-It is recommended for
the person who has a major impurity to make Wudhoo before eating or sleeping.
Al-‘Uthaymeen explains that it is not Waajib and there is consensus (Ijmaa’) on
this but it is Mustahab.
The evidence for this includes:
-The Hadeeth of A’aishah [may Allaah be Pleased with her and her father]
that the Prophet would make Wudhoo if he wanted to eat or before he would
sleep, like the Wudhoo of Salaat [Reported by Muslim (305)].
Some of the scholars
stated that the meaning of “Wudhoo” here means washing and not the act of
worship of Wudhoo, however this is false, because the Hadeeth itself describes
the Wudhoo like the Wudhoo of Salaat. Also, there is a principle: that the
terminologies used in the Islaamic texts must be given its Islaamic definitions
before linguistic ones, thus Wudhoo can only mean Wudhoo and not “cleaning”.
-The Hadeeth of ‘Ammaar bin Yaasir [may Allaah have Mercy on him] who
said that the Prophet [Peace and Blessings of Allaah be upon him incited the
one who was in Junub to perform Wudhoo before he ate or slept [Reported by
Ahmad (3/320), Aboo Dawood (4601), at-Tirmidhee (613) who classed it as Hasan
Saheeh].
-The Hadeeth of ‘Umar that he asked, “Oh Messenger of Allaah! Can we
sleep whilst we are in Junaabah?” He replied, “Yes, if you perform Wudhoo
beforehand.” [al-Bukhaaree (290) and Muslim (306)] In another narration, “If
you wash your private parts first.”
Some of the scholars,
including the Dhaahiriyyah, stated that it is Waajib to perform Wudhoo before
going to sleep.
The majority are of
the view that it is Mustahab, and this is the correct opinion with
al-‘Uthaymeen. Their evidences include:
-The Hadeeth of A’aishah [may Allaah be Pleased with her and her father]
that the Prophet went to sleep after relations without touching water.
[Reported by Ahmad (6/146), Aboo Dawood (228), at-Tirmidhee (118), Ibn Maajah
(581) but the narration is weak because of a narrator called Aboo Ishaaq,
however the Hadeeth has been widely accepted by the scholars of Fiqh See: Fath
(1/362). Uthaymeen says the Hadeeth is Hasan as Aboo Ishaaq did hear from
al-Aswaad, so the chain is connected]
This is proof that performing Wudhoo is not Waajib.
Others, such ash-Shawkaanee, tried to argue that this Hadeeth is
specific to the Prophet.
Al-Uthaymeen responds by stating there is no evidence to specify it to
the Prophet. Furthermore, the actions of the Prophet is a Sunnah in itself for
us to act upon.
Some of the scholars
stated that this Hadeeth applies to sleep but it is Makrooh to eat or drink
without performing Wudhoo.
Uthaymeen states, in
conclusion, that it is Mustahab for the one in Janaabah after marital relations
to make Wudhoo before eating or sleeping but it is permissible for him not to.
A-It is Sunnah to make
Wudhoo or wash ones private parts after having marital relations. Al-Uthaymeen
explains that this is if he wants to perform relations again. This is due to
the Hadeeth, “The Prophet commanded that we make Wudhoo parts if he wants to
have relations again.” [Reported by Muslim (308)]
However, the command
in this Hadeeth is not to express obligation (Wujoob), rather it is Mustahab to
make Wudhoo before approaching your spouse again for relations based on the
Hadeeth with a different wording, “It increases the man in strength.” [Reported
by Ibn Khuzaymah (221), Ibn Hibban (1211), al-Haakim (1/152) and al-Bayhaqee
(1/204)]
It is also reported that the Prophet [Peace and Blessings of Allaah be upon him] visited all his wives on one night with one Ghusl [Reported by Muslim (309)] and it is not possible that he did this whilst performing Wudhoo on each occasion.
End of Chapter (posts from ash-Sharh al-Mumti' will continue after Ramadhaan 1437)
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