Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (14/318)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

it, he is to be disciplined again. As for shaving the moustache, the sound view is that the one who does so is not subject to disciplinary punishment. Some scholars have said that he should be disciplined, because shaving the moustache is mutilation. This is a valid point, though I have some reservation about it.

Students of knowledge should always remind people, on every appropriate occasion, that the discretionary punishments, disciplinary measures, and prescribed penalties ordained by the Sacred Law are a mercy to creation. It is reported in a hadith—though it is weak—“A prescribed penalty carried out on earth is better for its people than being given rain for forty mornings.” (1) There is no doubt that its meaning is correct.

His statement: “Whoever masturbates with his hand without need is subject to disciplinary punishment.” We may say that this sentence is relevant both to the chapter on the prescribed punishment for unlawful sexual intercourse and to this chapter. Its relevance here is that the punishment involved falls under discretionary discipline; and its relevance to unlawful sexual intercourse is that this is an illicit act committed by the person with something that is not lawful for him.

“Whoever masturbates with his hand without need is subject to disciplinary punishment.”

Thus, his statement, “Whoever masturbates with his hand without need is subject to disciplinary punishment,” means: whoever seeks to expel semen by means of his hand until it is discharged, whether male or female.

His statement, “without need,” means without any need for it. Need is of two types:

First: a religious need.

Second: a bodily need.

As for a religious need, it is when a person fears for himself that he may commit

(1) Narrated by Imam Ahmad (2/402), al-Nasai in The Book of Penal Punishments, chapter: “Encouragement to Carry Out the Prescribed Punishment” (8/75), and Ibn Majah in The Book of Penal Punishments, chapter: “Carrying Out the Prescribed Punishments” (2538), on the authority of Abu Hurayrah. It was authenticated by Ibn Hibban (4381) and al-Albani in al-Sahihah (231).

كررناه، وأما حلق الشارب فالصحيح أنه لا يعزر فاعله، وقال بعض العلماء: يؤدب فاعله؛ لأن حلق الشارب مُثْلَة، وهو صحيح، لكن في النفس من هذا شيء. وينبغي لطلبة العلم أن يوجهوا الناس دائماً في كل مناسبة إلى أن التعزيرات، والتأديبات، والحدود التي أمر الشرع بها، أنها رحمة بالخلق، وقد ورد في الحديث ـ وإن كان ضعيفاً ـ: «حد يعمل به في الأرض خير لأهل الأرض من أن يمطروا أربعين صباحاً» (١)، وهذا لا شك أنه صحيح. قوله: «وَمَنِ اسْتَمْنَى بِيَدِهِ بغَيْرِ حَاجَةٍ عُزِّرَ» وهذه الجملة ربما نقول: إن لها مناسبة في باب حد الزنا، ولها مناسبة هنا، أما مناسبتها هنا فلأن العقوبة فيها من باب التعزير، وأما مناسبتها في الزنا فلأن هذا اعتداء من الفاعل في شيء لا يحل له. وَمَنِ اسْتَمْنَى بِيَدِهِ بِغَيْرِ حَاجَةٍ عُزِّرَ. فقوله: «ومن استمنى بيده بغير حاجة عزر» أي: من حاول إخراج المني حتى خرج بيده، سواء كان ذكراً أو امرأة. وقوله: «بغير حاجة» أي: من غير حاجة إلى ذلك، والحاجة نوعان: أولاً: حاجة دينية. ثانياً: حاجة بدنية. أما الحاجة الدينية، فهو أن يخشى الإنسان على نفسه من

(١) أخرجه الإمام أحمد (٢/ ٤٠٢)، والنسائي في الحدود باب الترغيب في إقامة الحد (٨/ ٧٥)، وابن ماجه في الحدود باب إقامة الحدود (٢٥٣٨) عن أبي هريرة ﵁، وصححه ابن حبان (٤٣٨١)، والألباني في الصحيحة (٢٣١).