Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Book of Purification

[Chapter on Waters]

It is the lifting of ritual impurity, ............

His statement, “Book”: kitāb (book) is a form with the sense of a passive participle; that is, “something written.” In other words, this is what has been written concerning purification.

Linguistically, purification means cleanliness. One says that a garment has become purified of filth, meaning that it has become clean.

In the legal sense, it is used in two meanings:

The first is foundational: purification of the heart from associating partners with Allah in worship, and from rancor and hatred toward Allah’s believing servants. This is more important than purification of the body; indeed, bodily purification cannot be valid while the defilement of polytheism is present. Allah Most High says:

“Indeed, the polytheists are impure.” [al-Tawbah: 28]

The Prophet, peace and blessings be upon him, said: “Indeed, the believer does not become impure.” (1)

The second is subsidiary: physical purification.

His statement, “and it is the lifting of ritual impurity,” means its removal.

Ritual impurity is a state pertaining to the body that prevents one from prayer and similar acts for which purification is a condition.

For example, a man urinates, cleanses himself, and then performs ablution. While in the state resulting from his urination, he is unable to pray; but once he performs ablution, the ritual impurity is lifted, and he is thereby able

(1) Narrated by al-Bukhari, Book of Ghusl, chapter: “A Junub Going Out and Walking in the Marketplace and Elsewhere,” no. 285; and by Muslim, Book of Menstruation, chapter: “Evidence That a Muslim Does Not Become Impure,” no. 371, on the authority of Abu Hurayrah.
كِتَابُ الطَّهارة [باب المياه] وهِيَ ارْتِفَاعُ الْحَدَثِ، ............ قوله: «كتاب»، فِعال بمعنى مفعول: أي مكتوب. يعني: هذا مكتوب في الطَّهارة. والطَّهارة لُغةً: النَّظافة. طَهُرَ الثَّوبُ من القَذَر، يعني: تنظَّفَ. وفي الشَّرع: تُطلقُ على معنيين: الأول: أصْل، وهو طهارة القلب من الشِّرك في عبادة الله، والغِلِّ والبغضاء لعباد الله المؤمنين، وهي أهمُّ من طهارة البدن؛ بل لا يمكن أن تقومَ طهارة البدن مع وجود نَجَس الشِّرك، قال تعالى: ﴿إِنَّمَا الْمُشْرِكُونَ نَجَسٌ﴾ [التوبة: ٢٨]. وقال النَّبيُّ ﷺ: «إنَّ المؤمن لا يَنْجُسُ» (١). الثاني: فَرْع، وهي الطَّهارة الحسِّيَّةُ. قوله: «وهي ارتفاعُ الحَدَث»، أي: زواله. والحَدَثُ: وصفٌ قائمٌ بالبدن يمنع من الصَّلاة ونحوها مما تُشْتَرَطُ له الطَّهارةُ. مثاله: رجل بَالَ واستنجى، ثم توضَّأ. فكان حين بوله لا يستطيع أن يُصلِّيَ، فلما توضأ ارتفع الحَدَثُ، فيستطيع بذلك
(١) رواه البخاري، كتاب الغسل: باب الجنب يخرج ويمشي في السوق وغيره، رقم (٢٨٥)، ومسلم كتاب الحيض: باب الدليل على أن المسلم لا ينجس، رقم (٣٧١) عن أبي هريرة.

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