Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (15/190)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

each thing is according to what is appropriate to it; yet in the Arabic language, this is not called libās (wearing).

If he swears not to speak to any person, he breaks his oath by any speech addressed to a person. And if he swears not to do something, then appoints someone to do it, he breaks his oath—unless he intends to do it personally. .............................

His statement, “If he swears not to speak to any person, he breaks his oath by speaking to every person”: Let us consider whether this generality relates to the person or to the speech. Does it mean every utterance addressed to a person, or speaking to every person?

He intends the first meaning, because he said that he swore not to speak to a person; there is no need for him to say “every person,” unless his purpose is to show that “a person” here is an indefinite noun occurring in a negative context and therefore conveys generality.

His statement, “he breaks his oath by speaking to every person,” means that he breaks his oath by anything that is called speech, whether he speaks to an adult or a child, a male or a female, a free person or a slave. Thus, if he says, “O so-and-so,” he has broken his oath; if he says, “So-and-so,” he has broken his oath; and if he says, “qi”—the imperative form of waqā, yaqī, meaning “protect!”—he has broken his oath.

But if he says, “Ah,” he has not broken his oath, because this is not speech. Hence, if he were to say this during the prayer, his prayer would not be invalidated. The Messenger of Allah, peace and blessings be upon him, said: “Nothing of ordinary human speech is fitting in this prayer.” (1) The Messenger of Allah, peace and blessings be upon him, would also clear his throat for Ali ibn Abi Talib, may Allah be pleased with him, when Ali entered upon him. (2)

(1) Reported by Muslim in Al-Masajid (Mosques), chapter: “The prohibition of speaking during prayer and the abrogation of its former permissibility” (537) (33). (2) Reported by Imam Ahmad (1/77), al-Nasai in Al-Sahw (Forgetfulness in Prayer), chapter: “Clearing one’s throat during prayer” (3/12), and Ibn Majah in Al-Adab (Manners), chapter: “Seeking permission” (3708). Ibn Hajar said: “Al-Bayhaqi said: There is disagreement regarding both its chain of transmission and its text.” Al-Talkhis, p. 452.

كل شيء بحسبه، ولكنه في اللغة العربية لا يسمى لباساً. وَإِنْ حَلَفَ لَا يُكَلِّمُ إِنْسَاناً حَنِثَ بِكَلَامِ كُلِّ إِنْسَانٍ، وَلَا يَفْعَلُ شَيْئاً فَوَكَّلَ مَنْ فَعَلَهُ حَنِثَ، إِلاَّ أنْ يَنْوِيَ مُبَاشَرَتَهَ بِنَفْسِهِ، ............................. قوله: «وإن حلف لا يكلم إنساناً حنث بكلام كل إنسان» لننظر هل هذه الكلية عائدة على الإنسان، أو عائدة على الكلام؟ هل المعنى بكل كلام إنسان؟ أو المعنى بكلام كل إنسان؟ مراده الأول؛ لأنه قال: حلف لا يكلم إنساناً، فلا يحتاج أن يقول: كل إنسان، اللهم إلا أن يريد أن يبين أن «إنساناً» هنا نكرة في سياق النفي فتعم. وقوله: «حنث بكلام كل إنسان» فيحنث بكل ما يسمى كلاماً، سواء كلم إنساناً كبيراً، أو صغيراً، أو ذكراً، أو أنثى، أو حراً، أو عبداً، فلو قال: يا فلان، حنث، ولو قال: فلان، حنث، ولو قال: قِ، فعل أمر من وقى يقي، حنث. ولو قال: أح، لم يحنث، لأنه ليس كلاماً. ولهذا لو قال هذا في الصلاة ما بطلت صلاته، والرسول ﵊ يقول: «إن هذه الصلاة لا يصلح فيها شيء من كلام الناس» (١)، وقد كان الرسول ﵊ يتنحنح لعلي بن أبي طالب ﵁ إذا دخل عليه (٢).

(١) أخرجه مسلم في المساجد/ باب تحريم الكلام في الصلاة ونسخ ما كان من إباحته (٥٣٧) (٣٣). (٢) أخرجه الإمام أحمد (١/ ٧٧)، والنسائي في السهو/ باب التنحنح في الصلاة (٣/ ١٢)، وابن ماجه في الأدب/ باب الاستئذان (٣٧٠٨)، قال ابن حجر ﵀: «قال البيهقي: هذا مختلف في إسناده ومتنه». «التلخيص» (٤٥٢).