Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (4/39)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

supplication, then he may supplicate with whatever comes readily to mind. But if he is leading the prayer, he should not make the supplication so lengthy that it causes hardship or weariness for those behind him—unless they are a limited group who desire that.

Allah’s sending blessings upon the Prophet, peace and blessings be upon him, means praising him in the highest assembly; that is, Allah Most High mentions his perfect qualities before the angels. This is what has been narrated from Abu al-‘Aliyah (1), may Allah have mercy on him.

His statement, “and upon the family of Muhammad”: his family are those who follow his religion, as Allah Most High says:

“And on the Day the Hour is established, it will be said, ‘Admit the people of Pharaoh into the severest torment.’” [Ghafir 40:46]

That is, those who followed his religion. Thus, if one says, “and upon his family and his followers,” then “his family” refers to the believers among his household. As for those who do not believe, they are not among his family. The poet said, clarifying that what is meant by “the family” is the followers:

The Prophet’s family are those who follow his way,
Whether non-Arab, African, or Arab they may be.
Had his family been only his relatives,
The worshipper would have invoked blessings upon the tyrant Abu Lahab.

His statement, “and he wipes his face with his hands.” The apparent meaning of the author’s words is that this is a sunnah; that is, wiping the face with the hands after the qunut supplication is a sunnah.

The evidence for this is the hadith of Umar, may Allah be pleased with him: whenever the Prophet, peace and blessings be upon him, raised his hands, he would not lower them until he had wiped his face with them (2). But this

(1) Narrated by al-Bukhari in a suspended form with decisive wording, Book of Tafsir, chapter on the verse: “Indeed, Allah and His angels send blessings upon the Prophet.” (2) Narrated by al-Tirmidhi, Chapters on Supplications, chapter on what has been reported regarding raising the hands in supplication, no. 3386. See Irwa al-Ghalil, 2:179; the Shaykh’s remarks on the following page; and Majmu al-Fatawa wa al-Rasa'il, 14:157, fatwa no. 781.

الدُّعاءِ؛ فله أنْ يدعوَ بما يشاء مما يحضره. ولكن إذا كان إماماً فلا ينبغي أن يطيلَ الدُّعاء بحيث يشقُّ على مَن وراءَه أو يملُّهم، إلا أن يكونوا جماعة محصورةً يرغبون ذلك. وصلاةُ اللهِ على النبيِّ ﷺ: الثناءُ عليه في الملأ الأعلى. أي: أن الله تعالى يُبيِّنُ صفاته الكاملة عند الملائكة. هكذا نُقل عن أبي العالية (١) ﵀. قوله: «وعلى آل محمد» آله: أتباعُه على دِيْنِهِ؛ لقوله تعالى: ﴿وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ﴾ [غافر: ٤٦] أي: أتباعه على دِيْنِهِ. فإن قيل: وعلى آلِهِ وأتباعِهِ، صار المرادُ بالآل المؤمنين مِن أهل بيته، وأمَّا غيرُ المؤمنين فليسوا مِن آلِهِ، وقد قال الشَّاعرُ مبيِّناً أنَّ المرادَ بالآل الأتباع: آلُ النَّبيِّ همو أتباعُ مِلَّتِهِ مِن الأعاجم والسُّودان والعَرب لو لم يكن آلهُ إلا قرابتُه صَلَّى المصلِّي على الطَّاغي أبي لهب قوله: «ويمسح وجهه بيديه». ظاهرُ كلام المؤلِّف: أنَّه سُنَّة، أي: أنَّ مَسْحَ الوجه باليدين بعد دُعاء القُنُوت سُنَّة. ودليل ذلك: حديث عُمَرَ ﵁ أنَّ النبيَّ ﷺ كان إذا رَفَعَ يديه لا يردُّهما حتى يمسح بهما وجهَهُ (٢). لكن هذا

(١) أخرجه البخاري معلقاً بصيغة الجزم، كتاب التفسير، باب ﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ﴾. (٢) أخرجه الترمذي، أبواب الدعوات، باب ما جاء في رفع الأيدي عند الدعاء (٣٣٨٦)، وانظر: «إرواء الغليل» (٢/ ١٧٩) وكلام الشيخ ﵀ في الصفحة التالية و «مجموع الفتاوى والرسائل» (١٤/ ١٥٧) فتوى رقم (٧٨١).