Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (2/53)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

and drink until they agree, such that the second says, “Dawn has risen.” (1) However, if one of the two timetables has been issued by someone more knowledgeable or more trustworthy, then it is given precedence.

“If two men contend for it, the one more proficient in it is given precedence; then the one superior in religious commitment and sound judgment, …”

His statement, “If two men contend for it, the one more proficient in it is given precedence”: “contend” means that they vie with one another for it. This applies to a mosque for which no particular muezzin has been appointed. If one has been appointed, the existing arrangement remains as it is, due to the Prophet’s saying, “A man must not lead another man in prayer within the latter’s domain.” (2) Accordingly, it may likewise be said: a man should not give the adhān within the domain of another muezzin.

His statement, “the one more proficient in it is given precedence,” means the one who is more competent in giving the adhān, in terms of a fine voice, proper delivery, trustworthiness, and knowledge of the time. This is because they are competing for a task, so the more proficient of them in that task is given precedence. Allah says: “Indeed, the best one you can hire is the strong and trustworthy.” [al-Qasas 28:26]

By his statement, “in it,” he excludes the case where one of them is more proficient in Quran recitation, but inferior to the other in matters related to the adhān; in that case, he is not given precedence over the other.

His statement, “then the one superior in religious commitment and sound judgment,” means the one more obedient to Allah. By “sound judgment,” what is meant is good management: that he is able to organize himself and get along with people by bearing patiently what he suffers from their harm. The author did not mention which of them is more knowledgeable, though this is indispensable, for we give precedence to the more knowledgeable of the two. Someone may perhaps say that this is included in his statement, “the one more proficient in it.” We reply: if the wording bears that meaning, then that is what is required; otherwise, it must be taken into consideration.

(1) See al-Iqna', 1:504. (2) Narrated by Muslim; its source citation has been given previously on p. 41.

ويشرب حتى يتَّفقا بأن يقول الثَّاني: طلع الفجر (١)، أما إذا كان أحد التقويمين صادراً عن أعلم أو أوثق فإنَّه يقدَّم. فَإِنْ تَشَاحَّ فيه اثْنَانِ قُدِّمَ أَفْضَلُهُمَا فيه، ثُمَّ أَفْضَلُهُمَا فِي دِيْنِهِ وعَقْلِهِ، .......... قوله: «فإن تَشاحَّ فيه اثنان قُدِّمَ أفضلُهُما فيه»، تشاحَّ: أي: تزاحما فيه، وهذا في مسجد لم يتعيَّن له مؤذِّن، فإن تعيَّن بقي الأمر على ما كان عليه لقول النبيِّ ﷺ: «لا يَؤُمَّنَّ الرَّجلُ الرَّجلَ في سُلطانه» (٢)، فيقال: وكذلك أيضاً لا يؤذِّن الرَّجلُ في سلطان مؤذِّن آخر. وقوله: «قُدِّم أفضلُهُما فيه»، أي: أقومهما في الأذان من حُسنِ الصَّوت، والأداء، والأمانة، والعلم بالوقت، وذلك لأنَّهما قد تزاحما في عمل فقُدِّم أفضلهما فيه، وقد قال الله: ﴿إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الأَمِينُ﴾ [القصص: ٢٦]. وقوله: «فيه» خرج به ما لو كان أحدُهما أقرأ، لكنَّه دون الآخر فيما يتعلَّق بالأذان؛ فلا يُقدَّم على الآخر. قوله: «ثم أفضلُهُمَا في دينه وعقلِهِ»، أي: أطوعهما لله. وقوله: «وعَقْلِهِ» المراد: حُسن التَّرتيب، فيستطيع أن يرتِّبَ نفسه، ويجاري النَّاس بتحمُّلِهم في أذاهم، ولم يذكر المؤلِّف أفضلهما في علمه، وهذا أمرٌ لا بُدَّ منه، فإنَّنا نقدم أعلمهما، ورُبَّما قال قائل: هذا داخل في قوله: «أفضلهما فيه»، فنقول: إن تَحَمَّلَتْهُ الكلمة فهذا هو المطلوب، وإلا فَيَجِبُ أن نراعيَها.

(١) انظر: «الإقناع» (١/ ٥٠٤). (٢) رواه مسلم، وقد تقدم تخريجه ص (٤١).