وتقديمهم عَلَى غيرهم ورفع مجالسهم وإظهار مَزِيَّتِهِم التوقير : التبجيل . قَالَ الله تَعَالَى : ﴿ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ ﴾ [ الزمر (9) ] . أي : لا يستوي الموحد والمشرك ، والعالم والجاهل ، ولا القانت والعاصي ، ﴿ أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ ﴾ [ ص (28) ] .

Allah, the Exalted, says:

"Say: 'Are those who know equal to those who know not?' It is only men of understanding who will remember (i.e., get a lesson from Allah's Signs and Verses)." (39:9)

[348] وعن أَبي مسعودٍ عقبةَ بن عمرو البدري الأنصاري t قَالَ : قَالَ رَسُول الله : « يَؤُمُّ القَوْمَ أقْرَؤُهُمْ لِكِتَابِ الله ، فَإنْ كَانُوا في القِراءةِ سَوَاءً ، فأَعْلَمُهُمْ بِالسُّنَّةِ ، فَإنْ كَانُوا في السُّنَّةِ سَوَاءً ، فَأَقْدَمُهُمْ هِجْرَةً ، فَإنْ كَانُوا في الهِجْرَةِ سَوَاءً ، فَأقْدَمُهُمْ سِنّاً ، وَلا يُؤمَّنَّ الرَّجُلُ الرَّجُلَ في سُلْطَانِهِ ، وَلا يَقْعُدْ في بَيْتِهِ عَلَى تَكْرِمَتِهِ إلا بِإذْنهِ » . رواه مسلم . وفي رواية لَهُ : « فَأقْدَمُهُمْ سِلْماً » بَدَلَ « سِنّاً » : أيْ إسْلاماً . وفي رواية : « يَؤُمُّ القَومَ أقْرَؤُهُمْ لِكِتَابِ اللهِ ، وَأقْدَمُهُمْ قِراءةً ، فَإنْ كَانَتْ قِرَاءتُهُمْ سَوَاءً فَيَؤُمُّهُمْ أقْدَمُهُمْ هِجْرَةً ، فَإنْ كَانُوا في الهِجْرَةِ سَواء ، فَليَؤُمُّهُمْ أكْبَرُهُمْ سِنّاً » . والمراد « بِسلطانهِ » : محل ولايتهِ ، أَو الموضعِ الَّذِي يختص بِهِ « وتَكرِمتُهُ » بفتح التاءِ وكسر الراءِ : وهي مَا ينفرد بِهِ من فِراشٍ وسَريرٍ ونحوهِما . قال القرطبي : تأول أصحاب الحديث بأن الأقرأ في الصدر الأول هو الأفقه ، لأنهم كانوا يتفقهون مع القراءة ، فلا يوجد قارئ إلا وهو فقيه ، وكان مِنْ عُرْفهم تسمية الفقهاء بالقراء . وقد قَدَّمَ النَّبيُّ الصدِّيقَ على أُبَيّ مع قوله : « أقرؤكم أُبَيّ » . وفي الحديث : فضل الهجرة .

348. Abu Mas'ud 'Uqbah bin 'Amr Al-Badri Al-Ansari (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The person who is best versed in the recitation of the Book of Allah, should lead the prayer; but if all those present are equally versed in it, then the one who has most knowledge of the Sunnah; if they are equal in that respect too, then the one who has emigrated (to Al-Madinah) first, if they are equal in this respect also, then the oldest of them. No man should lead another in prayer where the latter has authority, or sit in his house, without his permission".

[Muslim].

In another narration in Muslim: Messenger of Allah (PBUH) said, "One who is senior most in accepting Islam, should lead the Salat (prayer)".

Yet another narration is: Messenger of Allah (PBUH) said, "A man who is well versed in the Book of Allah and can recite it better, should lead the Salat (prayer); if (all those present) are equal in this respect, then the man who is senior most in respect of emigration, if they are equal in that respect too, then the oldest of them should lead the prayer".

[Muslim].

Commentary: This Hadith highlights the following three points:

1. The order of priority for the appointment of Imam [one who leads As-Salat (the prayers) should be as follows:

First, preference should go to a good Qari (reciter of the Noble Qur'an) who is also an expert in it, provided he is pious and acts upon the teachings of the Noble Qur'an faithfully. He should not be a non-practising Muslim. Nowadays, we have an abundance of Imam but many of them are neither pious nor faithfully act upon religious teachings. In any case, where we can find a Qari who fulfills the requirements just mentioned, he deserves first preference for appointment as Imam. Even a religious scholar will come next to him. It must be borne in mind that nice recitation of the Noble Qur'an does not mean its recitation with great skill, but its essentials are elegant voice, acquaintance with the 'Ilm-ut-Tajwid (or science of reciting the Qur'an), clear and distinct recitation.

2. The ruler of a territory, its highest officer and governor should work as Imam in their respective areas. In the early ages of Islam, these authorities used to administer their areas, dispense justice and lead congregational prayers (Salat).

3. When one goes to somebody's house, he should not occupy the place reserved for the master of the house unless he himself asks him to sit there.

[349] وعنه قَالَ : كَانَ رَسُول الله يَمْسَحُ مَنَاكِبَنَا في الصَّلاةِ ، ويَقُولُ : « اسْتَوُوا وَلا تَخْتَلِفُوا ، فَتَخْتَلِفَ قُلُوبُكُمْ ، لِيَلِني مِنْكُمْ أُولُوا الأحْلاَمِ وَالنُّهَى ، ثُمَّ الَّذِينَ يَلُونَهُمْ ، ثُمَّ الَّذِينَ يَلُونَهُمْ » . رواه مسلم .وقوله : « لِيَلِني » هُوَ بتخفيف النون وليس قبلها ياءٌ ، وَرُوِيَ بتشديد النُّون مَعَ يَاءٍ قَبْلَهَا . « وَالنُّهَى » : العُقُولُ . ( وَأُولُوا الأحْلام ) : هُم البَالِغُونَ ، وقَيلَ : أهْلُ الحِلْمِ وَالفَضْلِ . في الحديث : تقديم الأفضل فالأفضل إلى الأمام لأنه أولى بالإكرام ، ولأنه ربما احتاج الإمام إلى استخلاف ، فيكون هو أولى ، ولأنه يتفطن لتنبيه الإمام عن السهو والغلط .

349. Abu Mas'ud Al-Ansari (May Allah be pleased with him) reported: Messenger of Allah (PBUH) would place his hands upon our shoulders when we would form rows for As-Salat (the prayer) and say, "Stand in straight rows and do not differ among yourselves, or else your hearts will differ due to disaccord. Let those be nearest to me who are mature and endowed with understanding (of the religion), then those who are nearest to them in these respects and then those who are nearest to them".

[Muslim].

[350] وعن عبد الله بن مسعود t قَالَ : قَالَ رَسُول الله : « لِيَلِني مِنْكُمْ أُولُوا الأحْلام وَالنُّهَى ، ثُمَّ الَّذِينَ يَلُونَهُمْ » ثَلاثاً « وَإيَّاكُمْ وَهَيْشَاتِ الأسْوَاق » . رواه مسلم . هيشات الأسواق : المنازعة ، والخصومات واللغط ، وارتفاع الأصوات .

350. 'Abdullah bin Mas'ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Let those be nearest to me in Salat (prayer) who are mature and possess (religious) knowledge, then those who are nearest to them in these respects". He repeated this three times and then added, "Beware of indulging in the loose talks of the markets (when you are in the mosque)".

[Muslim].

Commentary: The meaning of the last sentence of this Hadith seems to be that one should not quarrel, make noise or engage in loose talk in or near a mosque to disturb the people in the mosque because such activities are severely condemned by Islim.

[351] وعن أَبي يَحيَى ، وقيل : أَبي محمد سهلِ بن أَبي حَثْمة - بفتح الحاءِ المهملة وإسكان الثاءِ المثلثةِ - الأنصاري t قَالَ : انطَلَقَ عَبدُ اللهِ بنُ سهْلٍ وَمُحَيِّصَة بن مَسْعُود إِلَى خَيْبَرَ وَهِيَ يَومَئذٍ صُلْحٌ ، فَتَفَرَّقَا ، فَأتَى مُحَيِّصَةُ إِلَى عبدِ اللهِ بنِ سهل وَهُوَ يَتشَحَّطُ في دَمِهِ قَتِيلاً ، فَدَفَنَهُ ، ثُمَّ قَدِمَ المَدِينَةَ فَانْطَلَقَ عَبدُ الرحمن بنُ سهل وَمُحَيِّصَةُ وحوَيِّصَةُ ابْنَا مَسْعُودٍ إِلَى النَّبيّ ، فَذَهَبَ عَبدُ الرحمن يَتَكَلَّمُ ، فَقَالَ : « كَبِّرْ كَبِّرْ » وَهُوَ أحْدَثُ القَوم ، فَسَكَتَ ، فَتَكَلَّمَا ، فَقَالَ : « أتَحْلِفُونَ وتَسْتَحِقُّونَ قَاتِلَكُمْ ؟ … » وذكر تمام الحديث . مُتَّفَقٌ عَلَيهِ .وقوله : « كَبِّرْ كَبِّرْ » معناه : يتكلم الأكبر . في الحديث : استحباب تقديم أهل الفضل والسنِّ ، ولو كان الحق للصغير .

351. Sahl bin Abu Hathmah Al-Ansari (May Allah be pleased with him) reported: 'Abdullah bin Sahl and Muhaiyisah bin Mas'ud

[352] وعن جابر t أن النَّبيّ كَانَ يَجْمَعُ بَيْنَ الرَّجُلَيْنِ مِنْ قَتْلَى أُحُد يَعْنِي في القَبْرِ ، ثُمَّ يَقُولُ : « أيُّهُما أكْثَرُ أخذاً للقُرآنِ ؟ » فَإذَا أُشيرَ لَهُ إِلَى أحَدِهِمَا قَدَّمَهُ في اللَّحْدِ . رواه البخاري . في الحديث : تقديم الأكثر حفظًا للقرآن على ما دونه في القبر للحاجة ، وكذلك غيره ، قال الله تعالى : ﴿ يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ﴾ [ المجادلة (11) ] .

352. Jabir (May Allah be pleased with him) reported: After the battle of Uhud, the Prophet (PBUH) arranged the burial of two of the martyrs in one grave. In each case he would ask, "Which one of them had learnt more Qur'an by heart?" Whichever was thus pointed out to him, was placed by him first in the Lahd.

[Al-Bukhari].

Commentary: Lahd is a type of grave in which a niche is made on the left side of it to place the corpse. The grave which is straight, a common type, is called Darih. This Hadith tells about the distinction of the Hafiz and his superiority over others. Similarly, the learned, the pious and men of outstanding virtues should have preference over others. The Hadith also indicates the permissibility to bury two or three persons in a single grave in time of need or necessity.

[353] وعن ابن عمر رضي الله عنهما : أن النبي قَالَ : « أرَانِي فِي المَنَامِ أتَسَوَّكُ بِسِوَاكٍ ، فَجَاءنِي رَجُلانِ ، أحَدُهُما أكبر مِنَ الآخرِ ، فَنَاوَلْتُ السِّوَاكَ الأصْغَرَ ، فَقِيلَ لِي : كَبِّرْ ، فَدَفَعْتهُ إِلَى الأكْبَرِ مِنْهُمَا » . رواه مسلم مسنداً ، ورواه البخاري تعليقاً . في الحديث : تقديم ذي السن في السواك ، ويلتحق به الطعام والشراب والمشي والكلام ، وهذا ما لم يترتب القوم ، فإن ترتبوا فالسنة تقديم الأيمن . وفيه : جواز استعمال سواك الغير بإذنه .

353. 'Abdullah bin 'Umar (May Allah be pleased with tehm) reported: The Prophet (PBUH) said, "It was shown to me in my dream that I was cleaning my teeth with a Miswak and two men came to me, one being older than the other. I gave the Miswak to the younger one, but I was asked to give it to the older, which I did".

[Al-Bukhari and Muslim].

Commentary: A Musnad Hadith is one in which the full chain of its narrators is mentioned while the Mu'allaq Hadith is that in which the first one or two or more or all its narrators are omitted. This Hadith has been mentioned in Al-Bukhari without any authority.

We learn two things from this Hadith. First, one can use Miswak of another person with his permission. Second, the eldest people should have precedence over others in every matter, except in cases where a younger one excels them in some merit.

[354] وعن أَبي موسى t قَالَ : قَالَ رَسُول الله : « إنَّ مِنْ إجْلالِ اللهِ تَعَالَى : إكْرَامَ ذِي الشَّيْبَةِ المُسْلِمِ ، وَحَامِلِ القُرآنِ غَيْرِ الغَالِي فِيهِ ، وَالجَافِي عَنْهُ ، وَإكْرَامَ ذِي السُّلْطَانِ المُقْسِط » . حديث حسن رواه أَبُو داود . فيه : إكرام هؤلاء الثلاثة مما يرضاه الله تعالى ويثيب عليه .

354. Abu Musa (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "It is out of reverence to Allah in respecting an aged Muslim, and the one who commits the Qur'an to memory and does not exaggerate pronouncing its letters nor forgets it after memorizing, and to respect the just ruler".

[Abu Dawud]

Commentary: An aged Muslim here means one who lives a pious life till his old age. The word "Hamil-ul-Qur'an" translated here as 'the one who commits the Qur'an to memory,' who have memorized the complete Qur'an. That is to say he is not aggressive in putting it into practice and does not take shelter of far-fetched interpretations to justify his own intellectual and religious perversion. This Hadith stresses that a pious old man, a Hamil-ul-Qur'an and a just head of a Muslim government should be respected. Since their respect has been ordained by Allah, respecting them is in fact revering Allah.

[355] وعن عمرو بن شعيب عن أبيه عن جده y قَالَ : قَالَ رَسُول الله : « لَيْسَ مِنَّا مَنْ لَمْ يَرْحَمْ صَغِيرنَا ، وَيَعْرِفْ شَرَفَ كَبيرِنَا » . حديث صحيح رواه أَبُو داود والترمذي ، وَقالَ الترمذي : ( حَدِيثٌ حَسَنٌ صَحيحٌ ) . وفي رواية أبي داود : « حَقَّ كَبيرِنَا » . فيه : الوعيد لمن لا يرحم الصغير ، ولا يُجلّ الكبير ، وذوي القدر .

355. 'Amr bin Shu'aib (May Allah be pleased with him)on the authority of his father who heard it from his father reported: Messenger of Allah (PBUH) said: "He is not one of us who shows no mercy to younger ones and does not acknowledge the honour due to our elders".

[At-Tirmidhi and Abu Dawud].

Commentary: The words "he is not one of us" here mean that he is not following the way of the Prophet (PBUH). To show compassion to youngster means showing kindness and generosity to them. On the same principle, it is essential for the young that they respect the elders, the learned and the pious.

[356] وعن ميمون بن أَبي شَبيب رحمه الله : أنَّ عائشة رَضي الله عنها مَرَّ بِهَا سَائِلٌ ، فَأعْطَتْهُ كِسْرَةً ، وَمَرَّ بِهَا رَجُلٌ عَلَيهِ ثِيَابٌ وَهَيْئَةٌ ، فَأقْعَدَتهُ ، فَأكَلَ ، فقِيلَ لَهَا في ذلِكَ ؟ فقَالتْ : قَالَ رَسُول الله : « أنْزِلُوا النَّاسَ مَنَازِلَهُمْ » . رواه أبو داود . لكن قال : ميمون لم يدرك عائشة . وقد ذكره مسلم في أول صحيحه تعليقاً فقال : وذكر عن عائشة رضي الله عنها قالت : أمرنا رسول الله أن ننـزل الناس منازلهم ، وَذَكَرَهُ الحَاكِمُ أَبُو عبد الله في كتابه « مَعرِفَة عُلُومِ الحَديث » . وَقالَ : « هُوَ حديث صحيح » . فيه : الحضّ على مُرَاعَاة مقادير الناس ، ومراتبهم ، ومناصبهم وتفضيل بعضهم على بعض ، فلا يقصر بالرجل العالي القدر عن درجته ، ويعطي كل ذي حق حقه . وهذا الحديث : مما أدَّب به النبي أمته من التعظيم والإكرام لذوي القدر .

356. Maimun bin Abu Shabib (May Allah had mercy upon him) reported: A begger asked 'Aishah (May Allah be pleased with her) for charity and she gave him a piece of bread. Thereafter, one well-dressed person asked her for charity and she invited him to sit down and served him food. When she was asked about the reason for the difference in treatment, she said: "Messenger of Allah (PBUH) instructed us: 'Treat people according to their status".

[Abu Dawud].

Commentary: This Hadith stresses that:

1. One should neither belittle a respectable person nor should one elevate a mean one. Everyone should be treated according to his real status.

2. It is unbecoming to take support from the Qur'an and Hadith and twist it to substantiate one's own views.

3. The Hadith, however, is classified as Da'if (weak) as there is no link in the chain of its narrators between 'Aishah and Maimun.

[357] وعن ابن عباس رضي الله عنهما ، قَالَ : قَدِمَ عُيَيْنَةُ بنُ حِصْن ، فَنَزَلَ عَلَى ابْنِ أخِيهِ الحُرِّ بنِ قَيسٍ ، وَكَانَ مِنَ النَّفَرِ الَّذِينَ يُدْنِيهِمْ عُمرُ t وَكَانَ القُرَّاءُ أصْحَاب مَجْلِس عُمَرَ وَمُشاوَرَتِهِ ، كُهُولاً كاَنُوا أَوْ شُبَّاناً ، فَقَالَ عُيَيْنَةُ لابْنِ أخيهِ : يَا ابْنَ أخِي ، لَكَ وَجْهٌ عِنْدَ هَذَا الأمِيرِ ، فَاسْتَأذِنْ لِي عَلَيهِ ، فاسْتَأذَن له ، فَإذِنَ لَهُ عُمَرُ t فَلَمَّا دَخَلَ قَالَ : هِي يَا ابنَ الخَطَّابِ ، فَواللهِ مَا تُعْطِينَا الْجَزْلَ ، وَلا تَحْكُمُ فِينَا بالعَدْلِ ، فَغَضِبَ عُمَرُ t حَتَّى هَمَّ أنْ يُوقِعَ بِهِ ، فَقَالَ لَهُ الحُرُّ : يَا أميرَ المُؤْمِنينَ ، إنَّ الله تَعَالَى قَالَ لِنَبيِّهِ : ﴿ خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ ﴾ . وَإنَّ هَذَا مِنَ الجَاهِلِينَ . واللهِ مَا جَاوَزَهاَ عُمَرُ حِينَ تَلاَهَا عليه ، وكَانَ وَقَّافاً عِنْدَ كِتَابِ اللهِ تَعَالَى . رواه البخاري . في هذا الحديث : تقديم أولي الفضل على من عداهم ، وإن كانوا دونهم في السن والنسب . وفيه : أنه ينبغي لولي الأمر مجالسة القراء ، والفقهاء ، ليذكروه إذا نسي ، ويعينوه إذا ذكر . وفيه : الحلم عن الجهال والصبر على أذاهم . قال جعفر الصادق : ليس في القرآن آية أجمع لمكارم الأخلاق من هذه الآية .

357. Ibn Abbas (May Allah be pleased with them) reported: 'Uyainah bin Hisn came to Al-Madinah and stayed with his nephew Al-Hurr bin Qais who was among those who were close to 'Umar (May Allah be pleased with him) and had access to his council. The scholarly persons, whether they were old or young, had the privilege of joining his council and he used to consult them. 'Uyainah said to Al-Hurr: "My dear nephew, you have an access to the Leader of the Believers. Will you obtain permission for me to sit with him?" Al-Hurr asked 'Umar and he accorded permission. When 'Uyainah came into the presence of 'Umar, he addressed him thus: "O son of Al-Khattab, you neither bestow much on us nor deal with us justly." 'Umar (May Allah be pleased with him) got angry and was about to beat him when Al-Hurr said: "O Leader of the Believers, Allah has said to his Prophet (PBUH): 'Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don't punish them), [i.e., 'Uyainah] (7:199). This is one of the ignorant ones." By Allah! When al-Hurr recited this, 'Umar became quite motionless in his seat. He always adhered strictly to the Book of Allah.

[Al-Bukhari]

Commentary: This incident has been cited in this chapter for the reason it tells us that many 'Ulama' and Qurra' were members of the special advisory council of 'Umar (May Allah be pleased with him). Therefore, men in authority should appoint their advisors from men who are known for their knowledge, intelligence and piety so that they have the benefit of their sincere and sagacious advice regardless of the flimsy and temporary worldly interests. Besides this, the rulers should also be rich in patience and perseverance.

[358] وعن أَبي سعيد سَمُرة بنِ جُندب t قَالَ : لقد كنت عَلَى عَهْدِ رَسُول الله غُلاماً ، فَكُنْتُ أحْفَظُ عَنْهُ ، فَمَا يَمْنَعُنِي مِنَ القَوْلِ إلا أنَّ ها هُنَا رِجَالاً هُمْ أسَنُّ مِنِّي . مُتَّفَقٌ عَلَيهِ . في هذا الحديث : الأدب مع الكبار من أهل العلم .

358. Abu Sa'id Samurah bin Jundub (May Allah be pleased with him) reported: I was a boy during the lifetime of Messenger of Allah (PBUH), and used to commit to my memory what he said, but I do not narrate what I preserved because there were among us people who were older than me.

[Al-Bukhari and Muslim].

Commentary: Ibn 'Allan has stated that scholars of Hadith have disliked it that in the presence of an eminent and a pious scholar of Hadith in a city, a man inferior to him narrates a Hadith.

We learn from this Hadith the following:

1. It is improper to talk about the Sunnah of the Prophet (PBUH) in the presence of someone who is older and knows better in this respect.

2. It is permissible for young children to attend the gathering of the aged and the learned.

3. Honouring and respecting the olderly.

[359] وعن أنس t قَالَ : قَالَ رَسُول الله : « مَا أكْرَمَ شَابٌّ شَيْخاً لِسِنِّهِ إلا قَيَّضَ الله لَهُ مَنْ يُكْرِمُهُ عِنْدَ سِنِّه » . رواه الترمذي ، وَقالَ : « حديث غريب » . فيه : أن الجزاء من جنس العمل . وفيه : إيماء إلى الوعد بطول عمر المُكرِم حتى يبلغ ذلك السن . والله أعلم .

359. Anas bin Malik (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "If a young man honours an older person on account of his age, Allah appoints someone to show reverence to him in his old age"

[At-Tirmidhi].

Commentary: The reward of the noble behaviour mentioned in this Hadith is confirmed by other authentic texts.

The Hadith is classified as Da'if (weak).