Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

the first view, even though its proponents were unaware of this. But those who considered the underlying meaning said: A stone with several sides is like three separate stones, provided that its sides do not overlap, such that when we wipe with one side, the impurity reaches the other side.

This is the stronger view in this matter, because the effective cause is known. Thus, if the stone has several sides and one cleanses oneself with each of its surfaces, it is valid.

Some scholars said that the Messenger, peace and blessings be upon him, stipulated three stones so that one stone would be for the right side, another for the left, and another for the anal opening. (1)

It is recommended to conclude with an odd number.

His statement, “It is recommended to conclude with an odd number,” means concluding the cleansing with stones; what is meant is the number of wipes. Thus, if one is cleansed with four, he adds a fifth; and if he is cleansed with six, he adds a seventh, and so on.

The evidence is what is established in the two Sahihs: the Prophet, peace and blessings be upon him, said, “Whoever cleanses himself with stones should use an odd number.” (2) The lam here indicates a command.

If someone were to ask: The basic rule regarding a command is that it denotes obligation, and this would imply that using an odd number is obligatory.

The response is: Yes, the basic rule regarding a command is that it denotes obligation. If what is meant by using an odd number is three wipes, then the command denotes obligation, due to the hadith of Salman mentioned previously. (3) But if what is meant is anything beyond three, then the command denotes recommendation, as indicated by his statement, peace and blessings be upon him:

(1) See Fath al-Bari, 1:257; al-Mughni, 1:216. (2) Narrated by al-Bukhari, Book of Ablution, chapter: Blowing the Nose during Ablution, no. 161; and Muslim, Book of Purification, chapter: Performing Istinthar an Odd Number of Times, no. 237, on the authority of Abu Hurayrah. (3) Its source reference has been cited above; see p. 130.
الأولى وهو لم يعلم به، لكن من نظر إِلى المعنى قال: إِن الحجَر ذا الشُّعبِ كالأحجار الثَّلاثة إِذا لم تكن شُعَبُه متداخلة بحيث إِذا مسحنا بشُعْبَةٍ اتَّصل التَّلويث بالشُّعْبَة الأخرى. وهذا هو الرَّاجح في ذلك؛ لأن العِلَّةَ معلومةٌ، فإذا كان الحَجَر ذا شُعَبٍ واستجمر بكُلِّ جهة منه صَحَّ. وقال بعض العلماء: إِن الرَّسُول ﷺ اشترط ثلاثة أحجار؛ لأجل أن يكون حجرٌ للصَّفحة اليُمنى، وآخر لليُسرى، وآخر لحَلَقَة الدُّبُر (١). ويُسَنُّ قطعُهُ على وِتْرٍ. قوله: «ويُسَنُّ قَطْعُه على وِتْرٍ»، يعني: قطع الاستجمار، والمُراد عددُه، فإِذا أنْقَى بأربعٍ زاد خامسة، وإِذا أنقى بستٍّ زاد سابعة، وهكذا. والدَّليل: ما ثبت في «الصَّحيحين» أن النبيَّ ﷺ قال: «من استجمرَ فليوتِرْ» (٢)، واللام للأمر. فإن قال قائل: الأصل في الأمر الوجوب، وهذا يقتضي وجوب الإِيتار. فالجواب: نعم؛ الأصل في الأمر الوجوب، فإن أُريد بالإِيتار الثَّلاثُ فالأمر للوجوب؛ لحديث سلمان وقد سبق (٣)، وإِن أريدَ ما زاد على الثَّلاث فالأمر للاستحباب بدليل قوله ﷺ:
(١) انظر: «فتح الباري» (١/ ٢٥٧)، «المغني» (١/ ٢١٦). (٢) رواه البخاري، كتاب الوضوء: باب الاستنثار في الوضوء، رقم (١٦١)، ومسلم، كتاب الطهارة: باب الإِيتار في الاستنثار، رقم (٢٣٧) عن أبي هريرة. (٣) تقدم تخريجه ص (١٣٠).

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