Bulugh al-Maram

Takhrij:
«أخرجه البخاري، المغازي، باب (54)، حديث:4302، وأخرجه أبوداود، الصلاة، حديث:585-587، والنسائي، الأذان، حديث:637.»©Explanation:
➊ This hadith establishes a principle for the imam: that the one who is the most proficient reciter of the Noble Qur’an should be chosen for the position of leading the prayer, as was the case when the people of his tribe selected Amr radi Allahu anhu.
➋ This hadith also makes it clear that the position of imam is superior to that of the mu’adhdhin (caller to prayer), because no specific condition has been stipulated for the mu’adhdhin; he only needs to have a pleasant and loud voice.
A child of six or seven years was appointed as imam solely because he had memorized more of the Qur’an than others.
Hasan al-Basri, Imam al-Shafi’i, Ibn Rahwayh, and the Ahl al-Hadith hold the view that the prayer of adults and elders is valid behind a minor boy acting as imam. However, Imam Malik and Imam al-Thawri, among others, consider it disliked (makruh).
Two opinions are narrated from Imam Ahmad and Imam Abu Hanifah rahimahumallah.
The more well-known of the two is that the leadership of prayer by a minor (non-pubescent) is valid for voluntary (nafl) prayers, but not for obligatory (fard) prayers.
These scholars say that Amr ibn Salamah was not appointed as imam by the direct command of the Prophet sallallahu alayhi wa sallam, nor was his selection made after consulting him.
This argument is not strong enough to be given consideration.
If his appointment and selection were not correct, the Prophet sallallahu alayhi wa sallam would certainly have, through revelation, prohibited it for the future, but this did not happen.
Since this matter pertains to one of the most important pillars of Islam, namely the prayer, if it were not correct, it would have been explicitly prohibited, or it would have been clarified that such an appointment is permissible only for voluntary prayers and not for obligatory ones.
No such clarification exists anywhere; therefore, the correct view is that, in cases of necessity, this is permissible without dislike (karahah).
And Allah knows best.

© Hadith Narrator:
«عمر و بن سَلِمَہ رضی اللہ عنہما » In Salamah, the “lam” has a kasrah (i) beneath it.
Because he belonged to the Jurm tribe, he was called Jurmi.
His kunyah was Abu Yazid or Abu Burayd (in diminutive form).
He presented himself in the service of the Messenger of Allah sallallahu alayhi wa sallam along with his father, and later resided in Basrah.
At that time, his age was six or seven years.
There is also a view that he did not present himself before the Prophet sallallahu alayhi wa sallam.
Except for Amr ibn Salamah and the tribe of Banu Salamah, in all other places the “lam” in Salamah has a fathah (a), while in these two it has a kasrah (i) beneath it.