or more than that if you deem it necessary." This is because the increase beyond three was only for the purpose of purification and due to necessity, and so it is the same for whatever follows seven. Our scholars did not mention that one should increase beyond seven.

341 - Issue: He said: (If something exits from him, he should wash him to five, and if it increases, then to seven.)

This means if an impurity exits from his private parts, the front or the back, while he is on his washing place after the third washing, he should wash him to five; if it exits after the fifth, he should wash him to seven, and he should have him perform wudu' during the washing that follows the exit of the impurity. Salih said: My father said: "The deceased is to perform wudu' once, unless something exits from him, then the wudu' is repeated upon him, and he washes him to seven." This is the view of Ibn Sirin and Ishaq. Abu al-Khattab chose the view that he only washes the place of impurity and has him perform wudu', and that repeating the washing is not obligatory. This is the view of al-Thawri, Malik, and Abu Hanifa, because the exit of impurity from a living person after his washing does not invalidate it, so it is the same for the deceased. From al-Shafi'i, there are two views similar to these. Our evidence is that the intention of washing the deceased is that the conclusion of his affairs should be perfect purity. Do you not see that death is considered to be in the position of the loss of consciousness in the case of a living person, and washing has been made obligatory for the living person? Thus, it is the same for this case, and because the Prophet (peace be upon him) said: "Wash her three, five, or seven, if you deem that necessary, with water and sidr."

Section: If an impurity exits from him from other than the two passages. Ahmad said, in what Abu Dawud narrated: "Blood is easier than hadath (ritual impurity)." This means that blood exiting from his nose is easier than hadath in the sense that the washing is not repeated for it; for hadath invalidates purity by consensus, and there is no distinction between its small and large amounts. It is also possible that he meant that the washing is not repeated for a small amount of it, which does not invalidate wudu', unlike what exits from the two passages.