Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (3/85)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

or to clothe them, or to free a slave. But whoever cannot afford this must fast for three days. That is the expiation for the oaths you make. So keep your oaths. This is how Allah makes His verses clear to you, so that you may be grateful.” [al-Ma'idah 5:89] In Ibn Mas'ud’s recitation: “But whoever cannot afford this must fast for three consecutive days.” (1)

Thus, if someone were to recite in the prayer, “must fast for three consecutive days,” his prayer would be invalid according to this view.

They say: This phrase is not legally regarded as part of Allah’s speech, even though it may in fact be part of Allah’s speech. Yet we do not legally treat it as part of Allah’s speech; it is therefore deemed to be human speech. The Prophet, peace and blessings be upon him, said: “Nothing of people’s speech is suitable in this prayer.” (2)

However, when you reflect on this view, you find it weak. How can it be deemed human speech when it is authentically established that the Prophet, peace and blessings be upon him, recited it? This is especially so with the recitation of Ibn Mas'ud, concerning whom the Messenger, peace and blessings be upon him, said: “Whoever wishes to recite the Quran fresh as it was revealed—or, in another wording, tender as it was revealed—let him recite according to the recitation of Ibn Umm 'Abd.” (3)

(1) Reported by Abd al-Razzaq in Al-Musannaf, The Book of Oaths, chapter: “Fasting Three Days and Giving Precedence to Expiation” (no. 16103); and by al-Bayhaqi, The Book of Oaths, chapter: “Observing Consecutive Days in Expiatory Fasting” (10:60). (2) Reported by Muslim in The Book of Mosques, chapter: “The Prohibition of Speaking during Prayer and the Abrogation of Its Former Permissibility” (no. 537 [33]). (3) Reported by Imam Ahmad (1:445); Ibn Majah, Introduction, chapter: “On the Virtues of the Companions of the Messenger of Allah” (no. 138); and al-Hakim (2:227), who said: “Its chain of transmission is sound according to the criteria of the two Shaykhs.”

كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلَاثَةِ أَيَّامٍ ذَلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ وَاحْفَظُوا أَيْمَانَكُمْ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ﴾ [المائدة: ٨٩] في قراءة ابن مسعود: «فمَنْ لم يَجِدْ فَصِيَامُ ثَلاثَةِ أيامٍ مُتَتَابِعَةٍ» (١). فلو قرأ الإِنسانُ في الصَّلاة «فصيامُ ثَلاثَةِ أيامٍ مُتَتَابِعَةٍ» بطلتْ صلاتُهُ على هذا القول. قالوا: لأن هذه الكلمة ليست مِن كلامِ الله حُكماً، وإن كانت قد تكون مِن كلام الله حقيقة، لكنَّنَا لا نعتبرها حكماً مِن كلامِ الله، فتكون مِن كلام الآدميين، وقد قال النبيُّ ﵊: «إنَّ هذه الصَّلاةَ لا يصلحُ فيها شيءٌ مِن كلامِ النَّاسِ» (٢). ولكن هذا القول إذا تأمَّلته وجدته ضعيفاً، وكيف تكون مِن كلام الآدميين وقد صَحَّ أنَّ النبيَّ ﷺ قرأ بها؟ ولا سيَّما قراءة ابن مسعود، الذي قال فيه الرسول ﷺ: «من سَرَّه أن يقرأ القرآنَ غَضًّا كما أُنزل ـ وفي لفظٍ: طريًّا كما أُنزل ـ فليقرأ بقراءة ابنِ أمِّ عَبْدٍ» (٣)

(١) أخرجه عبد الرزاق في «المصنف»، كتاب الأيمان، باب صيام ثلاثة أيام وتقديم التكفير (١٦١٠٣)؛ والبيهقي، كتاب الأيمان، باب التتابع في صوم الكفارة (١٠/ ٦٠). (٢) أخرجه مسلم، كتاب المساجد، باب تحريم الكلام في الصلاة ونسخ ما كان من إباحته (٥٣٧) (٣٣). (٣) أخرجه الإمام أحمد (١/ ٤٤٥)؛ وابن ماجه، المقدمة، باب في فضائل أصحاب رسول الله ﷺ (١٣٨)؛ والحاكم (٢/ ٢٢٧) وقال: «صحيح الإسناد على شرط الشيخين».