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حولتواصلتبرّعبيانات النشرالخصوصيةشروط الاستخدامحق الانسحابإلغاء اشتراك
المغني لابن قدامة - ت التركي
مجلد 1 · صفحة 246فصل

الترجمة · EN

not seen any difference of opinion regarding it, and it is the school of al-Shafi'i, Abu Thawr, and Abu 'Ubayd. Abu al-Khattab narrated another report from Ahmad that it is not mandatory. This is the school of Malik, al-Thawri, and the People of Opinion (Ashab al-Ra'y). It was also narrated from Sa'id ibn al-Musayyab, 'Ata', and al-Hasan. It is narrated from 'Ali, Makhul, al-Nakha'i, al-Zuhri, and al-Awza'i, regarding one who forgets to wipe his head and sees moisture in his beard: that he wipes his head with it, and they did not order him to repeat the washing of his feet. Ibn al-Mundhir chose this view, because God Almighty commanded the washing of the members and joined some of them to others with the conjunction 'wa' (and), which does not necessitate sequence, so however he washed, he would be complying. It is narrated from 'Ali and Ibn Mas'ud: "I do not care which of my members I begin with." Ibn Mas'ud said: "There is no harm in starting with your feet before your hands in wudu'." Our evidence is that there is a context in the verse indicating that sequence was intended by it; for He inserted a member to be wiped between two members to be washed, and the Arabs do not disconnect an equivalent from its counterpart except for a purpose, and the purpose here is sequence. If it is said: "Its purpose is the recommendation (istihbab) of sequence," we say: The verse was not presented except to state what is mandatory; for this reason, it does not mention any of the Sunnahs in it. Also, whenever the wording necessitates sequence, it is commanded, and a command necessitates obligation. Furthermore, everyone who narrated the wudu' of the Messenger of God - may God bless him and grant him peace - narrated it in sequence, and he is the interpreter of what is in the Book of God Almighty; he performed wudu' in sequence and said: "This is a wudu' without which God does not accept prayer" (1), meaning: by its like. As for what was narrated from 'Ali and Ibn Mas'ud, Ahmad said: They only meant the left before the right, because their origin in the Book is one. Then Ahmad said: Jarir narrated to us, from Qabus, from his father, that 'Ali was asked, and it was said to him: "One of us hastens, so he washes something before another?" He said: "No, until it is as God Almighty commanded." The other report from Ibn Mas'ud is not known to have a source.

Section: Sequence is not mandatory between the right and the left; we know of no disagreement regarding this, because their origin in the Book is one. God Almighty said: {and your hands} and {and your feet}.

الحواشي

(1) Recorded by Ibn Majah, in: Chapter on what has been said regarding performing wudu' once, twice, and three times, from the Book of Purification, from Ibn 'Umar, who said: The Messenger of God - may God bless him and grant him peace - performed wudu' once and said: "This is the wudu' of one from whom God does not accept prayer except by it..." etc. Sunan Ibn Majah 1/145. And Imam Ahmad, in: al-Musnad 2/98.

العربية (المصدر)

عَنْهُ فِيهِ اخْتِلافًا، وهو مَذْهَبُ الشافِعِىِّ، وأبِى ثَوْرٍ، وأبِى عُبَيْدٍ. وحَكَى أبُو الخَطَّاب رِوَايةً أخْرَى عن أَحْمد أنَّه غَيْرُ واجِبٍ. وهذا مَذْهَبُ مالِكٍ، والثَّوْرِى، وأَصْحابِ الرأى، ورُوِىَ أيضًا عن سَعِيد بنِ المُسَيَّبِ، وعَطاء، والحَسَن. ورُوِىَ عن عَلِىٍّ ومَكْحُول، والنَّخَعِىِّ، والزُّهْرِىِّ، والأَوْزَاعِىِّ، فِيمَنْ نَسِىَ مَسْحَ رَأْسِهِ، فرَأَى في لِحْيَتِه بَلَلًا: يَمْسَحُ رَأْسَه بهِ، ولَمْ يَأْمُرُوهُ بإِعادَةِ غَسْلِ رِجْلَيْه. واخْتَارَه ابنُ المُنْذِر؛ لأنَّ اللهَ تَعالَى أمَرَ بغَسْلِ الأَعْضاءِ، وعَطَفَ بَعْضَها عَلَى بَعْضِ بِوَاوِ الجَمْع، وهى لا تَقْتَضِى التَّرْتِيبَ، فكَيْفَما غَسَلَ كان مُمْتَثِلًا، ورُوِىَ عن عَلِىٍّ وابنِ مَسْعُودٍ: ما أُبَالِى بأَىِّ أعْضَائِى بَدَأْتُ. وقال ابنُ مَسْعُود: لا بَأْسَ أنْ تَبْدَأَ بِرِجْلَيْكَ قَبْلَ يَدَيْكَ في الوُضُوءِ. ولَنَا أنَّ في الآيةِ قَرِينَةً تَدُلُّ عَلَى أنه أُرِيدَ بها التَّرْتِيب؛ فإنَّه أَدْخَلَ مَمْسُوحًا بَيْنَ مَغْسُولَيْنِ، والعَرَبُ لا تَقْطَعُ النَّظِيرَ عَنْ نَظِيرِهِ إلَّا لِفَائِدَةٍ، والفائِدَةُ ههُنَا التَّرْتِيبُ. فإنْ قِيلَ: فائِدَتُه اسْتِحْبابُ التَّرْتِيبِ. قُلْنَا: الآيةُ ما سِيقَتْ إلَّا لِبَيانِ الوَاجِب؛ ولهذا لَمْ يَذْكُرْ فيها شيئًا من السُّنَن، ولأَنَّه مَتَى اقْتَضَى اللَّفْظُ التَّرْتِيبَ كان مَأَمُورًا به، والأمْرُ يَقْتَضِى الوُجُوب، ولأن كُلّ مَنْ حَكَى وُضُوءَ رَسُولِ اللهِ -صلى اللَّه عليه وسلم- حَكَاهُ مُرَتَّبًا، وهو مُفَسِّرٌ لِمَا في كِتَابِ اللهِ تَعالَى، وتَوَضَّأ مُرَتِّبًا، وقال: "هذا وُضُوءٌ لا يَقْبَلُ اللهُ الصَّلاةَ إلَّا به" (١). أي بِمِثْلِه، وما رُوِىَ عن عَلِىٍّ وابنِ مَسْعُودٍ قال أحمد: إنّما عَنَيَا بِهِ اليُسْرَى قَبْلَ اليُمْنَى، لأنَّ مَخْرَجَهُما من الكتابِ واحِدٌ. ثم قال أحْمَد: حَدَّثنَا جَرِير، عن قَابوُس، عن أبِيهِ، أنَّ عَلِيًّا سُئِلَ، فَقِيلَ له: أحَدُنَا يَسْتَعْجِلُ، فيَغْسِلُ شيئًا قَبْلَ شَىءٍ؟ قال: لا. حَتَّى يَكُونَ كما أمَرَ اللهُ تَعالَى، والرِّوايةُ الأُخْرَى عن ابنِ مَسْعُودٍ، ولا يُعْرَفُ لها أصْلٌ.

فصل: ولا يَجِبُ التَّرْتِيبُ بَيْنَ اليُمْنَى واليُسْرَى، لا نَعْلَمُ فيه خِلَافًا، لأنَّ مَخْرَجَهُما في الكِتابِ واحدٌ. قال اللهُ تَعالَى: {وَأَيْدِيَكُمْ} و {وَأَرْجُلَكُمْ}.

الحواشي

(١) أخرجه ابن ماجه، في: باب ما جاء في الوضوء مرة ومرتين وثلاثا، من كتاب الطهارة، عن ابن عمر، قال: توضأ رسول اللَّه -صلى اللَّه عليه وسلم- واحدة، فقال: "هذا وضوء من لا يقبل اللَّه منه صلاة إلا به". . . إلخ. سنن ابن ماجه ١/ ١٤٥. والإمام أحمد، في: المسند ٢/ ٩٨.

السابقمجلد 1 · صفحة 246التالي
السابق1·246التالي