Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (11/236)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

“...must make up the missed fasts, but not the prayers?” She replied, “Are you a Harurite?!”—meaning, one of the Kharijites. The woman said, “No, but I am asking.” Had she said that she was a Harurite, Aisha, may Allah be pleased with her, would not have answered her, for this was not the gravest of what the Kharijites maintained; their deeming the blood of Muslims lawful and declaring Muslims to be disbelievers was more serious. But she said, “No, but I am asking,” so Aisha, may Allah be pleased with her, cited the text as evidence. She said: “That used to happen to us, and we were commanded to make up the fasts but were not commanded to make up the prayers.” (1)

This is a conclusive answer for every Muslim, because Allah, Exalted is He, says: “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, to have any choice in their affair” [33:36]. Therefore, if a questioner who is not argumentative asks you, “What is the difference between this and that?” and you reply, “This is Allah’s ruling,” he falls silent, because he is a believer and knows that Allah does not distinguish between two like things except for a difference between them—whether that difference is known or unknown. But one who is argumentative will weary you with disputation and delve excessively into such matters.

As for the claim of some people that maternal siblings inherit merely by virtue of uterine kinship, it should be said: Who said that they inherit merely by virtue of uterine kinship? If someone were to ask, “Can you testify before Allah that He made the male and female among maternal siblings equal because they inherit merely by virtue of uterine kinship?” you would not be able to say, “I testify.” But with regard to the laws of inheritance, Allah has indicated that human reason has no place in determining them. He says: “Your parents and your children—you do not know which of them is nearest to you in benefit” [4:11]. This requires a person to remain silent and not delve too deeply in seeking the underlying rationale, so that he may remain safe.

(1) Reported by al-Bukhari in The Book of Menstruation, chapter: “A Menstruating Woman Does Not Make Up the Prayers” (321); and by Muslim in The Book of Purification, chapter: “The Obligation upon a Menstruating Woman to Make Up the Fast but Not the Prayer” (335 [69]), on the authority of Aishah. The wording is Muslim’s.

تقضي الصوم ولا تقضي الصلاة؟ قالت: أحرورية أنت؟! يعني من الخوارج، قالت: لا ولكني أسأل، فلو قالت: إنها حرورية، ما أجابتها عائشة؛ لأنه ليس أصعب ما يقوله الخوارج، فاستحلالهم دماء المسلمين وتكفيرهم المسلمين أشد، لكنها قالت: لا، ولكني أسأل، فاستدلت عائشة ﵂ بالنص، قالت: كان يصيبنا ذلك، فنؤمر بقضاء الصوم ولا نؤمر بقضاء الصلاة (١)، وهذا مُسْكِت لكل مسلم لقوله تعالى: ﴿وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ﴾ [الأحزاب: ٣٦]، ولهذا إذا صادفك سائل ليس جدلياً، وقال: ما الفرق بين هذا وهذا؟ فقلتَ: هذا حكم الله يسكت؛ لأنه مؤمن، ويعلم أن الله لا يفرق بين متماثلين إلا لفرق بينهما، إما معلوم أو غير معلوم، لكن الجدلي يتعبك بالجدل ويتعمق. أما قول بعضهم في الإخوة لأم أنهم يرثون بالرحم المجردة، فيقال: من قال إنهم يرثون بالرحم المجردة؟! ولو أن أحداً قال: أتشهد على الله أنه سوَّى بين الذكر والأنثى في الإخوة من الأم؛ لأنهم يرثون بالرحم المجردة؟ ما تستطيع أن تقول أشهد، لكن مسائل الفرائض نبه الله ﷿ على أنه لا مدخل للعقول فيها، فقال تعالى: ﴿آبَاؤُكُمْ وَأَبْنَاؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا﴾ [النساء: ١١]، وهذا يوجب أن يسكت الإنسان، وألا يتعمق في طلب التعليل حتى يَسْلَم.

(١) أخرجه البخاري في الحيض/ باب لا تقضي الحائض الصلاة (٣٢١)؛ ومسلم في الطهارة/ باب وجوب قضاء الصوم على الحائض دون الصلاة (٣٣٥) (٦٩) عن عائشة ﵂، واللفظ لمسلم.