him (Qadihan).
It is wajib for men to make an istibra, that is, not to leave any drops in the urethra, by walking, coughing or by lying on their left side. Women do not make an istibra. One must not make an ablution unless one is satisfied that there are no drops of urine left. One drop oozing out will both nullify the ablution and make one's underwears dirty. If less than a palmful oozes onto the pants, it is makruh for one to make an ablution and perform namaz. If more oozes, the namaz will not be sahih. Those who have difficulty with istibra must put a cellulosic cotton wick as big as a barley seed into the urinary hole. The cotton will absorb the urine oozing out, which will prevent both the ablution from being broken and the pants from getting najs. Only the end of the cotton must not jut out. If the cotton wick is long and its end remains outside and gets wet with urine, the ablution will break. Shafi'is should not put cotton there during the blessed month of Ramadan; it will nullify one's fast according to the Shafi'i Madhhab. When a Hanafi Muslim imitating the Shafi'i Madhhab in ablution and namaz uses the cotton wick likewise, it will not nullify his fast. With old and invalid people, the organ becomes smaller and the piece of cloth wound around it becomes loose. A person with this problem puts a piece of cloth as large as a handkerchief in a small nylon bag and places the organ and the testicles in the bag. He ties the mouth of the bag. If the amount of the urine dripping onto the cloth is more than one dirham, the cloth must be replaced before making an ablution. If a person who cannot control his urine but who does not have an excuse notices wetness on the piece of cloth that he tied clean, and if he does not know when the urine oozed, it must be accepted that it oozed at the moment he noticed it, like in the example of the blood of haid, dealt with in the fourth chapter. A person who feels doubt checks the cloth before starting to perform namaz. If he sees wetness he makes a new ablution. If he feels doubt during namaz, he checks as soon as he makes the salam and, if he sees drops, he performs the namaz again. If he sees wetness one or two minutes after the salam, it will be concluded that he has performed the namaz with an ablution]. After istibra, istinja is made. After istinja with water, the organ is wiped dry with a piece of cloth. Every woman must always put kursuf (some cotton or cloth) on her front [see chapter 4].
[The fact that those who suffer from enuresis or oozing blood, and those who have difficulty in purifying themselves of najasat should imitate the Maliki Madhhab is written in the annotation of Ma'fuwat. It is written in the book Al-fiqh-u-alal-madhahib-il-arba'a, "In the Maliki Madhhab, urine, semen, mazi, wadi, blood of istihada (flux of blood from a woman other than cataminia and lochia), excrement or wind issuing from a healthy person breaks an ablution. Yet it will not be broken when the body emits stones, worms, pus, yellowish liquid or blood through the anus or any other part. When those things emission of which would normally break the ablution issue because of some illness and it cannot be prevented, one of the following two inferences (ijtihads) is to be followed: According to the first inference, involuntary urination that goes on for more than half of the period of time prescribed for a certain prayer of namaz, when it is not known when it (the urination) started, does not break an ablution. According to the second inference, it does not break the invalid's ablution anyway, not even in the absence of the three conditions. It is mustahab for him to make an ablution when the urination stops. When sick or old people have difficulty making ablution, it will be acceptable for them to follow this second inference. If it is known when the urination stops, it is preferable for the person concerned to make an ablution then. Those Hanafis and Shafi'is who have to wait too long for istibra or whose urine goes on dropping afterwards and who cannot be excusable because their involuntary urination does not continue as long as a period allotted for a namaz, must imitate the Maliki Madhhab. Ibni Abidin says in the subject about Talaq-i-rij'i, "Our scholars gave their fatwa in accordance with the Maliki Madhhab in case of a darurat. If a matter has not been explained in the Hanafi Madhhab, the Maliki Madhhab must be imitated
