Al-Juzajani; because it was narrated from Abu Hurayra, from the Prophet (may Allah bless him and grant him peace) that he said: "Whoever washes a dead person must perform ghusl, and whoever carries him (7) must perform wudu (8)." Al-Tirmidhi said: This is a hasan (good) hadith. Our companions mentioned another narration from Ahmad regarding the obligation of ghusl for whoever washes a deceased disbeliever in particular, because the Prophet (may Allah bless him and grant him peace) commanded 'Ali to perform ghusl when he washed his father (9). As for our evidence, it is the statement of Safwan ibn 'Assal al-Muradi (10), who said: The Messenger of Allah (may Allah bless him and grant him peace) commanded us not to remove our leather socks (khuffayn) for three days and their nights (11) except in case of janaba (12). Furthermore, it is the washing of a human, so it does not necessitate ghusl, just like the washing of a living person. Their hadith is mawquf (stopped) at Abu Hurayra, as stated by Imam Ahmad. Ibn al-Mundhir said: There is no hadith in this regard that is established, and therefore, it is not acted upon regarding the obligation of wudu for whoever carries him. The statement of Abu Hurayra: "And whoever carries him must perform wudu" was mentioned to 'A'isha. She said: Is it anything more than pieces of wood that he carried! Al-Athram mentioned this with his isnad, and we do not know of anyone who stated that it is required to perform wudu from carrying him. As for the hadith of 'Ali, may Allah be pleased with him, Abu Ishaq al-Juzajani said: It does not contain that he washed Abu Talib; rather, the Prophet (may Allah bless him and grant him peace) said: "Go, bury him, and do not perform any new action (hadath) until you come to me." He said: So I came to him and informed him, and he commanded me, so I performed ghusl. It has been said: Ghusl is mandatory from washing a living disbeliever. We know of no proof for the proponent of this view that would necessitate it, and the scholars are of the contrary opinion.
Section: Ghusl is not mandatory for a person who was insane or unconscious when they regain consciousness, if it is without a wet dream.
(7) In M: "washes a dead person." (8) Its verification preceded in issue 49, page 256, and it is also narrated from 'Ali, 'A'isha, and Al-Mughira. (9) Extracted by Imam Ahmad in: Al-Musnad 1/103, 130. (10) In the manuscripts: "Al-Razi" (a corruption). He is a Companion who fought with the Prophet (may Allah bless him and grant him peace) in twelve expeditions and resided in Kufa. See: Usd al-Ghaba 3/27. (11) Omitted from: The original. (12) Extracted by Al-Tirmidhi in: Chapter on Wiping over the Leather Socks for the Traveler and Resident, from the Chapters on Purification. 'Aridat al-Ahwadhi 1/142. And Al-Nasa'i in: Chapter on the Time Limit for Wiping over the Leather Socks for the Traveler, from the Book of Purification. Al-Mujtaba 1/71. And Ibn Majah in: Chapter on Wudu from Sleep, from the Book of Purification. Sunan Ibn Majah 1/161. And Imam Ahmad in: Al-Musnad 4/239, 240.
الجُوزَجَانِىّ؛ لِمَا رُوِىَ عن أبِى هُرَيْرَة، عن النَّبِيِّ -صلى اللَّه عليه وسلم- أنه قال: "مَنْ غَسَّلَ مَيِّتًا فَلْيَغْتَسِلْ، ومَنْ حَمَلَهُ (٧) فَلْيَتَوَضَّأْ (٨) ". قال التِّرْمِذِىُّ: هذا حَدِيثٌ حَسَنٌ، وذَكَرَ أصْحابُنا رِوَايةً أُخْرَى عن أحمد، في وُجُوبِ الغُسْلِ على مَنْ غَسَّلَ المَيِّتَ الكافِرَ خاصَّةً، لأَنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- أمَرَ عَلِيًّا أن يَغْتَسِلَ لَمَّا غَسَّلَ أبَاهُ (٩). ولنا، قَوْلُ صَفْوانَ بنِ عَسَّالٍ المُرَادِيِّ (١٠)، قال: أمَرَنَا رَسُولُ اللهِ -صلى اللَّه عليه وسلم- أنْ لَا نَنْزِعَ خِفَافَنَا ثَلاثةَ أيَّامٍ ولَيَالِيهِنَّ (١١) إلَّا مِنْ جَنَابةٍ (١٢). ولأَنَّهُ غُسْلُ آدَمِىٍّ فلم يُوجِب الغُسْلَ كغُسْلِ الحَيِّ، وحَدِيثُهم مَوْقُوفٌ على أبى هُرَيرَة، قاله الإِمامُ أحمد. وقال ابنُ المُنْذِرِ: لَيْسَ في هذا حَدِيثٌ يَثْبُتُ، ولذلك لا يُعْمَلُ بهِ في وُجُوبِ الوُضُوءِ على مَنْ حَمَلَهُ. وقد ذُكِرَ لعائِشة قَوْلُ أبي هُرَيْرة: "ومَنْ حَمَلَهُ فَلْيَتَوَضَّأْ". قالَتْ: وهل هي إلَّا أَعْوادٌ حَمَلَها! ذكره الأَثْرَمُ بإسْنَادِهِ، ولا نَعْلَمُ أحَدًا قال به في الوُضُوءِ مِنْ حَمْلِه. وأما حَدِيثُ علىٍّ، رَضِىَ اللهُ عنه، فقال أبو إسْحاق الجُوزَجَانِىُّ: ليس فيه أنَّه غَسَّلَ أبا طالِبٍ، إنَّما قال النبيُّ -صلى اللَّه عليه وسلم-: "اذْهَبْ فَوَارِهِ، ولا تُحْدِثَنْ شَيْئًا حتى تَأْتِيَنِى". قال: فَأَتَيْتُه فأَخْبرْتُه، فأمَرَنى فاغْتَسَلْتُ. وقد قِيل: يَجِبُ الغُسْلُ مِنْ غُسْلِ الكافِرِ الحَىِّ. ولا نَعْلَمُ لقائِلِ هذا القَوْل حُجَّةً تُوجِبُه، وأهْلُ العِلْمِ على خِلَافِه.
فصل: ولا يَجِبُ الغُسْلُ على المَجْنُونِ والمُغْمَى عليه إذَا أفَاقَا مِنْ غيرِ احْتِلَامٍ،
(٧) في م: "حمل ميتا".(٨) تقدم تخريجه في المسألة ٤٩، صفحة ٢٥٦، وهو يروى أيضًا عن على وعائشة والمغيرة.(٩) أخرجه الإِمام أحمد، في: المسند ١/ ١٠٣، ١٣٠.(١٠) في النسخ: "الرازي" تحريف. وهو صحابي غزا مع النبي -صلى اللَّه عليه وسلم- ثنتى عشرة غزوة، وسكن الكوفة. انظر: أسد الغابة ٣/ ٢٧.(١١) سقط من: الأصل.(١٢) أخرجه الترمذي، في: باب المسح على الخفين للمسافر والمقيم، من أبواب الطهارة. عارضة الأحوذى ١/ ١٤٢. والنسائي، في: باب التوقيت في المسح على الخفين للمسافر، من كتاب الطهارة. المجتبى ١/ ٧١. وابن ماجه، في: باب الوضوء من النوم، من كتاب الطهارة. سنن ابن ماجه ١/ ١٦١. والإمام أحمد، في: المسند ٤/ ٢٣٩، ٢٤٠.
