ShamelaTranslate
Search
Sign in
ShamelaTranslate

© 2026 ShamelaTranslate. Scholarly Open-Access Project.

AboutContactDonateImprintPrivacyTermsRight of WithdrawalCancel a subscription
Al-Mughni by Ibn Qudama - Edited by Al-Turki
Volume 2 · Page 490227 - Issue: He said: (Whatever exits from a human, or an animal whose meat is not eaten, whether urine or otherwise, is impure)

Translation · EN

227 - Issue: He said: "And whatever exits from a human or an animal whose meat is not consumed, whether it be urine or otherwise, is impure."

This refers to what exits from the two passages, such as urine, excrement, madhy (prostatic fluid), wady (prostatic discharge), blood, and the like. We know of no disagreement regarding its impurity, except for minor matters that we will mention, if Allah Almighty wills.

As for the urine of a human, it has been narrated from the Prophet (peace and blessings of Allah be upon him) regarding the man he passed by while he was being punished in his grave, that "he used to not keep himself clean (la yastatiru) from his urine." This is agreed upon. It is also narrated in a report that the majority of the punishment of the grave is due to urine. As for wady, it is a white, thick fluid that exits after urination; its ruling is exactly the same as the ruling of urine, because it is an exit from the passage of urine and flows in its course. As for madhy, it is a sticky, thin fluid that exits following sexual desire, at the tip of the penis. The apparent position of the school (Madhhab) is that it is impure. Harun al-Hammal said: I heard Abu 'Abd Allah holding the opinion regarding madhy that one must wash what the garment has been touched by from it, unless it is a small amount. We have previously mentioned the disagreement regarding pardoning a small amount of it. It is narrated from Ahmad, may Allah have mercy on him, that it is in the same category as semen. He said, in the narration of Muhammad ibn al-Hakam, that when Abu 'Abd Allah was asked about madhy, is it more severe or semen? He said: They are the same; they do not come from the passage of urine; rather, they are from the loins and the ribs, as Ibn 'Abbas said: To me, it is in the same category as saliva and mucus. Ibn 'Aqil mentioned something similar and reasoned that madhy is a part of semen because the cause for both of them is desire, and because it is an emission triggered by desire, it is analogous to semen. The apparent position of the school is that it is impure because it is an emission from the passage that is not the start of a human's creation, so it is analogous to urine, and because the Prophet (peace and blessings of Allah be upon him) commanded the washing of the penis from it, and a command necessitates obligation. Then

Notes

(1) In A and M: "seeks to clear himself (yastabri')". (2) Previously mentioned on page 465. (3) Previously mentioned on page 481. (4) In M: "that it (annahu)". (5) Omitted from: M. (6) Abu Bakr Muhammad ibn al-Hakam al-Ahwal; he heard from Imam Ahmad and died eighteen years before him, in the year 225 AH. Tabaqat al-Hanabila 1/295, 296. (7) In A and M: "asked Abu 'Abd Allah".

Arabic (Source)

٢٢٧ - مسألة؛ قال: (وما خرَجَ مِنَ الإِنْسَانِ، أو الْبَهِيمَةِ الَّتِى لَا يُؤْكَلُ لَحْمُهَا مِنْ بَوْلٍ أوْ غَيْرِهِ، فَهُوَ نَجِسٌ)

يعني ما خَرَجَ من السَّبِيلَيْنِ، كالبَوْلِ، والغَائِطِ، والمَذْىِ، والوَدْىِ، والدَّمِ، وغيرِه. فهذا لا نَعْلَمُ في نجاستِه خِلافًا، إلَّا أَشياءَ يَسِيرَةً، نَذْكُرُها إن شاءَ اللهُ تعالى.

أمَّا بَوْلُ الآدَمِىِّ، فقد رُوِىَ عن النَّبِىِّ -صلى اللَّه عليه وسلم- في الذي مَرَّ به وهو يُعَذَّبُ في قَبْرِه "أنه كان لا يَسْتَتِرُ (١) من بَوْلِه". مُتَّفَقٌ عليه (٢). ورُوِىَ في خَبَرٍ أنَّ عَامَّةَ عَذَابِ القَبْرِ من البَوْلِ (٣). وأمَّا الوَدْىُ، فهو ماءٌ أَبْيَضُ يَخْرُجُ عَقِيبَ البَوْلِ خاثِرٌ، فَحُكْمُه حُكْمُ البَوْلِ سَوَاء؛ لأنَّه خارِجٌ من مَخْرَج البَوْلِ، وجَارٍ مَجْرَاه. وأمَّا المَذْىُ، فهو ماءٌ لَزِجٌ رَقِيقٌ، يَخْرُجُ عَقِيبَ الشَّهْوَةِ، على طَرَفِ الذَّكَرِ، فظَاهِرُ المَذْهَبِ أنَّه نَجِسٌ. قال هارُونُ الحَمَّال: سمعتُ أبا عبدِ اللهِ يَذْهَبُ في المَذْىِ إلى أنْ (٤) يُغْسَلَ ما أصَابَ الثَّوْبَ منه، إلَّا أن يكونَ شيئًا (٥) يَسِيرًا. وقد ذَكَرْنا الاخْتِلافَ في العَفْوِ عن يَسِيرِه فيما مَضَى. ورُوِىَ عن أحْمدَ، رَحِمُه اللهُ، أنَّه بِمَنْزِلَةِ المَنِىِّ. قال، في رِوَايَةِ محمدِ بنِ الحَكَم (٦)، أنَّه [سُئِل أبو عبد اللَّه] (٧) عن المَذْىِ، أشَدُّ أو المَنِىِّ؟ قال: هما سَوَاء، ليسا من مَخرَجِ البَوْلِ، إنَّما هما من الصُّلْبِ والتَّرَائِبِ، كما قال ابنُ عَبَّاسٍ: هو عِنْدِى بِمنْزِلَةِ البُصاقِ والمُخَاطِ. وذَكَرَ ابنُ عَقِيلٍ نَحْوَ هذا، وعَلَّلَ بأنَّ المَذْىَ جُزْءٌ من المَنِىّ؛ لأنَّ سَبَبهما جَمِيعًا الشَّهْوَةُ، ولأنَّه خَارِجٌ تُحلِّلهُ الشَّهْوَةُ، أشْبَهَ المَنِىَّ، فظَاهِرُ المَذهَبِ أنَّه نَجِسٌ؛ لأنَّه خَارِجٌ من السَّبِيلِ، ليس بَدْءًا لِخَلْقِ آدَمِىٍّ، فأَشْبَهَ البَوْلَ، ولأنَّ النَّبِيَّ -صلى اللَّه عليه وسلم- أمَرَ بِغَسْلِ الذَّكَرِ منه، والأمْرُ يَقْتَضِى الوُجُوبَ. ثم

Notes

(١) في أ، م: "يستبرىء".(٢) تقدم في صفحة ٤٦٥.(٣) تقدم في صفحة ٤٨١.(٤) في م: "أنه".(٥) سقط من: م.(٦) أبو بكر محمد بن الحكم الأحول، سمع من الإمام أحمد، ومات قبله بثمان عشرة سنة، سنة خمس وعشرين ومائتين. طبقات الحنابلة ١/ ٢٩٥، ٢٩٦.(٧) في أ، م: "سأل أبا عبد اللَّه".

PreviousVolume 2 · Page 490Next
Previous2·490Next