Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (1/361)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

and it is not prescribed. He should rub his body, begin with the right side, and wash his feet in a different place. As for what suffices: …

His statement, “and he should rub it,” means that he passes his hand over his body. Rubbing is prescribed in order to ensure that the water reaches the entire body, for if he merely pours water without rubbing, it may disperse over the body because of the oils upon it. Thus, rubbing is sunnah.

His statement, “and he should begin with the right side,” means that he begins with the right side, based on the hadith of Aishah, may Allah be pleased with her: “The Prophet, peace and blessings be upon him, liked to begin with the right in combing his hair, putting on his sandals, purifying himself, and in all his affairs.” (1)

His statement, “and he washes his feet in a different place,” means that once he has finished bathing, he washes his feet in a place other than the first place.

The apparent meaning of the author’s words is that this is sunnah in all circumstances, even if the place is clean, as is the case with our bathrooms nowadays.

What appears correct to me is that he washes his feet in another place when there is a need, such as when the ground is muddy; for if he does not wash them, his feet will become soiled with mud.

This is supported by the fact that the Prophet, peace and blessings be upon him, did not wash his feet after bathing in the hadith of Aishah. (2) The narration stating, “that he washed his feet,” (3) is weak. What is correct is that he washed his feet only in the hadith of Maimunah.

His statement, “as for what suffices,” means that by which one is absolved of liability.

(1) Its documentation has previously been given on p. 155. (2) Its documentation has previously been given on p. 174. (3) Muslim alone narrated this additional wording in the Book of Menstruation, chapter: “Description of the Ghusl for Janabah,” no. 316. Ibn Hajar said: “This addition was narrated exclusively by Abu Muawiyah, apart from Hisham’s other transmitters. Al-Bayhaqi said: ‘It is an uncommon but authentic report.’ I say [i.e., Ibn Hajar]: However, Abu Muawiyah’s narration from Hisham has been subject to criticism. It does, however, have a corroborating report through Abu Salamah from Aishah, transmitted by Abu Dawud al-Tayalisi.” See Fath al-Bari, commentary on hadith no. 248.

وَيَدْلُكَهُ، ويَتَيَامن، ويغسل قَدَمَيْه مَكَاناً آخَر. والمجزئُ: ....... قوله: «ويَدْلُكَه»، أي: يمرُّ يده عليه، وشُرع الدَّلك ليتيقَّن وصول الماء إلى جميع البَدَنِ، لأنَّه لو صَبَّ بلا دَلْكٍ ربَّما يتفرَّق في البدن من أجل ما فيه من الدُّهون، فَسُنَّ الدَّلك. قوله: «ويَتَيَامن»، أي: يبدأ بالجانب الأيمن لحديث عائشة ﵂: «كان النبي ﷺ يُعْجِبُه التَّيمُّن في ترجُّله وتنعُّله، وطُهُوره، وفي شأنه كلِّه» (١). قوله: «ويغسل قَدَميْه مكاناً آخر»، أي: عندما ينتهي من الغسْل يغسل قَدَميْه في مكان آخر غير المكان الأول. وظاهر كلام المؤلِّف أنه سُنَّة مطْلَقاً، ولو كان المحلُّ نظيفاً كما في حمَّاماتنا الآن. والظَّاهر لي أنه يَغْسل قَدَمَيْه في مكان آخر عند الحاجة كما لو كانت الأرض طِيناً، لأنَّه لو لم يغسلهما لتلوَّثت رِجْلاه بالطِّين. ويدلُّ لهذا أن النبي ﷺ لم يَغْسِلْ رِجْلَيْهِ في حديث عائشة بعد الغُسْلِ (٢). ورواية: «أنه غسل رجليه» (٣) ضعيفة. والصَّواب: أنه غَسَلَ رِجْلَيْه في حديث ميمونة فقط. قوله: «والمجزئ»، أي: الذي تبرأُ به الذِّمَّة.

(١) تقدم تخريجه، ص (١٥٥). (٢) تقدم تخريجه، ص (١٧٤). (٣) تفرد برواية هذه الزيادة مسلم، كتاب الحيض: باب صفة غسل الجنابة، رقم (٣١٦). قال ابن حجر: «هذه الزيادة تفرَّد بها أبو معاوية دون أصحاب هشام، قال البيهقي: هي غريبة صحيحة. قلت: (أي: ابن حجر): لكن في رواية أبي معاوية عن هشام مقال. نعم له شاهد من رواية أبي سلمة عن عائشة، أخرجه أبو داود الطيالسي». انظر: «الفتح» شرح حديث رقم (٢٤٨).