Dalīl al-Ṭālib - Marʿi al-Karmi - (67)

into his mouth or nose. Rather, the washer takes a moistened cloth and wipes his teeth and nostrils with it.¹

It is disliked to content oneself with a single washing if no discharge issues from the body; should anything emerge, it is obligatory² to repeat the washing—up to seven times. If discharge continues after that,³ the orifice is packed with cotton,⁴ and if that will not hold it back, then with clean clay. The area is then washed, and ablution must be renewed, while another full bath is not required.

If anything comes out after the shrouding, neither ablution nor bathing is repeated.

A combat martyr, as well as one who is slain unjustly, is not washed,⁵ shrouded, or prayed over; his blood must be left on him and he is to be buried in his clothes.

If, however, he was carried away alive and thereafter ate, drank, slept, urinated, spoke, sneezed, remained alive for a customary length of time, or was killed while in a state that obligates the ritual bath—such as major sexual impurity—then he is treated like anyone else.

A fetus expelled at four months is treated as though it were born alive.

A Muslim is not to wash a disbeliever, even a protected non-Muslim (dhimmi), nor to pray over him, nor.

(1) Copy A reads yanzimuha. Al-Labadi notes in his marginalia (p. 104) that the correct word is mankhir (with a fatḥa on the mīm and a kasra on the khāʾ); one may also pronounce the mīm with a kasra, and another dialect has munkhur (with a ḍamma on the mīm). (2) The wording implies that, after the seventh washing, it remains recommended to wash again if any impurity still emerges, for the text only negates obligation. Al-Iqnaʿ states: “If it is not clean after seven washings, it is preferable to continue washing it until it becomes clean.” (Hashiyat al-Labadi, p. 105.) (3) The word shayʾ (“anything”) is an additional reading here; manuscript N further adds minhu (“from it”) after the verb “emerged.” (4) The variant adds the phrase bi-l-qutn (“with cotton”). (5) The correct wording is la yughsalan (“neither of them is to be washed”), unless this serves as the predicate of the clause “and one killed unjustly.” As for the phrase “a martyr of the battlefield,” its predicate is omitted but understood from the previous context. (Hashiyat al-Labadi, p. 105.)

الماء في فمه وأنفه بل يأخذ خرقة مبلولة فيمسح بها أسنانه ومنخريه١. ويكره الاقتصار في غسله على مرة إن لم يخرج منه شيء فإن خرج وجب٢ إعادة الغسل إلى سبع فإن خرج بعدها٣ حشي بقطن٤ فإن لم يستمسك فبطين حر ثم يغسل المحل ويوضأ وجوبا ولا غسل. وإن خرج بعد تكفينه لم يعد الوضوء ولا الغسل. وشهيد المعركة والمقتول ظلما لا يغسل٥ ولا يكفن ولا يصلى عليه ويجب بقاء دمه عليه ودفنه في ثيابه. وإن حمل فأكل أو شرب أو نام أو بال أو تكلم أو عطس أو طال بقاؤه عرفا أو قتل وعليه ما يوجب الغسل من نحو جنابة فهو كغيره. وسقط لأربعة أشهر كالمولود حيا. ولا يغسل مسلم كافرا ولو ذميا ولا يصلى عليه ولا.

١ في "أ" "ينظمها". قال اللبدي في حاشية "ص: ١٠٤": بفتح الميم وكسر الخاء, وقد تكسر الميم أيضا, وفي لغة: منخور – بضم الميم -. ٢ يفيد، أنه يشرع إعادة الغسل بعد السبع أيضا أن خرج منه شيء, لأنه نفي الوجوب فقط, وعبارة الإقناع: فإن لم ينق بسبع فالأولى غسله حتى ينقى. حاشية اللبدي "ص: ١٠٥". ٣ زيادة "شيء", وفي "ن" زيادة "منه" بعد "خرج". ٤ "بالقطن". ٥ صوابه: "لا يغسلان" إلا أن يكون خبرا عن قوله: "والمقتول ظلما" وقوله: "شهيد المعركة" خبره محذوف, دل عليه ما قبله. حاشية اللبدي "ص: ١٠٥".