5 Authentic Hadiths on Conditions and Rulings of Imamah
The Messenger of Allah ﷺ outlined the following principles for choosing an Imam:
Hadith:
"The people should be led by the one among them who knows the Qur’an best in terms of correct recitation. If they are equal in recitation, then the one who has the most knowledge of the Sunnah. If equal in Sunnah knowledge, then the one who migrated first. If equal in migration, then the one who accepted Islam first. And no man should lead in the place of another without his permission, nor should he sit in his special seat in his house without his permission."
(Muslim, Mosques, Chapter: Who is Most Deserving of Leading the Prayer? 673)
If a minor has memorized more Qur’an than others, he may be appointed as Imam.
Sayyiduna ‘Amr ibn Salimah رضي الله عنه says:
"I had memorized more Qur’an than anyone else in my tribe, so I was appointed as their Imam, even though I was only seven years old."
(Bukhari, Maghazi, Chapter: Those Who Witnessed the Conquest, 4302)
It is also permissible for a blind person to be appointed as Imam, as the Messenger of Allah ﷺ appointed Sayyiduna ‘Abdullah ibn Umm Maktum رضي الله عنه as Imam, though he was blind.
(Abu Dawud, Prayer, Chapter: The Imamah of a Blind Person, 595 – authenticated by Ibn Hibban)
Sayyiduna Anas رضي الله عنه narrates:
"I have never prayed behind any Imam whose prayer was lighter yet more complete than that of the Messenger of Allah ﷺ. When he heard a child crying (in the women’s rows), he would shorten the prayer out of fear that it might distress the child’s mother."
(Bukhari, Adhan, Chapter: Shortening the Prayer When a Child is Crying, 707; Muslim: 469)
Sayyiduna Abu Qatadah رضي الله عنه narrates:
"The Messenger of Allah ﷺ said: ‘I start the prayer intending to make it long, but when I hear a child crying, I shorten it, fearing that it would cause distress to his mother.’"
(Bukhari, 709)
◈ Criteria for Selecting the Imam
The Messenger of Allah ﷺ outlined the following principles for choosing an Imam:
- The one who recites the Qur’an most correctly and beautifully should be given priority.
- If their recitation is equal, then the one with the most knowledge of the Sunnah (the Hadith related to rulings and issues) should lead.
- If equal in Sunnah knowledge, then the one who migrated to Madinah first should lead.
- If equal in migration, then the one who accepted Islam first should lead.
- No one should lead prayer in another’s position without permission, nor should one sit in a specific place in someone’s house without their consent.
Hadith:
"The people should be led by the one among them who knows the Qur’an best in terms of correct recitation. If they are equal in recitation, then the one who has the most knowledge of the Sunnah. If equal in Sunnah knowledge, then the one who migrated first. If equal in migration, then the one who accepted Islam first. And no man should lead in the place of another without his permission, nor should he sit in his special seat in his house without his permission."
(Muslim, Mosques, Chapter: Who is Most Deserving of Leading the Prayer? 673)
◈ Leadership of a Minor or a Blind Person in Prayer
If a minor has memorized more Qur’an than others, he may be appointed as Imam.
Sayyiduna ‘Amr ibn Salimah رضي الله عنه says:
"I had memorized more Qur’an than anyone else in my tribe, so I was appointed as their Imam, even though I was only seven years old."
(Bukhari, Maghazi, Chapter: Those Who Witnessed the Conquest, 4302)
It is also permissible for a blind person to be appointed as Imam, as the Messenger of Allah ﷺ appointed Sayyiduna ‘Abdullah ibn Umm Maktum رضي الله عنه as Imam, though he was blind.
(Abu Dawud, Prayer, Chapter: The Imamah of a Blind Person, 595 – authenticated by Ibn Hibban)
◈ Lightening the Prayer for the Congregation
Sayyiduna Anas رضي الله عنه narrates:
"I have never prayed behind any Imam whose prayer was lighter yet more complete than that of the Messenger of Allah ﷺ. When he heard a child crying (in the women’s rows), he would shorten the prayer out of fear that it might distress the child’s mother."
(Bukhari, Adhan, Chapter: Shortening the Prayer When a Child is Crying, 707; Muslim: 469)
Sayyiduna Abu Qatadah رضي الله عنه narrates:
"The Messenger of Allah ﷺ said: ‘I start the prayer intending to make it long, but when I hear a child crying, I shorten it, fearing that it would cause distress to his mother.’"
(Bukhari, 709)
