Benefits of the Hadith (Whoever touches his private part, let him perform wudu)
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The Shaykh : In this hadith, there are benefits:
Among them is that whoever touches his private part is commanded to perform wudu, whether for the sake of sexual desire or not, whether intentionally or unintentionally. However, as we mentioned earlier, the apparent meaning is that it refers to intentional touching.
Now, is the command for obligation or for recommendation?
The scholars, may Allah have mercy on them, differed on this:
It was said that the command is for obligation, and it was said that the command is for recommendation.
If we say the command is for obligation, there is a contradiction between this and the hadith of Talq ibn Ali. If we say the command is for recommendation, there is no contradiction between them. So, do we say in reconciling them: the command in the hadith of Basrah is for recommendation, and the negation of obligation in the hadith of Talq does not contradict the establishment of recommendation? Some scholars held this view, stating that if he touches his private part, it is recommended that he perform wudu, whether for sexual desire or not, and it is not obligatory, whether for sexual desire or not.
It was also said that if we say the command is for obligation, the reconciliation is to interpret the hadith of Basrah as applying to one who touched it for sexual desire, and the hadith of Talq as applying to one who touched it for other than sexual desire. The reasoning indicates this reconciliation. What is the reasoning, my brother?
No, the one on your right.
The student: The hadith of Talq is that whoever touches it for sexual desire.
The Shaykh : No, no, the reasoning in the hadith? It seems your mind is not present. Answer correctly: is it correct or not correct? Yes?
The student: Correct.
The Shaykh : Correct. No, it is not present. Yes.
The student: Because of his saying:Bulugh al-Maram 72.
The Shaykh : Because of his saying:Bulugh al-Maram 72. So, if he touched it for sexual desire, he touched it not as if it were a part of his body, and thus he must perform wudu. If it was for other than sexual desire, it is not obligatory.
Among them is that whoever touches his private part is commanded to perform wudu, whether for the sake of sexual desire or not, whether intentionally or unintentionally. However, as we mentioned earlier, the apparent meaning is that it refers to intentional touching.
Now, is the command for obligation or for recommendation?
The scholars, may Allah have mercy on them, differed on this:
It was said that the command is for obligation, and it was said that the command is for recommendation.
If we say the command is for obligation, there is a contradiction between this and the hadith of Talq ibn Ali. If we say the command is for recommendation, there is no contradiction between them. So, do we say in reconciling them: the command in the hadith of Basrah is for recommendation, and the negation of obligation in the hadith of Talq does not contradict the establishment of recommendation? Some scholars held this view, stating that if he touches his private part, it is recommended that he perform wudu, whether for sexual desire or not, and it is not obligatory, whether for sexual desire or not.
It was also said that if we say the command is for obligation, the reconciliation is to interpret the hadith of Basrah as applying to one who touched it for sexual desire, and the hadith of Talq as applying to one who touched it for other than sexual desire. The reasoning indicates this reconciliation. What is the reasoning, my brother?
No, the one on your right.
The student: The hadith of Talq is that whoever touches it for sexual desire.
The Shaykh : No, no, the reasoning in the hadith? It seems your mind is not present. Answer correctly: is it correct or not correct? Yes?
The student: Correct.
The Shaykh : Correct. No, it is not present. Yes.
The student: Because of his saying:
it is only a part of your body
إنما هو بضعة منكThe Shaykh : Because of his saying: