it emerges from her vagina, and becomes impure by its moisture. Al-Qadi said: Whatever touches it during intercourse is impure, because it is not safe from madhy, and it [madhy] is impure. This reasoning is not sound, for when desire intensifies, the semen exits without the madhy, as is the case with a wet dream.
Section: The urine and droppings of animals whose meat is eaten are pure. This is the implication of the statement of al-Khiraqi. This is the view of 'Ata', al-Nakha'i, al-Thawri, and Malik. Malik said: The scholars do not view the urine of animals whose meat is eaten and whose milk is drunk as impure. Al-Zuhri and Yahya al-Ansari granted a concession regarding sheep urine. Ibn al-Mundhir said: All the scholars whom we memorize from are in consensus on the permissibility of praying in sheep folds, except for al-Shafi'i, who stipulated that they must be free from their droppings and urine. Abu Ja'far, al-Hakam, Hammad, and Abu Hanifah granted a concession regarding bird droppings (dharq). From Ahmad, there is a narration that this is impure. This is the view of al-Shafi'i and Abu Thawr, and something similar is narrated from al-Hasan; because it falls under the generality of his (peace and blessings of Allah be upon him) statement: "Purify yourselves from urine." And because it is excrement, so it is impure, like the excrement of a human. Our argument is that the Prophet (peace and blessings of Allah be upon him) ordered the 'Uraniyyin to drink from the urine of camels, and it is not permissible to drink what is impure. Even if it were permitted for necessity, he would have ordered them to wash its trace when they intended to
(12) Omitted from M. (13) Dharq (droppings) of a bird is like human defecation. (14) In M: "Abu Ja'fah". He likely means Ahmad ibn Abi 'Imran Musa ibn 'Isa, the Hanafi Baghdadi jurist, who settled in Egypt and was a teacher of Abu Ja'far al-Tahawi. See: Al-Jawahir al-Mudiyyah 1/337, 338. (15) Previously mentioned on page 481. (16) Reported by al-Bukhari, in: The chapter on the urine of camels, beasts, and sheep, and their folds, from the Book of Wudu'; and in: The chapter on using the camels of Zakah and their milk for travelers, from the Book of Zakah; and in: The chapter on whether a Muslim burns a polytheist if they burn a Muslim, from the Book of Jihad; and in: The chapter on the story of 'Ukl and 'Uraynah, from the Book of Al-Maghazi; and in: The chapter on {The recompense of those who wage war against Allah and His Messenger}, in the interpretation of Surah al-Ma'idah, from the Book of Tafsir; and in: The chapter on seeking medical treatment with the urine of camels, and the chapter on whoever leaves a land that does not suit them, from the Book of Medicine; and at the beginning of the Book of Those Who Wage War; and in: The chapter on Al-Qasamah, from the Book of Blood-Money (Diyat). Sahih al-Bukhari 1/67, 68, 2/160, 4/75, 5/164, 165, 6/65, 7/160, 167, 168, 8/201, 202, 9/12. And Muslim, in: The chapter on the ruling on those who wage war and apostates, from the Book of Al-Qasamah. Sahih Muslim 3/1296, 1297. And Abu Dawud, in: The chapter on what has been reported regarding waging war, from the Book of Penalties (Hudud). Sunan Abi Dawud = 2/443, 444; and al-Tirmidhi, in: The chapter on what has been reported regarding drinking the urine of camels, from the Chapters on Foods, and in the same chapter from the Chapters on Medicine. 'Aridat al-Ahwadhi 8/35, 197. And al-Nasa'i, in: The chapter on the urine of what is eaten as meat, from the Book of Purification; and in: The chapter on the interpretation of the saying of Allah the Almighty: {The recompense of those who wage war against Allah and His Messenger}, and the chapter on the mention of the difference between those who transmitted the report of Humayd, and the chapter on the mention of the difference between Talhah ibn Musarrif... etc., from the Book of the Prohibition of Blood. Al-Mujtaba 1/129-131, 7/86-92. And Ibn Majah, in: The chapter on whoever wages war and spreads corruption in the land, from the Book of Penalties (Hudud); and in: The chapter on the urine of camels, from the Book of Medicine. Sunan Ibn Majah 2/861, 1158. And Imam Ahmad, in: Al-Musnad 3/107, 163, 170, 177, 186, 198, 205, 233, 287, 290. (17) Reported by al-Bukhari, in: The chapter on the urine of camels, beasts, and sheep, and their folds, from the Book of Wudu'; and in: The chapter on whether the graves of the polytheists of the Jahiliyyah are dug up and their place taken as mosques, and the chapter on prayer in sheep folds, from the Book of Prayer. Sahih al-Bukhari 1/68, 117. And Muslim, in: The chapter on the building of the Prophet's Mosque (peace and blessings of Allah be upon him), from the Book of Mosques. Sahih Muslim 1/373, 374. It was also reported by Abu Dawud, in: The chapter on building mosques, from the Book of Prayer. Sunan Abi Dawud 1/107. And al-Tirmidhi, in: The chapter on what has been reported regarding prayer in sheep folds and camel resting places, from the Chapters on Prayer. 'Aridat al-Ahwadhi 2/146. And al-Nasa'i, in: The chapter on digging up graves and taking their land as a mosque, from the Book of Mosques. Al-Mujtaba 2/32. And Imam Ahmad, in: Al-Musnad 3/123, 131, 194, 212, 244. (18) Previously mentioned on page 469. (19) In the original: "mutakhallal".
يَخْرُجُ من فَرْجهَا، فَيَتَنجَّسُ بِرُطُوبَتِهِ. وقال القاضي: ما أصابَ منه في حالِ الجِمَاعِ فهو نَجِسٌ؛ لأنَّه لا يَسْلَمُ من المَذْىِ، وهو نَجِسٌ. ولا يَصِحُّ هذا (١٢) التَّعْلِيلُ، فإنَّ الشَّهْوَةَ إذا اشْتَدَّتْ خَرَجَ المَنِىُّ دونَ المَذْىِ، كحالِ الاحْتِلامِ.
فصل: وبَوْلُ ما يُؤْكَلُ لَحْمُه ورَوْثُه طَاهِرٌ. وهذا مَفْهُومُ كلامِ الْخِرَقِىِّ. وهو قَوْلُ عَطَاءٍ، والنَّخَعِىٍّ، والثَّوْرِىِّ، ومالِكٍ، قال مالِكٌ: لا يَرَى أهلُ العِلْمِ أبْوالَ ما أُكِلَ لَحْمُه وشُرِبَ لَبَنُه نَجِسًا. ورَخَّصَ في أبْوالِ الغَنَمِ الزُّهْرِىُّ، ويَحْيَى الأنْصَارِىُّ. قال ابْنُ المُنْذِرِ: أجْمَعَ كُلُّ مَنْ نَحْفَظُ عنه من أَهْلِ العِلْمِ على إباحةِ الصَّلاةِ في مَرَابِضِ الغَنَمِ، إلَّا الشَّافِعِىَّ، فإنَّه اشْتَرَطَ أن تكونَ سَلِيمَةً من أبْعارِها وأبْوالِها. ورَخَّصَ في ذَرْقِ (١٣) الطَّائِرِ أبو جعفر (١٤)، والحَكَمُ، وحَمَّادُ، وأبو حنيفةَ. وعن أحمدَ: أنَّ ذلك نَجِسٌ. وهو قولُ الشَّافِعِىِّ، وأبي ثَوْرٍ، ونحوه عن الحسنِ؛ لأنَّه دَاخِلٌ في عُمُومِ قَوْلِه -صلى اللَّه عليه وسلم- "تَنَزَّهُوا من البَوْلِ" (١٥). ولأنَّه رَجِيعٌ، فكان نَجِسًا، كَرَجِيعِ الآدَمِىِّ. ولَنا، أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- أمَرَ العُرَنِيِّينَ أن يَشْرَبُوا من أبْوالِ الإبِلِ (١٦)، والنَّجِسُ لا يُباحُ شُرْبُه، ولو أُبِيحَ لِلضَّرُورَةِ لأمَرَهم بِغَسْلِ أثرِه إذا أرادُوا
(١٢) سقط من: م.(١٣) الذرق من الطائر، كالتغوط من الإنسان.(١٤) في م: "أبو جعفة".ولعله يعني أحمد بن أبي عمران موسى بن عيسى، الفقيه البغدادي الحنفى، نزيل مصر، أستاذ أبى جعفر الطحاوي. انظر: الجواهر المضية ١/ ٣٣٧، ٣٣٨.(١٥) تقدم في صفحة ٤٨١.(١٦) أخرجه البخاري، في: باب أبوال الإبل والدواب والغنم ومرابضها، من كتاب الوضوء، وفي: باب استعمال إبل الصدقة وألبانها لأبناء السبيل، من كتاب الزكاة، وفى: باب إذا حرَّق المشرك المسلم هل يحرق، من كتاب الجهاد، وفى: باب قصة عكل وعرينة، من كتاب المغازى، وفى: باب {إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ}، في تفسير سورة المائدة، من كتاب التفسير، وفى: باب الدواء بأبوال الإبل، وباب من خرج من أرض لا تلائمه، من كتاب الطب، وفى أول كتاب المحاربين، وفى: باب القسامة، من كتاب الديات. صحيح البخاري ١/ ٦٧، ٦٨، ٢/ ١٦٠، ٤/ ٧٥، ٥/ ١٦٤، ١٦٥، ٦/ ٦٥، ٧/ ١٦٠، ١٦٧، ١٦٨، ٨/ ٢٠١، ٢٠٢، ٩/ ١٢. ومسلم، في: باب حكم المحاربين والمرتدين، من كتاب القسامة. صحيح مسلم ٣/ ١٢٩٦، ١٢٩٧. وأبو داود، في: باب ما جاء في المحاربة، من كتاب الحدود. سنن أبي داود =
