Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (3/19)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

his home intending to go to the mosque, then performs ablution in the mosque’s washroom, will he receive this reward?

Answer: The apparent meaning of the hadith is that he will not receive this reward, because there is a difference between one who leaves his home prepared for prayer and intending it, and someone who comes to the mosque without having prepared for prayer. However, if his home is far away and he is unable to perform ablution there, it is hoped that he will attain this reward.

“And he says: ‘Allah is Most Great’” …

His statement, “And he says: ‘Allah is Most Great,’” means that the worshipper says, “Allah is Most Great.” When “saying” is mentioned without qualification, it refers only to speech uttered by the tongue. But when it is qualified—for example, one says it in his heart or says it to himself—it is understood accordingly. This takbīr is a pillar, and the prayer is not valid without it, because the Prophet, peace and blessings be upon him, said to the man who performed his prayer improperly: “When you stand for prayer, perform ablution thoroughly, then face the qiblah and say the takbīr.” This was despite his having first said to him, “Go back and pray, for you have not prayed.” (1)

Accordingly, everything the Messenger, peace and blessings be upon him, commanded the man who performed his prayer improperly to do is a pillar, without which the prayer is invalid. Or, if you prefer, say that it is an obligatory act without which the prayer is invalid—so as to include performing ablution thoroughly, for this is not a pillar of the prayer but a condition of it.

If a person is unable to say it because he is mute and cannot speak, does it fall away from him, should he intend it in his heart, or should he move his tongue and lips (2)?

(1) Narrated by al-Bukhari, “Chapter on the Obligation of Recitation for the Imam and the Congregant in All Prayers,” no. 757; and Muslim, Book of Prayer, “Chapter on the Obligation of Recitation in Every Rak'ah,” no. 397 (45). (2) See al-Mughni, 2:130.

الإِنسانُ مِن بيته قاصداً المسجدَ، ثم توضَّأ في دورةِ المياه التي في المسجد، يكون له هذا الأجر؟ الجواب: ظاهرُ الحديثِ أنَّه لا يكون له هذا الأجر؛ لأنَّ هناك فَرْقاً بين مَن يخرج مِن بيتِه متهيِّئاً للصَّلاةِ قاصداً لها، وبين إنسان يأتي إلى المسجدِ غير متهيِّئ للصَّلاةِ. نعم؛ لو كان بيتُه بعيداً، ولم يتهيَّأ له الوُضُوء منه فيُرجى أن ينال هذا الأجر. وَيَقُولُ: «اللَّهُ أكبرُ» ............... قوله: «ويقول: الله أكبر» أي: يقول المصلِّي: «الله أكبر» والقول إذا أُطلق فإنما هو قول اللِّسان، أما إذا قُيِّد فقيل: يقول في قلبه، أو يقول في نفسِه، فإنه يتقيَّد بذلك، وهذا التكبيرُ رُكْنٌ، لا تنعقدُ الصَّلاةُ بدونه؛ لأنَّ النَّبيَّ ﷺ قال للمسيء في صلاتِه: «إذا قُمتَ إلى الصَّلاةِ فأسْبِغ الوُضُوءَ، ثم اسْتقبل القِبْلةَ فكبِّر» مع أنه قال في الأول: «ارجِعْ فَصَلِّ فإنك لم تُصلِّ» (١). وعلى هذا؛ فيكون كلُّ ما أمَرَ به الرَّسولُ ﵊ المسيءَ في صلاتِه رُكناً لا تصِحُّ الصَّلاةُ بدونه، وإنْ شئت فقل: واجباً لا تصلحُ الصَّلاةُ بدونه؛ لأجل أن يشمَلَ إسباغَ الوُضُوء؛ لأنه ليس برُكنٍ في الصَّلاةِ، بل هو شرط. وإذا عَجَزَ الإِنسانُ عنها؛ لكونه أخرسَ لا يستطيع النُّطقَ، فهل تسقطُ عنه، أو ينويها بقلبِه، أو يحرِّك لسانَه وشفتيه (٢)؟

(١) أخرجه البخاري، باب وجوب القراءة للإمام والمأموم في الصلوات كلها (٧٥٧)؛ ومسلم، كتاب الصلاة، باب وجوب القراءة في كل ركعة (٣٩٧) (٤٥). (٢) انظر: «المغني» (٢/ ١٣٠).