Nasai

781. Commentary:

➊ This narration is also found in al-Sunan al-Kubra; in both places (al-Sughra and al-Kubra), the one narrating from al-A‘mash is Fudayl ibn ‘Iyad, who, after mentioning "the most proficient in recitation" (aqra), lists "the earliest in migration" (aqdam fi al-hijrah), and after that, "the most knowledgeable of the Sunnah" (a‘lam bi al-sunnah). However, this same narration is also in Sahih Muslim, where the one narrating from al-A‘mash is Abu Khalid al-Ahmar, who, after mentioning "the most proficient in recitation," lists "the most knowledgeable of the Sunnah" as the next rank, and after that, "the earliest in migration." Upon examining the other chains of this narration, it becomes clear that the rest of al-A‘mash’s students—Abu Mu‘awiyah, Jarir, Ibn Fudayl, Sufyan, and ‘Abdullah ibn... etc.—agree with Abu Khalid al-Ahmar, who lists "the most knowledgeable of the Sunnah" as the second rank, and they differ from Fudayl ibn ‘Iyad. Thus, it is established that Fudayl ibn ‘Iyad is unique in giving precedence to "the earliest in migration" over "the most knowledgeable of the Sunnah," whereas in reality, "the most knowledgeable of the Sunnah" is given precedence over "the earliest in migration," as stated by the other reliable students of al-A‘mash. Therefore, the first rank is for "the most proficient in recitation of the Book of Allah," the second for "the most knowledgeable of the Sunnah," the third for "the earliest in migration," and the fourth for "the eldest in age."

➋ The imam should not be less than the followers in any virtue, whether it be knowledge, status, or age. Migration (hijrah) is also a cause for increase in status and virtue.

➌ From this ranking, it is understood that the one who is foremost in memorization and recitation, and who has memorized more of the Noble Qur’an, should be given precedence for leading the prayer (imamah). The one who is only a scholar of religion, who has greater knowledge of the Sunnah, his rank comes after the reciter of the Qur’an, provided that he is acquainted with the obligations and pillars of the prayer. If he does not possess this qualification, then he should be trained for it, because the one most deserving of imamah is he. The Prophet sallallahu alayhi wa sallam also instructed the people of ‘Amr ibn Salamah’s tribe in this matter, even though the members of the tribe were more knowledgeable than him and older in age, since ‘Amr ibn Salamah was only six or seven years old. Therefore, the elders first trained him and then put him forward for imamah. Note: For certain other objectives, it is also permissible to put a scholar of religion forward for imamah. Also, this issue is applicable where there is no official appointment; that is, if someone has been officially assigned the responsibility of leading the prayer as imam, then he should be given precedence. However, it is necessary that for this great position, only a person of knowledge and religion and a memorizer of the Qur’an be chosen.

➍ It is prohibited to lead the prayer in someone’s domain of authority or imamah without permission. When he himself grants permission or requests, then one may lead the prayer and also sit on his seat, such as between teacher and student. Some have restricted the condition of permission only to sitting on the seat, as if even with permission, one cannot lead the prayer; but this is not correct, nor is it supported by the practice of the Prophet sallallahu alayhi wa sallam. In fact, in some situations, it is not even practicable, for example: in Tarawih, etc., the memorizer (hafiz) may lead the prayer at the appointed time.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Silm:
To accept Islam,
To become a Muslim.
Sultan: Leadership and authority.

(2)
Takrimatihi:
His place of honor and respect,
Someone’s seat of distinction.
That is, without the permission of the permanent imam, one cannot lead the prayer in his place, and in someone’s house, one cannot sit in his designated place without his permission.

Benefits and Issues:
In the Prophetic era, the criterion of virtue was based on religion and piety; therefore, the foremost standard of excellence was one’s engagement and connection with the Noble Qur’an.
The person most qualified and suitable to lead the prayer is the one
who surpasses others in attachment and connection to the Book of Allah. The second criterion of virtue is knowledge of the Sunnah, and it is evident that if “aqra’uhum” refers to the one who has knowledge of the Book of Allah, then the one who has more knowledge of the Sunnah
will also have more knowledge of the Qur’an, because the Sunnah itself is the explainer and interpreter of the Qur’an. And those whom the Prophet sallallahu alayhi wa sallam taught the Qur’an, he sallallahu alayhi wa sallam also explained to them its realities, meanings, and the method of acting upon it. In the time of the Prophet sallallahu alayhi wa sallam, the third criterion of virtue was precedence in migration (hijrah), but now this no longer remains; therefore, the scholars have replaced this with superiority and excellence in righteousness and piety as the third criterion. The fourth criterion of preference that you sallallahu alayhi wa sallam have mentioned here is being the first to accept Islam, and in the next hadith, seniority in age is set as the criterion, meaning the one who has been a Muslim for a longer period. In summary, the person who is the best and most virtuous in the congregation should be made the imam. Nowadays, this important guidance is being neglected, which is why many evils have found their way into the Ummah and the unity of the Ummah has been scattered.

English Commentary:
1:
The evidence of these people is the narration of Malik bin Huwairith radi Allahu anhu: “Whoever visits a people should not lead them in prayer; rather, a man from among them should lead them.” Regarding the phrase “except with his permission” (إِلَّا بِإِذْنِهِ), their view is that it pertains only to “one should not sit on his place of honor” (لَا يُجْلَسُ عَلَى تَكْرِمَتِهِ), and not to “a man should not lead (others) in his domain” (لَا يُؤَمُّ الرَّجُلُ فِي سُلْطَانِهِ).

582. Commentary:
➊ In our era, specific standards have been introduced for being a hafiz, qari, and scholar. However, such distinctions were not well-known among the Salaf. The huffaz (plural of hafiz) were, to some extent, also «مُجَوِّد» and people of knowledge, and their title would be "qari." Since prayer is related not only to the recitation of the Qur'an but also to other important matters, therefore, the person who is both a hafiz and a scholar is superior. Merely being a hafiz is a virtue, but not superiority.

➋ In another narration of this hadith, after the qari, the rank of "the one knowledgeable of the Sunnah" is mentioned.

➌ The virtue of migration (hijrah) was specific to the noble Companions (Sahabah) radi Allahu anhum ajma'in; for anyone else to lead prayer in someone else's circle of action without permission (and incidentally to start issuing fatwas) is legally prohibited. Similarly, to sit on his special seat (place of sitting or bedding) without permission is also forbidden.

Commentary:
Benefits and Issues:

➊
The one most deserving of leading the prayer (imamat) is the person who is superior to others, and the criterion of superiority is neither wealth nor lineage and tribe, but rather knowledge of the religion is the standard of excellence.

➋
The noble Companions (radi Allahu anhum ajma'in) used to acquire awareness not only of the words of the Noble Qur'an but also of its meanings and rulings. Therefore, the one who had memorized more of the Qur'an was also superior in knowledge.

➌
Among religious sciences, the most important is the knowledge of the Noble Qur'an. After that comes the rank of the Sunnah of the Prophet (sallallahu alayhi wa sallam) and the noble hadith, which is the explanation of the Qur'an.

➍
If a scholar of the Qur'an is younger in age, even then he has more right to lead the prayer than those who are older. Hazrat Amr ibn Salamah al-Jarmi (radi Allahu ta'ala anhu) used to lead his tribe in prayer during the blessed life of the Messenger of Allah (sallallahu alayhi wa sallam), because he had memorized more of the Qur'an. At that time, his age was eight years. (Sunan al-Nasa'i, al-Imamah, Chapter: Leading the prayer by a boy before he reaches puberty, Hadith: 790; Sunan Abi Dawud, al-Salat, Chapter: Who is most entitled to lead the prayer? Hadith: 585)

➎
The person who has more right to lead the prayer, with his permission or request, another person can become the imam.

➏
A specific seat refers to the place where a person, according to his position and rank, has the right to sit, or in the house where he usually sits. For example, in the office of a government employee or official, his special chair, or in the house, the special place where an elder sits—others should not sit there without permission. Because this is contrary to the respect due to elders. However, if the rightful person gives permission, then there is no harm in sitting there.

Benefit:
In this hadith, there is detail regarding who should be appointed as the imam. The important quality of the imam should be that he is an expert in the Qur’an and Hadith. Along with the Qur’an, he should also be proficient in the relevant sciences and disciplines, and he should also be a person of practice (i.e., one who acts upon what he knows).