Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Chapter: The Description of the Prayer

The description of the prayer means the manner in which it is performed. The jurists—may Allah have mercy on them—have discussed the description of the prayer, the description of Hajj, and other acts of worship, because an act of worship has two conditions:

  1. Sincerity to Allah, the Exalted.
  2. Following the Messenger ﷺ.

Sincerity to Allah is discussed by scholars of tawḥīd (monotheism) and creed, whereas following the Messenger ﷺ is discussed by the jurists.

The opposite of sincerity is associating partners with Allah, and the opposite of following the Messenger is religious innovation. Whoever follows the Messenger without sincerity, his worship is not valid, for Allah the Exalted says in the sacred hadith: “I am the One most free of need of any partner. Whoever performs a deed in which he associates another with Me, I abandon him and his association with Me.” (1) Whoever is sincere to Allah but does not follow the Messenger of Allah ﷺ, his worship is rejected, for the Prophet ﷺ said: “Whoever performs a deed that is not in accordance with this matter of ours, it is rejected.” (2)

For this reason, the scholars found it necessary to explain the description of the prayer, Hajj, and other acts of worship. Yet we do not find them devoting a chapter to the description of fasting or zakah.

Rather, they explained what a person must refrain from by setting out the things that invalidate the fast. They said: Fasting is to abstain from that which invalidates the fast, with the intention of worshipping Allah the Exalted, from the break of dawn until sunset. This is its manner of performance.

(1) Recorded by Muslim, Kitab al-Zuhd (The Book of Asceticism), chapter: The Prohibition of Riya (showing off), no. 2985 (46). (2) Recorded by Muslim, Kitab al-Aqdiyah (The Book of Judicial Rulings), chapter: Annulment of Invalid Judgments, no. 1718 (18).
باب صفة الصلاة صِفةُ الصَّلاة: أي: الكيفية التي تكون عليها. وعلماء الفقه ﵏ تكلموا على صِفةِ الصَّلاة، وعلى صِفةِ الحَجِّ وغيرهما؛ وذلك لأنَّ شرط العبادة أمران: ١ ـ الإخلاصُ لله تعالى. ٢ ـ المتابعةُ للرَّسول ﷺ. فأما الإِخلاصُ لله؛ فيتكلَّمُ عليه أهلُ التوحيد والعقائد. وأما المتابعةُ للرسول ﷺ فيتكلَّمُ عليها الفقهاءُ. وضِدُّ الإِخلاصِ: الإِشراك، وضِدُّ المتابعةِ: البدعة. فمَن تابع الرَّسولَ بدون إخلاص لم تصحَّ عبادتُه؛ لقوله تعالى في الحديث القُدسي: «أنا أغنى الشُّركاءِ عن الشِّركِ، مَن عَمِلَ عملاً أشركَ فيه معي غيري تركْتُهُ وشِرْكَهُ» (١)، ومَن أخلص لله ولم يَتَّبعْ رسولَ الله ﷺ فإن عبادتَه مردودة؛ لقول النبيِّ ﷺ: «مَن عَمِلَ عملاً ليس عليه أمرُنا فهو رَدٌّ» (٢). ومن ثَمَّ اضطرَّ العلماءُ إلى بيان صِفةِ الصَّلاةِ والحجِّ وغيرهما، لكن؛ لم نجدهم ذكروا باباً لصِفة الصِّيام، ولا الزَّكاة. بل بيَّنوا ما يتركه الإِنسان ببيان المفطرات، وقالوا: إنَّ الصِّيامَ هو الإِمساكُ عن المفطرات بنيَّة التعبُّد لله تعالى؛ مِن طُلوعِ الفجر إلى غُروبِ الشمس. وهذا هو الكيفيَّة.
(١) أخرجه مسلم، كتاب الزهد، باب تحريم الرياء (٢٩٨٥) (٤٦). (٢) أخرجه مسلم، كتاب الأقضية، باب نقض الأحكام الباطلة (١٧١٨) (١٨).

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