Abu Dawud

586. Commentary:
Covering the awrah (private parts that must be covered) in prayer is obligatory; therefore, these people bought an Omani shirt for the imam. [مذكوره بالاحديث 585]

Hadith Commentary:
From this, the position of the Ahl al-Hadith and the Shafi‘is is established that the leadership of prayer (imamate) by a minor boy is valid, and when he is discerning (tamiz), it is valid in both obligatory (fara’id) and supererogatory (nawafil) prayers. The Hanafis have opposed this; they do not consider imamate in obligatory prayers to be permissible (Wahidi).

In the narration, the wording is: “fa kuntu ahfaz dhalika al-kalam wa ka’annama yugra fi sadri.”
Thus, I would memorize that Qur’anic speech as if someone was pouring it into my chest.

Some people translate it as: as if someone was sticking it to my chest, or pounding and filling it in.

These various translations are based on the fact that in some manuscripts it is “yugra fi sadri,” and in others, “yuqra fi sadri.” Among the Arabs, a shirt (qamis) also serves the purpose of a lower garment (waist-wrapper).

That is why in the narration, only the making of a shirt is mentioned.
Meaning, it would be long enough to reach the ankles, so that even if there was no lower garment (izaar), the body would still be covered.

Hadith Commentary:
➊
This hadith proves that a minor child can lead the prayer (be an imam) in obligatory (fard) and supererogatory (nafl) prayers, provided that he is of sound understanding. However, some people have, without valid reason, disagreed with this position; they have not permitted a child to lead the prayer in obligatory prayers.
➋
The Arab shirt (qamees) also served the purpose of a lower garment (izaar). Most likely, this is why only the making of a shirt is mentioned in the narration—it would be long enough to reach the ankles, so even if there were no lower garment, the body would still be covered. Since this was during the time when revelation had not ceased, if such an act were impermissible, it would not have been allowed to continue under any circumstances.
This can be termed a tacit (taqreeri) hadith of legal implication (hukmi), and Allah knows best.
➌
Hafiz Ibn Hajar rahimahullah writes:
Those scholars who have taken a position against the imamate of a minor child have not acted justly by saying that, in the mentioned incident, the people of the spring (Ahl al-Shimmah) appointed Amr ibn Salamah radi Allahu anhu as imam based on their own reasoning (ijtihad), and that the Messenger of Allah sallallahu alayhi wa sallam was not informed of this, nor did he approve it. However, during the time of revelation, no impermissible act could have been allowed to continue.
(Fath al-Bari: 8/30)

The Leadership of Prayer (Imamah) by a Non-Baligh (Prepubescent) Qur’an Reciter

Written by: The Muhaddith of the Age, Hafiz Zubair Ali Zai rahimahullah

All praise is due to Allah, Lord of the worlds, and blessings and peace be upon His trustworthy Messenger. To proceed:

If a non-baligh (prepubescent) child of sound creed has memorized the Noble Qur’an, and the other people present have not memorized as much Qur’an, then it is permissible for that soundly believing child to lead those people in obligatory prayers and Tarawih prayer.

Some evidences for this issue are as follows:

➊ It is narrated from Sayyiduna Salamah bin Qais al-Jarmi radi Allahu anhu (a senior Companion) that his son, Sayyiduna Amr bin Salamah al-Jarmi radi Allahu anhu (a young Companion / Taqrib al-Tahdhib: 5042), said:

When my father returned from the Prophet sallallahu alayhi wa sallam with his delegation, he said: “By Allah! I have come from the presence of the true Prophet. He said that when the time for prayer comes, one of you should give the adhan, and the one who knows the most Qur’an among you should lead the prayer.”

Then they (the Companions) made me the imam, and I was six or seven years old, because no one among them had memorized more Qur’an than me. Etc.

(Sahih Bukhari: 4302, Fath al-Bari 8/22)

From this authentic hadith, it is established that a non-baligh hafiz of the Qur’an can lead the prayer.

If someone says: But the private parts of this Companion would become exposed during prayer!

There are four answers to this:

First: This incident did not occur intentionally, but rather sometimes out of necessity and in a state of compulsion.

It is well known among people that objecting due to necessity and compulsion is incorrect.

Second: Later, when Sayyiduna Amr al-Jarmi radi Allahu anhu obtained a cloak, the issue of his private parts being exposed due to ignorance or compulsion was resolved.

Third: Intentionally exposing the private parts during prayer is not established from any hadith.

Fourth: Even if some blind-following “jurist” finds a justification for exposing the private parts outside of ignorance or compulsion, then according to the hadith in Sahih Bukhari (367): “The Messenger of Allah sallallahu alayhi wa sallam forbade wrapping oneself in a single garment in such a way that nothing covers the private parts,” this act is abrogated.

➋ It is narrated from Sayyiduna Abu Sa’id al-Khudri radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:

“If there are three people, one of them should lead the prayer, and the one most entitled to lead is the one who is the best reciter among them.”

(Sahih Muslim: 672, Darussalam numbering: 1529)

From this hadith, it is established that the one who has memorized the most Qur’an should lead the prayer, even if he is a child compared to the others.

➌ It is narrated from Sayyiduna Abu Mas’ud al-Ansari radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:

“The one who is the best reciter of the Book of Allah among the people should lead them in prayer.”

(Sahih Muslim: 673, Darussalam: 1532)

➍ Imam Abu Abdullah Muhammad bin Idris al-Shafi’i rahimahullah said:

If a non-baligh reciter who knows the prayer leads adults in prayer, it is permissible, but (it is better) to choose an adult as imam. Etc.

(Kitab al-Umm, vol. 1, p. 166, Chapter: The Imamah of a Boy Who Has Not Reached Puberty)

➎ Imam Ibn Khuzaymah al-Naysaburi rahimahullah (d. 311H) titled the chapter on the hadith narrated by Sayyiduna Amr bin Salamah radi Allahu anhu:

“Chapter: The Permissibility of the Imamah of a Non-Baligh Over Adults If the Non-Baligh Has Memorized More Qur’an Than the Adults”

(Sahih Ibn Khuzaymah, vol. 3, p. 6, before hadith 1512)

It is thus clear that Imam Ibn Khuzaymah rahimahullah considered the imamah of a non-baligh hafiz of the Qur’an to be permissible.

➏ Imam al-Bayhaqi, by titling the chapter “The Imamah of a Boy Who Has Not Reached Puberty” based on the hadith of Sayyiduna Amr bin Salamah radi Allahu anhu, established the permissibility of a non-baligh reciter leading the prayer. See al-Sunan al-Kubra (3/91) and Ma’rifat al-Sunan wa al-Athar (2/373).

➐ Ash’ath bin Qais radi Allahu anhu once put a boy forward to lead the prayer. See al-Awsat by Ibn al-Mundhir (4/151, narration 1935, and its chain is authentic).

From this and other reports, it is clearly established that considering the hadith of Sayyiduna Amr bin Salamah radi Allahu anhu as abrogated or claiming that it was an incident from the early days of Islam is incorrect and rejected.

➑ Imam Ishaq bin Rahwayh rahimahullah said that if a boy is more than nine or ten years old, his imamah is permissible. See Masa’il al-Imam Ahmad wa Ishaq (riwayah al-Kawsaj 1/151, section 243) and Mukhtasar Qiyam al-Layl (by Muhammad bin Nasr al-Marwazi, abridged by al-Maqrizi, p. 223).

➒ Imam Abu Bakr Muhammad bin Ibrahim bin al-Mundhir al-Naysaburi said: The imamah of a non-baligh is permissible if he knows the prayer and can establish it. (al-Awsat 4/152)

➓ ‘Asim al-Ahwal (Tabi’i) rahimahullah narrated the hadith of Sayyiduna Amr bin Salamah al-Jarmi radi Allahu anhu and said:

“He continued to be the imam of his people in prayer and over their funerals.”

(Mukhtasar Qiyam al-Layl, p. 221, and its chain is authentic)

Since Imam ‘Asim al-Ahwal did not object to this hadith, but rather supported it with his statement, it is clear that he too held the permissibility of the imamah of a non-baligh reciter and hafiz.

In contrast to all these ahadith and reports, some of the people of taqlid say: “The imamah of a non-baligh is not permissible.” See the book “Hadith aur Ahl-e-Hadith” by Naeemuddin Deobandi alias Anwar Khurshid (p. 490).

The doubts and erroneous arguments of these people are briefly and comprehensively answered as follows:

1: It is narrated from Sayyiduna Abdullah bin Mas’ud radi Allahu anhu that a child (non-baligh) should not lead the prayer until the penal laws (hudud) become obligatory upon him. (Nayl al-Awtar 3/165, via Sunan al-Athram, I’la al-Sunan by Thanawi 4/298, hadith 1267)

This narration is without a chain.

Sarfaraz Khan Safdar Deobandi said about a narration:

“And Imam Bukhari rahimahullah did not mention any chain for their report in his argument, and a report without a chain cannot be used as proof.”

(Ahsan al-Kalam, 2nd edition, vol. 1, p. 327; second edition, June 2006, p. 403, vol. 1)

2: It is narrated from Sayyiduna Abdullah bin Abbas radi Allahu anhu that “A boy should not lead the prayer until he reaches puberty.” (Nayl al-Awtar, Dar al-Kutub al-Arabi, Beirut, 2/424, via al-Athram in his Sunan, I’la al-Sunan 4/299, hadith 1268)

This narration is without a chain, thus it is rejected and not a valid proof.

Whether someone remains silent or not, chainless narrations are rejected.

In Musannaf ‘Abd al-Razzaq (2/398, hadith 3847), the report attributed to Sayyiduna Ibn Abbas radi Allahu anhu is present with a chain containing Ibrahim bin Muhammad bin Abi Yahya al-Aslami (a liar, abandoned), and in terms of chain, it is fabricated and rejected. There is another critical defect in it as well.

A similar weak narration is found in al-Awsat by Ibn al-Mundhir (4/152).

3: It is narrated from Ibn Abbas radi Allahu anhu that (Sayyiduna) Amir al-Mu’minin ‘Umar radi Allahu anhu also forbade us from allowing a non-baligh to lead us in prayer. (Ibn Abi Dawud via Kanz al-‘Ummal 8/263, hadith 22837, I’la al-Sunan 4/299, hadith 1269)

This narration is found in the book al-Masahif by Imam Abu Bakr Ibn Abi Dawud rahimahullah (p. 217) with the chain of Nahshal bin Sa’id. (al-Masahif, verified edition, vol. 2, p. 651, hadith 772)

This narration is fabricated because its narrator Nahshal bin Sa’id bin Wardan was a liar and abandoned. See Taqrib al-Tahdhib (7198).

The rest of its chain is also rejected.

4: It is narrated from ‘Umar bin ‘Abd al-‘Aziz rahimahullah that a non-baligh should not lead the prayer. Ibn Wahb said: This is also the statement of ‘Ata bin Abi Rabah and Yahya bin Sa’id. (al-Mudawwanah, vol. 1, p. 86, I’la al-Sunan, vol. 4, p. 300, hadith 1271)

This narration is weak and rejected for several reasons:

First: Ibn Wahb was a mudallis. See Tabaqat Ibn Sa’d (7/518) and al-Fath al-Mubin fi Tahqiq Tabaqat al-Mudallisin (p. 25).

Second: Ibn Jurayj was also a mudallis. See Tabaqat al-Mudallisin by Ibn Hajar (83/3, pp. 55–56).

And this narration is by “an” (i.e., ambiguous transmission).

Third: The book al-Mudawwanah itself is without chain, unsubstantiated, and unreliable.

See my book “al-Qawl al-Matin fi al-Jahr bi al-Tamin” (p. 87).

Fourth: The statement attributed to Imam ‘Ata and Imam Yahya is also rejected due to being without chain.

5: It is narrated from Ibrahim al-Nakha’i that people considered it disliked for a child to lead the prayer before reaching puberty. (al-Mudawwanah al-Kubra 1/85, I’la al-Sunan 4/299, hadith 1270)

This narration is weak and rejected for several reasons:

First: Ibn Wahb was a mudallis, and this narration is by “an”.

Second: ‘Ali bin Ziyad is unidentified.

Third: Sufyan al-Thawri was a mudallis, and this narration is by “an”.

Fourth: Mughira bin Miqsam was a mudallis. See Taqrib al-Tahdhib (6851), and this narration is by “an”.

6: Ibrahim al-Nakha’i considered it disliked for a boy to lead the prayer until he reached puberty. (Musannaf ‘Abd al-Razzaq 2/398, hadith 3846)

This narration is weak and rejected for three reasons:

First: ‘Abd al-Razzaq bin Hammam rahimahullah was a mudallis. See al-Du’afa’ by al-‘Uqayli (3/110–111, and its chain is authentic) and my book al-Fath al-Mubin (p. 45). This narration is by “an”.

Second: Sufyan al-Thawri was a mudallis, and this narration is by “an”.

Third: Mughira bin Miqsam was a mudallis, and this narration is by “an”.

Note: We have omitted from our argument several narrations in which mudallis narrators are present with ambiguous transmission, for example:

Narration 1: It is narrated from Ibrahim al-Nakha’i that a non-baligh child can lead the prayer in Ramadan; there is no harm in it. (Musannaf Ibn Abi Shaybah 1/349, hadith 3503)

In this, Hushaym bin Bashir, Yunus bin ‘Ubayd, and Hasan al-Basri were all mudallis, and the narration is by “an”.

Narration 2: It is narrated from Hasan al-Basri that there is no harm in a non-baligh child leading the prayer. (Musannaf Ibn Abi Shaybah 1/349, hadith 3504)

In this, Hisham bin Hassan was a mudallis, and the rest of the chain is hasan.

7: It is narrated from ‘Ata bin Abi Rabah that a boy who is non-baligh should not lead the prayer. (Musannaf ‘Abd al-Razzaq, vol. 2, p. 398, hadith 3845)

The narrator, Imam ‘Abd al-Razzaq (a mudallis), did not explicitly state hearing, so this chain is weak.

8: It is narrated from al-Sha’bi that a boy should not lead the prayer until he reaches puberty. (Musannaf Ibn Abi Shaybah, vol. 1, p. 349, hadith 3505)

In this, the narrator ‘Abd al-‘Aziz is unidentified; if he is ‘Abd al-‘Aziz bin ‘Ubayd Allah bin Hamzah bin Suhayb, then he is a weak narrator. See Taqrib al-Tahdhib (4111).

Therefore, this chain is rejected.

9: It is narrated from Mujahid rahimahullah that a boy should not lead the prayer until he reaches puberty. (Musannaf Ibn Abi Shaybah 1/349, hadith 3506)

The narrator, Rawad bin al-Jarrah Abu ‘Isam, has been criticized by the majority of hadith scholars, so this narration is weak and rejected.

The summary of Hafiz Ibn Hajar’s statement is that this narrator was considered abandoned. See Taqrib al-Tahdhib (1958).

10: It is narrated from ‘Abd al-‘Aziz bin ‘Umar bin ‘Abd al-‘Aziz that Muhammad bin Abi Suwayd (?) made him (‘Abd al-‘Aziz bin ‘Umar) stand as imam while he was a non-baligh child, then ‘Umar bin ‘Abd al-‘Aziz (the caliph) became angry and wrote to them: It does not befit you to put forward as imam a boy upon whom the penal laws (hudud) are not yet obligatory. (Musannaf ‘Abd al-Razzaq 2/398, hadith 3848)

The chain of this narration is weak due to the tadlis (ambiguous transmission) of ‘Abd al-Razzaq (a mudallis).

On the basis of all these unproven and rejected references, Anwar Khurshid Deobandi has made this grand claim: “The imamah of a non-baligh is not permissible” (see Hadith aur Ahl-e-Hadith, p. 490)!!

11: It is narrated from Sayyiduna Ibn Abbas radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:

“Let not a Bedouin, a non-Arab, or a non-baligh boy come forward in the first row.”

(Sunan al-Daraqutni, vol. 1, p. 281, hadith 1076, I’la al-Sunan 4/300, hadith 1272)

This narration is rejected and false for several reasons:

First: Layth bin Abi Sulaym was a mudallis. (See Majma’ al-Zawa’id 1/83), and this chain is by “an”.

Second: Layth bin Abi Sulaym was declared weak by the majority of hadith scholars. See Zawa’id Ibn Majah by al-Busiri (230).

Third: ‘Ubayd Allah bin Sa’id is unidentified and unknown.

Also see al-‘Ilal al-Mutanahiyah by Ibn al-Jawzi (1/428, hadith 723).

Fourth: ‘Abbas bin Sulaym is majhul (unknown). See Lisan al-Mizan (3/302) and Bayan al-Wahm wa al-Iham by Ibn al-Qattan (3/152, hadith 861).

Therefore, for some sectarian people of taqlid to call this weak and rejected narration “hasan” or “hasan li-ghayrihi” is rejected.

Mulla ‘Ali Qari, the Hanafi muqallid, wrote a most astonishing thing:

“It is surprising about the opponents that they use as evidence the action of a child Companion (Hazrat Amr bin Salamah radi Allahu anhu), an action which they did not hear from the Prophet sallallahu alayhi wa sallam (i.e., they do not even have a chain of permission for it), and they accept it as proof, but they do not accept as proof the statements of the great Companions such as Hazrat Abu Bakr al-Siddiq, Hazrat ‘Umar al-Faruq, Hazrat ‘Abdullah bin Mas’ud, Hazrat ‘Abdullah bin ‘Abbas radi Allahu anhum ajma’in and other senior Companions (who forbade making a child imam), even though their statements are supported by authentic marfu’ hadiths such as ‘The imam is responsible’ and the hadiths prohibiting children from standing in the first row.”

(Mirqat Sharh Mishkat, vol. 3, p. 89, via the fatwa of Hafizullah Derwi, muqallid Deobandi, Dar al-Ifta, Dar al-‘Ulum Kabirwala, 27 Ramadan 1429H, p. 3)

The response is that from Sayyiduna Abu Bakr al-Siddiq, Sayyiduna ‘Umar al-Faruq, Sayyiduna ‘Abdullah bin Mas’ud, Sayyiduna ‘Abdullah bin ‘Abbas, and other senior Companions radi Allahu anhum ajma’in, it is absolutely not established with an authentic or hasan chain that they forbade making a non-baligh hafiz of the Qur’an an imam. Therefore, there is no need for Mulla ‘Ali Qari to try to impress by mentioning the names of these great Companions.

In support of the Ahl al-Hadith position, the hadith of Sayyiduna Amr bin Salamah radi Allahu anhu, the ahadith of Sayyiduna Abu Sa’id al-Khudri and Sayyiduna Abu Mas’ud al-Ansari radi Allahu anhuma, the reports of Sayyiduna Salamah al-Jarmi radi Allahu anhu, Sayyiduna Ash’ath bin Qais radi Allahu anhu, and the statements of Imam ‘Asim al-Ahwal, Imam al-Shafi’i, Imam Ibn Khuzaymah, Imam Ishaq bin Rahwayh, Imam Ibn al-Mundhir, Imam al-Bayhaqi and others are authentic and established, and are not contrary to any authentic, explicit hadith. And all praise is due to Allah.

The meaning of the weak narrations prohibiting children from standing in the first row is that it is better and preferable to place non-hafiz and non-reciter children in the back rows.

Where did the meaning come from in “The imam is responsible” that a sensible child who is a hafiz of the Qur’an and well-versed in the rulings of prayer cannot lead the prayer?!

What value do the statements of al-‘Ayni, Imam Ahmad, and Ibn Hazm, etc., have in comparison to the hadith of the Companion Sayyiduna Amr bin Salamah radi Allahu anhu? Let there be some reflection!

Summary of the Research:

In a situation of need and compulsion, it is permissible for a soundly believing hafiz of the Qur’an, or a child who knows more Qur’an than others, to lead the prayer, and there is no evidence for its prohibition, abrogation, or dislike. And all praise is due to Allah, Lord of the worlds.

……… Original Article ………

For the original article, see Tahqiqi wa ‘Ilmi Maqalat (vol. 2, pp. 154–162) by Shaykh Zubair Ali Zai rahimahullah

768. Commentary:

➊ In a narration of Abu Dawood, it is mentioned that there was exposure (of the body) at the time of prostration (sajdah). [سنن أبي داود ، الصلاة ، حدیث : 586]

➋ Amr ibn Salamah radi Allahu anhu was still a child. He was seven years old, but since this tribe was located on the route of caravans, he had memorized many verses and surahs of the Noble Qur’an from the travelers passing by. The rest of the people were deprived of this blessing. Since Amr ibn Salamah was a child, he was taught the method of prayer (salah).

➌ In other narrations, it is mentioned that then the people of the tribe collectively purchased a piece of cloth and had a long shirt (qamees) made for me, with which I was very pleased. See: [صحیح البخاري ، المغازي ، حدیث : 4302]

790. Commentary: It is understood from this that if a child has reached the age of discernment (tamyiz) and has learned the Qur’an, he can lead the prayer (imamate). Generally, the age of seven is considered sufficient for discernment; that is why a child of seven years is encouraged to perform the prayer (salah). If a seven-year-old child can perform the prayer, then why can he not lead it? The Hanafis have declared the imamate of a minor impermissible on the basis that his prayer will be considered supererogatory (nafl), whereas if the followers (muqtadis) are adults, their prayer will be obligatory (fard). And an obligatory prayer cannot be performed behind a supererogatory one. However, this argument is without evidence. Some Hanafis do not even consider it permissible for a minor to lead prayers such as Tarawih, which are themselves supererogatory. *Inna lillahi wa inna ilayhi raji'un*—to introduce one’s own opinion and analogy in opposition to the hadith of the Messenger (sallallahu alayhi wa sallam) is extremely dangerous. For further clarification on this issue, see the introduction of this very book.