Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (4/217)

As for the textual evidence:

The general import of the Messenger’s ﷺ statement: “The one most versed in the Book of Allah should lead the people in prayer.” (1)
His specific statement ﷺ concerning unjust rulers who perform the prayer outside its prescribed time: “Perform the prayer at its proper time. Then, if you catch it with them, pray, for it will be a voluntary prayer for you.” (2)
His ﷺ statement: “They lead you in prayer; if they do so correctly, it is for you; and if they err, it is for you and against them.” (3)
The Companions, including Ibn Umar, used to pray behind al-Hajjaj. (4) Ibn Umar was among the people most scrupulous in following and safeguarding the sunnah, while al-Hajjaj is well known.

As for the rational evidence, we say: Whoever’s prayer is valid may validly lead the prayer. There is no evidence for distinguishing between the validity of one’s prayer and the validity of one’s leadership in prayer. So long as this person performs a valid prayer, how can I not pray behind him, because he

(1) Its source reference was given previously on p. 205. (2) Narrated by Muslim, Kitab al-Masajid (The Book of Mosques), chapter: “The Dislike of Delaying the Prayer Beyond Its Preferred Time” (648 [238]). (3) Narrated by al-Bukhari, Kitab al-Adhan (The Book of the Call to Prayer), chapter: “If the Imam Does Not Complete the Prayer but Those Praying Behind Him Do” (694). (4) Narrated by al-Bukhari, Kitab al-Hajj (The Book of Pilgrimage), chapter: “Setting Out Early on the Day of Arafah” (1660).

أما الأثري: ١ ـ عمومُ قولِ الرسولِ ﷺ: «يؤمُّ القومَ أقرؤُهم لكتابِ اللهِ» (١). ٢ ـ خصوصُ قولِه ﷺ في أئمةِ الجَورِ الذين يُصلُّون الصَّلاةَ لغيرِ وقتها: «صَلِّ الصَّلاةَ لوقتِها، فإنْ أدركتَها معهم فَصَلِّ، فإنَّها لك نافلةٌ» (٢). ٣ ـ قوله ﷺ: «يُصلُّونَ لكم، فإنْ أصابُوا فَلَكُم، وإنْ أخطأوا فَلَكُمْ وعليهم» (٣). ٤ ـ أنَّ الصحابةَ ﵃، ومنهم ابنُ عمر كانوا يُصلُّونَ خلفَ الحجَّاجِ (٤). وابنُ عُمرَ ﵁ مِن أشدِّ الناسِ تحرِّياً لاتِّباعِ السُّنَّةِ واحتياطاً لها، والحجَّاجُ معروفٌ. وأما الدليلُ النَّظريُّ: فنقول: كلُّ مَن صحَّت صلاتُهُ صحَّت إمامتُه، ولا دليلَ على التفريقِ بين صحَّةِ الصَّلاةِ وصحَّةِ الإمامةِ، فما دام هذا يصلِّي صلاةً صحيحةً؛ فكيف لا أُصلِّي وراءَه؛ لأنَّه

(١) تقدم تخريجه ص (٢٠٥). (٢) أخرجه مسلم، كتاب المساجد، باب كراهية تأخير الصلاة عن وقتها المختار (٦٤٨) (٢٣٨). (٣) أخرجه البخاري، كتاب الأذان، باب إذا لم يتم الإمام وأتم مَن خلفه (٦٩٤). (٤) أخرجه البخاري، كتاب الحج، باب التهجير بالرواح يوم عرفة (١٦٦٠).