as we know it. As for waking from night sleep, there is a difference of opinion regarding its obligation. It is narrated from Ahmad that it is obligatory, which is the evident view from him and the chosen view of Abu Bakr; it is also the position of Ibn ‘Umar, Abu Hurayrah, and al-Hasan al-Basri, based on the statement of the Prophet (peace and blessings of Allah be upon him): "If one of you wakes from his sleep, he should wash his hands three times before inserting them into the vessel, for one of you does not know where his hand spent the night." Agreed upon (36). In a version by Muslim: "He should not submerge his hand into the water for wudu until he has washed it three times." His command implies obligation, and his prohibition implies prohibition. It is also narrated that this is recommended and not obligatory. This is the opinion of ‘Ata’, Malik, al-Awza‘i, al-Shafi‘i, Ishaq, the Ashaab al-Ra’y, and Ibn al-Mundhir, because Allah the Almighty said: {O you who have believed, when you rise to prayer, wash your faces} (37), to the end of the verse. Zayd ibn Aslam (38) said in his exegesis: "When you rise from night sleep" (39). Furthermore, waking from sleep is included in the general meaning of the verse, and He has commanded him to perform wudu without [explicitly mentioning] washing the hands at its beginning; a command to do a thing implies that sufficiency is attained by it. Moreover, since he is rising from sleep, he is analogous to one rising from daytime sleep. The hadith is to be interpreted as recommendation, due to the justification for it provided in the text, which is his saying: "For he does not know where his hand spent the night." The occurrence of doubt over the certainty of purity does not affect it, just as if one were certain of purity and doubted the occurrence of hadath (ritual impurity); this indicates that he intended recommendation.
Section: There is no difference of opinion that it is not obligatory to wash them after daytime sleep. Al-Hasan equated night sleep and daytime sleep regarding the obligation, due to the generality of his saying: "If one of you wakes from his sleep."
As for us, there is in the report what indicates the intended meaning is night sleep, due to his saying: "For he does not know where his hand spent the"
(36) Previously mentioned on page 40. (37) Surah al-Ma'idah: 6. (38) Abu ‘Abd Allah Zayd ibn Aslam al-‘Adawi al-‘Umari, their mawla. He had a circle of knowledge in the Mosque of the Messenger of Allah (peace and blessings of Allah be upon him), and he authored an "Exegesis" (Tafsir). He died in the year 136 AH. Siyar A‘lam al-Nubala’ 5/316. (39) Omitted from M. See what follows in the beginning of the next section, and see regarding the statement of Zayd ibn Aslam: Tafsir al-Tabari 10/10, and Tafsir al-Qurtubi 6/82.
نَعْلَمُه، فأمَّا عندَ القيامِ مِن نَوْمِ اللَّيلِ، فاختلفت الرِّوايةُ في وُجُوبِه؛ فرُوِىَ عن أحمد وُجُوبُه، وهو الظاهِرُ عنه، واختيارُ أبى بَكْر، وهو مَذْهَبُ ابن عُمَر، وأبى هُرَيْرَة، والحَسَن البَصْرِىّ؛ لقولِ النبيِّ -صلى اللَّه عليه وسلم-: "إذا اسْتَيْقَظَ أحَدُكم من نَوْمِه فَلْيَغْسِل يَدَيْهِ قَبْلَ أن يُدْخِلَهُمَا الإِناءَ ثلاثًا؛ فإنَّ أحَدَكُم لا يَدْرِى أيْنَ باتَتْ يَدُهُ". مُتَفَقٌ عليه (٣٦)، وفى لَفْظٍ لمُسْلِمٍ: "فلا يَغْمِسْ يَدَهُ في وَضُوءٍ حتى يَغْسِلَهَا ثَلاثًا". وأمرُه يَقْتَضِى الوُجُوبَ، ونَهْيُه يَقْتَضِى التَّحْرِيم. ورُوِىَ أن ذلك مُسْتَحَبٌّ، ولَيْسَ بوَاجِبٍ. وبه قال عَطَاء، ومالِك، والأوْزَاعِىّ، والشافِعِىُّ، وإسحاق، وأصْحابُ الرَّأْى، وابن المُنْذِر؛ لأنَّ اللهَ تعالى قال: {يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ} (٣٧). الآية. قال زَيْدُ بنُ أَسْلَم (٣٨) في تَفْسِيرها: إذا قُمْتُمْ مِنْ نَوْمِ اللَّيلِ (٣٩). ولأنَّ القِيامَ مِن النَّوْمِ داخِلٌ في عُمُومِ الآية، وقد أَمَرَهُ بالوُضُوءِ من غيرِ غَسْلِ الكَفَّيْنِ في أوَّلِه، والأمرُ بالشىءِ يَقْتَضِى حُصُولَ الإِجْزاءِ بهِ، ولأنه قائِمٌ من نَوْمٍ، فأشْبَه القائمَ من نَوْمِ النهار، والحديثُ مَحْمُولٌ على الاسْتِحْبابِ، لتَعْلِيله بما يقتضى ذلك، وهو قولهُ: "فَإنَّهُ لا يَدْرِى أين باتَتْ يَدُه" وطَرَيانُ الشَّكِّ على يَقِينِ الطَّهارةِ لا يُؤَثِّرُ فيها، كما لو تَيَقَّنَ الطهارةَ وشَكَّ في الحَدَثِ، فيَدُلُّ ذلك على أنه أرادَ النَّدْبَ.
فصل: ولا تَخْتَلِفُ الرِّوايةُ في أنه لا يَجِبُ غَسْلُهما من نَوْمِ النَّهارِ، وسَوَّى الحسنُ بَيْنَ نومِ اللَّيْلِ ونَوْمِ النهارِ في الوُجُوبِ؛ لِعُمُومِ قَوْلهِ: "إذا قام أحَدُكم من نَوْمِه".
ولنَا أنَّ في الخَبَرِ ما يَدُلُّ على إرادةِ نَوْمِ اللَّيْلِ؛ لقَوْلهِ: "فإنَّه لا يَدْرِى أينَ باتَتْ
(٣٦) تقدم في صفحة ٤٠.(٣٧) سورة المائدة ٦.(٣٨) أبو عبد اللَّه زيد بن أسلم العدوى العمرى مولاهم، كان له حلقة للعلم في مسجد رسول اللَّه -صلى اللَّه عليه وسلم-، وله "تفسير". توفى سنة ست وثلاثين ومائة. سير أعلام النبلاء ٥/ ٣١٦.(٣٩) سقط من: م. وانظر ما يأتى في أول الفصل التالى، وانظر لقول زيد بن أسلم: تفسير الطبري ١٠/ ١٠، وتفسير القرطبي ٦/ ٨٢.
