l-mudawana l-kubrah - dry ablution

l-mudawwana l-kubra
Chapter of Ablution
What comes in Dry-Ablution [t·y·m·m]
(p.145)

He said:
Malik said:
(for) Dry-Ablution from Major-Impurities [l-j·n·a·b·h]
Ablution [l-w·d·w·'] and Dry-Ablution [l-t·y·m·m] are the same by patting for the face and by patting for both hands

he pats the ground once with both his hands together
so if anything is clinging to either (hand), they both lightly remove it
then he wiped his face with both (hands)
then he pats again with both his hands
then he begins by (using) the left hand on the right
then he glides it over the hand (up) to the elbow
and he also glides it from underneath the elbow (back down) to the hand.
he glides the right hand over the left like that too

and b. l-Qasim showed us with both his hands and said:
like this Malik showed us and described for us (he said:)
b. wahab -> Muhammad b. 'Amrou -> a man -> Ja'far b. l-Zubayr -> l-Qasim b. 'Abdu l-Rahman -> Abu Amaamah l-baahla -> God's Messenger (s.a.a.s) said:
"in Dry-Ablution [l-t·y·m·m] (there is) a pat for the face and another for the forearms"

and Malik said:
don't do Dry-Ablution at the beginning of the time for a traveller nor a sick person nor a fearing person except that you be a traveller on despair from water so when he was on despair from water do Dry-Ablution and do the Godly-Connection [l-salah] in the beginning of the time and he was like that for him rewarded and no repeat is (incumbent) upon him, and if decreed for water, and the sick and the fearful person both do Dry-Ablution in the middle of the time and if the sick or the fearful one found water in that time, then (it is incumbent) upon them both to repeat, and if the traveller found water after that then repeating isn't (incumbent) upon him.
if the traveller does Dry-Ablution in the beginning of the time and he knows that he does Godly-Connection to the water in time thereafter pray,

b. l-Qasim said:
so I saw that he repeats this in time if he found water in time

Malik said:
in (regards to) the traveller and the sick person and the fearful one not doing Dry-Ablution except in the middle of time (for prayer) he said:
"so if they do Dry-Ablution, they should pray" then they found water in time,
he said:
as for the traveller, then he doesn't repeat
and as for the sick and the fearful one who know about ablution with water except that he is scared that he wont reach it that he repeats if decreed upon water in time for that Godly-Connection [l-salah]

he said: b. wahab -> b. lahee'ah -> bakr b. suwadah l-Jadhaama -> a man -> 'ataa' b. yasaar:
two men dreamt in God's Messenger's (s.a.a.s) promise and they were on a journey, so they touched water, then they didn't find him, so they did Dry-Ablution and prayed, then they found water before the sun set, so they both did Ritual-Bathing, then one of them repeated the prayer but not the other. so they mentioned that to God's messenger (s.a.a.s)
so he said to the one who repeated:
"for you is the reward of both times"
and he said to the other:
"you completed your prayer"

he said b. wahab said:

Hilyat al Awliyah - Abu Bakr - Book 1, p.20, Hadith A

Aisha (r.a.) said:
why did Quraysh transmit the words of Abu l-daghnah

They said to him:
Distasteful (lit; Myrrh) to Abu Bakr were:
- to (only) serve [3·b·d] his nurturing-lord [r·b·b] within his home
- to pray whatever he wished within the Godly-Connections [s·l·h]
- to recite whatever he wished
- not calling [a·dh·y·n] (for prayer)
- not making himself come to the congregational-prayers (Godly-Connections [s·l·h])
- his home without the Godly-recitation [l-Q·r·'·a·n] within it

she said:
so Abu Bakr (r.a.) was doing,
thereafter he continued changing - building a mosque by annihilating his house
- so the polytheist women stormed in on him and his children
having seen him, they were awe-struck 

Darimi - Hadith 1

a man came to God's messenger (s.a.a.s) then said:
O God's Messenger (s.a.a.s)
does a man carry whatever actions they did in (the time of) ignorance?

He (s.a.a.s.) said:
whosoever does excellent deeds in (the religion of) self-surrender [l-i·s·l·a·m]
does not carry whatever actions they did in (the time of) ignorance [l-j·h·l·y·h]. 

And whosoever does evil deeds in (the religion of) self-surrender [l-i·s·l·a·m]
carries every single action they did (lit; the first till the last).

Hadith 32

Anas b. Malik said:
we went out with the prophet (s.a.a.s) on a journey
so fasting people were among us
and non-fasting people were among us

He said:
we were sent out on a harshly hot day
and there was many of us shading under garments [l-kisaa']
and among us those protecting themselves from the sun with their hand

He said:
the fasting people were dropping (exhausted)
and the non-fasting people were standing
so they struck/built the buildings [ibniyah] and loaded the camels

then God's Messenger (s.a.a.s.) said:
the non-fasting people took away today's pay (with them)

Hadith 31

I saw seventy (people) of the 'people of the bench' [ahlu l-suffah] doing Godly-Connection
in (simple) clothes [thawb]
so (there were some) of them whose (clothes) reached both his knees
and (others) of them whose (clothes) were shorter than that
(such that) when bowing
one of them faced his worst-fear [makhaafah]
- he revealed his private-parts [a3ourah]

Tafseer 2:153

"O those who believe [Ye ayyuha l-ladheena aamanou]
seek aid [sta3eenou]
with Patience [bi-l-sabri] and Godly-Connection [wa-l-salaah]
God [Inna l-laha] is with the patient [ma3a l-saabireen]"

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(l-Qur'an 2:153 - Tafseeru l-Kash'shaaf by l-Zamakhshari)

N/A


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(l-Qur'an [2:153] - Tayseeru l-Manaan; Mukhtasaru l-Tafseeru Jaami3 l-Bayaan by l-Tabari)

"O those who believe seek aid"
upon the foundation [qiyaam] of obeying Me
and performing [ada'] My obligatory-orders [faraa'd-iy]
and self-surrender [tasleem] to My commands [amr-iy]

"with Patience"
on hatefulness [makrouh] of that
and (when) an uncomfortable-situation is upon you
and (there is) the possibility of its trouble and its weight

"God is with the patient"
So God helps them
and makes it apparent to them
and He was satisfied with their actions
-------------------------------------------------

(l-Qur'an [2:153] - l-Tas'heel li-3uloumu l-Tanzeel by l-Kalbi)

"seek aid with Patience and Godly-Connection
God is with the patient"
which is (to say) with His aid [ma3unati-h]

l-mudawwanah l-kubra - ablution - p.114

l-mudawwanah l-kubra
Chapter of Ablution
(p.114)

Regarding Ablution [l-wudou'] with the water of bread, wine or sauce [idam]
and water in which insects fall inside
and other things of that nature

he said: -> Malik said:
don't do ablution with water in which bread was dipped.

I said:
Then what's his verdict regarding beans [fuwl], lentils [3adas], wheat [7intah] and whatever else grows?

He said:
We only asked him about bread and things like bread.

b. l-Qamis said:
we were informed (some of our companions) that a questioner asked Malik about a mole [l-khuld] which fell into water then it left its place or coat [l-thawb].  Do you think it harmful that he did ablution with that water?

He said: -> Malik said:
I don't think (there's any) harm in it

He said -> so he said to him:
so what's bad [baal] with bread?

So Malik said to him:
I thought when I take male mole

l-mudawwana l-kubra - ablution - p113

l-Mudawwana l-Kubra
Chapter of Ablution
What comes in Ablution
(p.113)



Sahnoun said: I said to Abdu l-Rahman b. l-Qasim:
What did you think of the ablution [l-w·d·u·']? 
Would Malik repeat it once, twice or thrice?

He said:
He only (did) whatever would complete (it).
and Malik didn't keep-count.
And traditions have differed regarding its count.

b. l-Qasim said:
Malik didn't count-out his ablution one time, nor two times, nor three.

He said:
It was said by God, blessed and high:
"O those who believe,
when you stand (to go) toward the Godly-Connection [l-s·l·a·h],
wash your faces,
and both your hands to the elbows,
and wipe over your heads,
and both your feet to the ankles"
[5:6]
and He, blessed and high, didn't count one to three.

b. l-Qasim said:
I didn't see Malik counting during ritual-bathing [l-gh·s·l] nor ablution [l-w·d·u·'], not once, nor twice, nor thrice.

But he did say:
he performed ablution or ritual-bathing altogether completely.


b. Wahb said -> Malik b. Anaas -> 'Amr b Yahya b. 'Umaarah b. Abu Hasan l-maazanee -> his father (Yahya): he heard his grandfather (Abu Hasan) request 'Abdu l-lah b. Zayd b. 'Aasim (and he was a companion of God's messenger ﷺ  - and 'Amr b. Yahya's grandfather):
"are you able to see me (demonstrate) how God's messenger ﷺ did ablution?"

'Abdu l-lah said:
"yes"

He said:
Then he called 'Abdu l-lah to the ablution
so he emptied both his hands
then he washed both his hands again and again
then he rinsed his mouth and snuffed-water [i·s·t·n·th·r] thrice
then he washed his face thrice
then he washed both his hands up to the elbows again and again
then he wiped his head with both his hands
then, with them, he clearly (wiped) back and forth from the front [m·q·d·m] of his head until he went to the back of his neck [q·f·a] with them
then he clearly retraced back to the place he had started from with them
then he washed both his feet.

Malik said:
and 'Abdu l-'Azeez b. Abu Salamah is the most excellent of what we've heard regarding that
and this is the predominant-practise [3·m·m] with us regarding 'wiping the head'.



Sahnoun said -> b. Wahb mentioned -> Younis b. Yazeed -> b. Shihaab that -> 'Ataa' b. Yazeed l-laythee informed him that -> Himraan mawla 'Uthman b. 'Affan informed him that:
'Uthman b. 'Affan called Youmaa to do ablution,
so he did ablution
then he washed both his palms three times
then he rinsed his mouth and snuffed-water [i·s·t·n·th·r] three times
then he washed his face three times
then he washed his right hand up to the elbow three times
then he also washed his left hand up to the elbow three times
then he wiped his head and both his ears
then he washed his right foot up to the ankle three times
then he washed his left foot up to the ankle three times
and he told us that God's messenger ﷺ  did ablution like this ablution of mine
then God's messenger ﷺ  said:
"whoever does ablution like this ablution of mine
then stands up
then bows twice (i.e. completes two units of an optional Godly-Connection [l-s·l·a·h])
not talking to himself within them
he (will) have forgiveness for whatever sins preceded"

b. Wahab -> b. Shihaab said: -> our scholars in Medina were saying:
For the Godly-Connection [l-s·l·a·h], this ablution was more-than-enough (to completely clean) whatever it was one did ablution for.

(D - Evidence for doing ablution without counting)
Sahnoun -> 'Alee b. Zayd -> Sufyan l-Thawree -> Zayd b. Aslam -> 'Ataa' b. Yusaar -> Abu 'Abbaas that he said:
"did I not inform you about the ablution of God's Messenger ﷺ?
He said:
"so he called for water
then he showed them again and again
then he held (the water) in his right hand
then he poured it onto his left hand
then he did ablution again and again"

Wakee'a narrated -> 'Alee -> Sufyan -> 'Abdu l-lah b. Jabir that it reached him -> Ibrahim l-Nakha'ee said:
my narration is from 'Umar b. l-Khattab's opinion:
He did ablution again and again



Sahnoun said -> Wakee'a -> Sufyan -> 'Abdu l-lah b. Jabir said:
l-Hasan l-Basaree asked about ablution saying:
(Does) He reward you for (doing it) one time or two times or three?

Wakee'a said -> Sufyan -> Jabir b. Yazeed l-Ja'fee -> l-sha'bee said:
He rewards you for (doing it) one time if it was complete

Sahnoun said -> b. Wahab ->
God's messenger ﷺ did ablution and snuffed-water [i·s·t·n·th·r] from a single scoop (of water) [gh·r·f·h].

Hadith 30

A'isha (r.a.) said:
"he (the prophet ﷺ ) had seen the underskirt [mart] of one of us (his wives).
then he rubbed it
and their underskirts [marout] at that time were (made from) wool [l-souf]"

Tafseer 2:152

"so mention Me [fa-dhkurou-niy],
I am to mention you [a-dhkur-kum]
and appreciate Me [wa-shkur-liy]
and don't deny Me [ta-kfur-ou-ni(y)]"

-------------------------------------------------

(l-Qur'an [2:152] - Tafseeru l-Kash'shaaf by l-Zamakhshari)
"so mention Me" obediently
"I am to mention you" rewardingly [bi-l-thawaab]
"and appreciate Me" for that which I graced you with
"and don't deny Me" and don't deny My graces [na3maa'y]

-------------------------------------------------

(l-Qur'an [2:152] - Tayseeru l-Manaan; Mukhtasaru l-Tafseeru Jaami3 l-Bayaan by l-Tabari)
"so mention Me" you believers, obediently (mention) Me regarding matters that I order you with and regarding (matters) that I prohibit you from.
"I am to mention you" (mention) you mercifully and my forgiveness [maghfirati-y] is yours
"and appreciate Me" you believers, regarding that with which I graced you from the (religion) of Self-Surrender [l-Islam] and (regarding) the guidance for the religion [l-deen]; the legitimate path (walked by) My prophets and My pure [asfiyaa'i-y]
"and don't deny Me" and don't deny My excellent-conduct [i7saani-y] toward you; stealing My graces which I graced you with.

-------------------------------------------------

(l-Qur'an [2:152] - l-Tas'heel li-3uloumu l-Tanzeel by l-Kalbi)

"so mention Me, I am to mention you"

Sa3eed b. Musayab said: "its meaning is 'mention Me obediently [bi-l-taa3ah], I am to mention you rewardingly [bi-l-thawaab]'"

It is said "mention Me obediently and with My-transcendence [tasbee7]"' and phrases like that.

There have been many interpretations [l-mufassiroun], (its) not (just) the mark of spiritualism [seemaa l-mutasawwafah], within the interpretation regarding this subject [l-mawdu3] of phrases having special meaning, (there) isn't specific proof [daleel].

In general, this verse [l-aayah] is a clear-statement [bayaan] for the honourable-position [sharif] of Godly-mentions [l-dhikr].

It is clarified by the statement of God's messenger ﷺ  as narrated from his Nurturing-Lord [rabb] ﷻ:
"I am my servant's opinion [dhann] of Me
and I'm with him whenever he mentions Me,
so if he mentions Me within himself, I mention him within Myself,
and if he mentions Me in a gathering, I mention him in a better gathering"

Godly-Mentions [l-dhikr] are of three types:
1) Godly-Mentions by the heart [qalb]
2) Godly-Mentions by the tongue
3) by both of them together

It is known that Godly-Mentions [l-dhikr] is the best deed [l-a3mal] on the whole.
If it was found in some prophetic-narrations [l-a7adeeth] that other deeds are preferred over it - such as the Godly-connection [l-salah], etc - truly, it means when Godly-mentions [l-dhikr] and attentiveness toward God up High are done within that (deed).

Proofs [l-daleel] regarding the preference of Godly-mentions [l-dhikr] are three-fold:

1) Received texts [l-nasousu l-waardah] giving it preference over other deeds

God's messenger ﷺ said:
"shall I not inform you of the best of your deeds,
and your purest (deeds) among your King
that which raises your ranks
and is better for you than meeting your enemy and striking their necks and they striking yours?
They said:
"certainly, O Messenger of God"
he said:
"the mention of God [dhikra l-lah]"
it was said:
"Are Godly-mentions [l-dhikr] better, or striving [l-jihad] in God's cause?"
then he said:
"if the striving-soldier [l-mujahid] were struck by the sword of the habitual-disbeliever [l-kuffaar], until his sword broke and he became coloured in his blood,
even then, Godly-mentions [l-dhikr] would be better"

2) God up High ﷻ commanded, or openly-praised  [athna], Godly-mentions [l-dhikr], stipulating it be done in abundance.

He ﷻ said:
"mention God abundantly [adkurou l-laha dhikran katheeran]"
"mentioning God abundantly [l-dhaakireeni l-laha katheeran]"

and He ﷻ didn't stipulate that for other deed.

3) Godly-mentions [l-dhikr] are supererogatory (deeds) [meezah], they are your special-private-deeds [khaasah], and not for others.
It is attentiveness [l-7adour] in the Highest Attention [l-7adrata l-3aliyyah] and reaching nearness [l-qarb] which is what we find narrated about in prophetic-narrations [l-7adeeth] about 'the sitting' [l-jaalisah] and 'with Me' [l-ma3-y-ah]
Truly, God Up High ﷻ says: "I am sitting [jalees] with whoever mentions Me"
He ﷻ says: "I am My servant's opinion of Me and I'm with him [ma3-hu] when he mentions Me"

People's intentions for Godly-mentions [l-dhikr] are (one of) two positions [maqaam]:
1) the intention of the majority is to earn a Godly-wage
2) the intention of the elect is Nearness [l-qarb] and being present [l-7asour]
Between the two positions is a great a distance
and how great it is between one who takes his wage and he is behind a veil [7ijaab], and one who nears until he is continually-in-the-present of The Continually-Loving [l-a7baab].

It is known that Godly-mentions [l-dhikr] are of many types, including:
* (mentioning) His-Godliness [l-tahleel] ("there is no god except God ..." [la ilaha illa l-lah ...]),
* (mentioning) His-Transcendence [l-tasbee7] ("Transcendent is God ..." [sub7ana l-lah ...]),
* (mentioning) His-Greatness [l-takbeer] ("God is greater ..." [l-lahu akbar ...]),
* (mentioning) His-Praise [l-7amd] ("Thank God ..." [l-7amdu li-l-lah ...]),
* (mentioning) His-Mightiness [l-7awaqalah] ("there's no might or power except with God ..." [la 7awla wa-la quwwata illa bi-l-lah ...]),
* (mentioning) His-Sufficiency [l-7asbalah] ("God is sufficient for me ..." [7asbi-ya l-lahu ...])
* mentioning all the names of God up High ﷻ
* sending Godly-connections [salah] on the prophet ﷺ
* (mentioning) His-Forgiveness [l-istighfar] ("I seek God's forgiveness ..." [astaghfiru l-lah ...])
* etc.

For every Godly-mention [dhikr] there is a special-quality and fruit.
* Regarding (mentioning) His-Godliness [l-tahleel]: its fruit is Monotheism [l-taw7eed] - for me Monotheism [l-taw7eed] is special because Monotheism [l-taw7eed] is what unifies all believers.
* Regarding (mentioning) His-Greatness [l-takbeer]: its fruit is empowerment [ta3dheem] and reverence [l-ijlal] for The Owner of Continual-Majesty [dhu l-jalaal]
* Regarding (mentioning) His-Praise [l-7amd] and the names which have meanings of excellence [l-i7san] and mercy [l-ra7mah] - such as Ever-Merciful [l-ra7maan], Most-Merciful [l-ra7eem], Most-Generous [l-kareem], Continually-Forgiving [l-ghaffaar], etc - their fruits are three-fold:
     (i) appreciation [l-shukr],
     (ii) desired power [quwatu l-rijaa'],
     (iii) love [l-ma7abbah].  Truly, the excelling (servants of God) [l-mu7sin] are inevitably loved [l-ma7boub].
* Regarding (mentioning) His-Mightiness [l-7awaqalah] and His-Sufficiency [l-7asbalah]: their fruits are
     (i) complete-reliance on God [l-tawakkal 3ala l-lah],
     (ii) entrusting-of-affairs to God [l-tafweed ila l-lah],
     (iii) Faith in God [l-thaqqata bi-l-lah]
* Regarding (mentioning) the names which have meanings of acquaintance [l-attala3] and realisation [l-idraak] - such as The Most-Knowing [l-3aleem], The Most-Hearing [l-samee3], The Most-Seeing [l-baseer], The Most-Near [l-qareeb], etc - their fruit is meditative-mindfulness [muraaqabah]
* Regarding sending Godly-connections [salah] on the Prophet ﷺ: its fruit is strong love for him and carefully guarding his example [Sunnah]
*Regarding (mentioning) His-Forgiveness [l-istighfar]: its fruit is going straight with Godly-caution [taqwa] and guarding the preconditions of repentence along with the hearts rejection of the causes which lead to previous wrongdoings
* The fruit of the Godly-mention which unites the names is gathered in the unique Godly-mention of: "God, God" and He is the final goal.

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(l-Qur'an [2:152] - Nadhmu l-durar by l-baqaa3i)
"so mention Me" for My graciousness [in3aami-y] with you in this matter or otherwise [bi-hadha wa-bi-ghayr-hu]
"I am to mention you" so I open you to Gnosis [l-ma3rif] and from you I drive away Fear [l-khawf] of that which doesn't fall under a legal-limitation [7add]. 
"and appreciate Me" alone, without any partners you associate with Me (to be continued...)