Chapter 8 Mudawwanah – The Chapter Concerning سَلَس الْبَوْلِ (Incontinence of Urine), and الْـمَذْيُ (Prostatic Fluid), الدُّود (Worms), الدَّمّ (Blood) Coming from الدَّبْر (the Rectum)

فِي سَلَسِ الْبَوْلِ وَالْـمَذْيِ وَالدُّودِ وَالدَّمِ يَخْرُجُ مِنْ الدُّبُرِ

The Chapter Concerning سَلَس الْبَوْلِ (Incontinence of Urine), and الْـمَذْيُ (Prostatic Fluid), الدُّود (Worms), الدَّمّ (Blood) Coming from الدَّبْر (the Rectum)

قَالَ وَسَأَلْتُ ابْنَ الْقَاسِمِ عَنْ الذَّكَرِ يَخْرُجُ مِنْهُ الْـمَذْيُ هَلْ عَلَى صَاحِبِهِ مِنْهُ الْوُضُوءُ قَالَ : قَالَ مَالِكٌ : إِذَا كَانَ ذَلِكَ مِنْهُ سَلَسٍ مِنْ بَرْدٍ أَوْ مَا أَشْبَهَ ذَلِكَ قَدْ اسْتَنْكَحَهُ وَدَامَ بِهِ فَلاَ أَرَى عَلَيْهِ الْوُضُوءَ ، وَإِنْ كَانَ ذَلِكَ مِنْ طُولِ عُزْبَةٍ إِذَا تَذَكُّرٍ فَخَرَجَ مِنْهُ أَوْ كَانَ إنَّمَا يَخْرُجُ مِنْهُ الْـمَرَّةَ بَعْدَ الْـمَرَّةِ فَأَرَى أَنْ يَنْصَرِفَ فَيَغْسِلَ مَا بِهِ وَيُعِيدَ الْوُضُوءَ . قُلْتُ فَالدُّودُ يَخْرُجُ مِنْ الدُّبُرِ قَالَ لاَ شَيْءَ عَلَيْهِ عِنْدَ مَالِكٍ . وَقَالَ إبْرَاهِيمُ النَّخَعِيُّ مِثْلَهُ مِنْ حَدِيثِ ابْنِ وَهْبٍ عَنْ أَشْهَبَ عَنْ شُعْبَةَ . قُلْتُ فَإِنْ خَرَجَ مِنْ ذَكَرِهِ بَوْلٌ لَمْ يَتَعَمَّدْهُ ؟ قَالَ عَلَيْهِ الْوُضُوءُ لِكُلِّ صَلاةٍَ إلَّا أَنْ يَكُونَ ذَلِكَ شَيْئًا قَدْ اسْتَنْكَحَهُ

He (Ṣahnuun) said, “I asked Ibn al-Qaasim about the penis which has madh-yu (prostatic fluid) coming from it: Is wuḍuu’incumbent upon its owner?”  He said that Maalik said, “If it because of incontinence due to cold or what is similar to that which قَدْ‏ اِسْتَنْكَحَهُ (is a condition connected to the penis) and it is persistent, I am not of the opinion that wuḍuu’ is incumbent upon him; but if (the condition is because of طول عُزْبَةٍ (a long period of being unmarried) when he has a pleasurable thought and it (madh-yu) comes out from it (the penis) repeatedly, I am of the opinion that he should go and wash what is there and repeat wuḍuu’.”

I (Ṣahnuun)  said, “What about the worm which comes out of the rectum?”  He (Ibn al-Qaasim) said, “There is nothing concerning it from Maalik.”  He said, Ibrahiim an-Nakhaʿii gave an example of it from the hadiith of Ibn Wahb related from Ash-hab who related it from Shuʿbah;  I (Ṣahnuun) said, “and if urine comes from his penis, which he did not intend”, he (Ibn al-Qaasim) said, that he must do wuḍuu’ for each ṣalaah unless, قَدْ‏ اِسْتَنْكَحَهُ (it is a condition connected to the penis).

قَالَ : وَقَالَ مَالِكٌ فِي سَلَسِ الْبَوْلِ : إنْ أَذَاهُ الْوُضُوءُ وَاشْتَدَّ عَلَيْهِ الْبَرْدُ فَلاَ أَرَى عَلَيْهِ الْوُضُوءَ .

He (Ibn al-Qaasim) said that Maalik said, “In the case of incontinence of urine, if wuḍuu’ is harmful to him and the cold is a hardship upon him, I’m of the opinion that wuḍuu’ is not incumbent upon him.

قُلْتُ : فَإِنْ خَرَجَ مِنْ فَرْجِ الْـمَرْأَةِ دَمٌ ؟ قَالَ : عَلَيْهَا الْغُسْلُ عِنْدَ مَالِكٍ إلَّا أَنْ تَكُونَ مُسْتَحَاضَةً فَعَلَيْهَا الْوُضُوءُ لِكُلِّ صَلاةٍَ

I (Ṣahnuun) said, “And so if blood flows from the opening of the woman’s vagina?”; he (Ibn al-Qaasim) said, “In  Maalik’s opinion, she must do ghusl, unless it is الْـمُسْتَحَاضَة (the continuous flow of blood of menstruation after the allotted days of the normal cycle), she must then perform wuḍuu’ for each ṣalaah.”

قَالَ : وَقَالَ مَالِكٌ الْـمُسْتَحَاضَةُ وَالسَّلِسُ الْبَوْلِ يَتَوَضَّآنِ لِكُلِّ صَلاةٍَ أَحَبُّ إلَيَّ مِنْ غَيْرِ أَنْ أُوجِبَ ذَلِكَ عَلَيْهِمَا وَأُحِبُّ أَنْ يَتَوَضَّأَ لِكُلِّ صَلاةٍَ

He (Ibn al-Qaasim) said Maalik said, “الْـمُسْتَحَاضَة (The continuous flow of blood of menstruation after the allotted days of the normal cycle) and سَّلَسُ‏ الْبَوْلِ (incontinence of urine) both require wuḍuu’ to be performed for each ṣalaah.  It is preferable to me not to make it obligatory for both conditions, however it is preferable to perform wuḍuu’ for each ṣalaah.”

قَالَ : وَسُئِلَ مَالِكٌ عَنِ الرَّجُلُ يُصِيبُهُ الْـمَذْيُ وَهُوَ فِي الصَّلاَةِ أَوْ فِي غَيْرِ الصَّلاَةِ فَيَكْثُرُ ذَلِكَ عَلَيْهِ أَتَرَى أَنْ يَتَوَضَّأَ  قَالَ قَالَ مَالِكٌ أَمَّا مَنْ كَانَ ذَلِكَ مِنْهُ مِنْ طُولِ عُزْبَةٍ أَوْ تَذَكُّرٍ فَإِنِّي أَرَى عَلَيْهِ أَنْ يَتَوَضَّأَ ، وَأَمَّا مَنْ كَانَ ذَلِكَ مِنْهُ اسْتِنْكَاحًا قَدْ اسْتَنْكَحَهُ مِنْ إبْرِدَةٍ أَوْ غَيْرِهَا فَكَثُرَ ذَلِكَ عَلَيْهِ فَلاَ أَرَى عَلَيْهِ وُضُوءًا ، وَإِنْ أَيْقَنَ أَنَّهُ خَرَجَ مِنْهُ فَلْيَكُفَّ ذَلِكَ بِخِرْقَةٍ أَوْ بِشَيْءٍ وَلْيُصَلِّ وَلاَ يُعِيدُ الْوُضُوءَ

He said, Maalik was asked about the man who experiences al-madh-yu while he is in ṣalaah or outside of ṣalaah and it happens to him a lot.  “Is it your opinion that he should perform  wuḍuu’?”  He (Ibn al-Qaasim) said that Maalik said, “As for the person for whom the condition is as a result of a lengthy bachelorhood or a pleasurable memory, I am of the opinion that he should perform wuḍuu’.  If on the other hand, it is a condition connected to the penis, due to coldness, or other than that and it happens to him often,  I am not of the opinion that he should perform  wuḍuu’, while if it is certain that it (madh-yu) is coming from it (the penis), let him wipe it with a cloth or some other thing and then let him pray, and he should not repeat wuḍuu’.”

قَالَ وَسَمِعْتُ مَالِكًا يَذْكُرُ قَوْلَ النَّاسِ فِي الْوُضُوءِ حَتَّى يَقْطُرَ أَوْ يَسِيلَ ، قَالَ فَسَمِعْتُهُ وَهُوَ يَقُولُ قَطْرًا قَطْرًا اسْتِنْكَارًا لِذَلِكَ ، قَالَ قُلْتُ لابْنِ الْقَاسِمِ فَهَلْ حَدَّ فِي هَذَا أَنَّهُ يَجْزَئُهُ مَا لَمْ يَقْطُرْ أَوْ يَسِلْ ؟ قَالَ مَا سَمِعْتُهُ حَدَّ لَنَا فِي هَذَا حَدًّا وَلَكِنَّهُ قَالَ : يَتَوَضَّأُ

He (Ibn al-Qaasim) said, “I heard Maalik mention the statement of the people about wuḍuu’ until it (madh-yu) drips or flows.”  He said, I heard him mention constant dripping with disapproval for that.  He (Ṣahnuun) said, I said to Ibn al-Qaasim, “Is the limit in this matter  that he made an allowance for what did not drip and flow ?”  He (Ibn al-Qaasim) said, “I have not heard that he (Maalik) set any limit for us in this matter, except that he said, “The person (to whom this happens) should perform  wuḍuu’.”

وَقَدْ ذَكَرَ مَالِكٌ عَنْ زَيْدِ بْنِ أَسْلَمَ عَنْ أَبِيهِ أَنَّ عُمَرَ بْنَ الْـخَطَّابِ قَالَ إنِّي لأََجِدُهُ يَتَحَدَّرُ مِنِّي مِثْلَ الْـخُرَيْزَةِ فَإِذَا وَجَدَ أَحَدُكُمْ ذَلِكَ فَلْيَغْسِلْ فَرْجَهُ وَلْيَتَوَضَّأْ وُضُوءَهُ لِلصَّلاةَِ قَالَ مَالِكٌ : يَعْنِي الْـمَذْيَ

Maalik mentioned from Zayd bin Aslam from his father that ʿUmar Ibn al-Khaṭṭaab said, “I find it flowing down from me like الْـخُرِيزَة (pearls) and so when any of you discover something like this, he should wash his opening and perform his wuḍuu’ for ṣalaah.”  Maalik said, “He meant al-madh-yu.”

ابْنُ وَهْبٍ عَنْ عُمَرَ بْنِ مُحَمَّدٍ الْعُمَرِيِّ أَنَّ عُمَرَ بْنَ الْـخَطَّابِ قَالَ إنِّي لأَجِدُهُ فِي الصَّلاةَِ عَلَى فَخِذِي كَخَرَزِ اللُّؤْلُؤِ فَمَا أَنْصَرِفُ حَتَّى أَقْضِيَ صلاَتي

Ibn Wahb related from ʿUmar bin Muhammad  al-ʿUmarii that ʿUmar bin al-Khataab said, “I find in ṣalaah عَلَى الْفَخِذِي (on the thigh) what is like خَرَزِ اللُّؤْلُؤِ (drops of pearls), but I do not stop until I perform my ṣalaah.”

مَالِكُ عَنْ الصَّلْتِ بْنِ زَيْدٍ أَنَّهُ قَالَ سَأَلْتُ سُلَيْمَانَ بْنَ يَسَارٍ عَنْ الْبَلَلِ أَجِدُهُ فَقَالَ سُلَيْمَانُ انْضَحْ مَا تَـحْتَ ثَوْبِكَ بِالْـمَاءِ وَالْهُ عَنْهُ

Maalik related from Aṣ-Ṣalt bin Zayd that he said, “I asked Sulaymaan bin Yasaar about الْبَلَل (wetness) I find.  Sulaymaan said, “اِنْضَحْ (Sprinkle water) under your thawb وَالْـهُ‏ ‬عَنْهُ (and pay no more attention to it).”

ابْنُ وَهْبٍ عَنْ الْقَاسِمِ بْنِ مُحَمَّدٍ أَنَّهُ قَالَ فِي الرَّجُلِ يَجِدُ الْبِلَّةَ قَالَ إِذَا اسْتَبْرَيْتَ وَفَرَغْتَ فَارْشُشْ بِالْـمَاءِ

Ibn Wahb transmitted from al-Qaasim bin Muhammad that he said with regards to the man that finds wetness, “When you rid yourself and finish, you should sprinkle it with water.”

وَقَالَ ابْنُ وَهْبٍ عَنْ ابْنِ الْـمُسَيِّبِ أَنَّهُ قَالَ فِي الْـمَذْيِ إذَا تَوَضَّأْتَ فَانْضَحْ بِالْـمَاءِ ثَمَّ قُلٌّ هُوَ الْـمَاءُ

Ibn Wahb transmitted from Ibn al-Musayyib that he said with regards to al-madh-yu (prostatic fluid), “When you perform ablution, فانْضِحْ (sprinkle) the area with water.  Hence,  the water is a small amount.

ابْنُ وَهْبٍ عَنْ يُونُسَ بْنِ يَزِيدَ وَعَمْرِو بْنِ الْـحَارِثِ عَنْ ابْنِ شِهَابٍ أَنَّهُ قَالَ بَلَغَنِي أَنَّ زَيْدَ بْنَ ثَابِتٍ كَانَ يَسْلَسُ الْبَوْلُ مِنْهُ حِينَ كَبِرَ فَكَانَ يُدَارِي مَا غَلَبَ مِنْ ذَلِكَ وَمَا غَلَبَهُ لَمْ يَزِدْ عَلَى أَنْ يَتَوَضَّأَ وُضُوءَهُ لِلصَّلاةَِ ثُمَّ يُصَلِّيَ

Ibn Wahb transmitted from Yuunis bin Yaziid and ʿAmr bin al-Haarith who transmitted from Ibn Shihaab said, “It has reached me that  the urine of incontinence use to flow from Zayd bin Thaabit often, and he was able to take care of most of it.  As for what (the urine)  he couldn’t take care of, it did not cause him to perform ablution again for prayer and therefore, he prayed.

مَالِكٌ عَنْ أَبِي النَّضْرِ حَدَّثَهُ عَنْ سُلَيْمَانَ بْنِ يَسَارٍ عَنْ الْـمِقْدَادِ بْنِ الأَسْوَدِ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ أَمَرَ أَنْ يَسْأَلَ لَهُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ أَحَدِنَا يَخْرُجُ مِنْهُ الْـمَذْيُ مَاذَا عَلَيْهِ ؟ فَإِنَّ عِنْدِي ابْنَتَهُ وَأَنَا اسْتَحْيِ أَنْ أَسْأَلَهُ قَالَ الْـمِقْدَادُ فَسَأَلْتُهُ فَقَالَ إذَا وَجَدَ ذَلِكَ أَحَدُكُمْ فَلْيَغْسِلْ فَرْجَهُ وَلْيَتَوَضَّأْ وُضُوءَهُ لِلصَّلاةَِ

Maalik transmitted from Abii An-Naḍr who transmitted from Sulaymaan bin Yasaar who transmitted from al-Miqdaad bin al-Aswad thatʿAlī bin Abii Ṭaalib ordered him to ask the Messenger of Allah صلى الله عليه وسلّم  about someone who has madh-yu coming from him, what should he do?  I (ʿAlī) have his daughter (that is to say, “I am married to his daughter”) and  I’m shy to ask him.”  al-Miqdaad said that he asked him (the Messenger of Allah) صلى الله عليه وسلّم  and he  said, “If one of you find that (madh-yu), let him wash his opening and let him perform his wuḍuu’ for ṣalaah.”

قَالَ عَلِيُّ بْنُ زِيَادٍ قَالَ مَالِكٌ لَيْسَ عَلَى الرَّجُلِ غَسْلُ أُنْثَيَيْهِ مِنْ الْـمَذْيِ عِنْدَ وُضُوئِهِ مِنْهُ إلَّا أَنْ يَخْشَى أَنْ يَكُونَ قَدْ أَصَابَ أُنْثَيَيْهِ مِنْهُ شَيْءٌ إنَّمَا عَلَيْهِ غَسْلُ ذَكَرِهِ

ʿAlī bin Ziyaad said that Maalik said a man doesn’t have to wash أَنْثَيَيْهِ (his testicles) because of madh-yu when he performs wuḍuu’, unless he fears that his testicles will soil something of his, however he must wash his penis.

قَالَ مَالِكٌ : الْـمَذْيُ عِنْدَنَا أَشَدُّ مِنْ الْوَدْيِ لأَنَّ الْفَرْجَ يُغْسَلُ عِنْدَنَا مِنْ الْـمَذْيِ ، وَالْوَدْيُ عِنْدَنَا بِـمَنْزِلَةِ الْبَوْلِ

Maalik said, “With us, madh-yu is stronger than wad-yu, because we wash the opening when madh-yu occurs while wad-yu is with the flow of urine.”

ابْنُ‮ ‬وَهْبٍ‮ ‬عَنْ‮ ‬عُقْبَةَ‮ ‬بْنِ‮ ‬نَافِعٍ‮ ‬قَالَ‮ ‬سُئِلَ‮ ‬يَحْيَى بْنُ‮ ‬سَعِيدٍ‮ ‬عَنْ‮ ‬الرَّجُلِ‮ ‬يَكُونُ‮ ‬بِهِ‮ ‬الْبَاسُورُ‮ ‬لاَ‮ ‬يَزَالُ‮ ‬يَطْلُعُ‮ ‬مِنْهُ‮ ‬فَيَرُدُّهُ‮ ‬بِيَدِهِ‮ ‬،‮ ‬قَالَ‮ ‬‭:‬‮ ‬إذَا كَانَ‮ ‬ذَلِكَ‮ ‬لاَزِمًا فِي‮ ‬كُلِّ‮ ‬حِينٍ‮ ‬لَمْ‮ ‬يَكُنْ‮ ‬عَلَيْهِ‮ ‬إلَّا‮ ‬غَسْلُ‮ ‬يَدِهِ‮ ‬فَإِنْ‮ ‬كَثُرَ‮ ‬ذَلِكَ‮ ‬عَلَيْهِ‮ ‬وَتَتَابَعَ‮ ‬لَمْ‮ ‬نَرَ‮ ‬عَلَيْهِ‮ ‬غَسْلَ‮ ‬يَدِهِ‮ ‬وَكَأَنَّ‮ ‬ذَلِكَ‮ ‬بَلاَءٌ‮ ‬نَزَلَ‮ ‬عَلَيْهِ‮ ‬فَيُعْذَرُ‮ ‬بِهِ‮ ‬بِـمَنْزِلَةِ‮ ‬الْقُرْحَةِ‮

Ibn Wahb transmitted from ʿUqbah bin Naafiʿ that he said, it was asked of Yaḥyaa bin Saʿiid concerning the man  with الْبَاسُور (hemorrhoids) that continue to protrude from him and he pushes them back inside with his hand.  He (ʿUqbah bin Naafiʿ) said, “If it is unavoidable each time, he has no alternative but to wash his hands if the problem is ongoing and continuous, but if it subsides in him, he is excused from it (washing his hands) because of what comes out of the opening.

Chapter 7 Mudawwanah – Wuḍuu’ Because of Sleep

الْوُضُوءُ مِنْ النَّوْمِ

Wuḍuu’ Because of Sleep

وَقَالَ مَالِكٌ : مَنْ نَامَ فِي سُجُودِهِ فَاسْتَثْقَلَ نَوْمًا وَطَالَ ذَلِكَ أَنَّ وُضُوءَهُ مُتَقَّضٌ

He (Ibn al-Qaasim) said that Maalik said whoever falls asleep in his prostration and he sleeps heavy and long, his Wuḍuu’ becomes void.

قَالَ : وَمَنْ نَامَ نَوْمًا خَفِيفًا – الْـخَـطِرَةَ وَنَحْوَهَا – لَمْ أَرَ وُضُوءَهُ مُنْتَقَضًا قَالَ : وَقَالَ مَالِكٌ فِيمَنْ نَامَ عَلَى دَابَّتِهِ قَالَ : إنْ طَالَ ذَلِكَ بِهِ انْتَقَضَ وُضُوءُهُ وَإِنْ كَانَ شَيْئًا خَفِيفًا فَهُوَ عَلَى وُضُوئِهِ  قَالَ : فَقُلْتُ لَهُ أَرَأَيْتَ إنْ نَامَ الَّذِي عَلَى دَابَّتِهِ قَدْرَ مَا بَيْـنَ الْـمَغْرِبِ وَالْعِشَاءِ ؟ قَالَ : أَرَى أَنْ يُعِيدَ الْوُضُوءَ فِي مِثْلِ هَذَا وَهَذَا كَثِيرٌ ، قَالَ : وَهُوَ عِنْدِي بِـمَنْزِلَةِ الْقَاعِدِ

He (Ibn al-Qaasim) said, “He who sleeps lightly, what comes to the mind concerning it is that I do not believe his wuḍuu’ becomes void.  He said Maalik said concerning the one who falls asleep on his riding  animal, “if it (the sleep) was long, his wuḍuu becomes nullified, and even if it (the sleep) is something light he is obligated to perform wuḍuu’.”  He (Ibn al-Qaasim) said, “I said to him (Maalik), are you of the opinion that if he falls asleep on his riding animal that he will be able to do wuḍuu’ between Maghrib and ‘Ishaa’?  He said, “I am of the opinion that the wuḍuu’ is repeated if this is the case and the sleep is a lot.  He said, “It is my opinion about the sitting position as well.

وَقَالَ مَالِكٌ : مَنْ نَامَ وَهُوَ مُحْتَبٍ فِي يَوْمِ الْـجُمُعَةِ وَمَا أَشْبَهَ ذَلِكَ فَإِنَّ ذَلِكَ خَفِيفٌ وَلاَ أَرَى عَلَيْهِ الْوُضُوءَ لأَنَّ هَذَا لاَ يَثْبُتُ ، قَالَ فَإِنْ نَامَ وَهُوَ جَالِسٌ بِلاَ احْتِبَاءٍ ؟ قَالَ : هَذَا أَشَدُّ لأََنَّ هَذَا يَثْبُتُ وَعَلَى هَذَا الْوُضُوءُ إنْ كَثُرَ ذَلِكَ وَطَالَ

He (Ibn al-Qaasim) said, “Maalik said, ‘He who sleeps while sitting with his legs drawn up on the day of Jumuʿah and what is similar to that, if that (sleep) is light, I am not of the opinion that wuḍuu’ is incumbent upon him, because this is not stationary.’”  He (Ibn al-Qaasim) said, “and if he is sitting not stationary.”  He (Maalik) said, “and if he is sitting with his legs drawn up and the sleep is heavy, then he is obligated to perform wuḍuu’ if the sleep is much and long.”

قَالَ مَالِكٌ : عَنْ زَيْدِ بْنِ أَسْلَمَ عَنْ عَطَاءِ بْنِ يَسَارٍ أَنَّ تَفْسِيرَ هَذِهِ الآيَةِ : (( يَا أَيُّهَا الَّذِينَ آمَنُوا إذَا قُمْتُمْ إلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إلَى الْـمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إلَى الْكَعْبيْـنِ وَإِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوا وَإِنْ كُنْتُمْ مَرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنْ الْغَائِطِ أَوْ لامَسْتُمْ النِّسَاءَ فَلَمْ تَـجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ )) إنَّ ذَلِكَ إذَا قُمْتُمْ مِنْ الْـمَضَاجِعِ يَعْنِي النَّوْمَ

Maalik related from Zayd bin Aslam that the explanation of this ayat: Oh you who believe! When you rise for salaah, wash your faces and your hands up to your elbows and wipe your heads and feet to the ankles; and when you are in a state of major impurity purify yourselves; and if you are sick or on a journey or when any of you comes from defecating (or relieving oneself) or you touch the women and you do not find water, then perform tayammum with pure earth and wipe your faces and your hands…”, the portion of this ayat that says: “When you rise for salaah” means when you get up مِنَ الْـمَضَاجِع (from sleeping in the reclined position) that is to say ‘sleep’.

قَالَ مَالِكٌ : عَنْ زَيْدِ بْنِ أَسْلَمَ أَنَّ عُمَرَ بْنَ الْـخَطَّابِ قَالَ إذَا نَامَ أَحَدُكُمْ وَهُوَ مُضْطَجِعٌ فَلْيَتَوَضَّأْ

Maalik related from Zayd bin Aslam that ʿUmar bin al-Khaṭṭaab said, “When one of you has slept and he was reclined let him perform wuḍuu’.

قَالَ ابْنُ وَهْبٍ عَنْ حَيْوَةَ بْنِ شُرَيْحٍ عَنْ أَبِي صَخْرٍ حُمَيْدِ بْنِ زِيَادٍ عَنْ يَزِيدَ بْنِ قُسَيْطٍ أَنَّ أَبَا هُرَيْرَةَ كَانَ يَقُولُ لَيْسَ عَلَى الْـمُجْتَبِي النَّائِمِ وَلاَ عَلَى الْقَائِمِ النَّائِمِ وُضُوءٌ

Ibn Wahb related from Ḥaywah bin Shariiḥ from Abū Ṣakhr Ḥamiid bin Ziyaad from Ziyaad bin Qasiiṭ that Abū Hurayrah used to say, “wuḍuu’ is not an obligation for the one who sleeps while sitting with his legs drawn up or the one who sleeps while standing.

قَالَ ابْنُ وَهْبٍ وَبَلَغَنِي عَنْ عَطَاءُ بْنُ أَبِي رَبَاحٍ وَمُجَاهِدٌ إنَّ الرَّجُلَ إذَا نَامَ رَاكِعًا أَوْ سَاجِدًا فَعَلَيْهِ الْوُضُوءُ

Ibn Wahb informed me (Ṣahnuun) from ʿAṭaa’ bin Abii Ribaaḥ and Muhjaahid that the man when he sleeps in the position of rukuu’ or sujuud, he is obligated to perform wuḍuu’.

قَالَ ابْنُ وَهْبٍ عَنْ يُونُسَ بْنِ يَزِيدَ عَنْ ابْنِ شِهَابٍ قَالَ إنَّ السُّنَّةَ فِيمَنْ نَامَ رَاكِعًا أَوْ سَاجِدًا فَعَلَيْهِ الْوُضُوءُ

Ibn Wahb related from Yuunus from Yaziid ibn Shihaab that he said, “The sunnah with regards to the one who sleep in rukuuʿ or sajdah is that he must perform wʿuḍuu’.”

قَالَ عَلِيُّ بْنُ زِيَادٍ عَنْ سُفْيَانَ عَنْ سَعِيدِ بْنِ إيَاسٍ الْـجَرِيرِيِّ عَنْ أَبِي خَالِدِ بْنِ عَلَّاقٍ الْعَبْسِيِّ عَنْ أَبِي هُرَيْرَةَ قَالَ : مَنْ اسْتَحَقَّ نَوْمًا فَقَدْ وَجَبَ عَلَيْهِ الْوُضُوءُ

ʿAli bin Ziyaad related from Sufyaan ath-Thawrii from Saʿiid bin Iyyaas al-Jariirii from Khaalid bin ʿAllaq al-ʿAbasii from Abū Hurayrah that he said “wuḍuu’ becomes an obligation on anyone who sleep.

قَالَ ابْنُ وَهْبٍ : وَأَنَّ رَبِيعَةَ بْنَ أَبِي عَبْدِ الرَّحْمَنِ كَانَتْ فِي يَدِهِ مِرْوَحَةٌ وَهُوَ جَالِسٌ فَسَقَطَتْ مِنْ يَدِهِ الْـمِرْوَحَةُ وَهُوَ نَاعِسٌ فَتَوَضَّأَ

Ibn Wahb said that Rabiiʿah bin Abū ʿAbdur-Rahmaan, had a fan in his hand while he was sitting.  The fan dropped out of his hand while he dozed off, and so he performed wuḍuu’.

قَالَ ابْنُ وَهْبٍ وَقَالَ ابْنُ أَبِي سَلَمَةَ : مَنْ اسْتَثْقَلَ نَوْمًا فَعَلَيْهِ الْوُضُوءُ عَلَى أَيْ حَالٍ كَانَ

Ibn Wahb said that Ibn Abū Salamah said, “, Wuḍuu’ becomes an obligation upon anyone who sleeps heavily, regardless of what the case maybe.”

Chapter 6 Mudawwanah – The Chapter About Performing Wuḍuu’ Because of Touching the Penis

الْوُضُوءِ مِنْ مَسِّ الذَّكَرِ

The Chapter About Performing Wuḍuu’ Because of Touching the Penis

فَهَلْ يُنْتَقَضُ وُضُوءُهُ إذَا غَسَلَ دُبُرَهُ فَمَسَّ الشَّرَجَ ؟ قَالَ : قَالَ مَالِكٌ : لاَ يُنْتَقَضُ وُضُوءُهُ مِنْ مَسِّ شَرَجٍ وَلاَ رَفْعٍ وَلاَ شَيْءٍ مِـمَّا هُنَالِكَ إلَّا مِنْ مَسِّ الذَّكَرِ وَحْدَهُ بِبَاطِنِ الْكَفِّ ، فَإِنْ مَسَّهُ بِظَاهِرِ الْكَفِّ أَوْ الذِّرَاعِ فَلاَ يُنْتَقَضُ وُضُوءُهُ

I (Ṣahnuun) asked, “Is Wuḍuu’ voided if he washed his دُبْر (buttocks) and touched الشَّرَج (the anus)?”  He (Ibn al-Qaasim) said, “Maalik said, ‘The Wuḍuu’ of a person who touches the anus or the inside of the upper thigh, or anything from that area is does not become nullified, except he who touches the penis with one of the palms of the hands.  If he touches it (the penis) with the back of his hand or the arm, his Wuḍuu’ is not voided.’ ”

قُلْتُ : فَإِنْ مَسَّهُ بِبَاطِنِ الأَصَابِعِ  قَالَ : أَرَى بَاطِنَ الأَصَابِعِ بِـمَنْزِلَةِ بَاطِنِ الْكَفِّ ، قَالَ لأَنَّ مَالِكًا قَالَ لِي بَاطِنَ الْكَفِّ فَبَاطِنَ الأَصَابِعِ  بِتِلْـكَ الْـمَنْزِلَةِ

I (Ṣahnuun) asked, “If he touched it (the penis) with the inside of the fingers?”  He said, “I am of the opinion that the inside of the fingers has the same standing as the palm of the hand.”  He said, “Because Maalik said to me, ‘the palm of the hand.’  Therefore, the inside of the fingers is of that status (that is to say, part of the palm of the hand).”

قَالَ : وَبَلَغَنِي أَنَّ مَالِكًا قَالَ فِي مَسِّ الْـمَرْأَةِ فَرْجَهَا إنَّهُ لاَ وُضُوءَ عَلَيْهَا

He (Ibn al-Qaasim) said, “It has reached me that Maalik said, ‘If the woman touched her فرج (vulva [opening of her vagina]), she does not have to perform Wuḍuu’.’ ”

وَقَالَ مَالِكٌ فِيمَنْ مَسَّ ذَكَرَهُ فِي غُسْلِهِ مِنْ الْـجَنَابَةِ قَالَ يُعِيدُ وُضُوءَهُ إذَا فَرَغَ مِنْ غُسْلِ الْـجَنَابَةِ إلَّا أَنْ يَكُونَ قَدْ أَمَرَّ يَدَيْهِ عَلَى مَوَاضِعِ الْوُضُوءِ مِنْهُ فِي غُسْلِهِ فَأَرَى ذَلِكَ مُجْزِيًا عَنْهُ

He (Ibn al-Qaasim) said, Maalik said concerning the person who touches his penis while he is perform ghusl because of major impurity, “he should do his Wuḍuu’ over again if he is finished with the ghusl for the major impurity unless it is being that the he passed his hands over the places of Wuḍuu’ during his ghusl.”  (Ibn al-Qaasim said,) “It is my opinion that takes the place of (renewing) it (Wuḍuu’).

قَالَ ابْنُ الْقَاسِمِ وَعَلِيُّ بْنُ زِيَادٍ وَابْنُ وَهْبٍ وَابْنُ نَافِعٍ عَنْ مَالِكٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ أَنَّهُ سَمِعَ عُرْوَةَ بْنَ الزُّبَيْرِ يَقُولُ دَخَلْتُ عَلَى مَرْوَانَ بْنِ الْـحَكَمِ فَتَذَاكَرْنَا مَا يَكُونُ مِنْهُ الْوُضُوءُ ، فَقَالَ مَرْوَانُ وَمِنْ مَسِّ الذَّكَرِ الْوُضُوءُ ؟ قَالَ عُرْوَةُ مَا عَلِمْتُ ذَلِكَ فَقَالَ مَرْوَانُ أَخْبَرَتْنِي بُسْرَةُ بِنْتُ صَفْوَانَ أَنَّهَا سَمِعَتْ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ  إذَا مَسَّ أَحَدُكُمْ ذَكَرَهُ فَلْيَتَوَضَّأْ قَالَ عُرْوَةُ ثُمَّ أَرْسَلَ مَرْوَانُ إلَى بُسْرَةَ رَسُولاً يَسْأَلُهَا عَنْ ذَلِكَ فَأَتَاهُ عَنْهَا بِـمِثْلِ الَّذِي قَالَ

Ibn al-Qaasim and ʿAlī bin Ziyaad and Ibn Wahb and Ibn Naafiʿ related from Maalik from ʿAbdallah bin Abii Bakr bin Muhammad bin ʿAmr bin Hazm that he heard ʿUrwah bin az-Zabiir say, “I entered upon Marwaan bin al-Hakm and we discussed the reasons for performing Wuḍuu’.  Marwaan said, ‘Wuḍuu’ is performed because of touching the penis.’  ʿUrwah said, ‘I didn’t no that.’  Marwaan said, ‘Busrah bint Safwaan told me that she heard the Messenger of Allah صلى الله عليه وسلّم say, ‘If one of you touches his penis, he should perform Wuḍuu’.  ʿUrwah said then Marwaan sent a messenger to Busrah to ask her about that and he (the messenger) returned with what was similar to what he (Marwaan) had said.

وَقَالُوا أَيْضًا عَنْ مَالِكٍ عَنْ ابْنِ شِهَابٍ عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ أَنَّهُ كَانَ يَغْتَسِلُ ثُمَّ يَتَوَضَّأُ قَالَ فَقُلْتُ لَهُ : مَا يُجْزِيكَ الْغُسْلُ مِنْ الْوُضُوءِ ؟ قَالَ : بَلَى وَلَكِنِّي أَحْيَانًا أَمَسُّ ذَكَرِي فَأَتَوَضَّأُ . وَذَكَرُوا أَيْضًا عَنْ مَالِكٍ عَنْ إسْمَاعِيلَ بْنِ مُحَمَّدِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ عَنْ الْـمُصْعَبِ بْنِ سَعْدٍ عَنْ سَعْدٍ أَنَّهُ كَانَ يَقُولُ : الْوُضُوءُ مِنْ مَسِّ الذَّكَرِ ، وَذَكَرُوا أَيْضًا عَنْ مَالِكٍ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عُرْوَةَ أَنَّهُ كَانَ يَقُولُ : مَنْ مَسَّ ذَكَرَهُ فَقَدْ وَجَبَ عَلَيْهِ الْوُضُوءُ

They, all related from Maalik from Naafiʿ from Ibn ʿUmar that he used to say, “if a man touched his penis, the performance of Wuḍuu’ becomes incumbent upon him.”  They also said, “It has been related from Maalik, from Ibn Shihaab from Saalim bin ʿAbdullaah  from his father that he used to perform ghusl then perform Wuḍuu’.”  He (Saalim) said, “I said to him, ‘Doesn’t ghusl take the place of Wuḍuu’?  He (his father) said, “Certainly, but sometimes I touch my penis and so I perform Wuḍuu’.”  They also mentioned that Maalik related from Ismaaʿiil bin Muhammad bin Saʿd Abii Waqqaaṣ from Musʿab bin Saʿd from Saʿd that he used to say, “Wuḍuu’ must be perform because of touching the penis.”  They also mentioned that Maalik related from Hishaam bin ʿUrwah from his father that he used to say, “Whoever touches his penis, Wuḍuu’ becomes incumbent upon him.”

الاستعاذ (The Seeking of Refuge) From Shayṭaan and البسملة (The Saying Of: بسم الله الرّمـاـن الرّحيم)

‮ ‬بسم الله الرّمـاـن الرّحيم

الاستعاذ (The Seeking of Refuge) From Shayaan

الاستعاذ is the seeking of refuge.  It must be said when memorizing the Qur’an and when seeking protection from Shayṭaan.  The best thing to do is to say ةذاـعـﺘـسلاا before you begin reading the Qur’an.  الاستعاذ is not found in the Qur’an.  As it is most often said however,  it is an established practice for القَارِي (the reader) of the Holy Qur’an to open his recitation with  الاستعاذ whether the recitation is from the first  sūrah or what comes after it.  Allah the Most High has said in His Noble Book:

فَإِذَا قَوَأْتَ‮ ‬الْقُرءَانَ‮ ‬فَسْتَعِذُ‮ ‬بِاللَّهِ‮ ‬مِنَ‮ ‬الشَّطَانِ‮ ‬الرَّجِمِ  ‬Suuratu-n-Naḥl verse 98

“When you read the Qur’an, seek refuge in Allah from Shayṭaan the accursed.”

What is desired here is what is found in the duʿah:

اللَّهُمَّ‮ ‬أَعَذْنِي‮ ‬مِنَ‮ ‬الْبَلاَءِ‮ ‬وَشَرِّ‮  ‬الأَعْدَاءِ‮ ‬الرَّجِمِ

(Oh Allah, protect me from the trial and evil of the accursed enemy).

الاستعاذ is said in the following way: أَعُوذُ‮ ‬بِاللّهِ‮ ‬مِنَ‮ ‬الشَّطَانِ‮ ‬الرَّجِمِ‮ ‬ا (I seek refuge in Allah from Shayṭaan the accursed).

Should الاستعاذ be said aloud or quietly?

It has been said that it is preferable that الاستعاذ is said quietly in some places and aloud in others.  As for when it is said quietly:

1. it is when القَارِي is reading quietly whether he is alone or among a group of people;

2. when he is alone whether  he is reading quietly or aloud;

3. when he is in ṣalaah whether it is silent or aloud and whether he is praying alone or behind an imaam or he is the imaam;

4. when he is reading among a group of people who are studying the Qur’an and he did not start with them at the beginning of the recitation.  Beyond this, the recitation of الاستعاذ aloud is preferred.

(*Note): If القَارِي has to stop his recitation suddenly or unexpectedly, for instance if he sneezes, clear his throat or says something with regards to the recitation like when he is in doubt about something in it and he asks someone about it in order to be certain, he should not return to الاستعاذ.

As for when he stops the recitation reluctantly or because of speech unrelated to the it or he replies to the Salaams,  then he must repeat الاستعاذ.

البسملة (The Saying Of: بسم الله الرّمـاـن الرّحيم)

Saying البسملة is the Sunnah. because of what has been related in sound hadith that the Messenger of Allah صلّى الله عليه وسلّم  did not know the end on the sūrah until بسم الله الرّمـاـن الرّحيم was revealed to him and because the Ṣahaabah wrote it in the ʿUthmaanii muṣaaḥif (copies of ʿUthmaan’s compilation of the Holy Qur’an).

With the Mālikīs, البسملة is not part of Suuratu-l-Faatiḥah nor part of any of the sūrahs of the Qur’an. The exception is Suuratu-l-Naml it is part of the ayāt in which Allah says:

إِنَّهُ‮ ‬مِنْ‮ ‬سُلَيْمـاـنَ‮ ‬وَإِنَّهُ‮ ‬بِسْمِ‮ ‬اللهِ‮ ‬الرّمـاـنِ‮ ‬الرَّحِيمِ

The Basmalah – بسم الله الرّمـاـن الرّحيم follows the example of the Noble Qur’an and done in accord with the saying of the Messenger of Allahصلّى الله عليه وسلّم. Every  important matter which does not begin with بسم الله الرّمـاـن الرّحيم should be stopped” – that is to say a matter which is considered important from the start which does not begin with: بسم الله الرّمـاـن الرّحيم should be أَبْـتَرُ (cut) or إِجْذَمُ‮ ‬(cut off) or أَقْطَعُ (cut short / interrupted).

It is an established practice for the reader of the Holy Qur’an to to recite البسملة‮ ‬at the beginning of every sūrah except sūrah Tawbah (9).

It has been transmitted from ʿAlī رضي‮ ‬الله عنه from Ibn ʿAbbaas رضي‮ ‬الله عنه who said, “I asked ʿAlī why the  Basmalah hadn’t been written in the front of  the transmission of at-Tawbah?”  He said because al-Basmalah is a protection and in its transmission, there is not a protection in it because it was revealed with the sword and it is not appropriate between the protection and the sword.

As for when the reader began his recitation beyond the beginning  of the sūrah, he could choose to do البسملة‮ ‬after الاستعاذ or if he wants he can just do الاستعاذ because of the words of Ash-Shāṭibī the author of ‘Hirzu-l-Amaanii wa Wajhu-Tahaanii fii-l-Qaraa’aati-s-Sabʿi’:

“There is no doubt that it (البسملة) is read when you begin the sūrah, unless it is in the parts which have been chosen by the one who is reading.” That is to say, what is after the beginning of the sūrah whether it is an ayat or a word.

As for the البسملة coming between two sūrahs, Warsh has five ways for this:

1.  stop at البسملة – that is to say you separate the end of the sūrah from البسملة and separate البسملة from the beginning of the sūrah;

2. join everything – that is to say to link the end of the sūrah with البسملة and to link البسملة to the beginning of the sūrah.  A reminder, it is not allowed to recite the last āyah of the previous sūrah and join it with البسملة then stop, then read the first āyah of the following sūrah.  Any other combination is allowed of joining or cutting off and breathing; this way of joining of two sūrahs is not allowed between sūrah Al-Anfaal and sūrah At-Tawbah, since sūrah At-Tawbah has no البسملة;

3. join البسملة to the beginning of the sūrah;

4. stop at the end of every sūrah slightly without a pause for breath and without      البسملة;

5. join the last words of the first sūrah with the first words of the following sūrah without البسملة;

As for sūrah الأنْفَال and البراءة, each reader uses الوقف and الصل and السكت between them without  البسملة.

As for النَّاس and الْـفَاتحَـة, each reader reads البسملة in one way between the two of them.

As for joining the end of the sūrah with the beginning, it is like when the reader who repeat sūrah البسملة ,الإخْـلاَص is for everything that is repeated and if you join the sūrah to what is before it, like الأنـمـبِأَءِ with the beginning of هُـود, the البسملة is read for everything that is recited from the both of them.

Warsh also has another way before four sūrahs’.  They are: الـمُطَفِّفين‮ ‬, الْـبَـلَد‮ ‬,الْـقِيَامَـة,  and الْـهُمَزَة.  These four suurahs are called: the four “Zuhr” suwar (Noon Sūrahs). Some scholars of recitation recite البسملة before them.  That is to say, if the reader reads with the stop at the beginning of the Qur’an, when he joins these sūrah he reads البسملة. That is to say between الْـمُدَثِّر‮ ‬and الْـقِيَامَـة and between الإنْفِطَار and الـمُطَفِّفين and between الْفَجْر and الْـبَـلَد and between الْـعَصْر and الْـهُمَزَة.

If however, the reader has read joining the sūrahs from the beginning of the Qur’an, when he joins these sūrahs from the beginning he should stop.

Published in: on August 1, 2010 at 01:18  Leave a Comment  
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