سنن ترمذي
Tirmidhi
كتاب الطهارة عن رسول الله صلى الله عليه وسلمThe Book on Purification
بَابُ مَا جَاءَ فِي الْوُضُوءِ مِنَ النَّوْمِChapter: [What Has Been Reported] About Wudu From Sleep
Hadith 78
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ : " كَانَ أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَنَامُونَ ، ثُمَّ يَقُومُونَ فَيُصَلُّونَ وَلَا يَتَوَضَّئُونَ " . قَالَ أَبُو عِيسَى : هَذَا حَسَنٌ صَحِيحٌ ، قَالَ : وسَمِعْت صَالِحَ بْنَ عَبْدِ اللَّهِ ، يَقُولُ : سَأَلْتُ عَبْدَ اللَّهِ بْنَ الْمُبَارَكِ عَمَّنْ نَامَ قَاعِدًا مُعْتَمِدًا ، فَقَالَ : لَا وُضُوءَ عَلَيْهِ . قَالَ أَبُو عِيسَى : وَقَدْ رَوَى حَدِيثَ ابْنِ عَبَّاسٍ سَعِيدُ بْنُ أَبِي عَرُوبَةَ ، عَنْ قَتَادَةَ ، عَنْ ابْنِ عَبَّاسٍ قَوْلَهُ ، وَلَمْ يَذْكُرْ فِيهِ أَبَا الْعَالِيَةِ ، وَلَمْ يَرْفَعْهُ ، وَاخْتَلَفَ الْعُلَمَاءُ فِي الْوُضُوءِ مِنَ النَّوْمِ ، فَرَأَى أَكْثَرُهُمْ أَنْ لَا يَجِبَ عَلَيْهِ الْوُضُوءُ إِذَا نَامَ قَاعِدًا أَوْ قَائِمًا ، حَتَّى يَنَامَ مُضْطَجِعًا ، وَبِهِ يَقُولُ الثَّوْرِيُّ ، وَابْنُ الْمُبَارَكِ ، وَأَحْمَدُ ، قَالَ : وَقَالَ بَعْضُهُمْ : إِذَا نَامَ حَتَّى غُلِبَ عَلَى عَقْلِهِ وَجَبَ عَلَيْهِ الْوُضُوءُ ، وَبِهِ يَقُولُ إِسْحَاق ، وقَالَ الشَّافِعِيُّ : مَنْ نَامَ قَاعِدًا فَرَأَى رُؤْيَا أَوْ زَالَتْ مَقْعَدَتُهُ لِوَسَنِ النَّوْمِ ، فَعَلَيْهِ الْوُضُوءُ .
´Anas bin Malik narrated:` "The companions of Allah's Messenger would sleep, then stand to pray, They would not perform Wudu."
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
1⎋:
Among these three, the first opinion is the preferred (rajih) view.
Among these three, the first opinion is the preferred (rajih) view.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 78
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:EB
«بَابُ نَوَاقِضِ الْوُضُوءِ» is the plural of «نَوَاقِضِ» (naqis). By this is meant those things which invalidate ablution (wudu).
«تَخْفِقَ» means to lean due to the overpowering of sleep.
«رُؤُوسُهُمْ» is the plural of «رؤس», «راس», which means "head."
Benefits and Issues:
➊ This hadith indicates that as long as a person does not fall into deep sleep, his ablution (wudu) is not invalidated.
➋ Previously, the narration of Sayyiduna Safwan bin Assal radi Allahu anhu has been mentioned in the previous chapter, which indicates the invalidation of ablution by absolute (any) sleep.
➌ In light of this narration, that narration will be interpreted as referring to deep sleep, or it will be said that in this hadith, the Prophet sallallahu alayhi wa sallam intended a specific type of sleep (drowsiness), and the noble Companions radi Allahu anhum were aware of the type of sleep that invalidates ablution and also of the type that does not invalidate it, and thus did not consider it necessary to clarify or explain further. In any case, it is understood that if a person sleeps while reclining or resting on a cushion, and his consciousness and awareness are lost, then such sleep will invalidate ablution. And generally, consciousness is lost in such a case; otherwise, mere drowsiness does not invalidate ablution.
➍ In the state of reclining or taking support from a cushion, the joints of the body become relaxed. In such a situation, there is a strong possibility of the release of wind from the stomach, and on this basis, as a precaution, it has been ordered to renew ablution. «وَاللهُ اَعْلَمُ بالصواب»
«بَابُ نَوَاقِضِ الْوُضُوءِ» is the plural of «نَوَاقِضِ» (naqis). By this is meant those things which invalidate ablution (wudu).
«تَخْفِقَ» means to lean due to the overpowering of sleep.
«رُؤُوسُهُمْ» is the plural of «رؤس», «راس», which means "head."
Benefits and Issues:
➊ This hadith indicates that as long as a person does not fall into deep sleep, his ablution (wudu) is not invalidated.
➋ Previously, the narration of Sayyiduna Safwan bin Assal radi Allahu anhu has been mentioned in the previous chapter, which indicates the invalidation of ablution by absolute (any) sleep.
➌ In light of this narration, that narration will be interpreted as referring to deep sleep, or it will be said that in this hadith, the Prophet sallallahu alayhi wa sallam intended a specific type of sleep (drowsiness), and the noble Companions radi Allahu anhum were aware of the type of sleep that invalidates ablution and also of the type that does not invalidate it, and thus did not consider it necessary to clarify or explain further. In any case, it is understood that if a person sleeps while reclining or resting on a cushion, and his consciousness and awareness are lost, then such sleep will invalidate ablution. And generally, consciousness is lost in such a case; otherwise, mere drowsiness does not invalidate ablution.
➍ In the state of reclining or taking support from a cushion, the joints of the body become relaxed. In such a situation, there is a strong possibility of the release of wind from the stomach, and on this basis, as a precaution, it has been ordered to renew ablution. «وَاللهُ اَعْلَمُ بالصواب»
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 62
