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and if he prays seated, then pray seated, all of you.”1 Reported by Abū Dāwūd2, and its basis is found in the two Sahihs3.
146—He said: “The one most proficient in reciting the Book of Allah should lead the people in prayer. If they are equal in recitation, then the one most knowledgeable of the Sunnah. If they are equal with respect to emigration, then the one who embraced Islam earliest4, or the eldest5,
(1) In manuscripts “A” and “B,” the word meaning “all together” appears in the accusative (*ajmaīn*); this is also the reading in Ibn Mājah, whereas most sources have the nominative (*ajmaūn*).
(2) Recorded by Abū Dāwūd (no. 603). The shaykh affirmed that a person unable to perform one of the essential acts or meet one of the conditions of the prayer may validly lead the prayer, provided that he does what he is able to do. This applies whether he is the regular local imam or someone else, and whether those praying behind him share his incapacity or not. *Al-Mukhtārāt*, p. 42.
(3) Al-Bukhārī (2/173) and Muslim (no. 411).
(4) Absent from manuscripts “B” and “T.”
(5) The shaykh affirmed that the more God-fearing and scrupulous person takes precedence over one of nobler lineage, and even over an older person. Age is considered only when the candidates are otherwise equal in their qualifications.
He also affirmed that the prayer led by a *fāsiq* (flagrant sinner) is valid, whether his transgression consists of beliefs and statements, such as religious innovations, or of actions. This is based on the Prophet’s statement concerning unjust imams: “They lead you in prayer. If they do so correctly, you and they will be rewarded; if they err, you will be rewarded and they will bear the sin”; and because a *fāsiq’s* own prayer =
وإِذَا صَلَّى قَاعِدًا فَصَلُّوا قُعُودًا أَجْمَعُون"١ رَوَاهُ أبو داود٢، وأصله في الصحيحين٣.
١٤٦- وقال: "يَؤُمُّ القَومَ أَقْرَؤُهُمْ لِكِتَابِ اللهِ، فَإِنْ كَانُوا فِي القِرَاءَةِ سَوَاءٌ فَأَعْلَمُهُمْ بِالسُّنَّةِ، فَإِنْ كَانُوا فِي الْهِجْرَةِ سَوَاءٌ فَأَقْدَمُهُمْ سِلْمًا٤ أو سنًّا ٥،
١ في "أ، ب": أجمعين، وهي كذلك عند ابن ماجه، وفي أكثر المصادر بالرفع.
٢ رواه أبو داود "٦٠٣". وقد قرر الشيخ: صحة إمامة العاجز عن شيء من أركان الصلاة أو شيء من شروطها إذا أتى بما يقدر عليه، سواء كان إمام الحي أو غيره، وسواء كان بمثله، أو بغير مثله. "المختارات، ص: ٤٢".
٣ البخاري "١٧٣/٢"، ومسلم "٤١١".
٤ ليست في: "ب، ط".
٥ قرر الشيخ: أن الأتقى والأورع مُقَدَّم على الأشرف صاحب النسب، بل ومقدم على السن، وإنما يعتبر السن مع الاستواء في الصفات.
كما قرَّرَ: أن إمامة الفاسق صحيحة، سواء كان فسقه من جهة الأقوال كالبدع، أو من جهة الأفعال؛ لقوله ﷺ في أئمة الجور: "يصلون لكم فإن أصابوا فلكم ولهم، وإن أخطئوا فلكم وعليهم"؛ ولأن صلاة الفاسق =