Risālah ibn Abī Zayd al-Qayrawaanī – Chapter 5: Ghusl

نظم رسالة ابن أبي زيد القيرواني
Risālah ibn Abī Zayd al-Qayrawaanī

The Risālah : A Treatise on Mālikī Fiqh by ʿAbdullah ibn Abī Zayd al-Qayrawānī (310/922 -386/996)

Translated by Alhaj Bello Mohammad Daura, MA (London) (Including commentary from ath-Thamr ad-Dānī by al-Azharī)

Risālah ibn Abī Zayd al-Qayrawaanī – Chapter 5: Ghusl

Evidence for it and its preconditions were already mentioned in the chapter on wudū’. The description of ghusl contains obligations, sunnas and meritorious elements. The author did not clarify which are the obligations and so we will make that clear. There are five obligations:

1. Covering the entire body with water;

2. the intention;

3. lack of interruption;

4. rubbing; and

5. making water penetrate the hair, whether it is thick or there are thick plaits.

There are five sunnahs of ghusl:

1. washing the hands to the wrists first:  

2. rinsing the mouth;

3. sniffing water up the nose;

4. blowing water out the nose;

5. and wiping the earholes. He wipes whatever he can wash of them. The description of the washing is to take water in the hands and tilting his head so the water can reach the inside of his ears. He does not pour water into his ears because that would entail harm.

Its meritorious parts are seven:

1. the Basmala;

2. beginning by removing filth from the body;

3. washing all the limbs of wudu’ before the bath;

4. beginning with the upper body before the lower;

5. beginning with the right side before the left;

6. doing the head three times; and

7. using a small amount of water while doing ghusl completely.

There are five disliked things:

1. reversing the order of the actions;

2. pouring a lot of water;

3. repeating the washing after having done it fully;

4. doing ghusl in the lavatory or in a filthy place; and

5. to purify oneself while showing the private parts. Ghusl is washing which covers the entire surface of the body accompanied with rubbing because the reality of ghusl consists of both.

5.1. Things which make ghusl obligatory

5.1a. Janaba

You must do ghusl because of janaba

[Janaba results from two things: ejaculation and the disappearance of the end of the penis in the vagina.]

5.1b. End of Menstruation or Lochia 

or at the end of menstruation and the bleeding after childbirth.

[At the cessation of the bleeding of both states, in both attribute and judgement. Some of them say that it is attribute rather than judgement which was already discussed. You are aware of the similarity in the attribute, but not in the judgement. The attribute is not specific to the obligation.]

5.2 Ghusl With or Without Wudū’

5.2a. Ghusl without wudu’

If, when doing ghusl, you do not include wudū’ it is acceptable

[If the person who is purifying himself orherself from janaba, menstruation and lochia confines himself to ghusl without wuduu’, the ghusl satisfies wudū’ and so he can pray with that ghusl without doing wudū’ if he has not touched his penis since the minor impurity is included in the major impurity. This is when ghusl is obligatory, like the ghusl for janaba. As for the ghusl which is sunna or recommended, it goes not satisfy wudū’.]

5.2b.What to Do First

but it is better to do wudū’, having begun by washing off any impurity from the private parts or the rest of the body.

[ It is better for the one who is purifying himself from janaba and the like to perform two meritorious actions, one of which is to begin by washing the private parts or any filth on his body. If he washes it with the intention of janaba and removes the filth, that is enough for him in the well-known position. He does not have to repeat his ghusl a second time. If he washes with the intention of removing the impurity and then does not wash it afterwards, it is not enough by agreement. The second meritorious action is wudū’ before washing his body to honour the limbs of wudū’.]

5.2c. Doing Wudū’ First

after This You Do wudū’ as you would for the prayer.

[Based on his previous statement that it is better for him to do wudū’, which linguistically is washing the hands to the wrists. So he completes the wudū’ which he would do for the prayer. This would necessitate that he washes off any filth on the body or private parts before washing his hands. That is not the case since washing the hands is put first. So it is better to say that he speaks first about the judgement, and secondly about the actual description.

Another matter remains. It is whether he repeats washing the hands a second time after washing his penis without the intention of janaba or not. The hadith of Maymuna demands that after the filth is removed, the hands are not washed again. That is the definite position of some people, but most of the commentators of Khalil say that he washes them again.]

5.2d. The Question of the Feet

If you want to, you can include your feet, or if you want, you can leave them to the end.

[His words show that he can choose between washing his feet before washing his body or delay that. Some of them therefore say that he can choose between washing his feet before or later. The well-known statement is that he washes his feet before absolutely whether the place where he washing is clean of filth or not. The evidence for the accepted position is in the Muwaṭṭa’ that “whenever the Messenger of Allah performed ghusl for janaba, he would begin by washing his hands, and then did wudū’ as for the prayer. “So it is clear that he did a full wudū’, which is the school of Mālik and ash-Shafi’i. Al-Fakhani said that it is the well-known position. It is said that he can absolutely delay washing them whether the place is clean or not. The position about delaying them is more evident than the well-known position based on what is in the two Sahīh collections that the Prophet used to delay washing his feet to the end of his washing and then he would wash them.]

5.3. Description of Wudū’

5.3a. Putting the Hands in the Vessel

Then you immerse your hands completely in the water container, take them out without holding any water in them, and rub the roots of your hair with your fingertips.

[After he has finished wudū’, he puts his hands in the vessel if it is open. If it is closed, he pours the water on them. He takes them out uncupped without any actual water other than the traces of the water and he rubs the roots of the head, beginning from the back of the skull. There are two benefits in rubbing in fiqh: the speed of making water reach the skin, and medicinal, which is that it prepares the head for the water so that it will not be harmed when the water is poured on it afterwards since the pores of the skin will be closed.]

5.3b.Three handfuls of Water

You then take out three handfuls of water washing your head throughly with each one.

[After finishing rubbing the roots of head, water is scooped on the head three times while rubbing his head with them. The entire head must be covered with each of the three handfuls and there must not be less than three, even if it is all covered with one and does his separate parts with it. If three is not enough, he does more until it is covered.]

5.3c. Women’s Hair

Women do the same as this. They gather up their hair and do not have to undo their plaits.

[The woman washes filth off and does wudū’ first and wets the roots of the hair as a man does. She gathers up and holds her hair and it is neither obligatory or recommended in the ghusl for janaba or menstruation for her to undo her plaits. The evidence for what he said is in Muslim where Umm Salamah said, “Messenger of Allah, I am a woman who keeps her hair closely plaited. Do I have to undo it for ghusl after sexual defilement?” He replied, “It is enough for you to throw three handfuls over your head and then pour the water over yourself. Then you will be purified.” It is an argument for the one who says that rubbing is not a precondition because the pouring washes away. As the woman is not obliged to undo her plaits, she is not obliged to remove her ring, even if it is tight, or her bracelets, nor is it obligatory for a man to remove a permissible ring, even if it is tight.]

5.3d. Pouring Water on the Right Side

You then pour water over your right side, then over the left, rubbing the body with both hands immediately the water has been poured so that the whole body is covered.

[After washing his head, he begins to wash his body by washing the entire right side beginning from the top and then does the same with the left side. It is obligatory to rub it in the well-known position. From what he says it appears that he does not rub after pouring water on the right side until water is poured on the left side. When water is poured on the left side, he rubs both sides. Something similar is stated in Tahqiq al-Mabani. It is clear that he rubs the right side before pouring on the left side. That is how you find it elsewhere. He rubs with both hands if that is possible. It is not possible, he delegates someone else to do to do the rubbing. The area between the navel and knees can only be rubbed by someone who can touch that directly – a wife or slavegirl. If he does not find anyone to do that, it is enough to pour the water over his body without rubbing. If he delegates someone when it is not necessary, that is not allowed in the well known position. The rubbing should be done after the water has been poured, and that is evident.]

5.3e. Covering the Entire Body

If you have any doubt about water reaching any part of your body you pour water over it again,

[The water must cover all the body to discharge the responsibility and it is only satisfied when he is certain. If there is any doubt about whether or not the water has reached the limbs of person performing the bathing, then he is obliged topour water over himself again, and it is not enough to wash it with water still on his body.]

5.3f. Rubbing

rubbing with your hand until you are certain every part of your body has been covered.

[There must be rubbing or whatever takes its place if that is impossible. It is like that when he is unsure about whether or not he has rubbed a place on his body. He takes water again and rubs it until he is certain of that. It is enough that he thinks it probable, differing from those who say that it is not enough. If it is enough to make the water reach the skin, which is agreed upon, it is better to carry out the rubbing which is disputed. He must repeat until he is sure that his entire body has been covered.]

5.3g. Inaccessible Areas

You must make sure that you include the inside of the navel, under your chin, that you put your fingers right through your beard, that you rub under your armpits, between your buttocks and thighs, behind your knees, not forgetting the heels and the soles of your feet. You also make sure you rub between each finger.

[The water and rubbing must include all these areas, the throat and that which is under the beard, putting the fingers through the hair of the beard. The hair of the head is not mentioned because it was already dealt with, and other hair must be washed as well, like the eyebrows, eyelashes, moustache, armpits and pubic region. Inside the navel must be washed, which a place where dirt gathers, between the buttocks which must be relaxed so that water reaches the folds of the anus, but not inside the anus. Also inside the thighs, which is between the anus and penis, behind the knees, and the soles of the feet. It is obligatory to put water between the fingers which would have been covered a prior wuduu’. Otherwise it is done in ghusl. He does not mention things which are far from water, like the lines of the brow and hollows of the outside eyelids and under the nostrils and other places since that was covered in wudū’.]

5.3h.The Feet

If you have delayed washing your feet, you wash them last, thereby completing both your ghusl and your wudū’.

[If they were not washed first, then they are washed, completing the obligatory ghusl and recommended wuduu’. If he delayed washing the feet in wudu’, he washes them with the intention of wudū’ and ghusl.]

5.4. Avoiding Touching the Penis:

5.4a. After the Ghusl

You should be careful not to touch your penis with the inside of your hand when rubbing your body but if you do, having already completed your ghusl, you have to do wudū’ again.

[When he does wudū’ on account of janaba after washing the uncleanness from his private parts with the intention of removing janaba, he should be careful about touching the penis. It is mentioned because it is the most common of several things which break wudū’. Wudū’ is only obliged by touching the penis with the inside of the hand. It appears from this that wudū’ is not obliged for touching the penis unless it is done with the inside of the hand. That is the position of Imam Ash-hab. The school of Ibn al-Qāsim is that wudū’ is obliged for touching the penis with the inside of the hand or the fingers. In the Mukhtaṣar of Shaykh Khalīl, he adds “or by the sides of the fingers”. If you touch the penis deliberately or forgetfully and you have finished wudū’, then wudū’ must be repeated if you want to pray. Otherwise it is not necessary to repeat it until you wish to pray. as is the case with other ritual impurities. It is necessary to have an intention to repeat wudū’ if he wants to pray, because his major impurity has been removed and so some say that the intention for wudū’ must be renewed which is agreed upon.]

5.4b. Touching the Penis Before Ghusl is Completed

But if you touch it at the beginning of your ghusl, after having washed the areas included in wudū’, you should then go over them again with water in the right order and with the intention of doing wudū’.

[All or part, as is transmitted from Abu ‘Imraan. It makes no difference whether he washes them first and then touches or whether he has washed some of them. Following the correct order is recommended. We consider that the correct sequence in wudū’ is sunnah. It is evident that he means that it is not obligatory in the sunnah. It is said that it is referring to the obligations of wudū’, its sunnahs and its meritorious actions. It is said that it refers to making water flow on the limbs and rubbing. On this basis and on the basis of what is before it it must mean that it is obligatory.

There is disagreement about the renewing the intention of wudū’. The author says that it is obliged to renew the intention of wudū’. If he intends to remove the major impurity, that is not enough. He is in the position of someone doing wudū’ who is not in janaba who intends to remove major impurity. Al-Qabisi says that he is not obliged to renew it. The basis of the disagreement is whether each limb which is purifies first or its own is purified without the full completion. If we said the first, then it is obliged to renew it because its purity has gone with the ritual impurity and so it is obliged to make an intention to wash it again. If we state the second, then it is not obliged to renew it because it remains and so we include it in the intention for the greater purity.]

Published in: on December 10, 2020 at 21:57  Leave a Comment  

الْـحَيْضُ (The Blood of Menstruation) and النَّفَاسُ (The Blood of Parturition [Childbirth]) from Matn al ʿIzziyah

الْـحَيْضُ (The Blood of Menstruation) and  النَّفَاسُ (The Blood of Parturition [Childbirth])

 الْـحَيْضُ (The blood of menstruation) ‮ ‬هُـوَ‮ ‬الدَّمُ‮ ‬الْـخَارِجُ‮ ‬بنَفْسِهِ(is the [natural] blood flow in itself) مِنْ‮ ‬قُبُلِ‮ ‬مَنْ‮ ‬تَـحْمِلُ (from the woman who is able to become pregnant). عَادَةٌ‮ ‬فِي‮ ‬مُدَّةِ‮ ‬خَمْسَةَ‮ ‬عَشَرَ‮ ‬يَـوْمًـا (It can last up to fifteen days) فَدُونَهَا إِلَى سَاعَةٍ‮ ‬ (or as little as an hour) مِنْ‮ ‬غَيْرِ‮ ‬وِلاَدَةٍ‮ ‬([as long as] it is not caused by childbirth) وَلاَ‮ ‬مَـرْضٍ (or illness). فَأَقَلُّهُ (The minimum duration [of purity from the blood of menstruation]) لاَ‮ ‬حَـدَّ‮ ‬لَـهُ (has no limit), كَـأَكْـثَرِ‮ ‬الطُّهْـرِ(likewise the maximum duration [of purity from the blood of menstruation][has no limit]). وَأَمَّا أَقَـلُّ‮ ‬الطُّهْـرِ (The minimum) فَخَمْسَةَ‮ ‬عَشَرَ‮ ‬يَوْمًا (can be fifteen days). وَأَمَّا أَكْثَرُ‮ ‬الْـحَيْضِ (As for the maximum duration period for the blood of menstruation), فَـيَخْتََلفُ (it varies) بِـخْتِلاَفِ‮ ‬الْـحُيَّضِ (in accord with the different menstrual cycles [of each female]). ‮  ‬فَإنْ‮ ‬كَانَـتْ‮ ‬مُـبْتَدَأَةٌ‮ ‬ (If she’s just staring to have a menstrual period) فَأَكْثَرُ (the maximum period) فِـي‮ ‬حَـقِّهَا‮ ‬(in reality) إذَا تَـمَادَتْ‮ ‬بِـهَا الْـحَيْضَةُ (if the bleeding persists) خَمْسَةَ‮ ‬عَشَـرَ‮ ‬يَـوْمًـا (is fifteen days). وَإِنْ‮ ‬كَنَاتْ‮ ‬مُعْتَادَةٌ‮ ‬(If she is a woman who is accustomed to regular menstrual cycles]),فَـإِمَّّا أَنْ تَـخْتَلِفَ‮ ‬عَـادَتُـهَا أَمْ‮ ‬لاَ (her normal period is either irregular or regular). فَـإنْ‮ ‬لَـمْ‮ ‬تَـخْتَلِفِ‮ ‬(Even if it is not irregular), ‮ ‬اسْظهَرَتْ‮ ‬عَلَى عَادَتِهَا بِثَلاَثَةِ‮ ‬أَيَّامًا (she can use precaution by adding three days above her normal period) مَا لَـمْ‮ ‬تُجَاوـِزْ‮  ‬خَـمْسَةَ‮ ‬عَشَـرَ‮ ‬يَوْمًَا ( that usually doesn’t exceed fifteen days),وَإِنِ‮ ‬اخْتِلاَفَتِ‮ ‬اسْتَظَهَرَتْ‮ ‬عَلَى أَكْثرِ‮ ‬عَادَتِهَا‮ ‬ (while if it [her period] is irregular, she can also use precaution for what is beyond her normal period),كَـذَالكَ‮ ‬ (in the same way [that is to say: she can add three days to what is above her normal period]). وَهِـيَ‮ ‬ (She),فِـي‮ ‬أَيَّّامِ‮ ‬الاسْـتِظْهَارِ (during the days of istiḍh-haar [precaution before performing ablution]) ‮ ‬حَـائِـضٌ (is still considered to be a menstruating woman). فَإِنْ‮ ‬تَـمَادَى بِهَا (If it [the bleeding] persist with her) ‮ ‬إِلَى تَـمَامِ‮ ‬خَمْسَةَ‮ ‬عَشَرَ‮ ‬يَومًا (up to the completion of fifteen days), فَحُكْمُهَا حُكْمُ‮ ‬الطَّاهِرِ (the judgement for her is same as the judgement for the woman who has purity) ‮ ‬فِـي‮ ‬تَـوْجِـيهِ(in respect) الصَّلاَةِ (to the prayer),وَالصَّوْمِ‮ ‬(fasting), وعَـدَمِ‮ ‬القَضَاءِ (the repayment of missed prayers), وَإِتْيَانِ‮ ‬الزَّوْجِ (and the arrival of the husband for intercourse).

فصْلٌ (Section)

ولِلطَّهْرِ‮ ‬عَلاَمَتَانِ (Purity from menstruation has two signs:) 1. الْـخُفُوفُ (dryness): وَهُـوَ (it is) أَنْ‮ ‬تُـدْخِـلَ‮ ‬الْـمَرْأَةُ (when a woman puts) خِرْفَةً (a cloth) فِي‮ ‬فُرْجِـهَا (into the opening of her vagina) فَتَخْـرُجَ (and when she takes it out),‮ ‬جَافَّةً (it is dry);لَـيْسَ‮ ‬عَـلَيْهَا شَـيْءٌ‮ ‬مِـنَ‮ ‬الدَّمِ‮ ‬ (there isn’t any blood on it). 2. وَالْقَصَّةُ‮ ‬الْبَيْضَاءُ (al-qiṣṣatu-l-bayḍaa’u) ‮ ‬وَهِيََ‮ ‬مَاءٌ‮ ‬أَبْيَضُ‮ ‬رَقِيٍقٌ(which is thin white water) يَأْتِى فِي‮ ‬آخِرِ‮ ‬الْـحَيْضِ (that comes at the end of menstrual bleeding) كَـمَاءِ‮ ‬الْقَصَّةِ (which like the water from gypsum). ‮ ‬وَهِـيَ‮ ‬الْـجِيرُ(It [resembles] the water of quicklime) وَالْـقَصَّةُ (and gypsum). أَبْـلغُ (This is a more reliable indicator) للْـمُتَادَةِ (for a woman who is accustom to having a menstrual period). فإِذَا رَأَتِ‮ ‬الْـخُفُوفَ‮ ‬أَوَّلاً (Even if she see the dryness first), ‮ ‬انْـتَظَرَتِ (she should still expect to see) الْـقَصَّةَ (the white water) لآخِرِ‮ ‬الْوَقْتِ‮ ‬الْـمُخْتَارِ (towards the end of the particular period).

وَأَمَّا الْـمُبْتَدَأَةُ (As for the one who is just starting to menstruate), فَـلاَ‮ ‬تَـنْتَطِرُ (she should not expect to see) الْـقَصَّةِ‮ ‬ (the white water)إذَا رأَتِ‮ ‬الْـجُفُوفِ‮ ‬أَوَّلاً‮ ‬(if she sees dryness first). وَعَـلَى الْـمَرْأَتِ (A woman is obligated) أَنْ‮ ‬تَنْتَطِرَ‮  ‬طَهْرَهَا (to look for her state of purity) عِنْدَ‮ ‬النَّوْمِ (when she’s going to sleep) وَعِنْدَ‮ ‬صَـلاَةِ‮ ‬الصُّبْحِ (and when it is time to pray Ṣalatu-ṣ-Ṣubḥ).

وَيَـمْنَعُ‮ ‬الْـحَيْضُ (Menstruation prevents) الصَّلاَةَ (prayer [from being performed]), وَالصَّومَ (fasting) والطَّلاَقَ ([the pronouncement of] divorce), ومَسَّ‮ ‬الْـمُصحَفِ (the touching of a copy of the Qur’an), وَقرَاءَةَ‮ ‬القُرْأَنِ (the recitation of the Qur’an), وَدُخُـولَ‮ ‬الْـمَسْجِـدِ (the entry [of a woman] into the masjid), وَالْـوَطَءَ‮ ‬فِـى الْـفُرْجِ (sexual intercourse [between the man and the woman]) زَمَنَ‮ ‬الْـحَيْضِ (during the time of menstruation), وَبَـعَدَهُ (and after it), قَبْلَ‮ ‬طُهْرِهَا بِالْـمَاءِ (before the woman has purified herself with water).

فصْلٌ (Section) النَّفَاسُ (The Blood of Parturition [Childbirth])

النَّفَاسُ (The blood of parturition [childbirth]) هُـوَ‮ ‬الدَّمُ‮ ‬الْـخَارِجُ (is the blood which comes out) مِـنَ‮ ‬الْـقَبْلِ (of the opening of the woman)  بِسَـبَبِ‮ ‬الْوِلاَدَةِ (because of childbirth) غَـيْرَ‮ ‬زَائِدِ‮ ‬عَلى سِـتِّيـنَ‮ ‬يَوْمًا (for a period not exceeding sixty days)1 فَـلاَ‮ ‬يَسْـتَظْهِرُ ([After sixty days,] there are no precautionary days)2. وَحُـكْمُ‮ ‬دَّمِ‮ ‬النَّفَاسِ (The legal ruling for the blood of parturition [childbirth]) فِـيمَا‮ ‬يَـمْنَعُهُ (in respect to what it prohibits) وَِفِي‮ ‬اقتضَائِهِ‮ ‬الْغَسْلَ (and in respect the necessity of ghusl) حُـكْمُ‮ ‬دَمِ‮ ‬الْـحَيْضِ (is the [same as] legal ruling for menstruation) مُـطْلَقًا (without any restriction). وَاللَّهُ‮ ‬أَعْلَمُ (And Allah is the Best Knower).

Footnotes:

1 Minimum of the bleeding after childbirth (Nifas)

وإذا انقطع دم النفساء وإن كان قرب الولادة اغتسلت وصلت

If the bleeding after childbirth (nifas) stops soon after the birth, a woman should do ghusl straightaway and start doing the prayer. [ If shortly after childbirth a woman sees the sign which indicates that it is ended with white discharge and dryness, then she washes and prays. “Soon after birth” has no minimum limit in relation to time and it has a minimum in relation to what emerges, which is one gush.]

Maximum of the bleeding after childbirth (Nifas)

وإن تمادى بها الدم جلست ستين ليلة ثم اغتسلت وكانت مستحاضة تصلي‮ ‬وتصوم وتوطأ

However, if bleeding continues longer than sixty days, then she does ghusl anyway, the bleeding is considered as istihada, and she does the prayer and fasts and her husband can have sexual intercourse with her. [If the bleeding continues, she waits for sixty days, which it the maximum of its extent. If it stops after sixty, the matter is clear. If she continues to bleed after sixty, it is abnormal bleeding and she has a ghusl, prays and fasts and her husband can come to her.]

2 The three precautionary days that a woman waits before performing ghusl.

Chapter 2 – Concerning الصَّلاةِ (Prayer) – Section:

  1. الصَّلاَةُ‮ ‬الْـمَفْرُوضةُ‮ ‬ (The Obligatory Prayers) from Matnu-l-ʿIzziyah

This is not the complete text, but rather, its a work in progress. In shaa’a-l-laah, there will be more sections add over time.  

Get full Arabic text by clicking on link: Arabic Text

 Explanation of Matn Al īzziyyah click link: Audio

The Things That Make Ghusl [Major Ablution] Necessary from Matn al ʿIzziyah

The Things That Make Ghusl [Major Ablution] Necessary

وَمَوْجُـبَاتُ  الْغُسْـلِ (The things that make ghusl [major ablution] necessary) أَرْبَعَةُ (are four): (1) انْقِطَاعُ‮ ‬دَمِ‮ ‬الْـحَيْضِ‮ ‬(the cessation of the blood of menstruation), (2) وَدَمِ‮ ‬النَّفَاسِ (the blood after child birth), (3) وَالْـمَوْتُ (death), (4) ‮ ‬وَالْـجَنَابَةُ and (major sexual impurity).

وَهيَ (and it) نَوْعَـانِ (is of two kinds):

1. [Ghusl becomes necessary] خُـرُوجُ‮ ‬الْـمَنِيِّ (due the emission of sperm) الْـمُقَارِنُ‮ ‬(simultaneously) لِلَّذَّةِ‮ ‬الْـمُعْتَادَةِ (with the usual pleasure derived) مِنَ‮ ‬الرَّجُلِ‮ ‬أَوْ‮ ‬الـْمَرْأَةِ (by the man or the woman) فِـي‮ ‬نَـومٍ‮ ‬أَوْ‮ ‬يَـقَظَةٍ‮ ‬بِـفَتْحِ‮ ‬الْـقَافِ (during sleep or while awake with fat-ḥah on the letter qaaf ).  ‮  ‬ضِدُّ‮ ‬النَوْمِ‮ ‬(meaning the opposite of asleep);

2. وَقَدْ‮ ‬يَجِبُ‮ ‬الْغُسْلِ (Ghusl becomes necessary)‮ ‬لِـخُرُوجِهِ (due the emission of sperm) مِنْ‮ ‬غَيْرِ‮ ‬مُقَارَنَةِ‮ ‬اللَّذَّةِ (without the occurrence of pleasure), مِـثْلُ  أَنْ  يُجَامِع ‬(just like intercourse) فَـيَلْتَذَّ (wherein pleasure was derived) وَلَـمْ‮ ‬يُنْزِلْ (without sperm being emitted), ‮ ‬ثُـمَّ‮ ‬يَخْرُجُ‮ ‬مِنْهُ‮ ‬الْـمَنِيُّ (then sperm comes out)‮ ‬قَبْلَ‮ ‬أَنْ‮ ‬يَغْتَسَلَ‮ ‬ (before the person performs ghusl).

[Ghusl also becomes necessary because of] وَمُغِيبُ  حَـشَفَةِ  الْـبَالِـغِ (the disappearance of the mature male’s penis), وَهِيَ  رَأْسُ  الذَّكَـرِ (that is to say, the head of the penis) أَوْ‮ ‬مُـغِيبُ‮ ‬مِثْلِهَا مِنْ مَـقْطُوعِـهَا (or the similar disappearance of the circumcised penis)فِـي‮ ‬فَـرْجِ‮ ‬الأَدَمِِـيِّ (into the opening of the human being)أَوْ‮ ‬غَـيْرِهِ‮ ‬ (or an opening [orifice] of other than a human being),‮ ‬أُنْثَى أَوْ‮ ‬ذَكَرٍ‮ ‬(female or male),حَيِّ‮ ‬أَوْ‮ ‬مَيِّتٍ (living or dead),وَ‮ ‬إِنْ‮ ‬لَمْ‮ ‬يُنْزِلْ (even if sperm is not emitted).

تَـمْنُعُ‮ ‬الـْجَنَابَةُ (Major sexual impurity) ‮ ‬مَـوَانِـعَ‮ ‬الـْحَدَثِ‮ ‬الأَصْـغَر(prevents the performance [of everything that] (minor bodily impurities prevents),مَـعَ‮ ‬زِيَـادَةِ‮ ‬تَـحْـرِيـمِ‮ ‬ (in addition to preventing) ‮ ‬قِرَاءَةِ‮ ‬الْـقُرْآنِ‮ ‬(the recitation of the Qur’an), إِلاَّ  الآيَة (except for an āyat) وَنَحْوَهَا‮ ‬(or what in is similar), عَـلَى وَجْـهِ  التَّعَوُّذُ (for the purpose of seeking refuge in Allah), ‮ ‬وَالرُّقَـى (protection against magic) والاسْـتَدْلالِ (and seeking justice). [Major sexual impurity also prevents] وَدُخُولِ‮ ‬الْـمَسْجِدِ (entry into the masjid) وَالْـمُكْثِ‮ ‬فِيهِ (and staying in it).

وَالْغُسْـلُ‮ ‬مِنَ‮ ‬الْـجَنَابَةِ (Ghusl for major impurity) مُشْتَـمِلٌ  عَـلَى فَرَائِـضَ (consists of the obligatory actions), وَسُنَنٍ (the Prophetic actions) وَفَضَائِلَ (and beneficial actions).

‮ ‬فَأَمَّا فَرَائِضُهُ (As for the obligatory actions) فَخَمْسَةٌ (are five):

(1) نِيَّةُ‮ ‬رَفْعِ‮ ‬الْـحَدَثِ‮ ‬الأَكْبَرِ (the intention to remove major bodily impurity),

(2)  ‬وَتُـعْمِيمُ‮ ‬ظَاهِـرِ‮ ‬الْـجَسَـدِ‮ ‬بالْـمَاءِ (covering the entire body with water),

(3) وَالدَّلْكُ (vigorous rubbing of the limbs),

(4) وَتَخْـلِيلُ‮ ‬الشَّعْرِ (combing the fingers through the hair),

(5) وَالْـمُوَالاَةُ (uninterrupted washing of each limb, immediately one after the other).

وَأَمَّا سُـنَنُهُ (As for it’s sunnah), فَأَرْبَـعَةٌ (they are four):

(1) ‮ ‬الْـبَدْءُ‮ ‬بِغَسْـلِ‮ ‬الْـيَدَيْـنِ‮ ‬(starting by washing the hands) قَبْلِ‮ ‬إِدْخَالِهِمَا (before putting them) فِي‮ ‬الإِنَاءِ (in the water container),

(2) وَمَسْحُ  صِـمَاخِ  الأُذْنَـيْـنِ (wiping the meaty part of the inside of the ears),

(3) وَالْـمَضْمَضَةُ (rinsing the mouth),

(4) وَالإسْتِنْشَاقُ (sniffing water into the nostril).

وَأَمَّا فَضَائِلُهُ (As for it’s meritorious actions), فَسَبْعَةٌ (they are seven):

(1) التَّسْمِيَةُ (starting with the Name of Allah i.e. Bismillah),

(2) وَالْبَدْءُ‮ ‬بِالْغَسْلِ (starting with the washing of) مَا عَلَى بِدَنِهِ‮ ‬مِنَ‮ ‬الأَذَى (what is noxious from his body),

(3) ثُـمَّ‮ ‬الْوُضُـوءُ‮ ‬كَامِـلاً (then performance of a complete wuḍuu’) مَـرَّةَ  مَـرَّةَ (once on each limb) وَ‮ ‬يَـنْوِي‮ ‬بِـهِ (intending by it) رَفْـعَ‮ ‬الْـجَنَابَةِ (to remove the major impurity) عَنْ‮ ‬تِلكَ‮ ‬الأَعْضَاءِ‮ ‬(from those limbs),

(4) ثُمَّ‮ ‬إِقَاضَةُ‮ ‬الْـمَاءِ (then pouring water) عَلَى الرَّأْسِ  ثَلاَثَا (over the head three times),

(5) ثُمَّ‮ ‬إِقَاضَةُ‮ ‬الْـمَاءِ (and then pouring water) عَلَى شًقِّهِ‮ ‬الأَيْمَنِ (over the right side of the body)‮ ‬قَبْلَ‮ ‬الأَيْسَرِ (before the left side), وَالْبَدْءُ‮ ‬بِالأَعَالِـي (and begin at the upper part of the body) قَـبْلَ‮ ‬الأَسَـاقِـلِ (before the lower part),

(6) وَتَـقْلِيلُ‮ ‬الْـمَاءِ (using a small amount of water),

(7) مَـعَ  إِحْكَامِ  الْغَسْـلِبِ  كَسْـرِ  الْهَمْزَةِ (washing each limb meticulously with vowel kasrah on the hamzah) أَيْ (that is to say), إِتْقَانِهِ (with thoroughness).

12. التَّيَمُّمُ at-Tayammum (Dry ablution) from Matn al ʿIzziyyah

13. فَصْلٌ فِي الْـمَسْحِ عَلَى الْـخُفَّيْـنِ (Wiping over the Leather Socks) from Matn al ʿIzziyah

14. الْـحَيْضُ (The Blood of Menstruation) and النَّفَاسُ (The Blood of Parturition [Childbirth]) from Matn al ʿIzziyah

Chapter 2 – Concerning الصَّلاةِ (Prayer) – Section:

  1. الصَّلاَةُ‮ ‬الْـمَفْرُوضةُ‮ ‬ (The Obligatory Prayers) from Matnu-l-ʿIzziyah

This is not the complete text, but rather, its a work in progress. In shaa’a-l-laah, there will be more sections add over time.  

Get full Arabic text by clicking on link: Arabic Text

 Explanation of Matn Al īzziyyah click link: Audio

The Sections About الْـحَيْض Al-Ḥayḍ (Menstruation) and النَّفَاس An-Nafaas (The Blood Of Parturition [Child Birth]) from Matn al-Akhḍarii

فَصْلٌ فِي الْـحَيْضِ

Section: Al-Ḥayḍ (Menstruation)

والنِّسَاءُ مُبْتَدَأَةٌ وَمُعْتَادَةٌ وَحَامِلٌ .

النِّسَاءُ (The women [who bleed naturally are of three categories]: ‏ ‬مُـبُتَدَأَة (the woman who menstruate for the first time), وَمُـعْتَادَةٌ (the woman who is accustomed to a regular menstrual cycle) and وَحَـامِـلٌ (the pregnant woman who begins to bleed during pregnancy).

وأَكْثَرُ الْـحَيْضِ لِلْمُبْتَدَأَةِ خَمْسَةَ عَشَرَ يَوْمًا .

وأَكْـثَرُ ‬الْـحَيْضِ (the maximum menstrual cycle) لِـلْمُبْتَدَأَةِ (For the women who menstruate for the first time), عَشَـرَ يَـوْمًا ([should last no more than] fifteen days).

وَلِلْمُعْتَادَةِ عَادَتُهَا، فَإنْ تَـمَادَى بِهَا الدَّمُ زَادَتْ ثَلَاثَةَ أَيَامٍ مَا لَمْ تُـجَاوِزْ خَمْسَةَ عَشَرَ يَوْمًا .

لِِـلْمُعْتَادَةِ عَـادَتُـهَا (For the women who are accustomed to regular menstrual cycles), فَـإنْ تَـمَادَى بِـهَا الدَّمُ (if the bleeding persist), زَادَتْ ثَلَاثَةَ أَيَامٍ  (she should add three days) مَا لَمْ تُـجَاوِزْ خَمْسَةَ عَشَرَ يَوْمًا ([at a times] to what doesn’t exceed fifteen days).

وَلِلْحَامِلِ بَعْدَ ثَلاَثَةِ أَشْهُرٍ خَمْسَةَ عَشَرَ يَومًا وَنَحْوُهَا ، وَبَعْدَ سِتَّةِ أَشْهُرٍ عِشْرُونَ وَنَحْوُهَا فَإنِ انْقَطَعَ الدَّمُ لَفَّقَتْ أَيَامَهُ حَتَّى تُكَمِّلَ عَادَتَهَا .

لِـلْحَامِـلَة (The pregnant woman [who bleeds regularly or intermittently during her pregnancy]), بَعْدَ ثَلاَثَةِ أَشْهُرٍ (after three months [of bleeding]) خَـمْسَةَ عَشَـرَ يَـومًـا (should count fifteen days) وَنَـحْوُهَـا (approximately), وَبَـعْدَ سِـتَّةِ أَشْهُرٍ  (and after six months), عِشْرُونَ ([she should count] twenty days),  وَنَـحْوُهَـا (approximately). فَإنِ انْـقَطَعَ الدَّمُ (If the bleeding stopped), لَـفَّقَتْ أَيَـامَهُ (she will be able to calculate the number of days [the bleeding occurred within the fifteen or twenty days mentioned above]) حَـتَّى تُـكَمِّلَ عَادَتَـهَا (until it complements the period of her regular cycle).

 وَلَا صَوْمٌ وَلَاطَوَافٌ وَلَا مَسُّ مُصْحَفٍ وَلَا دُخُولُ مَسْجِدٍ، وَعَلَيْهَا قَضَاءُ الصَّوْمِ دُونَ الصَّلَاةِ وَقِرَاءَتُهَا جَائِزَةٌ ، وَلَا يَحِلُّ لِزَوْجِهَا فُرْجُهَا وَلَا مَا بَيْـنَ سُرَّتِهَا وَرُكْبَتَيْهَا حَتَّى تَغْتَسِلَ .

وَلَا يَحِـلُّ لِـلْحَائِـضِ صَـلَاةٌ (Prayer is not permissible for the menstruating woman) وَلَا صَـوْمٌ (nor is fasting), وَلَاطَـوَافٌ (circumambulating the Kaʿbah), وَلَا مَـسُّ مُـصْحَفٍ  (touching a copy of the Holy Qur’an), وَلَا دُخُولُ مَسْجِدٍ (or entering a Masjid [permissible for her]) . وَعَلَيْهَا قَضَاءُ الصَّوْمِ (She is required, to make up the fast days [she missed however]), دُونَ الصَّلَاةِ (but not [ missed] prayers). وَقِـرَاءَتُـهَا جَـائِـزَةٌ  (The reciting  of the Qur’an by her is permissible).  وَلَا يَحِـلُّ لِـزَوْجِـهَا فُـرْجُـهَا (Her vagina is not lawful to her husband), وَلَا مَـا بَـيْـنَ سُـرَّتِـهَا (nor is the area between her navel)  وَرُكْبَتَيْهَا (and her knees) حَتَّى تَغْتَسِلَ (until she performs ghusl).

فصل في النفاس

Section: An-Nafaas (The Blood Of Parturition [Child Birth])

وَالنَّفَاسُ كَالْـحَيْضِ فِي مَنْعِهِ وَأَكْثَرُهُ سِتُّونَ يَوْمًا ، فَإِنْ اِنْقَطَعَ الدَّمُ قَبْلَهَا وَلَوْ فِي يَوُمِ الْوِلَادَةِ اغْتَسَلَتْ وَصَلَّتْ فَإذَا عَاوَدَهَا الدَّمُ فَإِنْ كَانَ بَيْنَهُمَا خَمْسَةَ عَشَرَ يَوْمًا فَأَكْثَرَ كَانَ الثَّانِي حَيْضًا وَإِلاَّ ضُمَّ إِلَى الأَوَّلِ وَكَانَ مِنْ تـَمَامِ النّفًاسِ .

النَّفَاس (The bleeding of parturition) كَـالْـحَيْضِ (is similar to the bleeding of menstruation) فِـي مَـنْعِهِ (in its prohibitions), وَأَكْـثَرُهُ سِـتُّونَ يَـوْمًـا (and the most it should last is sixty days). فَـإِنْ اِنْـقَطَعَ الدَّمُ قَـبْلَهَا (If it stops before that [sixty days]) وَلَـوْ فِـي يَـوُمِ الْـوِلَادَةِ (or if it stops on the day of delivery),  اغْتَسَـلَتْ (the woman should do ghusl) وَصَـلَّتْ (and pray). فَـإذَا عَـاوَدَهَـا الدَّمُ (If the bleeding reoccurs), فَـإِنْ كَـانَ بَـيْنَهُمَا (and between them [the time it stopped and the time it began flowing again]), خَـمْسَةَ عَشَـرَ يَـوْمًـا (fifteen days) فَـأَكْـثَرَ (or more [elapsed]), كَـانَ الثَّانِـي حَيْضًا (then the second flow of blood will be considered ˙menstruation), وَإِلاَّ ضُـمَّ إِلَـى الأَوَّلِ (unless it [the second period of bleeding] is combined with the first period), وَكَـانَ مِنْ تـَمَامِ النّفًاسِ (then it will be [considered as part of] the completion the cycle parturition).

مُقَدِّمَةُ الْكِتَابِ (The Introductory Chapter) from Matn al-Akhdarii

The Section about الطَّهَارَة – At-Ṭahaarah (Purity) from Matn al-Akhdarii

Sections About the Obligatory, Prophetic and Meritorious Acts of Wuḍuu’ from Matn al-Akhḍarii

Section: نَـوَاقـضُ‏ الْـوُضُـوء (Nawaaqiḍu-l-Wuḍuu’ [The Nullification of Wuḍuu’]) from Matn al-Akhḍarii

Section About Ghusl: Its Obligatory, Sunnah and Meritorious Actions from Matn al-Akhḍarii

The Section About التَّيَمُّم At-Tayammum (Dry Ablution) from Matn al-Akhḍarii

The Section About الأَوْقَاتُ‏ الصَّلاَةِ Al-Awqaatu-ṣ-Salaah [The Times Of Prayer] from Matn al-Akhḍarii

The Section Concerning شُرُوطُ‏ الصَّلاَة (The Conditions of Ṣalaah) from Matn al-Akhḍarii

Section الصَّلاَّةُ‏ الـْـمَفْرُوضَـة (Aṣ-Ṣalaatu-l-Mafruuḍah [The Obligatory Prayer]) from Matn al-Akhḍarii

Section فصل قُـضَاءُ‏ مَـا فِـي‏ الذِّمَّةِ‏ مِـنَ‏ الصَّلَوَات (Making Up What is Owed from Prayers [That Have Passed]) from Matn al-Akhḍarii

A Chapter About السَّهْو (as-Sahw [Forgetfulness During Prayer] from Matn al-Akhḍarii

 

Section About Ghusl: Its Obligatory, Sunnah and Meritorious Actions from Matn al-Akhḍarii

(فصل) فَرَائِضُ الْغُسْلِ

Section: The Obligatory Acts of Ghusl (Major Ablution)

فَرَائِضُ الْغُسْلِ  النِّيَّةُ عِنْدَ الشُّرُوعِ والْفَوْرِ وَالدَّلْكُ وَالْعُمُومُ

فَـرَائِـض الْغُسْـل (The obligatory  actions for performing ablution for major impurity): النِّيَّة عِـنْدَ‏ ‬الشُّرُوع (are the intention at the beginning [of  ghusl]), والْـفَوْرِ (prompt continuous action without any delay in between each action), وَالدَّلْكُ (vigorous rubbing [of  all  the parts of the body]), and  وَالْعُمُومُ ( the entire body [should be washed]).

(وَسُنَنُهُ): غَسْلُ الْيَدَيْنِ إِلَى الْكَوْعَـيْـنِ كَالْوُضُوءِ ، وَالْـمَضْمَضَةُ والِاسْتِنْشَاقُ وَالِاسْتِنْثَارُ، وَغَسْلُ صِمَاخِ الأُذْنَيْـنِ وَهِيَ الثُّقْبَةُ الدَّاخِلَةُ فِي الرَّأْسِ وَأمَّا صَفْحَةُ الأُذْنَيْنِ فَيَجِبُ غَسْلُ ظَاهِرِهَا وَبَاطِنِهَا .

وَسُـنَنُهُ (the actions derived from the Prophet for performing ghusl) are: غُسْـلُ‏ ‬الْـيَـدَيْـنِ (washing of the hand])  إِلَـى الْـكَوْعَـيْـنِ (up to the wrists) كَـالْـوُضُـوءِ (in the same manner as it is done in wuḍuu’), وَالْـمَضْمَضَةُ (rinsing the mouth with water)، والِاسْـتِنْشَاقُ  (inhaling water into the nostrils) and وَالِاسْـتِنْثَارُ (exhaling the water), and وَغَسْـلُ صِـمَاخِ الأُذْنَـيْـنِ (washing the auditory canals). وَهِيَ الثُّقْبَةُ (They are the holes [of the ear] الدَّاخِلَةُ فِي الرَّأْسِ (going into the head).  وَأمَّا صَـفْحَةُ الأُذْنَـيْنِ (As for the outside of the ears), فَـيَجِبُ غَسْـلُ ظَاهِـرِهَـا وَبَـاطِـنِهَا (washing the front and back of them is obligatory).

(وَفَضَائِلُهُ)  الْبِدَايَةُ بِغَسْلِ النَّجَاسَةِ ثُمَّ الذَّكَرِ فَيَنْوِي عِنْدَهُ ثُمَّ أَعْضَاءِ الْوُضُوءِ مَرَّةً مَرَّةً ، ثُمَّ أَعْلَى جَسَدِهِ ، وَتَثْلِيثُ غَسْلِ الرَّأْسِ وَتَقْدِيمُ شَقِّ جَسَدِهِ الأَيـْمَنِ ، وَتَقْلِيلُ الْـمـَاءِ عَلَى الأَعْضَاءِ .

وَفَـضَائِـلُهُ (the meritorious actions of  ghusl):  الْـبِدَايَـةُ بِغَسْـلِ النَّجَاسَـةِ (are to begin by washing off impurities), ثُـمَّ الذَّكَـرِ (then [washing] the penis), فَـيَنْوِي عِـنْدَهُ (then making the intention to perform ghusl), ثُـمَّ أَعْضَاءِ الْـوُضُـوءِ (then performing wuḍuu’), مَـرَّةً مَـرَّةً (washing each limb once), ثُـمَّ أَعْـلَى جَسَـدِهِ (washing the upper part of his body), وَتَـثْلِيثُ غَسْـلِ الرَّأْسِ (washing the head [first] three times), وَتَـقْدِيمُ شَـقِّ جَسَـدِهِ الأَيـْـمَنِ (starting from the right side of his body [before proceeding to the left side]),  وَتَـقْلِيلُ الْـمـَاءِ (while using a small amount of water) عَـلَى الأَعْـضَاءِ (on each part of the body).

وَمَنْ نَسِيَ لَـمْعَةٌ أَوْ عُضْوًا مِنْ غَسْلِهِ بَادَرَ إِلَى غَسْلِهِ حِينَ تَذَكُّرِهِ وَلَوْ بَعْدَ شَهْرٍ ، وَأعَادَ مَا صَلَّى قَبْلَهُ. وَإِنْ أَخَّرَهُ بَعْدَ ذِكْرِهِ بَطَلَ غُسْلُهُ فَإِنُ كَانَ فِي أَعْضَاءِ الْوُضُوءِ وَصَادَفَهُ غَسْلُ الْوُضُوءِ أَجْزَأَهُ .

وَمَنْ نَسِيَ (Whoever has forgotten) لَـمْعَةٌ (a small portion [of a limb])  أَوْ عُضْوًا (or an entire limb) مِـنْ غَسْـلِهِ (during the performance of his ghusl)  بَادَرَ إِلَى غَسْلِهِ (should promptly wash it) حِـينَ تَـذَكُّرِهِ (when he remembers), وَلَوْ بَعْدَ شَهْرٍ (even if it is after a month), وَأعَادَ مَا صَلَّى (and he must repeat the prayers he prayed) قَـبْلَهُ (before [washing] it). وَإِنْ أَخَّرَهُ (If he delays [washing the forgotten area]) بَـعْدَ ذِكْـرِهِ (after he has remembered it [the need to do so]),  بَـطَلَ غُسْـلُهُ (his ghusl becomes invalid). فَإِنُ كَانَ فِـي أَعْـضَاءِ الْـوُضُـوءِ  (If it is from among the limbs that are washed when wuḍuu’ is performed), وَصَـادَفَـهُ غَسْـلُ الْـوُضُـوءِ (and the time to perform wuḍuu’ coincides with it [his remembering the unwashed area]), غَسْـلُ الْوُضُـوءِ أَجْـزَأَهُ (the performance of wuḍuu’ will suffice for it).

(فصل)

لَا يَحِلُّ لِلْجُنُبِ دُخُولُ الْـمَسْجِدِ ، وَلَا قِرَاءَةُ الْقُرْآنِ إِلاَّ الآيَةُ وَنَحْوُهَا للتَّعَوُّذِ وَنَحْوِهِ ،

Sub-Section:

لَا يَحِـلُّ (It is not permissible) لِـلْجُنُبِ (for the person who is in a state of major impurity) دُخُـولُ الْـمَسْجِـدِ  (to enter the masjid), وَلَا قِرَاءَةُ الْقُرْآنِ (nor to read the Qur’an), إِلاَّ الآيَـةُ  (except reading of a few verses) وَنَـحْوُهَـا(and what is similar), للتَّعَوُّذِ (in order to seek refuge in Allah) وَنَحْوِهِ (and what is similar to that).

وَلاَ يَجُوزُ لِـمَنْ لَا يَقْدِرُ عَلَى الْـمَاءِ الْبَارِدِ أَنْ يَأْتِيَ زَوْجَتَهُ حَتَّى يُعِدُّ الآلَةَ إِلاَّ أَنْ يَحْتَلِمَ فَلَا شَيْءَ عَلَيْهِ .

وَلاَ يَـجُوزُ (Nor is it permissible) لِـمَنْ لَا يَـقْدِرُ عَـلَى الْـمَاءِ الْـبَارِدِ (for the person who is unable to bear cold water)  أَنْ يَـأْتِـيَ زَوْجَـتَهُ (to have intercourse with his wife) حَـتَّى يُـعِدُّ الآلَـةَ (until he makes preparations to obtain hot water), إِلاَّ أَنْ يَـحْتَلِمَ (unless the person has had a wet dream),  فَلَا شَيْءَ عَلَيْهِ (then there is nothing required of him).

مُقَدِّمَةُ الْكِتَابِ (The Introductory Chapter) from Matn al-Akhdarii

The Section about الطَّهَارَة – At-Ṭahaarah (Purity) from Matn al-Akhdarii

Sections About the Obligatory, Prophetic and Meritorious Acts of Wuḍuu’ from Matn al-Akhḍarii

Section: نَـوَاقـضُ‏ الْـوُضُـوء (Nawaaqiḍu-l-Wuḍuu’ [The Nullification of Wuḍuu’]) from Matn al-Akhḍarii

The Section About التَّيَمُّم At-Tayammum (Dry Ablution) from Matn al-Akhḍarii

The Sections About الْـحَيْض Al-Ḥayḍ (Menstruation) and النَّفَاس An-Nafaas (The Blood Of Parturition [Child Birth]) from Matn al-Akhḍarii

The Section About الأَوْقَاتُ‏ الصَّلاَةِ Al-Awqaatu-ṣ-Salaah [The Times Of Prayer] from Matn al-Akhḍarii

The Section Concerning شُرُوطُ‏ الصَّلاَة (The Conditions of Ṣalaah) from Matn al-Akhḍarii

Section الصَّلاَّةُ‏ الـْـمَفْرُوضَـة (Aṣ-Ṣalaatu-l-Mafruuḍah [The Obligatory Prayer]) from Matn al-Akhḍarii

Section فصل قُـضَاءُ‏ مَـا فِـي‏ الذِّمَّةِ‏ مِـنَ‏ الصَّلَوَات (Making Up What is Owed from Prayers [That Have Passed]) from Matn al-Akhḍarii

A Chapter About السَّهْو (as-Sahw [Forgetfulness During Prayer] from Matn al-Akhḍarii

Chapter 16 Mudawwanah – The Chapter Concerning the Person Whose Wuḍuu’ is Deficient or He Forgets of His Wuḍuu’ or Ghusl

فِي‮ ‬الَّذِي‮ ‬يَعَجَزَهُ‮ ‬عَنْهُ‮ ‬الْوُضُوءُ‮ ‬أَوْ‮ ‬ينَسِيَ‮ ‬بَعْضَ‮ ‬وُضُوئِهِ‮ ‬أَوْ‮ ‬غُسْلِهِ‮ ‬

The Chapter Concerning the Person Whose Wuḍuu’ is Deficient or He Forgets Some of His Wuḍuu’ or Ghusl

قَالَ‮ ‬وَقَالَ‮ ‬مَالِكٌ‮ ‬فِيمَنْ‮ ‬تَوَضَّأَ‮ ‬فَفَرَغَ‮ ‬مِنْ‮ ‬بَعْضِ‮ ‬الْوُضُوءِ‮ ‬وَبَقِيَ‮ ‬بَعْضُهُ‮ ‬فَقَامَ‮ ‬لأَِخْذِ‮ ‬الْـمَاءِ‮ ‬فَقَالَ‮ ‬إنْ‮ ‬كَانَ‮ ‬قَرِيبًا فَأَرَى أَنْ‮ ‬يَبْنِيَ‮ ‬عَلَى وُضُوئِهِ‮ ‬وَإِنْ‮ ‬تَطَاوَلَ‮ ‬ذَلِكَ‮ ‬وَتَبَاعَدَ‮ ‬أَخْذُهُ‮ ‬الْـمَاءَ‮ ‬وَجَفَّ‮ ‬وُضُوءُهُ‮ ‬فَأَرَى أَنْ‮ ‬يُعِيدَ‮ ‬الْوُضُوءَ‮ ‬مِنْ‮ ‬أَوَّلِهِ‮ ‬

Ibn al-Qaasim said Maalik said concerning the person who performs wuḍuu’ and then part of the wuḍuu’ becomes lost and part of it is preserved, and so he goes to get water, he (Maalik said), “If it (the wuḍuu’) has been performed recently, I am of the opinion that he should restore what was lost to his wuḍuu’, however if a long time has passed when he goes to use the water and the wuḍuu which he has performed has become dry, then I am of the opinion that he should repeat the wuḍuu’ from the beginning. ”

 

قَالَ‮ ‬ابْنُ‮ ‬الْقَاسِمِ‮ ‬أَيُّمَا رَجُلٍ‮ ‬اغْتَسَلَ‮ ‬مَنْ‮ ‬جَنَابَةٍ‮ ‬أَوْ‮ ‬حَائِضٌ‮ ‬اغْتَسَلَتْ‮ ‬فَبَقِيَتْ‮ ‬لُـمْعَةٌ‮ ‬مِنْ‮ ‬أَجْسَادِهِمَا لَمْ‮ ‬يُصِبْهَا الْـمَاءُ‮ ‬أَوْ‮ ‬تَوَضَّأَ‮ ‬فَبَقِيَتْ‮ ‬لُـمْعَةٌ‮ ‬مِنْ‮ ‬مَوَاضِعِ‮ ‬الْوُضُوءِ‮ ‬حَتَّى صَلَّيَا وَمَضَى الْوَقْتُ‮ ‬،‮ ‬قَالَ‮ ‬‭:‬‮ ‬إنْ‮ ‬كَانَ‮ ‬إنَّمَا تَرَكَ‮ ‬اللُّمْعَةَ‮ ‬عَامِدًا أَعَادَ‮ ‬الَّذِي‮ ‬اغْتَسَلَ‮ ‬غُسْلَهُ‮ ‬وَاَلَّذِي‮ ‬تَوَضَّأَ‮ ‬وُضُوءَهُ‮ ‬وَأَعَادُوا‮ ‬الصَّلاَةَ‮ ‬وَإِنْ‮ ‬كَانُوا إنَّمَا تَرَكُوا ذَلِكَ‮ ‬سَهْوًا فَلْيَغْسِلُوا تِلْكَ‮ ‬اللُّمْعَةَ‮ ‬وَلْيُعِيدُوا الصَّلاَةَ‮ ‬،‮ ‬فَإِنْ‮ ‬لَمْ‮ ‬يَغْسِلُوا ذَلِكَ‮ ‬حِينَ‮ ‬ذَكَرُوا ذَلِكَ‮ ‬فَلْيُعِيدُوا الْوُضُوءَ‮ ‬وَالْغُسْلَ‮ ‬وَهُوَ‮ ‬قَوْلُ‮ ‬مَالِكٍ‮ ‬

Ibn al-Qaasim said, “Whenever a man performs ghusl because of جَـنَابَـةٍ (major impurity) or حَـائِـضٌ (menstruating woman) performs ghusl and a part of their body remains without water being poured over it or they performed wuḍuu’ and some of the places of wuḍuu’ remains untouched until after ṣalaah and the time has passed,”  he said, “if he left out the area intentionally, he should rewash the areas which he washed when he performed his ghusl and the areas he washed when he performed wuḍuu’, and they should repeat the salaah; if it is the case that they left it undone out of forgetfulness, they should wash the area and repeat the ṣalaah; if they don’t wash the area until the time they remember, then they should repeat wuḍuu’ and ghusl. ” This is what Maalik said.

قَالَ‮ ‬سَحْنُونٌ‮ ‬وَقَالَ‮ ‬رَبِيعَةُ‮ ‬بْنُ‮ ‬أَبِي‮ ‬عَبْدِ‮ ‬الرَّحْمَنِ‮ ‬فِي‮ ‬تَبْعِيضِ‮ ‬الْغُسْلِ‮ ‬مِثْلَ‮ ‬ذَلِكَ‮ . ‬وَقَالَ‮ ‬ابْنُ‮ ‬الْـمُسَيِّبِ‮ ‬فِي‮ ‬الَّذِي‮ ‬تَرَكَ‮ ‬رَأْسَهُ‮ ‬نَاسِيًا فِي‮ ‬الْغُسْلِ‮ ‬،‮ ‬مِثْلَ‮ ‬ذَلِكَ

Saḥnuun said Rabiiʿah bin Abū Abdur Rahmān said  the same thing concerning the division of ghusl into portions.  Ibn Musayyib said the same thing in regards to the person who leaves out his head forgetfully in ghusl.

 

وَقَالَ‮ ‬مَالِكٌ‮ ‬فِي‮ ‬الَّذِي‮ ‬يَنْسَى أَنْ‮ ‬يَـمْسَحَ‮ ‬بِرَأْسِهِ‮ ‬فَذَكَرَهُ‮ ‬وَهُوَ‮ ‬فِي‮ ‬الصَّلاَةِ‮ ‬وَفِي‮ ‬لِـحْيَتِهِ‮ ‬بَلَلٌ‮ ‬،‮ ‬قَالَ‮ ‬‭:‬‮ ‬لاَ‮ ‬يُجْزِئُهُ‮ ‬أَنْ‮ ‬يَـمْسَحَ‮ ‬بِذَلِكَ‮ ‬الْبَلَلِ‮ ‬،‮ ‬قَالَ‮ ‬‭:‬‮ ‬وَلَكِنْ‮ ‬لِيَأْخُذْ‮ ‬الْـمَاءَ‮ ‬لِرَأْسِهِ‮ ‬وَلْيَبْتَدِئْ‮ ‬الصَّلاَةَ‮ ‬بَعْدَمَا‮ ‬يَـمْسَحُ‮ ‬بِرَأْسِهِ

 

Maalik said in regards to the person who forgets to wipe over his head and remembers it during ṣalaah and his beard is wet, he said, “he is not permitted to wipe over the moisture.”  He said, “But he should get water for his head and should start the prayer after wiping over his head.”

 

قُلْتُ‮ ‬‭:‬‮ ‬فَهَلْ‮ ‬كَانَ‮ ‬مَالِكٌ‮ ‬يَأْمُرُ‮ ‬بِأَنْ‮ ‬يَغْسِلَ‮ ‬رِجْلَيْهِ‮ ‬بَعْدَمَا‮ ‬يَـمْسَحُ‮ ‬بِرَأْسِهِ‮ ‬؟ قَالَ‮ ‬‭:‬‮ ‬إنْ‮ ‬كَانَ‮ ‬نَاسِيًا وَخَفَّ‮ ‬وُضُوءُهُ‮ ‬فَلاَ‮ ‬يَكُونُ‮ ‬عَلَيْهِ‮ ‬إلاَّ‮ ‬مَسْحُ‮ ‬رَأْسِهِ

 

I (Saḥnuun) said, “Did Maalik used to order the washing of one’s feet after wiping the head?”  He said, “If it was forgotten and his wuḍuu’ has become dry, he only has to wipe over his head.”

The Chapter Concerning فَـرَائِـضِ الْـغُسْـلِ (The Obligatory Actions of Ghusl [Major Ablution]), سُـنَـنِهِ (It’s Actions Derived From The Prophet Muhammad) and فَـضَائِـلِهِ (It’s Meritorious Actions) from the Matn al Ashmaawiyyah

The Chapter Concerning فَـرَائِـضِ‮ ‬الْـغُسْـلِ (The Obligatory Actions of Ghusl [Major Ablution]), سُـنَـنِهِ (It’s Actions Derived From The Prophet Muhammad) and فَـضَائِـلِهِ (It’s Meritorious Actions)

فَـأَمَّا فَـرَائِـضُهِ (As for the obligatory actions of major ablution), فَخَـمْسةٌ (they are five) 1) : النِّيَّة (the intention), 2) وَتَـعْـمِِـيم الْـجِسْمِ‮ ‬بِـالْـمَاء  (washing the entire body with water), 3) وَالدَّلْـكُ‮ ‬جَـمِيْعِ‮ ‬الْـجِسْمِ (vigorous rubbing of the entire body), 4) وَالْـفَوْر (washing each limb one immediately after the other), 5) وَتَخْـلِيلُ‮ ‬الشِّعْرِ‮ ‬(combing the fingers through).

وَأَمَّا سُـنَـنُهِ (As for it’s sunnah), فَأَرْبَعَةٌ (they are four): (1) غَـسْـلُ‮ ‬يَـدَيْـنِ‮ ‬أَوْلاً (washing the hands first) إِلَـى الْـكَوْعَـيْن (up to the wrist bone), (2) وَالْـمَضْمَـضَة (rinsing the mouth) with water, (3) وَالإسْـتتِنْـشَاق (Sniffing water into the nostril), 4) وَمَـسْحُ‮ ‬صِـمَاخِ‮ ‬الأُذُنَـيْـن (wiping the meaty part of the inside of the ears).

وَأَمَّا فَـضَائِـلِهِ (As for it’s meritorious actions), فَسِـتَّةٌ (they are six): 1) الْـبَدْء بِـإزَالَـة الأذَى (starting with the removal of what is noxious) عَـنْ‮ ‬جِـسْمِهِ (from his body), 2)  ثُـمَّ إِكْـمَالُ‮ ‬أَعْـضاء وُضُـوئِـهِ (then perform a complete wuḍuu’ over the limbs), 3) وَغَسْـلُ‮ ‬الأَعَـالي (wash the top part) of the body قَـبْلَ‮ ‬الأَسَـافِـلِ (before the bottom part), 4) وَتَـثْلِيثُ‮ ‬الرَّأْسِ‮ ‬بِغَسْـلِ (washing the head three times), 5) وَالْـبَدْءُ‮ ‬بَالْـمَيَامِنِ (starting on the right side [of the body])   قَـبْلَ‮ ‬الْـمَيَاسِـرِ  (before going to the left side),  6)‮ ‬وَقِـلَّةُ‮ ‬الْـمَاء‮ ‬(using a small amount of water) مَـعَ‮ ‬إِحكَامِ‮ ‬الْغَسْـل (washing each limb meticulously). وَاللَّهُ‮ ‬أَعْلَمُ (Allah is the Best Knower).


The Characteristics of the Water Used for Minor and Major Ablution From Matn al ʿIzziyyah

بسم الله الرحمن الرحيم

الْحَمْدُ‮ ‬لِله رَبِّ‮ ‬الْعَالَـمِـينَ‮ ‬وَأَشْهَدُ‮ ‬أَنْ‮ ‬لاَ‮ ‬إلَـاـه إلاَّ‮ ‬الله وَحْدَهُ‮ ‬لاَ‮ ‬شَرِيكَ‮ ‬لَهُ‮ ‬وَأَشْهَدُ‮ ‬أَنّض مُحَمَّدًا عَبْدُهُ‮ ‬وَرَسُولُهُ‮ ‬صَلَّى الله عَلَيْهِ‮ ‬وَسَلَّم وَعَلَى سَائِرِ‮ ‬الأَنبِيَاءِ‮ ‬وَالْـمُرْسَلـِيـنَ‮ ‬وآلِ‮ ‬كُلِّ‮ ‬التَّابِعِينَ‮ ‬لَهُمْ‮  ‬بِإحْسَانِ‮ ‬إِلَى‮ ‬يَـومِ‮ ‬الدِّينِ

‮ ‬أَمَّا بَعْدُ‮ ‬(As for what comes next:)

 يَقُولَ‮ ‬عَبْدُ‮ ‬الْفَقِيرِ‮ ‬إِلَى الله تَعَالَى أَبُو الْـحَسَنِ‮ ‬عَلِيِّ‮ ‬الْـمَالِكِيِّ‮ ‬الشَّاذِلِيِّ‮ ‬غَفَرَ‮ ‬الله لَهُ‮ ‬وَلِوَالِدَيْهِ‮ ‬وَمَشَايِخِهِ‮ ‬وإِخْوَانِهِ‮ ‬وَسَائِرِ‮ ‬أَهْلِ‮ ‬السُّنّةِ‮ ‬الْـمُحَمَّّدِيِّ

(The poor slave of Allah the Most High, Abūl Ḥasan ʿAlī al-Mālikī ash-Shādhilī may Allah forgive him, his parents, his shaykhs, his brothers and all of the people of the Muḥammadan Sunnah said),

 هَـذِهِ‮ ‬مُـقَدِمَّةٌ (“This is an introduction) فِي‮ ‬مُـسَائِـلَ‮ ‬مِـنَ‮ ‬الْـعِبَادَات (to the questions from the worshippers) وَغَـيْرِ‮ ‬ذَالك (and other than that) عَـلَى مَـذْهَـبِ‮ ‬الإِمَـامِ‮ ‬مَـالِـكِ‮ ‬بِـنْ‮ ‬إَنَـسٍ (about the Madh-hab [School of Islamic Law] of Imām Mālik bin Anas) رَحِـمَهُ‮ ‬الله تَـعالى (may Allah the Most High have mercy on him), لِـيَنْتَفِع الْـوِلْـدَانُ‮ ‬وَنَـحْوُهُـمْ (and may the progeny and others benefit as well).

  أِنْ‮ ‬شَـاءَ‮ ‬الله تَـعَالَـى‮ ‬ (If Allah the Most High wills),‮ ‬لَـخَّصْتُ‮ ‬كِـتَابِـي (I will make it a summary of my book) الْـمُسَمَّى‭:‬عُـمْدَةُ‮ ‬السَّالِكِ‮ ‬عَلَى مَذْهَبِ‮ ‬الإمَامِ‮ ‬مَالِكِ‮ ‬فِي‮ ‬الْعِبَادَاتِ‮ ‬وَغَيرِ‮ ‬ذَالِكَ‮ ‬ (which is entitled ‘Umdatu-l-Saalik ʿalaa Madh-habi-l-Imaam Maalik fii ʿIbaadaati wa Ghayri Dhaalik’), وَسَـمَّيْتُهَا (and I will name this summarization) بِـمُقَدَّمَـةِ‮ ‬العِزِّيَِةِ‮ ‬لِلْـجَـمَاعَةِ‮ ‬الأزْهَـارِيَّةِ (‘Muqadamati-l-ʿIzziyati li-l-Jamaaʿati-l-Azhaariyyah’) مُشتَمِلَةً‮ ‬عَلى أَحَـدَ‮ ‬عَشَـرَ‮ ‬بَابًـا (which consists of eleven chapters.)

The Characteristics of the Water Used for Minor and Major Ablution

قَـال اللََّهُ‮ ‬تَـعَالَى‮ ‬ (Allah the Most High has said [in His Noble Book]): وَاَنْزَلْـنَا مِنَ‮ ‬السَّمَاءِ‮ ‬مَـاءً‮ ‬طَـهُورًا (We have sent down from the sky pure water). الْـمَاءُ‮ ‬الطَّهُورُ (Pure water is) مَـا كَـانَ‮ ‬طَـاهِـرًا (what is pure) فِـي‮ ‬نَـفْسِهِ (in itself) مُطَهِّرًا (and a purifier) لِـغَيْرِهِ (for other substances) – كَـمَاءِ‮ ‬الْبَحْـرِ (like the water of the sea [for example]), وَالْـبِئْرِ (and the well)  وَالْـمَطْرِ (and the rain), إذَا لَـمْ‮ ‬يَـتَغَيَّرْ‮ ‬شَـيْءٌ (as long as nothing has been changed) مِـنْ‮ ‬أَوْصَـافِـهِ‮ ‬الثَّلاَثِ (in one of its three characteristics) – وَهِـيَ (and they are): اللَّوْنُ (the color), وَالطَّعْمُ (the taste),  والرِّيحُ (and the smell) – بِـمَا‮ ‬يَـنْفَكُّ‮ ‬عَـنْهُ‮ ‬غَالِبًا (by something that causes a predominant changes in it),  كَـاللَّبنِ (like milk), وَالْعَسَـلِ (honey), وَالْـبَوْلِ (urine) وَالْعَذِرَةِ (and faeces).

فَـإنْ‮ ‬تَـغٌيَّرَ‮ ‬ (If something changes) مِـنْ‮ ‬أَوْصَـافِـهِ‮ ‬الثَّلاَثِ (one of its three characteristics of the water) ذُكِـرَ (that have been mentioned) وَنَـحْوِهِ (or something similar happens), فَـلاَ‮ ‬يَـصِحُّ‮ ‬الوُضُـوعُ‮ ‬مِـنْهُ (then wuḍuu’ is not valid from its use) وَلاَ‮ ‬الْغُسْـلُ (nor is (ghusl)  وَلاَ‮ ‬الاِسْـتِنْجَاءُ (or istinjaa’).  الـْـمُتَغَيَّرُ (That which has been changed) بِـالطَّاهِـرِ (by (the pure) طَاهِـرٌ (is clean) غَـيْرُ‮ ‬طُـهُورٍ (but not pure enough). يَسْـتَعْمَلُ‮ ‬فِـي‮ ‬الْـعَادَتِ (It can be used for a common purpose use), وَلاَ‮ ‬يَسْـتَعْمَلُ‮ ‬فِـي‮ ‬عِـبَادَاتِ (but cannot be used for purposes of worship). الـْـمُتَغَيَّرُ (that which has been changed) بِـالنَّجِسِ (by the impure) نـَـجِسٌ (is impure)‮ ‬وَلاَ‮ ‬يَسْـتَعْمَلُ‮ ‬فِـي‮ ‬شَـيْءٍ‮  ‬مِـنَ‮ ‬الْـعَادَاتِ (and can neither be used for common purposes) وَلاَ‮ ‬فِـي‮ ‬شَـيْءٍ‮ ‬مِـنَ العبادات (nor purposes of worship).

وَإِذَِا تَـغَيَّرَ (If the change) بِـمَا هُـوَ‮ ‬مِـنْ‮ ‬قِرَارِهِ (is from what has settled at the bottom of it [the water]), كَالتُّرَابِ (such as dust), وَالـْـمِلْحِ (salt), وَالنُّورَة (lime) أَوْ‮ ‬بِـمَا تَوَلَّدَ‮ ‬مِنْهُ (or what grows from it [the water]),‮ ‬كَـالطُّهْـلُب (like moss) أَوْ‮ ‬بِـطُولِ‮ ‬الْـمُكْثِ (or because it has been sitting for a long time), فَـإِنَّهُ‮ ‬لاَ‮ ‬يَـضُرُّ (then it is not considered noxious) وَيَسْـتَعْمَلُ‮ ‬فِـي‮ ‬الْـعَادَتِ (and it can be used for common purposes)  وَالْعِبَادَاتِ (and worship).

وَإِذَا وَقَـعَ‮ ‬ُفِـي‮ ‬الْـمَاءِ‮ ‬الْـقَلِيلِ (If falls into a small amount of water), كَـآنِـيَةِ‮ ‬الْـوُضُـوءِ (like [what may be found in] the vessel containing water for ablution) لِـلْـمُتَوَضِّي (for the one who needs to perform wuḍuu’), وَآنِـيَةِ‮ ‬الْغُسْـلِ (and a vessel containing water for performing major ablution) لِلْـمُغْتَسِـلِ (for the person who is performing major ablution), نَـجَاسَـةً (an impure substance) , ولَـمْ‮ ‬تُـغَيِّرْهُ (and it did not alter it [the water]), فَـإنَّهُ‮ ‬يَـصِحُّ‮ ‬الطَّهِـيرُ‮ ‬بِـههِ (then purification with it is valid), لَـكِنْ‮ ‬يَـكْرَهُ (but it is disliked) إِذَا وَجَـدَ‮ ‬غَـيْرَهُ (if other [water] is found).

وَالْـمَـاءُ‮ ‬الْـمُسْـتَعْمَلُ‮ ‬فِـي‮ ‬الْـوُضُـوء‮ ‬وَالْغُسْـل (Water previously used for wuḍuu’ and ghusl) طَـهُورٌ (is pure); يَـكْرَهُ‮ ‬الطَّهِـيرُ‮ ‬بِـهِ‮ ‬ (purification with it is disliked) مَـعَ‮ ‬وُجُـود (if other water is found). وَفِـي‮ ‬الْـمُسْـتَعْمَلُ‮ ‬فِـي‮ ‬غَـيْرِهِ (In regards to used water) which is used for other than wuḍuu’, like كَـالْـمُسْـتَعْمَلِ‮ ‬فِـي‮ ‬التَّبَرُّدِ (the water used to refresh oneself or cool off) وَغَسْـلِ‮ ‬الْـجُـمُعَةِ (and used of it for the ghusl for the Jumuʿah prayer), قَـوْلاَنَ (there are two views) بِـالْـكَرَاهَـةِ (concerning the disliked for the use of it) عَدَمِهَا (and no problem with the use of it).

2. The Difference Between Pure and Impure Substances from Matn al ʿIzziyah

3. The Status of Substances That Come in Contact with the Body or Come from the Body both Externally and Internally from Matn al ʿIzziyah

4. The Removal of Impurity from the Garment of the Worshipper, His Body and His Prayer Area and What is Excusable in Regards to Blood and Festering Matter from Matn al ʿIzziyah

5. The Obligatory Actions of Wuḍuu’ from Matn al ʿIzziyah

6. The Sunnah Actions of Wuḍuu’ from Matn al ʿIzziyah

7. The Meritorious Actions of Wuḍuu’ from Matn al ʿIzziyah

8. الإسْـتِنجَاءُ ([Istinjaa’] Cleansing Oneself of Impurity), الاِسْـتِبْرَاءُ ([Istibraa’] Ridding Oneself of Impurity) from Matn al ʿIzziyah

9. (The Proper [Adaab] Manners for Urinating and Defecating from Matn al ʿIzziyah

10. نَوَاقِضُ الوُضُوء (The Nullification of Wuḍuu’) from Matn al ʿIzziyah

11. The Things That Make Ghusl [Major Ablution] Necessary from Matn al ʿIzziyah

12. التَّيَمُّمُ at-Tayammum (Dry ablution) from Matn al ʿIzziyyah

13. فَصْلٌ فِي الْـمَسْحِ عَلَى الْـخُفَّيْـنِ (Wiping over the Leather Socks) from Matn al ʿIzziyah

14. الْـحَيْضُ (The Blood of Menstruation) and النَّفَاسُ (The Blood of Parturition [Childbirth]) from Matn al ʿIzziyah

Chapter 2 – Concerning الصَّلاةِ (Prayer) – Section:

  1. الصَّلاَةُ‮ ‬الْـمَفْرُوضةُ‮ ‬ (The Obligatory Prayers) from Matnu-l-ʿIzziyah

This is not the complete text, but rather, its a work in progress. In shaa’a-l-laah, there will be more sections add over time.  

Get full Arabic text by clicking on link: Arabic Text

 Explanation of Matn Al īzziyyah click link: Audio

Chapter 14 Mudawwanah – The Chapter Concerning the Person Who Forgets to Do الـْمَضْمَضَة (Rinsing the Mouth with Water While Swishing It Around and Spitting It Out), الاِسْتِنْشَاق (Inhaling Water Up into the Nostrils) and مَسْحَ الأُذُنَيْـنِ (Wiping Over Both Ears); and About the Person Who Separates Some Parts of His Wuḍuu’ or Ghusl Either Intentionally or out of Forgetfulness

فِيمَنْ‮ ‬نَسِيَ‮ ‬الْـمَضْمَضَةَ‮ ‬وَالاَسْتِنْشَاقَ‮ ‬وَمَسْحَ‮ ‬الأُذُنَيْـنِ‮ ‬وَمَنْ‮ ‬فَرَّقَ‮ ‬وُضُوءَهُ‮  أَوْ‮ ‬غُسْلَهُ‮ ‬مُتَعَمِّدًا أَوْ‮ ‬نَسِيَ‮ ‬بَعْضَهُ

The Chapter Concerning the Person Who Forgets to Do  الـْمَضْمَضَة (Rinsing the Mouth with Water While Swishing It Around and Spitting It Out), الاِسْتِنْشَاق (Inhaling Water Up into the Nostrils) and  مَسْحَ الأُذُنَيْـنِ (Wiping Over Both Ears); and About the Person Who Separates Some  Parts of His Wuḍuu’ or Ghusl Either Intentionally or out of Forgetfulness

قَالَ‮ ‬‭:‬‮ ‬وَقَالَ‮ ‬مَالِكٌ‮ ‬فِيمَنْ‮ ‬تَوَضَّأَ‮ ‬فَغَسَلَ‮ ‬وَجْهَهُ‮ ‬وَيَدَيْهِ‮ ‬ثُمَّ‮ ‬تَرَكَ‮ ‬أَنْ‮ ‬يَـمْسَحَ‮ ‬بِرَأْسِهِ‮ ‬وَتَرَكَ‮ ‬غَسْلَ‮ ‬رِجْلَيْهِ‮ ‬حَتَّى جَفَّ‮ ‬وُضُوءُهُ‮ ‬وَطَالَ‮ ‬ذَلِكَ‮ ‬،‮ ‬وَقَالَ‮ ‬‭:‬‮ ‬إنْ‮ ‬كَانَ‮ ‬تَرَكَ‮ ‬ذَلِكَ‮ ‬نَاسِيًا بَنَى عَلَى وُضُوئِهِ‮ ‬وَإِنْ‮ ‬تَطَاوَلَ‮ ‬ذَلِكَ‮ ‬،‮ ‬قَالَ‮ ‬وَإِنْ‮ ‬كَانَ‮ ‬تَرَكَ‮ ‬ذَلِكَ‮ ‬عَامِدًا اسْتَأْنَفَ‮ ‬الْوُضُوءَ

He (Ibn al-Qaasim) said that Maalik said, “In regards to the person who performs wuḍuu’ and leaves out washing his face and hands and leaves out wiping over his head and leaves out washing his feet until the water from his wuduu’ has dried for long a time, if he left these things undone out of forgetfulness, he should add them on to his wuḍuu’”; however if long time has passed, he said, “If he omitted these things intentionally, then he should renew the wuḍuu’.”

ابْنُ وَهْبٍ عَنْ يَحْيَى بْنِ أَيُّوبَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَرْمَلَةَ أَنَّ رَجُلا جَاءَ إلَى سَعِيدِ بْنِ الْـمُسَيِّبِ فَقَالَ إنِّي اغْتَسَلْتُ مِنْ الْـجَنَابَةِ وَنَسِيتُ أَنْ أَغْسِلَ رَأْسِي قَالَ فَأَمَرَ رَجُلاَ مِنْ أَهْلِ الْـمَجْلِسِ أَنْ يَقُومَ مَعَهُ إلَى الْـمَطْهَرَةِ فَيَصُبَّ عَلَى رَأْسِهِ دَلْوًا مِنْ مَاءٍ

Ibn Wahb transmitted from Yaḥyaa bin Ayyuub from ʿAbdur Raḥmān bin Ḥarmalah that a man came to Saʿiid bin al-Musayyib and said, “I performed ghusl for الْـجَنَابَة (major impurity) and I forgot to wash my head.”  He (Yaḥyaa) said, “He ( Saʿiid bin al-Musayyib) ordered a man from the circle of people who were sitting there to stand up and come with him to washing area and he pour a bucket of water over his head.

قَالَ وَقَالَ مَالِكٌ وَمَنْ تَرَكَ الْـمَضْمَضَةَ وَالاَسْتِنْشَاقَ وَدَاخِلَ أُذُنَيْهِ فِي الْغُسْلَ مِنْ الْـجَنَابَةِ حَتَّى صَلَّى قَالَ يَتَمَضْمَضُ وَيَسْتَنْشِقُ لِـمَا يَسْتَقْبِلُ وَصَلاَتُهُ الَّتِي صَلَّى تَامَّةٌ

He (Ibn al-Qaasim) said that Maalik said, “Whoever leaves out الـْمَضْمَضَة and الاَسْتِنْشَاقَ and go on to wash the inside of his ears during ghusl for الْـجَنَابَة and has prayed, must do الـْمَضْمَضَة and الاَسْتِنْشَاقَ  for the next ṣalaah and the ṣalaah he a has already prayed.”

قَالَ‮ ‬‭:‬‮ ‬وَمَنْ‮ ‬تَرَكَ‮ ‬الْـمَضْمَضَةَ‮ ‬وَالاَسْتِنْشَاقَ‮ ‬وَمَسْحَ‮ ‬دَاخِلِ‮ ‬الأُذُنَيْـنِ‮ ‬فِي‮ ‬الْغُسْلِ‮ ‬مِنْ‮ ‬الْـجَنَابَةِ‮ ‬وَاَلَّذِي‮ ‬تَرَكَ‮ ‬ذَلِكَ‮ ‬فِي‮ ‬الْوُضُوءِ‮ ‬فَهُمَا سَوَاءٌ‮ ‬وَلْيَمْسَحْ‮ ‬دَاخِلَهُمَا فِيمَا‮ ‬يَسْتَقْبِلُ‮ ‬قَالَ‮ ‬ابْنُ‮ ‬وَهْبٍ‮ ‬عَنْ‮ ‬يُونُسَ‮ ‬بْنِ‮ ‬يَزِيدَ‮ ‬عَنْ‮ ‬رَبِيعَةَ‮ ‬بْنِ‮ ‬أَبِي‮ ‬عَبْدِ‮ ‬الرَّحْمَنِ‮ ‬أَنَّهُ‮ ‬قَالَ‮ ‬‭:‬‮ ‬لَوْ‮ ‬نَسِيَهُ‮ ‬لَمْ‮ ‬يَكُنْ‮ ‬مِنْ‮ ‬الْوُضُوءِ‮

Ibn al-Qaasim said, “Whoever leaves out الـْمَضْمَضَة and الاَسْتِنْشَاقَ and wiping the inside of  the ears during ghusl for الْـجَنَابَة and whoever leaves that out during the performance of wuḍuu’ are in the same situation, he should wipe the inside of the ears for the next ṣalaah.”  Ibn Wahb said that Yuunus bin Yaziid transmitted from Rabiiʿah bin Abū Abdur Rahmaan that he said, “If he forgets it, it does not stop him from being in wuḍuu.’”

قَالَ‮ ‬ابْنُ‮ ‬وَهْبٍ‮ ‬قَالَ‮ ‬اللَّيْثُ‮ ‬بْنُ‮ ‬سَعْدٍ‮ ‬وَقَالَ‮ ‬يَحْيَى بْنُ‮ ‬سَعِيدٍ‮ ‬‭:‬‮ ‬لَوْ‮ ‬نَسِيَ‮ ‬ذَلِكَ‮ ‬حَتَّى صَلَّى لَمْ‮ ‬يَقُلْ‮ ‬لَهُ‮ ‬عُدْ‮ ‬لِصَلاَتِكَ‮ ‬،‮ ‬وَلَمْ‮ ‬نَرَ‮ ‬أَنَّ‮ ‬ذَلِكَ‮ ‬يُنْقِصُ‮ ‬صَلاَتَهُ

Ibn Wahb said al-Layth bin Saʿd said that Yaḥyaa bin Saʿiid said, “When he forgot that until after he had prayed, he didn’t say to him ‘repeat your prayer’ nor are we of the opinion that it nullified his  salaah either. ”

قَالَ‮ ‬ابْنُ‮ ‬وَهْبٍ‮ ‬وَقَالَ‮ ‬ابْنُ‮ ‬شِهَابٍ‮ ‬وَعَطَاءُ‮ ‬بْنُ‮ ‬أَبِي‮ ‬رَبَاحٍ‮ ‬وَعُبَيْدُ‮ ‬اللَّهِ‮ ‬بْنُ‮ ‬عُمَرَ‮ ‬إنَّهُ‮ ‬لاََ‮ ‬يُعِيدُ‮ ‬إلَّا مِمَّا ذَكَرَ‮ ‬اللَّهُ‮ ‬فِي‮ ‬كِتَابِهِ‮ ‬قَالَ‮ ‬ابْنُ‮ ‬وَهْبٍ‮ ‬وَقَالَهُ‮ ‬مَالِكٌ‮ ‬وَاللَّيْثُ‮ ‬بْنُ‮ ‬سَعْدٍ‮ ‬مِثْلَهُ‮

Ibn Wahb said that al-Layth, ibn Shihaab, ʿAṭaa’ bin Abū Rabaaḥ and ʿAbdullah bin ʿUmar said, “The worshipper repeats only what Allah has mention in His Book.”  Ibn Wahb said that Maalik and al-Layth bin Saʿd said the same thing.

قَالَ‮ ‬ابْنُ‮ ‬وَهْبٍ‮ ‬عَنْ‮ ‬يُونُسَ‮ ‬عَنْ‮ ‬رَبِيعَةَ‮ ‬أَنَّهُ‮ ‬كَانَ‮ ‬يَقُولُ‮ ‬‭:‬‮ ‬إنَّ‮ ‬تَفْرِيقَ‮ ‬الْغُسْلِ‮ ‬مِمَّا‮ ‬يُكْرَهُ‮ ‬وَإِنَّهُ‮ ‬لَمْ‮ ‬يَكُنْ‮ ‬غُسْلاً‮ ‬حَتَّى‮ ‬يُتْبِعَ‮ ‬بَعْضُهُ‮ ‬بَعْضًا وَأَمَّا رَجُلٍ‮ ‬يُفَرِّقُ‮ ‬غُسْلَهُ‮ ‬مَا بَيْـنَ‮ ‬بُكْرَةٍ‮ ‬إِلَى الْعِشِي‮ ‬مُتَحَرِّيًا لِذَلِكَ‮ ‬فَإِنَّ‮ ‬ذَلِكَ‮ ‬لَيْسَ‮ ‬بِغُسْلٍ‮ ‬،‮ ‬وَقَالَ‮ ‬مَالِكٌ‮ ‬وَاللَّيْثُ‮ ‬بْنُ‮ ‬سَعْدٍ‮ ‬مِثْلَهُ .

Ibn Wahb transmitted from Yuunis who transmitted from Rabiiʿah that he used to say, “The separation of  (the parts) of ghusl is among those things that are disliked.  It is not considered ghusl until each part follows immediately after the other.  As for the man who separates the parts of his ghusl from morning to evening intentionally, that is not considered ghusl. ”  Maalik and al-Layth bin Saʿd said the same thing.

Chapter 13 Mudawwanah – The Chapter Concerning What Has Been Said About Doing the Parts of Wuḍuu in Reverse

مَا جَاءَ‮ ‬فِي‮ ‬تَنْكِيسِ‮ ‬الْوُضُوءِ

The Chapter Concerning What Has Been Said About Doing the Parts of Wuḍuu in Reverse

قَالَ‮ ‬وَسَأَلْتُ‮ ‬مَالِكًا عَمَّنْ‮ ‬نَكَّسَ‮ ‬وُضُوءَهُ‮ ‬فَغَسَلَ‮ ‬رِجْلَيْهِ‮ ‬قَبْلَ‮ ‬يَدَيْهِ‮ ‬ثُمَّ‮ ‬وَجْهَهُ‮ ‬ثُمَّ‮ ‬صَلَّى‮ ‬،‮ ‬قَالَ‮ ‬صَلاَتُهُ‮ ‬مُجْزِئَةٌ‮ ‬عَنْهُ‮ ‬قَالَ‮ ‬قُلْتُ‮ ‬لَـمَالِكِ‮ ‬أَتَرَى لَهُ‮ ‬أَنْ‮ ‬يُعِيدَ‮ ‬الْوُضُوءَ‮ ‬؟ قَالَ‮ ‬ذَلِكَ‮ ‬أَحَبُّ‮ ‬إلَيَّ‮ ‬قَالَ‮ ‬وَلاَ‮ ‬أَدْرِي‮ ‬مَا وُجُوبُهُ‮

He (Ibn al-Qaasim) said, “I asked Maalik about the person who reverses the parts of his wuḍuu’ and washes his feet before hisom  hands, then his face, and then prays.”  He said, “His prayer is legal.”  He (Ibn al-Qaasim) said, “I said to Maalik: ‘Are you of the opinion that he should repeat wuḍuu’? ”  He said, “I prefer that, but I don’t know what is required of him.”

قَالَ‮ ‬ابْنُ‮ ‬وَهْبٍ‮ ‬قَالَ‮ ‬‭:‬‮ ‬بَلَغَنِي‮ ‬عَنْ‮ ‬سَعِيدِ‮ ‬بْنِ‮ ‬أَبِي‮ ‬سَعِيدٍ‮ ‬الْـمَقْبُرِيِّ‮ ‬وَنُعَيْمِ‮ ‬بْنِ‮ ‬عَبْدِ‮ ‬اللَّهِ‮ ‬بْنِ‮ ‬عُمَرَ‮ ‬الْـمُجْمِرِ‮ ‬عَنْ‮ ‬أَبِي‮ ‬هُرَيْرَةَ‮ ‬قَالَ‮ ‬‭:‬‮ { ‬قَالَ‮ ‬رَسُولُ‮ ‬اللَّه صَلَّى اللَّهُ‮ ‬عَلَيْهِ‮ ‬وَسَلَّمَ‮ ‬‭:‬‮ ‬إذَا تَوَضَّأَ‮ ‬أَحَدُكُمْ‮ ‬فَلْيَبْدَأْ‮ ‬بِـمَيَامِنِهِ

Ibn Wahb said, he (Ibn al-Qaasim) said, “It reached me from Saʿiid bin Abū Saʿiid al-Maqburii and Naʿiim bin ʿUmar al-Mujmar who transmitted from Abū Hurayrah who said the Messenger of Allah صلى الله عليه وسلّم said, ‘When any of you performs wuḍuu’, he should begin with his right side.’ ”

وَذَكَرَ وَكِيعُ بْنُ الْـجَرَّاحِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ وَعَبْدِ اللَّهِ بْنِ مَسْعُودٍ أَنَّهُمَا قَالاَ مَا نُبَالِي بَدَأْنَا بِأَيْسَارِنَا أَوْ بِأَيْـمَانِنَا

Wakiiʿ bin al-Jarraah transmitted from ʿAlī bin Abū Ṭaalib and ʿAbdullah bin Masʿuud that both of them said, “We don’t mind if we begin with our left or our right.”

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