Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (2/139)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Fourth: If this man delays it beyond its time, he is a wrongdoer and a transgressor. And if he is a wrongdoer and a transgressor, then Allah does not love the transgressors, nor does He love the wrongdoers. So how can this man—whom Allah does not love because of his transgression and wrongdoing—be described as being close to Allah and seeking to draw near to Him?! This is contrary to what sound reason and sound innate nature require.

As for their statement that, since the excused person is required to make it up after its time, then the unexcused person is even more so required to do so: this is not accepted. The excused person has an excuse and is not sinful, and he is unable to perform it within its time. Since he is unable, he is only charged with what he is capable of. As for this unexcused man, he is able to perform it and is accountable for it, but he disobeys, behaves arrogantly, and does not perform it. Thus, comparing one case to the other is among the most far-fetched of analogies. This is therefore an unsound and invalid analogy, in addition to contradicting the general import of the texts: “Whoever does an act that is not in accordance with our command, it is rejected.” (1) It also contradicts analogy in the case of one who prays before the time begins.

The correct view, then, is that whoever deliberately abandons the prayer—according to the view that he does not thereby become a disbeliever—as in the case of someone who prays at times and neglects it at others, is not to make it up. Rather, he must always keep this violation before his eyes and increase in acts of obedience and righteous deeds, perhaps they may expiate for his having squandered the appointed time.

His statement, “Making up missed prayers,” indicates that one makes up the missed prayer in the manner in which it was originally performed, because making up an act follows its original performance—this being the well-known principle. Accordingly, if he makes up a night prayer during the day, he recites aloud; and if he makes up a daytime prayer at night, he recites quietly..

(1) Its sourcing was given earlier, 1:186.

رابعاً: أن هذا الرَّجُل إذا أخَّرها عن وقتها فإنه ظالمٌ معتدٍ، وإذا كان ظالماً معتدياً فالله لا يحبُّ المعتدين، ولا يحبُّ الظَّالمين، فكيف يُوصف هذا الرَّجُل الذي لا يحبُّه الله لعدوانه وظُلمه بأنه قريب من الله متقرِّب إليه؟! هذا خلاف ما تقتضيه العقول والفِطَر السَّليمة. أما قولهم: إنَّه وجب على المعذور القضاء بعد الوقت؛ فغير المعذور من باب أَولى؛ فممنوع، لأن المعذور معذور غير آثم، ولا يتمكَّن من الفعل في الوقت، فلما لم يتمكَّن، لم يُكلَّف إلا بما يستطيع، أما هذا الرَّجُل غير المعذور فهو قادر على الفعل مُكلَّف به، فخالف واستكبر ولم يفعل، فقياس هذا على هذا من أبعد القياس، إذاً؛ فهذا قياس فاسد غير صحيح مع مخالفته لعموم النُّصوص: «من عَمِلَ عملاً ليس عليه أمرُنا فهو رَدٌّ» (١)، ومع أنَّه مخالف للقياس فيما إذا صَلَّى قبل دخول الوقت. فالصَّواب: أن من ترك الصَّلاة عمداً ـ على القول بأنه لا يكفر ـ كما لو كان يصلِّي ويخلِّي، فإنه لا يقضيها، ولكن يجب عليه أن تكون هذه المخالفة دائماً نُصْبَ عينيه، وأن يُكثر من الطَّاعات والأعمال الصَّالحة لعلَّها تُكفِّر ما حصل منه من إضاعة الوقت. وقوله: «قضاء الفوائت» يُستفاد منه أنَّه يقضي الصَّلاة الفائتة على صفتها؛ لأن القضاء يحكي الأداء، هذه القاعدة المعروفة، فعلى هذا إذا قضى صلاة ليل في النَّهار جهر فيها بالقراءة، وإذا قضى صلاة نهار في ليل أسرَّ فيها بالقراءة .....

(١) تقدم تخريجه (١/ ١٨٦).