Benefits of the Hadith (A man said: I touched my private part, or he said: A man touches his private part in prayer...)
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The Shaykh : In this hadith, there are benefits:
Among them is: the permissibility of asking about what one is shy to mention if necessity calls for it. The reason is that he asked about touching the private part, especially if the narration is:. Indeed, this is something one is shy to mention, but necessity calls for it in order to clarify the matter to the mufti as it truly is, and it is necessary that the matter be clarified to the mufti as it truly is.
And among the benefits of this hadith is: that touching the private part does not obligate the ablution, due to his saying (peace and blessings be upon him):, and there is no response that implies negation.
And among the benefits of this hadith is: the excellence of the Prophet's (peace and blessings be upon him) teaching, where he mentions the ruling and its cause, and that is in his saying:Bulugh al-Maram 72.
And we take from it a benefit that follows from that: that it is recommended for the mufti, when he issues a ruling on something, to mention the evidence or the reasoning so that the questioner is reassured, especially if he finds that the questioner has found the ruling strange or has objected to it; for then it becomes necessary for him to clarify to him the source of the ruling so that he accepts the ruling with conviction. Did you understand?
Because many people, when the common person asks them, say: "This is forbidden" or "This is lawful," and they leave him to go his way. But if you feel that the man has not been convinced and that he has found the ruling strange, then you must clarify the evidence.
And the believer is convinced by the evidence. For this reason, you always find that when a man asks you about an issue and you issue a ruling for him, and you see that he is not accepting it to that extent, and then you say: "Because the Messenger (peace and blessings be upon him) said such and such," you find his face brightens and he is completely convinced. And this is a matter that many people overlook.
And among the benefits of this hadith is: the indication that if the private part is touched in another manner that differs from touching the other limbs, then it has another ruling. And that is if he touches it for desire, for if he touches it for desire, it is not like the other limbs, because the other limbs cannot be touched by a person for desire, but the private part can be touched for desire. So we say: if he touches the private part in a manner that is not the ordinary touching of the limbs, then the ablution becomes obligatory for him, because the Prophet (peace and blessings be upon him and his family) negated the obligation and gave a reason, and this is a stated reason, and a reason that cannot be attributed or removed:Bulugh al-Maram 72.
And accordingly, if he touches it in a manner of desire, then his ablution is invalidated. And this is the correct view: that touching the private part, if it is for desire, invalidates the ablution, and if not, it does not.
Now, if someone else touches it, does his ablution become invalid? That is, the one who is touched?
The jurists say: the ablution does not become invalid. But if we return to the cause, we say: it does become invalid. Like a man who touches his wife's private part and desire arises in him. The cause is one, and perhaps arousing his desire by touching his wife is stronger than arousing his desire by his own touching.
Among them is: the permissibility of asking about what one is shy to mention if necessity calls for it. The reason is that he asked about touching the private part, especially if the narration is:
I touched my private part
مسست ذكريAnd among the benefits of this hadith is: that touching the private part does not obligate the ablution, due to his saying (peace and blessings be upon him):
No.
لاAnd among the benefits of this hadith is: the excellence of the Prophet's (peace and blessings be upon him) teaching, where he mentions the ruling and its cause, and that is in his saying:
it is only a part of your body
إنما هو بضعة منكAnd we take from it a benefit that follows from that: that it is recommended for the mufti, when he issues a ruling on something, to mention the evidence or the reasoning so that the questioner is reassured, especially if he finds that the questioner has found the ruling strange or has objected to it; for then it becomes necessary for him to clarify to him the source of the ruling so that he accepts the ruling with conviction. Did you understand?
Because many people, when the common person asks them, say: "This is forbidden" or "This is lawful," and they leave him to go his way. But if you feel that the man has not been convinced and that he has found the ruling strange, then you must clarify the evidence.
And the believer is convinced by the evidence. For this reason, you always find that when a man asks you about an issue and you issue a ruling for him, and you see that he is not accepting it to that extent, and then you say: "Because the Messenger (peace and blessings be upon him) said such and such," you find his face brightens and he is completely convinced. And this is a matter that many people overlook.
And among the benefits of this hadith is: the indication that if the private part is touched in another manner that differs from touching the other limbs, then it has another ruling. And that is if he touches it for desire, for if he touches it for desire, it is not like the other limbs, because the other limbs cannot be touched by a person for desire, but the private part can be touched for desire. So we say: if he touches the private part in a manner that is not the ordinary touching of the limbs, then the ablution becomes obligatory for him, because the Prophet (peace and blessings be upon him and his family) negated the obligation and gave a reason, and this is a stated reason, and a reason that cannot be attributed or removed:
it is only a part of your body
إنما هو بضعة منكAnd accordingly, if he touches it in a manner of desire, then his ablution is invalidated. And this is the correct view: that touching the private part, if it is for desire, invalidates the ablution, and if not, it does not.
Now, if someone else touches it, does his ablution become invalid? That is, the one who is touched?
The jurists say: the ablution does not become invalid. But if we return to the cause, we say: it does become invalid. Like a man who touches his wife's private part and desire arises in him. The cause is one, and perhaps arousing his desire by touching his wife is stronger than arousing his desire by his own touching.