Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (4/253)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

His statement, “rightfully,” further indicates that if they dislike him without just cause—for example, if they dislike him because he is keen to follow the sunnah in prayer, reciting for them the prescribed surahs and leading them in an unhurried prayer—then his leading them in prayer is not disliked, because they dislike him without just cause, and their dislike carries no weight.

However, the apparent meaning of the hadith is that it is disliked without qualification, and this is more correct, because the purpose of congregational prayer is harmony and gathering together. If this is the purpose, then it is known that there can be neither harmony nor gathering around someone whom they dislike. If they dislike him without just cause, he should admonish them, remind them, and win their hearts; and he should lead them in prayer in accordance with the sunnah. If Allah knows that his intention to bring them together is sincere, Allah will make that easy for him.

THE LEADERSHIP IN PRAYER OF A CHILD BORN OF FORNICATION AND OF A SOLDIER IS VALID, PROVIDED THEIR RELIGION IS SOUND, ............

His statement, “The leadership in prayer of a child born of fornication and of a soldier is valid, provided their religion is sound”: A child born of fornication is created from illicit sexual intercourse, not from a lawful marriage. Thus, he is not ascribed to anyone: neither to the fornicator nor to the woman’s husband, if she is married, because he has no legally recognized father. But does he have a father in terms of Allah’s decree?

The answer is: yes, he undoubtedly has a father in terms of Allah’s decree, because he was created from the semen of the man who committed fornication.

A child born of fornication may have sound creed and upright religious practice. Thus, he is like anyone else: whatever rights are established for others are established for him. Hence, the author said, “His leadership in prayer is valid,” and it is not disliked, due to the general meaning of the Prophet’s saying, “The one most versed in the Book of Allah should lead the people in prayer” (1).

Likewise, the leadership in prayer of a soldier is valid and is not disliked. He is the police officer, even

(1) Its source documentation has already been given; see p. 205.

وأفادنا قوله: «بِحَقٍّ» أنَّهم لو كرهوه بغير حَقٍّ، مثل: لو كرهوه لأنَّه يَحْرِصُ على اتِّباعِ السُّنَّةِ في الصَّلاةِ فيقرأ بهم السُّورَ المسنونةَ، ويُصلِّي بهم صلاةً متأنيةً، فإن إمامتَه فيهم لا تُكره؛ لأنَّهم كرهوه بغيرِ حَقٍّ فلا عِبرةَ بكراهتهم. لكن؛ ظاهرُ الحديثِ الكراهةُ مطلقاً، وهذا أصحُّ؛ لأنَّ الغَرَضَ مِن صلاةِ الجماعةِ هو الائتلافُ والاجتماعُ وإذا كان هذا هو الغَرضُ؛ فمِنَ المعلومِ أنَّه لا ائتلافَ ولا اجتماعَ إلى شخصٍ مكروهٍ عندَهم، وينبغي له إذا كانوا يكرهونَه بغير حَقٍّ أنْ يَعِظَهُم ويُذكِّرَهم ويتألَّفَهم؛ ويُصلِّيَ بهم حسب ما جاءَ في السُّنَّةِ، وإذا عَلِمَ اللهُ مِن نِيَّتِهِ صِدْقَ نِيَّةِ التأليفِ بينهم يَسَّرَ اللهُ له ذلك. وَتَصِحُّ إِمَامَةُ وَلَدِ الزِّنَا والجُنْدِيِّ إِذَا سَلِمَ دِينُهُمَا، ............ قوله: «وتصح إمامة ولد الزنا والجندي إذا سلم دينهما» ولد الزِّنا خُلِقَ مِن ماءٍ سِفاحٍ لا نِكاحٍ، فلا يُنسبُ لأحدٍ، لا للزَّاني ولا لزوجِ المرأةِ إنْ كانت ذاتَ زوجٍ؛ لأنه ليس له أَبٌ شرعيٌّ. ولكن؛ هل له أبٌ قَدَريٌّ؟ الجواب: نعم، له أَبٌ قَدَريٌّ لا شَكَّ؛ لأنه خُلِقَ مِن ماءِ الرَّجُلِ الزَّاني. فَوَلَدُ الزِّنا قد يكون سليمَ العقيدةِ مستقيمَ الدِّينِ. فيكون كغيره يَثبتُ له ما يثبتُ لِغيرِه، ولهذا قال المؤلِّفُ: «تصحُّ إمامتُه» ولا تُكره لعمومِ قولِ النَّبيِّ ﷺ: «يؤمُّ القومَ أقرؤهم لكتابِ اللهِ» (١). والجُنديُّ أيضاً تَصِحُّ إمامتُه ولا تُكره، وهو الشرطيُّ، حتى

(١) تقدم تخريجه ص (٢٠٥).