Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

that was legally binding, the Prophet, peace and blessings be upon him, would have stated it. This is why, when the blood was dry, he said: “First scrape it off,” rather than saying, “Wash it,” even though repeated washing could remove it, even if it were dry. Yet he began with the easier course.

  1. An impurity is a filthy substance: once it has been removed, its ruling ceases. This is a very clear rational proof. Accordingly, no specific number is required for removing an impurity, except in the case of a dog’s impurity, which must be removed by seven washings, one of them with soil, due to the explicit textual evidence.

Two responses have been given to the hadith of Ibn Umar:

  1. It is weak and has no basis.

  2. Even assuming it is authentic, Imam Ahmad narrated a hadith—though there is some question regarding it—that the Prophet, peace and blessings be upon him, was commanded to wash impurities seven times; then he asked Allah for leniency, and he was commanded to wash them once. (1) Thus, Ibn Umar’s hadith—if authentic—is understood to have preceded its abrogation, and so it can no longer be cited as evidence.

The correct view is that one washing is sufficient if it removes the substance of the impurity, thereby purifying the affected area, except in the case of a dog, as explained above.

If the impurity is not removed by one washing, a second and then a third washing should be added, and so on, even if

(1) Narrated by Imam Ahmad, 2:109, and Abu Dawud, Book of Purification, chapter: Ghusl for janabah (major ritual impurity), no. 247, from Abdullah ibn Umar, who said: “The prescribed prayers were fifty; ghusl for janabah was seven times; and washing urine from a garment was seven times. The Messenger of Allah, may Allah bless him and grant him peace, continued to ask until the prayers were made five, ghusl for janabah once, and washing urine from a garment once.” After citing this hadith, Ibn Qudamah states in al-Mughni, 1:75: “Among its narrators is Ayyub ibn Jabir, who is weak.”
معتَبَر لَبيَّنَه النَّبيُّ ﷺ، ولهذا لمَّا كان الدَّمُ جافًّا، قال: تحتُّه أولاً، ولم يقُلْ تغسِلُه، مع أنه مع تكرار الغَسْل يمكن أن يزول، ولو كان جافًّا، لكن بدأ بالأسهل. ٢ - أن النَّجاسة عين خبيثة متى زالت زال حُكمها، وهذا دليل عقليٌّ واضح جداً، وعلى هذا فلا يُعتبر في إِزالة النَّجاسة عددٌ؛ ما عدا نجاسة الكلب فلا بُدَّ لإِزالتها من سبع غسلات إِحداها بالتُّراب للنَّصِّ عليه. وأجيب عن حديث ابن عمر بجوابين: ١ - أنَّه ضعيف، لا أصل له. ٢ - على تقدير صحَّته؛ فقد روى الإِمام أحمد ﵀ حديثاً ـ وإِن كان فيه نظر ـ أن النبيَّ ﷺ أُمِر بغسل الأنجاس سبعاً، ثم سأل الله التَّخفيف، فأُمِرَ بغسلها مرَّة واحدة (١)، فيُحمل حديث ابن عمر ـ إِن صحَّ ـ على أنه قَبْل النَّسْخ، فيَسقط الاستدلال به. والصَّحيح: أنه يكفي غسلة واحدة تذهب بعين النَّجاسة، ويطهُر المحلُّ، ما عدا الكلب فعلى ما تَقدَّم. فإِن لم تَزُلِ النَّجاسة بغسلةٍ زاد ثانية، وثالثة وهكذا، ولو ....
(١) رواه الإمام أحمد (٢/ ١٠٩)، وأبو داود، كتاب الطهارة: باب في الغسل من الجنابة، رقم (٢٤٧) عن عبد الله بن عمر قال: «كانت الصلاة خمسين، والغسل من الجنابة سبع مرار، وغسل البول من الثوب سبع مرار، فلم يزل رسول الله ﷺ يسأل حتى جعلت الصلاة خمساً، والغسل من الجنابة مرة، وغسل البول من الثوب مرة». قال ابن قدامة في «المغني» (١/ ٧٥) بعد ذكره لهذا الحديث: «في رواته أيوب بن جابر وهو ضعيف» .....

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