Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (1/385)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

that is obligatory, in His saying, Most High:

“Or one of you comes from relieving himself, or you have had contact with women, and you cannot find water, then resort to clean earth.” [al-Ma'idah 5:6]

As for the rational argument, they said: Dry ablution is a purification permitted by necessity, whereas non-obligatory purification involves no necessity; therefore, dry ablution is not prescribed for it. This is one of the two positions in the madhhab. (1)

Although this evidence and reasoning are very strong, they are complicated by the fact that the Prophet, peace and blessings be upon him, performed dry ablution in order to return a greeting of peace and said: “I disliked mentioning Allah except while in a state of purity.” (2) It is known that performing dry ablution in order to return a greeting of peace is not obligatory by consensus. Since the Prophet, peace and blessings be upon him, nevertheless performed dry ablution for that purpose, this indicates that dry ablution is prescribed for recommended purification. This is a very clear argument.

Moreover, dry ablution is a substitute for purification with water, and a substitute takes the ruling of that which it replaces. Thus, whenever purification with water is recommended, purification by dry ablution is likewise recommended. The argument based on the verse is therefore countered by the argument based on the hadith, and the rational argument by another rational argument. It is sufficient in this regard for a person to feel that, through one of the two forms of purification, he is worshipping Allah, Most High, for an act for which purification is prescribed. ...

Water must be sought ...........

His statement, “Water must be sought”: An obligation is that which the Lawgiver has commanded in a binding manner.

Its ruling is that the one who performs it is rewarded, while the one who abandons it deserves punishment. We do not say that the one who abandons it will necessarily be punished, for Allah may pardon him. Allah, Most High, says:

“Indeed, Allah does not forgive associating partners with Him, but He forgives anything less than that for whom He wills.” [al-Nisa' 4:116]

(1) See al-Insaf, 8:136-137. (2) Its source reference has been given above, p. 117.

الواجبة، وذلك في قوله تعالى: ﴿أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا﴾ الآية [المائدة: ٦]. وأما النَّظَر فقالوا: إِن التَّيمُّم طهارة ضرورة، والطَّهارة غير الواجبة لا ضرورة لها؛ فلا يُشْرَع لها التَّيمُّم. وهذا أحد القولين في المذهب (١). وهذا الاستدلال والتعليل مع أنه قويٌّ جداً إِلا أنه يُعكِّر عليه أن النَّبيَّ ﷺ تيمَّم لردِّ السَّلام وقال: «إِني كَرهْتُ أن أَذْكُر الله إِلا على طُهْر» (٢)، ومعلوم أن التَّيمُّم لردِّ السَّلام ليس واجباً بالإِجماع، وإِذا كان كذلك وقد تيمَّم له النَّبيُّ ﷺ فإِنه يدلُّ على مشروعيَّة التَّيمُّم في الطَّهارة المستحبَّة. وهذا استدلال واضح جداً. ثم إِن التَّيمُّم بَدَلٌ عن الطَّهارة بالماء، والبَدَلُ له حُكْمُ المبدل منه، فمتى استُحبَّت الطَّهارة بالماء استُحبَّت الطَّهارة بالتَّيمُّم، فيُعارض الاستدلال بالآية بالاستدلال بالحديث، ويُعارض النَّظَرُ بالنَّظَرِ، ويكفيه من ذلك أن يشعرَ بأنه متعبِّد لله تعالى بأحد نوعي الطهارة لهذا العمل الذي تُشْرَع له الطَّهارة ..... ويَجبُ طلبُ الماءِ ........... قوله: «ويَجبُ طَلَبُ الماءِ»، الواجب: ما أَمَرَ به الشَّارع على سبيل الإِلزام بالفعل. وحكمه: أن فاعله مُثَاب، وتارِكَه مستحِقٌّ للعِقاب، ولا نقول يعاقَب تارِكُه؛ لأنه يجوز أن يعفوَ الله عنه قال تعالى: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ [النساء: ١١٦].

(١) انظر: «الإنصاف» (٨/ ١٣٦، ١٣٧). (٢) تقدم تخريجه ص (١١٧) .....