Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Also excluded is anything dry enough not to soil the area. If something emerges that does not soil it because of its dryness, no post-relief cleansing is required, since the purpose of such cleansing is purification, and there is no need for it in this case.

If something unusual, such as a pebble, emerges, must post-relief cleansing be performed because of it?

The answer is: if it soils the area, post-relief cleansing is required, as it falls under the general wording of the author; but if it does not soil the area, it is not required, since there is no need for it.

Ablution and dry ablution are not valid before it.

His statement, “Ablution and dry ablution are not valid before it,” means that for ablution or dry ablution to be valid, post-relief cleansing with water or cleansing with stones must come first.

The evidence is the Prophet’s practice, peace and blessings be upon him: he would perform cleansing with stones before ablution. (1) But does a mere act establish an obligation? The preponderant view among the scholars is that a mere act does not entail obligation, unless it serves as an explanation of a general statement whose wording indicates obligation, in accordance with the text being explained. (2)

As for a mere act, the sound view is that it indicates recommendation. However, the Hanbali jurists cited as evidence for its being obligatory the Prophet’s statement to Ali, may Allah be pleased with him: “He should wash his penis and perform ablution.” (3) They said: he mentioned washing the

(1) For example, the hadith of Anas in al-Bukhari, Book of Ablution, chapter: “Carrying a short spear with water for istinja (washing oneself after relieving oneself),” no. 152, which reads: “When the Messenger of Allah, peace and blessings be upon him, entered the lavatory, another boy and I would carry a water vessel and a short spear; he would cleanse himself with water.” The reason for carrying the short spear along with the water was that the Prophet, peace and blessings be upon him, would perform ablution after istinja and then pray. Ibn Hajar said, “This is the most apparent explanation.” This was al-Bukhari’s inference. See the hadiths concerning istijmar (cleansing with stones) and istinja, pp. 130-131. (2) See Majmu al-Fatawa, 22:567; al-Usul min Ilm al-Usul, p. 41. (3) Its source reference has been given above, p. 139.
ويُستثنى أيضاً غيرُ المُلَوِّثِ ليُبُوسَتِه، فإِذا خرج شيءٌ لا يُلوِّثُ ليُبُوسَتِه فلا يُستَنْجى له؛ لأن المقصودَ من الاستنجاء الطَّهارةُ، وهنا لا حاجة إلى ذلك. فإِن خرجَ شيءٌ نادرٌ كالحصاة فهل يجب له الاستنجاء؟ الجواب: إِنْ لوَّثت وجب الاستنجاءُ؛ لدخولها في عموم كلام المؤلِّف، وإِذا لم تلوِّث لم يجبْ لعدم الحاجة إليه. ولا يصحُّ قبلَه وُضُوءٌ، ولا تَيَمُّمٌ. قوله: «ولا يصحُّ قبلَه وُضُوءٌ ولا تيمُّمٌ»، يعني: يُشترطُ لصحَّة الوُضوء والتيمُّم تقدم الاستنجاء، أو الاستجمار. والدَّليل فعلُ النبيِّ ﷺ، فإِنَّه كان يُقدِّمُ الاستجمار على الوُضُوء (١)، ولكن هل مجرد الفعل يدلُّ على الوجوب؟ الرَّاجحُ عند أهل العلم أن مجرَّد الفعل لا يقتضي الوجوب؛ إِلا إذا كان بياناً لمجمل من القول يدل على الوجوب؛ بناءً على النَّصِّ المبيَّن (٢). أما مجرَّدُ الفعل: فالصَّحيح أنَّه دالٌ على الاستحباب، ولكنَّ فقهاء الحنابلة استدلُّوا على الوجوب بقول النبيِّ ﷺ لعليٍّ ﵁: «يغسُل ذَكَرَه ويتوضَّأ» (٣)، قالوا: قَدَّمَ ذِكْرَ غَسْلِ
(١) مثل حديث أنس عند البخاري، كتاب الوضوء: باب حمل العنزة مع الماء في الاستنجاء، رقم (١٥٢) بلفظ: «كان رسول الله ﷺ يدخل الخلاء، فأحمل أنا وغلامٌ إِداوةً من ماء وعَنَزَة، يستنجي بالماء». ووجه حمل العنزة مع الماء: لأن النبي ﷺ كان إِذا استنجى توضَّأ، وإِذا توضَّأ صلَّى. قال ابن حجر: «هذا أظهر الأوجه». وهو استنباط البخاري، وانظر أحاديث الاستجمار والاستنجاء ص (١٣٠، ١٣١). (٢) انظر: «مجموع الفتاوى» (٢٢/ ٥٦٧)، «الأصول من علم الأصول» ص (٤١). (٣) تقدم تخريجه ص (١٣٩).

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