Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (2/68)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

to be regarded as one who gives it from the place where he gave the adhan, since his voice is heard through the minaret’s loudspeakers. Thus, broadcasting the iqamah from the minaret by means of a loudspeaker falls under what the jurists—may Allah have mercy on them—said: that he gives it from his place so that the people may hear the iqamah and come to the prayer.

It is not valid unless it is given in the proper order and without interruption …

His statement, “It is not valid unless it is given in the proper order,” means that the adhan is not valid unless its parts are in their prescribed order. This order is that it begins with the declaration of Allah’s greatness, then the testimony of faith, then the summons to prayer, then the declaration of Allah’s greatness, and then the declaration of Allah’s oneness. If he reverses this order, it does not suffice.

The evidence is that the adhan is an act of worship that has been prescribed in this manner; therefore, it must be performed as it has been prescribed, in accordance with the Prophet’s saying, peace and blessings be upon him: “Whoever performs an action that is not in accordance with this matter of ours, it is rejected.” (1)

His statement, “It is not valid unless it is given in the proper order,” also indicates that it is valid only with these prescribed words. Thus, if he says, “Allah is more majestic,” or “Allah is more magnificent,” it is not valid, because this changes the essential nature of the adhan. If its form—namely, its order—is indispensable, then its essential wording is likewise indispensable. It is therefore understood from his statement, “It is not valid unless it is given in the proper order,” that if he does not deliver it in the prescribed manner—for example, by saying, “Allah, the Greatest”—it is not valid. Likewise, if he says, “I affirm that there is no god but Allah,” it is not valid; and if he says, “Come to the prayer,” instead of “Hasten to the prayer,” it is not valid.

His statement, “without interruption,” means that its parts should not be separated from one another. If he separates its parts by a lengthy interval, it does not suffice. It must be continuous, because it is a single act of worship, and its parts cannot be separated; for if

(1) Its source documentation has been given earlier, 1:186.

الصَّوت كمن أقام في مكان أذانه؛ لأنَّ صوته يُسمع من سمَّاعات المنارة، فيكون إسماع الإقامة من المنارة بمكبر الصَّوت جارياً على ما قاله الفقهاء ﵏: إنه يقيم في مكانه ليُسمعَ النَّاس الإقامة فيحضروا. وَلَا يَصِحُّ إِلا مُرَتَّباً مُتَوَاليِاً ................ قوله: «ولا يصحُّ إلا مرتَّباً»، أي: لا يصحُّ الأذان إلا مرتَّباً، والترتيب أن يبدأ بالتكبير، ثم التَّشهُّد، ثم الحيعلة، ثم التَّكبير، ثم التَّوحيد، فلو نَكَّسَ لم يجزئ. والدَّليل: أنَّ الأذان عبادة وردت على هذه الصِّفة؛ فيجب أنْ تُفعَلَ كما وردت؛ لقول النبيِّ ﷺ: «من عَمِلَ عملاً ليس عليه أمرُنا فهو رَدٌّ» (١). وقوله: «لا يصحُّ إلا مرتَّباً» يفيد أنَّه لا يصحُّ إلا بهذا اللفظ، فلو قال: «الله أجلُّ» أو «الله أعظمُ» لم يصحَّ؛ لأنَّ هذا تغيير لماهيَّة الأذان، فإذا كان وصفه ـ وهو التَّرتيب ـ لا بُدَّ منه، فكذلك ماهيَّته لا بُدَّ منها، فعُلِمَ من قوله: «لا يصحُّ إلا مرتَّباً» أنه لو لم يأتِ به على الوجه الوارد مثل أن يقول: «الله الأكبر» فإنه لا يصحُّ، ولو قال: «أُقِرُّ أنْ لا إله إلا الله» لا يصحُّ، وكذلك لو قال: «أَقبِلُوا إلى الصَّلاة» بدل «حَيَّ على الصَّلاة» فإنه لا يصحُّ. قوله: «متوالياً»، يعني: بحيث لا يَفْصِلُ بعضَه عن بعض، فإن فَصَلَ بعضَه عن بعض بزمن طويل لم يجزئ، فلا بُدَّ أن يكون متوالياً؛ لأنَّه عبادة واحدة، فلا يصحُّ أن تتفرَّق أجزاؤها، فإن

(١) تقدم تخريجه (١/ ١٨٦).