Tafsir al-Baghawi - Al-Baghawi - (2/225)

Tafsir al-BaghawiAl-Baghawi

A group held that it does not necessitate ablution. This was narrated from Ali, Ibn Masud, Abu al-Darda, and Hudhayfah, may Allah be pleased with them; it was also the view of al-Hasan. Al-Thawri, Ibn al-Mubarak, and the proponents of legal reasoning likewise held this view.

They cited as evidence the report from Talq ibn Ali, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, was asked about a man touching his penis. He replied: “Is it anything but a part of you?” Another version reads: “Is it anything but a part of you, or a piece of you?” (1)

Those who held that it necessitates ablution said: This was abrogated by the hadith of Busrah, for Abu Hurayrah also narrated that touching the penis requires ablution (2), and he accepted Islam later. Talq ibn Ali came to the Messenger of Allah, ⦗87/a⦘ peace and blessings be upon him, at the beginning of the Hijrah, while he was building the mosque.

They differed regarding the discharge of impure matter from somewhere other than the two private passages, such as through venesection, cupping, vomiting, and the like. A group held that it does not necessitate ablution. This was narrated from Abd Allah ibn Umar and Abd Allah ibn Abbas; it was also the view of Ata, Tawus, al-Hasan, and Said ibn al-Musayyib. Malik and al-Shafii likewise held this view.

Another group held that vomiting, nosebleeding, venesection, and cupping necessitate ablution. Among them were Sufyan al-Thawri, Ibn al-Mubarak, the proponents of legal reasoning, Ahmad, and Ishaq.

They agreed that a small amount of such discharge, as well as the passing of wind from somewhere other than the two private passages, does not necessitate ablution. For if a large amount necessitated ablution, then a small amount would likewise do so, just as with what exits from the private passages.

“And if you cannot find water, then perform dry ablution.” Know that dry ablution is one of the distinctive features of this Ummah. Hudhayfah, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings be upon him, said: “We have been favored over the people in three respects: our rows have been made like the rows of the angels, and there has been made for us

(1) Reported by Abu Dawud in the Book of Purification, chapter: “The Concession Regarding This [Wudu Due to Touching the Penis],” 1:133. Al-Mundhiri cited Yahya ibn Ma'in as saying regarding it: “People have spoken extensively about Qays ibn Talq, maintaining that his hadith cannot be used as evidence.” Abd al-Rahman ibn Abi Hatim said: “I asked my father and Abu Zur'ah about this hadith, and they said: ‘Qays ibn Talq is not one whose reports establish proof.’ They deemed him weak and did not authenticate him.” It was also reported by al-Tirmidhi in the Book of Purification, chapter: “What Has Been Reported Regarding the Abandonment of Wudu Due to Touching the Penis,” 1:274; al-Nasa'i in the Book of Purification, chapter: “Wudu Due to That,” 1:101; Ibn Majah in the Book of Purification, chapter: “The Concession Regarding This,” no. 483, 1:163; al-Daraqutni in the Book of Purification, 1:49; Ibn Hibban in the Book of Purification, chapter: “What Has Been Reported Regarding Touching the Genital,” no. 207, p. 77 of Mawarid al-Zam'an; Ahmad, 4:22-23; and by the compiler of Sharh al-Sunnah, 1:342. See also Talkhis al-Habir, 1:125, and Nasb al-Rayah, 1:60-76. The hadith was graded sahih by al-Daraqutni, al-Tahawi, Amr ibn Ali al-Fallas, Ibn al-Madini, al-Tabarani, and Ibn Hazm. It was deemed weak by al-Shafi'i, Abu Hatim, Abu Zur'ah, al-Bayhaqi, and Ibn al-Jawzi. Ibn Hibban, al-Tabarani, Ibn al-Arabi, al-Hazimi, and others held that it had been abrogated. (2) Reported by al-Shafi'i in al-Musnad, 1:35 (arrangement of al-Musnad), and in al-Umm, 1:15-16; al-Bayhaqi in al-Sunan, 1:133; al-Daraqutni, 1:147; al-Hakim, who graded it sahih, 1:138, with the wording: “Whoever touches his genital”; Ibn Hibban, no. 210, p. 77 of Mawarid al-Zam'an; and Ahmad, 2:333. Al-Bukhari also reported it in al-Tarikh as a mawquf report from Abu Hurayrah. See Nasb al-Rayah, 1:56. Al-Nawawi said: “Its chain of transmission contains weakness, but it is strengthened by its numerous routes.” See al-Majmu', 2:37. It was also reported by the compiler of Sharh al-Sunnah, 1:341.

وَذَهَبَ جَمَاعَةٌ إِلَى أَنَّهُ لَا يُوجِبُ الْوُضُوءَ، رُوِيَ ذَلِكَ عَنْ عَلِيٍّ وَابْنِ مَسْعُودٍ وَأَبِي الدَّرْدَاءِ وَحُذَيْفَةَ وَبِهِ قَالَ الْحَسَنُ، وَإِلَيْهِ ذَهَبَ الثَّوْرِيُّ وَابْنُ الْمُبَارَكِ وَأَصْحَابُ الرَّأْيِ. وَاحْتَجُّوا بِمَا رُوِيَ عَنْ طَلْقِ بْنِ عَلِيٍّ ﵁ أَنَّ النَّبِيَّ ﷺ سُئِلَ عَنْ مَسِ الرَّجُلِ ذَكَرَهُ، فَقَالَ: "هَلْ هُوَ إِلَّا بِضْعَةٌ مِنْكَ"؟ وَيُرْوَى "هَلْ هُوَ إِلَّا بِضْعَةٌ أَوْ مُضْغَةٌ مِنْهُ" (١) . وَمَنْ أَوْجَبَ الْوُضُوءَ مِنْهُ قَالَ: هَذَا مَنْسُوخٌ بِحَدِيثِ بُسْرَةِ لِأَنَّ أَبَا هُرَيْرَةَ يَرْوِي أَيْضًا: أَنَّ الْوُضُوءَ مِنْ مَسِّ الذَّكَرِ (٢) ، وَهُوَ مُتَأَخِّرُ الْإِسْلَامِ، وَكَانَ قُدُومُ طَلْقِ بْنِ عَلِيٍّ عَلَى رسول الله ٨٧/أصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَوَّلَ زَمَنِ الْهِجْرَةِ حِينَ كَانَ يَبْنِي الْمَسْجِدَ. وَاخْتَلَفُوا فِي خُرُوجِ النَّجَاسَةِ مِنْ غَيْرِ الْفَرْجَيْنِ بِالْفَصْدِ وَالْحِجَامَةِ وَغَيْرِهِمَا مِنَ الْقَيْءِ وَنَحْوَهُ، فَذَهَبَ جَمَاعَةٌ إِلَى أَنَّهُ لَا يُوجِبُ الْوُضُوءَ، رُوِيَ ذَلِكَ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ وَعَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَبِهِ قَالَ عَطَاءٌ وَطَاوُسٌ وَالْحَسَنُ وَسَعِيدُ بْنُ الْمُسَيَّبِ وَإِلَيْهِ ذَهَبَ مَالِكٌ وَالشَّافِعِيُّ. وَذَهَبَتْ جَمَاعَةٌ إِلَى إِيجَابِ الْوُضُوءِ بِالْقَيْءِ وَالرُّعَافِ وَالْفَصْدِ وَالْحِجَامَةِ مِنْهُمْ سُفْيَانُ الثَّوْرِيُّ وَابْنُ الْمُبَارَكِ وَأَصْحَابُ الرَّأْيِ وَأَحْمَدُ وَإِسْحَاقُ. وَاتَّفَقُوا عَلَى أَنَّ الْقَلِيلَ مِنْهُ وَخُرُوجَ الرِّيحِ مِنْ غَيْرِ السَّبِيلَيْنِ لَا يُوجِبُ الْوُضُوءَ وَلَوْ أَوْجَبَ الْوُضُوءَ كَثِيرُهُ لِأُوجَبَ قَلِيلُهُ كَالْفَرْجِ. ﴿فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا﴾ اعْلَمْ أَنَّ التَّيَمُّمَ مِنْ خَصَائِصِ هَذِهِ الْأُمَّةِ، رَوَى حُذَيْفَةُ ﵁ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا

(١) أخرجه أبو داود في الطهارة، باب الرخصة في ذلك (الوضوء من مس الذكر) : ١ / ١٣٣ ونقل المنذري فيه قول يحيى بن معين: "لقد أكثر الناس في قيس بن طلق وأنه لا يحتج بحديثه، وقال عبد الرحمن بن أبي حاتم: سألت أبي وأبا زرعة عن هذا الحديث فقال: قيس بن طلق ليس ممن تقوم به حجة، ووهنّاه ولم يثبتاه". وأخرجه الترمذي في الطهارة، باب ما جاء في ترك الوضوء من مس الذكر: ١ / ٢٧٤، والنسائي في الطهارة، باب الوضوء من ذلك: ١ / ١٠١، وابن ماجه في الطهارة، باب الرخصة في ذلك برقم (٤٨٣) : ١ / ١٦٣، والدارقطني في الطهارة: ١ / ٤٩ وابن حبان في الطهارة، باب ما جاء في مس الفرج برقم (٢٠٧) ، ص (٧٧) من موارد الظمآن، وأحمد: ٤ / ٢٢ - ٢٣، والمصنف في شرح السنة: ١ / ٣٤٢. وانظر: تلخيص الحبير: ١ / ١٢٥، نصب الراية: ١ / ٦٠ - ٧٦. وقد صحح الحديث: الدارقطني والطحاوي وعمرو بن علي الفلاس وابن المديني، والطبراني وابن حزم. وضعفه الشافعي وأبو حاتم وأبو زرعة والبيهقي وابن الجوزي، وادعى فيه النسخ: ابن حبان والطبراني وابن العربي والحازمي وآخرون. (٢) أخرجه الشافعي في المسند: ١ / ٣٥ (ترتيب المسند) وفي الأم: ١ / ١٥ - ١٦، والبيهقي في السنن: ١ / ١٣٣، والدارقطني: ١ / ١٤٧، وصححه الحاكم: ١ / ١٣٨ بلفظ: من مس فرجه. . وابن حبان برقم (٢١٠) ص (٧٧) موارد الظمآن، وأحمد: ٢ / ٣٣٣، وأخرجه البخاري في التاريخ موقوفا على أبي هريرة. انظر: نصب الراية: ١ / ٥٦. وقال النووي: في إسناده ضعف، لكنه يقوى بكثرة طرقه. انظر: المجموع: ٢ / ٣٧. وأخرجه المصنف في شرح السنة: ١ / ٣٤١.