Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (1/178)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

mentioned beginning with the right before the left. This view is more likely correct: one begins with the right before the left. (1) The matter is broad in this regard, Allah willing.

Taking fresh water for the ears, ………

His statement, “Taking fresh water for the ears,” means that among the recommended acts of ablution is to take fresh water for the ears. Thus, after wiping his head, it is recommended for a person to take fresh water for his ears. The evidence is the hadith of Abdullah ibn Zayd, who saw the Prophet, peace and blessings be upon him, perform ablution: he took water for his ears different from the water he had taken for his head. (2)

This hadith is singular, because it contradicts what Muslim narrated: that the Prophet, peace and blessings be upon him, wiped his head with water other than the remaining moisture on his hands. (3) Moreover, none of those who described his ablution, peace and blessings be upon him, mentioned that he took fresh water for his ears. Accordingly, the correct view is that it is not recommended to take fresh water for the ears.

As for the reasoning behind the prescribed nature of taking fresh water for the ears: it is that they are like a separate limb

(1) Our shaykh stated in Majmu al-Fatawa, 11:177: “Both hands should wipe both feet simultaneously: the right hand wipes the right foot, and the left hand wipes the left foot at the same time, just as the ears are wiped. This is the apparent meaning of the Sunnah, based on al-Mughirah’s statement: ‘He wiped over both of them’; he did not say that he began with the right …” (2) It is found in Ibn al-Muqri’s narration from Harmalah, from Ibn Wahb, through this chain, with the wording: “He wiped with water other than the residual water on his hands,” without mentioning the ears. Ibn Hajar also critiqued this, saying: “Muslim relates it through this route with the wording: ‘He wiped his head with water other than the residual water on his hands,’ and this is the preserved wording.” Bulugh al-Maram, no. 42. Ibn al-Qayyim said: “It has not been authentically established that he took fresh water for them; rather, this is authentically reported from Ibn Umar.” Zad al-Ma'ad, 1:95. (3) Narrated by Muslim, Book of Purification, chapter: Description of ablution, no. 236, from Abdullah ibn Zayd (may Allah be pleased with him).

يذكر اليُمنى قبل اليُسرى. وهذا هو الأقرب؛ أنَّك تبدأ باليُمنى قبل اليُسرى (١)، والأمرُ في هذا واسع إِن شاء الله تعالى. وأَخْذُ ماءٍ جديدٍ للأُذُنَيْنِ، .......... قوله: «وأخْذُ ماءٍ جديد للأُذُنَيْن»، أي ومن سُنَن الوُضُوء أخْذُ ماءٍ جديد للأُذُنين، فيُسَنُّ إِذا مسح رأسه أن يأخذ ماءً جديداً لأُذُنيه، والدَّليل حديث عبد الله بن زيد أنه رأى النبي ﷺ يتوضَّأ، فأخذ لأُذُنيه ماءً خلاف الماء الذي أخذ لرأسه (٢). وهذا الحديث شاذٌّ؛ لأنه مخالف لما رواه مسلم أن النبيَّ ﷺ مسح برأسه بماء غير فضل يديه (٣)، ولأنَّ جميع من وصَفَ وضوءَه ﷺ لم يذكروا أنَّه أخذ ماءً جديداً للأُذُنين. فعلى هذا يكون الصَّواب: أنَّه لا يُسَنُّ أنْ يأخذ ماءً جديداً للأُذُنين. وأمَّا التَّعليل لمشروعية أخذ ماء جديد للأذنين: أنهما كعضو

(١) وقال شيخنا في مجموع الفتاوى (١١/ ١٧٧): « … يكون المسح باليدين جميعاً على الرجلين جميعاً، يعني اليد اليمنى تمسح الرجل اليمنى، واليد اليسرى تمسح الرجل اليسرى في نفس اللحظة، كما تمسح الأذنان؛ لأن هذا هو ظاهر السنة؛ لقول المغيرة ﵁: «فمسح عليهما»، ولم يقل: بدأ باليمنى .... ». (٢) نه رآه في رواية ابن المقري عن حرملة عن ابن وهب بهذا الإِسناد وفيه: ومسح بماء غير فضل يديه لم يذكر الأذنين. وتعقَّبه أيضاً ابن حجر بقوله: «وهو عند مسلم من هذا الوجه بلفظ: ومسح برأسه بماءٍ غير فضل يديه، وهو المحفوظ»، «بلوغ المرام» رقم (٤٢). قال ابن القيم: «لم يثبت أنه أخذ لهما ماءً جديداً، وإِنما صَحَّ ذلك عن ابن عمر». «زاد المعاد» (١/ ٩٥). (٣) رواه مسلم، كتاب الطهارة: باب صفة الوضوء، رقم (٢٣٦) من حديث عبد الله بن زيد ﵁.