It is narrated that Abdur-Rahman ibn Awf prepared food and drink and invited a group of the companions of the Messenger of Allah, blessings and peace be upon him, when wine was permissible. They ate and drank, and when they became intoxicated and the time for the Maghrib prayer came, they appointed one of them to lead them in prayer. He recited: "I worship what you worship, and you worship what I worship," and it was revealed. They would not drink at the times of prayer, but when they prayed the 'Isha prayer, they would drink it, and they would not wake up until the intoxication had left them and they knew what they were saying. Then the prohibition was revealed. [Narrated by the authors of the three Sunan, Ahmad, Abdul bin Hamid, Al-Bazzar, Al-Hakim, and Al-Tabari in a similar manner without the phrase "they would not drink..." All of them from the route of 'Ata' ibn al-Sa'ib from Abu Abdur-Rahman al-Sulami from Ali. There is disagreement regarding the name of the inviter and the name of the one who led the prayer. In the narration of Abu Ja'far al-Razi from him in Al-Tirmidhi: "Abdur-Rahman prepared for us," and similarly Al-Hakim from the route of Khalid al-Tahhan from him. And in Abu Dawood: "A man invited him and Abdur-Rahman." And for Al-Hakim from the narration of Al-Thawri from 'Ata': "A man from the Ansar invited us." And for Al-Tirmidhi from Ali: "So they appointed me," and for Abu Dawood: "They appointed Ali," and for Al-Nasa'i from the route of Abu Ja'far also: "They appointed Abdur-Rahman ibn Awf," and Al-Bazzar obscured it. Similarly Al-Hakim. And for Al-Tabari from Al-Thawri. And for Al-Tabari also from Hamad ibn Salamah and for Al-Hakim from Khalid. (Note) The statement "they would not drink..." I did not find it.] And the meaning of "Do not approach the prayer" is do not deceive it nor stand up to it, and avoid it. Like His saying: (And do not approach adultery), (Do not approach the abominations). It is said that its meaning is: do not approach its places, which are the mosques, due to his saying, blessings and peace be upon him: "Keep your children and your madmen away from your mosques." [Narrated by Ibn 'Adi from the hadith of Abu Huraira, and in it is Abdullah ibn Mahroor who is weak and has a connection with Muhammad, and he is weak. And there are narrations from Thawban, Mu'adh, Abu Darda, Abu Umamah, and Wathilah. The hadith of Thawban is in Ibn Majah with the wording: "Keep your children, your buying, your selling, your disputes, and your raising of voices away from our mosques..." The hadith of Mu'adh was narrated by Abdul Razzaq from the narration of Makhlul from him, and it is disconnected. The hadith of the others was narrated by Al-Tabarani, Al-Aqili, and Ibn 'Adi from the narration of Makhlul from them, and in it is Al-'Ala' ibn Kathir who is weak.] And it is said: it is the intoxication of drowsiness and the overpowering of sleep, like His saying: ... and they were covered ... by the intoxication of their sleep. [They were covered: their hearts were covered by intoxication as iron is covered by rust. And "the sleep" refers to the drowsiness and the negligence of the heart at the beginning of sleep. And "the intoxication" is like rust on the heart, and I saw in the foundation of Al-Turamah what seems to be the origin of this, which is his saying: And a ride has been sent to the Radaaya ... the first rays like the morals of the eyelids. Out of fear that sleep would overpower them ... by the intoxication of their sleep all the intoxications. And "the Radaaya" is the plural of "Radiya," like "Qadhaaya" and "Qadhiyah," which has been afflicted by destruction. And "the first rays" is the plural of "Taliha" or "Talih": the thin ones. And "the morals" is the plural of "Khalq," like "Sabab" which is the worn-out thing. And the year is attributed to the sleep because it is its beginning, so it is ascribed to it.]}

And it was recited: Sakarā, with an open 's' (س). And Sukrā, as if it were a plural, like Halaqā and Ju'ā, because intoxication is a condition that affects the mind. Or as a singular meaning: and you are a group of intoxicated ones, like saying: a woman intoxicated. And Sukrā with a closed 's' (س) like Ḥablā. On the condition that it is an adjective for the group. And Janāḥ ibn Ḥabīsh narrated: Kaslā and Kaslā, with both open and closed. And 'nor in a state of janabah' is connected to His saying: (and you are intoxicated) because the position of the sentence with the 'and' is accusative as a state, as if it were said: do not approach the prayer while intoxicated nor in a state of janabah. And the janabah applies equally to the singular and plural, masculine and feminine, because it is a name that functions like a source, which is the act of becoming junub. Except for those who are passing by, an exception from the general state of the addressees. Its position is as a state. If you say: how is this state combined with the state before it? I say: it is as if it were said: do not approach the prayer in a state of janabah, except that you have another state in which you are excused, which is the state of travel. And crossing the path is a phrase for it. And it may not be a state but an adjective, due to His saying (janaban), meaning do not approach the prayer in a state of janabah, except for those who are not passing by, meaning those in a state of janabah who are not excused. If you say: how is their prayer valid in a state of janabah due to the excuse of travel? I say: by 'janabah' I mean those who have not performed ghusl, as if it were said:

Do not approach the prayer while you are in a state of impurity, until you have washed yourselves, unless you are travelers. And he said: Whoever interprets the prayer as being in the mosque means: Do not approach the mosque while in a state of impurity except as passersby, if the way to water is in it, or if the water is in it, or if you have experienced a wet dream in it. It was said that some men from the Ansar had their doors in the mosque, and they would become impure without finding a passage except through the mosque, so they were given permission. It is narrated that the Messenger of Allah, blessings and peace be upon him, did not permit anyone to sit in the mosque or pass through it while in a state of impurity except for Ali, may Allah be pleased with him, because his house was in the mosque. The origin of this hadith is in al-Tirmidhi with a different wording. It was narrated through Salim ibn Abi Hafsah from Atiyyah from Abu Sa'id al-Khudri who said that the Messenger of Allah, blessings and peace be upon him, said to Ali: 'O Ali, it is not permissible for anyone to be in a state of impurity in this mosque except for me and you.' Al-Tirmidhi said: It is good and strange; we do not know it except from this chain. Muhammad ibn Isma'il heard it from me. Al-Bazzar narrated it from the narration of al-Hasan ibn Ziyad from Khurajah ibn Sa'd from his father Sa'd similarly. He said: We do not know it from Sa'd except with this chain, then he narrated it from the hadith of Abu Sa'id like al-Tirmidhi. He said: Salim was a Shi'i, but he did not abandon or follow this, and its meaning is that he, blessings and peace be upon him, had his residence in the mosque. In this regard, there is a narration from Umm Salamah, which al-Tabari narrated with the wording: 'It is not appropriate for anyone to be in a state of impurity in this mosque except for me and Ali.' Abu Ya'la narrated from the hadith of Ibn Abbas: 'The Prophet, blessings and peace be upon him, closed the doors of the mosque except for the door of Ali,' so he enters the mosque while in a state of impurity as it is his way and he has no other way.' If you say: The ruling of the condition includes four: the sick, the travelers, those in a state of minor impurity, and those in a state of major impurity regarding whom the command of performing tayammum when water is not available is attached. I say: It appears that it is attached to all of them, and that the sick, if they lack water due to their weakness and inability to reach it, may perform tayammum, and likewise travelers if they lack it due to distance. Those in a state of minor impurity and those in a state of major impurity likewise if they do not find it for some reasons. Al-Zajjaj said: The word 'saa'id' means the surface of the earth, whether it is soil or otherwise. If it is a rock with no soil on it, if the one performing tayammum strikes his hand on it and wipes, that would be his purification, and this is the opinion of Abu Hanifah, may Allah have mercy on him. If you say: What about His saying, the Exalted, in Surah Al-Ma'idah (So wipe over your faces and your hands from it), meaning some of it, and this cannot be achieved on a rock that has no soil on it? I say: They said that 'from' is for the beginning of the limit. If you say: Their saying that it is for the beginning of the limit is a forced interpretation, and no one among the Arabs understands from the saying of someone: I wiped his head from oil, and from water, and from soil, except the meaning of part of it. I say: It is as you say. And submission to the truth is more appropriate than dispute. Indeed, Allah is Most Forgiving, Most Merciful, is a metaphor for permission and ease, because the one who is accustomed to forgiving the sinners and overlooking them prefers to be one who facilitates and does not make it difficult. If you say: How is it that the sick and the travelers are grouped together with those in a state of minor impurity and those in a state of major impurity?

Ahmad said: This is from the mention of that which is specifically attended to and included in the general, indicating by mentioning it two different aspects. This is because illness and travel are included in the generality of those who are in a state of ritual impurity and those who are exempted. And Allah knows best. Illness and travel are two reasons for the concession, while ritual impurity is a reason for the obligation of ablution. And major impurity is a reason for the obligation of ghusl. I said: He intended, glorified and exalted is He, to grant a concession to those who are required to purify themselves while lacking water, by allowing them to perform tayammum with dust. He specifically mentioned their ill and their travelers among them, because they are the foremost in deserving the clarification of the concession due to the prevalence of illness and travel over other reasons that necessitate concessions. Then it included all who are required to purify themselves and lack water due to fear of an enemy, or a wild animal, or the absence of a means to fetch water, or hardship in a place where there is no water, and other reasons that do not occur as frequently as illness and travel. And it was recited: from ghayt, it was said to be a softening of ghayt, like hīn in hīn. And ghayt means al-gha'it.