Minhaj as-Sunnah - Ibn Taimiya - (5/216)

Minhaj as-SunnahIbn Taimiya

Many people have criticized them for distinguishing between repeating the prayer within its prescribed time and repeating it after that time has elapsed. Al-Muzanī wrote a treatise refuting Mālik on thirty issues, including this one. Shaykh Abū Bakr al-Abharī (1) and his associate, Qādī Abd al-Wahhāb, in turn replied to al-Muzanī. Their principal argument is that if (2) the prayer is performed as the worshipper has been commanded to perform it, he is not required to repeat it, either within its prescribed time or afterward. If it is not performed as commanded, however, it remains due from him, and he must repeat it both within the prescribed time and afterward.

The scholars of Medina say:

Performing the prayer within its prescribed time is obligatory, and no one may ever delay it beyond that time. If observing the prescribed time is more emphatically required than the element omitted, he need not repeat the prayer after its time has elapsed, because he can no longer recover what was lost once the prescribed time has passed. Performing the prayer within its time while bearing impurity or while naked is better than performing it free of impurity after its time has elapsed. If we instructed him to repeat it afterward, we would be instructing him to perform something inferior to the prayer he had already performed, and the Lawgiver does not command such a thing. This differs from the case of someone who omits one of the prayer’s pillars: he is like someone who did not pray at all and must therefore repeat the prayer after its prescribed time has elapsed.

This distinction rests on the fact that among the prayer’s obligatory elements (3), some are pillars without which it is not complete, while others are obligatory elements without which it may still be complete (4), whether when they are omitted inadvertently or in all circumstances. This is the position of the majority. Abū Hanīfa considers certain elements of the prayer obligatory even though omitting them does not necessitate repeating it under any circumstances. Accordingly, if

(1) Manuscripts nūn and mīm read “al-Buhrī,” which is a scribal corruption. He was Abū Bakr Muhammad ibn Abd Allāh ibn Muhammad ibn Sālih al-Tamīmī al-Abharī, born in 289 AH and deceased in 375 AH. He authored works explaining Mālik’s school and refuting its opponents. See his biography in *Tārīkh Baghdād*, 5/462–463, and *al-Aʿlām*, 7/98. (2) Manuscripts nūn and mīm read: “if.” (3) After the phrase “among its obligatory elements,” manuscript yā has a lengthy lacuna, apparently caused by the loss of folios from the manuscript. The text on the following page begins: “…shirk by it; rather, she meant the God-fearing man who does not engage in immorality.” I found this passage at 3/73 in manuscript bā. (4) Manuscripts rā and hā read: “is completed by it.”

وَقَدْ أَنْكَرَ عَلَيْهِمْ كَثِيرٌ مِنَ النَّاسِ التَّفْرِيقَ بَيْنَ الْإِعَادَةِ فِي الْوَقْتِ وَبَعْدَهُ. وَصَنَّفَ الْمُزَنِيُّ مُصَنَّفًا رَدَّ فِيهِ عَلَى مَالِكٍ ثَلَاثِينَ مَسْأَلَةً مِنْهَا هَذِهِ. وَقَدْ رَدَّ عَلَى الْمُزَنِيِّ الشَّيْخُ أَبُو بَكْرٍ الْأَبْهَرِيُّ (١) وَصَاحِبُهُ الْقَاضِي عَبْدُ الْوَهَّابِ. وَعُمْدَتُهُمْ أَنَّ الصَّلَاةَ إِنْ (٢) فُعِلَتْ كَمَا أُمِرَ بِهَا الْعَبْدُ فَلَا إِعَادَةَ عَلَيْهِ فِي الْوَقْتِ وَلَا بَعْدَهُ، وَإِنْ لَمْ تُفْعَلْ كَمَا أُمِرَ بِهَا الْعَبْدُ فَهِيَ فِي ذِمَّتِهِ، فَيُعِيدُهَا فِي الْوَقْتِ وَبَعْدَهُ. وَأَهْلُ الْمَدِينَةِ يَقُولُونَ: فِعْلُهَا فِي الْوَقْتِ وَاجِبٌ لَيْسَ لِأَحَدٍ قَطُّ أَنْ يُؤَخِّرَهَا عَنِ الْوَقْتِ، فَإِنْ كَانَ الْوَقْتُ أَوْكَدَ مِمَّا تَرَكَ لَمْ يُعِدْ بَعْدَ الْوَقْتِ، لِأَنَّهُ مَا بَقِيَ بَعْدَ الْوَقْتِ يُمْكِنُهُ تَلَافِيهَا ; فَإِنَّ الصَّلَاةَ مَعَ النَّجَاسَةِ أَوْ عُرْيَانًا خَيْرٌ مِنَ الصَّلَاةِ بِلَا نَجَاسَةٍ بَعْدَ الْوَقْتِ، فَلَوْ أَمَرْنَاهُ أَنْ يُعِيدَهَا بَعْدَ الْوَقْتِ لَكُنَّا نَأْمُرُهُ بِأَنْقَصِ مِمَّا صَلَّى، وَهَذَا لَا يَأْمُرُ بِهِ الشَّارِعُ، وَهَذَا بِخِلَافِ مَنْ تَرَكَ رُكْنًا مِنْهَا، فَذَاكَ بِمَنْزِلَةِ مَنْ لَمْ يُصَلِّ فَيُعِيدُ بَعْدَ الْوَقْتِ. وَهَذَا الْفَرْقُ مَبْنِيٌّ عَلَى أَنَّ الصَّلَاةَ مِنْ وَاجِبَاتِهَا (٣) مَا هُوَ رُكْنٌ لَا تَتِمُّ إِلَّا بِهِ، وَمِنْهَا مَا هُوَ وَاجِبٌ تَتِمُّ بِدُونِهِ (٤) ، إِمَّا مَعَ السَّهْوِ وَإِمَّا مُطْلَقًا. وَهَذَا قَوْلُ الْجُمْهُورِ، وَأَبُو حَنِيفَةَ يُوجِبُ فِيهَا مَا لَا يَجِبُ بِتَرْكِهِ الْإِعَادَةُ بِحَالٍ. فَإِذَا

(١) ن، م: الْبُهْرِيُّ، وَهُوَ تَحْرِيفٌ، وَهُوَ أَبُو بَكْرٍ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ صَالِحٍ التَّمِيمِيُّ الْأَبْهَرِيُّ، وُلِدَ سَنَةَ ٢٨٩ وَتُوُفِّيَ سَنَةَ ٣٧٥، لَهُ تَصَانِيفُ فِي شَرْحِ مَذْهَبِ مَالِكٍ وَالرَّدِّ عَلَى مُخَالِفِيهِ انْظُرْ تَرْجَمَتَهُ فِي: تَارِيخِ بَغْدَادَ ٥/٤٦٢ - ٤٦٣، الْأَعْلَامِ ٧/٩٨ (٢) ن، م: إِذَا. (٣) بَعْدَ عِبَارَةِ مِنْ وَاجِبَاتِهَا، يُوجَدُ سَقْطٌ طَوِيلٌ فِي نُسْخَةِ (ي) ، يَظْهَرُ أَنَّهُ كَانَ نَتِيجَةَ ضَيَاعِ أَوْرَاقٍ مِنَ الْمَخْطُوطَةِ إِذْ أَنَّ الْكَلَامَ فِي الصَّفْحَةِ التَّالِيَةِ يَبْدَأُ بِعِبَارَةِ بِهِ الشِّرْكُ بَلْ أَرَادَتِ التَّقِيَّ الَّذِي لَا يُقْدِمُ عَلَى الْفُجُورِ، وَوَجَدْتُ هَذِهِ الْعِبَارَةَ فِي ص ٣/٧٣ (ب) . (٤) ر، ح: تَتِمُّ بِهِ.