Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (4/94)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

For this reason, if a person merely hears the sound of an instrument of amusement, he incurs no sin, provided it is not being played in his presence. But if he listens to it attentively, he incurs sin.

An example of one who merely hears is a person passing through a marketplace where an instrument of amusement is playing songs and the like. An example of one who listens attentively is another person who, upon hearing this entertainment, sits down to listen to it. The latter—the one who deliberately listens—is sinful, whereas the former is not.

The same applies to one who merely hears a recitation of the Quran: he may pass by a reciter who reaches a verse of prostration, but it is not recommended for him to prostrate, because he does not share the legal status of the reciter. As for the attentive listener, he prostrates, because he shares the legal status of the reciter.

The evidence that the attentive listener shares the status of the reciter is that Moses, peace be upon him, said: “Our Lord, indeed You have given Pharaoh and his chiefs adornment and wealth in the life of this world—our Lord—so that they may lead people astray from Your way. Our Lord, obliterate their wealth and harden their hearts, so that they will not believe until they see the painful punishment.” “And Moses said, ‘Our Lord, indeed You have given Pharaoh and his chiefs adornment and wealth in the life of this world—our Lord—so that they may lead people astray from Your way. Our Lord, obliterate their wealth and harden their hearts, so that they will not believe until they see the painful punishment.’ He said, ‘Both your supplications have been answered, so remain steadfast.’” [Yunus: 88, 89]

The words of Allah Most High, “Both your supplications,” are in the dual form, although only one person—Moses—was making the supplication. So where did the dual form come from?

The scholars said: Moses was supplicating, while Aaron was listening and saying amin; thus Allah Most High assigned the attentive listener the status of the one speaking and supplicating.

If someone were to ask: How can prostration not be recommended for one who merely hears, when he has heard the verse of prostration and the reciter has prostrated?

We say: Because he does not acquire the status of the reciter. He does not receive the reciter’s reward, nor is he required to do what the reciter is required to do. This is why the author said, “as opposed to one who merely hears.”

ولهذا لو سَمِعَ الإنسانُ صوتَ مَلهاة «آلة لهو» سماعاً فقط فإنَّه لا يأثم إذا لم تكن بحضُوره، ولو استمع إليها لأَثِمَ. مثال السَّامع: إنسانٌ مَرَّ بالسُّوق، وفيه آلة لهو تشتغل بأغانٍ وغيرها. ومثال المستمع: إنسان آخر لما سَمِعَ هذه الملاهي جلس يستمع إليها. فالثَّاني ـ وهو المستمتع ـ آثم، والأول غير آثم. وكذلك السَّامعُ بالنسبة لقِراءة القرآن؛ هو الذي مَرَّ وقارئٌ يقرأُ فمرّ بآية سجدة فلا يُسَنُّ له أنْ يسجُدَ؛ لأنَّه ليس له حُكم القارئ، أما المُستمع فيسجد؛ لأنَّ له حُكم القارئ. والدليل على أن المستمع له حكم القارئ أنَّ موسى ﷺ قال: ﴿رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلأََهُ زِينَةً وَأَمْوَالاً فِي الْحَيَاةِ الدُّنْيَا رَبَّنَا لِيُضِلُّوا عَنْ سَبِيلِكَ رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلَا يُؤْمِنُوا حَتَّى يَرَوُا الْعَذَابَ الأَلِيمَ﴾ ژ﴾!! ﴿وَقَالَ مُوسَى رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلأََهُ زِينَةً وَأَمْوَالاً فِي الْحَيَاةِ الدُّنْيَا رَبَّنَا لِيُضِلُّوا عَنْ سَبِيلِكَ رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلَا يُؤْمِنُوا حَتَّى يَرَوُا الْعَذَابَ الأَلِيمَ *﴾ ﴿قَالَ قَدْ أُجِيبَتْ دَعْوَتُكُمَا فَاسْتَقِيمَا﴾ [يونس: ٨٨، ٨٩]. وقوله تعالى: «دعوتكما» مُثَنَّى، والدَّاعي واحد، وهو موسى، فمن أين جاءت التثنية؟ قال العلماء: لأنَّ موسى كان يدعو؛ وهارون يستمِعُ ويؤمِّنُ، فجَعلَ اللهُ تعالى للمستمِعِ حُكم المتكلِّم الدَّاعي. فإذا قال قائل: كيف لا يُسَنُّ للسَّامع وقد سَمِعَ آيةَ السُّجود وسَجَدَ القارئ؟ نقول: لأنَّه لا يلحقه حُكم القارئ، فليس له ثوابه، ولا يطالب بما يطالب به القارئ، ولهذا قال المؤلِّف: «دون السامع».