Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

The first: that he be safe from being soiled.

The second: that he be safe from being seen.

It is established in the two Sahih collections, in the hadith of Hudhayfah, that the Prophet ﷺ came to a refuse heap belonging to some people and urinated standing (1).

Some scholars said that he did so to demonstrate its permissibility, while others said that he did so out of necessity (2), because the refuse heap was situated near people gathered there who could see him. If he had sat at its top with his back to them, his urine would have splashed back onto him; and if he had sat at its top facing them, his private parts would have been exposed before them. Thus, the only remaining option was for him to stand with his back to the people, so that he had a need to urinate standing.

As for the hadith stating that “he did so because of a wound in the hollow behind his knee” (3), it is weak. Likewise, the claim that he did so because the Arabs would treat knee pain by urinating while standing is weak (4).

However, it may be said that when the Arabs’ knees hurt while sitting, they would urinate standing out of necessity.

(1) Reported by al-Bukhari, Book of Ablution, chapter: “Urinating While Standing or Sitting,” no. 224; and Muslim, Book of Purification, chapter: “Wiping over the Khuffs,” no. 273. Note: A sabbatah is a rubbish dump. (2) See Fath al-Bari, 1:330; al-Mughni, 1:224. (3) Reported by al-Hakim, 1:182, and al-Bayhaqi, 1:101, on the authority of Abu Hurayrah. Al-Hakim graded it authentic, but al-Dhahabi objected that its chain contains a weak narrator. It was graded weak by al-Daraqutni, al-Bayhaqi, al-Nawawi, Ibn Hajar, and others. See al-Khulasah, no. 360, and al-Fath, commentary on hadith no. 226. Note: The ma'bid is the inner side of the knee. (4) See Fath al-Bari, 1:330.
الأول: أن يأمنَ التَّلويث. الثاني: أن يأمنَ النَّاظر. وقد ثبت في «الصَّحيحين» من حديث حُذيفة ﵁ أن النبيَّ ﷺ أتى سُبَاطَةَ قومٍ فبالَ قائماً (١). قال بعض العلماء: فعل ذلك لبيان الجواز، وقال آخرون: فعله للحاجة (٢)؛ لأن السُّبَاطة كانت عند قوم مجتمعين ينظرون إليه، فهو إِن قعد في أعلاها مستدبراً لهم ارتد بولُه إِليه، وإِن قعد في أعلاها مستقبلاً لهم انكشفت عورته أمامهم، فما بقي إِلا أن يقوم قائماً مستدبرًا للقوم، فيكون في ذلك محتاجاً إلى البول قائماً. وأما حديث: «أنه فعل ذلك لجُرحٍ كان في مأبَضِه» (٣) فضعيف، وكذلك القول بأنه فعل ذلك لأن العرب يَتَطبَّبُون بالبول قياماً من وَجَعِ الرُّكَبِ فضعيف (٤). ولكن يمكن أن يُقالَ: إِن العرب إِذا أوجعتهم ركبُهم عند الجلوس بَالوا قياماً للحاجة.
(١) رواه البخاري، كتاب الوضوء: باب البول قائماً وقاعداً، رقم (٢٢٤)، ومسلم، كتاب الطهارة: باب المسح على الخفين، رقم (٢٧٣). (ملاحظة): السُّباطة: هي المِزبلة. (٢) انظر: «فتح الباري» (١/ ٣٣٠)، «المغني» (١/ ٢٢٤). (٣) رواه الحاكم (١/ ١٨٢)، والبيهقي (١/ ١٠١) من حديث أبي هريرة. وصحَّحه الحاكم، وتعقبه الذهبي: بأن فيه راوياً ضعيفاً. والحديث ضعَّفه: الدارقطني، والبيهقي، والنووي، وابن حجر وغيرهم. انظر: «الخلاصة» رقم (٣٦٠)، و «الفتح» شرح حديث رقم (٢٢٦). (ملاحظة): المأبض: باطن الرُّكبة. (٤) انظر: «فتح الباري» (١/ ٣٣٠).

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