Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (2/183)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

wet, he prays standing, bows and rises from bowing, then sits on his feet when it is time to prostrate and gestures for the prostration. He should not place any part of his body on the ground, for Allah the Exalted says:

“So fear Allah as much as you are able.” [al-Taghabun 64:16]

If it is wet, he must avoid it as far as possible. The least contact with the impurity possible is to sit on his feet. He should not sit in the iftirāsh position, nor in the tawarruk position, for if he were to sit, his shin, garment, and knee would become contaminated. What is required is to minimize contact with the impurity.

Whoever has enough material to cover his nakedness must cover it; otherwise, he must cover the two private parts; and if it is not enough for both, then the anus.

His statement, “Whoever has enough material to cover his nakedness must cover it”: “Whoever” is a conditional particle; the conditional verb is “has,” and its answer is “must cover it”—that is, as an obligation. Thus, whoever has enough material to cover the nakedness that must be covered is obliged to cover it. The awrah has been explained previously ⦗1⦘. Therefore, if he has enough material to cover it, he must do so, as has preceded concerning its being one of the conditions of prayer ⦗2⦘.

His statement, “otherwise, he must cover the two private parts”: this “otherwise” is composed of “if” and the negative particle “not,” but “if” has been assimilated into “not,” as the conditions for assimilation are present. The conditional verb is omitted, its implied wording being: “If he does not have enough, then [he must cover] the two private parts.” That is, he must cover the two private parts. Thus, if a person were accosted by highway robbers who took his baggage and clothes, leaving him with only a handkerchief—and the handkerchief were insufficient to cover his nakedness—we would say: Cover the two private parts, meaning the front and rear private parts.

His statement, “and if it is not enough for both, then the anus”: that is, if what he has is insufficient to cover both private parts, he covers the anus, because if he presses his thighs together over the front private part, it is covered, whereas the anus

(1) See p. 156. (2) See p. 149.

رطبة صَلَّى قائماً ويركع ويرفع من الرُّكوع، ويجلس على قدميه عند السُّجود، ويومئ بالسُّجود، ولا يضع على الأرض شيئاً من أعضائه؛ لقوله تعالى: ﴿فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ﴾ [التغابن: ١٦]، لأنَّه إذا كانت رَطْبَة يجب أن يتوقَّاها بقَدْرِ الإمكان، وأقلُّ ما يمكن أن يباشر النَّجاسة أن يجلس على القدمين، ولا يقعد مفترشاً ولا متورِّكاً، لأنه لو قَعَد لتلوَّث ساقُه وثوبُه وركبتُه، والواجب أن يُقلِّلَ من مباشرة النَّجاسة. وَمَنْ وَجَدَ كِفَايةَ عَوْرَتِه سَتَرَهَا، وَإِلاَّ فَالفَرْجَينِ، فإِنْ لَمْ يَكْفِهِما فَالدُّبُر. قوله: «ومَنْ وَجَدَ كِفَاية عورته سَتَرَهَا»، «مَنْ» شرطية، وفعل الشرط «وَجَدَ»، وجوابه «سَتَرَها»، أي: وجوباً، أي: من وَجَدَ كفاية العورة وجب عليه سَتْرها، والعورة سبق بيانُها (١)، فإذا وجد كفاية العورة وجب عليه أن يسترَها؛ لما سبق من كون سترها من شروط الصَّلاة (٢). قوله: «وإلا فالفَرْجَين»، «إلا» هذه مركَّبة، من «إنْ» و «لا» النَّافية لكنها أُدغمت «إنْ» بـ «لا» لوجود شرط الإدغام. وفعل الشرط محذوف، والتقدير: وإلا يجد فالفَرْجَين، أي: فليستر الفَرْجين، فإذا قُدِّرَ أن شخصاً تَعرَّض له قُطَّاع طريق وسلبوا رَحْله وثيابه، ولم يُبقوا معه إلا منديلاً فقط، والمنديل لا يمكن أن يستر به عورته، نقول: استرْ الفَرْجَين، يعني: القُبُل والدُّبُر. قوله: «فإن لم يكفِهِما فالدُّبُر»، أي: إن لم يكفِ الموجود الفَرْجَين سَتَرَ الدُّبُر، لأن القُبُل إذا ضَمَّ فخذيه عليه ستره، والدُّبُر

(١) انظر: ص (١٥٦). (٢) انظر: ص (١٤٩).