335 - Issue: He said: "He performs for him the Wudu (ablution) like his Wudu for prayer, but he does not insert water into his mouth or his nose. If there is any filth in them, he removes it with a cloth."
The summary of this is that when he has cleaned him and removed the impurity from him, he begins thereafter and performs Wudu for him like the Wudu for prayer. He washes his palms, then he takes a coarse cloth, wets it, places it on his finger, and wipes his teeth and nose until he cleanses them, and this should be done with gentleness. Then he washes his face and completes his Wudu, because Wudu is where one begins when washing the living person. The Messenger of Allah (peace and blessings of Allah be upon him) said to the women who washed his daughter: "Begin with her right side and the areas of Wudu on her." [Agreed upon]. In the Hadith of Umm Sulaym: "When you have finished washing her lower parts until they are clean with water and Sidr (lote tree leaves), perform Wudu for her as you would for prayer, then wash her." He should not insert water into his mouth or his nostrils, according to the opinion of most scholars. This was likewise said by Sa'id ibn Jubayr, al-Nakha'i, al-Thawri, and Abu Hanifah. Al-Shafi'i said: He should perform Madmadah (rinsing the mouth) and Istinshaq (sniffing water into the nose) for him as the living person does. Our argument is that inserting water into his mouth and nose does not guarantee that it will not reach his interior, which could lead to mutilating him, nor is it certain that it will not seep out into his shrouds.
336 - Issue: He said: "He pours water over him, starting with his right sides, and turns him onto his sides so that the water covers the rest of his body."
The summary of this is that when he has performed Wudu for him, he begins by washing his head, then his beard. Ahmad explicitly stated this. He strikes the Sidr (to lather it) and washes both with its foam, then washes his face, and washes the right hand from the shoulder to the palms, the right side of his neck, and the right side of his chest, his side, his thigh, and his leg.
(1) In A, M: "Anqahu" (he cleaned him). (2) Its citation will come later from the Hadith of Umm Atiyyah. (3) Its citation preceded at the end of the previous issue. (1) In A, M: "Wa janbayhi" (and his two sides).
٣٣٥ - مسألة؛ قال: (ويُوَضِّئُهُ وضُوءَهُ لِلصَّلَاةِ، ولا يُدْخِلُ الماءَ فِى فِيهِ، ولَا فِى أَنْفِهِ، وإنْ كَانَ فِيهِمَا أَذًى أَزَالَهُ بِخِرْقَةٍ)
وجُمْلَةُ ذلك أنَّه إذا نَجَّاهُ (١)، وأزالَ عنه النَّجاسَةَ، بَدَأَ بعدَ ذلك فَوَضَّأَهُ وُضُوءَ الصَّلَاةِ، فَيَغْسِلُ كَفَّيْهِ، ثم يَأْخُذُ خِرْقَةً خَشِنَةً فَيَبُلُّها ويَجْعَلُهَا على أُصْبُعِهِ، فيَمْسَحُ أسْنَانَهُ وأَنْفَهُ، حتى يُنَظِّفَهما، ويكونُ ذلك في رِفْقٍ، ثم يَغْسِلُ وَجْهَهُ، ويُتِمُّ وُضُوءَهُ، لأنَّ الوُضُوءَ يُبْدَأُ به في غُسْلِ الحَىِّ، وقد قال رسولُ اللهِ -صلى اللَّه عليه وسلم- لِلنِّسَاءِ اللَّاتِى غَسَّلْنَ ابْنَتَهُ: "ابْدَأْنَ بَمَيامِنِهَا، ومَوَاضِعِ الوُضُوءِ مِنْهَا". مُتَّفَقٌ عليه (٢). وفي حَدِيثِ أُمِّ سُلَيْمٍ: "فإذا فَرَغْتِ مِنْ غَسْلِ سِفْلَتِهَا غَسْلًا نَقِيًّا بِمَاءٍ وسِدْرٍ، فَوَضِّئِيهَا وُضُوءَ الصَّلَاةِ، ثم اغْسِلِيهَا" (٣). ولا يُدْخِلُ الماءَ فَاهُ، ولا مَنْخِرَيْهِ، في قولِ أكْثَرِ أهْلِ العِلْمِ. كذلك قال سَعِيدُ بن جُبَيْرٍ، والنَّخَعِىُّ، والثَّوْرِىُّ، وأبو حنيفةَ. وقال الشَّافِعِىُّ: يُمَضْمِضُه ويُنْشِقُه كما يَفْعَلُ الحَىُّ. ولَنا، أنَّ إدْخالَ الماءِ فَاهُ وأنْفَهُ لا يُؤْمَنُ معه وُصُولُه إلى جَوْفِه، فيُفْضِى إلَى المُثْلَةِ بهِ، ولا يُؤْمَنُ خُرُوجُه في أكْفَانِهِ.
٣٣٦ - مسألة؛ قال: (ويَصُبُّ عَلَيْهِ الماءَ، فَيَبْدَأُ بِمَيَامِنِه، ويَقْلِبُه عَلَى جَنْبَيْهِ، لِيَعُمَّ المَاءُ سَائِرَ جِسْمِهِ)
وجُمْلَةُ ذلك أنَّه إذا وَضَّأَهُ بَدَأَ بِغَسْلِ رَأْسِهِ، ثم لِحْيَتِه. نَصَّ عليه أحمدُ. فيَضْرِبُ السِّدْرَ فيَغْسِلُهُما بِرَغْوَتِه، ويَغْسِلُ وَجْهَهُ، ويَغْسِلُ اليدَ اليُمْنَى من المَنْكِبِ إلى الكَفَّيْنِ وصَفْحةَ عُنُقِه اليُمْنَى، وشِقَّ صَدْرِهِ وجَنْبَه (١) وفَخِذَهُ وسَاقَهُ،
(١) في أ، م: "أنقاه".(٢) يأتى تخريجه من حديث أم عطية.(٣) تقدم تخريجه في آخر المسألة السابقة.(١) في أ، م: "وجنبيه".
