Manhaj al-Salikin wa Tawdih al-Fiqh fi al-Din - Abd al-Rahman al-Sadi’ - (48)

2—The discharge of menstrual or postpartum blood.

3—The death of anyone other than a martyr.

4—A disbeliever’s acceptance of Islam.

Allah Most High says: “If you are in a state of major ritual impurity, then purify yourselves” [al-Māidah: 6].

He also says: “Do not approach them until they are pure. Then, when they have purified themselves, approach them from where Allah has commanded you,” to the end of the verse [al-Baqarah: 222]—meaning, once they have performed the ritual bath.

The Prophet (peace and blessings be upon him) commanded that one perform the ritual bath after washing a deceased person1.

He also commanded anyone who embraced Islam to perform the ritual bath2.

40—As for how the Prophet (peace and blessings be upon him) performed the ritual bath for major ritual impurity:

1—He would first wash his private parts.

2—He would then perform a complete ablution.

3—He would then pour water over his head three times, saturating it thoroughly3.

(1) This is established in the hadith of Abū Hurayra, reported by Ahmad (2:280), Abū Dāwūd (no. 3161), and al-Tirmidhī (no. 993), who graded it *hasan* (good). Al-Albānī graded it authentic in *al-Irwā* (no. 144). (2) This is established in the hadith of Qays ibn Āsim, reported by Abū Dāwūd (no. 355), al-Tirmidhī (no. 605), who graded it *hasan*, and al-Nasāī (1:109). (3) The Shaykh held that the correct view is that washing three times is not prescribed in *ghusl* (the ritual bath), except when washing the head. He also preferred the view that if a person is in states of both major and minor ritual impurity, intends to remove the major impurity, and washes the entire body, this also suffices to remove the minor impurity—even without specifically intending it. *Al-Mukhtārāt*, p. 18. Shaykh Ibn Aqīl said: “This is also the position of the school.”

٢- وخروج دم الحيض، والنفاس. ٣- وموت غير الشهيد. ٤- وإسلام الكافر. قال تعالى: ﴿وَإِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوا﴾ [المائدة: ٦] . وقال تعالى: ﴿وَلا تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمْ اللَّهُ﴾ الآية. [البقرة: ٢٢٢] ، أي: إذا اغتسلن. وقد أمر النبى ﷺ بِالْغُسْلِ مِنْ تَغْسِيلِ اَلْمَيِّتِ١. وَأَمَرَ مَنْ أَسْلَمَ أَنْ يَغْتَسِلَ٢. ٤٠- وَأَمَّا صِفَةُ غَسْلِ اَلنَّبِيِّ ﷺ مِنَ اَلْجَنَابَةِ: ١- فَكَانَ يَغْسِلُ فَرْجَهُ أَوَّلًا. ٢- ثُمَّ يَتَوَضَّأُ وُضُوءًا كَامِلًا. ٣- ثُمَّ يَحْثِي اَلْمَاءِ عَلَى رَأْسِهِ ثَلَاثًا، يُرَوِّيه بِذَلِكَ٣.

١ كما في حديث أبي هريرة، رواه أحمد "٢٨٠/٢"، أبو داود "٣١٦١"، والترمذي "٩٩٣" وحسّنه، وصححه الألباني كما في الإرواء "١٤٤". ٢ كما في حديث قيس بن عاصم، رواه أبو داود "٣٥٥"، والترمذي "٦٠٥" وحسنه، والنسائي "١٠٩/١". ٣ صحح الشيخ: أن التثليث لا يُشْرع في الغسل إلا في غسل الرأس. كما رجَّح الشيخ: أن من عليه حدثان -أكبر وأصغر- ونوى الأكبر، وعمّ بدنه بالغسل، أنه يكفي عن الأصغر، ولو لم ينوه بخصوصه. "المختارات، ص: ١٨". قال الشيخ ابن عقيل: وكذلك هو في المذهب.