Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (12/401)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

“then wash your faces” [al-Ma'idah: 6]. Accordingly, she says: “I shall not bathe until the sun has passed its zenith.” In this case, he may compel her to perform the ghusl.

If he compels her and she performs the ghusl unwillingly, without intending it, is her state of ritual impurity lifted despite her not having made the intention?

The answer is: Her state of ritual impurity is not lifted with respect to herself; thus, when the time for prayer comes, she must perform the ghusl. However, with respect to her husband, he is entitled only to judge by what is outwardly apparent, and it is deemed lifted. Ibn Hazm, may Allah have mercy on him, held an anomalous view in this matter, saying that the meaning of Allah’s statement, “And when they have purified themselves,” is that they have washed their private parts, rather than that they have performed the ghusl. But his view is undoubtedly weak, for Allah, Exalted is He, says, “And if you are in a state of major ritual impurity, then purify yourselves.” Purification here means performing the ghusl.

His statement, “and impurity”: this word is not grammatically joined to “menstruation”; rather, an omitted word must be supplied, namely: “and washing away impurity.” This is because impurity is not subject to ghusl, the ritual bath, but to ordinary washing. If you say: “I supply it with the first phrase, making it: ‘to wash menstrual blood,’” we reply: This is not sound, because if she merely washed away the menstrual blood, he would still not be permitted to have intercourse with her until she performed the ghusl. Thus, it is necessary to supply the wording: “and washing away impurity.”

If he sees filth on her foot and says to her, “Wash it,” and she replies, “I will not wash it,” then he may compel her to wash away the impurity, because the soul finds impurity repulsive—especially when it has a tangible substance or a color. A person may see a red spot of dye on one of our faces and feel disgusted, thinking it is blood. The apparent meaning of the author’s words is that this applies whether the impurity is on her body or on her clothing.

فَاغْسِلُوا وُجُوهَكُمْ﴾ [المائدة: ٦] وعلى هذا فلا أغتسل إلا إذا زالت الشمس، فهنا يجبرها على الغسل. فإذا أجبرها واغتسلت إجباراً وهي غير مريدة، فهل يرتفع حدثها مع أنها لم تنوِ؟ الجواب: لا يرتفع حدثها بالنسبة لها، فإذا جاء وقت الصلاة يجب عليها الغسل، لكن بالنسبة للزوج ليس له إلا الظاهر فإنه يرتفع، على أن ابن حزم ﵀ شذ في هذه المسألة وقال: إن معنى قوله: ﴿فَإِذَا تَطَهَّرْنَ﴾ أي: غسلن فروجهن، وليس المعنى اغتسلن، لكن قوله هذا ضعيف بلا شك؛ لأن الله تعالى قال: ﴿فَإِذَا تَطَهَّرْنَ﴾ والتطهر الاغتسال لقوله تعالى: ﴿وَإِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوا﴾. قوله: «ونجاسة» هذه الكلمة ليست معطوفة على «حيض» بل تحتاج إلى تقدير، وهو: وغَسْلِ نجاسة؛ لأن النجاسة ليس لها غُسْل بل غَسْل، فإن قلت: أُقَدِّر الأولى: على غَسْل حيض، قلنا: لا يستقيم؛ لأنها لو غسلت الحيض لم يجز أن يجامعها حتى تغتسل، وعلى هذا فلا بد من تقدير: وغَسْل نجاسة. فإن رأى في قدمها قذراً فقال لها: اغسليه، فقالت: لا أغسله، فله أن يجبرها على غسل النجاسة؛ لأن النفس تعاف النجاسة، لا سيما إذا كان لها جرم، أو كان لها لون، فالإنسان ربما لو يرى على وجه واحد منا نقطة حمراء من صبغ، ربما يتقزز، يظنها دماً، وظاهر كلام المؤلف: سواء كانت على بدنها أو على ثيابها.