And I know of no disagreement regarding this. Ibn al-Mundhir said: It is established that the Messenger of Allah (may Allah bless him and grant him peace) performed ghusl because of (13) unconsciousness (14). They unanimously agreed that it is not mandatory, and because the loss of consciousness itself does not necessitate ghusl, while the occurrence of ejaculation is doubtful. Thus, we do not abandon certainty for doubt. If, however, it is certain for both of them that ejaculation occurred, then ghusl is mandatory upon them, because it would be due to a wet dream, thus entering into the category of the aforementioned obligations. It is recommended to perform ghusl for all those instances for which we denied the obligation of ghusl, due to the existence of evidence indicating that the Prophet (may Allah bless him and grant him peace) did so, and to exit from the disagreement.
56 - Issue: He said: (The menstruating woman, the person in a state of janaba, and the polytheist, if they dip their hands into water, it remains pure.)
As for the purity of the water, there is no issue with it, unless there is filth on their hands, for their bodies are pure, and these states of ritual impurity do not necessitate their being filthy. Ibn al-Mundhir said: The generality of the scholars have unanimously agreed that the sweat of a person in a state of janaba is pure. This is established from Ibn 'Umar, Ibn 'Abbas, 'A'isha (may Allah be pleased with them all), and others among the jurists. 'A'isha said: The sweat of a menstruating woman is pure. All of this is the view of Malik, al-Shafi'i, and the scholars of opinion (Ahl al-Ra'y), and no disagreement is preserved from others. It was narrated that Abu Hurayra met the Messenger of Allah (may Allah bless him and grant him peace) on one of the paths of Medina while he was in a state of janaba. He said: I slipped away from him and performed ghusl, then I returned. He (the Prophet) said: "Where were you, O Abu Hurayra?" He said: O Messenger of Allah, I was in a state of janaba, and I disliked sitting with you while I was in a state of impurity. He said: "Subhan Allah! Indeed, the believer does not become filthy" (Agreed upon) (1). It is also narrated that one of the wives of the Prophet (may Allah bless him and grant him peace) brought him a bowl to perform wudu from it. A woman said: I dipped my hands into it while I was in a state of janaba. He said: "The water does not become impure due to janaba" (2). And he said to 'A'isha: "Hand me the khumra (prayer mat)...
(13) In M: "from". (14) See: What was extracted by Al-Bukhari in: Chapter on the Imam being appointed to be followed, from the Book of Adhan. Sahih al-Bukhari 1/176. And Muslim in: Chapter on the appointment of a successor by the Imam if an excuse occurs for him, from the Book of Prayer. Sahih Muslim 1/311. And Al-Nasa'i in: Chapter on following an Imam who prays sitting, from the Book of Leadership. Al-Mujtaba 2/78. And Imam Ahmad in: Al-Musnad 2/52, 6/251. (1) Preceded on page 33. (2) Preceded on pages 31, 33.
ولا أعْلَمُ في هذا خِلَافًا. قال ابنُ المُنْذِرِ: ثَبَتَ أنَّ رَسُولَ اللَّه -صلى اللَّه عليه وسلم- اغْتَسَلَ مِن (١٣) الإِغْمَاءِ (١٤). وأجْمَعُوا عَلَى أنَّه لا يَجِبُ، ولأنَّ زَوَالَ العَقْلِ في نَفْسِهِ ليس بمُوجِبٍ للغُسْلِ، ووُجُودُ الإِنْزَالِ مَشْكُوكٌ فيه، فلا نَزُولُ عَنِ اليَقِينِ بالشَّكِّ، فإن تُيُقِّنَ منهما الإِنْزَالُ فعليهما الغُسْلُ؛ لأنَّه يكونُ من احْتِلَامٍ، فيَدْخُلُ في جُمْلَةِ المُوجِبَاتِ المَذْكُورَةِ، ويُسْتَحَبُّ الغُسْلُ مِنْ جَمِيع ما نَفَيْنَا وُجُوبَ الغُسْلِ منه؛ لوُجُودِ ما يَدُلُّ عليه مِنْ فِعْلِ النَّبِيِّ -صلى اللَّه عليه وسلم- لَهُ، والخُرُوجِ مِن الخِلَافِ.
٥٦ - مسألة؛ قال: (والحائِضُ والجُنُبُ والمُشْرِكُ إذا غَمَسُوا أَيْدِيَهُمْ في الْمَاءِ، فَهُوَ طَاهِرٌ)
أمَّا طَهَارَةُ الماءِ فلا إشْكَالَ فيه، إلَّا أنْ يكونَ على أَيْدِيهم نَجَاسَةٌ، فإنَّ أجْسَامَهُم طاهِرَةٌ، وهذه الأَحْدَاث لا تَقْتَضِى تَنْجِيسَها. قال ابنُ المُنْذِرِ: أجْمَعَ عَوَامُّ أهْلِ العِلْمِ على أنَّ عَرَقَ الجُنُبِ طَاهِرٌ، ثَبَتَ ذلك عن ابنِ عُمَر، وابنِ عَبَّاسٍ، وعائشة، رَضِىَ اللهُ عنهم، وغَيْرِهم مِن الفُقَهاءِ. وقالَت عائِشَة: عَرَقُ الحائِضِ طاهِرٌ. وكُلُّ ذلك قَوْلُ مالِكٍ، والشَّافِعِىِّ، وأَصْحابِ الرَّأْىِ، ولا يُحْفَظُ عن غَيْرِهِم خِلَافُهُم. وقد رَوَى أبو هُرَيْرة، أنَّ رَسُولَ اللَّه -صلى اللَّه عليه وسلم- لَقِيَه في بَعْضِ طُرُقِ المَدِينَةِ وهو جُنُبٌ، قال: فانْخَنَسْتُ مِنْهُ فاغْتَسَلْتُ، ثم جِئْتُ؛ فقال: "أيْنَ كُنْتَ يا أبَا هُرَيْرة؟ " قال: يا رَسُولَ اللهِ كُنْتُ جُنُبًا، فكَرِهْتُ أنْ أُجَالِسَكَ وأنَا عَلَى غَيْرِ طَهَارَةٍ. فقالَ: "سُبْحَانَ اللَّه! إنَّ المُؤمِنَ لا يَنْجُسُ" مُتَّفَقٌ عليه (١). ورُوِىَ أنَّ النبيَّ -صلى اللَّه عليه وسلم- قَدَّمَ إلَيْه بَعْضُ نِسَائِه قَصْعَةً لِيَتَوَضَّأ مِنْها. فقالت امْرَأةٌ: إنِّي غَمَسْتُ يَدَىَّ فِيها وأنَا جُنُبٌ. فقال: "الماءُ لا يُجْنِبُ" (٢). وقال لعائشة: "ناوِلِينِى الخُمْرةَ
(١٣) في م: "عن".(١٤) انظر: ما أخرجه البخاري، في: باب إنما جعل الإِمام ليؤتم به، من كتاب الأذان. صحيح البخاري ١/ ١٧٦. ومسلم، في: باب استخلاف الإمام إذا عرض له عذر، من كتاب الصلاة. صحيح مسلم ١/ ٣١١. والنسائى، في: باب الائتمام بالإمام يصلى قاعدا، من كتاب الإِمامة. المجتبى ٢/ ٧٨. والإمام أحمد، في: المسند ٢/ ٥٢، ٦/ ٢٥١.(١) تقدم في صفحة ٣٣.(٢) تقدم في صفحة ٣١، ٣٣.
