Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

so it takes the genitive case by adjacency. An example is the Arabs’ saying: “This is the ruined burrow of a lizard,” with “ruined” in the genitive case, even though it is an adjective describing “burrow,” which is nominative. According to grammatical rules, “ruined” should be nominative, since the adjective of a nominative noun is nominative; but the Arabs placed it in the genitive by adjacency. (1)

The second explanation is that the accusative reading indicates that washing the feet is obligatory.

As for the genitive reading, its meaning is: make your washing of them akin to wiping; do not wash them in a manner that exhausts you. For people, by custom, may wash their feet repeatedly and scrub them, since they are the limbs that come into contact with filth. Custom therefore tends toward washing them excessively. Thus, it appears that the purpose of the genitive reading is to curb people’s habitual excessiveness in washing the feet, because they are the two limbs that encounter filth.

The third explanation is that each of the two readings applies to one of the conditions of the feet. The feet have two conditions:

The first is that they are uncovered, in which case washing them is obligatory.

The second is that they are covered by leather socks or the like, in which case wiping over them is obligatory.

Thus, the two readings are understood in accordance with the two conditions of the feet. The sunnah has clarified this. This is the soundest and least forced of the explanations; it conforms to the principles and to what is known of the Book of Allah Most High, namely that each reading is understood according to a meaning appropriate to it.

(1) Ibn Khalawayh refuted it by arguing that this is used in poetry and proverbs only out of necessity, whereas there is no necessity in the Quran. Al-Hujjah, p. 129.
فتجرُّ بالمجاورة. ومنه قول العرب: «هذا جُحر ضَبٍّ خَرِبٍ» بجرِّ خَربٍ، مع أنَّه صِفةٌ لجُحر المرفوع، ومقتضى القواعد رفع خَرب، لأن صفة المرفوع مرفوع، ولكن العرب جرَّته على سبيل المجاورة (١). الثاني: أن قراءة النَّصب دلَّت على وجوب غسل الرِّجلين. وأما قراءة الجر؛ فمعناها: اجعلوا غسلكم إِيَّاها كالمسح، لا يكون غسلاً تتعبون به أنفسكم؛ لأن الإِنسان فيما جرت به العادة قد يكثر من غسل الرِّجلين ودلكها؛ لأنَّها هي التي تباشر الأذى، فمقتضى العادة أن يزيد في غسلها، فقُصدَ بالجرِّ فيما يظهر كَسْرُ ما يعتادهُ النَّاسُ من المبالغة في غسل الرِّجلين؛ لأنهما اللتان تلاقيان الأذى. الثالث: أن القراءتين تُنزَّلُ كلُّ واحدة منهما على حال من أحوال الرِّجل، وللرِّجل حالان: الأولى: أن تكونَ مكشوفةً، وهنا يجب غسلها. الثانية: أن تكونَ مستورةً بالخُفِّ ونحوه فيجب مسحُها. فتُنَزَّل القراءتان على حالَيْ الرِّجْل، والسُّنَّةُ بيَّنت ذلك، وهذا أصحُّ الأوجه وأقلُّها تكلُّفاً، وهو متمشٍّ على القواعد، وعلى ما يُعرَفُ من كتاب الله تعالى حيث تُنزَّلُ كلُّ قراءة على معنى يناسبها.
(١) وردَّه ابنُ خالويه بأن هذا يُستعمل في الشعر والأمثال للاضطرار، والقرآن لا اضطرار فيه. «الحجَّة» ص (١٢٩).

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