Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (1/171)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

supports the stronger view that the sleep which invalidates ablution is that in which a person loses awareness.

The basis for this is that the phrase, “For none of you knows,” means that his awareness is absent. Accordingly, if he remains aware and has not lost consciousness of himself, his ablution is not invalidated—even though the jurists differ from this in the chapter on the things that invalidate ablution.

Beginning with rinsing the mouth, then sniffing water into the nose; and being thorough in both for one who is not fasting, . . .

His statement, “Beginning with rinsing the mouth, then sniffing water into the nose,” means: Among the sunnahs of ablution is to begin by rinsing the mouth and then sniffing water into the nose. This comes after washing the hands. What is preferable is to do this three times, using three handfuls of water.

Rinsing the mouth is moving water around in the mouth.

Sniffing water into the nose is drawing water in through the nose by inhaling.

It is preferable to do these two before washing the face, though it is permissible to delay them until after washing the face.

The author did not mention expelling the water from the nose, because ordinarily, when a person draws water into his nose, he expels it. Otherwise, expelling it is necessary, for the sunnah is not complete without it—just as the sunnah of rinsing the mouth is not complete without spitting out the water. If he were to swallow it, he would still be considered to have rinsed his mouth; however, it is preferable that he spit it out, because moving the water around in the mouth causes it to become soiled by the unpleasant residues that adhere to it in the mouth.

His statement, “and being thorough in both for one who is not fasting”: “in both” means that among the sunnahs of ablution is being thorough in rinsing the mouth and sniffing water into the nose. Being thorough in rinsing the mouth means moving the water around vigorously and making it reach the entire mouth. Being thorough in sniffing water into the nose means drawing it in with a strong breath.

يؤيِّدُ أنَّ الرَّاجح أنَّ النَّوم النَّقض للوُضُوء ما فَقَدَ به الإِنسانُ إِحساسَه. ووجهه: أن قوله: «فإن أحدَكم لا يدري» معناه أن إحساسه مفقود، وعلى هذا إذا كان يدري بحيث لم يفقدْ إِحساسه فإنه لا ينتقض وضوءُه، مع أنَّ الفقهاء في باب نواقض الوضوء يخالفون ذلك. والبدَاءَةُ بِمَضْمَضَةٍ، ثُمَّ اسْتِنْشَاقٍ، والمبالغةُ فيهما لغيرِ صائمٍ، ......... قوله: «والبَدَاءَةُ بمَضْمَضَةٍ ثم استنشاق»، أي: ومن سُنَنِ الوُضُوء البَدَاءَةُ بمضمضة ثم استنشاق، وهذا بعد غسل الكَفَّين، والأفضل أن يكون ثلاث مَرَّات بثلاث غَرَفات. والمضْمَضَةُ هي: إِدارة الماء في الفَمِ. والاستنشاق هو: جَذْبُ الماء بالنَّفَسِ من الأنف. والبَدْءُ بهما قبلَ غسل الوجه أفضل، وإِن أخَّرهما بعد غسل الوجه جاز. ولم يذكر المؤلِّف الاستنثار؛ لأن الغالب أن الإنسان إِذا استنشق الماء أنه يستنثره، وإِلا فلا بُدَّ من الاستنثار، إذ لا تكتمل السُّنَّة إلا به، كما أنها لا تكتمل السُّنَّة بالمضمضة إلا بمجِّ الماء، وإن كان لو ابتلعه لعُدَّ متمضمضاً، لكن الأفضل أن يمجَّه؛ لأن تحريك الماء بالفمِ يجعل الماء وسخاً لما يلتصق به من فضلات كريهة بالفم. قوله: «والمبالغة فيهما لغير صائم»، «فيهما» أي: ومن سُنَنِ الوُضُوء المبالغة في المضمضة والاستنشاق، والمبالغة في المضمضة: أن تحرِّكَ الماء بقوة وتجعله يصلُ كلَّ الفم، والمبالغة في الاستنشاق: أن يجذبه بنفس قويٍّ.