📘 সুনানুন নাসাঈ - ত্বর রিসালাহ (আন-নাসায়ী - মৃত্যু 303 হিজরী)

135 - Al-ʿAbbās ibn Muḥammad al-Dūrī informed us, saying: Aḥwaṣ ibn Jawwāb narrated to us, ʿAmmār ibn Ruzayq narrated to us, on the authority of Manṣūr. Likewise: Aḥmad ibn Ḥarb informed us, saying: Qāsim — namely Ibn Yazīd al-Jarmī — narrated to us, saying: Sufyān narrated to us, saying: Manṣūr narrated to us, on the authority of Mujāhid, on the authority of al-Ḥakam ibn Sufyān: He said: I saw the Messenger of God, peace and blessings be upon him, perform ablution and sprinkle water on his private parts.

Aḥmad said: and he sprinkled water on his private parts.

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= Ibn Sufyān, from his father; and some said: al-Ḥakam, with the kunya Abū al-Ḥakam; and some said: al-Ḥakam or Abū al-Ḥakam … in ten different versions, which al-Mizzī mentioned in his biography in his *Tahdhīb* 7/95. The correct view is that of those who said "from his father," as in al-Tirmidhī's *al-ʿIlal al-Kabīr* (27) on the authority of al-Bukhārī, and Ibn Abī Ḥātim's *al-ʿIlal* 1/46 (103), and al-Ḥusaynī's *Ikmāl* (315), and he named Abū al-Ḥakam as Sufyān ibn ʿAbd Allāh. Al-Bukhārī in *al-Tārīkh al-Kabīr* 2/329 cited the differing reports concerning him, then quoted one of the descendants of al-Ḥakam ibn Sufyān saying: al-Ḥakam did not reach the time of the Prophet, peace and blessings be upon him.

It was also recorded by Aḥmad (15386), (17620), and (17855), and Abū Dāwūd (166) via Sufyān al-Thawrī, from Manṣūr, from Mujāhid, from al-Ḥakam ibn Sufyān or Sufyān ibn al-Ḥakam al-Thaqafī; and in one version of Aḥmad: I saw the Messenger of God, peace and blessings be upon him, urinate and perform ablution … etc.

It was recorded by Abū Dāwūd (168) via Zāʾidah, from Manṣūr, from Mujāhid, from al-Ḥakam or Ibn al-Ḥakam, from his father, that the Messenger of God, peace and blessings be upon him, urinated, then performed ablution, and sprinkled water on his private parts.

It was recorded by Ibn Mājah (461) via Zakariyyā ibn Abī Zāʾidah, from Manṣūr, from Mujāhid, from al-Ḥakam ibn Sufyān al-Thaqafī, that he saw the Messenger of God, peace and blessings be upon him, perform ablution … etc.

It was recorded by Abū Dāwūd (167) via Ibn Abī Najīḥ, from Mujāhid, from a man of Thaqīf, from his father, who said: I saw the Messenger of God, peace and blessings be upon him, urinate, then sprinkle water on his private parts.

It was recorded by Aḥmad (15384) via Jarīr, from Manṣūr, from Mujāhid, from Abū al-Ḥakam or al-Ḥakam ibn Sufyān al-Thaqafī, who said: I saw the Messenger of God, peace and blessings be upon him, urinate, then perform ablution … etc. See the rest of the variations concerning it in the commentary there.

(1) Above it in (m): thus in al-Aṭrāf, and after it in (h): "from his father," with a mark indicating a variant reading.
(2) A weak ḥadīth, and the discussion of it has already preceded in the previous ḥadīth.

103 - Chapter on Benefiting from the Surplus Water of Ablution

136 - Abu Dawud Sulayman ibn Sayf informed us, saying: Abu 'Attab narrated to us, saying: Shu'bah narrated to us, from Abu Ishaq, from Abu Hayyah, who said:
I saw 'Ali, may Allah be pleased with him, perform ablution three times each, then he stood and drank the surplus water of his ablution and said: "The Messenger of Allah, peace and blessings be upon him, did as I have done."

137 - Muhammad ibn Mansur informed us, from Sufyan, Malik ibn Mighwal narrated to us, from 'Awn ibn Abi Juḥayfah,
from his father, who said: I witnessed the Prophet, peace and blessings be upon him, at al-Baṭḥāʾ, and Bilal brought out the surplus water of his ablution, and the people rushed toward it. I obtained some of it. And a short spear was planted in the ground for him, and he led the people in prayer while donkeys, dogs, and women passed in front of him.

138 - Muhammad ibn Mansur informed us, from Sufyan, who said: I heard Ibn al-Munkadir say:
I heard Jabir say: I fell ill, and the Messenger of Allah, peace and blessings be upon him, and Abu Bakr came to visit me. They found me unconscious. The Messenger of Allah performed ablution, then poured his ablution water over me.

104 - Chapter: The Obligation of Wudu (Ablution)

139 - Qutaybah informed us, saying: Abu 'Awanah narrated to us, from Qatadah, from Abu al-Malih, from his father, who said: The Messenger of Allah, peace and blessings be upon him, said: "Allah does not accept prayer without purification, nor charity from ill-gotten gains."

105 - Chapter: Transgression in Wudu

140 - Mahmud ibn Ghaylan narrated to us: Ya'la narrated to us: Sufyan narrated to us, from Musa ibn Abi 'A'ishah, from 'Amr ibn Shu'ayb, from his father, from his grandfather, who said: A Bedouin came to the Prophet, peace and blessings be upon him, asking him about wudu. He showed him (washing) three times each, then said: "This is how wudu is done. Whoever adds to this has done wrong, transgressed, and committed injustice."

106 - Chapter: The Command to Perform Wudu Thoroughly

141 - Yahya ibn Habib ibn Arabi informed us, Hammad narrated to us, Abu Jahdam narrated to us, he said: Abdullah ibn Ubaydullah ibn Abbas narrated to me, he said:

We were sitting with Abdullah ibn Abbas when he said: By Allah, the Messenger of Allah, peace and blessings be upon him, did not single us out for anything over the people except three things: he commanded us to perform wudu thoroughly, not to eat from charity (sadaqah), and not to breed donkeys with horses.

142 - Qutaybah informed us, saying: Jarir narrated to us, from Mansur, from Hilal ibn Yasaf, from Abu Yahya, from Abdullah ibn Amr, who said: The Messenger of Allah, peace and blessings be upon him, said: "Perform the ablution thoroughly (asbi'u al-wudu')."

107 - Chapter: The virtue in that

143 - Qutaybah ibn Sa'id informed us, from Malik, from al-Ala ibn Abd al-Rahman, from his father, from Abu Hurayrah, that the Messenger of Allah, peace and blessings be upon him, said: "Shall I not inform you of that by which Allah erases sins and raises degrees? Performing the ablution thoroughly despite hardships, taking many steps to the mosques, and waiting for the prayer after the prayer. That is the ribat (keeping the frontier), that is the ribat, that is the ribat."

108 - Chapter: The Reward for One Who Performs Ablution as Commanded

144 - Qutaybah ibn Sa'id informed us, saying: Al-Layth narrated to us, from Abu al-Zubayr, from Sufyan ibn 'Abd al-Rahman, from 'Asim ibn Sufyan al-Thaqafi, that they went on the expedition of al-Salasil, but they missed the battle, so they remained on guard (rabatu). Then they returned to Mu'awiyah, and with him were Abu Ayyub and 'Uqbah ibn 'Amir. 'Asim said: O Abu Ayyub, we missed the expedition this year, and we have been told that whoever prays in the four mosques, his sin is forgiven. He said: O son of my brother, shall I guide you to something easier than that? Indeed, I heard the Messenger of Allah ﷺ say: "Whoever performs ablution as he was commanded, and prays as he was commanded, his past deeds are forgiven him." Is that not so, O 'Uqbah? He said: Yes.

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And it is in the "Muwatta'" 1/161, and from its chain Ahmad (7729) and (8021), Muslim (251), and Ibn Hibban (1038) narrated it. In Muslim's narration it appears: "That is the ribat" twice, and in Ahmad (7729): "That is the ribat" without repetition.

Ahmad (7209) and (7995) also narrated it in similar wording via the chain of Shu'bah, and Muslim (251) and al-Tirmidhi (51) via the chain of Isma'il ibn Ja'far, both from al-'Ala', without the statement "That is the ribat" in Shu'bah's narration, and it appears once in Isma'il ibn Ja'far's narration.

Regarding his statement "al-ribat": al-Sindi said: It is said that what is meant is that mentioned in His saying: {And be steadfast (rabitu)} [Al 'Imran: 200], and its reality is binding the soul and body to acts of obedience. And it is said: what is meant is the superior one, and ribat is the continuous guarding of the enemy's frontier to prevent him. These deeds block the paths of Satan against him and restrain the soul from desires, and the enmity of the soul and Satan is not hidden. So this is the greater jihad in which one overcomes his most hostile enemy. Therefore he said "al-ribat" with the definite article, and the repetition is to magnify its significance.

(1) In (R) and (M): his past sins.
(2) In (R) and the margins of (M) and (H): past.
(3) In (R) and (M): is that so.
(4) Its marfu' portion is authentic due to corroborating evidence. Sufyan ibn 'Abd al-Rahman - who is the grandson of 'Asim ibn Sufyan - was narrated from by 'Abdullah ibn Lahiq and Abu al-Zubayr al-Makki, as in "al-Tahdhib," and Ibn Hibban mentioned him in "al-Thiqat."

145 - Muhammad ibn Abd al-A'la reported to us, saying: Khalid narrated to us, from Shu'bah, from Jami' ibn Shaddad, who said: I heard Humran ibn Aban — he informed Abu Burdah in the mosque — that he heard Uthman narrating from the Messenger of Allah, peace and blessings be upon him, saying: "Whoever perfects the ablution as Allah, Mighty and Majestic, has commanded him, then the five prayers are expiations for what is between them."(1)

146 - Qutaybah reported to us, from Malik, from Hisham ibn Urwah, from his father, from Humran, the freed slave of Uthman

That ʿUthmān, may Allah be pleased with him, said: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: "There is no man who performs ablution and does it well, then prays the prayer, except that his sins between it and the next prayer are forgiven, until he prays it."

147 — We were informed by ʿAmr ibn Manṣūr: Ḥaddathanā Ādam ibn Abī Iyās, he said: Ḥaddathanā al-Layth — meaning Ibn Saʿd — ḥaddathanā Muʿāwiyah ibn Ṣāliḥ, he said: Abū Yaḥyā Sulaym ibn ʿĀmir, Ḍamrah ibn Ḥabīb, and Abū Ṭalḥah Nuʿaym ibn Ziyād informed me; they said: We heard Abā Umāmah al-Bāhilī say:

I heard ʿAmr ibn ʿAbasah say: I said: O Messenger of Allah, how is the ablution? He said: "As for the ablution — when you perform ablution and wash your hands and cleanse them thoroughly, your sins come out from

"Between your nails and your fingertips. So if you rinse your mouth and sniff water into your nostrils, and wash your face and your hands up to the elbows, and wipe your head, and wash your feet up to the ankles, you have washed away your sins in general. And if you place your face before Allah, Mighty and Majestic, you will emerge from your sins as on the day your mother gave birth to you." Abu Umamah said: I said, "O 'Amr ibn 'Abasah, mind what you say! Is all this granted in a single sitting?" He replied: "By Allah, my age has grown great, my death has drawn near, and I am not in need such that I would lie about the Messenger of Allah, peace and blessings be upon him. My ears heard it and my heart preserved it from the Messenger of Allah, peace and blessings be upon him."

109 - Chapter: The statement after completing the ablution

148 - Muhammad ibn 'Ali ibn Harb al-Marwazi informed us, saying: Zayd ibn al-Hubab narrated to us, saying: Mu'awiyah ibn Salih narrated to us, from Rabi'ah ibn Yazid, from Abu Idris al-Khawlani and Abu 'Uthman, from 'Uqbah ibn 'Amir al-Juhani, from 'Umar ibn al-Khattab, may Allah be pleased with him, who said: The Messenger of Allah, peace and blessings be upon him, said: "Whoever performs ablution and does it well, then says: 'I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and His Messenger'..."

and His Messenger, the eight gates of Paradise will be opened for him, and he may enter through whichever of them he wishes."

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(1) In (R) and (M): of Paradise.

(2) A sound hadith, with two chains of transmission. The first: Muʿāwiyah ibn Ṣāliḥ, from Rabīʿah ibn Yazīd, from Abū Idrīs al-Khawlānī, from ʿUqbah ibn ʿĀmir, with it. The second: Muʿāwiyah ibn Ṣāliḥ, from Abū ʿUthmān, from ʿUqbah, with it. Thus his statement "and Abū ʿUthmān" is coordinated with Rabīʿah ibn Yazīd, meaning that Abū ʿUthmān is a second teacher of Muʿāwiyah ibn Ṣāliḥ, not a teacher of Rabīʿah. This is what Abū ʿAlī al-Jayyānī deemed correct—as al-Nawawī mentioned in *Sharḥ Muslim* 3/119—and he rejected what Ibn al-Ḥadhāʾ had written in his copy: "Rabīʿah said: and Abū ʿUthmān narrated to me…" etc. However, al-Mizzī deemed it correct in his *Tahdhīb* 34/76, stating: from Muʿāwiyah ibn Ṣāliḥ, from Rabīʿah ibn Yazīd, from Abū ʿUthmān. End quote. As for Abū ʿUthmān: Ibn Manjawayh said in *Rijāl Muslim* 2/396: he is likely Saʿīd ibn Hānīʾ al-Khawlānī; Ibn Ḥibbān said in his *Ṣaḥīḥ* (1050): he is likely Ḥurayz ibn ʿUthmān; al-Dhahabī said in *al-Mīzān*: it is not known who he is, and Muslim cited him in a supporting narration. End quote. The rest of his narrators are trustworthy, except Zayd ibn al-Ḥubāb, who is ṣadūq (truthful), and except Muʿāwiyah ibn Ṣāliḥ, who is slightly below the level of trustworthiness. Moreover, the correct version of the second chain includes Jubayr ibn Nufayr between Abū ʿUthmān and ʿUqbah ibn ʿĀmir, as will come later. The hadith is in *al-Sunan al-Kubrā*, no. (140).

There is disagreement concerning it regarding Zayd ibn al-Ḥubāb:

Muhammad ibn ʿAlī ibn Ḥarb narrated it from him with these two chains, without mentioning Jubayr ibn Nufayr, as in the author's narration here.

Jaʿfar ibn Muhammad ibn ʿImrān narrated it from him—as in *Sunan al-Tirmidhī* (55)—with these two chains, without mentioning Jubayr ibn Nufayr, and without mentioning ʿUqbah.

Abū Bakr ibn Abī Shaybah narrated it from him with these two chains—as in his *Muṣannaf* (21) and *Ṣaḥīḥ* Muslim (234)—mentioning Jubayr ibn Nufayr between Abū ʿUthmān and ʿUqbah, and that is the correct version. Mūsā ibn ʿAbd al-Raḥmān al-Masrūqī also narrated it likewise from Zayd ibn al-Ḥubāb, as will come in similar form from the hadith of ʿUqbah alone at no. (151) (without mentioning the hadith of ʿUmar). The forthcoming hadith of ʿUqbah and this hadith of ʿUmar are one single report concerning the mention of tending camels; some combined them, and some separated them, as the author did here.

Aḥmad (17393) and Muslim (234) also transmitted the two hadiths of ʿUmar and ʿUqbah concerning the mention of tending camels via the path of ʿAbd al-Raḥmān ibn Mahdī, from Muʿāwiyah ibn Ṣāliḥ, with these two chains, mentioning Jubayr ibn Nufayr between Abū ʿUthmān and ʿUqbah. =

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= And Abu Dawud (169) and Ibn Hibban (1050) also transmitted it via the path of 'Abd Allah ibn Wahb, from Mu'awiyah ibn Salih, from Abu 'Uthman, from Jubayr ibn Nufayr, from 'Uqbah, with it, at length, mentioning the two hadiths of 'Uqbah and 'Umar, and at its end came the statement of Mu'awiyah ibn Salih: "And Rabi'ah ibn Yazid narrated it to me, from Abu Idris, from 'Uqbah ibn 'Amir." End quote. And this is the other chain of transmission.

And Ibn Majah (470) also transmitted it via the path of Abu Ishaq al-Sabi'i, from 'Abd Allah ibn 'Ata' al-Bajali, from 'Uqbah, with the hadith of 'Umar alone, in a manner similar to the narration of the author, and 'Abd Allah ibn 'Ata' concealed (dallasa) it from 'Uqbah. For Shu'bah examined his chain of transmission and traveled in search of it, and found that between Ibn 'Ata' and 'Uqbah there were three narrators, one of whom was Shahr ibn Hawshab, and the hadith was rendered defective in Shu'bah's view by the mention of Ibn Hawshab in it. Al-Daraqutni mentioned this in "Al-'Ilal" 1/159, then said: "And the best of its chains of transmission is what Mu'awiyah ibn Salih narrated, from Rabi'ah ibn Yazid, from Abu Idris al-Khawlani, and from Abu 'Uthman, from Jubayr ibn Nufayr, from 'Uqbah." End quote. And see the account of Shu'bah regarding this in his journey in search of this hadith in "Al-Rihlah fi Talab al-Hadith," pp. 151-152, and in other works in the biography of Shahr ibn Hawshab.

And Ahmad (121) also transmitted it via the path of Abu 'Aqil, from his cousin (ibn 'ammihi), from 'Uqbah, with it, and its chain of transmission is weak due to the unknown status of the cousin of Abu 'Aqil.

And Abu Dawud (906) transmitted it from 'Uthman ibn Abi Shaybah, from Zayd ibn al-Hubab, from Mu'awiyah ibn Salih, from Rabi'ah ibn Yazid, from Abu Idris al-Khawlani, from Jubayr ibn Nufayr, from 'Uqbah, with his hadith alone, without mentioning the hadith of 'Umar, and he inserted Jubayr ibn Nufayr into the first chain of transmission between Abu Idris and 'Uqbah.

And al-Tirmidhi declared it defective (a'llahu) following his narration of the hadith (55), saying: "This is a hadith whose chain of transmission contains disorder (idtirab), and nothing substantial is authentic from the Prophet, peace and blessings be upon him, on this topic; Muhammad (meaning al-Bukhari) said: 'And Abu Idris did not hear anything from 'Umar.'" And Abu 'Ali al-Jayyani refuted this statement of his — as in "Sharh Muslim" 3/120 — and said: "Abu 'Isa (meaning al-Tirmidhi) placed the blame in that regard on Zayd ibn al-Hubab, and Zayd is innocent of this charge, and the error in that is from Abu 'Isa or from his shaykh who narrated it to him, because we have presented from the narration of leading, precise memorizers (a'immah huffaz) from Zayd ibn al-Hubab what contradicts what Abu 'Isa mentioned, and praise be to God." And Abu 'Isa also mentioned it in the book "Al-'Ilal" and in his questions to Muhammad ibn Isma'il al-Bukhari, and he did not improve it, and he reported therein a statement from him that contradicts what we have mentioned from the leading scholars, and perhaps he did not memorize it from him. End quote. And see the hadith of "Musnad" Ahmad (17314) and the commentary upon it.

And this hadith will come with this chain of transmission of mine from the hadith of 'Uqbah on the main path at number (151).

110 - Chapter: The Adornment of Ablution

149 - Qutaybah ibn Sa'id informed us, from Khalaf — and he is Ibn Khalifah — from Abu Malik al-Ashja'i, from Abu Hazim, who said:

I was behind Abu Hurayrah while he was performing ablution for prayer, and he was washing his arms until he reached his armpits. I said: "O Abu Hurayrah, what is this ablution?" He said to me: "O my son Farrukh, are you here? Had I known you were here, I would not have performed this ablution. I heard my beloved, peace be upon him, say: 'The adornment of the believer reaches wherever the ablution reaches.'"

150 - Qutaybah ibn Sa'id informed us, from Malik, from al-'Ala' ibn 'Abd al-Rahman, from his father, from Abu Hurayrah, that the Messenger of Allah, peace and blessings be upon him, went out to the cemetery and said: "Peace be upon you, O abode of believing people. Indeed, we, if Allah wills, shall join you. I wish that I had seen our brothers." They said: "O Messenger of Allah, are we not your brothers?" He said: "Rather, you are my companions, and my brothers are those who will come after me, and I will precede them at the Basin." They said: "O Messenger of Allah, how will you recognize those of your community who come after you?" He said: "What do you think—if a man had horses with white foreheads and white feet among horses that were pure black, would he not recognize his own horses?" They said: "Yes." He said: "Then indeed, they will come on the Day of Resurrection with white foreheads and white feet from the effects of ablution, and I will precede them at the Basin."

111 - Chapter: The Reward of One Who Performs Ablution Well, Then Prays Two Rakʿahs

151 - Mūsā ibn ʿAbd al-Raḥmān al-Masrūqī informed us, saying: Zayd ibn al-Ḥubāb narrated to us, saying: Muʿāwiyah ibn Ṣāliḥ narrated to us, saying: Rabīʿah ibn Yazīd al-Dimashqī narrated to us, from Abū Idrīs al-Khawlānī and Abū ʿUthmān, from Jubayr ibn Nufayr al-Ḥaḍramī, from ʿUqbah ibn ʿĀmir al-Juhanī, who said: The Messenger of Allah ﷺ said: "Whoever performs ablution and does it well, then prays two rakʿahs, devoting his heart and face to them, Paradise becomes obligatory for him."

112 - Chapter: What Nullifies Purification and What Does Not Nullify It: Ablution Due to Madhy (Pre-Seminal Fluid)

152 - Hannād ibn al-Sarī informed us, from Abū Bakr ibn ʿAyyāsh, from Abū Ḥaṣīn, from Abū ʿAbd al-Raḥmān, who said: ʿAlī said: I was a man who frequently emitted madhy, and the daughter of the Prophet ﷺ was under my care (my wife), so I felt too shy to ask him. I said to a man sitting beside me: Ask him. So he asked him, and he ﷺ said: "In it (i.e., due to it) is ablution."

153 - Ishaq ibn Ibrahim informed us, Jarir informed us, from Hisham ibn 'Urwa, from his father, from 'Ali, may Allah be pleased with him, who said: I said to al-Miqdad: When a man consummates his marriage with his wife and experiences madhy (pre-ejaculatory fluid) but does not have intercourse, ask the Prophet, peace and blessings of Allah be upon him, about that, for I am too shy to ask him about it while his daughter is under my care. So he asked him, and he said: "He should wash his private parts and perform wudu as he would for prayer."(1)

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= And it was also recorded by 'Abdullah ibn Ahmad in his supplementary additions to the "Musnad" (1071) via multiple chains, from Abu Bakr ibn 'Ayyash, with this chain of transmission, and in it: "from it is wudu."

And it was recorded by Ahmad (1026), al-Bukhari (269), and Ibn Hibban (1104) via the route of Za'ida ibn Qudama, from Abu Hasin, with similar wording; and in al-Bukhari's version: "Perform wudu and wash your penis." And similar wording is found in Ahmad, and in Ibn Hibban: So I asked the Prophet, peace and blessings of Allah be upon him, and he said: "If you see the fluid, wash your penis and perform wudu, and if you see maniy (semen), perform ghusl."

And the man whom 'Ali ordered to ask the Messenger of Allah, peace and blessings of Allah be upon him, is al-Miqdad ibn al-Aswad according to the correct view, as will come in the repeated narrations of this hadith.

And al-Sindi said regarding his statement "to a man sitting next to me": The apparent meaning is that it refers to his sitting, peace and blessings of Allah be upon him, and this indicates his presence at the session of the answer, as has come in some narrations.

And it will come through other chains under the numbers: (153) (154) (155) (156) (157) (193) (194) (435) (436) (437) (438) (439) (440).

(1) A sound hadith with the wording: "He should wash his penis" or "his genitals." As for the plural wording "madhakir" — which is an irregular plural, meaning the penis and the two testicles — it is strengthened by the narration of Abu 'Awana mentioned later. And this chain is disconnected, because 'Urwa's narration from 'Ali is mursal, as in the "Marasil" of Ibn Abi Hatim, p. 149. And the hadith is in the "Sunan al-Kubra" under number (147).

And it was recorded by Ahmad (1009) from Waki', and (1035) from Yahya al-Qattan, and Abu Dawud (208) via the route of Zuhayr ibn Mu'awiya, and (209) via the route of Maslama ibn Qa'nab — all four of them from Hisham ibn 'Urwa, with this chain of transmission. And in Ahmad and Abu Dawud: "He should wash his penis and his two testicles," and Ahmad added: "and perform wudu."

And Ibn Ishaq contradicted them — as in the "Musnad" of Ahmad (16725) — for he narrated it from Hisham, from his father, from al-Miqdad, who said: 'Ali said to me: Ask the Messenger of Allah, peace and blessings of Allah be upon him... And their statement is more correct than the statement of Ibn Ishaq, as al-Daraqutni mentioned in "al-'Ilal" 1/308. =

154 - Qutaybah ibn Sa'id informed us, saying: Sufyan narrated to us, from 'Amr, from 'Ata', from 'A'ish ibn Anas, that 'Ali said: "I was a man who emitted madhi (prostatic fluid) frequently, so I told 'Ammar ibn Yasir to ask the Messenger of Allah, peace and blessings be upon him, on my behalf—because of his daughter being with me (as my wife)—and he said: 'The ablution (wudu') is sufficient for that.'"

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Also recorded by Abu 'Awanah (765) via the route of 'Abidah al-Salmani, from 'Ali, with the wording: "He washes his testicles and his penis, and performs ablution as he would for prayer." The author of "'Awn al-Ma'bud" 1/358 said: Most of the narrations in the two Sahihs and others on this topic are devoid of mentioning the testicles, but the narration of Abu 'Awanah from 'Ali includes the addition of the testicles. Al-Hafiz said: Its chain is beyond reproach, and there is no contradiction between the two narrations, as it is possible to reconcile them by washing both the testicles and the private part. End quote. See also the preceding hadith and the ones that follow.

Al-Sindi said: "Madhakiruhu" (his male organs) is an irregular plural of "dhakar" (penis), and it is said to be a plural with no singular, and it is said its singular is "midhkar." It is pluralized despite being one organ in the body, with consideration to what is connected to it; the name is applied to the whole, as if each part of the whole were like the penis in the ruling of washing. The command to wash the testicles has come explicitly before washing them, as a precaution.

(1) Preceding this hadith in (M) are the two hadiths numbered (157) and (156) in that order.
(2) In (M) and the margins of (K), (H), and (YH): "under me" (tahtī).
(3) The hadith is authentic in that 'Ali asked al-Miqdad to ask the Messenger of Allah, peace and blessings be upon him, on his behalf—but this chain is weak due to the unknown status of 'A'ish ibn Anas, as 'Ata' ibn Abi Rabah was the only one to narrate from him. Al-Dhahabi said in "al-Mizan": He is unknown. The rest of its narrators are trustworthy. Sufyan is Ibn 'Uyaynah, and 'Amr is Ibn Dinar. It appears in "al-Sunan al-Kubra" as number (149).

There is a difference of opinion regarding it from Sufyan ibn 'Uyaynah:
Ahmad (18892), al-Humaydi (39), and Qutaybah ibn Sa'id—as in this narration of the author—all three narrated it from Sufyan with this chain.
Sa'id ibn Mansur differed from them—as in "al-Tamhid" 21/203—narrating it from Sufyan, from 'Amr, from 'Ata', from Ibn 'Abbas, that he heard 'Ali. The hadith. This is if this narration is sound; for al-Daraqutni did not mention this narration in "al-'Ilal" 2/46-47, nor did he mention a narration of 'Ata' from Ibn 'Abbas regarding this hadith. =

155 — ʿUthmān ibn ʿAbd Allāh informed us, saying: Umayya informed us, saying: Yazīd ibn Zurayʿ narrated to us that Rawḥ ibn al-Qāsim narrated to him, from Ibn Abī Najīḥ, from ʿAṭāʾ, from Iyās ibn Khalīfa, from Rāfiʿ ibn Khadīj, that ʿAlī ordered ʿAmmār to ask the Messenger of God, peace and blessings be upon him, about madhy (pre-ejaculatory fluid), and he said: "He washes his private parts and performs ablution."

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And Ibn Jurayj narrated it from ʿAṭāʾ, and there is disagreement concerning him:
Yaḥyā al-Qaṭṭān narrated it from Ibn Jurayj, from ʿAṭāʾ, from ʿĀʾish, with it, as in "Musnad Aḥmad" (23825).
And Makhlad ibn Yazīd narrated it from Ibn Jurayj, from ʿAṭāʾ, from Ibn ʿAbbās, as will come at number (435), and al-Dāraquṭnī did not mention this narration in "al-ʿIlal" 2/47, and he mentioned that Ibn Jurayj's narration from ʿAṭāʾ is like Ibn ʿUyayna's narration from ʿAmr, from ʿAṭāʾ, from ʿĀʾish. And God knows best.
There is also disagreement concerning ʿAṭāʾ: Ibn Abī Najīḥ narrated it from him, from Iyās ibn Khalīfa, from Rāfiʿ ibn Khadīj, that ʿAlī... as will come in the following hadith. Al-Dāraquṭnī said in "al-ʿIlal" 2/48: What is correct is what ʿAmr ibn Dīnār and Ibn Jurayj said from ʿAṭāʾ. End quote. Meaning from ʿĀʾish. And the wording of Aḥmad's narration (23825) is close to the wording of the forthcoming narration (435).
And the hadith has preceded with a sound chain of transmission via Abū ʿAbd al-Raḥmān al-Sulamī from ʿAlī at number (152).

(1) In (M) and the margins of (K) and (H): Rawḥ ibn al-Qāsim narrated to us.
(2) A sound hadith with the wording: "He washes his penis," and with ʿAlī's request that al-Miqdād ask the Messenger of God, peace and blessings be upon him, on his behalf. This chain of transmission is weak due to the unknown status of Iyās ibn Khalīfa, for only ʿAṭāʾ ibn Abī Rabāḥ narrated from him. Al-ʿUqaylī said: There is error in his hadith. And al-Dhahabī said in "al-Mīzān": He is hardly known. The rest of its narrators are trustworthy. ʿUthmān ibn ʿAbd Allāh: he is Ibn Muḥammad ibn Khurrazādh, and Umayya: he is Ibn Bisṭām, and Ibn Abī Najīḥ: he is ʿAbd Allāh, and the name of Abū Najīḥ is Yasār. And the hadith is in "al-Sunan al-Kubrā" at number (150).
Ibn Ḥibbān also transmitted it (1105) from al-Ḥasan ibn Sufyān, from Umayya ibn Bisṭām, with this chain of transmission. And in the preceding hadith, mention was made of some of its various chains, and that what is correct among them is what ʿAmr narrated from ʿAṭāʾ, from ʿĀʾish ibn Anas, from ʿAlī, with it.
And the hadith has preceded with a sound chain of transmission at number (152), and its repetitions are to be considered in the commentary on it.

156 — ʿUtbah ibn ʿAbd Allāh al-Marwazī informed us, from Mālik — namely Ibn Anas — from Abū al-Naḍr, from Sulaymān ibn Yasār, from al-Miqdād ibn al-Aswad, that ʿAlī ordered him to ask the Messenger of God, peace and blessings be upon him, about a man who draws near to his wife and then madhy (pre-ejaculatory fluid) comes out of him — what is required of him? For the Prophet's daughter is with me, and I am too ashamed to ask him myself. So I asked the Messenger of God, peace and blessings be upon him, about that, and he said: "When any of you experiences that, let him sprinkle water over his private part and perform the ablution (wuḍūʾ) for prayer."

157 — Muḥammad ibn ʿAbd al-Aʿlā informed us, saying: Khālid narrated to us, from Shuʿbah, who said: Sulaymān informed me, saying: I heard Mundhir, from Muḥammad ibn ʿAlī, from ʿAlī, who said: I was too ashamed to ask the Prophet, peace and blessings be upon him, about madhy because of Fāṭimah, so I ordered al-Miqdād ibn al-Aswad to ask him, and he asked him. He said: "In it (i.e., for it) is the ablution (wuḍūʾ)."

113 - Chapter: Wudu (Ablution) from Feces and Urine

158 - Muhammad ibn al-A'la informed us, saying: Khalid narrated to us, Shu'bah narrated to us, from 'Asim, that he heard Zirr ibn Hubaysh narrating, saying:
I came to a man called Safwan ibn 'Assal, and I sat at his door. He came out and said: "What is your need?" I said: "I seek knowledge." He said: "Indeed, the angels lower their wings for the seeker of knowledge, pleased with what he seeks." Then he said: "About what do you ask?" I said: "About the khuffs (leather socks)." He said: "When we were with the Messenger of Allah ﷺ on a journey, he ordered us not to remove them for three days except due to janabah (major ritual impurity), but [we could keep them on] for feces, urine, and sleep."(1)

114 - Chapter: Wudu from Feces

159 - 'Amr ibn 'Ali and Isma'il ibn Mas'ud informed us, both saying: Yazid ibn Zuray' narrated to us, saying: Shu'bah narrated to us, from 'Asim, from Zirr, saying:--------------------------------------------
= Also narrated by Ahmad (618) and (1010), al-Bukhari (132) and (178), Muslim (303), and 'Abdullah ibn Ahmad in his additions to al-Musnad (606), via multiple chains (Abu Mu'awiyah, Waki', 'Abdullah ibn Dawud, Jarir, and Hushaym) from al-A'mash, with it. These are corroborating narrations for Shu'bah.
'Abidah ibn Humayd differed from them, narrating it from al-A'mash, from Habib ibn Abi Thabit, from Sa'id ibn Jubayr, from Ibn 'Abbas, from 'Ali, as will come at number (436), but he was not followed in this view. The hadith of Ibn al-Hanafiyyah is the correct one, as al-Daraqutni mentioned in al-'Ilal 2/74.
The hadith will be repeated with its chain and text at number (437), and see the preceding hadiths before it.
(1) Its chain is hasan (good) due to 'Asim — who is Ibn Bahdalah — for he is truthful with good hadith. Khalid is Ibn al-Harith. It is in al-Sunan al-Kubra at number (131).
The specification of the time period for wiping over the khuffs has already preceded at number (126). As for his statement: "Indeed, the angels..." etc., although Safwan stopped it here (as his own saying), it has been raised to the Prophet ﷺ in other narrations; some of them were mentioned in the commentary on hadith (126), and to that may be added the hadith of Ahmad (18098) and the hadith of Ibn Majah (226). See also the following hadith.