Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (2/300)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

its existence or nonexistence. One must therefore revert to the basic presumption, namely that the intention is absent. Consequently, he must begin again. According to the author’s statement, however, this is qualified by the condition that he is not someone afflicted by frequent doubts. If he is someone who is constantly troubled by doubts—such that he never performs ablution without doubting, nor prays without doubting—then his doubt is of no consequence, because in that case it is merely obsessive misgiving.

Issue: If he is certain that he formed the intention but doubts its specification, then, if he is someone afflicted by frequent doubts, his doubt is of no consequence and he should continue his prayer. But if he is not someone afflicted by frequent doubts, his prayer is not valid as the particular prayer intended—except according to the view of those who do not stipulate specification and consider the intention to perform the prayer of that time sufficient. (1)

If a person praying alone changes his obligatory prayer into a voluntary prayer while there is ample time for it, this is permissible ..........

His statement, “If a person praying alone changes his obligatory prayer into a voluntary prayer while there is ample time for it, this is permissible,” begins the author’s discussion of the ruling on changing from one intention to another. Changing from one intention to another takes several forms:

One of them is the case mentioned by the author: “A person praying alone changes his obligatory prayer into a voluntary prayer while there is ample time for it; this is permissible.”

For example, a man begins the Zuhr prayer while praying alone, then during the prayer changes the obligatory prayer into a voluntary one. This is permissible, provided that there is ample time remaining for the prayer. But if the time is limited, such that only enough time for four rak‘ahs remains, then this change is not valid, because the remaining time has become designated for the obligatory prayer. Once it has become designated for the obligatory prayer, it is not valid to occupy it with anything else. If he does so, then the voluntary prayer is invalid, because he has performed a voluntary prayer during

(1) See pp. 291-292.

الوجود وعدمه، فوجب الرُّجوع إلى الأصل، وهو أن النيَّة معدومة، وحينئذ لا بُدَّ من الاستئناف، لكن على كلام المؤلِّف: يقيَّد بما إذا لم يكن كثير الشُّكوك، فإذا كان كثيرَ الشُّكوك بحيث لا يتوضَّأ إلا شكَّ، ولا يصلِّي إلا شَكَّ، فإن هذا لا عِبْرَة بشكِّه، لأن شكَّه حينئذ يكون وسواساً. مسألة: لو تيقَّن النيَّة وشكَّ في التَّعيين، فإن كان كثيرَ الشُّكوك فلا عِبْرة بشكِّه، ويستمرُّ في صلاته، وإن لم يكن كثيرَ الشُّكوك؛ لم تصحَّ صلاتُه عن المعينة؛ إلا على قول من لا يشترط التعيين، ويكتفي بنيَّة صلاة الوقت (١). وَإِنْ قَلَبَ مُنْفَردٌ فَرْضَهُ نَفْلاً في وَقْتِه المُتَّسع جَازَ .......... قوله: «وَإِنْ قَلَبَ مُنْفَردٌ فَرْضَهُ نَفْلاً في وَقْتِه المُتَّسع جَازَ»، شرع المؤلِّف في بيان حكم الانتقال من نيَّة إلى نيَّة، والانتقال من نيَّة إلى نيَّة له صُور متعددة: منها: ما ذكره المؤلِّف: «قَلَبَ منفردٌ فرضَه نَفْلاً في وقته المتَّسع جاز». مثال ذلك: دخل رَجُلٌ في صلاة الظُّهر وهو منفرد، وفي أثناء الصَّلاة قَلَبَ الفرض إلى نَفْلٍ، فهذا جائز؛ بشرط أن يكون الوقت متَّسعاً للصلاة، فإن كان الوقت ضيِّقاً؛ بحيث لم يبقَ منه إلا مقدار أربع ركعات فإن هذا الانتقال لا يصحُّ؛ لأن الوقت الباقي تعيَّن للفريضة، وإذا تعيَّن للفريضة لم يصحَّ أن يشغله بغيرها، فإن فعل فإن النَّفْل يكون باطلاً؛ لأنه صَلَّى النَّفْل في

(١) انظر: ص (٢٩١، ٢٩٢).