Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (1/199)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

ablution, so he intends to renew the ablution whose state of purity he possessed.

However, the author—may Allah have mercy on him—stipulates two conditions:

The first condition is that this renewal be recommended. If it is not recommended, then it is not legislated. Thus, if he intends to renew his ablution when such renewal is not recommended, he has intended a purification not sanctioned by Islamic law, and his state of ritual impurity is not removed thereby.

Renewing one’s ablution is recommended when one has prayed with the preceding ablution. If he has prayed with that ablution, it is recommended for him to perform ablution for the new prayer.

For example, a person performs ablution for the Zuhr prayer and prays Zuhr. Then the time for Asr arrives while he remains in a state of purity. At that point, it is sunnah for him to perform ablution anew, because he prayed with his previous ablution; thus, renewing his ablution for Asr is legislated. But if he did not pray with it—for instance, he performed ablution for Asr before its time began, without praying with that ablution, and then, when the call to Asr prayer was made, he renewed that ablution—then this is not legislated, because he did not pray with the first ablution. Therefore, if he had invalidated his ablution between the first and the second ablution, his state of ritual impurity would not be removed.

The second condition is that he forget that he had invalidated his ablution. If he remembers that he had invalidated it, then his state of ritual impurity is not removed. This is one of the remarkable matters of knowledge: if he intends something while forgetting, it is valid; but if he intends it while remembering, it is not valid!

For example, a man prays Zuhr with ablution, then invalidates it after the prayer. He then renews his ablution for Asr, forgetting that he had invalidated it. In this case, his state of ritual impurity is removed, because he intended a recommended renewal while forgetting that he had invalidated his ablution.

But if he remembers that he had invalidated it, then his state of ritual impurity is not removed, because in that case he is

وُضُوء، فينوي تجديدَ الوُضُوء الذي كان متَّصفاً به. لكن اشترط المؤلِّفُ ﵀ شرطين: الشرط الأول: أن يكونَ ذلك التجديدُ مسنوناً؛ لأنه إِذا لم يكن مسنوناً لم يكن مشروعاً، فإِذا نوى التَّجديدَ وهو غير مسنونٍ، فقد نوى طهارةً غير شرعية، فلا يرتفع حدثُه بذلك. وتجديد الوُضُوء يكون مسنوناً إِذا صَلَّى بالوُضُوء الذي قبله، فإِذا صلَّى بالوُضُوء الذي قبله فإِنه يُستحبُّ أن يتوضَّأ للصَّلاة الجديدة. مثاله: توضَّأ لصلاة الظُّهر وصلَّى الظُّهر، ثم حَضَر وقتُ العصر وهو على طهارته، فحينئذٍ يُسَنُّ له أن يتوضَّأَ تجديداً للوُضُوء؛ لأنَّه صلَّى بالوُضُوء السَّابق، فكان تجديدُ الوُضُوء للعصر مشروعاً، فإن لم يَصلِّ به؛ بأنْ توضَّأ للعصر قبل دخول وقتها؛ ولم يُصَلِّ بهذا الوُضُوء، ثم لما أذَّن العصرُ جدَّد هذا الوُضُوء، فهذا ليس بمشروع؛ لأنَّه لم يُصلِّ بالوُضُوء الأوَّل، فلا يرتفع حدثُه لو كان أحدث بين الوُضُوء الأول والثَّاني. الشرط الثَّاني: أن ينسى حدثَه، فإِن كان ذاكراً لحدثه فإِنه لا يرتفع، وهذا من غرائب العلم! إذا نوى الشَّيءَ ناسياً صَحَّ، وإِذا نواه ذاكراً لم يصحَّ!. مثاله: رجل صلَّى الظُّهر بوُضُوء، ثم نقضه بعد الصَّلاة، ثم جدَّد الوُضُوء للعصر ناسياً أنه أحدث، فهذا يرتفع حدثُه؛ لأنه نوى تجديداً مسنوناً ناسياً حدثَه. فإِذا كان ذاكراً لحدثه، فلا يرتفع؛ لأنَّه حينئذٍ يكون