Book 1: Purity (Taharah) | Minhaj al-Talibin of Nawawi
Title of book: Minhaj al-Talibin wa Umdat al-Muftin (منهاج الطالبين وعمدة المفتين في الفقه)
Author: Imam Nawawi
Full name: Imam Muhyiddin Abi Zakariyya Yahya ibn Sharaf al-Nawawi (أبو زكريا يحيى بن شرف بن مُرِّيِّ بن حسن بن حسين بن محمد جمعة بن حِزام الحزامي النووي الشافعي)
Born: Muharram 631 AH/ October 1233 Nawa, Ayyubid Sultanate
Died: 24 Rajab 676 AH [9]/ 21 December 1277 (age 45) Nawa, Mamluk Sultanate
Resting place: Nawa, present Syria
Translated into English by: E. C. HOWARD
Field of study: sharia, Islamic law, fiqh, Islamic jurisprudence of Shafi'i's school of thought
Type of literature: classical Arabic
Contents
- Book 1: Purity (Tahara)
- Chapter I General provisions
- Chapter II Causes of slight corporal impurity
- Chapter III Ablution
- Chapter IV Moistening of foot-gear
- Chapter V Bathing
- Chapter VI Things impure in themselves
- Chapter VII Ablution with sand
- Chapter VIII Menstruation
- Return to: Minhaj al-Talibin of Imam Nawawi
كتاب الطهارة
BOOK 1.— LEGAL PURITY
كتاب الطَّهَارَةِ
قَالَ اللَّهُ تَعَالَى: {وَأَنْزَلْنَا مِنْ السَّمَاءِ مَاءً طَهُورًا} يُشْتَرَطُ لِرَفْعِ الْحَدَثِ وَالنَّجَسِ مَاءٌ مُطْلَقٌ، وَهُوَ مَا يَقَعُ عَلَيْهِ اسْمُ مَاءٍ بِلَا قَيْدٍ.
فَالْمُتَغَيِّرُ بِمُسْتَغْنًى عَنْهُ كَزَعْفَرَانٍ تَغَيُّرًا يَمْنَعُ إطْلَاقَ اسْمِ الْمَاءِ غَيْرُ طَهُورٍ، وَلَا يَضُرُّ تَغَيُّرٌ لَا يَمْنَعُ الِاسْمَ، وَلَا مُتَغَيِّرٌ بِمُكْثٍ وَطِينٍ وَطُحْلُبٍ، وَمَا فِي مَقَرِّهِ وَمَمَرِّهِ، وَكَذَا مُتَغَيِّرٌ بِمُجَاوِرٍ كَعُودٍ وَدُهْنٍ، أَوْ بِتُرَابٍ طُرِحَ فِيهِ فِي الْأَظْهَرِ.
وَيُكْرَهُ الْمُشَمَّسُ وَالْمُسْتَعْمَلُ فِي فَرْضِ الطَّهَارَةِ.
قِيلَ وَنَفْلُهَا غَيْرُ طَهُورٍ فِي الْجَدِيدِ، فَإِنْ جُمِعَ فَبَلَغَ قُلَّتَيْنِ فَطَهُورٌ فِي الْأَصَحِّ.
وَلَا تَنْجُسُ قُلَّتَا الْمَاءِ بِمُلَاقَاةِ نَجِسٍ، فَإِنْ غَيَّرَهُ فَنَجِسٌ.
فَإِنْ زَالَ تَغَيُّرُهُ بِنَفْسِهِ، أَوْ بِمَاءٍ طَهُرَ، أَوْ بِمِسْكٍ وَزَعْفَرَانٍ فَلَا، وَكَذَا تُرَابٌ وَجِصٌّ فِي الْأَظْهَرِ، وَدُونَهُمَا يَنْجُسُ بِالْمُلَاقَاةِ، فَإِنْ بَلَغَهُمَا بِمَاءٍ وَلَا تَغَيُّرَ بِهِ فَطَهُورٌ.
فَلَوْ كُوثِرَ بِإِيرَادِ طَهُورٍ فَلَمْ يَبْلُغْهُمَا لَمْ يَطْهُرْ، وَقِيلَ طَاهِرٌ لَا طَهُورٌ وَيُسْتَثْنَى مَيْتَةٌ لَا دَمَ لَهَا سَائِلٌ فَلَا تُنَجِّسُ مَائِعًا عَلَى الْمَشْهُورِ.
وَكَذَا فِي قَوْلٍ نَجَسٌ لَا يُدْرِكُهُ طَرْفٌ.
قُلْتُ: ذَا الْقَوْلُ أَظْهَرُ، وَاَللَّهُ أَعْلَمُ.
وَالْجَارِي كَرَاكِدٍ، وَفِي الْقَدِيمِ لَا يَنْجُسُ بِلَا تَغَيُّرٍ، وَالْقُلَّتَانِ خَمْسُمِائِةِ رِطْلٍ بَغْدَادِيٍّ تَقْرِيبًا فِي الْأَصَحِّ وَالتَّغَيُّرُ الْمُؤَثَّرُ بِطَاهِرٍ أَوْ نَجِسٍ طَعْمٌ، أَوْ لَوْنٌ، أَوْ رِيحٌ، وَلَوْ اشْتَبَهَ مَاءٌ طَاهِرٌ بِنَجِسٍ اجْتَهَدَ وَتَطَهَّرَ بِمَا ظَنَّ طَهَارَتَهُ وَقِيلَ: إنْ قَدَرَ عَلَى طَاهِرٍ بِيَقِينٍ فَلَا، وَالْأَعْمَى كَبَصِيرٍ فِي الْأَظْهَرِ أَوْ مَاءٌ وَبَوْلٌ لَمْ يَجْتَهِدْ عَلَى الصَّحِيحِ بَلْ يُخْلَطَانِ.
ثُمَّ يَتَيَمَّمُ أَوْ وَمَاءُ وَرْدٍ تَوَضَّأَ بِكُلٍّ مَرَّةً، وَقِيلَ لَهُ الِاجْتِهَادُ وَإِذَا اسْتَعْمَلَ مَا ظَنَّهُ أَرَاقَ الْآخَرَ، فَإِنْ تَرَكَهُ وَتَغَيَّرَ ظَنُّهُ لَمْ يَعْمَلْ بِالثَّانِي عَلَى النَّصِّ بَلْ يَتَيَمَّمُ بِلَا إعَادَةٍ فِي الْأَصَحِّ وَلَوْ أَخْبَرَهُ بِتَنَجُّسِهِ مَقْبُولُ الرِّوَايَةِ، وَبَيَّنَ السَّبَبَ، أَوْ كَانَ فَقِيهًا مُوَافِقًا اعْتَمَدَهُ.
وَيَحِلُّ اسْتِعْمَالُ كُلِّ إنَاءٍ طَاهِرٍ إلَّا ذَهَبًا وَفِضَّةً فَيَحْرُمُ، وَكَذَا اتِّخَاذُهُ فِي الْأَصَحِّ.
وَيَحِلُّ الْمُمَوَّهُ فِي الْأَصَحِّ، وَالنَّفِيسُ كَيَاقُوتٍ فِي الْأَظْهَرِ وَمَا ضُبِّبَ بِذَهَبٍ أَوْ فِضَّةٍ ضَبَّةً كَبِيرَةً لِزِينَةٍ حَرُمَ، أَوْ صَغِيرَةً بِقَدْرِ الْحَاجَةِ فَلَا، أَوْ صَغِيرَةً لِزِينَةٍ، أَوْ كَبِيرَةً لِحَاجَةٍ جَازَ فِي الْأَصَحِّ، وَضَبَّةُ مَوْضِعُ الِاسْتِعْمَالِ كَغَيْرِهِ فِي الْأَصَحِّ.
قُلْتُ: الْمَذْهَبُ تَحْرِيمُ ضَبَّةِ الذَّهَبِ مُطْلَقًا، وَاَللَّهُ أَعْلَمُ.
١ سورة الفرقان، آية:٤٨.
BOOK .— LEGAL PURITY
CHAPTER I.— GENERAL PROVISIONS
God has said in the Koran — “
We make clear water for cleansing come
down from heaven; ” Thus to remove
any impurity, whether slight
or serious,
it is necessary to make use of “
water ” in the proper sense
of the
word, a liquid that can be described
as “ water ” without modi-
fication. Water
whose nature has been altered by the
addition of some
foreign substance, such
as saffron, loses its purifying quality,
for the
alteration prevents its being
ainr longer described simply as “ water.”
On the other hand a modification
that does not prevent a liquid being
still called “ water ” does not
affect its purifying quality ; and conse-
quently mere stagnancy, or mud, or
moss, or some accidental object in
a
basin or a pipe, are of no
consequence. And in the same way the
introduction of substances that do
not dissolve, such as aloes or grease
or sand, cannot be regarded as
modifying the nature of water.
It
is blamable to proceed to purification
with water heated by the
sun, or
with water that has already been
used for an obligatory puri-
fication.
According to some authors Shafii, in
his Egyptian period,
sustained that even
water used for a purification not legally
prescribed
must on that account be
considered improper for any ritual use,
if the
quantity does not amount to
two kollah . So considerable a quantity
cannot
itself become impure by contact with
impure substances, unless
its nature is
thereby modified.
The impurity of
water ceases with the adulteration that
causes it,
whether it regains its
original quality of itself, or by an
increase in the
quantity of liquid ;
but if the impurity has merely been
rendered imper-
ceptible by the addition
of musk, saffron, sand, or plaster,
the water
continues to be unsuitable
for purification, as the impurity itself
has
not been removed.
A quantity of
less than two kollah becomes impure
by contact, but
as soon as
the amount is increased to this
minimum the water becomes
suitable for
purification, if the impurity was
unaccompanied by any
adulteration of the
quality. On the other hand, impure
water, to which
water suitable for
purification has been added, remains
impure until
the minimum has been
reached ; but according to some jurists
the
mixture should be considered pure,
though unsuitable for purification,
if the
quantity of impure is less than that
of pure water.
**As an exception
to the foregoing rules the body of a
bloodless
insect does not render a liquid
impure. And one jurist is of opinion
that- nothing we have just said
applies to impurity so slight as to
be
inappreciable.
[*In this latter
opinion I concur.]
Running water is
subject to the same rules as
stagnant water, at
least this is so
according to the opinion expressed by
Shafii in his second
period, though
that Imam at first admitted that
running water can
never become impure,
unless by adulteration, however small the
quantity of liquid.
two kollah
are equal to about five hundred
ratal of Baghdad.
The adulteration
of water due to a change from a
state of purity to
one of impurity
is shown by taste, colour, and smell ;
and when it is
at first impossible
to distinguish the pure from the
impure, one must
decide as best one
can which of the two one ought
to use, and then
purify oneself with
that one believed to be pure. This
course, however,
according to some
jurists, is not lawful if other
water can be procured
whose purity
is not subject to doubt. *A blind
man is subject to these
rules
relating to the examination of the
liquid. If of two liquids that
resemble one another one is water
and the other urineff, it is of
no use
attempting an examination, and
recourse must be had to purification
by sand, after mixing the contents
of the two vessels. And finally if
it
is a question of water and
rose-water, both pure, one washes first
with
one and then with the other ;
though some authors maintain that even
in such a case one should first
carefully ascertain the nature of the
liquid to be used.
When one
of two similar liquids has been
chosen and used, the other
must be
thrown away, in order that no other
believer, coming in his
turn to
perform his ablutions, may be assailed
by the same doubts.
Should this not
have been done, and should a mistaken
choice be
believed to have been
made, still the purification should not
be repeated
with the other liquid — -such
at least is Shafii’s personal opinion.
fBut
in such a case purification by
sand also should be performed. A warning
that a liquid is impure should be
accepted, if grounds are given for it
and it comes from a person worthy
of confidence, and even without
grounds if coming from a jurist
of the school of which one is a
follower.
Any sort of vessel
may be used for the purpose of
ablution so long
as it is clean,
except vessels of gold and silver,
fof which the very acquisi-
tion is
forbidden. fThis prohibition does not
include vessels merely
gilt or silvered
*or of valuable material or adorned
with jewels, but
does include such
as are mounted or inlaid with gold
or silver, if the
precious metal is
in great quantity and solely for
ornament. fThus it
does not apply to
the three following cases : — () if
the gold or silver
forms only a
small part of the vessel and is
of some use ; (*) fif the
quantity
is very small, even when solely for
ornament ; () fif the
quantity is
considerable, provided it is of some
use. fTlie position of
the gold or
silver is immaterial.
[The use of
vessels mounted or inlaid with gold
is totally forbidden
by our school.]
باب أسباب الحدث
CHAPTER II— CAUSES OP SLIGHT CORPORAL IMPURITY
هِيَ أَرْبَعَةٌ: أَحَدُهَا: خُرُوجُ شَيْءٍ مِنْ قُبُلِهِ، أَوْ دُبُرِهِ إلَّا الْمَنِيَّ، وَلَوْ انْسَدَّ مَخْرَجُهُ وَانْفَتَحَ تَحْتَ مَعِدَتِهِ فَخَرَجَ الْمُعْتَادُ نَقَضَ وَكَذَا نَادِرٌ كَدُودٍ فِي الْأَظْهَرِ، أَوْ فَوْقَهَا، وَهُوَ مُنْسَدٌّ، أَوْ تَحْتَهَا وَهُوَ مُنْفَتِحٌ فَلَا فِي الْأَظْهَرِ الثَّانِي: زَوَالُ الْعَقْلِ.
إلَّا نَوْمَ مُمَكِّنٍ مَقْعَدَهُ.
الثَّالِثُ الْتِقَاءُ بَشَرَتَيْ الرَّجُلِ وَالْمَرْأَةِ إلَّا مَحْرَمًا فِي الْأَظْهَرِ، وَالْمَلْمُوسُ كَلَامِسٍ فِي الْأَظْهَرِ، وَلَا تَنْقُضُ صَغِيرَةٌ وَشَعَرٌ، وَسِنٌّ وَظُفْرٌ فِي الْأَصَحِّ.
الرَّابِعُ: مَسُّ قُبُلِ الْآدَمِيِّ بِبَطْنِ الْكَفِّ، وَكَذَا فِي الْجَدِيدِ حَلْقَةُ دُبُرِهِ لَا فَرْجِ بَهِيمَةٍ، وَيَنْقُضُ فَرْجُ الْمَيِّتِ وَالصَّغِيرِ، وَمَحَلُّ الْجَبِّ، وَالذَّكَرُ الْأَشَلُّ وَبِالْيَدِ الشَّلَّاءِ فِي الْأَصَحِّ، وَلَا يَنْقُضُ رَأْسُ الْأَصَابِعِ وَمَا بَيْنَهَا.
وَيَحْرُمُ بِالْحَدَثِ الصَّلَاةُ وَالطَّوَافُ، وَحَمْلُ الْمُصْحَفِ، وَمَسُّ وَرَقِهِ، وَكَذَا جِلْدُهُ عَلَى الصَّحِيحِ، وَخَرِيطَةٌ، وَصُنْدُوقٌ فِيهِمَا مُصْحَفٌ، وَمَا كُتِبَ لِدَرْسِ قُرْآنٍ كَلَوْحٍ فِي الْأَصَحِّ، وَالْأَصَحُّ حِلُّ حَمْلِهِ فِي أَمْتِعَةٍ، وَتَفْسِيرٍ، وَدَنَانِيرَ لَا قَلْبِ وَرَقِهِ بِعُودٍ.
وَأَنَّ الصَّبِيَّ الْمُحْدِثَ لَا يُمْنَعُ.
قُلْتُ: الْأَصَحُّ حِلُّ قَلْبِهِ بِعُودٍ وَبِهِ قَطَعَ الْعِرَاقِيُّونَ، وَاَللَّهُ أَعْلَمُ، وَمَنْ تَيَقَّنَ طُهْرًا أَوْ حَدَثًا وَشَكَّ فِي ضِدِّهِ عَمِلَ بِيَقِينِهِ، فَلَوْ تَيَقَّنَهُمَا وَجَهِلَ السَّابِقَ فَضِدُّ مَا قَبْلَهُمَا فِي الْأَصَحِّ.
CHAPTER II— CAUSES OP SLIGHT CORPORAL IMPURITY
Section
There are four
of these causes.
. The issue
from the body, by the urinary or
stercorary passage,
of any substance
except sperm. As to matter from a
wound, a fistula,
an incision or any
other opening iu the proximity of
the stomach, the
following distinctions
have been established : — (a) when either
pas sage
is obstructed and the
opening is below the stomach, any issue —
*even
if accidental, e.g . a taenia — impairs
the purity of the body ; (b) when
either passage is obstructed and the
opening is above the stomach, or
( c )
when neither is obstructed and the
opening is below, *the purity
of the
body is unaffected.
. Loss of
consciousness, except by sleep in a
sitting posture.
. Contact between a
man and a woman, *except when marriage
between them would be prohibited on
account of relationship, etc.
*The
impurity affects the person touching as
much as the person touched.
fContact
with a girl under age, and in
general a very slight touch, as
of
hair, teeth, or nails, cause no impurity.
. Touching with the palm of
the hand the private parts of any
human being, including oneself, or
even, according to the opinion of
Shafii in his second period, the
anus ; but not including the parts
of an
animal. Touching the private
parts of a corpse, of a child under age,
or of a eunuch or mutilated person,
cause impurity ; fas does also a
touch
with a mutilated hand. fBut touching with
the finger tips, and
taking the
parts between the fingers, do not
cause impurity.
All persons in a
state of impurity are forbidden— r
.
To pray.
. To walk round the
holy temple at Mecca.
. To
carry the Koran, or touch its
leaves, ffor binding. Such
persons may
not even touch a bag or box
containing the sacred volume,
for a slate
upon which any text has been written
as an exercise. fThey
may carry the
Koran among and at the same time
with other objects,
or carry a commentary,
or gold pieces engraved with texts ;
but they
may not turn over the
leaves of a Koran, even with a piece
of wood.
fThese provisions do not
apply to a child under age.
[fit
is permissible to turn over the
pages of a Koran with a piece
of
wood ; at least it has been so
decided by jurists of Irak.]
A
person who was at fust assured of
his state of purity, but who
afterwards suspects that he is
affected by a slight impurity, should
conform to what he considers to
be certain, and not concern himself
with ulterior doubts. This rule
holds good also in the inverse case,
ix . when a person is at first
assured of being affected by a slight
impurity,
but is afterwards attacked by
doubts as to the result of his
examination.
Finally, where he perceives
he has been alternately pure and impure,
without remembering which state had
the priority, he should first try
to
recollect the state he was in before
the question arose, and then
consider
himself as being in the contrary
condition.
فصل
يُقَدِّمُ دَاخِلُ الْخَلَاءِ يَسَارَهُ وَالْخَارِجُ يَمِينَهُ وَلَا يَحْمِلُ ذِكْرَ اللَّهِ تَعَالَى، وَيَعْتَمِدُ جَالِسًا يَسَارَهُ، وَلَا يَسْتَقْبِلُ الْقِبْلَةَ، وَلَا يَسْتَدْبِرُهَا، وَيَحْرُمَانِ بِالصَّحْرَاءِ، وَيَبْعُدُ، وَيَسْتَتِرُ، وَلَا يَبُولُ فِي مَاءٍ رَاكِدٍ، وَجُحْرٍ، وَمَهَبِّ رِيحِ، وَمُتَحَدَّثٍ، وَطَرِيقٍ، وَتَحْتَ مُثْمِرَةٍ، وَلَا يَتَكَلَّمُ، وَلَا يَسْتَنْجِي بِمَاءٍ فِي مَجْلِسِهِ، وَيَسْتَبْرِئُ مِنْ الْبَوْلِ، وَيَقُولُ عِنْدَ دُخُولِهِ: بِسْمِ اللَّهِ اللَّهُمَّ إنْي أَعُوذُ بِكَ مِنْ الْخُبُثِ وَالْخَبَائِثِ.
وَعِنْدَ خُرُوجِهِ: غُفْرَانَكَ الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنِّي الْأَذَى وَعَافَانِي.
وَيَجِبُ الِاسْتِنْجَاءُ بِمَاءٍ أَوْ حَجَرٍ، وَجَمْعُهُمَا أَفْضَلُ، وَفِي مَعْنَى الْحَجَرِ كُلُّ جَامِدٍ طَاهِرٍ قَالِعٍ غَيْرِ مُحْتَرَمٍ وَجِلْدٍ دُبِغَ دُونَ غَيْرِهِ فِي الْأَظْهَرِ، وَشَرْطُ الْحَجَرِ أَنْ لَا يَجِفَّ النَّجِسُ، وَلَا يَنْتَقِلَ وَلَا يَطْرَأُ أَجْنَبِيٌّ وَلَوْ نَدَرَ أَوْ انْتَشَرَ فَوْقَ الْعَادَةِ وَلَمْ يُجَاوِزْ صَفْحَتَهُ وَحَشَفَتَهُ جَازَ الْحَجَرُ فِي الْأَظْهَرِ، وَيَجِبُ ثَلَاثُ مَسَحَاتٍ، وَلَوْ بِأَطْرَافِ حَجَرٍ، فَإِنْ لَمْ يُنْقِ وَجَبَ الْإِنْقَاءُ.
وَسُنَّ الْإِيتَارُ وَكُلُّ حَجَرٍ لِكُلِّ مَحَلِّهِ.
وَقِيلَ يُوَزَّعْنَ لِجَانِبَيْهِ وَالْوَسَطِ، وَيُسَنُّ الِاسْتِنْجَاءُ بِيَسَارِهِ، وَلَا اسْتِنْجَاءَ لِدُودٍ، وَبَعَرٍ بِلَا لَوْثٍ فِي الْأَظْهَرِ.
Section
Latrines must be
entered left foot first, and quitted
right foot first.
No object upon
which the name of God is inscribed
should be taken
there. One should
squat down leaning rather on the
left foot, and if
possible avoid
turning either face or back in the
direction of Mecca,
either position being
rigorously forbidden on a desert plain
where it is
possible to choose any
direction. To relieve a want of nature
one should
retire and conceal oneself
from the public view. It is
forbidden to
pass urine into stagnant
water, or into a hole, or so that
the liquid
is dispersed by the wind,
or at a meeting place, or on the
public road,
or under a fruit tree,
or while speaking to any one. After
evacuation
one should not wash oneself
at the same place. When passing water
care should be taken that all
the urine is passed out of the body.
The following words are used
on entering latrines : “ In the name
of God. God, I seek refuge
with Thee against male and female
demons ” ; and on leaving, “ I beseech
Thy forgiveness. Praise to
God that
has kept evil afar from me and
preserved me.” Cleansing,
after evacuation,
can be effected either with water or
with stones, but
better with both.
By “ stone ” is here understood any
hard, clean
object that can be used
to remove filth and thrown away ;
*even a
tanned piece of leather may
lawfully be employed for this purpose.
The use of stones alone suffices
only when the excrement is not dry ;
but may be considered sufficient
although extraordinary matters such
as
blood are excreted, or in spite of
the excretion of an extraordinary
quantity
of matter, provided that the impurity
does not extend beyond
the sides of
the orifice.
The rubbing with stones
is three times repeated, either with three
different stones, or with three
sides of the same stone. A dirty stone
must be cleansed before use. The
Sonna insists upon each of the threo
cleansings being done separately. Each
stone should bo used in cleansing
the whole of the part of the
body requiring to be cleansed ; though
some
jurists recommend apportioning the
three stones, or three ends of the
same stone, between the two sides
and the middle. The Sonna requires
the cleansing to be done with
the left hand. *In the case of
the excretion
of a taenia, or of
hard matters, a cleansing is not strictly
necessary.
باب الوضوء
CHAPTER III.— ABLUTION
وَمَنْ نَوَى تَبَرُّدًا مَعَ نِيَّةٍ مُعْتَبَرَةٍ جَازَ عَلَى الصَّحِيحِ.
أَوْ مَا يُنْدَبُ لَهُ وُضُوءٌ كَقِرَاءَةٍ فَلَا فِي الْأَصَحِّ.
وَيَجِبُ قَرْنُهَا بِأَوَّلِ الْوَجْهِ.
وَقِيلَ يَكْفِي بِسُنَّةٍ قَبْلَهُ، وَلَهُ تَفْرِيقُهَا عَلَى أَعْضَائِهِ فِي الْأَصَحِّ.
الثَّانِي: غَسْلُ وَجْهِهِ، وَهُوَ مَا بَيْنَ مَنَابِتِ رَأْسِهِ غَالِبًا وَمُنْتَهَى لَحْيَيْهِ، وَمَا بَيْنَ أُذُنَيْهِ، فَمِنْهُ مَوْضِع الْغَمَمِ، وَكَذَا التَّحْذِيفُ فِي الْأَصَحِّ، لَا النَّزْعَتَانِ، وَهُمَا بَيَاضَانِ يَكْتَنِفَانِ النَّاصِيَةَ.
قُلْتُ: صَحَّحَ الْجُمْهُورِ أَنَّ مَوْضِع التَّحْذِيفِ مِنْ الرَّأْسِ، وَاَللَّهُ أَعْلَمُ.
وَيَجِبُ غَسْلُ كُلِّ هُدْبٍ، وَحَاجِبٍ، وَعِذَارٍ، وَشَارِبٍ، وَخَدٍّ وَعَنْفَقَةٍ شَعَرًا وَبَشَرًا، وَقِيلَ لَا يَجِبُ بَاطِنُ عَنْفَقَةٍ كَثِيفَةٍ، وَاللِّحْيَةُ إنْ خَفَّتْ كَهُدْبٍ وَإِلَّا فَلْيَغْسِلْ ظَاهِرَهَا، وَفِي قَوْلٍ لَا يَجِبُ غَسْلُ خَارِجٍ عَنْ الْوَجْهِ.
الثَّالِثُ: غَسْلُ يَدَيْهِ مَعَ مِرْفَقَيْهِ.
فَإِنْ قُطِعَ بَعْضُهُ وَجَبَ غَسْلُ مَا بَقِيَ، أَوْ مِنْ مِرْفَقَيْهِ فَرَأْسُ عَظْمِ الْعَضُدِ عَلَى الْمَشْهُورِ، أَوْ فَوْقَهُ نُدِبَ بَاقِي عَضُدِهِ.
الرَّابِعُ: مُسَمَّى مَسْحٍ لِبَشَرَةِ رَأْسِهِ، أَوْ شَعَرٍ فِي حَدِّهِ، وَالْأَصَحُّ جَوَازُ غَسْلِهِ، وَوَضْعِ الْيَدِ بِلَا مَدٍّ.
الْخَامِسُ: غَسْلُ رِجْلَيْهِ مَعَ كَعْبَيْهِ.
السَّادِسُ: تَرْتِيبُهُ هَكَذَا.
وَلَوْ اغْتَسَلَ مُحْدِثٌ فَالْأَصَحُّ أَنَّهُ إنْ أَمْكَنَ تَقْدِيرُ تَرْتِيبٍ بِأَنْ غَطَسَ، وَمَكَثَ صَحَّ، وَإِلَّا فَلَا.
قُلْتُ: الْأَصَحُّ الصِّحَّةُ بِلَا مُكْثٍ، وَاَللَّهُ أَعْلَمُ.
وَسُنَنُهُ السِّوَاكُ عَرْضًا بِكُلِّ خَشِنٍ لَا أُصْبُعِهِ فِي الْأَصَحِّ.
وَيُسَنُّ لِلصَّلَاةِ وَتَغَيُّرِ الْفَمِ، وَلَا يُكْرَهُ إلَّا لِلصَّائِمِ بَعْدَ الزَّوَالِ.
وَالتَّسْمِيَةُ أَوَّلَهُ، فَإِنْ تَرَكَ فَفِي أَثْنَائِهِ.
وَغَسْلُ كَفَّيْهِ، فَإِنْ لَمْ يَتَيَقَّنْ طُهْرَهُمَا كُرِهَ غَمْسُهُمَا فِي الْإِنَاءِ قَبْلَ غَسْلِهِمَا.
وَالْمَضْمَضَةُ وَالِاسْتِنْشَاقُ، وَالْأَظْهَرُ أَنَّ فَصْلَهُمَا أَفْضَلُ، ثُمَّ الْأَصَحُّ يَتَمَضْمَضُ بِغَرْفَةٍ ثَلَاثًا، ثُمَّ يَسْتَنْشِقُ بِأُخْرَى ثَلَاثًا، وَيُبَالِغُ فِيهِمَا غَيْرُ الصَّائِمِ.
قُلْتُ: الْأَظْهَرُ تَفْضِيلُ الْجَمْعِ بِثَلَاثِ غُرَفٍ يَتَمَضْمَضُ مِنْ كُلٍّ، ثُمَّ يَسْتَنْشِقُ، وَاَللَّهُ أَعْلَمُ.
وَ تَثْلِيثُ الْغَسْلِ وَالْمَسْحِ، وَيَأْخُذُ الشَّاكُّ بِالْيَقِينِ.
وَمَسْحُ كُلِّ رَأْسِهِ ثُمَّ أُذُنَيْهِ.
فَإِنْ عَسُرَ رَفْعُ الْعِمَامَةِ كَمَّلَ بِالْمَسْحِ عَلَيْهَا، وَتَخْلِيلُ اللِّحْيَةِ الْكَثَّةِ وَأَصَابِعِهِ، وَتَقْدِيمُ الْيُمْنَى، وَإِطَالَةُ غُرَّتِهِ وَتَحْجِيلِهِ وَالْمُوَالَاةُ، وَأَوْجَبَهَا الْقَدِيمُ.
وَتَرْكُ الِاسْتِعَانَةِ وَ النَّفْضِ، وَكَذَا التَّنْشِيفُ فِي الْأَصَحِّ وَيَقُولُ بَعْدَهُ: أَشْهَدُ أَنْ لَا إلَهَ إلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ: اللَّهُمَّ اجْعَلْنِي مِنْ التَّوَّابِينَ، وَاجْعَلْنِي مِنْ الْمُتَطَهِّرِينَ، سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ أَشْهَدُ أَنْ لَا إلَهَ إلَّا أَنْتَ أَسْتَغْفِرُك وَأَتُوبُ إلَيْكَ.
وَحَذَفْتُ دُعَاءَ الْأَعْضَاءِ إذْ لَا أَصْلَ لَهُ.
CHAPTER III.— ABLUTION
The following
things are necessary to constitute a valid
ablution : —
. The intention to
remove an impurity ; or the intention
to enable
oneself to accomplish an
act, for the validity of which
bodily purity is
a requisite ; or the
intention to perform ablution as a duty
prescribed
bv law. |*j* If a person is
in a state of chronic impurity, e.g. a
woman
whose menses are prolonged beyond
the legal term, there can of course
he no intention to remove an
impurity whose removal is an impossibility
;
but the intention to render licit
the act one desires to accomplish suffices
in all cases .ff An intention to
cool oneself by washing may be combined
with the religious purpose here
treated of ;f but it is illicit
to combine
the intention to accomplish
an obligatory purification with a purpose
to perform an ablution which is
merely recommended, e.g. for the
recitation of the Koran. The
intention is formulated at the moment
of proceeding to the ablution of
the face ; though some learned authors
maintain that, following the example
of the Prophet, it may be formu-
lated before this.f It is not
necessary that the intention should refer
to the entire ablution, it may
be formed at the washing of each
separate
member of the body.
.
The washing of the face, i.e. the
part of the head comprised from
top
to bottom between the place where
the hair usually begins and the
extremity of the lower jaw-bones,
and from right to left between the
ears. This includes also the part
of the forehead upon which the hair
falls down, and the part of
the head where the hair has been cut
; but
does not include the temples,
i.e. the two white spots to right
and left
of the forelocks.
[A
part of the head where the hair
has been cut is rightly considered
by nearly all learned men as
belonging to the top of the head
and not
to the face.]
It is
necessary to wash eyelashes, eyebrows,
whiskers, moustache
and imperial, both the
hair and the skin covered by it.
Some jurists,
however, contend that it
is not obligatory to wash the skin
covered by
the imperial when the
latter is thick ; and all agree that
the beard need
be washed like the
eyelids, etc., only when it is thin,
but, otherwise,
merely on the surface.
One learned author has even advanced the
opinion that a special ablution of
the beard, and in general of all the
hair on the face, is not obligatory.
. The washing of the hands
and arms up to the elbows.** If one
has lost part of a hand, one
should wash what remains. The stump
should be washed, if an arm
has been amputated below the elbow ; but
if above, an ablution is not
necessary, though always to be recom-
mended.
. The passing of the
moistened hand over the skin of the
top of
the head, or if that be
impossible over the hair covering it.f A
proper
washing, is of course, also
quite licit ; and the head may also
be mois-
tened while keeping the hand
closed, if necessary.
. The washing
of the feet, including the ankles.
G. The observing of the
prescribed order.*]* If any one, instead
of
practising a mere ablution, prefers to
take a bath, for the purpose of
removing an impurity, this is
permitted ; provided that the prescribed
order is observed in plunging into
the water, and one remains there
some time, but not otherwise. [fEven
a hurried bath is in all cases
sufficient.]
The following practices
have been introduced by the Sonna : —
. The use of teeth-cleaners,
or other hard substance capable of taking
their place,*]* except fingers. This
is particularly to be recommended
before
prayer and when the taste in the
mouth is changed ; but it can
be
practised at any time, except when
fasting in the afternoon.
.
Beginning ablution by pronouncing the
formula, “In the name
of God.” If
neglected at the beginning the omission
may be rectified
by pronouncing the
formula in the middle.
. Washing
the hands before commencing the ritual
ablution. It
is even considered blamable
to dip the hands in a basin
containing water
for the ablution of
several persons, without first washing
them three
times, unless one is sure
they are quite clean.
.
Rinsing the mouth and cleansing the
nostrils with water. *It
is well to
do these separately ; ffirst taking water
three times in the
hollow of the
hand for rinsing, and then three
times for the other
purpose. Except
in the case of persons fasting,
these two practices
are as a rule
observed by every one. [*It is
preferable to combine them,
taking water
in the palm of the hand three
times for the two together.]
.
Repeating all ablutions and moistenings
three times.
. Resolving any doubt
as to the validity or number of
ablutions,
by coming to a definite
conclusion one way or the other.
. The moistening of the whole
head and ears ; though it is enough
to moisten the turban if it is
difficult to take off.
. Separation
of the hairs of the beard if
it is very thick ; and even
tire
fingers and toes.
. The washing
of the right side before the left.
. Extending the ablution of
the face upon the skin covered by
hair ; as well as that of the
arms and feet above the elbows and
ankles.
. Completion of the ablution
without interruption, a precept which
Shafii
in his first period even called
obligatory.
. Performance of the
ablution without the assistance of other
persons.
. Abstention from shaking
the water off the body, for removing
it with a sponge or other similar
object.
. Terminating the ablution
by pronouncing the following for-
mula : — “ I
witness that there is no other god
than God alone, whose
power is
shared by none. I witness that Muhammad
is His servant
and apostle. God,
receive me amongst them that repent,
that keep
themselves from sin, Thy
holy servants. Glory to Thee, God !
I
praise Thee, and witness yet again
that there is no other God but Thee.
I implore Thy forgiveness. I turn again
unto Thee.”
[I intentionally omit
the formulas given in the Muliarrar
for repeti-
tion by the believer during
the ablution of the different parts
of the body,
as their authority has
not been established.]
باب مسح الخف
CHAPTER IV.— MOISTENING OF FOOT-GEAR
يَجُوزُ فِي الْوُضُوءِ لِلْمُقِيمِ يَوْمًا وَلَيْلَةً، وَلِلْمُسَافِرِ ثَلَاثَةً بِلَيَالِيِهَا مِنْ الْحَدَثِ بَعْدَ لُبْسٍ.
فَإِنْ مَسَحَ حَضَرًا ثُمَّ سَافَرَ أَوْ عَكَسَ لَمْ يَسْتَوْفِ مُدَّةَ سَفَرٍ.
وَشَرْطُهُ أَنْ يَلْبَسَ بَعْدَ كَمَالِ طُهْرٍ سَاتِرًا مَحَلَّ فَرْضِهِ طَاهِرًا يُمْكِنُ تِبَاعُ الْمَشْيِ فِيهِ لِتَرَدُّدِ مُسَافِرٍ لِحَاجَاتِهِ.
قِيلَ: وَحَلَالاً.
وَلَا يُجْزِئُ مَنْسُوجُ لَا يَمْنَعُ مَاءً فِي الْأَصَحِّ.
وَلَا جُرْمُوقَانِ فِي الْأَظْهَرِ.
وَيَجُوزُ مَشْقُوقُ قَدَمٍ شُدَّ فِي الْأَصَحِّ.
وَيُسَنُّ مَسْحُ أَعْلَاهُ وَأَسْفَلِهِ خُطُوطًا، وَيَكْفِي مُسَمَّى مَسْحٍ يُحَاذِي الْفَرْضَ إلَّا أَسْفَلَ الرِّجْلِ وَعَقِبَهَا فَلَا عَلَى الْمَذْهَبِ.
قُلْتُ: حَرْفُهُ كَأَسْفَلِهِ، وَاَللَّهُ أَعْلَمُ وَلَا مَسْحَ لِشَاكٍّ فِي بَقَاءِ الْمُدَّةِ.
فَإِنْ أَجْنَبَ وَجَبَ تَجْدِيدُ لُبْسٍ.
وَمَنْ نَزَعَ وَهُوَ بِطُهْرِ الْمَسْحِ غَسَلَ قَدَمَيْهِ، وَفِي قَوْلٍ يَتَوَضَّأُ.
CHAPTER IV.— MOISTENING OF FOOT-GEAR
The
ablution of the feet may be replaced
by that of the foot-gear, if
not
worn for more than a day and a night
during a stay at a fixed abode,
or
more than three days and three
nights when on a journey.
This indulgence
ap plies only to a case where the
impurity has been
incurred after the
feet have been covered. When setting
out on a
journey after moistening
the foot-gear at home, or vice
versa, the shorter
interval of one
day and one night must be observed.
It is also necessary
that the feet
should he thoroughly cleansed before being
covered ; that
every part of the
feet requiring ablution should be covered
; that the
foot-gear should be quite
clean when put on ; and that the
same foot-
gear should be able to
last to the end of the way. It
is also necessary
that the march or
journey should have some object ; and some
jurists
insist further that there must
be a legal right to use the
foot-gear worn.
•(•Permeable foot-gear,
*e.g. the slippers called jermuk , cannot be
moistened ; fbut a torn sole is no
objection, if properly fastened.
The
Sonna insists on the foot-gear being
moistened from top to
bottom with
the fingers, as if one were tracing
lines on it ; but it is
strictly
sufficient to moisten the part of
the foot-gear corresponding to
that
portion of the foot of which
ablution is prescribed, except only
the
sole of the foot and heel which
it is not the practice to moisten,
at
least according to the teaching
of our school. [This rule applies to
the
edges, as well as to the sole.]
Moistening of the foot-gear is
not permissible if there is any doubt
as to the time not being yet
passed ; nor in the case of grave
impurity,
where the clothes must be
changed and a bath taken before the indul-
gence of moistening the foot-gear can
again be had recourse to. And
when
foot-gear that has been moistened is
changed, the feet must be
washed ;
and also the head and arms,
according to one author.
باب الغسل
CHAPTER V. — BATHING
مُوجِبُهُ مَوْتٌ، وَحَيْضٌ وَنِفَاسٌ، وَكَذَا وِلَادَةٌ بِلَا بَلَلٍ فِي الْأَصَحِّ، وَ جَنَابَةٌ بِدُخُولِ حَشَفَةٍ، أَوْ قَدْرِهَا فَرْجًا، وَبِخُرُوجِ مَنِيٍّ مِنْ طَرِيقِهِ الْمُعْتَادِ وَغَيْرِهِ.
وَيُعْرَفُ بِتَدَفُّقِهِ، أَوْ لَذَّةٍ بِخُرُوجِهِ، أَوْ رِيحِ عَجِينٍ رَطْبًا، أَوْ بَيَاضِ بَيْضٍ جَافًّا، فَإِنْ فُقِدَتْ الصِّفَاتُ فَلَا غُسْلَ.
وَالْمَرْأَةُ كَرَجُلٍ.
وَيَحْرُمُ بِهَا مَا حَرُمَ بِالْحَدَثِ، وَالْمُكْثُ بِالْمَسْجِدِ لَا عُبُورُهُ، وَ الْقُرْآنُ، وَتَحِلُّ أَذْكَارُهُ لَا بِقَصْدِ قُرْآنٍ.
وَأَقَلُّهُ نِيَّةُ رَفْعِ جَنَابَةٍ، أَوْ اسْتِبَاحَةِ مُفْتَقِرٍ إلَيْهِ، أَوْ أَدَاءِ فَرْضِ الْغُسْلِ مَقْرُونَةٍ بِأَوَّلِ فَرْضٍ.
وَتَعْمِيمِ شَعْرِهِ وَبَشَرِهِ.
وَلَا تَجِبُ مَضْمَضَةٌ وَاسْتِنْشَاقٌ، وَأَكْمَلُهُ إزَالَةُ الْقَذَرِ ثُمَّ الْوُضُوءُ، وَفِي قَوْلٍ يُؤَخِّرُ غَسْلَ قَدَمَيْهِ، ثُمَّ تَعَهُّدُ مَعَاطِفَهُ، ثُمَّ يُفِيضُ الْمَاءَ عَلَى رَأْسِهِ وَيُخَلِّلُهُ، ثُمَّ شِقِّهِ الْأَيْمَنِ، ثُمَّ الْأَيْسَرِ، وَيُدَلِّكُ وَيُثَلِّثُ، وَتُتْبِعُ لِحَيْضٍ أَثَرَهُ مِسْكًا، وَإِلَّا فَنَحْوَهُ.
وَلَا يُسَنُّ تَجْدِيدُهُ، بِخِلَافِ الْوُضُوءِ.
وَيُسَنُّ أَنْ لَا يَنْقُصَ مَاءُ الْوُضُوءِ عَنْ مُدٍّ، وَالْغُسْلِ عَنْ صَاعٍ.
وَلَا حَدَّ لَهُ.
وَمَنْ بِهِ نَجَسٌ يَغْسِلُهُ ثُمَّ يَغْتَسِلُ، وَلَا تَكْفِي لَهُمَا غَسْلَةٌ، وَكَذَا فِي الْوُضُوءِ.
قُلْتُ: الْأَصَحُّ تَكْفِيهِ، وَاَللَّهُ أَعْلَمُ.
وَمَنْ اغْتَسَلَ لِجَنَابَةٍ وَجُمُعَةٍ حَصَلَا أَوْ لِأَحَدِهِمَا حَصَلَ فَقَطْ.
قُلْتُ: وَلَوْ أَحْدَثَ ثُمَّ أَجْنَبَ أَوْ عَكْسُهُ كَفَى الْغُسْلُ عَلَى الْمَذْهَبِ، وَاَللَّهُ أَعْلَمُ.
CHAPTER V. — BATHING
Bathing, or general
ablution of the body, is necessary
on all occasions
when a person is
affected with grave impurity. These
occasions are : —
. Death.
.
Menstruation.
. Lochia ; fand confinement
in general, even when unaccompanied
by
evacuation.
. Sexual penetration.
.
Any effusion of semen ; recognisable by
emission, sensation,
odour, or appearance.
In the absence of these signs no
bath is necessary.
In all that
concerns grave impurity a woman is subject
to the same
rules as a man. In a
state of grave impurity it is
illicit to accomplish
the three religious
acts prohibited to persons affected by any
impurity ; and in addition it is
forbidden to remain in a mosque,
though
one may walk through ; and forbidden
to recite the Koran,
though one may
pronounce a few words from the sacred
volume, if
solely to glorify God.
For the validity of the bath
there must be : —
. An
intention to remove a grave impurity, or
to enable oneself
to accomplish an
act requiring a previous bathing, or to
take the bath
as a duty prescribed
by law. This intention must be
formulated at
the moment of entering
the bath.
. A washing of all
parts of the body, both the skin
and the hair
covering it ; but rinsing
of the mouth and cleansing of the
nostrils,
acts required as we have
seen by the Sonna in ordinary
ablution, are
unnecessary.
It may be
added, however, that the best way of
taking a bath is as
follows : —
. Begin by removing all filth
from the body.
. Then perform
ablution ; except that according to one
author
washing of the feet should be
deferred until the end.
. Wash
carefully in all the folds of the
skin, especially in places
more liable
to perspiration.
. Pour water on
the head.
. Separate the hair
of the head and beard, by passing
the wet fingers
through them.
G.
Give priority to the right side.
. Rub the whole body.
.
Repeat the whole three times.
A
woman subject to menstruation should also
rub with musk any
parts of the
body that bear traces of blood, or
if she has no musk with
any
other perfume.
The Sonna does not
insist on a fresh bath for each act
requiring
bodily purity, but does insist
upon an ordinary ablution before perform-
ing such act, even when no impurity
has knowingly been incurred since
the
last ablution. It has also ruled
that the quantity of water for an
ordinary ablution should not be less
than one model , and for a bath not
less than one sna ; in neither case
is any maximum prescribed. A
person
affected with grave material impurity
should first remove the
filth from
the part concerned, and then take a
ritual bath as a mere
bath does not
suffice. Whether the impurity incurred is
grave or slight,
ritual ablution must
be practised as well as a bath.
[fThe bath alone
is always sufficient.]
A person wishing to take a bath
for a grave impurity at the same
time as the prescribed Friday’s bath
may lawfully perform these two
duties
simultaneously, provided that his intention
applies to both.
[According to our
school a bath alone is sufficient, even
in the case
of a person who has
incurred both grave and slight impurity,
irrespective
of which has been first
incurred.]
باب النجاسة
CHAPTER VI.— THINGS IMPURE IN THEMSELVES
هِيَ: كُلُّ مُسْكِرٍ مَائِعٍ.
وَكَلْبٍ، وَخِنْزِيرٍ، وَفَرْعِهِمَا، وَمَيْتَةِ غَيْرِ الْآدَمِيِّ، وَالسَّمَكِ، وَالْجَرَادِ، وَدَمٍ، وَقَيْحٍ، وَقَيْءٍ، وَرَوْثٍ، وَبَوْلٍ، وَمَذْيٍ، وَوَدْيٍ، وَكَذَا مَنِيُّ غَيْرِ الْآدَمِيِّ فِي الْأَصَحِّ.
قُلْتُ: الْأَصَحُّ طَهَارَةُ مَنِيِّ غَيْرِ الْكَلْبِ وَالْخِنْزِيرِ وَفَرْعِ أَحَدِهِمَا، وَاَللَّهُ أَعْلَمُ.
وَلَبَنُ مَا لَا يُؤْكَلُ غَيْرَ الْآدَمِيِّ وَالْجُزْءُ الْمُنْفَصِلُ مِنْ الْحَيِّ كَمَيْتَتِهِ إلَّا شَعْرَ الْمَأْكُولِ فَطَاهِرٌ، وَلَيْسَتْ الْعَلَقَةُ وَالْمُضْغَةُ، وَرُطُوبَةُ الْفَرْجِ بِنَجَسٍ فِي الْأَصَحِّ.
وَلَا يَطْهُرُ نَجِسُ الْعَيْنِ إلَّا خَمْرٌ تَخَلَّلَتْ وَكَذَا إنْ نُقِلَتْ مِنْ شَمْسٍ إلَى ظِلٍّ وَعَكْسِهِ فِي الْأَصَحِّ، فَإِنْ خُلِّلَتْ بِطَرْحِ شَيْءٍ فَلَا وَجِلْدٌ نَجُسَ بِالْمَوْتِ فَيَطْهُرُ بِدَبْغِهِ ظَاهِرُهُ وَكَذَا بَاطِنُهُ عَلَى الْمَشْهُورِ.
وَالدَّبْغُ نَزْعُ فُضُولِهِ بِحِرِّيفٍ لَا شَمْسٍ وَتُرَابٍ، وَلَا يَجِبُ الْمَاءُ فِي أَثْنَائِهِ فِي الْأَصَحِّ، وَالْمَدْبُوغُ كَثَوْبٍ نَجِسٍ.
وَمَا نَجُسَ بِمُلَاقَاةِ شَيْءٍ مِنْ كَلْبٍ غُسِلَ سَبْعًا إحْدَاهُنَّ بِتُرَابٍ وَالْأَظْهَرُ تَعَيُّنُ التُّرَابِ، وَ أَنَّ الْخِنْزِيرَ كَكَلْبٍ.
وَلَا يَكْفِي تُرَابٌ نَجِسٌ، وَلَا مَمْزُوجٌ بِمَائِعٍ فِي الْأَصَحِّ.
وَمَا تَنَجَّسَ بِبَوْلِ صَبِيٍّ لَمْ يَطْعَمْ غَيْرَ لَبَنٍ نُضِحَ.
وَمَا تَنَجَّسَ بِغَيْرِهِمَا إنْ لَمْ تَكُنْ عَيْنٌ كَفَى جَرْيُ الْمَاءِ وَإِنْ كَانَتْ وَجَبَ إزَالَةُ الطَّعْمِ، وَلَا يَضُرُّ بَقَاءُ لَوْنٍ أَوْ رِيحٍ عَسُرَ زَوَالُهُ، وَفِي الرِّيحِ قَوْلٌ قُلْتُ: فَإِنْ بَقِيَا مَعًا ضَرَّا عَلَى الصَّحِيحِ، وَاَللَّهُ أَعْلَمُ، وَيُشْتَرَطُ وُرُودُ الْمَاءِ، لَا الْعَصْرُ فِي الْأَصَحِّ، وَالْأَظْهَرُ طَهَارَةُ غُسَالَةٍ تَنْفَصِلُ بِلَا تَغَيُّرٍ وَقَدْ طَهُرَ الْمَحَلُّ.
وَلَوْ نَجُسَ مَائِعٌ تَعَذَّرَ تَطْهِيرُهُ، وَقِيلَ يَطْهُرُ الدُّهْنُ بِغَسْلِهِ.
CHAPTER VI.— THINGS IMPURE IN THEMSELVES
Things not accidentally but
essentially impure are : —
. Every
intoxicating liquid.
. Dogs and pigs
; and any animal born of the
copulation of a dog
or a pig with
any other — even a pure — animal.
.
Animals dead from natural causes, or
killed otherwise than in
accordance with
the law relating to that matter.
Only human corpses,
and the bodies
of fishes and locusts, remain pure,
however death has
been caused.
.
Blood, pus, vomit and droppings.
.
Urine and any other liquid issuing
from the genitals of a living
being ;
fincluding sperm, except human sperm.
[fThe sperm of all
living things is
pure, except that of animals mentioned
in .]
. The milk of animals
not eaten by man ; but not a woman’s
milk.
Everything that comes or
has been cut from a living thing is
consi-
sidered, so far as regards
its purity or impurity, as the body
itself,
after such thing has ceased
to live ; except the hair of animals
that may
be eaten ; for these are
considered pure, however the animal came
by
its death, fin the same way a
clot of blood, a bit of chewed meat,
or
the natural moisture of a woman’s
private parts, are not impure.
Essential impurity cannot disappear
in any way ; but it is otherwise
with accidental impurity. An exception,
however, is admitted in the
case of
wine that has changed into vinegar
of itself, i.e . without the
use of
chemicals. fThis is accepted as pure,
even if the change is due
to
transference from a sunny to a shady
place, or vice versa . But if,
on
the contrary, wine changes to vinegar
on the introduction of some
substance
producing that effect, it remains impure.
An animal’s skin, rendered impure
by its death, may be purified by
tanning either outside **or inside.
By “ tanning ” is understood the
removal
of everything superfluous by corrosives,
but not by sun-heat
or sand. fThe
use of water is not necessary to
insure the legal effect
of tanning.
Moreover leather soiled after tanning is
in the same con-
dition as a piece
of cloth or other object become
accidentally impure,
that is to say
that this impurity can be removed by
a thorough cleaning ;
it is only the
impurity caused by contact with a dog,
or with something
that has come from
a similar animal, that necessitates purification
of a special kind. Now in this
latter case the object must be washed
seven times, and one of these
seven ablutions must be performed with
sand, *a substance specially prescribed
for this purification. fSand
that is
impure or has been mixed with liquid
cannot be used for this
purpose. *In
reference to this matter contact with a
pig is regarded
in the same way
as that with a dog. The impurity
caused by the urine
of a little boy
not yet weaned can be removed by a
mere washing of
the soiled object ; but
in cases of impurity other than the
two we have
just specified, if it
has left no perceptible trace water
must be passed
over it, and if
it has then purification must be
continued until at least
there remains
no noticeable odour. Traces of colour
or smell need not
prevent use of
the object, if it is impossible or
difficult to remove them.
One authority,
however, insists that the odour should
be entirely got
rid off. [ffWhen
traces of impurity are left, both in
colour and smell,
the object cannot
lawfully be used.]
fPor an efficient
washing"it is enough to pour water
on the object ;
it is not
always necessary to soak the object
in water, or press it with
the
fingers or wring it out ; * while water
flowing off an object washed
without
pressing, etc., remains pure after the
impurity of the object
has disappeared,
provided there has been no modification
of quality.
Purification of liquid
matter is impossible, though some authors
assert that grease is an exception
to this rule, at least when of a
nature
to admit of washing.
باب التيمم
HAPTER VII.— ABLUTION WITH SAND
يَتَيَمَّمُ الْمُحْدِثُ وَالْجُنُبُ لِأَسْبَابٍ: أَحَدُهَا: فَقْدُ الْمَاءِ فَإِنْ تَيَقَّنَ الْمُسَافِرُ فَقْدَهُ تَيَمَّمَ بِلَا طَلَبٍ، وَإِنْ تَوَهَّمَهُ طَلَبَهُ مِنْ رَحْلِهِ وَرُفْقَتِهِ، وَنَظَرَ حَوَالَيْهِ إنْ كَانَ بِمُسْتَوٍ، فَإِنْ احْتَاجَ إلَى تَرَدُّدٍ تَرَدَّدَ قَدْرَ نَظَرِهِ، فَإِنْ لَمْ يَجِدْ تَيَمَّمَ فَلَوْ مَكَثَ مَوْضِعَهُ فَالْأَصَحُّ وُجُوبُ الطَّلَبِ لِمَا يَطْرَأُ.
فَلَوْ عَلِمَ مَاءً يَصِلُهُ الْمُسَافِرُ لِحَاجَتِهِ وَجَبَ قَصْدُهُ إنْ لَمْ يَخَفْ ضَرَرَ نَفْسٍ أَوْ مَالٍ، فَإِنْ كَانَ فَوْقَ ذَلِكَ تَيَمَّمَ.
وَلَوْ تَيَقَّنَهُ آخِرَ الْوَقْتِ فَانْتِظَارُهُ أَفْضَلُ.
أَوْ ظَنَّهُ فَتَعْجِيلُ التَّيَمُّمِ أَفْضَلُ فِي الْأَظْهَرِ.
وَلَوْ وَجَدَ مَاءً لَا يَكْفِيهِ فَالْأَظْهَرُ وُجُوبُ اسْتِعْمَالِهِ، وَيَكُونُ قَبْلَ التَّيَمُّمِ.
وَيَجِبُ شِرَاؤُهُ بِثَمَنِ مِثْلِهِ إلَّا أَنْ يَحْتَاجَ إلَيْهِ لِدَيْنٍ مُسْتَغْرِقٍ، أَوْ مُؤْنَةِ سَفَرِهِ، أَوْ نَفَقَةِ حَيَوَانٍ مُحْتَرَمٍ.
وَلَوْ وُهِبَ لَهُ مَاءٌ أَوْ أُعِيرَ دَلْوٌ وَجَبَ الْقَبُولُ فِي الْأَصَحِّ.
وَلَوْ وُهِبَ ثَمَنُهُ فَلَا، وَلَوْ نَسِيَهُ فِي رَحْلِهِ أَوْ أَضَلَّهُ فِيهِ فَلَمْ يَجِدْهُ بَعْدَ الطَّلَبِ فَتَيَمَّمَ قَضَى فِي الْأَظْهَرِ.
وَلَوْ أَضَلَّ رَحْلَهُ فِي رِحَالٍ فَلَا يَقْضِي.
الثَّانِي: أَنْ يُحْتَاجَ إلَيْهِ لِعَطَشِ مُحْتَرَمٍ وَلَوْ مَآلاً.
الثَّالِثُ: مَرَضٌ يَخَافُ مَعَهُ مِنْ اسْتِعْمَالِهِ عَلَى مَنْفَعَةِ عُضْوٍ وَكَذَا بُطْءُ الْبُرْءِ أَوْ الشَّيْنُ الْفَاحِشُ فِي عُضْوٍ ظَاهِرٍ فِي الْأَظْهَرِ، وَشِدَّةُ الْبَرْدِ كَمَرَضٍ وَإِذَا امْتَنَعَ اسْتِعْمَالُهُ فِي عُضْوٍ إنْ لَمْ يَكُنْ عَلَيْهِ سَاتِرٌ وَجَبَ التَّيَمُّمُ، وَكَذَا غَسْلُ الصَّحِيحِ عَلَى الْمَذْهَبِ، وَلَا تَرْتِيبَ بَيْنَهُمَا لِلْجُنُبِ، فَإِنْ كَانَ مُحْدِثًا فَالْأَصَحُّ اشْتِرَاطُ التَّيَمُّمِ وَقْتَ غَسْلِ الْعَلِيلِ، فَإِنْ جُرِحَ عُضْوَاهُ فَتَيَمُّمَانِ.
فَإِنْ كَانَ كَجَبِيرَةٍ لَا يُمْكِنُ نَزْعُهَا غَسَلَ الصَّحِيحَ وَتَيَمَّمَ كَمَا سَبَقَ، وَيَجِبُ مَعَ ذَلِكَ مَسْحُ كُلِّ جَبِيرَتِهِ بِمَاءٍ، وَقِيلَ بَعْضِهَا.
فَإِذَا تَيَمَّمَ لِفَرْضٍ ثَانٍ وَلَمْ يُحْدِثْ لَمْ يُعِدْ الْجُنُبُ غُسْلاً، وَيُعِيدُ الْمُحْدِثُ مَا بَعْدَ عَلِيلِهِ، وَقِيلَ: يَسْتَأْنِفَانِ، وَقِيلَ الْمُحْدِثُ كَجُنُبٍ، قُلْتُ: هَذَا الثَّالِثُ أَصَحُّ، وَاَللَّهُ أَعْلَمُ.
CHAPTER VII.— ABLUTION WITH SAND
Section
Recourse may be had to
ablution with sand, whether for slight or
grave impurity, in the following
cases : —
. If there is no
water. The traveller who is sure of
this can at once
have recourse to
ablution with sand ; he need not
first search the neigh-
bourhood ; but if
it is a mere supposition, he should
first search his
luggage, or make
inquiries from his companions. If in a
plain he should
look around him ;
and if the ground be hilly search
the vicinity as far
as the horizon.
Only if all his efforts are without
success, is he per-
mitted— when uncertain
of the absence of water — to practise
ablution
with sand. fWhen not on a
journey, the absence of water at a place,
once ascertained, does not dispense
with the necessity of another search
on a second ablution becoming requisite ;
because water may in the
interval
have risen at a spot where previously
there was none. If there
is known
to be water at so short a distance
that a traveller in case of
necessity
would be willing to leave his route
in order to reach it, then
he
must do so, unless he fear thereby
to endanger his person or property,
for in this latter case also
ablution with sand is permitted. If the
certainty of being able to obtain
water is acquired only at the last
moment
before the time prescribed for prayer,
it is better to defer the
accomplishment of this religious duty
and go and get the water, rather
than to rest content with an
ablution with sand. *n the other hand,
if it is not a certainty but a
mere supposition that is formed at
the last
moment, it is better to
pay no heed to it and proceed
at once to perform
the ablution with
sand. When there is some water, but
in insufficient
quantity for an ablution,
still one should make use of it,
rather than
have recourse to ablution
with sand ; and water should even be
pur-
chased if this can be done at a
reasonable price, unless the mone}T is
needed to pay a debt that is
due, or for travelling expenses, or
for the
keep of persons or animals
in one’s charge, f An offer of
water, or of
a bucket to draw it
with, must be accepted ; but an
offer of money with
which to buy
it need not. If one has forgotten
to bring water with
one, or left
the skin containing it amongst one’s
luggage and cannot
find it after a
careful search, ablution with sand is
lawful ; *but in
that case the prayer
or other act of devotion must be
repeated when
the liquid is found.
This repetition is not necessary if
it is the luggage
itself that cannot
be found amongst that of other travellers.
. If the water one has
is required for drinking by the
persons and
animals in one’s charge,
either immediately or in the near future.
. In the case of an ill
or wounded person, if it is feared
the patient
may die in consequence
of an ablution with water, or may
lose the use
of a limb. *This rule
even extends to the case where an
ablution, by
aggravating a malady or an
injury, might retard the cure, or
disfigure
some part of the body
ordinarily exposed like the face. For
the purpose
of ablution extreme cold
is regarded in the same way as a
malady. In
all cases where the use
of water is dispensed with, ablution
with sand
must be practised upon any
diseased or injured limb not covered with
a bandage ; and it still remains
necessary, according to our school, to
proceed to the ablution with water
of all those parts of the body that
are healthy or sound. In these
circumstances a person who has incurred
grave impurity has the option of
beginning with sand or water as he
pleases ; for these are a substitute
for bathing, a religious duty that
does
not require the observance of any
definite order in the purification
of
the parts of the body. j*On the
other hand, a person who has incurred
a
slight impurity must perform the ablution
with sand, only at the
proper moment
at which the prescribed order requires
the washing of
the diseased or
injured limb ; and so, should there
be two injured limbs,
they must be
separately purified, carefully observing the
prescribed
order. If a part of the
skin is covered over, as by splints
that cannot
be removed, the exposed
part of the body must be washed,
and the
rest cleansed in the way
we have explained. The splints, too, must
be completely moistened mid wiped ;
though, according to some opinions,
apart
is enough. When it is necessary to
proceed to a second ablution
in order
to prepare for the accomplishment of
another religious obligation,
where no
impurity has intervened since the first
ablution ; the sick
person, if on
the earlier occasion he had incurred
grave impurity, and
consequently performed
ablution in place of a bath, need
not wash the
sound limbs when
practising the second. Rut if, on
the contrary, the
sick person had on
the first occasion incurred only slight
impurity, he
must, on the second,
again wash those limbs which, in the
prescribed
order, have their turn after
the diseased or injured limbs. Some
authors support the view that in
both cases the ablution of all sound
limbs should be repeated ; others
contend that the indulgence accorded
to a
sick person previously affected with grave
impurity should be
applied equally when
the impurity is merely slight. [jT
prefer the
latter doctrine.]
فصل
يَتَيَمَّمُ بِكُلِّ تُرَابٍ طَاهِرٍحَتَّى مَا يُدَاوَى بِهِ.
وَبِرَمْلٍ فِيهِ غُبَارٌ لَا بِمَعْدِنِ وَسِحَاقَةِ خَزَفٍ وَمُخْتَلِطٍ بِدَقِيقٍ وَنَحْوِهِ.
وَقِيلَ: إنْ قَلَّ الْخَلِيطُ جَازَ، وَلَا بِمُسْتَعْمَلٍ عَلَى الصَّحِيحِ.
وَهُوَ مَا بَقِيَ بِعُضْوِهِ، وَكَذَا مَا تَنَاثَرَ فِي الْأَصَحِّ.
وَيُشْتَرَطُ قَصْدُهُ فَلَوْ سَفَتْهُ رِيحٌ عَلَيْهِ فَرَدَّدَهُ، وَنَوَى لَمْ يُجْزِئْ وَلَوْ يُمِّمَ بِإِذْنِهِ جَازَ، وَقِيلَ يُشْتَرَطُ عُذْرٌ.
وَأَرْكَانُهُ: نَقْلُ التُّرَابِ فَلَوْ نَقَلَ مِنْ وَجْهٍ إلَى يَدٍ أَوْ عَكَسَ كَفَى فِي الْأَصَحِّ.
و نِيَّةُ اسْتِبَاحَةِ الصَّلَاةِ لَا رَفْعِ حَدَثٍ وَلَوْ نَوَى فَرْضَ التَّيَمُّمِ لَمْ يَكْفِ فِي الْأَصَحِّ، وَيَجِبُ قَرْنُهَا بِالنَّقْلِ، وَكَذَا اسْتِدَامَتُهَا إلَى مَسْحِ شَيْءٍ مِنْ الْوَجْهِ عَلَى الصَّحِيحِ، فَإِنْ نَوَى فَرْضًا وَنَفْلاً أُبِيحَا أَوْ فَرْضًا فَلَهُ النَّفَلُ عَلَى الْمَذْهَبِ، أَوْ نَفْلاً أَوْ الصَّلَاةُ تَنَفَّلَ لَا الْفَرْضُ عَلَى الْمَذْهَبِ.
وَمَسْحُ وَجْهِهِ ثُمَّ يَدَيْهِ مَعَ مِرْفَقَيْهِ.
وَلَا يَجِبُ إيصَالَهُ مَنْبَتَ الشَّعْرِ الْخَفِيفِ، وَلَا تَرْتِيبَ فِي نَقْلِهِ فِي الْأَصَحِّ فَلَوْ ضَرَبَ بِيَدَيْهِ وَمَسَحَ بِيَمِينِهِ وَجْهَهُ وَبِيَسَارِهِ يَمِينَهُ جَازَ.
وَتُنْدَبُ التَّسْمِيَةُ وَمَسْحُ وَجْهِهِ وَيَدَيْهِ بِضَرْبَتَيْنِ.
قُلْتُ: الْأَصَحُّ الْمَنْصُوصُ وُجُوبُ ضَرْبَتَيْنِ، وَإِنْ أَمْكَنَ بِضَرْبَةٍ بِخِرْقَةٍ وَنَحْوِهَا، وَاَللَّهُ أَعْلَمُ، وَيُقَدِّمُ يَمِينَهُ وَأَعْلَى وَجْهِهِ وَيُخَفِّفُ الْغُبَارَ.
وَمُوَالَاةُ التَّيَمُّمِ كَالْوُضُوءِ.
قُلْتُ: وَكَذَا الْغُسْلُ، وَيُنْدَبُ تَفْرِيقُ أَصَابِعِهِ أَوَّلاً، وَيَجِبُ نَزْعُ خَاتَمِهِ فِي الثَّانِيَةِ، وَاَللَّهُ أَعْلَمُ.
وَمَنْ تَيَمَّمَ لِفَقْدِ مَاءٍ فَوَجَدَهُ إنْ لَمْ يَكُنْ فِي صَلَاةٍ بَطَلَ إنْ لَمْ يَقْتَرِنْ بِمَانِعٍ كَعَطَشٍ.
أَوْ فِي صَلَاةٍ لَا تَسْقُطُ بِهِ بَطَلَتْ عَلَى الْمَشْهُورِ، وَإِنْ أَسْقَطَهَا فَلَا، وَقِيلَ يَبْطُلُ النَّفَلُ، وَالْأَصَحُّ أَنَّ قَطْعَهَا لِيَتَوَضَّأَ أَفْضَلُ.
وَأَنَّ الْمُتَنَفِّلَ لَا يُجَاوِزُ رَكْعَتَيْنِ إلَّا مَنْ نَوَى عَدَدًا فَيُتِمُّهُ.
وَلَا يُصَلِّي بِتَيَمُّمٍ غَيْرَ فَرْضٍ، وَيَتَنَفَّلُ مَا شَاءَ، وَالنَّذْرُ كَفَرْضٍ فِي الْأَظْهَرِ، وَالْأَصَحُّ صِحَّةُ جَنَائِزَ مَعَ فَرْضٍ وَأَنَّ مَنْ نَسِيَ إحْدَى الْخَمْسِ كَفَاهُ تَيَمُّمٌ لَهُنَّ.
وَإِنْ نَسِيَ مُخْتَلِفَتَيْنِ صَلَّى كُلَّ صَلَاةٍ بِتَيَمُّمٍ، وَإِنْ شَاءَ تَيَمَّمَ مَرَّتَيْنِ وَصَلَّى بِالْأَوَّلِ أَرْبَعًا وَلَاءً، وَبِالثَّانِي أَرْبَعًا لَيْسَ مِنْهَا الَّتِي بَدَأَ بِهَا.
أَوْ مُتَّفِقَتَيْنِ صَلَّى الْخَمْسَ مَرَّتَيْنِ بِتَيَمُّمَيْنِ وَلَا يَتَيَمَّمُ لِفَرْضٍ قَبْلَ وَقْتِ فِعْلِهِ.
وَكَذَا النَّفَلُ الْمُؤَقَّتُ فِي الْأَصَحِّ.
وَمَنْ لَمْ يَجِدْ مَاءً وَلَا تُرَابًا لَزِمَهُ فِي الْجَدِيدِ أَنْ يُصَلِّيَ الْفَرْضَ.
وَيُعِيدَ.
وَيَقْضِي الْمُقِيمُ الْمُتَيَمِّمُ لِفَقْدِ الْمَاءِ لَا الْمُسَافِرُ إلَّا الْعَاصِي بِسَفَرِهِ فِي الْأَصَحِّ.
وَمَنْ تَيَمَّمَ لِبَرْدٍ قَضَى فِي الْأَظْهَرِ.
أَوْ لِمَرَضٍ يَمْنَعُ الْمَاءَ مُطْلَقًا، أَوْ فِي عُضْوٍ وَلَا سَاتِرَ فَلَا إلَّا أَنْ يَكُونَ بِجُرْحِهِ دَمٌ كَثِيرٌ.
وَإِنْ كَانَ سَاتِرٌ لَمْ يَقْضِ فِي الْأَظْهَرِ إنْ وَضَعَ عَلَى طُهْرٍ، فَإِنْ وُضِعَ عَلَى حَدَثٍ وَجَبَ نَزْعُهُ، فَإِنْ تَعَذَّرَ قَضَى عَلَى الْمَشْهُورِ.
Section
Any kind of sand
can be used for ablution, even
medical powder,
or sand mixed with dust ;
but not mineral powder, nor pounded
pottery,
nor sand mixed with flour,
etc. Some, however, are of opinion
that the
use of sand mixed with
other substances is licit, if they
are present
only in very small
quantity. jfTlie use of sand that
has already served
for a previous ablution
is illicit, whether it still adheres
to the body
•for not. It is
necessary that the sand should be
specially obtained
for the purpose of
ablution. Thus sand swept up by the
wind and blown
upon a person about
to practise ablution cannot legally be
utilised, even
if it be shaken upon
the member to be rubbed with the
special intention
of accomplishing that
duty. It is, however, permissible to
be assisted
in the ablution by
another person ; though some authorities
admit this
only if one is prevented
from performing it oneself.
The
essentials to a proper performance of
ablution with sand are : —
.
An actual removal of the sand to
the limbs ; f i.e. it must be carried
from the face to the hand, or
vice versa .
. An intention to
prepare oneself for prayer. A mere
intention to
remove an impurity incurred,
for to practise ablution as a religious
duty, is of no value. It is
formulated at the moment of carrying the
sand to the limbs, ffand should
continue until some part of the face
is
rubbed. When the intention is
directed both to an obligatory and also
to an additional prayer, then both
of these become licit by the fact
of a single ablution. An ablution,
practised with the intention of
making
an obligatory prayer, will serve either
for this or for an additional
(i.e.
optional) praytr ; but if the intention
refers only to an optional
prayer,
or even merely to a prayer in
general, it can in that case be
succeeded only by an optional and
not by an obligatory prayer — at
least
according to our school.
. A
rubbing, first of the face and then
of the hands and forearms
with the
elbows. The law does not insist on
the sand reaching the roots
of the
small hairs that cover these parts
of the body.
f When carrying the
sand to the limbs it is not
necessary to observe
any order of
succession among the different parts of
the body ; and this
principle even
goes so far that it is quite
permissible to plunge both
hands at
the same time in the sand, and
to rub the face with the right
hand, and then the right hand
with the left hand.
In ablution
by sand the following acts are
considered recommendable :
. Beginning by
uttering the words “ In the name of
God.”
. Rubbing both face and
hands twice, [fit was the personal
opinion of Shafii that this
repetition is obligatory, even when a rag
or
something similar is used to rub
with.]
. Always giving priority to
the right side of the body over
the left.
. Rubbing the face
from above downwards.
. Using no
more than the necessary amount of
sand, and throwing
away the rest.
G. Completing the ablution without
interruption, as is the case for
a
ritual ablution. [This rule applies also
to the bath, where it is con-
sidered recommendable to begin by
separating the fingers. When
rubbing the
hands for the second time a ring
must be laid aside.]
When a person
finds water, after having had recourse
to ablution
by sand because he
thought there was none, the two
following cases
must be distinguished.
. If the water is found
before beginning the prayer, the ablution
by sand is annulled, and one
proceeds to the ritual ablution, if there
be no obstacle to such use of
the water found, e.g. if it be
not required
for drinking.
. If
the water is not perceived until
after the prayer is begun.
Here it
is necessary again to distinguish two
possibilities : — («) if the
time legally
allowed for the prayer in question
permits of completing
the ablution and
after it another prayer, **then these
should be under-
taken, and the ablution
by sand is annulled ; and (b) if
it is impossible
to do this within
the prescribed time, in which case
the ablution by
sand is valid, and
the prayer may be continued.
According to some opinions an
optional prayer is always annulled
by
the fact of finding water afterwards.
fAnd if possible it is always
better
to interrupt an obligatory prayer in
which one is engaged, and
continue
it after ablution, even if time does
not permit of concluding
an entirely
new prayer, and where in consequence
the finding of the
water does not
absolutely nullify the ablution with sand.
fThose,
however, who admit that an
optional prayer, preceded only by ablution
with sand, is not in all cases
annulled by the fact of finding water,
contend that in these circumstances
the prayer must not exceed two
raka ,
unless the previous intention has been
formulated of accomplishing
a greater number.
A single ablution with sand can
never serve for more than one
obligatory prayer ,* though it
suffices for as many optional prayers as
may be desired. *Rut a supererogatory
prayer which is the consequence
of a
vow comes under the same rule as
an obligatory prayer. An
ablution for
the prayer for the dead may be
combined with that for an
obligatory
prayer.
f If one has neglected to
accomplish one of the five obligatory
prayers,
and one cannot remember precisely
which, the oversight may be repaired
by performing one ablution followed
by the five prayers. If an uncertain
two of the five have been
omitted, all five must be repeated,
each with
its separate ablution ; or
one may perform two ablutions each
followed
by four prayers, omitting from
the second four the one that began
the
first. And if the same
obligatory prayer has been twice omitted,
there
must be two ablutions, each
followed by all five prayers .
Ablution by sand is not
permitted before the hour prescribed for
each prayer ; and this prohibition applies
not only to obligatory
prayers, fbut
also to those additional ones that
are made at fixed
times.
Notwithstanding that neither water
nor sand can be procured for
ablution, one should still, according
to the view supported by Sliafii
in
his second period, perform the obligatory
prayers at their legal time,
repeating
them when one or other has been
found. Moreover a person
living at a fixed
place who has recourse to ablution
with sand in conse-
quence of a want
of water, must again acquit himself
of his religious
duty after finding it ;
but no such obligation lies on a
traveller, funless
his journey has been
undertaken for an illicit end. *Similarly,
if one
has had recourse to ablution
with sand on account of the cold,
the
prayer must be subsequently repeated
and preceded by a regular
ablution ; but
this repetition is not strictly necessary
if the use of sand
was caused
by a sickness which prevented the use
of water hi general
or its
application to a part of the body
not covered by a splint, except
only
in the case of a wound that bleeds
profusely. But if it is a question
of a part of the body covered
by a splint, a distinction must be made.
**If the part of the body to
which the splint has been attached has
incurred only a slight impurity a
repetition is necessary — if the splint
was wot removed before the
ablution with, sand ; * but this is not
so in
the ease of a grave impurity.
باب الحيض
CHAPTER VIII.— MENSTRUATION
أَقَلُّ سِنِّهِ تِسْعُ سِنِينَ.
وَأَقَلُّهُ يَوْمٌ وَلَيْلَةٌ، وَأَكْثَرُهُ خَمْسَةَ عَشَرَ بِلَيَالِيِهَا، وَأَقَلُّ طُهْرٍ بَيْنَ الْحَيْضَتَيْنِ خَمْسَةَ عَشَرَ.
وَلَا حَدَّ لِأَكْثَرِهِ وَيَحْرُمُ بِهِ مَا حَرُمَ بِالْجَنَابَةِ، وَعُبُورُ الْمَسْجِدِ إنْ خَافَتْ تَلْوِيثَهُ، وَالصَّوْمُ، وَيَجِبُ قَضَاؤُهُ، بِخِلَافِ الصَّلَاةِ، وَمَا بَيْنَ سُرَّتِهَا وَرُكْبَتِهَا، وَقِيلَ: لَا يَحْرُمُ غَيْرُ الْوَطْءِ، فَإِذَا انْقَطَعَ لَمْ يَحِلَّ قَبْلَ الْغُسْلِ غَيْرُ الصَّوْمِ، وَالطَّلَاقِ وَالِاسْتِحَاضَةُ حَدَثٌ دَائِمٌ كَسَلَسٍ، فَلَا تَمْنَعُ الصَّوْمَ وَالصَّلَاةَ، فَتَغْسِلُ الْمُسْتَحَاضَةُ فَرْجَهَا وَتَعْصِبُهُ، وَتَتَوَضَّأُ وَقْتَ الصَّلَاةِ، وَتُبَادِرُ بِهَا فَلَوْ أَخَّرَتْ لِمَصْلَحَةِ الصَّلَاةِ كَسَتْرٍ وَانْتِظَارِ جَمَاعَةٍ لَمْ يَضُرَّ، وَإِلَّا فَيَضُرُّ عَلَى الصَّحِيحِ.
وَيَجِبُ الْوُضُوءُ لِكُلِّ فَرْضٍ، وَكَذَا تَجْدِيدُ الْعِصَابَةِ فِي الْأَصَحِّ، وَلَوْ انْقَطَعَ دَمُهَا بَعْدَ الْوُضُوءِ، وَلَمْ تَعْتَدْ انْقِطَاعَهُ وَعَوْدَهُ أَوْ اعْتَادَتْ وَوَسِعَ زَمَنُ الِانْقِطَاعِ وُضُوءًا وَالصَّلَاةُ وَجَبَ الْوُضُوءُ.
CHAPTER VIII.— MENSTRUATION
Section
The
age at which a woman can begin to
have menses is nine years.
The
shortest period of continuance of one
menstruation is one day and
one
night ; and the longest fifteen days
and fifteen nights. The
shortest interval
of purity between two menstruations is
fifteen days ,
there is no legal
limit for the longest period.
The
legal consequence of menses is that
the woman undergoing them
is regarded
as a person who has incurred a grave
impurity. Besides
this the law forbids her
—
. To pass through a mosque,
if she fears she may soil the
building ;
. To fast, — though she
must perform an obligatory fast on
recover-
ing her normal condition. On the
other hand, prayers omitted on account
of menstruation need not be
accomplished ;
. To be touched
by a man on the part of the
body between the navel
and the
knees, though according to some
authorities this prohibition
refers only
to the act of coition.
When
the discharge stops, acts that are
illicit during menstruation
remain so
until the woman has taken a bath ;
with the exception of
fasting and
repudiation, which become licit at the
moment of stoppage.
A haemorrhage that
continues after the legal term of
the menstrua-
tion is a perpetual cause of
slight impurity, as is also an unhealthy
discharge of urine or semen ; though
they do not prevent fasting or
prayer. Before, however, proceeding to
these latter acts of devotion,
the
person subject to the infirmities
mentioned, should wash the affected
part
and apply a bandage. After this, as
soon as the hour of prayer
has
sounded, ritual ablution should be
practised, and the prayer accom-
plished
as soon as possible, f fWliat the
law forbids here is any capri-
cious
delay. A delay rendered necessary for the
legularity of the prayer
is permitted.
Thus, after ablution, the prayer may
be deferred until
one is suitably
dressed ; or until the congregation has
assembled, if it
is a public act of
devotion. A person subject to irregular
discharges
such as we have just
spoken of, must repeat a ritual ablution
for each
obligatory prayer, even when
no fresh impurity has elapsed, fand
renew the bandage each time. And,
finally, a person whose discharges
cease
after ritual ablution must repeat it
immediately, even if she is
not
usually subject to a return of her
infirmity after it has ceastd, or if
while subject to returns she usually
has an interval of purity sufficiently
long to admit of an ablution
and prayer.
فصلرَأَتْ لِسِنِّ الْحَيْضِ أَقَلَّهُ وَلَمْ يَعْبُرْ أَكْثَرُهُ فَكُلُّهُ حَيْضٌ.
وَالصُّفْرَةُ وَالْكُدْرَةُ حَيْضٌ: فِي الْأَصَحِّ.
فَإِنْ عَبَرَهُ، فَإِنْ كَانَتْ مُبْتَدَأَةً مُمَيِّزَةً بِأَنْ تَرَى قَوِيًّا وَضَعِيفًا، فَالضَّعِيفُ اسْتِحَاضَةٌ، وَالْقَوِيُّ حَيْضٌ إنْ لَمْ يَنْقُصْ عَنْ أَقَلِّهِ، وَلَا عَبَرَ أَكْثَرَهُ، وَلَا نَقَصَ الضَّعِيفُ عَنْ أَقَلِّ الطُّهْرِ.
أَوْ مُبْتَدَأَةٌ لَا مُمَيِّزَةٌ بِأَنْ رَأَتْهُ بِصِفَةٍ، أَوْ فَقَدَتْ شَرْطَ تَمْيِيزٍ، فَالْأَظْهَرُ أَنَّ حَيْضَهَا يَوْمٌ وَلَيْلَةٌ، وَطُهْرُهَا تِسْعٌ وَعِشْرُونَ.
أَوْ مُعْتَادَةً بِأَنْ سَبَقَ لَهَا حَيْضٌ وَطُهْرٌ فَتَرُدُّ إلَيْهِمَا قَدْرًا وَوَقْتًا، وَتَثْبُتُ بِمَرَّةٍ فِي الْأَصَحِّ.
وَيُحْكَمُ لِلْمُعْتَادَةِ الْمُمَيِّزَةِ بِالتَّمْيِيزِ لَا الْعَادَةِ فِي الْأَصَحِّ.
أَوْ مُتَحَيِّرَةً بِأَنْ نَسِيَتْ عَادَتَهَا قَدْرًا، وَوَقْتًا، فَفِي قَوْلٍ كَمُبْتَدَأَةٍ.
وَالْمَشْهُورُ وُجُوبُ الِاحْتِيَاطِ، فَيَحْرُمُ الْوَطْءُ وَمَسُّ الْمُصْحَفِ، وَالْقِرَاءَةُ فِي غَيْرِ الصَّلَاةِ، وَتُصَلِّي الْفَرَائِضَ أَبَدًا، وَكَذَا النَّفَلُ فِي الْأَصَحِّ، وَتَغْتَسِلُ لِكُلِّ فَرْضٍ، وَتَصُومُ رَمَضَانَ ثُمَّ شَهْرًا كَامِلَيْنِ، فَيَحْصُلُ مِنْ كُلٍّ أَرْبَعَةَ عَشَرَ، ثُمَّ تَصُومُ مِنْ ثَمَانِيَةَ عَشَرَ: ثَلَاثَةً أَوَّلَهَا، وَثَلَاثَةً آخِرَهَا، فَيَحْصُلُ الْيَوْمَانِ الْبَاقِيَانِ، وَيُمْكِنُ قَضَاءُ يَوْمٍ بِصَوْمِ يَوْمٍ ثُمَّ الثَّالِثَ، وَالسَّابِعَ عَشَرَ.
وَإِنْ حَفِظَتْ شَيْئًا فَلِلْيَقِينِ حُكْمُهُ، وَهِيَ فِي الْمُحْتَمَلِ كَحَائِضٍ فِي الْوَطْءِ، وَطَاهِرٍ فِي الْعِبَادَاتِ، وَإِنْ احْتَمَلَ انْقِطَاعًا وَجَبَ الْغُسْلُ لِكُلِّ فَرْضٍ.
وَالْأَظْهَرُ أَنَّ دَمَ الْحَامِلِ وَالنَّقَاءَ بَيْنَ أَقَلِّ الْحَيْضِ حَيْضٌ.
وَأَقَلُّ النِّفَاسِ لَحْظَةٌ، وَأَكْثَرُهُ سِتُّونَ، وَغَالِبُهُ أَرْبَعُونَ، وَيَحْرُمُ بِهِ مَا حَرُمَ بِالْحَيْضِ، وَعُبُورُهُ سِتِّينَ كَعُبُورِهِ أَكْثَرَهُ.
Section
When a woman has
reached the age of puberty all
matter coming
out of the womb
constitutes menstruation, at least during
the legal
period. fEven yellow or
colourless fluids are regarded as menstruous.
As to irregular discharges that
occur after the legal period of men-
struation, it is necessary to distinguish
the two following varieties : —
.
Discharges occurring for the first time.
This category is sub-
divided into two
kinds : (a) if the discharges are of
distinct nature,
e.g. plentiful and
slight, the latter are considered as
haemorrhages and
the former as true
menses if continuing for not less
than the minimum
and not more than
the maximum legal period, provided that
the slight
discharges continue at least
for the minimum legal state of
purity ;
and ( b ) if the discharges
cannot be regarded as distinct, either
because
they are similar or because
their precise periods cannot be determined
;
they are then looked upon as
menses for one day and one night,
and as
a haemorrhage for the rest of
the month, i.e. for the
following days.
. Discharges constituting
a chronic infirmity, in such a way that
the person in question is habitually
subject to intermittent intervals
of
purity. This category also admits of
two subdivisions : (a) if the
person
understands the ordinary course of her
infirmity, and can rely
upon her
experience of the length of the
periods observed, even once ;
fany
new indications being duly conformed to ;
and (b) if the person
has doubts
upon the subject ; **she should then
scrupulously observe
the phases of her
infirmity and act accordingly ; at least
this is the
opinion of all jurists
except one, who considers such person
to come under
rule .
It is
forbidden to persons subject to irregular
discharges coming under
case ( b ) to
indulge in coition. They may not
touch a Koran, nor may
they recite
passages from this sacred scripture,
except in prayer, — for
their infirmity
does not prevent their performing the
obligatory prayers.
fTliey may only
accomplish a supererogatory prayer after taking
a
bath. Similarly, a woman subject to
irregular discharges must observe
the fast
of the month of Ramadan, i.e. she
must fast for the whole of
this
month, and then for the whole of
another month. Thus she will
be
regarded as having fasted for fourteen
days in each of these two
months.
Finally she must fast six days out
of eighteen in a third
month, i.e.
first three days, then, after an
interval of twelve, three more
days,
to make up the two missing daj^s
of the fast. She may also sub-
stitute for any fasting day
another fasting day, provided that in that
case she fasts on the third
and seventeenth days following.
A person
subject to the chronic infirmity we
are discussing, who has
but a confused
recollection of what happened previously,
should be of
strict observance where
she is certain ; and, where doubtful,
she should
regard herself as impure
concerning coition, but pure concerning tho
accomplishment of her religious duties.
If there be uncertainty as to
cessation of discharge, a bath should
be taken before each obligatory
prayer.
fThe haemorrhage of a pregnant woman is
regarded as a true
menstruation ; as is
also an interval of purity in any
woman, during
the legal period of
her menses.
The shortest period of
lochia is one instant and the
longest sixty
days ; the ordinary time
is forty days. Then* effect is to
render illicit
all acts forbidden in
the period of menstruation. Lochia that
continue
for more than sixty days
are subject to the same rules as
menses that
have exceeded the legal term.
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