Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (3/448)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

for him to be circumcised on the seventh day after his birth, as the Jews do. It is reported from Ibn ʿAbbās that meat slaughtered by an uncircumcised man may not be eaten, that his prayer is not accepted, and that his testimony is inadmissible. It is also reported from the Prophet (peace and blessings be upon him) that “he must not perform pilgrimage to the House until he has been circumcised.”

There is disagreement over whether an adult may be granted a concession to forgo circumcision. Al-Hasan is reported to have allowed this for an elderly man. Muhammad ibn ʿAbd al-Hakam likewise allowed it if the man was weak and feared for his life. Sahnūn, however, did not permit him to forgo it, even if he feared for his life.

There is also disagreement concerning someone born circumcised. Some said that Allah has spared him the trouble; others said that a razor should be passed over the area, and anything remaining to be cut should be removed. Success comes through Allah alone.

Section on Private Conversation

Two people should not converse privately to the exclusion of a third, because the Prophet (peace and blessings be upon him) prohibited this, as it saddens and upsets the excluded person. The same applies when a group excludes one person, for this causes him still greater sadness and distress and shows a lack of courtesy towards him. Some have said that this is disliked only when travelling, where the two people conversing privately are unknown and untrusted, and danger is feared from them.

Those who hold this view cite the report narrated from the Prophet (peace and blessings be upon him) by ʿAbd Allāh ibn ʿUmar: “When three people are in a deserted place, it is not lawful for two of them to converse privately to the exclusion of their companion.” This provides no proof for their position, since prohibiting it when travelling does not imply that it is permissible when not travelling. The correct approach is therefore to understand the hadiths that do not mention travel as applying generally, both when travelling and when not travelling, in light of the words in this report: “It is not lawful.” If the two people fear that their excluded companion may suspect them of privately discussing something shameful, it is not lawful for them to converse privately without him, whether travelling or not. If there is no fear of this, it is nevertheless disliked for them, whether travelling or not, because it saddens and upsets him. Success comes through Allah alone; there is no Lord besides Him.

أن يختن في سابع ولادته كما تفعله اليهود. وروي عن ابن عباس أن الأغلف لا تؤكل ذبيحته ولا تقبل صلاته ولا تجوز شهادته. وعن النبي ﷺ أنه «لا يحج البيت حتى يختتن». وقد اختلف هل للكبير رخصة في ترك الختان أم لا؟ فروي عن الحسن أنه كان يرخص في ذلك للشيخ الكبير، وقال ذلك محمد بن عبد الحكم إذا ضعف وخاف على نفسه، ولم يرخص له سحنون في تركه وإن خاف منه على نفسه. واختلف فيمن ولد مختونا فقيل: قد كفى الله المؤونة فيه، وقيل: يجري الموسى عليه فإن كان فيه ما يقطع قطع، وبالله التوفيق. فصل في التناجي ولا يتناجى اثنان دون واحد للنهي الوارد عن النبي ﷺ من أجل أن ذلك يحزنه ويسوؤه، وكذلك الجماعة دون الواحد؛ لأن ذلك أشد لحزنه وإساءته وقلة التأدب معه. وقد قيل: إن ذلك إنما يكره في السفر وحيث لا يعرف المتناجيان، ولا يوثق بهما، ويخشى الغرر منهما. وحجة من ذهب إلى هذا ما روي عن النبي ﷺ من رواية عبد الله بن عمر أنه قال: «لا يحل لثلاثة نفر يكونون بأرض فلاة أن يتناجى اثنان منهما دون صاحبهما». وهذا لا حجة فيه، إذ ليس في النهي عن ذلك في السفر ما يدل على إباحته في الحضر، فالصواب أن تحمل الأحاديث التي ليس فيها ذكر السفر على عمومها في السفر والحضر، بدليل قوله فيه: لا يحل. فإذا خشي المتناجيان دون صاحبهما أن يظن بهما أنهما يتناجيان في عورة فلا يحل لهما أن يتناجيا دونه، كان ذلك في سفر أو حضر، وإذا أمن من ذلك فهو مكروه لهما في الحضر والسفر من أجل أن ذلك يحزنه ويسوؤه، وبالله التوفيق لا رب غيره.