taking a towel after wudu' are 'Uthman, al-Hasan ibn 'Ali, Anas, and many of the people of knowledge. Jabir ibn 'Abd Allah forbade it, and 'Abd al-Rahman ibn Mahdi and a group of the people of knowledge disliked it, because Maymuna narrated (19) that the Prophet (may the peace and blessings of God be upon him) performed ghusl, so I brought him a towel, but he did not want it, and he began shaking the water off with his hand. Agreed upon (20). The first [opinion] is more correct, because the principle is permissibility, and the Prophet's (may the peace and blessings of God be upon him) leaving [of an action] does not indicate dislike (karaha), for the Prophet (may the peace and blessings of God be upon him) might leave a permissible act just as he might perform it. Abu Bakr narrated in "Al-Shafi" with his isnad, from 'Urwa, from 'Aisha, who said: "The Prophet (may the peace and blessings of God be upon him) had a cloth he would dry himself with after wudu'." Ahmad was asked about this hadith and said: "Munkar, munkar (rejected)." It was also narrated from Qays ibn Sa'd that the Prophet (may the peace and blessings of God be upon him) performed ghusl, then we brought him a sheet dyed with wars (21), and he wrapped himself in it (22). However, al-Tirmidhi said: "Nothing is authentic in this chapter" (23). It is not disliked to shake water off one's body with one's hands due to the hadith of Maymuna.
32 - Issue: He said: (And if he performs wudu' for a supererogatory prayer, he may perform an obligatory prayer).
I do not know of any disagreement regarding this issue; this is because a supererogatory prayer requires the removal of hadath (ritual impurity) just like an obligatory prayer. When the hadath is removed, the condition for prayer is fulfilled and the impediment is lifted, so the obligatory [prayer] is permitted for him. Likewise is everything that requires purification, such as touching the Mushaf and circumambulation (tawaf); if he performs wudu' for it, his hadath is removed, his purification is valid, and everything else that requires purification becomes permitted for him. We have already mentioned that in what has passed.
(19) In [MS] M: "She said". (20) It was only narrated by al-Bukhari, in: Chapter on shaking the hands after ghusl from janaba, from the Book of Ghusl. Sahih al-Bukhari 1/77. And al-Nasa'i, in: Chapter on washing the feet in a place other than the one where one performs ghusl, from the Book of Purification. Al-Mujtaba 1/113. And al-Darimi, in: Chapter on ghusl from janaba, from the Book of Purification. Sunan al-Darimi 1/191. (21) Meaning, dyed with wars, which is a plant similar to sesame. (22) Narrated by Ibn Majah, in: Chapter on the towel after wudu' and after ghusl. Sunan Ibn Majah 1/158. And Imam Ahmad, in: Al-Musnad 6/7. Both contain: "and he wrapped himself in it". (23) The text of al-Tirmidhi's statement: "'Aisha's hadith is not established, and nothing is authentic in this chapter." 'Aridat al-Ahwadhi 1/69.
أخْذُ المِنْدِيلِ بعدَ الوُضُوءِ عُثْمان، والحسن بن عَلِىّ، وأَنَس، وكَثِيرٌ مِنْ أَهْلِ العِلْمِ. ونَهَى عنه جَابرُ بن عبد اللَّه. وكَرِهَهُ عَبْدُ الرَّحْمَن بن مَهْدِىّ، وجَماعةٌ مِنْ أهْلِ العِلْمِ؛ لأنّ مَيْمُونة رَوَتْ (١٩) أنَّ النبيَّ -صلى اللَّه عليه وسلم- اغْتَسَلَ فأتَيْتُه بالمِنْدِيلِ، فلم يُرِدْها، وجَعَلَ يَنْفُضُ الماءَ بيَدِهِ. مُتَّفَقٌ عليه (٢٠). والأَوَّلُ أصَحُّ، لأنَّ الأصْلَ الإِبَاحَةُ، وتَرْكُ النبيِّ -صلى اللَّه عليه وسلم- لا يَدُلُّ عَلَى الكَرَاهةِ، فإنَّ النبيَّ -صلى اللَّه عليه وسلم- قد يَتْرُكُ المُبَاحَ كما يَفْعَلُهُ، وقد رَوَى أبو بكر في "الشَّافِى" بإسْنَادِهِ، عَنْ عُرْوَة، عن عائِشَة، قالت: كانَ لِلنَّبِىِّ -صلى اللَّه عليه وسلم- خِرْقَةٌ يتَنَشَّفُ بها بَعْدَ الوُضُوء. وسُئل أحْمد عن هذا الحَدِيث، فقال: مُنْكَرٌ مُنْكَرٌ. ورُوىَ عن قَيْس بن سَعْدٍ، أن النبيَّ -صلى اللَّه عليه وسلم- اغْتَسَلَ، ثم أتَيْنَاهُ بمِلْحَفَةٍ وَرْسِيَّةٍ (٢١)، فالْتَحَفَ بها (٢٢). إلَّا أنَّ التِّرْمِذِىَّ قال: لا يَصِحُّ في هذا البابِ شيءٌ (٢٣). ولا يُكْرَهُ نَفضُ الماء عن بَدَنِه بيَدَيْه؛ لحديثِ مَيْمُونة.
٣٢ - مسألة؛ قال: (وإذَا تَوَضَّأَ لِنَافِلَةٍ صَلَّى فَرِيضَةً)
لا أعْلَمُ في هذه المَسْألةِ خِلَافًا؛ وذلك لأنَّ النافِلَةَ تَفْتَقِرُ إلى رَفْعِ الحَدَثِ كالفَرِيضَةِ، وإذا ارْتَفَعَ الحَدَثُ تَحَقَّقَ شَرْطُ الصَّلاةِ وارْتَفَعَ المانِعُ، فأُبِيحَ له الفَرْضُ، وكذلك كُلُّ ما يَفْتَقِرُ إلى الطَّهارةِ، كَمَسِّ المُصْحَفِ والطَّوافِ، إذا تَوَضَّأ له ارْتَفَعَ حَدَثُه، وصَحَّتْ طَهَارَتُه، وأُبِيحَ له سائِرُ ما يَحْتاجُ إلى الطَّهارةِ. وقد ذَكَرْنا ذلك فيما مَضَى.
(١٩) في م: "قالت".(٢٠) إنما رواه البخاري، في: باب نفض اليدين من الغسل عن الجنابة، من كتاب الغسل. صحيح البخاري ١/ ٧٧. والنسائي، في: باب غسل الرجلين في غير المكان الذي يغتسل فيه، من كتاب الطهارة. المجتبى ١/ ١١٣. والدارمى، في: باب في الغسل من الجنابة، من كتاب الطهارة. سنن الدارمي ١/ ١٩١.(٢١) أي مصبوغة بالورس، وهو نبت كالسمسم.(٢٢) أخرجه ابن ماجه، في: باب المنديل بعد الوضوء وبعد الغسل. سنن ابن ماجه ١/ ١٥٨. والإمام أحمد، في: المسند ٦/ ٧.وفيهما: "فاشتمل بها".(٢٣) نص كلام الترمذي: حديث عائشة ليس بالقائم، ولا يصح في هذا الباب شيء. عارضة الأحوذى ١/ ٦٩.
