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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الطهارة
Book of Purification
باب: ترك الوضوء من خروج الدم من غير مخرج الحدث
Chapter: Not performing ablution (wudu) after blood comes out from other than the private passages
Bayhaqi 670 — Not performing ablution (wudu) after blood comes out
اُردوEn
أَخْبَرَنَاهُ أَبُو بَكْرِ بْنُ الْحَارِثِ الْفَقِيهُ، نا أَبُو الْحَسَنِ عَلِيُّ بْنُ عُمَرَ الْحَافِظُ، نا أَبُو بَكْرٍ النَّيْسَابُورِيُّ، ثنا مُحَمَّدُ بْنُ يَحْيَى، وَإِبْرَاهِيمُ بْنُ هَانِئٍ، قَالَا: ثنا أَبُو عَاصِمٍ، قَالَ: ⦗٢٢٣⦘ وَحَدَّثَنَا أَبُو بَكْرٍ النَّيْسَابُورِيُّ، ثنا مُحَمَّدُ بْنُ يَزِيدَ بْنِ طَيْفُورٍ، وَإِبْرَاهِيمُ بْنُ مَرْزُوقٍ، قَالَا: ثنا مُحَمَّدُ بْنُ عَبْدِ اللهِ الْأَنْصَارِيُّ، قَالَ: وَحَدَّثَنَا أَبُو بَكْرٍ النَّيْسَابُورِيُّ، ثنا أَبُو الْأَزْهَرِ، وَالْحَسَنُ بْنُ يَحْيَى، قَالَا: نا عَبْدُ الرَّزَّاقِ، كُلُّهُمْ عَنِ ابْنِ جُرَيْجٍ، عَنْ أَبِيهِ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " إِذَا قَاءَ أَحَدُكُمْ، أَوْ قَلَسَ، أَوْ وَجَدَ مَذْيًا وَهُوَ فِي الصَّلَاةِ، فَلْيَنْصَرِفْ فَلْيَتَوَضَّأْ، وَلِيَرْجِعْ فَلْيَبْنِ عَلَى صَلَاتِهٍ، مَا لَمْ يَتَكَلَّمْ " قَالَ أَبُو الْحَسَنِ: قَالَ لَنَا أَبُو بَكْرٍ: سَمِعْتُ مُحَمَّدَ بْنَ يَحْيَى يَقُولُ: هَذَا هُوَ الصَّحِيحُ، عَنِ ابْنِ جُرَيْجٍ وَهُوَ مُرْسَلٌ، وَأَمَّا حَدِيثُ ابْنِ جُرَيْجٍ عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ عَائِشَةَ، الَّذِي يَرْوِيهِ إِسْمَاعِيلُ بْنُ عَيَّاشٍ، فَلَيْسَ بِشَيْءٍ وَقَالَ الشَّافِعِيُّ: فِي حَدِيثِ ابْنِ جُرَيْجٍ، عَنْ أَبِيهِ لَيْسَتْ هَذِهِ الرِّوَايَةُ بِثَابِتَةٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَحَمَلَهُ مَعَ مَا رُوِيَ فِيهِ عَنِ ابْنِ عُمَرَ وَغَيْرِهِ عَلَى غَسْلِ بَعْضِ الْأَعْضَاءِ. قَالَ الشَّيْخُ: وَقَدْ رَوَاهُ إِسْمَاعِيلُ بْنُ عَيَّاشٍ مَرَّةً هَكَذَا مُرْسَلًا كَمَا رَوَاهُ الْجَمَاعَةُ وَهُوَ الْمَحْفُوظُ عَنِ ابْنِ جُرَيْجٍ وَهُوَ مُرْسَلٌ قَالَ الزَّعْفَرَانِيُّ: قَالَ أَبُو عَبْدِ اللهِ الشَّافِعِيُّ: فِيمَا رُوِيَ عَنِ ابْنِ عُمَرَ، وَابْنِ الْمُسَيِّبِ، أَنَّهُمَا كَانَا يَرْعَفَانِ فَيَتَوَضَّآنِ، وَيَبْنِيَانِ عَلَى مَا صَلَّيَا فَقَدْ رُوِّينَا عَنِ ابْنِ عُمَرَ، وَابْنِ الْمُسَيِّبِ أَنَّهُمَا لَمْ يَكُونَا يَرَيَانِ فِي الدَّمِ وُضُوءًا وَإِنَّمَا مَعْنَى وَضُوئِهِمَا عِنْدَنَا غَسْلُ الدَّمِ وَمَا ⦗٢٢٤⦘ أَصَابَ مِنَ الْجَسَدِ لَا وُضُوءَ الصَّلَاةِ وَقَدْ رُوِيَ عَنِ ابْنِ مَسْعُودٍ أَنَّهُ غَسَلَ يَدَيْهِ مِنْ طَعَامٍ ثُمَّ مَسَحَ بِبَلَلِ يَدَيْهِ وَجْهَهُ وَقَالَ: هَذَا وُضُوءُ مَنْ لَمْ يُحْدِثْ وَهَذَا مَعْرُوفٌ مِنْ كَلَامِ الْعَرَبِ يُسَمَّى وَضُوءٌ لِغَسْلِ بَعْضِ الْأَعْضَاءِ لَا لِكَمَالِ وُضُوءِ الصَّلَاةِ فَهَذَا مَعْنَى مَا رُوِيَ عَنِ ابْنِ جُرَيْجٍ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الْوُضُوءِ مِنَ الرُّعَافِ عِنْدَنَا، وَاللهُ أَعْلَمُ. قَالَ الشَّافِعِيُّ: وَلَيْسَتْ هَذِهِ الرِّوَايَةُ بِثَابِتَةٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الشَّيْخُ: وَعَلَى هَذَا يُحْمَلُ مَا رُوِيَ عَنْ ثَوْبَانَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الْقَيْءِ إِنْ صَحَّتِ الرِّوَايَةُ فِيهِ.
Ibn Jurayj narrated from his father that the Messenger of Allah (peace and blessings be upon him) said: "When anyone vomits, regurgitates fluid or finds prostatic fluid (madhi) while he is in prayer, let him turn away, perform ablution, then come back and build on his earlier prayer, as long as he has not spoken."
(b) Muhammad bin Yahya said: It is correct that this is mursal from Ibn Jurayj.
(c) The hadith of Ibn Jurayj through Ibn Abi Mulaykah from Aishah (may Allah be pleased with her), which Isma'il bin Ayyash narrates, is not established.
(d) Imam al-Shafi'i (may Allah have mercy on him) said: What Ibn Jurayj narrates from his father is also not established from the Prophet (peace and blessings be upon him), and what he narrated from Sayyiduna Ibn Umar (may Allah be pleased with them both) and others has been interpreted by some as washing some of the limbs.
(e) The Shaykh said: Isma'il bin Ayyash narrates it as mursal, a group narrates it from Ibn Jurayj in its preserved form, and it is indeed mursal.
(f) Imam al-Shafi'i (may Allah have mercy on him) said: Concerning what is reported from Ibn Umar (may Allah be pleased with them both) and Ibn al-Musayyab (may Allah have mercy on him), that they would have a nosebleed, then perform ablution and build on what they had already prayed: we have narrated from Ibn Umar (may Allah be pleased with them both) and Ibn al-Musayyab (may Allah have mercy on him) that they did not hold that blood requires ablution, so in our view the meaning of their ablution is washing off the blood and whatever part of the body it reached, not the ablution for prayer.
(g) It is narrated from Sayyiduna Ibn Mas'ud (may Allah be pleased with him) that after eating he washed both hands, then passed the wetness of his hands over his face and said: "This is the ablution of one who has not lost his ablution." It is well known in the speech of the Arabs that they called washing some of the limbs wudu as well, not only the complete ablution for prayer. In our view, this is the meaning of what is narrated by Ibn Jurayj, from his father, from the Prophet (peace and blessings be upon him) about performing ablution because of a nosebleed. And Allah knows best.
Imam al-Shafi'i (may Allah have mercy on him) said: This narration is not established from the Prophet (peace and blessings be upon him). The Shaykh said: What is narrated from Sayyiduna Thawban (may Allah be pleased with him) from the Prophet (peace and blessings be upon him) about vomiting is to be understood in the same way, if that narration is sound.
(b) Muhammad bin Yahya said: It is correct that this is mursal from Ibn Jurayj.
(c) The hadith of Ibn Jurayj through Ibn Abi Mulaykah from Aishah (may Allah be pleased with her), which Isma'il bin Ayyash narrates, is not established.
(d) Imam al-Shafi'i (may Allah have mercy on him) said: What Ibn Jurayj narrates from his father is also not established from the Prophet (peace and blessings be upon him), and what he narrated from Sayyiduna Ibn Umar (may Allah be pleased with them both) and others has been interpreted by some as washing some of the limbs.
(e) The Shaykh said: Isma'il bin Ayyash narrates it as mursal, a group narrates it from Ibn Jurayj in its preserved form, and it is indeed mursal.
(f) Imam al-Shafi'i (may Allah have mercy on him) said: Concerning what is reported from Ibn Umar (may Allah be pleased with them both) and Ibn al-Musayyab (may Allah have mercy on him), that they would have a nosebleed, then perform ablution and build on what they had already prayed: we have narrated from Ibn Umar (may Allah be pleased with them both) and Ibn al-Musayyab (may Allah have mercy on him) that they did not hold that blood requires ablution, so in our view the meaning of their ablution is washing off the blood and whatever part of the body it reached, not the ablution for prayer.
(g) It is narrated from Sayyiduna Ibn Mas'ud (may Allah be pleased with him) that after eating he washed both hands, then passed the wetness of his hands over his face and said: "This is the ablution of one who has not lost his ablution." It is well known in the speech of the Arabs that they called washing some of the limbs wudu as well, not only the complete ablution for prayer. In our view, this is the meaning of what is narrated by Ibn Jurayj, from his father, from the Prophet (peace and blessings be upon him) about performing ablution because of a nosebleed. And Allah knows best.
Imam al-Shafi'i (may Allah have mercy on him) said: This narration is not established from the Prophet (peace and blessings be upon him). The Shaykh said: What is narrated from Sayyiduna Thawban (may Allah be pleased with him) from the Prophet (peace and blessings be upon him) about vomiting is to be understood in the same way, if that narration is sound.
