Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Has drawing lots been mentioned in the Quran?

The answer is yes: in two places in the Quran.

The first is in Surah Al ‘Imran, in the words of Allah, Most High:

“That is from the accounts of the unseen which We reveal to you. And you were not with them when they cast their pens as to which of them should take charge of Mary; nor were you with them when they disputed.” [Al ‘Imran]

The second is in Surah Al-Saffat, in the words of Allah, Most High:

“So he cast lots and was among the losers.” [Al-Saffat]

“The imam of the mosque has the greater right, except in the presence of one vested with authority.”

His statement, “The resident of the house and the imam of the mosque have the greater right,” means that the resident of the house has greater right than the guest, because the Prophet, peace and blessings be upon him, said: “A man should not lead another man in prayer among his household or within his domain.” (1) Recorded by Muslim. In the narration of Abu Dawud, it reads: “or in his house.” (2) The prohibition here is understood as being disliked; it has also been said that it is prohibited.

Issue: If the owner of a house and its tenant are both present, the tenant has the greater right, because the tenant owns the right of use and is therefore more entitled to make use of it in that house.

His statement, “And the imam of the mosque has the greater right,” means that the mosque’s imam has greater right than anyone else, even if someone more proficient in recitation is present. Thus, if the imam of the mosque is a reciter who reads the Quran in a manner by which one’s obligation is discharged, and a knowledgeable man is present who is a proficient reciter and a jurist, then the mosque’s imam has the greater right, because the Prophet, peace and blessings be upon him, said: “A man should not lead another man in prayer

(1) Its source attribution has been given earlier (p. 153). (2) Narrated by Abu Dawud, Kitab al-Salah (The Book of Prayer), chapter: “Who Is Most Entitled to Lead the Prayer?” no. 582.
وهل وردت القُرعَةُ في القرآن؟ الجواب: نعم، في موضعين مِن القرآن: الأول: في سورة آل عمران: في قوله تعالى: ﴿ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ *﴾ [آل عمران]. الثاني: في سورة الصافات: في قوله تعالى: ﴿فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ *﴾ [الصافات]. وَإِمَامُ المَسْجِدِ أَحَقُّ إِلاَّ مِنْ ذِي سُلْطَانٍ. قوله: «وساكن البيت وإمام المسجد أحق». أي: ساكنُ البيتِ أحقُّ مِن الضَّيفِ؛ لقولِ النَّبيِّ ﷺ: «لا يَؤمَّنَّ الرَّجُلُ الرَّجُلَ في أهلِهِ ولا في سُلطانِهِ» (١) أخرجه مسلم. «أو في بيتِهِ» (٢) كما هي رواية أبي داود، والنَّهيُ عنه على سبيلِ التَّنزيه، وقيل: على سبيلِ التَّحريمِ. مسألة: إذا اجتمعَ مالكُ البيتِ ومستأجرُ البيتِ، فالمستأجرُ أَولى: لأنَّ المستأجرَ مالكُ المنفعةِ، فهو أحقُّ بانتفاعِهِ في هذا البيتِ. وقوله: «وإمام المسجد أحق» أي: أنَّ إمامَ المسجدِ أحقُّ مِن غيرِه، حتى وإنْ وُجِدَ مَن هو أقرأُ، فلو أنَّ إمامَ المسجدِ كان قارئاً يقرأ القرآن على وَجْهٍ تحصُلُ به براءةُ الذِّمَّةِ، وحضرَ رَجُلٌ عالمٌ قارئٌ فقيه، فالأَولى إمامُ المسجدِ؛ لقولِ النَّبيِّ ﷺ: «لا
(١) تقدم تخريجه ص (١٥٣). (٢) أخرجه أبو داود، كتاب الصلاة، باب من أحقُّ بالإمامة (٥٨٢).

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