Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (5/284)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

If anything issues from the deceased after seven washings, it should be plugged with cotton; if it cannot be contained, then with pure clay. The affected area is then washed and wudu is performed. If anything issues after he has been shrouded, the washing is not repeated. A deceased person in ihram is like one who is alive ………

His statement, “If anything issues from the deceased after seven washings, it should be plugged with cotton,” means that if urine, feces, blood, or anything similar issues from the deceased, it should be plugged with cotton—that is, sealed with cotton so that it stops.

His statement, “If it cannot be contained, then with pure clay,” refers to clay that is not mixed with sand—that is, firm clay—because firm clay seals the discharge. They chose clay because it is closer to the nature of man: man was created from it and will be returned to it.

His statement, “The affected area is then washed and wudu is performed,” means that the area affected by what issued from the body is washed, in order to clean it and remove the impurity, if it is impure; then wudu is performed.

His statement, “If anything issues after he has been shrouded, the washing is not repeated,” means that if anything issues after shrouding, the washing is not repeated, because this would entail hardship. If we were to remove the shroud, clean him, and then shroud him again, something might issue once more; thus, this would cause hardship. Therefore, if anything issues after shrouding, we leave it.

The jurists—this being their own juristic reasoning—said: “If something issues before the seventh washing, it is obligatory to wash the affected area and repeat the washing. If it issues after the seventh washing, it is obligatory to wash the affected area and perform wudu. If it issues after shrouding, it is not obligatory to wash the affected area or repeat the wudu.” Thus, there are three cases.

His statement, “A deceased person in ihram is like one who is alive,” means with regard to the rulings that apply to him. The evidence for this is

وَإِنْ خَرَجَ مِنْهُ شَيءٌ بَعْدَ سَبْعٍ حُشِيَ بِقُطنٍ، فَإِنْ لَمْ يَسْتَمْسِكْ فَبطِينٍ حُرٍّ، ثُمَّ يُغْسَلُ المَحلُّ، وَيُوَضَّأُ، وَإِنْ خَرَجَ بَعْدَ تَكْفِينِهِ لَمْ يُعَدِ الغسْلُ. وَمُحْرِمٌ مَيتٌ كَحيٍّ ........... قوله: «وإن خرج منه شيء بعد سبع حُشي بقطن»، أي: خرج من الميت شيء من بول، أو غائط، أو دم، أو ما أشبه ذلك حُشي بقطن، أي سُد بالقطن من أجل أن يتوقف. قوله: «فإن لم يستمسك فبطين حر»، الطين الحر: الذي ليس مخلوطاً بالرمل أي: بطين قوي؛ لأن الطين القوي يسد الخارج، واختاروا الطين، لأنه أقرب إلى طبيعة الإنسان؛ حيث إن الإنسان خلق منه، وسيعاد إليه. قوله: «ثم يغسل المحل ويوضأ»، يغسل المحل أي: الذي أصابه ما خرج، فيغسل للتنظيف وإزالة النجاسة إن كان نجساً، ثم يوضأ. قوله: «وإن خرج بعد تكفينه لم يعد الغسل»، أي: إن خرج شيء بعد التكفين لم يعد الغسل؛ لأن في ذلك مشقة؛ إذ إننا لو أزلنا الكفن ثم نظفناه، ثم كفّناه مرة أخرى ربما يخرج شيء، وحينئذٍ يكون فيه مشقة، فإذا خرج بعد التكفين تركناه. قال الفقهاء ﵏ وهو من اجتهادهم ـ: «إذا خرج قبل السبع وجب غسل المحل وإعادة الغسل، وإن خرج بعد السبع وجب غسل المحل والوضوء، وإن خرج بعد التكفين لم يجب غسل المحل ولا إعادة الوضوء»، فله ثلاثة أحوال. قوله: «ومحرم ميت كحيّ»، أي: في أحكامه، ودليل ذلك