The Chapter About نَوَاقِض الْوُضُوءِ (the Things That Nullify Wuḍuu’ [Minor Ablution]) from Matn Al Ashmaawiyyah

The Chapter About نَوَاقِض الْوُضُوءِ (the Things That Nullify Wuḍuu’ [Minor Ablution])

اعْـلَمْ (Know) – وَفََّـقَكَ‮ ‬اللَّهُ (May Allah, Exalted is He grant you success),أَنَّ نَـوَاقِـضَ‮ ‬الْـوُضُـوء (that the things which nullify wuḍuu’) عَـلَى قِـسْمَيْـنِ (are of two types): أَحْـدَاث (impurities) and وَأَسْـبابُ‮ ‬أحْـدَاث (that which causes impurities).

فَـأَمَّا أَحْـدَاث (As for impurities), فَخَـمْسَةٌ (they are five kinds): ثَـلاَثةٌ‮ ‬مِـنْ‮ ‬الْـقُبُلِ (three are from  the front of the body) وَهِـيَ (and they are): الْـمَذْيُ (prostatic fluid), وَالْـوَديُ (a thick white fluid which flows out immediately after urine)  وَالْـبَوْل (and urine); وَاثْـنَانِ (and two are) مِـنَ‮ ‬الدُّبْـر‮ ‬(from the rear of the body) وَهُمَا (and they are): الغَائِطُ (faeces)  وَالرِّيحُ (and gas) .

وَأَمَّا أَسبابُ‮ ‬الأَحْـدَاثِ (As for the causes of impurity), فَـالنَّوم (it is sleep),  وَهُوَ‮ ‬عَـلَى أَرْبَـعةِ‮ ‬أَقْـسَامٍ (which is of four kinds): طَـوِيل ثَـقِيل (long heavy sleep) which يَـنْقُضُ‮ ‬الْـوُضُـوءَ (nullifies wuḍuu’), قَـصِير ثَـقِِيل (short heavy sleep) which يَـنْقُضُ‮ ‬الْـوُضُـوءَ (nullifies wuḍuu’) also,  قَـصِير خَـفِيف (short light sleep) which  لَا‮ ‬يَـنْقُضُ‮ ‬الْـوُضُـوءَ‮ ‬(does not nullify wuḍuu’), and طَـوِيل خَفِيف (long light sleep) for which يَسْتَحَبُّ‮ ‬مِنْهُ‮ ‬الْوُضُوءُ (wuḍuu’ is recommended).

وَمِـنَ‮ ‬الأَسبَابُ (Among the other causes of impurity)  تَـنْـقُضُ (which nullify wuduu’) are: زَوَال الْـعَقْل (the loss of one’s senses)  بِـالْـجُنُون‮ ‬(through insanity), وَالإِغْـمَاء (unconsciousness), وَالسُّّكْر (drunkenness). وَيَـنْقُضُ‮ ‬الْـوُضُـوءَ (Wuḍuu’ is also nullified)  بِـالرِّدَّةِ (by apostasy from Islam) and وَشَـكّ‮ ‬فِـي‮ ‬الْـحَـدِث (doubt as to whether or not one is in a state of impurity); and by وَبِـمَـسِّ‮ ‬الذَّكْـرِ‮ ‬(continuously touching the penis) بِـبَاطِـنِ‮ ‬الْـكَفِّ (with the inside of the palm) or بِـبَاطِـنِ‮ ‬الأَصَابِعِ (by the inside of the fingers) or بِـجَـنْبَيْهِمَا (by the sides of the palms and the finger),  وَلَوْ‮ ‬بِـأَصْـبُعِ‮ ‬زَائِـدِ (although a single finger can be enough) إِنْ‮ ‬حَـسَّ‮ ‬وَبِاللَّمْسِ (if it touches the penis).

وَهُـوَ‮ ‬عَـلَى أَرْبَـعَةِ‮ ‬أَقْـسَامٍ (Touching involve four situations): (1)  إِنْ‮ ‬قَـصَدَ‮ ‬اللَّذَّةَ (when one sets out to derive pleasure) وَوَجَـدَهَـا (and finds it), فَـعَلَيْهِ‮ ‬الْوُضُوءُ (he should perform wuḍuu’); (2)  وَإِنْ‮ ‬وَجَـدَهَـا (if one finds pleasure), وَلَـمْ‮ ‬يَـقَْـصِدْهَا (but it was not his original intention to derive it), فَـعَلَيْهِ‮ ‬الْـوُضُـوءُ (he should perform wuḍuu’);  (3)  وَإِنْ‮ ‬قََـصَدَهَـا (if he set out to derive pleasure), وَلَـمْ‮ ‬يَجِـدْهَـا (but he did not find it), فَـعَلَيْهِ‮ ‬الْـوُضُـوءُ (he should perform wuḍuu’); (4) وَإِنْ‮ ‬لَـمْ‮ ‬يَـقَْـصِدْ‮ ‬اللَّذَّةَ (if he did not set out to derive pleasure) وَلَـمْ‮ ‬يَجِـدْهَـا (and he did not receive any pleasure), فَـلاَ‮ ‬وُضُـوءَ عَـلَيْهِ‮ ‬ (he need not perform wuḍuu’);

وَلاَ‮ ‬يُـنْتَقِضُ‮ ‬الْـوُضُـوءُ (Wuḍuu’ does not become nullified) بِـمَـسِّ‮ ‬الدُّبْرِ (by touching the rear end of the body),  وَلاَ‮ ‬أُنْـثَيَيْـن (nor the testicles) ,  وَلاَ‮ ‬فَـرْج صَـغِيرَة (nor the opening of the vagina of a small girl),  وَلاَ‮ ‬قَـيْء (nor vomiting) , وَلاَ‮ ‬بِـأَكْـلِ‮ ‬لَـحْـمِ‮ ‬جَـزُور (nor by eating camel meat) ,  وَلاَ‮ ‬حِـجَامَـة (nor cupping),  وَلاَ‮ ‬قَـصْد (nor a venesection),  وَلاَ‮ ‬قَـهْقَهَة فِـي‮ ‬الصّلاَة‮ ‬(nor laughing in prayer),  وَلاَ‮ ‬بِـمَـسِّ‮ ‬امْـرَأةِ‮ ‬فَـرْجَـهَا‮ ‬ (nor a woman touching her vagina). وَقِـيلَ (It  is  said),  إِنْ‮ ‬أَلْـطَفَتْ (if the vagina is fondled), فَـعَلَيْهَا الْـوُضُـوءُ (she should perform wuḍuu’), وَاللَّهُ‮ ‬أَعْـلَمُ (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.”

Chapter 12 Mudawwanah – Wuḍuu with Water That Is Used by الْـحَائِض (The Menstruating Woman), الْـجُنُب (The Person Who is in a State of Major Sexual Impurity), and وَالنَّصْرَانِيّ (The Christian)

الْوُضُوءِ بِسُؤْرِ الْـحَائِضِ وَالْـجُنُبِ وَالنَّصْرَانِيِّ

Wuḍuu with Water That Is Used by الْـحَائِض (The Menstruating Woman), الْـجُنُب (The Person Who is in a State of Major Sexual Impurity), and وَالنَّصْرَانِيّ (The Christian)

قَالَ وَقَالَ مَالِكٌ : لاَ بَأْسَ بِالْوُضُوءِ بِسُؤْرِ الْـحَائِضِ وَالْـجُنُبِ وَفَضْلِ وُضُوئِهِمَا إذَا لَمْ يَكُنْ فِي أَيْدِيهِمَا نَـجَسٌ

He (Ibn al-Qaasim) said that Maalik said, “Wuduu’ with the rest of the water which remains after الْـحَائِضِ (the menstruating woman) and الْـجُنُبِ (the person who is in a state of major sexual impurity) performs wuḍuu’ is fine as long as their hands didn’t have impurity on them (when they perform the wuḍuu’).”

قَالَ : وَقَالَ مَالِكٌ : لاَ يَتَوَضَّأُ بِسُؤْرِ النَّصْرَانِيِّ وَلاَ بِـمَا أَدْخَلَ يَدَهُ فِيهِ

He (Ibn al-Qaasim) said Maalik said, “Do not perform wuḍuu’ with the water leftover by the Christian nor the water that he has put hand in.”

عَلِيُّ بْنُ زِيَادٍ عَنْ مَالِكٍ أَنّهُ قَالَ فِي الْوُضُوءِ مِنْ فَضْلِ غُسْلِ الْـجُنُبِ وَشَرَابِهِ أَوِ الاَغْتِسَالِ بِهِ أَوْ شُرْبِهِ ، قَالَ لاَ بَأْسَ بِذَلِكَ كُلِّهِ ، بَلَغَنَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَغْتَسِلُ هُوَ وَعَائِشَةُ مِنْ إنَاءٍ وَاحِدٍ

ʿAlī bin Ziyaad transmitted from Maalik that he said concerning wuduu’ perform with water leftover from the water used by  الْـجُنُبِ (the person who is in a state of major sexual impurity) to perform ghusl and drinking or bathing and drinking, “In each case, it is fine.  It has reach us that the Messenger of Allah صلى الله عليه وسلّم used to perform ghusl along with ʿAa’ishah from a single water vessel.

قَالَ وَفَضْلُ الْـحَائِضِ عِنْدَنَا فِي ذَلِكَ بِـمَنْزِلَةِ فَضْلِ الْـجُنُبِ .

He (Ibn Al-Qaasim) said, “With us, the water leftover by the menstruating woman is the same as the water left by the person who is in a state of major sexual impurity.”

قَالَ ابْنُ وَهْبٍ قَالَ : قَالَ نَافِعٌ عَنْ ابْنِ عُمَرَ أَنَّهُ كَانَ يَتَوَضَّأُ بِسُؤْرِ الْبَعِيرِ وَالْبَقَرَةِ وَالشَّاةِ وَالْبِرْذَوْنِ وَالْفَرَسِ وَالْـحَائِضِ وَالْـجُنُبِ

Ibn Wahb said, “Naafiʿ transmitted from Ibn ʿUmar that he used to perform wuḍuu with the water leftover from the camel, the cow, the sheep, the work horse, the mare,  الْـحَائِضِ (the menstruating woman), and الْـجُنُبِ (the person who is in a state of major sexual impurity).”

Chapter 11 Mudawwanah – The Chapter Concerning the One Who Has Doubt About Wuḍuu’ and الْـحَدَثِ (Impurity/ Impure Substance)

‮ ‬فِي‮ ‬الَّذِي‮ ‬يَشُكُّ‮ ‬فِي‮ ‬الْوُضُوءِ‮ ‬وَالْـحَدَثِ

The Chapter Concerning the One Who Has Doubt About Wuḍuu’ and الْـحَدَثِ (Impurity/ Impure Substance)

وَقَالَ مَالِكٌ مَنْ شَكَّ فِي بَعْضِ وُضُوئِهِ يَعْرِضُ لَهُ هَذَا كَثِيرًا قَالَ يَـمْضِي وَلاَ شَيْءَ عَلَيْهِ وَهُوَ بِـمَنْزِلَةِ الصَّلاَةِ

Maalik said, “Whoever is doubtful about some parts of his wuḍuu’, and it happens to him often, he should proceed (with is prayer) and there is nothing that he has to do in regards to the doubt.  This is the view in regards to salaah.”

وَقَالَ‮ ‬مَالِكٌ‮ ‬فِيمَنْ‮ ‬تَوَضَّأَ‮ ‬فَشَكَّ‮ ‬فِي‮ ‬الْـحَدَثِ‮ ‬فَلاَ‮ ‬يَدْرِي‮ ‬أَحْدَثَ‮ ‬بَعْدَ‮ ‬الْوُضُوءِ‮ ‬أَمْ‮ ‬لا َ‮ ‬أَنَّهُ‮ ‬يُعِيدُ‮ ‬الْوُضُوءَ‮ ‬بِـمَنْزِلَةِ‮ ‬مَنْ‮ ‬شَكَّ‮ ‬فِي‮ ‬صَلاَتِهِ‮ ‬فَلاَ‮ ‬يَدْرِي‮ ‬أَثْلاَثًا صَلَّى أَمْ‮ ‬أَرْبَعًا فَإِنَّهُ‮ ‬يُلْغِي‮ ‬الشَّكَّ

Maalik said, “As for the person who performed wuḍuu’ and then becomes doubtful as to whether or not impurity remains; he doesn’t know whether or not if some parts of his wuḍuu has been spoiled by impurity. He should repeat the wuḍuu.’ The situation is similar to the person who has doubt in his ṣalaah wherein he doesn’t know whether he has prayed three or four rakʿahs; he therefore becomes overcome by doubt. ”

قَالَ ابْنُ الْقَاسِمِ وَقَوْلُ مَالِكٍ فِي الْوُضُوءِ مِثْلُ الصَّلاَةِ مَا شَكَّ فِيهِ مِنْ مَوَاضِعَ الْوُضُوءِ فَلاَ يَتَيَقَّنُ أَنَّهُ غَسَلَهُ فَلْيُلْغِ ذَلِكَ وَلْيُعِدْ غَسْلَ ذَلِكَ الشَّيْءِ

Ibn al-Qaasim said, “Maalik’s statement about ‘the doubt in wuḍuu’ being similar to the doubt in ṣalaah’ means when the person has doubt about where he is at in the wuḍuu’ and he is not certain if he has washed the area which he has reached and gone past; therefore, he should rewash that area.”

قُلْتُ لاِبْنِ الْقَاسِمِ أَرَأَيْتَ مَنْ تَوَضَّأَ فَأَيْقَنَ بِالْوُضُوءِ ثُمَّ شَكَّ بَعْدَ ذَلِكَ فَلَمْ يَدْرِ أَحْدَثَ أَمْ لاَ وَهُوَ شَاكٌّ فِي الْـحَدَثِ قَالَ إنْ كَانَ ذَلِكَ يَسْتَنْكِحُهُ كَثِيرًا فَهُوَ عَلَى وُضُوئِهِ وَإِنْ كَانَ لاَ يَسْتَنْكِحُهُ فَلْيُعِدْ وُضُوءَهُ وَهُوَ قَوْلُ مَالِكٍ ، وَكَذَلِكَ كُلُّ مُسْتَنْكَحٍ مُبْتَلًى فِي الْوُضُوءِ وَالصَّلاَةِ

I (Ṣahnuun) said to Ibn al-Qaasim, “What is your opinion about a person who performs wuḍuu’ with certainty, then he becomes doubtful after that, not knowing whether or not there is still  impurity on him, thus he falls into doubt about impurity.”  He said, “If that happens to him often, his wuḍuu’ remains intact, but if it is not a regular occurrence, he should repeat his wuḍuu.”  It is what Maalik has said and it is the case with every recurrence of frequent doubt during the performance of wuḍuu’ and prayer.

Chapter 10 Mudawwanah – The Chapter Concerning الْـمَلاَمَسَة (Touching) and الْقُبْلَة (Kissing)

فِي الْـمُلاَمَسَةِ وَالْقُبْلَةِ

The Chapter Concerning الْـمَلاَمَسَة (Touching)  and الْقُبْلَة (Kissing)

قَالَ وَقَالَ مَالِكٌ فِي الْـمَرْأَةِ تَـمَسُّ ذَكَرَ الرَّجُلِ  قَالَ إنْ كَانَتْ مَسَّتْهُ لِشَهْوَةٍ فَعَلَيْهَا الْوُضُوءُ وَإِنْ كَانَتْ مَسَّتْهُ لِغَيْرِ شَهْوَةٍ لِـمَرَضٍ أَوْ نَحْوِهِ فَلاَ وُضُوءَ عَلَيْهَا

He (Ibn al-Qaasim) said, Maalik said concerning the case of the woman who touches the penis of the man, “If she touches it (the penis) with sexual desire then wuḍuu’ is required of her, while if she touches it without sexual desire because (the man is sick) or because of what is similar, then wuḍuu’ is not incumbent on her.”

قَالَ فَإِذَا مَسَّتِ الْـمَرْأَةُ الرَّجُلَ لِلَّذَّةِ فَعَلَيْهَا الْوُضُوءُ ، قَالَ وَكَذَلِكَ الرَّجُلُ إذَا مَسَّ الْـمَرْأَةَ بِيَدِهِ لِلَّذَّةِ فَعَلَيْهِ الْوُضُوءُ مِنْ فَوْقِ ثَوْبٍ كَانَ أَوْ مِنْ تَـحْتِهِ فَهُوَ بِـمَنْزِلَةٍ وَاحِدَةٍ وَعَلَيْهِ الْوُضُوءُ وَالْـمَرْأَةُ بِـمَنْزِلَةِ الرَّجُلِ فِي هَذَا قَالَ وَإِنْ جَسَّهَا لِلَّذَّةِ فَلَمْ يُنْعِظْ فَعَلَيْهِ الْوُضُوءُ

He (Ibn al-Qaasim) said, “If the woman touches the man for pleasure, wuḍuu’ is required of her, and he said similarly, if the man touches the woman with his hand seeking pleasure, then wuduu’ is incumbent upon him whether it is under the dress or above it, there is (only) one position (in regards to this matter), wuduu’ is incumbent upon him, and the woman is in the same situation as the man in this matter.” He (Ibn al-Qaasim) said, “If he (the man) touched her seeking pleasure, but she didn’t become sexually aroused, wuḍuu’ is still incumbent on her.”

قُلْتُ لاِبْنِ الْقَاسِمِ فَإِنْ قَبَّلَتْهُ الْـمَرْأَةُ عَلَى غَيْرِ فَمِهِ عَلَى ظَهْرِهِ أَوْ جَبْهَتِهِ أَوْ يَدِهِ أَتَكُونُ هِيَ الْـمُلاَمَسَةَ دُونَهُ فِي قَوْلِ مَالِكٍ قَالَ نَعَمْ إلَّا أَنْ يَلْتَذَّ لِذَلِكَ الرَّجُلُ أَوْ يُنْعِظْ فَإِنْ الْتَذَّ لِذَلِكَ أَوْ أَنْعَظَ فَعَلَيْهِ الْوُضُوءُ قَالَ فَإِنْ هُوَ لاَمَسَهَا أَيْضًا أَوْ قَبَّلَهَا عَلَى غَيْرِ الْفَمِ وَالْتَذَّتْ هِيَ لِذَلِكَ فَعَلَيْهَا أَيْضًا الْوُضُوءُ وَإِنْ لَمْ تَلْتَذَّ لِذَلِكَ وَتَشْتَهِ فَلاَ وُضُوءَ عَلَيْهَا

I said to Ibn al-Qaasim, “If the woman kissed him on his back or his face/forehead or his hand instead of his mouth, is this considered the touching without seeking pleasure in Maalik’s words.”  He said “Yes, unless the man derives pleasure or becomes sexually aroused.  If he finds pleasure or is sexually aroused, then wuḍuu’ becomes incumbent upon him.”  He said, “If he touches or kisses her as well somewhere other than her mouth and she derives pleasure from it, likewise wuḍuu’ becomes incumbent upon her, while if she didn’t derive pleasure from it nor did she become sexually aroused, then wuḍuu’ is not incumbent upon her.”

مَالِكٌ عَنْ ابْنِ شِهَابٍ عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ أَنَّهُ كَانَ يَقُولُ الْوُضُوءُ مِنْ قُبْلَةِ الرَّجُلِ امْرَأَتَهُ وَمِنْ جَسِّهَا بِيَدِهِ

He (Ibn al-Qaasim) said Maalik transmitted from Ibn Shihaab from Saalim bin ʿAbdallah from his father that he used to say, “The requirement for the man who kisses his wife and touches her with his hand is wuḍuu’.”

قَالَ مَالِكٌ : وَبَلَغَنِي عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ أَنَّهُ كَانَ يَقُولُ مِنْ قُبْلَةِ الرَّجُلِ امْرَأَتَهُ الْوُضُوءُ وَعَنْ سَعِيدِ بْنِ الْـمُسَيِّبِ وَعَائِشَةَ وَابْنِ شِهَابٍ وَرَبِيعَةَ بِنْ أَبِي عَبْدُ الرَّحْمن وَعَبْدِ اللَّهِ بْنِ يَزِيدَ بْنِ هُرْمُزَ وَزَيْدِ بْنِ أَسْلَمَ وَيَحْيَى بْنِ سَعِيدٍ وَمَالِكِ بْنِ أَنَسٍ وَاللَّيْثِ بْنِ سَعْدٍ وَعَبْدِ الْعَزِيزِ بْنِ أَبِي سَلَمَةَ مِثْلُهُ

Maalik said, “It reached me from ʿAbdullah bin Masʿuud that he used to say, ‘The requirement for the man who kisses his wife is wuḍuu’.’”  Saʿiid bin Musayyib, ʿAa’ishah, Ibn Shihaab, Rabiiʿah bin Abū ʿAbdur Rahmān, ʿAbdullah bin Yaziid Hurmuz, Zayd bin Aslam, Yaḥyaa bin Saʿiid, Maalik bin Anas, Layth bin Saʿd and ʿAbdul ʿAziiz bin Abū Salamah transmitted the same.” (that is to say, that a man who kisses his wife is required to perform wuḍuu)

عَلِيُّ بْنُ زِيَادٍ عَنْ سُفْيَانَ أَنَّ إبْرَاهِيمَ النَّخَعِيّ ، كَانَ يَرَى فِي الْقُبْلَةِ الْوُضُوءُ

ʿAlī bin Ziyaad transmitted from Sufyaan that Ibrahīm an-Nakhaʿii had the opinion that wuḍuu’ was required for kissing.

Chapter 9 Mudawwanah -The Chapter Concerning the Wuḍuu’ of الْـمَجْنُونُ (The Person Overcome by Insanity), السّضكْرَانُ (The Drunken Person) and الْـمَغْمِي (The Person Who is Unconscious) When They Regain Consciousness

وُضُوءِ الْـمَجْنُونِ وَالسَّكْرَانِ وَالْـمُغْمَى عَلَيْهِ إذَا أَفَاقُو

The Chapter Concerning the Wuḍuu’ of الْـمَجْنُونُ (The Person Overcome by Insanity), السّضكْرَانُ (The Drunken Person) and الْـمَغْمِي (The Person Who is Unconscious) When They Regain Consciousness

قَالَ وَسَأَلْتُ مَالِكًا عَنْ الْـمَجْنُونِ يُخْنَقُ قَالَ أَرَى عَلَيْهِ الْوُضُوءَ إذَا أَفَاقَ قُلْتُ لاِبْنِ الْقَاسِمِ فَإِنْ خُنِقَ قَائِمًا أَوْ قَاعِدًا قَالَ لاَ أَحْفَظُ عَنْ مَالِكٍ فِيهِ شَيْئًا وَلَكِنِّي أَرَى أَنْ يُعِيدَ الْوُضُوءَ

He (Ṣahnuun) said, “I asked Maalik about the insane person if it (the insanity) has been overcome.  He said, “I am of the opinion that he should perform wuḍuu’ when he regains his sanity.” I (Ṣahnuun) asked Ibn Al-Qaasim, “If it is overcome while standing or sitting?”  He said, “I don’t remember hearing anything from Maalik concerning it, however it is my opinion that he should repeat wuḍuu.”

فَمَنْ ذَهَبَ عَقْلُهُ مِنْ لَبَـنٍ سَكِرَ مِنْهُ أَوْ نَبِيذٍ ؟ قَالَ : لَمْ أَسْأَلْ عَنْهُ مَالِكًا وَلَكِنْ فِيهِ الْوُضُوءُ

I (Ṣahnuun) said, “What about the person whose intelligence goes because of لَبَـنُ‏ سَكَرٍ (an intoxicant) or نَبِيذ (date wine)?”  He (Ibn Al-Qaasim) said, “I have not asked Maalik about it, but that person should perform wuḍuu’.

قَالَ : وَقَالَ مَالِكٌ مَنْ أُغْمِيَ عَلَيْهِ فَعَلَيْهِ الْوُضُوءُ

He said, that Maalik said, “Whoever is overcome by unconsciousness must perform wuḍuu’.”

قَالَ فَقِيلَ لِـمَالِكٍ : فَالْـمَجْنُونُ أَعَلَيْهِ الْغُسْلُ إذَا أَفَاقَ قَالَ لاَ ، وَلَكِنْ عَلَيْهِ الْوُضُوءُ وَكَانَ مَالِكٌ يَأْمُرُ مَنْ أَسْلَمَ مِنْ الْـمُشْرِكِينَ بِالْغُسْلِ

He (Ibn Al-Qaasim) said, that it was asked of Maalik, “As for the person who has been overcome by insanity, if he regains his senses is ghusl incumbent upon him?”  He said, “No, but wuḍuu’ is incumbent upon him.”  Maalik order the person who became Muslim from among الْـمُشْرِكِينَ (the mushrikiin [those who associate partners with Allah]) to  perform ghusl.

قَالَ وَقَدْ يَتَوَضَّأُ مَنْ هُوَ أَيْسَرُ شَأْنًا مِمَّنْ فَقَدَ عَقْلَهُ بِجُنُونٍ أَوْ بِإِغْمَاءٍ أَوْ بِسُكْرٍ وَهُوَ النَّائِمُ الَّذِي يَنَامُ سَاجِدًا أَوْ مُضْطَجِعًا لِقَوْلِ اللَّهِ تَبَارَكَ وَتَعَالَى إذَا قُمْتُمْ إلَى الصَّلاَةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إلَى الْـمَرَافِقِ وَقَدْ قَالَ زَيْدُ بْنُ أَسْلَمَ إنَّمَا تَفْسِيرُ هَذِهِ الآيَةِ إذَا قُمْتُمْ إلَى الصَّلاَةِ مِنْ الْـمَضَاجِعِ يَعْنِي مِنْ النَّوْمِ

He (Ibn Al-Qaasim) said, “The person who performs wuḍuu’ is the one whose situation is easier than the one who loses his reasoning due to insanity, unconsciousness or drunkenness, and the sleeping person is considered the one who is in a semi-prone position or lying down flat.  This is based on what Allah the Most High has said, “When you rise for prayer, wash your faces and your hands up to the elbows…”  Zayd bin Salm said, “The tafsiir (commentary) of this verse: “When you rise for prayer مِنَ‏ الْـمَضَاجِعِ (from the beds; sleeping in the reclined position) means ‘from sleep’.”

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.”

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