Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (1/133)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

that impurity has come upon it. This is the second condition. The evidence is the hadith of Ibn Mas‘ud, may Allah be pleased with him: the Prophet, peace and blessings be upon him, threw away the piece of dung and said, “This is impure.” Riks means that which is impure.

In the hadith of Abu Hurayrah, may Allah be pleased with him, the Messenger of Allah, peace and blessings be upon him, forbade cleansing oneself with a bone or dung, saying, “They do not purify.” (1) This indicates that what is used for cleansing oneself must be pure.

Another rationale is that impurity is foul, so how could it be a means of purification?

Effective in cleansing …

His statement, “effective in cleansing,” means that it must accomplish cleansing. If it does not cleanse effectively, it is insufficient. This is the third condition.

For the purpose of cleansing oneself with stones is to remove the impurity, as shown by the fact that the Prophet, peace and blessings be upon him, forbade cleansing oneself with fewer than three stones. Also, concerning the one punished in his grave, the Prophet, peace and blessings be upon him, said: “He did not take due precautions against his urine” (2), or “He did not shield himself from urine” (3), or “He did not ensure that his urine had ceased” (4). These are three narrations.

(1) Reported by Ibn Adi, 4:356 (biographical entry on Salamah ibn Raja), and al-Daraqutni, 1:56. Ibn Adi said: “Salamah ibn Raja has other reports besides those I have mentioned. His hadiths are solitary and unusual, and he narrates from certain people reports for which he is not corroborated.” Al-Daraqutni said: “Its chain of transmission is sound.” This was affirmed by al-Hafiz Ibn Hajar in al-Fath, in his commentary on hadith no. 155. Al-Nawawi also graded it authentic in al-Khulasah, no. 375. (2) Reported by Muslim, Book of Purification, chapter: “Evidence for the impurity of urine and the obligation to cleanse oneself from it,” no. 292, on the authority of Ibn Abbas. (3) Reported by al-Bukhari, Book of Ablution, chapter: “It is among the major sins not to conceal oneself from one’s urine,” no. 216; and by Muslim, in the preceding location, also on the authority of Ibn Abbas. (4) Reported by Ibn Asakir, as mentioned by al-Hafiz Ibn Hajar in al-Fath, in his commentary on hadith no. 218.

طرأت عليه النَّجاسة، وهذا هو الشَّرط الثَّاني، والدَّليل: حديث ابن مسعود ﵁ أن النبيَّ ﷺ ألقى الرَّوثة وقال: «هذا رِكْسٌ». والرِّكْسُ: النَّجِسُ. وفي حديث أبي هريرة ﵁: نهى رسول الله ﷺ أن يُستنجى بعظمٍ أو رَوث وقال: «إِنهما لا يُطهِّران» (١)، فدلَّ على أن المُسْتَنجَى به لا بُدَّ أن يكون طاهراً. ومن التَّعليل: أن النَّجس خبيث، فكيف يكون مطهِّراً. مُنْقِياً .......... قوله: «مُنْقِياً»، يعني يحصُل به الإنقاء، فإِن كان غير مُنْقٍ لم يجزئ، وهذا هو الشَّرط الثَّالث. لأن المقصود بالاستجمار الإِنقاء، بدليل أن النبيَّ ﷺ نَهَى أن يُستنجى بأقلَّ من ثلاثة أحجار. ولأن النبيَّ ﷺ قال في الذي يُعذَّبُ في قبره: «إِنَّه لا يَسْتَنْزِهُ من بوله» (٢)، أو «لا يَسْتَتِرُ» (٣)، أو «لا يَسْتَبْرِئُ من البول» (٤)، ثلاث روايات.

(١) رواه ابن عدي (٤/ ٣٥٦) (ترجمة سلمة بن رجاء)، والدارقطني (١/ ٥٦). قال ابن عَدي: « … ولسلمة بن رجاء غير ما ذكرت من الحديث، وأحاديثه أفراد وغرائب، ويحدِّث عن قوم بأحاديث لا يُتابع عليها». وقال الدَّارقطني: «إِسناده صحيح»، وأقرَّه الحافظ في «الفتح» شرح حديث رقم (١٥٥). وصحَّحه النووي في «الخلاصة» رقم (٣٧٥). (٢) رواه مسلم، كتاب الطهارة: باب الدليل على نجاسة البول ووجوب الاستبراء منه، رقم (٢٩٢) عن ابن عباس. (٣) رواه البخاري، كتاب الوضوء: باب من الكبائر أن لا يستتر من بوله، رقم (٢١٦)، ومسلم، في الموضع السابق، من حديث ابن عباس أيضاً. (٤) رواه ابن عساكر، كما ذكر الحافظ ابن حجر في «الفتح» شرح حديث رقم (٢١٨).