سنن ابي داود
Abu Dawud
كتاب الطهارةPurification (Kitab Al-Taharah)
باب فِي الْجُنُبِ يَنَامُChapter: The Sexually Impure Person Sleeping.
Hadith 221
اُردوEn
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ ، عَنْ مَالِكٍ ، عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ، أَنَّهُ قَالَ : ذَكَرَ عُمَرُ بْنُ الْخَطَّابِ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ تُصِيبُهُ الْجَنَابَةُ مِنَ اللَّيْلِ ، فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " تَوَضَّأْ وَاغْسِلْ ذَكَرَكَ ، ثُمَّ نَمْ " .
Abdullah bin Umar reported: Umar bin al-Khattab said to the Messenger of Allah ﷺ that he became sexually defiled at night (asking him what he should do). The Messenger of Allah ﷺ said: You should perform ablution and wash your penis and then sleep.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ From the words “perform ablution, wash your private parts,” the intended meaning is not this sequence, but rather that first one should perform istinja (cleanse the private parts) and then wash the private parts, and after that perform ablution (wudu). And this ablution is recommended (mustahabb) and emphasized (mu’akkad). This is what ‘Allamah Ibn ‘Abd al-Barr, Shawkani, Shaykh al-Albani, and others rahimahullah have stated. Whereas the Zahiri scholars hold it to be obligatory. ‘Allamah Ibn Daqiq al-‘Id also inclines towards this view, as the wording here employs the forms of command and condition. In any case, if one delays the ritual bath (ghusl), one should not be negligent in performing ablution, nor should one make it a habit to remain in a state of major ritual impurity (janabah), and ablution is considered as half of the ritual bath.
➊ From the words “perform ablution, wash your private parts,” the intended meaning is not this sequence, but rather that first one should perform istinja (cleanse the private parts) and then wash the private parts, and after that perform ablution (wudu). And this ablution is recommended (mustahabb) and emphasized (mu’akkad). This is what ‘Allamah Ibn ‘Abd al-Barr, Shawkani, Shaykh al-Albani, and others rahimahullah have stated. Whereas the Zahiri scholars hold it to be obligatory. ‘Allamah Ibn Daqiq al-‘Id also inclines towards this view, as the wording here employs the forms of command and condition. In any case, if one delays the ritual bath (ghusl), one should not be negligent in performing ablution, nor should one make it a habit to remain in a state of major ritual impurity (janabah), and ablution is considered as half of the ritual bath.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 221
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In Sunan al-Nasa’i, the reason for the narration of this hadith is mentioned in these words:
‘Abdullah ibn ‘Umar (radi Allahu anhu) became in a state of major ritual impurity (janabah), so he came to his respected father, ‘Umar (radi Allahu anhu), and asked him about sleeping in such a state. He then presented this same question before the Messenger of Allah (sallallahu alayhi wa sallam).
The Messenger of Allah (sallallahu alayhi wa sallam) said:
“Perform ablution (wudu) and then go to sleep.”
On this basis, this incident pertains to ‘Abdullah ibn ‘Umar (radi Allahu anhu), and the address in the answer was used in the second person because ‘Abdullah ibn ‘Umar (radi Allahu anhu) was present in the gathering of the question, and the issue was also related to him. Therefore, the Messenger of Allah (sallallahu alayhi wa sallam) addressed him directly: “Perform ablution, wash your private parts, then go to sleep,” as will be clarified in the upcoming hadith number (290).
(Fath al-Bari: 1/510)
➋
The first heading was general, because there the word (كَيْنُونَة) was used in the sense of “being,” whether a person is in a state of wakefulness or sleep in the place.
Now, this second chapter heading is specific, i.e., it is possible for a person in a state of major ritual impurity (junub) to do so. In the narrations, the restriction of ablution (wudu) is present within the question itself, i.e., can a person in a state of major ritual impurity sleep after performing ablution? The Messenger of Allah (sallallahu alayhi wa sallam), taking into account the nature of the question, repeated this restriction in the answer.
In such a restriction, the opposite implication (mafhum mukhalafah) is not considered.
This does not mean that sleeping without ablution is impermissible. In some narrations, sleep has been called the sister of death.
(al-Mu‘jam al-Awsat by al-Tabarani:
Hadith: 923 and al-Silsilah al-Ahadith al-Sahihah, Hadith: 1087)
Every person desires that death comes to him in a good state; similarly, a person should have the motivation that sleep also comes to him in a good state (with ablution). Performing ablution is not obligatory, it is preferable, although some literalists (Zahiris) have declared it obligatory.
➊
In Sunan al-Nasa’i, the reason for the narration of this hadith is mentioned in these words:
‘Abdullah ibn ‘Umar (radi Allahu anhu) became in a state of major ritual impurity (janabah), so he came to his respected father, ‘Umar (radi Allahu anhu), and asked him about sleeping in such a state. He then presented this same question before the Messenger of Allah (sallallahu alayhi wa sallam).
The Messenger of Allah (sallallahu alayhi wa sallam) said:
“Perform ablution (wudu) and then go to sleep.”
On this basis, this incident pertains to ‘Abdullah ibn ‘Umar (radi Allahu anhu), and the address in the answer was used in the second person because ‘Abdullah ibn ‘Umar (radi Allahu anhu) was present in the gathering of the question, and the issue was also related to him. Therefore, the Messenger of Allah (sallallahu alayhi wa sallam) addressed him directly: “Perform ablution, wash your private parts, then go to sleep,” as will be clarified in the upcoming hadith number (290).
(Fath al-Bari: 1/510)
➋
The first heading was general, because there the word (كَيْنُونَة) was used in the sense of “being,” whether a person is in a state of wakefulness or sleep in the place.
Now, this second chapter heading is specific, i.e., it is possible for a person in a state of major ritual impurity (junub) to do so. In the narrations, the restriction of ablution (wudu) is present within the question itself, i.e., can a person in a state of major ritual impurity sleep after performing ablution? The Messenger of Allah (sallallahu alayhi wa sallam), taking into account the nature of the question, repeated this restriction in the answer.
In such a restriction, the opposite implication (mafhum mukhalafah) is not considered.
This does not mean that sleeping without ablution is impermissible. In some narrations, sleep has been called the sister of death.
(al-Mu‘jam al-Awsat by al-Tabarani:
Hadith: 923 and al-Silsilah al-Ahadith al-Sahihah, Hadith: 1087)
Every person desires that death comes to him in a good state; similarly, a person should have the motivation that sleep also comes to him in a good state (with ablution). Performing ablution is not obligatory, it is preferable, although some literalists (Zahiris) have declared it obligatory.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 287
Maulana Dawood Raz
Explanation:
The purpose of all these ahadith is that a person in a state of major ritual impurity (junub) may perform ablution (wudu) and sleep at home. Then, for prayer, he should perform the ritual bath (ghusl), because without performing the ritual bath of major impurity (ghusl al-janabah), the prayer will not be valid. There is a concession for the sick and others, as has already been explained.
The purpose of all these ahadith is that a person in a state of major ritual impurity (junub) may perform ablution (wudu) and sleep at home. Then, for prayer, he should perform the ritual bath (ghusl), because without performing the ritual bath of major impurity (ghusl al-janabah), the prayer will not be valid. There is a concession for the sick and others, as has already been explained.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 290
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
By (تَوَضَّأَ لِلصَّلَاةِ) is meant that he would perform the ablution (wudu) of prayer. This does not mean that he would perform ablution for the actual performance of prayer. Also, the ablution referred to here is not the linguistic (literal) ablution, but rather the legal (shar‘i) ablution. Accordingly, Hafiz Ibn Hajar rahimahullah writes: According to the majority of scholars, this ablution is the legal (shar‘i) ablution, and the wisdom behind this ablution is that it reduces the state of ritual impurity (hadath), especially according to the opinion that allows separating the acts of the ritual bath (ghusl)—that is, according to those who do not consider continuity (muwalat) necessary in ghusl. Therefore, if one intends to perform ghusl, the removal of ritual impurity from the limbs of ablution will certainly occur. This is also supported by a narration from Ibn Abi Shaybah, whose narrators are trustworthy, that if someone becomes junub (in a state of major ritual impurity) at night and wishes to sleep, he should perform ablution, because performing ablution is half of the ritual bath for janabah (ghusl al-janabah). ( : al-Musannaf li Ibn Abi Shaybah: 1/113)
Some have written that the wisdom is the attainment of one of the two purifications, and on this basis, tayammum (dry ablution) can also serve as a substitute for ablution. In al-Bayhaqi, with a good chain, it is narrated from Aisha radi Allahu anha that when the Messenger of Allah sallallahu alayhi wa sallam intended to sleep in a state of janabah, he would perform ablution or tayammum. ( : al-Sunan al-Kubra lil-Bayhaqi: 1/200) Although here it is also possible that this tayammum was due to difficulty in finding water.
Some scholars have stated that the wisdom of this ablution is that it creates vigor for engaging in intercourse again or for performing the ritual bath (ghusl). Hafiz Ibn Daqiq al-‘Id rahimahullah has transmitted from Imam al-Shafi‘i rahimahullah that this ablution, which reduces the state of ritual impurity, is not for a menstruating woman (ha’idhah), because even if she performs the ritual bath, her state of ritual impurity is not removed. However, after the cessation of menstrual blood, it is recommended (mustahabb) for her to perform ablution if she wishes to sleep, just as is the ruling for one in a state of janabah.
From this hadith, it is also understood that it is not necessary to perform the ritual bath for janabah immediately; however, when the time for prayer arrives, the ruling becomes stricter regarding the ritual bath. It is also understood that at the time of sleep, cleanliness (tanzif) (purification and cleanliness) is desired.
Imam Ibn al-Jawzi rahimahullah has stated the wisdom in these words: Angels dislike filth, impurity, and foul odors, and devils are attracted to such things; therefore, at the very least, the command for ablution is given so that the proximity of angels and distance from devils may be attained. ( : Fath al-Bari: 1/512)
2.
A person in a state of janabah performs various actions, and due to the differences in these actions, different rulings apply to him. For example, walking around or doing preliminary acts for the ritual bath while in a state of janabah—there is no harm in performing such actions without ablution, nor is there any aspect of dislike (karahah) in them. After these come the acts of eating, drinking, and sleeping; for these, the majority have considered minor purification (taharah sughra, i.e., ablution) to be recommended (mustahabb). Then comes the act of engaging in intercourse a second time; for this, the hadith commands ablution, and the imperative form (amr) is used, which here is not for obligation (wujub) but for recommendation and guidance, because there is an indication in the hadith itself. The Messenger of Allah sallallahu alayhi wa sallam explained its wisdom in these words: that performing ablution in this way creates more vigor for engaging in intercourse again. Imam Ibn Khuzaymah rahimahullah, with these very words, has deduced, according to the majority’s position, that it is only recommended (mustahabb).
3.
In any case, performing ablution before sleep while in a state of janabah is not obligatory, but rather recommended and superior. This is also supported by a narration in which, in response to the question about sleeping before performing the ritual bath for janabah, he said: Yes, he may sleep, but let him perform ablution if he wishes. ( : Sahih Ibn Khuzaymah: 1/106, Hadith: 211) The words (إِن شَاءَ) (“if he wishes”) indicate recommendation (istihbab), not obligation (wujub).
1.
By (تَوَضَّأَ لِلصَّلَاةِ) is meant that he would perform the ablution (wudu) of prayer. This does not mean that he would perform ablution for the actual performance of prayer. Also, the ablution referred to here is not the linguistic (literal) ablution, but rather the legal (shar‘i) ablution. Accordingly, Hafiz Ibn Hajar rahimahullah writes: According to the majority of scholars, this ablution is the legal (shar‘i) ablution, and the wisdom behind this ablution is that it reduces the state of ritual impurity (hadath), especially according to the opinion that allows separating the acts of the ritual bath (ghusl)—that is, according to those who do not consider continuity (muwalat) necessary in ghusl. Therefore, if one intends to perform ghusl, the removal of ritual impurity from the limbs of ablution will certainly occur. This is also supported by a narration from Ibn Abi Shaybah, whose narrators are trustworthy, that if someone becomes junub (in a state of major ritual impurity) at night and wishes to sleep, he should perform ablution, because performing ablution is half of the ritual bath for janabah (ghusl al-janabah). ( : al-Musannaf li Ibn Abi Shaybah: 1/113)
Some have written that the wisdom is the attainment of one of the two purifications, and on this basis, tayammum (dry ablution) can also serve as a substitute for ablution. In al-Bayhaqi, with a good chain, it is narrated from Aisha radi Allahu anha that when the Messenger of Allah sallallahu alayhi wa sallam intended to sleep in a state of janabah, he would perform ablution or tayammum. ( : al-Sunan al-Kubra lil-Bayhaqi: 1/200) Although here it is also possible that this tayammum was due to difficulty in finding water.
Some scholars have stated that the wisdom of this ablution is that it creates vigor for engaging in intercourse again or for performing the ritual bath (ghusl). Hafiz Ibn Daqiq al-‘Id rahimahullah has transmitted from Imam al-Shafi‘i rahimahullah that this ablution, which reduces the state of ritual impurity, is not for a menstruating woman (ha’idhah), because even if she performs the ritual bath, her state of ritual impurity is not removed. However, after the cessation of menstrual blood, it is recommended (mustahabb) for her to perform ablution if she wishes to sleep, just as is the ruling for one in a state of janabah.
From this hadith, it is also understood that it is not necessary to perform the ritual bath for janabah immediately; however, when the time for prayer arrives, the ruling becomes stricter regarding the ritual bath. It is also understood that at the time of sleep, cleanliness (tanzif) (purification and cleanliness) is desired.
Imam Ibn al-Jawzi rahimahullah has stated the wisdom in these words: Angels dislike filth, impurity, and foul odors, and devils are attracted to such things; therefore, at the very least, the command for ablution is given so that the proximity of angels and distance from devils may be attained. ( : Fath al-Bari: 1/512)
2.
A person in a state of janabah performs various actions, and due to the differences in these actions, different rulings apply to him. For example, walking around or doing preliminary acts for the ritual bath while in a state of janabah—there is no harm in performing such actions without ablution, nor is there any aspect of dislike (karahah) in them. After these come the acts of eating, drinking, and sleeping; for these, the majority have considered minor purification (taharah sughra, i.e., ablution) to be recommended (mustahabb). Then comes the act of engaging in intercourse a second time; for this, the hadith commands ablution, and the imperative form (amr) is used, which here is not for obligation (wujub) but for recommendation and guidance, because there is an indication in the hadith itself. The Messenger of Allah sallallahu alayhi wa sallam explained its wisdom in these words: that performing ablution in this way creates more vigor for engaging in intercourse again. Imam Ibn Khuzaymah rahimahullah, with these very words, has deduced, according to the majority’s position, that it is only recommended (mustahabb).
3.
In any case, performing ablution before sleep while in a state of janabah is not obligatory, but rather recommended and superior. This is also supported by a narration in which, in response to the question about sleeping before performing the ritual bath for janabah, he said: Yes, he may sleep, but let him perform ablution if he wishes. ( : Sahih Ibn Khuzaymah: 1/106, Hadith: 211) The words (إِن شَاءَ) (“if he wishes”) indicate recommendation (istihbab), not obligation (wujub).
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 290
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
By (تَوَضَّأَ لِلصَّلَاةِ) is meant that he would perform the ablution (wudu) as done for prayer. This does not mean that he would perform ablution specifically for the performance of prayer. Also, the ablution referred to here is not the linguistic (literal) ablution, but rather the legal (shar‘i) ablution. Thus, Hafiz Ibn Hajar rahimahullah writes: According to the majority of scholars, this ablution is the legal (shar‘i) ablution, and the wisdom behind this ablution is that it reduces the state of ritual impurity (hadath), especially according to the opinion that allows separating the acts of the ritual bath (ghusl)—that is, according to those who do not consider continuity (muwalat) necessary in ghusl. Therefore, if one intends to perform ghusl, the removal of ritual impurity from the limbs of ablution will certainly be achieved. This is also supported by a narration from Ibn Abi Shaybah, whose narrators are trustworthy, that if someone becomes junub (in a state of major ritual impurity) at night and wishes to sleep, he should perform ablution, because performing ablution is half of the ritual bath for janabah (major impurity). (Al-Musannaf li Ibn Abi Shaybah: 1/113)
Some have written that the wisdom is the attainment of one of the two purifications, and on this basis, tayammum (dry ablution) can also serve as a substitute for ablution. In Al-Sunan al-Kubra of Al-Bayhaqi, with a good chain, it is narrated from Aisha radi Allahu anha that when the Messenger of Allah sallallahu alayhi wa sallam intended to sleep while in a state of janabah, he would perform ablution or tayammum. (Al-Sunan al-Kubra lil-Bayhaqi: 1/200) Although here, it is also possible that this tayammum was due to difficulty in finding water.
Some scholars have stated that the wisdom behind this ablution is that it creates vigor for engaging in intercourse again or for performing the ritual bath (ghusl). Hafiz Ibn Daqiq al-‘Id rahimahullah has transmitted from Imam Shafi‘i rahimahullah the opinion that this ablution, which reduces the state of ritual impurity, is not for a menstruating woman (ha’idhah), because even if she performs the ritual bath, her state of impurity is not lifted. However, after the cessation of menstrual blood, it is recommended for her to perform ablution if she wishes to sleep, just as it is prescribed for the one in a state of janabah.
From this hadith, it is also understood that it is not necessary to perform the ritual bath for janabah immediately; however, when the time for prayer arrives, the ruling becomes stricter. It is also understood that at the time of sleep, cleanliness (tanzif) (purification and cleanliness) is desired.
Imam Ibn al-Jawzi rahimahullah has stated the wisdom in these words: Angels dislike filth, impurity, and foul odors, while devils are attracted to such things. Therefore, at the very least, the command for ablution is given so that one may attain the closeness of angels and distance from devils. (Fath al-Bari: 1/512)
2.
A person in a state of janabah (major ritual impurity) performs various actions, and due to the differences in these actions, different rulings apply to him. For example, walking around or performing preliminary acts for the ritual bath while in a state of janabah—there is no harm in doing such actions without ablution, nor is there any aspect of dislike in them. After these come the acts of eating, drinking, and sleeping; for these, the majority have considered minor purification (taharah sughra, i.e., ablution) to be recommended. Then comes the act of engaging in intercourse a second time; for this, the hadith commands ablution, and the imperative form is used, which here is not for obligation but for recommendation and guidance, as indicated by the context of the hadith. The Messenger of Allah sallallahu alayhi wa sallam explained its wisdom in these words: that performing ablution in this way creates more vigor for engaging in intercourse again. Imam Ibn Khuzaymah rahimahullah, with these very words, has deduced, according to the view of the majority, that it is only recommended.
3.
In any case, performing ablution before sleeping while in a state of janabah is not obligatory, but rather recommended and superior. This is also supported by a narration in which, in response to the question about sleeping before performing the ritual bath for janabah, he said: Yes, he may sleep, but let him perform ablution if he wishes. (Sahih Ibn Khuzaymah: 1/106, Hadith: 211) The words (إِن شَاءَ) ("if he wishes") indicate recommendation, not obligation.
1.
By (تَوَضَّأَ لِلصَّلَاةِ) is meant that he would perform the ablution (wudu) as done for prayer. This does not mean that he would perform ablution specifically for the performance of prayer. Also, the ablution referred to here is not the linguistic (literal) ablution, but rather the legal (shar‘i) ablution. Thus, Hafiz Ibn Hajar rahimahullah writes: According to the majority of scholars, this ablution is the legal (shar‘i) ablution, and the wisdom behind this ablution is that it reduces the state of ritual impurity (hadath), especially according to the opinion that allows separating the acts of the ritual bath (ghusl)—that is, according to those who do not consider continuity (muwalat) necessary in ghusl. Therefore, if one intends to perform ghusl, the removal of ritual impurity from the limbs of ablution will certainly be achieved. This is also supported by a narration from Ibn Abi Shaybah, whose narrators are trustworthy, that if someone becomes junub (in a state of major ritual impurity) at night and wishes to sleep, he should perform ablution, because performing ablution is half of the ritual bath for janabah (major impurity). (Al-Musannaf li Ibn Abi Shaybah: 1/113)
Some have written that the wisdom is the attainment of one of the two purifications, and on this basis, tayammum (dry ablution) can also serve as a substitute for ablution. In Al-Sunan al-Kubra of Al-Bayhaqi, with a good chain, it is narrated from Aisha radi Allahu anha that when the Messenger of Allah sallallahu alayhi wa sallam intended to sleep while in a state of janabah, he would perform ablution or tayammum. (Al-Sunan al-Kubra lil-Bayhaqi: 1/200) Although here, it is also possible that this tayammum was due to difficulty in finding water.
Some scholars have stated that the wisdom behind this ablution is that it creates vigor for engaging in intercourse again or for performing the ritual bath (ghusl). Hafiz Ibn Daqiq al-‘Id rahimahullah has transmitted from Imam Shafi‘i rahimahullah the opinion that this ablution, which reduces the state of ritual impurity, is not for a menstruating woman (ha’idhah), because even if she performs the ritual bath, her state of impurity is not lifted. However, after the cessation of menstrual blood, it is recommended for her to perform ablution if she wishes to sleep, just as it is prescribed for the one in a state of janabah.
From this hadith, it is also understood that it is not necessary to perform the ritual bath for janabah immediately; however, when the time for prayer arrives, the ruling becomes stricter. It is also understood that at the time of sleep, cleanliness (tanzif) (purification and cleanliness) is desired.
Imam Ibn al-Jawzi rahimahullah has stated the wisdom in these words: Angels dislike filth, impurity, and foul odors, while devils are attracted to such things. Therefore, at the very least, the command for ablution is given so that one may attain the closeness of angels and distance from devils. (Fath al-Bari: 1/512)
2.
A person in a state of janabah (major ritual impurity) performs various actions, and due to the differences in these actions, different rulings apply to him. For example, walking around or performing preliminary acts for the ritual bath while in a state of janabah—there is no harm in doing such actions without ablution, nor is there any aspect of dislike in them. After these come the acts of eating, drinking, and sleeping; for these, the majority have considered minor purification (taharah sughra, i.e., ablution) to be recommended. Then comes the act of engaging in intercourse a second time; for this, the hadith commands ablution, and the imperative form is used, which here is not for obligation but for recommendation and guidance, as indicated by the context of the hadith. The Messenger of Allah sallallahu alayhi wa sallam explained its wisdom in these words: that performing ablution in this way creates more vigor for engaging in intercourse again. Imam Ibn Khuzaymah rahimahullah, with these very words, has deduced, according to the view of the majority, that it is only recommended.
3.
In any case, performing ablution before sleeping while in a state of janabah is not obligatory, but rather recommended and superior. This is also supported by a narration in which, in response to the question about sleeping before performing the ritual bath for janabah, he said: Yes, he may sleep, but let him perform ablution if he wishes. (Sahih Ibn Khuzaymah: 1/106, Hadith: 211) The words (إِن شَاءَ) ("if he wishes") indicate recommendation, not obligation.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 289
Shaykh Dr. Abdur Rahman Freywai
English Commentary:
1:
By this is meant the legal (shar‘i) ablution (wudu), not the linguistic one.
There is a difference of opinion among the scholars regarding whether this ablution is obligatory or not.
The majority (jumhur) are of the view that it is not obligatory, while Dawud al-Zahiri and a group (of scholars) say that it is obligatory.
And the first opinion is the more correct one, the evidence for which is the previous hadith.
2:
That is, it is recommended (mustahabb) to perform ablution (wudu).
This is the position of the majority (jumhur).
1:
By this is meant the legal (shar‘i) ablution (wudu), not the linguistic one.
There is a difference of opinion among the scholars regarding whether this ablution is obligatory or not.
The majority (jumhur) are of the view that it is not obligatory, while Dawud al-Zahiri and a group (of scholars) say that it is obligatory.
And the first opinion is the more correct one, the evidence for which is the previous hadith.
2:
That is, it is recommended (mustahabb) to perform ablution (wudu).
This is the position of the majority (jumhur).
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 120
Hafiz Muhammad Ameen
261. Commentary: For a person in a state of major ritual impurity (junub), it is necessary to wash or clean at least the private parts before sleeping. As for ablution (wudu), this is a recommended (mustahabb) act, as has been mentioned previously. Some scholars have also declared it obligatory (wajib), reasoning that death may occur (in that state).
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 261
Hafiz Zubair Ali Zai
Takhrij al-Hadith: [واخرجه البخاري 290، و مسلم 306/25، من حديث مالك به]
Jurisprudential Points:
➊ A person in a state of major ritual impurity (janabah) should perform istinja (cleansing of private parts) and ablution (wudu), and if he wishes to sleep, he may do so.
➋ If there is a necessity, a person in a state of janabah may sleep without ablution (wudu) or ritual bath (ghusl).
Imam Sa'id ibn al-Musayyib rahimahullah said: If a person in a state of janabah wishes to sleep without ablution, he may do so. [مصنف ابن ابي شيبه 1/61 ح667 وسندہ صحيح]
◄ The Prophet sallallahu alayhi wa sallam would sleep in a state of janabah after performing ablution or dry ablution (tayammum). See: [السنن الكبريٰ للبيهقي 1/400 وسنده حسن غريب، وحسنه الحافظ ابن حجر رحمه الله فى فتح الباري 1/394 ح290]
◄ Lady Aisha radi Allahu anha, when in a state of janabah, would sleep after performing ablution or tayammum. [مصنف ابن ابي شيبه 1/61 ح676 وسنده صحيح]
➌ Lady Aisha radi Allahu anha states that a person in a state of janabah should not sleep without ablution. [الموطأ 1/48 ح106، وسنده صحيح]
➍ When Abdullah ibn Umar radi Allahu anhu intended to eat or sleep in a state of janabah, he would wash his face and both hands up to the elbows, wipe his head, and then eat or sleep. [الموطأ 1/48 ح107، وسنده صحيح]
➎ One should not feel shy to state the truth when needed in order to teach people about the religion.
➏ A believer does not become impure (najis) due to janabah.
Jurisprudential Points:
➊ A person in a state of major ritual impurity (janabah) should perform istinja (cleansing of private parts) and ablution (wudu), and if he wishes to sleep, he may do so.
➋ If there is a necessity, a person in a state of janabah may sleep without ablution (wudu) or ritual bath (ghusl).
Imam Sa'id ibn al-Musayyib rahimahullah said: If a person in a state of janabah wishes to sleep without ablution, he may do so. [مصنف ابن ابي شيبه 1/61 ح667 وسندہ صحيح]
◄ The Prophet sallallahu alayhi wa sallam would sleep in a state of janabah after performing ablution or dry ablution (tayammum). See: [السنن الكبريٰ للبيهقي 1/400 وسنده حسن غريب، وحسنه الحافظ ابن حجر رحمه الله فى فتح الباري 1/394 ح290]
◄ Lady Aisha radi Allahu anha, when in a state of janabah, would sleep after performing ablution or tayammum. [مصنف ابن ابي شيبه 1/61 ح676 وسنده صحيح]
➌ Lady Aisha radi Allahu anha states that a person in a state of janabah should not sleep without ablution. [الموطأ 1/48 ح106، وسنده صحيح]
➍ When Abdullah ibn Umar radi Allahu anhu intended to eat or sleep in a state of janabah, he would wash his face and both hands up to the elbows, wipe his head, and then eat or sleep. [الموطأ 1/48 ح107، وسنده صحيح]
➎ One should not feel shy to state the truth when needed in order to teach people about the religion.
➏ A believer does not become impure (najis) due to janabah.
Source: Muwatta Imam Malik (Narration of Ibn al-Qasim): Commentary by Zubair Ali Zai, Page: 280
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
It is established from this that a person in a state of major ritual impurity (janabah) should perform ablution (wudu) before sleeping while in the state of janabah. It should be noted that this ablution is recommended (mustahabb).
It is established from this that a person in a state of major ritual impurity (janabah) should perform ablution (wudu) before sleeping while in the state of janabah. It should be noted that this ablution is recommended (mustahabb).
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 673
