Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (1/198)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

or purification for something that is not permitted except with it. Thus, if he intends that for which purification is recommended, such as recitation, or a recommended renewal of ablution while having forgotten that he was in a state of ritual impurity, his ritual impurity is removed, ………

His statement, “or purification for something that is not permitted except with it”: this is the second form; that is, he intends purification for something that is not permitted except with purification, such as prayer, circumambulation of the Ka‘bah, and touching the mushaf. Thus, if he intends purification for prayer, his state of ritual impurity is removed, even if he did not intend specifically to remove it, because prayer is not valid until after ritual impurity has been removed.

His statement, “Thus, if he intends that for which purification is recommended, such as recitation”: this is the third form; that is, he intends purification for something for which it is recommended, rather than something for which it is obligatory, such as recitation of the Quran. Purification is recommended for reciting the Quran without touching the mushaf. Indeed, for every form of remembrance, the sunnah is to purify oneself, due to the Prophet’s statement, peace and blessings be upon him: “I disliked mentioning Allah except while in a state of purity.” (1) Therefore, if he intends that for which purification is recommended, his state of ritual impurity is removed, because intending purification for something for which it is recommended means that he intends to remove ritual impurity in order to recite. Likewise, if he intends purification to dispel anger or before sleeping, his state of ritual impurity is removed.

Thus, intention has three forms:

The first: to intend to remove ritual impurity.

The second: to intend purification for that for which it is obligatory.

The third: to intend purification for that for which it is recommended.

His statement, “or a recommended renewal of ablution while having forgotten that he was in a state of ritual impurity, his ritual impurity is removed”: this is the fourth form; that is, a renewal of a previous ablution, not due to ritual impurity; rather, he is in a state of

(1) Its source reference has been given above on p. 117.

أو الطَّهارة لِمَا لا يُبَاحُ إِلا بها، فإِن نوى ما تُسَنُّ لَهُ الطهارةُ كَقِرَاءةٍ، أو تجديداً مَسْنُوناً ناسياً حدَثَه ارتَفَعَ، .......... قوله: «أو الطَّهارة لما لا يُبَاح إِلا بها»، وهذه هي الصُّورة الثَّانية، أي: ينوي الطَّهارة لشيء لا يُباح إِلا بالطَّهارة كالصَّلاة والطَّواف ومسِّ المصحف، فإِذا نوى الطَّهارَة للصَّلاة ارتفعَ حدثُه، وإِن لم ينوِ رفع الحدث، لأن الصَّلاة لا تصحُّ إلا بعد رفع الحدث. قوله: «فإن نوى ما تُسنُّ له الطَّهارة كقراءة»، هذه هي الصُّورة الثالثة، أي: نوى الطَّهارة لما تُسَنُّ له، وليس لما تجب، كقراءة القرآن، فإِن قراءة القرآن دون مسِّ المصحف تُسَنُّ لها الطَّهارة، بل كلُّ ذِكْرٍ فإِن السُّنَّة أن يتطهَّرَ له؛ لقوله ﷺ: «كَرِهْتُ أن أذكر الله إلا على طهارة» (١)، فإذا نوى ما تُسَنُّ له الطَّهارةُ ارتفع حدثُه، لأنَّه إِذا نوى الطَّهارةُ لما تُسَنُّ له فمعنى ذلك أنه نوى رفع الحدث؛ لأجل أن يقرأ، وكذلك إِذا نوى الطَّهارةَ لرفع الغضبِ، أو النَّومِ، فإِنَّه يرتفعُ حدثه. فصار للنيَّة ثلاثُ صُور: الأولى: أن ينويَ رفع الحدث. الثانية: أن ينويَ الطَّهارةَ لما تجبُ له. الثالثة: أن ينويَ الطهارةَ لما تُسَنُّ له. قوله: «أو تجديداً مسنوناً ناسياً حدَثَه ارتفَعَ»، هذه الصُّورة الرَّابعة. أي: تجديداً لوُضُوءٍ سابق عن غير حدث، بل هو على

(١) تقدم تخريجه ص (١١٧).