيرِ وَجَامِعِ الْآثَارِ».
وَفِي رِوَايَةٍ لِلْحَاكِمِ وَالدَّارَقُطْنِي: فَأَفْقَهُهُمْ فِي الدِّيْنِ، فَإِن كَانُوا فِي الْفِقْهِ سَوَاءً فَأَقْرَؤُهُمْ لِلْقُرْآنِ». وَفِي رِوَايَةِ مُسْلِمٍ: «فَأَقْدَمُهُمْ هِجْرَةٌ، فَإِنْ كَانُوا فِي الْهِجْرَةِ سَوَاءً فَأَقْدَمُهُمْ سِنًا، وَلَا يَؤْمَنَّ الرَّجُلُ الرَّجُلَ فِي سُلْطَانِهِ، وَلَا يَقْعُدُ فِي بَيْتِهِ عَلَى تَكْرِمَتِهِ إِلَّا بِإِذْنِهِ». وَفِي رِوَايَةٍ أُخْرَى لَهُ: «وَلَا يَؤْمَنَّ الرَّجُلُ الرَّجُلَ فِي أَهْلِهِ».
Abu Musa (may Allah be pleased with him) narrated that the Prophet (ﷺ) fell ill, and his illness became severe. He said, "Tell Abu Bakr to lead the people in prayer." Aisha said, "He is a soft-hearted man. If he stands in your place, he will not be able to lead the people in prayer." He said, "Tell Abu Bakr to lead the people in prayer." She repeated her objection, and he said, "Tell Abu Bakr to lead the people in prayer, for you are like the companions of Yusuf (Joseph)." The messenger went to Abu Bakr, and he led the people in prayer during the lifetime of the Prophet (ﷺ). [Narrated by Bukhari and Muslim]
I say: Bukhari's chapter heading indicates that the most deserving of leading the prayer is the most knowledgeable, as he said, "Chapter on The people of knowledge and virtue are the most deserving of leading the prayer." Our scholars said: This Hadith is evidence that the most knowledgeable takes precedence over the one who is more proficient in recitation, because Abu Bakr was the most knowledgeable among them and was given precedence over Ubayy, who was the most proficient in recitation. The evidence for the first is the statement of Abu Sa'id: "Abu Bakr was the most knowledgeable among us." The evidence for the second is the Prophet's (ﷺ) statement: "The most proficient among you in recitation is Ubayy." This is the later of the two statements of the Messenger of Allah (ﷺ), so it is the one to be relied upon. This is mentioned in Fath Al-Qadir and Jami' Al-Athar.
In a narration by Al-Hakim and Al-Daraqutni: "The most knowledgeable among them in religion. If they are equal in knowledge, then the most proficient in Quranic recitation." In a narration by Muslim: "The earliest among them in migration. If they are equal in migration, then the eldest among them in age. Let no man lead another in his authority, nor sit in his house on his honor except with his permission." In another narration by Muslim: "Let no man lead another in his family."
وَعَنْ أَبِي عَطِيَّةَ الْعُقَيْلِي قَالَ: كَانَ مَالِكُ بْنُ الْحُوَيْرِثِ يَأْتِينَا إِلَى مُصَلَّانَا يَتَحَدَّثُ، فَحَضَرَتِ الصَّلَاةُ يَوْمًا. قَالَ أَبُو عَطِيَّةَ: فَقُلْنَا لَهُ: تَقَدَّمْ فَصَلِّهِ، قَالَ لَنَا: قَدِّمُوا رَجُلًا مِنْكُمْ يُصَلِّي بِكُمْ، وَسَأُحَدِّثُكُمْ لِمَ لَا أُصَلِّي بِكُمْ: سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَقُوْلُ: «مَنْ زَارَ قَوْمًا فَلَا يَؤُمَهُمْ، وَلْيَؤُمَهُمْ رَجُلٌ مِنْهُمْ. رَوَاهُ أَبُو دَاوُدَ وَالتَّرْمِذِيُّ وَالنَّسَائِيُّ إِلَّا أَنَّهُ اقْتَصَرَ عَلَى لَفْظِ النَّبِيِّ ﷺ.
Abu Atiyyah Al-Uqayli reported that Malik ibn Al-Khuwayrith used to come to our prayer place and talk to us. One day, when the prayer time came, Abu Atiyyah said, "We said to him, 'Go forward and lead us in prayer.' He said to us, 'Let one of you lead the prayer, and I will tell you why I do not lead you: I heard the Messenger of Allah (ﷺ) say, "Whoever visits a people should not lead them in prayer. Let one of them lead the prayer." [Narrated by Abu Dawud, Al-Tirmidhi, and Al-Nasa’i, except that Al-Nasa’i shortened it to the wording of the Prophet (ﷺ)]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: لَا يَؤُمَّ الْغُلَامُ حَتَّى يَحْتَلِمَ وَلْيُؤَذِّنُ لَكُمْ خِيَارُكُمْ. رَوَاهُ عَبْدُ الرَّزَّاقِ.
وَفِي رِوَايَةٍ لِلْأَثْرَمِ عَنِ ابْنِ مَسْعُوْدٍ (رضي الله عنه): لَا يَؤُمَ الْغُلَامُ الَّذِي لَا تَجِبُ عَلَيْهِ الْحُدُوْدُ.
وَفِي الْبِنَايَةِ»: قَالَ الْخَطَابِيُّ: كَانَ الْحَسَنُ يُضَعَّفُ حَدِيثَ عَمْرِو بْنِ سَلَمَةَ، وَقَالَ مَرَّةً: دَعْهُ لَيْسَ بِشَيْءٍ بَيْنِ. وَقَالَ أَبُو دَاوُدَ: قِيْلَ لِأَحْمَدَ : حَدِيثُ عَمْرِو؟ قَالَ: لَا أَدْرِي مَا هَذَا. فَالْعَجَبُ أَنَّهُمْ لَمْ يَجْعَلُوا قَوْلَ أَبِي بَكْرٍ وَعُمَرَ وَكِبَارِ الصَّحَابَةِ حُجَّةً، وَاسْتَدَلُّوْا بِفِعْلِ صَبِيِّ سِتَّ سِنِينَ، وَلَا يَعْرِفُ فَرَائِضَ الْوُضُوْءِ وَالصَّلَاةِ، فَكَيْفَ يَتَقَدَّمُ فِي الْإِمَامَةِ؟ وَمَنْعُهُ أَحْوَطُ فِي الدِّيْنِ، كَذَا فِي الْمِرْقَاةِ».
Ibn Abbas (may Allah be pleased with him) said: "A boy should not lead the prayer until he reaches puberty, and let the best among you call the Adhan." [Narrated by Abdur-Razzaq]
In a narration by Al-Athram from Ibn Mas'ud (may Allah be pleased with him): "A boy who is not subject to legal penalties should not lead the prayer."
In Al-Binayah: Al-Khattabi said, "The Hadith of Amr ibn Salamah was weakened by Al-Hasan, and he once said, 'Leave it, it is nothing.' Abu Dawud said, 'It was said to Ahmad: What about the Hadith of Amr?' He said, 'I do not know what this is.' It is astonishing that they did not consider the statements of Abu Bakr, Umar, and the senior companions as evidence, yet they used the action of a six-year-old boy as evidence, who did not even know the obligations of ablution and prayer. How could he lead the prayer? Prohibiting it is more cautious in religion." This is mentioned in Al-Mirqah.
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: اسْتَخْلَفَ رَسُوْلُ اللهِ ﷺ ابْنَ أُمَّ مَكْتُوْمٍ يَؤُمُ النَّاسَ، وَهُوَ أَعْمَى رَوَاهُ أَبُو دَاوُدَ، وَرَوَى سَعِيدُ بْنُ مَنْصُورٍ نَحْوَهُ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) appointed Ibn Umm Maktum to lead the people in prayer, and he was blind. [Narrated by Abu Dawud]
Sa'id ibn Mansour reported something similar.
وَعَنْ غَالِبِ بْنِ الْهُذَيْلِ قَالَ: دَخَلْتُ مَعَ سَعِيدِ بْنِ جُبَيْرٍ مَسْجِدًا فَصَلَّى مَعَهُمْ، فَإِذَا إِمَامُهُمْ أَعْمَى، فَجَعَلُوْا يَلُوْمُوْنَهُ، فَقَالَ سَعِيدُ مِنْ ثَمَّ كَرِهَ عُمَرُ بْنُ الْخَطَّابِ ۱ الْإِمَامَ أَعْمَى وَالْمُؤَذِّنَ أَعْمَى وَرَوَى ابْنُ أَبِي شَيْبَةَ عَنْ سَعِيدِ بْنِ جُبَيْرٍ وَأَنَسٍ الله نَحْوَهُ.
Ghalib ibn Al-Hudhayl reported: I entered a mosque with Sa'id ibn Jubayr, and he prayed with them. Their Imam was blind, and they began to criticize him. Sa'id said, "This is why Umar ibn Al-Khattab disliked a blind man leading the prayer or calling the Adhan." Ibn Abi Shaybah also reported a similar narration from Sa'id ibn Jubayr and Anas (may Allah be pleased with him).
Al-Allamah Al-Ayni said in Sharh Kanz Ad-Daqa'iq: "A blind person cannot avoid impurities, but if there is no one equal to him in virtue, then he is more deserving. Indeed, the Prophet (ﷺ) appointed Ibn Umm Maktum over Madinah (to lead the people)." Al-Halabi said: "It is only disliked to appoint a blind person as Imam if someone better than him is available. It is established that the Prophet (ﷺ) appointed Ibn Umm Maktum to lead the people in prayer, and he was blind." [Narrated by Abu Dawud]
Notes / الحواشي
1 The statement: "Umar ibn Al-Khattab disliked a blind Imam and a blind Mu'adhdhin" is because a blind person cannot see impurities to avoid them and may deviate from the Qiblah without realizing it. However, upon reflection, we find that the reason for dislike in the case of a blind person is lighter compared to others. Therefore, the three Imams (Abu Hanifah, Malik, and Ahmad) did not consider it disliked to appoint a blind person as Imam. This was stated by Al-Halabi in Sharh Munyat Al-Musalli.
۱ قوله : كره عمر بن الخطاب إلخ لأن الأعمى لا يرى النجاسة؛ ليتحرز عنها، وقد ينحرف عن القبلة، وهو لا يشعر. وإذا تأملنا وجدنا سبب الكراهة في الأعمى أخف من غيره، ولذا لم يكره تقديمه عند الأئمة الثلاثة، قاله الحلبي في شرح منية المصلي».
وقال العلامة العيني في شرح كنز الدقائق لأن الأعمى لا يتوقى النجاسة، وإذا كان لا يوازيه غيره في الفضيلة فهو أولى، وقد استخلف النبي ﷺ ابن أم مكتوم على المدينة. انتهى وقال الحلبي : إنما يكره تقديم الأعمى إذا كان غيره أفضل منه، وقد ثبت أن النبي ﷺ استخلف ابن أم مكتوم يؤم الناس، وهو أعمى، رواه أبو داود.
وَعَنِ ابْنِ عُمَرَ (رضي الله عنه) قَالَ : لَمَّا قَدِمَ الْمُهَاجِرُوْنَ الْأَوَّلُوْنَ الْمَدِينَةَ كَانَ يَؤُمُّهُمْ سَالِمٌ مَوْلَى أَبِي حُذَيْفَةَ، وَفِيهِمْ عُمَرُ وَأَبُو سَلَمَةَ بْنُ عَبْدِ الْأَسَدِ. رَوَاهُ الْبُخَارِيُّ.
وَفِي رِوَايَةٍ عَنْ إِبْرَاهِيمَ قَالَ: لَا بَأْسَ بِأَنْ يَؤُمَهُمُ الْأَعْرَابِيُّ وَالْعَبْدُ وَوَلَدُ الزِّنَا إِذَا قَرَأَ الْقُرْآنَ. رَوَاهُ مُحَمَّدُ فِي الْآثَارِ»، وَقَالَ: وَبِهِ نَأْخُذُ إِذَا كَانَ فَقِيْهَا عَالِمًا بِأَمْرِ الصَّلَاةِ، وَهُوَ قَوْلُ أَبِي حَنِيفَةَ.
It is narrated from Ibn Umar (may Allah be pleased with him) that he said: When the first Muhajireen (emigrants) arrived in Madinah, Salim, the freed slave of Abu Hudhaifa, used to lead them in prayer, and among them were Umar and Abu Salama ibn Abdul Asad. [Narrated by Al-Bukhari]
In another narration from Ibrahim, he said: There is no harm if a Bedouin, a slave, or the child of adultery leads them in prayer, provided he recites the Quran well. [Narrated by Muhammad in Al-Athar, and he said: We follow this opinion if the person is knowledgeable and well-versed in the matters of prayer. This is the opinion of Abu Hanifa.
وَعَنْ أَبِي أُمَامَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: ثَلَاثَةٌ لَا تُجَاوِزُ صَلَاتُهُمْ آذَانَهُمْ الْعَبْدُ الْآبِقُ حَتَّى يَرْجِعَ، وَامْرَأَةً بَاتَتْ وَزَوْجُهَا عَلَيْهَا سَاخِطُ، وَإِمَامُ قَوْمٍ وَهُمْ لَهُ كَارِهُونَ». رَوَاهُ التَّرْمِذِيُّ.
It is narrated from Abu Umamah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "The prayer of three people does not rise beyond their ears: a runaway slave until he returns, a woman who spends the night while her husband is angry with her, and a leader of a people who they dislike." [Narrated by Al-Tirmidhi]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: ثَلَاثَةُ لَا تُقْبَلُ مِنْهُمْ صَلَاتُهُمْ: مَنْ تَقَدَّمَ قَوْمًا وَهُمْ لَهُ كَارِهُونَ، وَرَجُلٌ أَتَى الصَّلَاةَ دِبَارًا، وَالدَّبَارُ أَنْ يَأْتِيَهَا بَعْدَ أَنْ تَفُوْتَهُ، وَرَجُلٌ اعْتَبَدَ مُحَرَّرَهُ. رَوَاهُ أَبُو دَاوُدَ وَابْنُ مَاجَه.
It is narrated from Ibn Umar (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "The prayer of three people is not accepted: someone who leads a people in prayer while they dislike him, a man who comes to prayer after its time has passed, and a man who re-enslaves a freed slave." [Narrated by Abu Dawud and Ibn Majah]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : ثَلَاثَةُ لَا تُرْفَعُ لَهُمْ صَلَاتُهُمْ فَوْقَ رُؤُوسِهِمْ شِبْرًا: رَجُلٌ أَمَّ قَوْمًا وَهُمْ لَهُ كَارِهُونَ، وَامْرَأَةٌ بَاتَتْ وَزَوْجُهَا عَلَيْهَا سَاخِطُ، وَأَخَوَانِ مُتَصَادِمَانِ». رَوَاهُ ابْنُ مَاجَه.
It is narrated from Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "The prayer of three people does not rise above their heads even a handspan: a man who leads a people in prayer while they dislike him, a woman who spends the night while her husband is angry with her, and two brothers who are in conflict with each other." [Narrated by Ibn Majah]
وَعَنْ سَلَامَةَ بِنْتِ الْحُرِّ ۱ (رضي الله عنها) قَالَتْ: قَالَ رَسُوْلُ اللهِ ﷺ: «إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ أَنْ يَتَدَافَعَ أَهْلُ الْمَسْجِدِ ، لَا يَجِدُوْنَ إِمَامًا يُصَلِّي بِهِمْ. ٢ رَوَاهُ أَحْمَدُ وَأَبُو دَاوُدَ وَابْنُ مَاجَه.
وَفِي رِوَايَةِ مُسْلِمٍ: «إِذَا كَانُوا ثَلَاثَةً فَلْيَؤُمَهُمْ أَحَدُهُمْ». قَالَ عَلِيُّ الْقَارِي: فِيْهِ إِشَارَةٌ إِلَى جَوَازِ إِمَامَةِ الْمَفْضُوْلِ.
It is narrated from Salamah bint Al-Hurr 1 (may Allah be pleased with her) that she said: The Messenger of Allah (peace be upon him) said: "Among the signs of the Hour is that the people of the mosque will push one another, and they will not find an imam to lead them in prayer." 2 [Narrated by Ahmad, Abu Dawud, and Ibn Majah]
In a narration by Muslim: "If there are three people, let one of them lead them in prayer." Ali Al-Qari said: This indicates the permissibility of a less virtuous person leading the prayer.
Notes / الحواشي
1 The statement "Salamah bint Al-Hurr" in the original text of the author is "Salamah bint Al-Harith." 2 The statement "They will not find an imam to lead them in prayer": Ali Al-Qari said that this is why later scholars from our companions permitted taking wages for imamate, adhan, and similar acts like teaching the Quran, unlike the earlier scholars who prohibited taking wages for acts of worship.
۱ قوله: سلامة بنت الحر وفي أصل المؤلف: «سلامة بنت الحارث».
٢ قوله: لا يجدون إماما يصلي بهم : قال علي القاري ولذا أجاز المتأخرون من أصحابنا أخذ الأجرة على الإمامة، والأذان ونحوهما من تعليم القرآن، بخلاف المتقدمين؛ فإنهم كانوا يحرمون الأجرة على العبادة.
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «الْجِهَادُ وَاجِبُّ عَلَيْكُمْ مَعَ كُلِّ أَمَيْرٍ، بَرًّا كَانَ أَوْ فَاجِرًا، وَإِنْ عَمِلَ الْكَبَائِرَ وَالصَّلَاةُ وَاجِبَةٌ عَلَيْكُمْ۱ خَلْفَ كُلِّ مُسْلِمٍ، بَرًّا كَانَ أَوْ فَاجِرًا، وَإِنْ عَمِلَ الْكَبَائِرَ وَالصَّلَاةُ وَاجِبَةٌ عَلَى كُلِّ مُسْلِمٍ، بَرًّا كَانَ أَوْ فَاجِرًا، وَإِنْ عَمِلَ الْكَبَائِرَ رَوَاهُ أَبُو دَاوُدَ.
It is narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: "Jihad is obligatory upon you with every leader, whether he is righteous or sinful, 1 even if he commits major sins. And prayer is obligatory upon you behind every Muslim, whether he is righteous or sinful, even if he commits major sins. And prayer is obligatory upon every Muslim, whether he is righteous or sinful, even if he commits major sins." [Narrated by Abu Dawud]
Notes / الحواشي
1 The statement "And prayer is obligatory upon you behind every Muslim, whether he is righteous or sinful": Ali Al-Qari said that the command to pray behind a sinful person, even though praying behind a corrupt or innovator is disliked according to us, is evidence for the obligation of congregational prayer. Reflect on this.
۱ قوله: والصلاة واجبة عليكم إلخ : قال علي القاري في أمره بالصلاة خلف الفاجر، مع أن الصلاة خلف الفاسق والمبتدع مكروهة عندنا، دليل على وجوب الجماعة، فتأمل.
وَعَنْ عُبَيْدِ اللهِ بْنِ عَدِيِّ بْنِ الْخِيَارِ: أَنَّهُ دَخَلَ عَلَى عُثْمَانَ (رضي الله عنه) وَهُوَ مَحْصُوْرُ، فَقَالَ: إِنَّكَ إِمَامُ عَامَّةٍ، وَنَزَلَ بِكَ مَا نَرَى، وَيُصَلِّي لَنَا إِمَامُ فِتْنَةٍ وَنَتَحَرَّجُ، فَقَالَ: الصَّلَاةُ أَحْسَنُ مَا يَعْمَلُ النَّاسُ، فَإِذَا أَحْسَنَ النَّاسُ فَأَحْسِنُ مَعَهُمْ، وَإِذَا أَسَاؤُوْا فَاجْتَنِبْ إِسَاءَتَهُمْ. رَوَاهُ الْبُخَارِيُّ.
It is narrated from Ubaidullah ibn Adi ibn Al-Khiyar that he visited Uthman (may Allah be pleased with him) while he was under siege. He said: "You are the leader of the general public, and what we see has befallen you. An imam of fitnah (discord) leads us in prayer, and we feel uneasy." Uthman replied: "Prayer is the best of what people do. So when people do good, do good with them, and when they do evil, avoid their evil." [Narrated by Al-Bukhari]