‘Aishah
related that the Messenger of Allah, upon whom be peace, kissed her while he
was fasting and said, “Kissing does not nullify the ablution, nor does it break
the fast.” (Related by Ishaq ibn Rahawaih and al-Bazzar with a good chain.)
Evaluating
its authenticity, ‘Abdul-Haqq says, “I do not know of any defect in the hadith
that could cause its rejection.”
‘Aishah
also said, “One night, I missed the Messenger of Allah in my bed, and so went
to look for him. I put my hand on the bottom of his feet while he was praying
and saying, ‘O Allah, I seek refuge in Your pleasure from Your anger, in Your
forgiveness from Your punishment, in You from You. I cannot praise you as You
have praised Yourself” (related by Muslim and at-Tirmizhi, who classified it as
sahih.), and she also reported, ‘The Prophet kissed some of his wives and went
to prayer, without performing ablution.” (Related by Ahmad and “the four,’’ and
its narrators are trustworthy.) She also said, “I would sleep in front of the
Prophet, upon whom be peace, with my feet in the direction of the qiblah (to
him). When he made prostrations, he would touch me, and I would move my feet.”
In another narration it says, “When he wanted to prostrate, he would touch my
legs.”
Bleeding
from an unusual place
This
involves bleeding due to a wound, cupping or a nosebleed, and regardless of
whether the amount of blood is small or large.
Said
al-Hassan, “The Muslims still prayed even while wounded.” (Related by
al-Bukhari.) He also reported, “Ibn ‘Umar squeezed a pimple until it bled, but
he did not renew his ablution. Ibn Abi ‘Uqiyy spat blood and continued his
prayer. ‘Umar ibn al-Khattab prayed while blood was flowing from him. ‘Ibbad
ibn Bishr was hit with an arrow while praying, but continued his prayers.”
(Related by Abu Dawud, Ibn Khuzaimah, and al-Bukhari in mu ‘allaq form.)
a:
Vomit
Regardless
of whether the amount of vomit was great or small, there is no sound hadith
that it nullifies ablution.
b:
Eating camel meat
That
this does not nullify the ablution was the opinion of the four rightly guided
caliphs, the companions and the following generation, although there is an
authentic hadith that states one should make ablution after it.
Said
Jabir ibn Sumrah, “A man asked the Prophet, ‘Should we make ablution after
eating mutton?’ He said, ‘If you wish, make ablution. If you do not, do not
make ablution.’ The man asked ‘Should we make ablution after eating camel
meat?’ He said, ‘Yes.”’ Al-Barra’ ibn ‘Aazib related that someone asked the
Prophet about praying in the dens of camels, and he said, “Do not pray therein,
for they are of the devils.”
He
asked about the dens of sheep, and he said, “Pray therein, for they are
blessings. (Related by Ahmad, Abu Dawud and Ibn Hibban. ) Ibn Khuzaimah said,
“I know of no dispute over the authenticity of this report.” In summation,
an-Nawawi can be quoted as saying, “This opinion has the strongest proof, and
the majority of the scholars differ from it.”
Of
doubts whether or not one has released gas
This
is the case where the person cannot quite recall if he is in a state of purity
or not. Such a state of mind does not nullify ablution, regardless of whether
the person is in prayer or not, until he is certain that he has nullified his
ablution. ‘Abbad ibn Tameem related that his uncle queried the Prophet about a
person who feels something in his abdomen while praying. Said the Prophet, “He
should not leave (the prayer) until he hears it or smells it.” (Related by Muslim,
Abu Dawud and at-Tirmizhi). It does not mean that its sound or bad smell
nullifies ablution, but that the person must be certain about the fact that he
has nullified his ablution. Says Ibn al-Mubarak, “If one is uncertain about his
condition of purity, he does not need to perform a new ablution.” If one is
certain that he has nullified his ablution and doubts whether he has purified
himself or not, he must perform a new ablution.
a:
Laughing during prayer
This
does not nullify ablution, for there are no confirmed reports that state such a
thing.
b:
Washing a dead person
This
also does not require a new ablution, for the reports that say it nullifies
ablution are weak.
c:
Any type of ritual prayer
This
involves only obligatory, voluntary, or funeral prayers, not the supplications
(du’a). This is based on Allah’s statement, “O you who believe. When you get up
to perform a prayer (salah) wash your face and your arms up to the elbows and
wipe your head and feet to the ankles.” Also, the Messenger of Allah, upon whom
be peace, said, “Allah does not accept a prayer (that was performed while the
person) was not in a state of purity. Nor does he accept charity from
misappropriated booty.” (Related by “the group,” except for al-Bukhari.)
Circumambulating
the Ka’bah
Ibn
‘Abbas reported that the Messenger of Allah said, “Circumambulation is a type
of prayer, but Allah has permitted speaking during it. Whoever speaks during it
should only speak good.” This hadith is related by at-Tirmizhi, ad-Daraqutni,
al-Hakim, Ibn as-Sakin and Ibn Khuzaimah, who classified it as sahih.
a:
Touching a copy of the Qur’an
Abu
Bakr ibn Muhammad related from his father on the authority of his grandfather
that the Prophet, upon whom be peace, sent a letter to the people of Yemen which
stated, “No one is to touch the Qur’an except one who is purified.”
This
hadith is related by an-Nasa’i, ad-Daraqutni, al-Baihaqi and al-Athram. Of its
chain, Ibn ‘Abdul Barr says, “It appears to be a continuous transmission.”
‘Abdullah ibn ‘Umar reported that the Prophet, upon whom be peace, said, “No
one is to touch the Qur’an unless he has purified himself.” (Al-Haithami
mentioned it in Majma’ az-Zawaid and said its narrators are trustworthy.)
Apparently, this hadith has a problem. The word “purify” must have one
particular meaning here.
Therefore,
to say that one who has a minor defilement may not touch the Qur’an makes no
sense. Concerning Allah’s statement, “...which none touches save the purified,”
(alWaqi’ah 79), apparently the pronoun refers to “the Book kept hidden” (from
the preceding verse) and that is “the well-preserved tablet” and the “purified”
refers to the angels, which is similar to the verses, “On honored scrolls,
exalted, purified, (set down) by scribes, noble and righteous” (Abasah 13-16).
Ibn ‘Abbas, ashSha’bi, azh-Zhahak, Zaid ibn
‘Ali, al-Mu’aiyad Billah, Dawud, Ibn Hazm and Hammad ibn Abu Sulaiman are of
the opinion that one who has a minor defilement may touch the Qur’an. Most of
the scholars, however, agree that such people may recite the Qur’an without
touching it.
To
be continued
