Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (4/206)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

which is that if a more proficient reciter and a reciter knowledgeable in jurisprudence are present together, the reciter who is knowledgeable in jurisprudence takes precedence over the more proficient reciter who is less knowledgeable in jurisprudence.

They answered the hadith by saying that, in the time of the Messenger, may Allah’s peace and blessings be upon him, and of the Companions, the best reciter was also the most knowledgeable in jurisprudence, because the Companions would not proceed beyond ten verses until they had learned them and the knowledge and practice they contained. (1)

It is well known that if two people are present, one of whom is more proficient in recitation while the other is less proficient but more knowledgeable of the jurisprudence of the rulings of prayer, then there is no doubt that the latter is stronger in prayer than the former—more capable of properly performing it. The more proficient reciter may perhaps rush in bowing or in standing after bowing, or forget something and not know how to proceed; whereas the one who knows the jurisprudence of his prayer understands all of this. At most, he is only less proficient in recitation. This view is the stronger one.

This applies when an imam is initially being chosen; that is, when a group is present and wishes to appoint one of its members. As for a mosque that has a regular appointed imam, he is entitled to lead in every case, so long as there is no impediment that prevents him from doing so.

Then the one more knowledgeable in jurisprudence, then the older, then the more noble, .............

His statement, “Then the one more knowledgeable in jurisprudence,” means that if two reciters are equal in recitation, but one of them is more knowledgeable in jurisprudence, then the one more knowledgeable in jurisprudence is given precedence. There is no difficulty in this.

The evidence that the one more knowledgeable in jurisprudence comes after the best reciter is the Prophet’s statement, may Allah’s peace and blessings be upon him: “The one who recites Allah’s Book best should lead the people in prayer. If they are equal in recitation, then the one most knowledgeable of the sunnah …” (2)

(1) Narrated by Ibn Jarir in his Tafsir (1/35). (2) Its source reference has been given earlier, p. 205.

وهو أَنَّه إذا اجتمعَ أقرأُ وقارئٌ فَقِيهٌ، قُدِّمَ القارئُ الفقيهُ، على الأقرأ غير الأفقه. وأجابوا عن الحديث: بأنَّ الأقرأَ في عهد الرَّسولِ ﷺ والصحابةِ هو الأفقهُ؛ لأنَّ الصحابةَ كانوا لا يقرؤون عشرَ آياتٍ حتى يتعلَّمُوها؛ وما فيها مِن العِلْمِ والعمل (١). ومِن المعلومِ أَنَّه إذا اجتمعَ شخصان، أحدِهما أجودُ قِراءةً والثاني قارئٌ دونه في الإجادة، وأعلمُ منه بفقهِ أحكامِ الصَّلاةِ، فلا شَكَّ أنَّ الثاني أقوى في الصَّلاةِ مِن الأولِ، أقوى في أداء العملِ؛ لأنَّ ذلك الأقرأَ رُبَّما يُسرعُ في الرُّكوعِ أو في القيام بعدَ الرُّكوعِ، ورُبَّما يطرأُ عليه سهوٌ ولا يدري كيف يتصرَّف، والعالمُ فِقْهَ صلاتِهِ يُدركُ هذا كلَّه، غاية ما فيه أنه أدنى منه جَودة، في القِراءةِ، وهذا القول هو الرَّاجحُ. وهذا في ابتداء الإمامة، أي: لو حَضَرَ جماعةٌ، وأرادوا أن يقدِّموا أحدَهم، أما إذا كان للمسجدِ إمامٌ راتبٌ فهو أَولى بكلِّ حالٍ ما دام لا يوجدُ فيه مانعٌ يمنعُ إمامتَه. ثُمَّ الأَفْقَهُ، ثُمَّ الأَسَنُّ، ثُمَّ الأَشْرَفُ، ............. قوله: «ثم الأفقه» أي: إذا اجتمعَ قارئان متساويان في القِراءةِ، لكن أحدُهما أَفْقَهُ، فإنَّه يقدِّمُ الأفقهَ، وهذا لا إشكالَ فيه. والدَّليلُ على أنَّ الأفقه يلي الأقرأ: قول النبي ﷺ: «يؤم القوم أقرأهم لكتابِ الله، فإنْ كانوا في القِراءةِ سواءً فأعلَمُهُم بالسُّنَّةِ … » (٢).

(١) أخرجه ابن جرير في «تفسيره» (١/ ٣٥). (٢) تقدم تخريجه ص (٢٠٥).