Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

If you ask: “Would this not be prescribed, since it falls under cooperating in righteousness and piety? Thus, should it not be regarded as prescribed rather than merely permissible?”

The answer is: There is no doubt that it falls under cooperating in righteousness and piety. However, this is an act of worship that a person should perform himself, and it has not been reported from the Prophet, peace and blessings be upon him, that whenever he wished to perform ablution, he would ask someone to assist him with it.

Some scholars said that assisting one who is performing ablution is disliked except in cases of need, (1) because it is an act of worship and a person should not seek another’s help in performing it. However, the authoritative position of the school is more correct.

Drying one’s limbs.

His statement, “Drying one’s limbs”: drying means removing the moisture.

The evidence is the absence of any proof prohibiting it, and the basic rule is permissibility.

If you ask: “How do you answer the hadith of Maymunah, may Allah be pleased with her, who, after mentioning the Prophet’s ritual bath, said: ‘I handed him a cloth, but he did not take it; rather, he went away shaking the water from his hands’?” (2)

The answer is that this was an isolated incident that admits several possible explanations. Perhaps there was some issue with the towel, such as its not being clean; or perhaps he feared that he would wet it with water, and its becoming wet was unsuitable; or there may have been another reason.

Moreover, the fact that she brought him the towel may indicate that it was his usual practice to dry his limbs; otherwise, she would not have brought it.

The correct view is what the author stated: that it is permissible.

(1) See al-Insaf, 1:369. (2) Reported by al-Bukhari, Book of Ghusl: Chapter on Shaking the Hands after Bathing for Janabah, no. 276; the wording is his. It was also reported by Muslim, Book of Menstruation: Chapter on the Description of Ghusl for Janabah, no. 317.
فإن قلت: ألا يكون هذا مشروعاً؛ لأنَّه من باب التَّعاون على البِرِّ والتقوى، فلا يقتصر على الإباحة فقط، بل يُقال: إنه مشروع؟ فالجواب: لا شك أنَّه من باب التَّعاون على البِرِّ والتَّقوى، ولكن هذه عبادة ينبغي للإِنسان أن يُباشِرَها بنفسه، ولم يردْ عن النبيِّ ﷺ أنه كُلَّما أراد أن يتوضَّأ طلب من يُعينه فيه. وقال بعضُ العلماء: تُكرَهُ إِعانةُ المتوضِّئ إلا عند الحاجة (١)؛ لأنَّها عبادة ولا ينبغي للإِنسان أن يستعينَ بغيره عليها، والمذهب أصَحُّ. وتَنْشِيفُ أعضائِه. قوله: «وتنشيفُ أعضائه»، التنشيف بمعنى: التجفيف. والدَّليل: عدم الدَّليل على المنع، والأصل الإباحة. فإن قلت: كيف تجيبَ عن حديث ميمونة ﵂ بعد أن ذكرت غُسْلَ النبيِّ ﷺ قالت: «فَنَاولتُهُ ثَوباً فلم يأخُذْهُ، فانطلق وهو يَنْفُضُ يديه» (٢). فالجواب: أن هذا قضيَّة عين تحتمل عِدَّة أمور: إِما لسببٍ في المنديل، كعدم نظافته، أو يُخشى أنْ يُبِلَّهُ بالماء وبلَلُه بالماء غيرُ مناسب أو غير ذلك. وقد يكونُ إِتيانُها بالمنديل دليلاً على أنَّ من عادتِه أن ينشِّفَ أعضاءه وإلا لم تأت به. والصَّوابُ: ما قاله المؤلِّف أنه مباحٌ.
(١) انظر: «الإِنصاف» (١/ ٣٦٩). (٢) رواه البخاري، كتاب الغسل: باب نفض اليدين من الغسل عن الجنابة، رقم (٢٧٦) واللفظ له، ومسلم، كتابُ الحيض: باب صفةُ غُسْلِ الجنابةِ، رقم (٣١٧).

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