Читать книгу Towards Understanding the Qur'an - Sayyid Abul A'la Mawdudi - Страница 214

Al-Nisa’ 4: 43

(43) Believers! Do not draw near to the Prayer while you are intoxicated39 until you know what you are saying;40 nor when you are defiled41 – save when you are travelling – until you have washed yourselves.42 If you are either ill or travelling or have satisfied a want of nature or have had contact with women43 and can find no water, then betake yourselves to pure earth, ▶

39 This is the second in the chronological sequence of injunctions concerning intoxicants. We have already come across the first injunction in Surah al-Baqarah (2: 219).

40 What is required is that while praying one should at least be conscious enough to know what one is uttering in the Prayer.

41 The term janabah denotes the state of major ritual impurity, which results from the act of sexual intercourse or from seminal emission (ensuing either from sexual stimulation or from a wet dream).

42 A group of jurists and Qur’anic commentators interprets this verse to mean that one should not enter a mosque in the state of major ritual impurity (janabah), unless it be out of necessity. Another group thinks that the reference here is to travel. In the opinion of this group, if a traveller is in the state of major ritual impurity he may resort to tayammum (i.e. symbolic ablution attained through wiping the hands and face with clean earth).

43 There is disagreement as to what is meant here by the verb lamastum. Several jurists are of the opinion that it signifies sexual intercourse. Abu Hanifah and his school follow this view. Contrary to this, some other jurists hold that it merely signifies the act of touching. This is the opinion adopted by Shafi[i. Malik is of the opinion that if a man and a woman touch each other with sexual desire, their ablution is nullified. He sees nothing objectionable, however, in the mere act of a man touching a woman’s body, or vice versa, provided the act is not motivated by sexual desire.

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