and al-Hasan, and Ghunaym ibn Qays (4), and it is the opinion of Ibn Umar regarding the menstruating woman and the person in a state of janaba. Ahmad said: 'Several companions of the Prophet (may Allah bless him and grant him peace) disliked it, but if they are together, there is no harm in it.' The second [narrative] is that it is permitted for both men and women to perform wudu with it. Ibn 'Aqil chose this view, and it is the opinion of most scholars due to what Muslim reported in his Sahih, where he said: 'The Prophet (may Allah bless him and grant him peace) used to perform ghusl with the remnants of Maymunah (6).' And Maymunah said: 'I performed ghusl from a bowl, and some remained in it, then the Prophet (may Allah bless him and grant him peace) came to perform ghusl, and I said: I have already performed ghusl from it. He said: "Water does not carry janaba (7)."' Furthermore, because it is pure (tahur) water, it is permissible for a woman to perform wudu with it, so it is permissible for a man to do so, just like the remnants of a man. The reasoning for the first narrative is what al-Hakam ibn 'Amr reported, that the Prophet (may Allah bless him and grant him peace) forbade a man from performing wudu with the remnants of a woman's purifying water. Al-Tirmidhi said: 'This is a hasan (good) hadith (8).' It was also reported by Abu Dawud and Ibn Majah (9). Al-Khattabi (10) stated: 'Muhammad ibn Isma'il said: The report of al-Aqra' (11) is not authentic. The authentic report regarding this is the report of Abd Allah ibn Sarjis, which is mawquf (stopped at a Companion), and whoever attributes it to the Prophet (marfu') has erred.' We respond: Ahmad has reported it and used it as evidence, and this takes precedence over weakening it, because it is possible that it was reported from an authentic chain that was hidden from the one who weakened it. Also, it is the opinion of a group of the Companions. Ahmad said: 'Most of the companions of the Messenger of Allah (may Allah bless him and grant him peace) say: If she has been alone with the water, one should not perform wudu from it.' As for the hadith of Maymunah, Ahmad said: 'I refute it due to the condition of Simak (12), as no one reports it other than him.' He also said: 'There is a severe disagreement regarding this; some report it as marfu' (attributed to the Prophet) and some do not. Moreover, it is possible that she was not alone with it, and it is interpreted in that way to reconcile the two reports.'
(4) Ghunaym ibn Qays al-Mazini, he reached the time of the Prophet (may Allah bless him and grant him peace) and saw him. Abu Sa'id ibn Yunus said: No narration or companionship is authentically established for him. Usd al-Ghaba 4/343. (5) In M, there is an addition: "wudu". (6) Reported by Muslim in: The Chapter on the Recommended Amount of Water for Ghusl from Janaba, and the Ghusl of a Man and Woman from a Single Vessel, etc., from the Book of Menstruation. Sahih Muslim 1/257. And Ibn Majah in: The Chapter on the Concession Regarding the Remnants of a Woman's Wudu, from the Book of Purification. Sunan Ibn Majah 1/132. (7) Previously mentioned on page 31. It appears with this wording in al-Daraqutni, reported in: The Chapter on a Man Using the Remnants of a Woman's Wudu, from the Book of Purification. Sunan al-Daraqutni 1/52. (8) Reported by al-Tirmidhi in: The Chapter on the Dislike of the Remnants of a Woman's Purifying Water, from the Book of Purification. 'Aridat al-Ahwadhi 1/82. (9) Reported by Abu Dawud in: The Chapter on the Prohibition of Performing Wudu with the Remnants of a Woman, from the Book of Purification. Sunan Abi Dawud 1/19. And Ibn Majah in: The Chapter on the Prohibition of Performing Wudu with the Remnants of a Woman's Wudu, from the Book of Purification. Sunan Ibn Majah 1/132. It was also reported by al-Nasa'i in: The Chapter on the Prohibition of the Remnants of a Woman's Wudu, from the Book of Waters. Al-Mujtaba 1/146. And Imam Ahmad in: Al-Musnad 4/213, 5/66. (10) In Ma'alim al-Sunan 1/42. (11) He is al-Hakam ibn 'Amr, as mentioned in Ma'alim al-Sunan.
والحسنِ، وغُنَيْمِ بنِ قَيْسٍ (٤)، وهو قَوْلُ ابنِ عُمَر في الحائِضِ والجُنُبِ. قال أحمد: قد كَرِهَه غيرُ واحِدٍ مِنْ أصْحَابِ النبيِّ -صلى اللَّه عليه وسلم-، وأمَّا إذا كان جَمِيعًا فلا بَأْسَ. والثانية، يجوزُ الوُضُوءُ به للرِّجَالِ والنِّسَاءِ. اخْتَارَها ابنُ عَقِيل، وهو قولُ أَكْثَرِ أهْلِ العِلْمِ؛ لِمَا رَوَى مُسْلِمٌ في صَحِيحهِ، قال: كان النَّبِىُّ -صلى اللَّه عليه وسلم- يَغْتَسِلُ بِفَضْلِ (٥) مَيْمُونَةَ (٦). وقالت مَيْمُونَةُ: اغْتَسَلْتُ مِنْ جَفْنَةٍ، فَفَضَلتْ فيها فَضْلَةٌ، فجاء النَّبِىُّ -صلى اللَّه عليه وسلم- يَغْتَسِلُ، فقلتُ: إنِّي قد اغْتَسَلْتُ مِنْهُ، فقالَ: "الماءُ لَيْسَ عَلَيْه جَنَابَةٌ (٧) ". ولأنَّه مَاءٌ طَهُورٌ، جَازَ لِلْمَرْأةِ الوُضُوءُ بِهِ، فجازَ لِلرَّجُلِ كَفَضْلِ الرَّجُلِ. وَوَجْهُ الرِّوَايةِ الأُولَى ما رَوَى الحَكَمُ بنُ عَمْرٍو، أنَّ النَّبىَّ -صلى اللَّه عليه وسلم- نَهَى أنْ يَتَوَضَّأَ الرَّجُلُ بِفَضَلِ طَهُورِ المَرْأةِ. قال التِّرْمِذِىُّ: هذا حَدِيثٌ حَسَنٌ (٨). ورَوَاهُ أبو داود، وابنُ مَاجَه (٩). قال الخَطَّابِىُّ (١٠): قال محمدُ بنُ إسماعيل: خَبَرُ الأَقْرَعِ (١١) لا يَصِحُّ. والصَّحِيحُ في هذا خَبَرُ عَبْدِ اللَّه بنِ سَرْجِسَ، وهو مَوْقُوفٌ، ومَنْ رَفَعَهُ فقد أَخْطَأَ. قُلْنَا: قد رَوَاهُ أحمدُ، واحْتَجَّ به، وهذا يُقَدَّمُ عَلَى التَّضْعِيفِ؛ لِاحْتِمالِ أن يكونَ قد رُوِىَ مِنْ وَجْهٍ صَحِيحٍ خَفِىَ على مَنْ ضَعَّفَهُ، وأيضًا فإنَّهُ قَوْلُ جَماعةٍ مِن
(٤) غنيم بن قيس المازنى، أدرك النبي -صلى اللَّه عليه وسلم- ورآه. وقال أبو سعيد بن يونس: لا تصح له رواية ولا صحبة. أسد الغابة ٤/ ٣٤٣.(٥) في م زيادة: "وضوء".(٦) أخرجه مسلم، في: باب القدر المستحب من الماء في غسل الجنابة، وغسل الرجل والمرأة في إناء واحد إلخ، من كتاب الحيض. صحيح مسلم ١/ ٢٥٧. وابن ماجه، في: باب الرخصة بفضل وضوء المرأة، من كتاب الطهارة. سنن ابن ماجه ١/ ١٣٢.(٧) تقدم في صفحة ٣١. وهو بهذا اللفظ عند الدارقطني، أخرجه في: باب استعمال الرجل فضل وضوء المرأة، من كتاب الطهارة. سنن الدارقطني ١/ ٥٢.(٨) أخرجه الترمذي، في: باب في كراهية فضل طهور المرأة. من كتاب الطهارة. عارضة الأحوذى ١/ ٨٢.(٩) أخرجه أبو داود، في: باب النهي عن الوضوء بفضل المرأة، من كتاب الطهارة. سنن أبي داود ١/ ١٩. وابن ماجه، في: باب النهي عن الوضوء بفضل وضوء المرأة، من كتاب الطهارة. سنن ابن ماجه ١/ ١٣٢. كما أخرجه النسائي، في: باب النهي عن فضل وضوء المرأة، من كتاب المياه. المجتبى ١/ ١٤٦. والإمام أحمد، في: المسند ٤/ ٢١٣، ٥/ ٦٦.(١٠) في معالم السنن ١/ ٤٢.(١١) هو الحكم بن عمرو. كما جاء في معالم السنن.
