Minhaj as-Sunnah - Ibn Taimiya - (4/281)

Minhaj as-SunnahIbn Taimiya

For this reason, the scholars said that no one superior to the regularly appointed imam should be given precedence over him. At first, the Sunnah was for the commander himself to lead the people in prayer.

The jurists differed as to which of the two should take precedence when the householder and the person in authority were both present. They held two opinions on the matter, just as they differed over whether the governor or the deceased’s next of kin should take precedence in the funeral prayer (1). Most of them gave precedence (2) to the governor.

Thus, when al-Hasan ibn ʿAlī died, his brother al-Husayn [ibn ʿAlī] gave precedence to the governor (3) of Medina to lead his funeral prayer. He said, “Were it not the Sunnah, I would not (4) have given you precedence.” Al-Husayn was superior to that governor, whom he instructed to lead the prayer over his brother. Yet because the man was the governor, and the Prophet—peace and blessings be upon him—had said, “No man shall lead [another man] (5) in prayer within the latter’s domain,” al-Husayn gave him precedence for that reason.

The commander would likewise be given precedence over those accompanying him on military expeditions, just as he took precedence in prayer and Hajj (6), because they had chosen to pray behind him and perform Hajj with him, even though (7) praying behind him and performing Hajj with him might become obligatory when there was only one commander for Hajj and only one imam for prayer. Likewise, anyone wishing to go on a military expedition when it had only one commander (8/8): (8) would go out with him. On military expeditions, however, the Prophet—peace and blessings be upon him—did not command all

(1) N, M, W, H, and R read: “the deceased’s next of kin or the governor.” (2) N and M read: “gives precedence”; S, R, H, and W read: “gave precedence.” (3) N and M read: “His brother al-Husayn gave precedence to the governor”; H, W, and R read: “His brother al-Husayn ibn ʿAlī gave precedence to the governor.” (4) N and M read: “not.” (5) The second occurrence of “man” appears only in B. (6) A and B read: “and Hajj.” (7) A and B read: “notwithstanding his being.” (8) Omitted from A and B.

وَلِهَذَا قَالَ الْعُلَمَاءُ: إِنَّ الْإِمَامَ الرَّاتِبَ لَا يُقَدَّمُ عَلَيْهِ مَنْ هُوَ أَفْضَلُ مِنْهُ. وَكَانَتِ السُّنَّةُ أَوَّلًا أَنَّ الْأَمِيرَ هُوَ الَّذِي يُصَلِّي بِالنَّاسِ. وَتَنَازَعَ الْفُقَهَاءُ فِيمَا إِذَا اجْتَمَعَ صَاحِبُ الْبَيْتِ وَالْمُتَوَلِّي: أَيُّهُمَا يُقَدَّمُ؟ عَلَى قَوْلَيْنِ: كَمَا تَنَازَعُوا فِي صَلَاةِ الْجِنَازَةِ هَلْ يُقَدَّمُ الْوَالِي أَوِ الْوَلِيُّ (١) . وَأَكْثَرُهُمْ قَدَّمَ (٢) الْوَالِيَ. وَلِهَذَا لَمَّا مَاتَ الْحَسَنُ بْنُ عَلِيٍّ قَدَّمَ أَخُوهُ الْحُسَيْنُ [بْنُ عَلِيٍّ] أَمِيرَ (٣) . الْمَدِينَةِ لِلصَّلَاةِ عَلَيْهِ، وَقَالَ: لَوْلَا أَنَّهَا السُّنَّةُ لَمَا (٤) قَدَّمْتُكَ. وَالْحُسَيْنُ أَفْضَلُ مِنْ ذَلِكَ الْأَمِيرِ الَّذِي أَمَرَهُ أَنْ يُصَلِّيَ عَلَى أَخِيهِ، لَكِنْ لَمَّا كَانَ هُوَ الْأَمِيرُ، وَقَدْ قَالَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: " «لَا يَؤُمَنَّ الرَّجُلُ [الرَّجُلَ] (٥) فِي سُلْطَانِهِ» " قَدَّمَهُ لِذَلِكَ. وَكَانَ يُقَدِّمُ الْأَمِيرَ عَلَى مَنْ مَعَهُ فِي الْمَغَازِي، كَتَقَدُّمِهِ فِي الصَّلَاةِ وَفِي الْحَجِّ (٦) ; لِأَنَّهُمْ صَلَّوْا خَلْفَهُ بِاخْتِيَارِهِمْ، وَحَجُّوا مَعَهُ، مَعَ أَنَّهُ (٧) قَدْ تَتَعَيَّنُ صَلَاتُهُمْ خَلْفَهُ وَحَجُّهُمْ مَعَهُ إِذَا لَمْ يَكُنْ لِلْحَجِّ إِلَّا أَمِيرٌ وَاحِدٌ وَلِلصَّلَاةِ إِلَّا إِمَامٌ وَاحِدٌ، وَكَذَلِكَ مَنْ أَرَادَ الْغَزْوَ وَلَيْسَ لِلْغَزْوِ إِلَّا أَمِيرٌ وَاحِدٌ (٨/٨) : (٨) خَرَجَ مَعَهُ، وَلَكِنْ فِي الْغَزْوِ لَمْ يَكُنِ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - يَأْمُرُ جَمِيعَ

(١) ن، م، و، هـ، ر: الْوَلِيُّ أَوِ الْوَالِي. (٢) ن، م: يُقَدِّمُ ; ص، ر، هـ، و: قَدَّمُوا. (٣) ن، م: قَدَّمَ أَخُوهُ الْحُسَيْنُ لِأَمِيرِ ; هـ، و، ر: قَدَّمَ أَخُوهُ الْحُسَيْنُ بْنُ عَلِيٍّ لِأَمِيرِ. (٤) ن، م: مَا. (٥) الرَّجُلَ: فِي (ب) فَقَطْ. (٦) أ، ب: وَالْحَجِّ. (٧) أ، ب: مَعَ كَوْنِهِ. (٨) سَاقِطٌ مِنْ (أ) ، (ب) .