Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (3/287)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

“What is the matter with people who stipulate conditions that are not in the Book of Allah?” (1)

He may also seek refuge with Allah when he comes across a verse containing a warning, and ask when he comes across a verse concerning mercy, even in an obligatory prayer.

His statement, “He may seek refuge,” means that the worshipper may seek refuge with Allah. Seeking refuge means seeking Allah’s protection from everything harmful.

His statement, “when he comes across a verse containing a warning,” means that when he passes by a verse of warning, he may say, “I seek refuge with Allah from that.” The apparent meaning of the author’s words is that there is no distinction between the imam, the follower in congregational prayer, and one praying alone.

As for one praying alone and the imam, it is undisputed that they may seek refuge when they come across a verse of warning and ask when they come across a verse concerning mercy.

As for the follower in congregational prayer, however, this is not unrestrictedly accepted; rather, it requires further detail. If doing so causes him not to listen attentively to the imam, then he is prohibited from doing it. But if it does not cause him to neglect listening attentively, then he may do so.

An example of the first case is when a verse of warning occurs while the imam is reciting. If the follower seeks refuge at that point while the imam does not pause, he will be occupied with seeking refuge and thus distracted from listening attentively to the imam. The Prophet, peace and blessings be upon him, prohibited the follower from reciting while the imam is reciting, except for the Opening of the Book, al-Fatihah (2).

Therefore, if you join a prayer in which the imam recites aloud while he is reciting, do not recite the opening supplication. Rather, pronounce the opening takbir, seek refuge with Allah from Satan, the accursed, and recite al-Fatihah. Thus, the apparent meaning of the author’s words requires further distinction with respect to the follower in congregational prayer.

His statement, “when he comes across a verse containing a warning,” means: everything that indicates a warning, whether

(1) Recorded by al-Bukhari, Book of al-Mukatab, chapter: “The Mukatab Seeking Assistance and Asking People,” no. 2563; and Muslim, Book of Emancipation, chapter: “Wala Belongs Only to the One Who Emancipates,” no. 1504 (6). (2) Its source documentation has preceded on p. 62.

«ما بالُ أقوامٍ يشترطون شروطاً ليست في كتاب الله» (١). وَلَهُ التَّعَوُّذُ عِنْدَ آيَةِ وَعِيدٍ، وَالسُّؤَالُ عِنْدَ آيَةِ رَحْمَةٍ، وَلَوْ فِي فَرْضٍ. قوله: «وله التعوُّذ» أي: للمصلِّي أن يتعوَّذ بالله. والتعوُّذ هو الاعتصام بالله تعالى من كلِّ مكروه. قوله: «عند آية وعيد» أي: إذا مَرَّ بآية وَعيد، فله أن يقول: أعوذ بالله من ذلك، وظاهر كلام المؤلِّف أنه لا فَرْقَ بين الإِمام والمأموم والمنفرد. أما المنفرد والإِمام فمُسَلَّم أن لهما أن يتعوَّذا عند آية الوعيد، ويسألا عند آية الرحمة. وأما المأموم فغير مُسلَّم على الإِطلاق، بل في ذلك تفصيل وهو: إن أدَّى ذلك إلى عدم الإنصات للإِمام فإنه يُنهى عنه، وإن لم يؤدِّ إلى عدم الإِنصات فإن له ذلك. مثال الأول: لو كانت آيةُ الوعيد في أثناء قراءة الإِمام، فإن المأموم إذا تعوَّذ في هذه الحال والإِمام لم يسكت انشغل بتعوُّذه عن الإِنصات للإِمام، وقد نهى النبيُّ ﷺ المأمومَ أن يقرأ والإِمامُ يقرأ؛ إلاَّ بأمِّ القرآن (٢). ولهذا لو دخلتَ في صلاة جهرية والإِمامُ يقرأ فلا تستفتح، بل كبِّرْ، واستعذْ بالله من الشيطان الرجيم، واقرأ الفاتحة، فصار ظاهر كلام المؤلِّف فيه تفصيل بالنسبة للمأموم. وقوله: «عند آية وعيد» أي: كلُّ ما يدلُّ على الوعيد، سواء

(١) أخرجه البخاري، كتاب المكاتب، باب استعانة المكاتب وسؤاله الناس (٢٥٦٣)؛ ومسلم، كتاب العتق، باب إنما الولاء لمن أعتق (١٥٠٤) (٦). (٢) تقدم تخريجه ص (٦٢).