Tafsir al-Baghawi - Al-Baghawi - (2/221)

Tafsir al-BaghawiAl-Baghawi

The ritual bath for major ritual impurity becomes obligatory for either of two reasons: the discharge of semen or the meeting of the two circumcised parts—that is, penetration of the glans into the vagina—even if no discharge occurs. At first, the ruling was that whoever had intercourse with his wife but did not discharge semen was not required to bathe; then this ruling was abrogated.

Abd al-Wahhab ibn Muhammad al-Khatib informed us; Abd al-Aziz ibn Ahmad al-Khallal informed us; Abu al-Abbas al-Asamm informed us; al-Rabi informed us; al-Shafii informed us; Sufyan informed us, from Ali ibn Zayd, from Said ibn al-Musayyib, that Abu Musa al-Ashari asked Aishah, may Allah be pleased with her, about the meeting of the two circumcised parts. Aishah said: The Messenger of Allah, peace and blessings be upon him, said: “When the two circumcised parts meet, or when one circumcised part touches the other, the ritual bath becomes obligatory.” (1)

His saying, exalted is He, “And if you are ill”: this is the plural of “ill person,” and it refers to one whom contact with water would harm, such as a person suffering from smallpox or the like; or one who has a wound on a part of the body that must be purified and fears that using water on it would cause destruction or increase the pain. Such a person prays with tayammum, even if water is available. If some of the limbs requiring purification are sound while others are wounded, he washes the sound parts and performs tayammum for the wounded parts. This is due to what Abu Tahir Umar ibn Abd al-Aziz al-Qashani informed us; Abu Umar al-Qasim ibn Jafar al-Hashimi informed us; Abu Ali Muhammad ibn Ahmad ibn Amr al-Lului informed us; Abu Dawud Sulayman ibn al-Ashath al-Sijistani informed us; Musa ibn Abd al-Rahman al-Antaki informed us; Muhammad ibn Salamah informed us, from al-Zubayr ibn Khurayq, from Jabir ibn Abdullah, who said:

“We set out on a journey, and one of our men was struck on the head by a stone, which split it open. He then had a wet dream and asked his companions, ‘Can you find any concession for me to perform tayammum?’ They replied, ‘We find no concession for you, since you are able to use water.’ So he bathed and died. When we came to the Prophet, peace and blessings be upon him, he was informed of this and said, ‘They killed him—may Allah kill them! Why did they not ask when they did not know? The cure for ignorance is to ask. It would have been sufficient for him to perform tayammum and to wrap—or bind, the narrator being uncertain—a cloth over his wound ⦗86/b⦘, then wipe over it and wash the rest of his body.’” (3)

The adherents of legal reasoning did not permit combining tayammum with the ritual bath. They said: If most of his limbs are sound, they are washed

(1) Reported by al-Shafii in al-Musnad, 1:38 (Tartib Musnad al-Imam); in al-Umm, 1:31; by Ahmad in al-Musnad, 6:97, on the authority of Aishah; and by Malik in al-Muwatta, Kitab al-Taharah, chapter: “The Obligation of Ghusl When the Two Circumcised Parts Meet,” as a statement of Aishah, 1:46. The longer original version of the hadith is recorded by Muslim in Kitab al-Hayd, chapter: “The Abrogation of ‘Water Is Due to Water’,” no. 349, 1:271-272. The compiler also records it in Sharh al-Sunnah, 2:5. See Nasb al-Rayah, 1:84-85; and Talkhis al-Habir, 1:134-135. (2) Manuscript “B” reads: “imtisas.” (3) Reported by Abu Dawud in Kitab al-Taharah, chapter: “Concerning a Person Afflicted with Smallpox Performing Tayammum,” 1:208, on the authority of Jabir. Its chain includes al-Zubayr ibn Khurayq—Khurayq being in the diminutive form—a client of Aishah, who is weak in hadith and belongs to the fifth rank of narrators according to al-Taqrib. Ibn Majah also reports a similar narration from Ibn Abbas in Kitab al-Tayammum, chapter: “The Wounded Person Who Becomes Junub and Fears for His Life,” no. 572, 1:189. Al-Zawaid states: “Its chain of transmission is disconnected.” Al-Darimi also reports it from Ibn Abbas in Kitab al-Taharah, chapter: “The Wounded Person Who Becomes Junub,” 1:192. Al-Hakim authenticated it, 1:178, on the authority of Ibn Abbas. The compiler also records it in Sharh al-Sunnah, 2:120.

وَغُسْلُ الْجَنَابَةِ يَجِبُ بِأَحَدِ الْأَمْرَيْنِ: إِمَّا بِنُزُولِ الْمَنِيِّ أَوْ بِالْتِقَاءِ الْخِتَانَيْنِ، وَهُوَ تَغْيِيبُ الْحَشَفَةِ فِي الْفَرَجِ وَإِنْ لَمْ يُنْزِلْ، وَكَانَ الْحُكْمُ فِي الِابْتِدَاءِ أَنَّ مَنْ جَامَعَ امْرَأَتَهُ فَأَكْسَلَ لَا يَجِبُ عَلَيْهِ الْغُسْلُ ثُمَّ صَارَ مَنْسُوخًا. أَخْبَرَنَا عَبْدُ الْوَهَّابِ بْنُ مُحَمَّدٍ الْخَطِيبُ، أَنَا عَبْدُ الْعَزِيزِ بْنُ أَحْمَدَ الْخَلَّالُ، أَنَا أَبُو الْعَبَّاسِ الْأَصَمُّ، أَنَا الرَّبِيعُ، أَنَا الشَّافِعِيُّ، أَنَا سُفْيَانُ، عَنْ عَلِيِّ بْنِ زَيْدٍ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ أَنَّ أَبَا مُوسَى الْأَشْعَرِيَّ سَأَلَ عَائِشَةَ ﵂ عَنِ الْتِقَاءِ الْخِتَانَيْنِ فَقَالَتْ عَائِشَةُ: قَالَ رَسُولُ اللَّهِ ﷺ: "إِذَا الْتَقَى الْخِتَانَانِ، أَوْ مَسَّ الْخِتَانُ الْخِتَانَ فَقَدْ وَجَبَ الْغُسْلُ" (١) . قَوْلُهُ تَعَالَى: ﴿وَإِنْ كُنْتُمْ مَرْضَى﴾ جَمْعُ مَرِيضٍ، وَأَرَادَ بِهِ مَرِيضًا يَضُرُّهُ إِمْسَاسُ (٢) الْمَاءِ مِثْلَ الْجُدَرِيِّ وَنَحْوَهُ، أَوْ كَانَ عَلَى مَوْضِعِ طَهَارَتِهِ جِرَاحَةٌ يَخَافُ مِنِ اسْتِعْمَالِ الْمَاءِ فِيهَا التَّلَفَ أَوْ زِيَادَةَ الْوَجَعِ، فَإِنَّهُ يُصَلِّي بِالتَّيَمُّمِ وَإِنْ كَانَ الْمَاءُ مَوْجُودًا، وَإِنْ كَانَ بَعْضُ أَعْضَاءِ طَهَارَتِهِ صَحِيحًا وَالْبَعْضُ جَرِيحًا غَسَلَ الصَّحِيحَ مِنْهَا وَتَيَمَّمَ لِلْجَرِيحِ، لِمَا أَخْبَرَنَا أَبُو طَاهِرٍ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ الْقَاشَانِيُّ، أَنَا أَبُو عُمَرَ الْقَاسِمُ بْنُ جَعْفَرٍ الْهَاشِمِيُّ، أَنَا أَبُو عَلِيٍّ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ عَمْرٍو اللُّؤْلُؤِيُّ، أَنَا أَبُو دَاوُدَ سُلَيْمَانُ بْنُ الْأَشْعَثِ السِّجِسْتَانِيُّ، أَنَا مُوسَى بْنُ عَبْدِ الرَّحْمَنِ الْأَنْطَاكِيُّ، أَنَا مُحَمَّدُ بْنُ سَلَمَةَ عَنِ الزُّبَيْرِ بْنِ خُرَيقٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: خَرَجْنَا فِي سَفَرٍ فَأَصَابَ رَجُلًا مِنَّا حَجَرٌ فَشَجَّهُ فِي رَأْسِهِ، فَاحْتَلَمَ فَسَأَلَ أَصْحَابَهُ: هَلْ تَجِدُونَ لِي رُخْصَةً فِي التَّيَمُّمِ؟ قَالُوا: مَا نَجِدُ لَكَ رُخْصَةً وَأَنْتِ تَقْدِرُ عَلَى الْمَاءِ، فَاغْتَسَلَ فَمَاتَ، فَلَمَّا قَدِمْنَا عَلَى النَّبِيِّ ﷺ أُخْبِرَ بِذَلِكَ فَقَالَ: "قَتَلُوهُ قَتَلَهُمُ اللَّهُ، أَلَّا سَأَلُوا إِذَا لَمْ يَعْلَمُوا فَإِنَّمَا شِفَاءُ الْعِيِّ السُّؤَالُ إِنَّمَا كَانَ يَكْفِيهِ أَنْ يَتَيَمَّمَ وَيَعْصِرَ أَوْ يَعْصِبَ -شك الراوي - ٨٦/ب عَلَى جُرْحِهِ خِرْقَةً ثُمَّ يَمْسَحَ عَلَيْهَا وَيَغْسِلَ سَائِرَ جَسَدِهِ" (٣) . وَلَمْ يُجَوِّزْ أَصْحَابُ الرَّأْيِ الْجَمْعَ بَيْنَ التَّيَمُّمِ وَالْغُسْلِ، وَقَالُوا: إِنْ كَانَ أَكْثَرُ أَعْضَائِهِ صَحِيحًا غُسِلَ

(١) أخرجه الشافعي في المسند: ١ / ٣٨ (ترتيب مسند الإمام) ، وأخرجه في الأم: ١ / ٣١، وأحمد في المسند: ٦ / ٩٧ عن عائشة، ومالك في الموطأ، كتاب الطهارة، باب واجب الغسل إذا التقى الختانان، موقوفا على عائشة: ١ / ٤٦. وأصل الحديث مطولا عند مسلم في الحيض، باب نسخ (الماء من الماء) . . . برقم (٣٤٩) : ١ / ٢٧١ - ٢٧٢، وأخرجه المصنف في شرح السنة: ٢ / ٥. وانظر: نصب الراية: ١ / ٨٤ - ٨٥، تلخيص الحبير: ١ / ١٣٤ - ١٣٥. (٢) في ب: (امتساس) . (٣) أخرجه أبو داود في الطهارة، باب في المجدور يتيمم: ١ / ٢٠٨ عن جابر، وفيه الزبير بن خريق - مصغرا - مولى عائشة: لين الحديث، من الخامسة (تقريب) ، وأخرجه ابن ماجه في التيمم، باب المجروح تصيبه الجنابة فيخاف على نفسه، برقم (٥٧٢) : ١ / ١٨٩ عن ابن عباس بنحوه. قال في الزوائد: إسناده منقطع. والدارمي عن ابن عباس، في الطهارة، باب المجروح تصيبه الجنابة: ١ / ١٩٢، وصححه الحاكم: ١ / ١٧٨ عن ابن عباس، والمصنف في شرح السنة: ٢ / ١٢٠.