Dalīl al-Ṭālib - Marʿi al-Karmi - (7)

Chapter on Istinjāʾ and the Etiquette of Relieving Oneself

Istinjāʾ is the removal of whatever comes out of either passage with purifying water or with a lawful, clean stone that achieves cleansing.

Complete cleansing with a stone or the like means that nothing remains except a faint trace that only water could remove, and fewer than three wipes that cover the entire area do not suffice.³

Complete cleansing with water is attained when the surface regains its original roughness; a person’s reasonable assumption that this has been achieved is adequate.

It is recommended⁴ to begin istinjāʾ with a stone or its equivalent and then follow it with water. Reversing the order is disliked. Either method is acceptable, though water is superior.

While performing istinjāʾ it is disliked to face the qiblah or to turn one’s back to it.

It is unlawful to use dung, bones, or food—even if it is fodder for an animal—and should one do so, the cleansing is not valid thereafter.

(3) This is the eighth condition stated in the main text. The author enumerates eight conditions; the remaining twelve are drawn from Al-Iqna. He writes: “Concerning the anterior orifice, the prayer is not valid for a person of indeterminate sex, nor through any outlet other than the natural one—such as when the outlet is impure—nor if parts of an enema come out. These are four conditions; six have already been mentioned, and the rest will follow.” See: Nayl al-Marib, vol. 1, p. 50. (4) The manuscripts labeled “B” and “N” read the word san (tooth) at this point.

باب الاستنجاء وآداب التخلي الاستنجاء هو إزالة ما خرج من السبيلين بماء طهور أو حجر طاهر مباح منق. فالإنقاء بالحجر ونحوه أن يبقى أثر لا يزيله إلا الماء ولا يجزئ أقل من ثلاث مسحات تعم كل مسحة المحل٣. والإنقاء بالماء عود خشونة المحل كما كان وظنه كاف. ويسن٤ الاستنجاء بالحجر ونحوه ثم بالماء فإن عكس كره ويجزئ أحدهما والماء أفضل. ويكره استقبال القبلة واستدبارها في الاستنجاء. ويحرم بروث وعظم وطعام ولو لبهيمة فإن فعل لم يجزئه بعد

٣ وهذا الشرط الثامن في المتن. ذكر الماتن ثمانية شروط ويستفاد من الإقناع بقية اثني عشر. قال: "ولا يجزئ في قبلي خنثى مشكل ولا مخرج غير فرج كتنجس مخرج ولا إن خرجت أجزاء الحقنة فهذه أربعة شروط وتقدم ستة وتأتي البقية. نيل المآرب "١/٥٠". ٤ في "ب" سن, وكذا في "ن".