Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (3/217)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

It is understood from his statement, “in his final tashahhud,” that tawarruk is only performed in the final tashahhud of a prayer that has two tashahhuds. What is meant is the final tashahhud that is followed by the salām. By our saying, “that is followed by the salām,” we exclude a final tashahhud that is not followed by the salām—for example, when a congregant has missed one rakʿah and sits with his imam during the latter’s final tashahhud. He does not perform tawarruk, because this tashahhud of his is not followed by the salām.

However, there is a point to consider here: a person who performs these varied forms of worship must have firm knowledge of them. If he is uncertain, he should return to what he knows with certainty. For example, there are some differences between the hadith of Ibn ʿAbbās concerning the tashahhud (1) and the hadith of Ibn Masʿūd (2), and a person may sometimes forget what is found in the hadith of Ibn ʿAbbās. In that case, he should limit himself to what he knows. This is as we said concerning the transmitted modes of Quranic recitation: if you have memorized them, are proficient in them, and have mastered them, then it is better to recite in one mode at one time and in another at another time, so long as this is not done in the presence of ordinary people. But if you are not proficient in them, then limit yourself to what you know, lest you confuse the Quran. The same applies to acts of worship.

And the woman is the same …

His statement, “And the woman is the same,” means: the same as the man, because there is no evidence to differentiate between man and woman. The basic principle regarding women is that they are like men in legal rulings, just as the basic principle regarding men is that they are like women in legal rulings.

Therefore, whoever falsely accuses a man is subject to the prescribed punishment for false accusation, just as he would be if he falsely accused a woman, even though the verse concerning false accusation mentions women. Allah, Most High, says: “And those who accuse chaste women and then do not produce four witnesses—flog them with eighty lashes and do not accept their testimony

(1) Its source has been cited above on p. 160. (2) Its source has been cited above on p. 151.

وعُلِمَ مِن قوله: «في تشهُّدِه الأخير» أنه لا تورُّك إلا في التشهُّدِ الأخير من صلاةٍ ذات تشهُّدين، والمراد التشهُّدُ الأخير الذي يعقبه السَّلام، وقولنا: «الذي يعقبه السَّلام» احترازٌ مِن التشهُّدِ الأخير الذي لا يعقبه سلام، كما لو سُبِقَ المأمومُ بركعة، وجَلَسَ مع إمامه في تشهُّدِه الأخير؛ فإنه لا يتورَّك لأن تشهُّدَه هذا لا يعقبه سلام. ولكن ههنا مسألة؛ وهي أنه يجب على الإنسان الذي يفعل هذه العبادات المتنوِّعة أن يكون على يقين منها، فإن شكَّ رَجَعَ إلى ما يتيقَّنُه، فمثلاً: حديث ابن عباس في التشهُّدِ (١)، وحديث ابن مسعود (٢)، بينهما بعض الاختلاف فأحياناً ينسى الإنسان ما جاء في حديث ابن عباس، وحينئذ يقتصر على الذي يعلم، كما قلنا في القراءات الواردة في قراءة القرآن الكريم، إذا كُنتَ حافظاً لها مجيداً متقناً لها فالأفضل أن تقرأ بهذا مرَّة، وبهذا مرَّة؛ ما لم يكن بحضرة العَوَام، وأما إذا كنت غير مجيد لها فإنك تقتصر على ما تعلم؛ لئلا تخلِّط في القرآن، وهكذا العبادات. وَالْمَرْأَةُ مِثْلُهُ ............ قوله: «والمرأة مثله» أي: مثل الرَّجل؛ لعدم الدليل على التفريق بين الرَّجُل والمرأة، والأصل في النِّساء أنهن كالرِّجال في الأحكام، كما أن الأصل في الرِّجَال أنهم كالنِّساء في الأحكام. ولهذا مَنْ قَذَفَ رجلاً ترتَّب عليه حَدُّ القَذْفِ، كما لو قَذَفَ امرأة مع أن آية القذف في النساء قال تعالى: ﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً

(١) تقدم تخريجه ص (١٦٠). (٢) تقدم تخريجه ص (١٥١).