worldly affairs, it is not recommended for him to repeat it, and similarly if he is occupied by the need to urinate.
211 - Issue: He said: (And when the prayer is established, and he is in need of relieving himself, he should begin by relieving himself).
[The gist of it is that] (1) if he is holding back urine (haqin), prayer is disliked for him until he fulfills his need, whether he fears missing the congregation or does not fear it. [We know of no disagreement regarding this. This is the opinion of Malik, al-Shafi'i, and the Ashab al-Ra'y (the scholars of legal reasoning)] (2). This is due to what we have mentioned from the hadith of Aisha. Thawban also narrated from the Messenger of Allah (peace and blessings of Allah be upon him) that he said: "It is not lawful for a person to look into the interior of another person's house until he asks permission, nor to stand for prayer while he is holding back urine (haqin)." (3) Al-Tirmidhi said: This is a hasan (good) hadith. [And because that occupies him from the tranquility (khushu') of the prayer] (4) and the presence of his heart therein. If he goes against this and performs it, the [prayer] is valid. [This was stated by Abu Hanifa, al-Shafi'i, and al-Anbari (5). And] (6) Ibn Abi Musa said: If he is suffering from the pressure of the two impurities to such an extent that it disturbs him and preoccupies him from the prayer, he should repeat it, according to the manifest opinion of his. [And Malik said: I prefer that he repeats it if that occupies him] (7); due to the literal meaning of
the occurrence of that, even if he did not leave out any of its obligatory pillars. And Malik said: I prefer that he repeats it if that occupies him." (1) In (M): "Meaning". (2) Omitted from (M). (3) In (M): "haqin" (holding back urine). The hadith was narrated by Abu Dawud, in: Chapter on whether a man should pray while he is holding back urine, from the Book of Purification. Sunan Abi Dawud 1/21. And al-Tirmidhi, in: Chapter on what has been said regarding the dislike of an Imam singling himself out in supplication, from the chapters on prayer. 'Aridat al-Ahwadhi 2/152. (4) In (M): "And the meaning of that is that he stands for prayer while there is something in him that occupies him from its tranquility." (5) Abu Abd Allah Sawwar ibn Abd Allah ibn Sawwar al-Anbari, from the people of Basra; he settled in Baghdad and was appointed as the judge of al-Rusafah. He was a scholar (faqih), righteous, a literary scholar, and a poet. He died in the year 245 AH. Tarikh Baghdad 9/210-212, al-Ansab 9/69, 70. (6) In (M): "His prayer in this issue and in the one before it, and he said". (7) Omitted from (M).
الدُّنْيا، أنَّه لا يُسْتَحبُّ له الإِعادةُ، كذلك إذا شَغَلَه البَوْلُ.
٢١١ - مسألة؛ قال: (وَإِذَا حَضَرَتِ الصَّلَاةُ، وَهُوَ يَحْتَاجُ إلَى الخَلَاءِ، بَدَأَ بِالخَلَاءِ)
[وجُمْلتُه أنَّه] (١) إذا كانَ حَاقِنًا كُرِهَتْ له الصلاةُ حتى يَقْضِىَ حاجَتَهُ، سَوَاءٌ خافَ فَواتَ الجماعَةِ أو لم يَخَفْ. [لا نعلمُ في هذا خلافًا. وبه يقولُ مالكٌ، والشَّافِعِىُّ، وأصْحابُ الرَّأْىِ] (٢). لِمَا ذَكَرْنَا مِنْ حديثِ عائشةَ، وَرَوَى ثَوْبانُ عن رسولِ اللهِ -صلى اللَّه عليه وسلم- أنه قالَ: "لَا يَحِلُّ لِامْرِىءٍ أَنْ يَنْظُرَ في جَوْفِ بَيْتِ امْرِىءٍ حَتَّى يَسْتَأْذِنَ، وَلَا يَقُومَ إلَى الصَّلَاةِ وَهُوَ حَقِنٌ (٣) ". قال التِّرْمِذِىُّ: هذا حديثٌ حسنٌ. [ولأنَّ ذلك يشْغلُه عن خُشوعِ الصلاةِ] (٤) وحُضُورِ قَلْبِهِ فيها، فإنْ خالَفَ وفَعَل، صحَّتْ [الصَّلاة. وبهذا قال أبو حنيفة، والشَّافِعِىُّ والعَنْبَرِىُّ (٥)، وقال] (٦) ابْنُ أَبى موسى: إنْ كان به مِنْ مُدَافَعَةِ الأخَبثَيْنِ مُا يُزْعِجُهُ وَيشْغَلُهُ عن الصلاةِ، أعادَ، في الظَّاهِرِ مِنْ قولِهِ. [وقال مالك: أحبّ أنْ يُعيدَ إذا شغَلَه ذلك] (٧)؛ لظاهِرِ
= ذلك، وإن لم يترك شيئا من فروضها. وقال مالك: أحب أن يعيد إذا شغله ذلك".(١) في م: "يعني".(٢) سقط من: م.(٣) في م: "حاقن".والحديث أخرجه أبو داود، في: باب أيصلى الرجل وهو حاقن، من كتاب الطهارة. سنن أبي داود ١/ ٢١. والترمذي، في: باب ما جاء في كراهية أن يخص الإمام نفسه بالدعاء، من أبواب الصلاة. عارضة الأحوذى ٢/ ١٥٢.(٤) في م: "والمعنى في ذلك أن يقوم إلى الصلاة وبه ما يشغله عن خشوعها".(٥) أبو عبد اللَّه سوَّار بن عبد اللَّه بن سوار العنبرى، من أهل البصرة، نزل بغداد، وولى قضاء الرصافة، وكان فقيها، صالحا، أديبا، شاعرا، توفى سنة خمس وأربعين ومائتين. تاريخ بغداد ٩/ ٢١٠ - ٢١٢، الأنساب ٩/ ٦٩، ٧٠.(٦) في م: "صلاته في هذه المسألة وفى التي قبلها وقال".(٧) سقط من: م.
