Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (3/363)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

However, if he does something incompatible with the prayer, the correct view is that there is no harm in continuing on the basis of what preceded. This is because he did what is incompatible with the prayer on the assumption that he had completed his prayer; thus, it resulted from forgetfulness or ignorance of the actual situation. Forgetfulness and ignorance are excuses by which the ruling concerning the commission of a prohibited act—such as eating, drinking, or the like—is waived. This is why the Prophet, may Allah bless him and grant him peace, and the Companions continued on the basis of their prayer despite having done something incompatible with it, namely speaking.

“If the interval is prolonged, or if he speaks for something other than its benefit, it is invalidated, just as it would be by speaking during the prayer itself, ………”

His statement, “If the interval is prolonged”: the author did not specify the length of the interval, so in this matter reference is made to customary practice.

An example of a short interval is one similar to the interval in the Prophet’s prayer, may Allah bless him and grant him peace, in the account of Dhu al-Yadayn. He went to the front of the mosque and leaned against a piece of timber that had been placed there. He conferred with the people, while those who were quickest to leave departed from the mosque, saying, “The prayer has been shortened” (1). Thus, an interval of this kind—three, four, or five minutes, and the like—does not prevent one part of the prayer from being joined to another. But if he does not remember until after a lengthy period, such as an hour or two, then he must begin the prayer anew.

His statement, “or if he speaks for something other than its benefit,” means that if, after giving the salutation before completing the prayer, he speaks about something unrelated to the benefit of the prayer, then it is invalidated.

For example, after giving the salutation forgetfully, he says: “So-and-so, where did you put the book?” “So-and-so, turn off the air conditioner.” “So-and-so, go to such-and-such.” Even if

(1) Its source documentation was given earlier, p. 266.

أما إذا فَعَلَ ما يُنافي الصَّلاة؛ فإن الصَّحيح: أنه لا بأس أن يبني على ما سَبَقَ؛ لأن فعله ما ينافي الصَّلاة بناءً على أنه أتمَّ صلاته، فيكون صادراً عن نسيان أو عن جهل بحقيقة الحال، والنسيان والجهل عُذر يسقط بهما حكم فِعْلِ المنهي عنه، وهو الأكل مثلاً أو الشُّرب، أو ما أشبه ذلك، ولهذا بَنَى النبيُّ ﷺ والصحابةُ على صلاتهم مع فِعْلِهم ما ينافي الصَّلاة، وهو الكلام. فَإِنْ طَالَ الفَصْلُ، أَوْ تَكَلَّمَ لِغَيْرِ مَصْلَحَتِهَا بَطُلَتْ كَكَلَامِهِ فِي صُلْبِهَا، .......... قوله: «فإن طال الفصل» لم يُبيِّن المؤلِّف مقدار الفصل، فيُرجع في ذلك إلى العُرف. ومثال الفصل القصير: أن يكون الفَصْلُ كالفصلِ في صلاة الرَّسول ﷺ في قصةِ ذي اليدين، فإنه قام إلى مقدَّم المسجد، واتكأ على خشبة معروضة هناك، وتراجع مع الناس، وخرج سُرعان الناس من المسجد وهم يقولون: قُصرت الصَّلاة (١). فما كان مثل هذا، كثلاث دقائق، وأربع دقائق، وخمس دقائق وما أشبهها، فهذا لا يمنع مِن بناء بعضها على بعض، وأما إن لم يَذْكُر إلا بعد زمن طويل كساعة أو ساعتين، فإنه لا بُدَّ مِن استئناف الصَّلاة. قوله: «أو تكلم لغير مصلحتها»، أي: بعد أن سَلَّمَ قبل إتمام الصَّلاة تكلَّم بكلام لغير مصلحة الصَّلاة فإنها تبطل. مثل أن يقول بعد أنْ سَلَّمَ ناسياً: يا فلان، أين وضعتَ الكتاب؟ يا فلان، أغلقْ المكيف. يا فلان، اذهب إلى كذا. ولو

(١) تقدم تخريجه ص (٢٦٦).