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And in another version narrated from her: “He would spend the night in a state of major ritual impurity; then Bilal would come and inform him that it was time for prayer. He would rise and perform the ritual bath, and I would see the water dripping from his head. He would then go out, and I could hear his voice in the dawn prayer, after which he would remain fasting.” Mutarrif said, “I asked ʿAmir, ‘Was that in Ramadan?’ He replied, ‘Yes—whether in Ramadan or at any other time.’” 1.
and Sa‘id ibn al-Musayyib said, “If he wishes, a person in a state of janabah (major ritual impurity) may sleep before performing wudu.” The chain of transmission is sound, and this is the view of the majority of scholars.
1) Ibn Abi Shaybah relates it, 2/173/2, through al-Shabi from Masruq from her; the chain is authentic and provides strong corroboration for the preceding narration. Ahmad also records it, 6/101 and 254, and Abu Ya‘la in his Musnad, 224/1. I possess yet another route for it.
وفي رواية عنها:
"كان يبيت جنبا فيأتيه بلال فيؤذنه بالصلاة فيقوم فيغتسل فأنظر إلى تحدر الماء من رأسه ثم يخرج فأسمع صوته في صلاة الفجر ثم يظل صائما. قال مطرف: فقلت لعامر: في رمضان؟ قال: نعم سواء رمضان أو غيره"١.
= وعن سعيد بن المسيب قال:
"إن شاء الجنب نام قبل أن يتوضأ".
وسنده صحيح وهو مذهب الجمهور.
١ رواه ابن أبي شيبة ٢/١٧٣/٢ من رواية الشعبي عن مسروق عنها. وسنده صحيح وهو شاهد قوي للذي قبله وكذا رواه أحمد ٦/١٠١ و ٢٥٤ وأبو يعلى في "مسنده" ٢٢٤/١ وله عندي طريق أخرى.