Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (3/21)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

himself, then such utterance is of no consequence. However, this view is weak. The correct view is that it is not a condition for him to make himself hear it, because making oneself hear is something additional to speaking and uttering. Whatever is additional to what the sunnah has stipulated requires evidence from the one who claims it.

Accordingly, if a person is certain that the letters have emerged from their proper points of articulation but cannot hear himself—whether because of impaired hearing, surrounding noise, or some other reason—the stronger view is that all his verbal utterances are valid. Nothing beyond what the texts establish as a condition, namely utterance, is required.

His statement, “Allah is Most Great,” means that it must be said in precisely these words: “Allah is Most Great.” Nothing else suffices in its place, even if it appears to convey the same meaning. Thus, if he says, “Allah is the most majestic,” “Allah is more majestic,” “Allah is greater,” or anything similar, it does not suffice. This is because the wording of prescribed remembrances is fixed by revelation: one must adhere to what is reported in the texts, and it is not permissible to substitute other wording for it. A substitute may carry a meaning that we assume is conveyed by the original wording, while in fact it is not.

If he says, “Allah is the Greatest,” some scholars say that it suffices, while others say that it does not suffice (1). The correct view is that it does not suffice, because saying “greater,” with the object of comparison omitted, indicates absolute greatness. This differs from saying, “Allah is the greatest,” just as one might say, “This son of mine is the eldest.” It therefore does not convey what “greater,” used indefinitely, conveys. Moreover, this is the wording established in the text, and the Prophet, peace and blessings be upon him, said: “Whoever does a deed that is not in accordance with this matter of ours, it is rejected” (2). Thus, he must say: “Allah is Most Great.”

Issue: If he does not know Arabic and is unable to pronounce it, what should he do?

(1) See al-Mughni, 2:126. (2) Its source reference has been given above, p. 5.

نفسَه فلا عِبْرَة بهذا النُّطقِ، ولكن هذا القول ضعيف. والصَّحيحُ: أنه لا يُشترط أن يُسمِعَ نفسَه؛ لأن الإسماعَ أمرٌ زائدٌ على القول والنُّطقِ، وما كان زائداً على ما جاءت به السُّنَّةُ فعلى المُدَّعي الدليلُ. وعلى هذا: فلو تأكَّدَ الإنسان من خروج الحروف مِن مخارجها، ولم يُسمعْ نفسَه، سواء كان ذلك لضعف سمعه، أم لأصوات حولَه، أم لغير ذلك؛ فالرَّاجحُ أنَّ جميعَ أقواله معتبرة، وأنه لا يُشترط أكثر مما دلَّت النُّصوصُ على اشتراطِه وهو القول. وقوله: «الله أكبر» أي: بهذا اللفظ: «الله أكبر» فلا يُجزئُ غيرها، ولو قام مقامها، كما لو قال: «الله الأجلُّ، أو الله أجلُّ، أو الله أعظمُ» أو ما شابه ذلك، فإنه لا يُجزئُ؛ لأن ألفاظَ الذِّكر توقيفية؛ يُتوقَّفُ فيها على ما وَرَدَ به النصُّ، ولا يجوز إبدالها بغيرها؛ لأنها قد تحمل معنًى نظنُّ أنَّ غيرَها يحملُه، وهو لا يحملُه، فإن قال: الله الأكبرُ، فقال بعضُ العلماء: إنه يجزئُ، وقال آخرون: بل لا يجزئ (١). والصَّحيح: أنه لا يجزئ؛ لأن قولك: «أكبر» مع حذف المفضَّل عليه يدلُّ على أكبريَّة مطلقة، بخلاف الله الأكبرُ، فإنك تقول: ولدي هذا هو الأكبر. فلا يدلُّ على ما تدلُّ عليه «أكبر» بالتنكير، ثم إن هذا هو الذي وَرَدَ به النصُّ، وقد قال النبيُّ ﵊: «مَن عَمِلَ عملاً ليس عليه أمرُنا فهو ردٌّ» (٢) فالواجب أن يقول: «اللَّهُ أكبرُ». مسألة: وإذا كان لا يعرفُ اللغةَ العربيةَ، ولا يستطيع النُّطقَ بها فماذا يصنع؟.

(١) انظر: «المغني» (٢/ ١٢٦). (٢) تقدم تخريجه ص (٥).