Tafsir al-Baghawi - Al-Baghawi - (3/20)

Tafsir al-BaghawiAl-Baghawi

“O believers! When you rise for prayer, wash your faces and your hands up to the elbows; wipe your heads and wash your feet up to the ankles. If you are in a state of major ritual impurity, then purify yourselves. But if you are ill, on a journey, have relieved yourselves, or have touched women, and cannot find water, then seek clean earth and wipe your faces and hands with it. Allah does not intend to burden you, but He intends to purify you and complete His favor upon you, so that you may be grateful.” (6)

His saying, exalted is He: “O believers! When you rise for prayer,” means: when you intend to rise for prayer, just as He, Most High, says: “When you recite the Quran, seek refuge with Allah...” (Surah al-Nahl, 98)—that is, when you intend to recite it.

The apparent meaning of the verse indicates that ablution is obligatory every time one intends to rise for prayer. However, the clarification provided by the sunnah and the Prophet’s actions, peace and blessings be upon him, has informed us that what is meant by the verse, “When you rise for prayer,” is: when you rise for prayer while not in a state of ritual purity. The Prophet, peace and blessings be upon him, said: “Allah does not accept the prayer of any of you when he has invalidated his ablution, until he performs ablution.” (1)

On the Day of the Trench, the Prophet, peace and blessings be upon him, combined four prayers with a single ablution. Abu al-Qasim Abd Allah ibn Muhammad al-Hanafi informed us; Abu al-Harith Tahir ibn Muhammad al-Tahiri informed us; Abu Muhammad al-Hasan ibn Muhammad ibn Halim informed us; Abu al-Muwajjih Muhammad ibn Amr ibn al-Muwajjih informed us; Abdan informed us; Sufyan informed us, from Alqamah ibn Marthad, from Sulayman ibn Buraydah, from his father, that the Prophet, peace and blessings be upon him, performed the prayers on the day of the Conquest of Mecca with a single ablution and wiped over his leather socks. (2)

Zayd ibn Aslam said: The meaning of the verse is: when you rise for prayer after sleep.

Others said: This is a command by way of recommendation, encouraging one who rises for prayer to renew his state of ritual purity for it, even if he is already in a state of purity. Ibn Umar, may Allah be pleased with them both, narrated that the Prophet, peace and blessings be upon him, said: “Whoever performs ablution while already in a state of purity, Allah records ten good deeds for him.” (3)

It is narrated from Abd Allah ibn Hanzalah ibn Amir that “the Messenger of Allah, peace and blessings be upon him, commanded ablution for every prayer, whether one was in a state of purity or”

(1) Reported by al-Bukhari in The Book of Ablution, chapter: “Prayer Is Not Accepted without Purification,” 1:234; and in The Book of Legal Stratagems, chapter concerning prayer, 12:329. Muslim also reported it in The Book of Purification, chapter: “The Obligation of Purification for Prayer,” no. 225, 1:204, with the wording: “The prayer of any one of you is not accepted if he nullifies his ablution ...” The author also cited it in Sharh al-Sunnah, 1:328. (2) Reported by Muslim in The Book of Purification, chapter: “The Permissibility of Performing All the Prayers with One Ablution,” no. 277; and by the author in Sharh al-Sunnah, 1:448. (3) Reported by Abu Dawud in The Book of Purification, chapter: “A Man Renewing His Ablution without Having Nullified It,” 1:46; and by al-Tirmidhi in The Book of Purification, chapter: “Reports Concerning Ablution for Every Prayer,” 1:192. He said: “... its chain of transmission is weak.” It was also reported by Ibn Majah in The Book of Purification, chapter: “Performing Ablution While Already in a State of Purification,” no. 512, 1:171. Al-Zawaid states: “The hadith revolves around Abd al-Rahman ibn Ziyad al-Ifriqi, who is weak; moreover, despite his weakness, he practiced tadlis (concealment in transmission).” The author likewise judged it weak in Sharh al-Sunnah, 1:449.

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ وَإِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوا وَإِنْ كُنْتُمْ مَرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ مِنْهُ مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ وَلَكِنْ يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ (٦) ﴾ قَوْلُهُ ﷿: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾ أَيْ: إِذَا أَرَدْتُمُ الْقِيَامَ إِلَى الصَّلَاةِ، كَقَوْلِهِ تَعَالَى: "فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ"، (سُورَةُ النَّحْلِ، ٩٨) ، أَيْ: إِذَا أَرَدْتَ الْقِرَاءَةَ. وَظَاهِرُ الْآيَةِ يَقْتَضِي وُجُوبَ الْوُضُوءِ عِنْدَ كُلِّ مَرَّةٍ يُرِيدُ الْقِيَامَ إِلَى الصَّلَاةِ، لَكِنْ أُعْلِمْنَا بِبَيَانِ السُّنَّةِ وَفِعْلِ النَّبِيِّ ﷺ أَنَّ الْمُرَادَ مِنَ الْآيَةِ: "إِذَا قُمْتُمْ إِلَى الصَّلَاةِ" وَأَنْتُمْ عَلَى غَيْرِ طُهْرٍ، قَالَ النَّبِيُّ ﷺ: "لَا يَقْبَلُ اللَّهُ صَلَاةَ أَحَدِكُمْ إِذَا أَحْدَثَ حَتَّى يَتَوَضَّأَ" (١) . وَقَدْ جَمَعَ النَّبِيُّ ﷺ يَوْمَ الْخَنْدَقِ بَيْنَ أَرْبَعِ صَلَوَاتٍ بِوُضُوءٍ وَاحِدٍ، أَخْبَرَنَا أَبُو الْقَاسِمِ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الْحَنِيفِيُّ أَنَا أَبُو الْحَارِثِ طَاهِرُ بْنُ مُحَمَّدٍ الطَّاهِرِيُّ أَنَا أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ حَلِيمٍ أَنَا أَبُو الْمُوَجِّهِ مُحَمَّدُ بْنُ عَمْرِو بْنِ الْمُوَجِّهِ أَنَا عَبْدَانُ أَنَا سُفْيَانُ عَنْ عَلْقَمَةَ بْنِ مَرْثَدٍ عَنْ سُلَيْمَانَ بْنِ بُرَيْدَةَ عَنْ أَبِيهِ أَنَّ النَّبِيَّ ﷺ صَلَّى يَوْمَ فَتْحِ مَكَّةَ الصَّلَوَاتِ بِوُضُوءٍ وَاحِدٍ، وَمَسَحَ عَلَى خُفَّيْهِ (٢) . وَقَالَ زَيْدُ بْنُ أَسْلَمَ: مَعْنَى الْآيَةِ إِذَا قُمْتُمْ إِلَى الصَّلَاةِ مِنَ النَّوْمِ. وَقَالَ بَعْضُهُمْ: هُوَ أَمْرٌ عَلَى طَرِيقِ النَّدْبِ، نَدْبُ مَنْ قَامَ إِلَى الصَّلَاةِ أَنْ يُجَدِّدَ لَهَا طَهَارَتَهُ وَإِنْ كَانَ عَلَى طُهْرٍ، رَوَى ابْنُ عُمَرَ ﵄ أَنَّ النَّبِيَّ ﷺ قَالَ: "مَنْ تَوَضَّأَ عَلَى طُهْرٍ كَتَبَ اللَّهُ لَهُ عَشْرَ حَسَنَاتٍ" (٣) . وَرُوِيَ عَنْ عَبْدِ اللَّهِ بْنِ حَنْظَلَةَ بْنِ عَامِرٍ "أَنَّ رَسُولَ اللَّهِ ﷺ أَمَرَ بِالْوُضُوءِ عِنْدَ كُلِّ صَلَاةٍ طَاهِرًا أَوْ

(١) أخرجه البخاري في الوضوء، باب لا تقبل صلاة بغير طهور: ١ / ٢٣٤، وفي الحيل، باب في الصلاة: ١٢ / ٣٢٩، ومسلم في الطهارة، باب وجوب الطهارة للصلاة، برقم (٢٢٥) ١ / ٢٠٤ بلفظ "لا تقبل صلاة أحدكم إذا أحدث ... "، والمصنف في شرح السنة: ١ / ٣٢٨. (٢) أخرجه مسلم في الطهارة، باب جواز الصلوات كلها بوضوء واحد (٢٧٧) : والمصنف في شرح السنة: ١ / ٤٤٨. (٣) أخرجه أبو داود في الطهارة، باب الرجل يحدث الوضوء من غير حدث: ١ / ٤٦، والترمذي في الطهارة، باب ما جاء في الوضوء لكل صلاة: ١ / ١٩٢، وقال: ... هو إسناد ضعيف، وأخرجه ابن ماجه في الطهارة، باب الوضوء على الطهارة، برقم (٥١٢) : ١ / ١٧١. قال في الزوائد: مدار الحديث على عبد الرحمن بن زيادة الإفريقي، وهو ضعيف، ومع ضعفه كان يدلس. وضعفه المصنف في شرح السنة ١ / ٤٤٩.