These are authentic texts from the Prophet, peace and blessings of Allah be upon him, so following them is more appropriate, and the statement of the Messenger of Allah, peace and blessings of Allah be upon him, is more correct than the statement of those who differed with him.
Section: Ahmad said: When a male infant has eaten food, desired it, and craved it, his urine is to be washed; it is not merely if he is fed (7), because he may be given honey to lick as soon as he is born, and the Prophet, peace and blessings of Allah be upon him, performed tahnik (chewing food and placing it in the infant's mouth) for him with dates (8). However, when he eats and desires food, then based on this, what the infant is given to drink or licked for medical treatment is not considered food that necessitates washing; rather, what he eats for nourishment, which he desires and craves, is what necessitates the washing of his urine. And Allah knows best.
229 - Issue: He said: (And semen is pure. And from Abu Abd Allah, may Allah have mercy on him, there is another narration that it is like blood.)
The narrations from Ahmad regarding semen differ; the well-known position is that it is pure. Another narration from him is that it is like blood, meaning it is impure, and a small amount of it is pardoned. Another narration states that a small amount of it is not pardoned. Rubbing it off when it is dry is sufficient in all cases. The first narration is the well-known one in the Madhhab, and it is the position of Sa'd ibn Abi Waqqas and Ibn Umar. Ibn Abbas said: "Wipe it off yourself with an idhkhir plant or a rag, and do not wash it if you wish." Ibn al-Musayyib said: "If he prays in it, he does not repeat the prayer." This is the position of al-Shafi'i, Abu Thawr, and Ibn al-Mundhir. Malik said: "Washing off the effects of a wet dream is an obligatory matter." This is the position of al-Awza'i and al-Thawri. The scholars of opinion (Ashab al-Ra'y) said: "It is impure, and rubbing off its dry state is sufficient; because..."
the Chapters of Jumu'ah. Aridat al-Ahwadhi 3/88. And Abu Dawud in: Chapter on the Urine of a Child Getting on a Garment, from the Book of Purification. Sunan Abi Dawud 1/90. (7) In A and M: "ta'ama" (ate). (8) Recorded by al-Bukhari in: Chapter on the Migration of the Prophet, peace and blessings of Allah be upon him, and his companions to Medina, from the Book of the Virtues of the Ansar; and in: Chapter on Naming a Newborn on the Morning of Its Birth for One Who Does Not Perform 'Aqiqa and Performing Tahnik, from the Book of 'Aqiqa; and in: Chapter on Whoever Is Named with the Names of the Prophets, from the Book of Etiquette. Sahih al-Bukhari 5/79, 7/108, 8/54. And Muslim in: Chapter on the Recommendation of Performing Tahnik for a Newborn at the Time of Its Birth... etc., from the Book of Etiquette. Sahih Muslim 3/1690, 1691. And al-Tirmidhi in: Chapter on the Virtues of Abdullah ibn al-Zubayr, from the Chapters of Virtues. Aridat al-Ahwadhi 13/222. And Imam Ahmad in: Al-Musnad 4/399, 6/93, 347.
وهذه نُصُوصٌ صَحِيحَةٌ عن النَّبِيِّ -صلى اللَّه عليه وسلم-، فاتِّبَاعُها أوْلَى، وقولُ رسولِ اللَّه -صلى اللَّه عليه وسلم- أَصَحُّ من قَوْلِ مَن خَالَفَه.
فصل: قال أحمدُ: الصَّبِىُّ إذا طَعِمَ الطَّعامَ، وأرَادَهُ، واشْتَهَاهُ، غُسِلَ بَوْلُه، وليس إذا أُطْعِمَ (٧)؛ لأنَّه قد يُلْعَقُ العَسَلَ سَاعَةَ يُولَدُ، والنَّبِىُّ -صلى اللَّه عليه وسلم- حنكَ بالتَّمْرِ (٨). ولكن إذا كان يأْكلُ ويُرِيدُ الأكْلَ، فعلى هذا ما يُسْقَاهُ الصَّبِىُّ أو يُلْعَقُه للتَّدَاوِى لا يُعَدُّ طَعَامًا يُوجبُ الغَسْلَ، وما يَطْعَمُه لِغِذائه وهو يُرِيدُه ويَشْتَهِيهِ، هو المُوجِبُ لِغَسْلِ بَوْلِه. واللهُ أعلمُ.
٢٢٩ - مسألة؛ قال: (والمَنِىُّ طَاهِرٌ. وعن أبِى عَبْدِ اللهِ، رَحِمَهُ اللهُ رِوَايَةٌ أُخْرَى، أنَّه كالدَّمِ)
اخْتَلَفَت الرِّوَايَةُ عن أحمدَ في المَنِىِّ، فالمشهورُ: أنَّه طاهِرٌ. وعنه أنَّه كالدَّمِ، أي أنَّه نَجِسٌ. ويُعْفَى عن يَسِيرِه. وعنه: أنَّه لا يُعْفَى عن يَسِيرِه. ويُجْزِئُ فَرْكُ يَابِسِه على كُلّ حالٍ. والرِّوايةُ الأُولَى هي المَشْهُورَةُ في المذهبِ، وهو قَوْلُ سَعْدِ بنِ أبِى وَقَّاصٍ، وابْنِ عمرَ. وقال ابنُ عَبَّاسٍ: امْسَحْهُ عنك بإذْخِرَةٍ أو خِرْقَةٍ، ولا تَغْسِلْهُ إن شِئْتَ. وقال ابْنُ المُسَيَّبِ: إذا صَلَّى فيه لم يُعِدْ. وهو مذهبُ الشَّافِعِىِّ، وأبي ثَوْرٍ، وابنِ المُنْذِرِ. وقال مالِكٌ: غَسْلُ الاحْتِلامِ أمْرٌ وَاجِبٌ. وعلى هذا مذهبُ الأوْزَاعِىِّ، والثَّوْرِىِّ. وقال أصْحابُ الرَّأْىِ: هو نَجِسٌ، ويُجْزِئُ فَرْكُ يَابِسِه؛ لما
= أبواب الجمعة. عارضة الأحوذى ٣/ ٨٨. وأبو داود، في: باب بول الصبى يصيب الثوب، من كتاب الطهارة. سنن أبي داود ١/ ٩٠.(٧) في أ، م: "طعم".(٨) أخرجه البخاري، في: باب هجرة النبي -صلى اللَّه عليه وسلم- وأصحابه إلى المدينة، من كتاب مناقب الأنصار، وفى: باب تسمية المولود غداة يولد لمن لم يعق وتحنيكه، من كتاب العقيقة، وفى: باب من سمى بأسماء الأنبياء، من كتاب الأدب. صحيح البخاري ٥/ ٧٩، ٧/ ١٠٨، ٨/ ٥٤. ومسلم، في: باب استحباب تحنيك المولود عند ولادته. . . إلخ، من كتاب الأدب. صحيح مسلم ٣/ ١٦٩٠، ١٦٩١. والترمذي، في: باب مناقب عبد اللَّه بن الزبير، من أبواب المناقب. عارضة الأحوذى ١٣/ ٢٢٢. والإمام أحمد، في: المسند ٤/ ٣٩٩، ٦/ ٩٣، ٣٤٧.
