The Book of Purification (Kitāb al-Ṭahāra)
كتاب الطہارۃ
كِتَابُ الْاِسْلَامِ — Kitāb al-Islām (The Book of Islām)
كِتَابُ الطَّهَارَةِ — Kitāb al-Ṭahāra (The Book of Purification)
بَابُ الْمِيَاهِ — Bāb al-Miyāh: The Chapter on Water
Rulings on purification (ṭahāra). In this chapter are the rulings relating to water.
وَعَنْ اَبِيْ هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: "لَا يَبُوْلَنَّ اَحَدُكُمْ فِي الْمَاءِ الدَّائِمِ الَّذِيْ لَا يَجْرِيْ ثُمَّ يَغْتَسِلُ مِنْهُ".
(Reported by the Jamāʿa [the group of major ḥadīth compilers].) — رواه الجماعة
Vocabulary: lā yabūlanna — let him by no means urinate; al-māʾ al-dāʾim — standing (stagnant) water.
Translation: (It is narrated) from Ḥaḍrat Abū Hurayra (may Allah be pleased with him) that he said that the Messenger of Allah ﷺ said: None of you should urinate in standing water which does not flow, because he then bathes from that same water.
(A group [of ḥadīth compilers] narrated it.)
Explanation: That is, water which is used for drinking, for wuḍūʾ (ritual ablution), for bathing and so on should not be spoiled, because it is something of use to one person or another. Water, air, light and the like are such priceless blessings that they are equally necessary for the beggar, the rich man, the poor man and the king, and without them life is impossible.
وَعَنْهُ قَالَ: جَاءَ رَجُلٌ اِلٰى رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: يَا رَسُوْلَ اللهِ! اِنَّا نَرْكَبُ الْبَحْرَ وَنَحْمِلُ مَعَنَا الْقَلِيْلَ مِنَ الْمَاءِ فَاِنْ تَوَضَّأْنَا بِهِ عَطِشْنَا، اَفَنَتَوَضَّأُ مِنْ مَاءِ الْبَحْرِ؟ فَقَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: "هُوَ الطَّهُوْرُ مَاؤُهُ، اَلْحِلُّ مَيْتَتُهُ".
(Reported by Mālik and others; al-Bukhārī declared it sound (ṣaḥīḥ), according to what al-Tirmidhī relates from him.) — رواه مالك وآخرون وصححه البخاري فيما حكاه عنه الترمذي
Translation: And it is narrated from Abū Hurayra (may Allah be pleased with him) that a man came to the Messenger of Allah ﷺ and said: O Messenger of Allah, we travel on the sea, and we carry a little water with us; if we perform wuḍūʾ with it, we are left thirsty. Should we, then, perform wuḍūʾ with sea water? So the noble Messenger ﷺ said that its water is pure, and that which has died in it
(a fresh, ḥalāl creature) is ḥalāl.
(Imām Mālik (may Allah have mercy on him) and other ḥadīth scholars narrated it; al-Bukhārī declared it sound (ṣaḥīḥ), and it is also in al-Tirmidhī.)
عَنْ اَبِيْ سَعِيْدِ الْخُدْرِيِّ رَضِيَ اللهُ عَنْهُ قَالَ: قِيْلَ يَا رَسُوْلَ اللهِ! اَنَتَوَضَّأُ مِنْ بِئْرِ بُضَاعَةَ؟ وَهِيَ بِئْرٌ يُطْرَحُ¹ فِيْهَا لُحُوْمُ الْكِلَابِ وَالْحِيَضُ وَالنَّتْنُ فَقَالَ: اَلْمَاءُ طَهُوْرٌ لَا يُنَجِّسُهُ شَيْءٌ.²
(Reported by the three and others; Aḥmad declared it sound (ṣaḥīḥ), al-Tirmidhī declared it good (ḥasan), and Ibn al-Qaṭṭān declared it weak.) — رواه الثلاثة وآخرون وصححه احمد وحسنه الترمذي وضعفه ابن القطان
Vocabulary: biʾr — a well, a step-well (bāʾolī); Biʾr Buḍāʿa — the name of a step-well; luḥūm — plural of laḥm, meat; kilāb — plural of kalb, dogs; natn — foul smell; ṭaraḥa yaṭraḥu ṭarḥan — to throw, to put.
Translation: It is narrated from Ḥaḍrat Abū Saʿīd Khudrī (may Allah be pleased with him); he says that it was put to the noble Prophet ﷺ: O Messenger of Allah, may we perform wuḍūʾ from Biʾr Buḍāʿa? — whereas in this well pieces of dogs' flesh and menstrual rags keep lying, and a foul smell comes from it. So the accepted Messenger ﷺ said: "Water remains pure; nothing can make it impure."
(This ḥadīth was narrated by the three — al-Bukhārī, Muslim and Mālik — and by others as well; Imām Aḥmad called it sound (ṣaḥīḥ), al-Tirmidhī called it "ḥasan", and Ibn al-Qaṭṭān called it weak.) [reading uncertain]
Footnote 1:
قَالَ الطِّيْبِيُّ وَجْهُ اِلْقَائِهَا فِيْهَا اَنَّهَا كَانَتْ بِمَسِيْلٍ مِنْ بَعْضِ الْاَوْدِيَةِ الَّتِيْ يَحِلُّ فِيْهَا اَهْلُ الْبَادِيَةِ فَيُلْقٰى تِلْكَ الْقَاذُوْرَاتُ بِاَفْنِيَةِ مَنَازِلِهِمْ فَيَكْسَحُهَا السَّيْلُ فَيُلْقِيْهَا فِي الْبِئْرِ فَيُعَبِّرُ عَنْهُ الْقَائِلُ بِوَجْهٍ يُوْهِمُ اَنَّ الْاِلْقَاءَ مِنَ النَّاسِ وَهٰذَا مِمَّا لَا يُجَوِّزُهُ مُسْلِمٌ فَاَنّٰى يُظَنُّ ذٰلِكَ بِالَّذِيْنَ هُمْ اَفْضَلُ الْقُرُوْنِ وَاَزْكَاهُمْ وَهُمُ الصَّحَابَةُ رَضِيَ اللهُ عَنْهُمْ. [reading uncertain]
Translation: al-Ṭībī said: the reason for the misunderstanding about [things] being thrown into this step-well (Biʾr Buḍāʿa) is that the step-well lay at such a place where the country people of the surrounding area would throw the rubbish of their houses into the open ground in front of them; the rain-water would carry it along with it, and some part of it would fall into this step-well. So, seeing these things in it, the one who described it supposed that people themselves perhaps threw these things into the step-well — whereas concerning a well whose water is in use, no Muslim would think such a thing permissible. So how can such a supposition be made about those people who were of the best of eras and were the Companions of the noble Messenger ﷺ, may Allah be pleased with them.
Footnote 2:
مَعْنَاهُ اَنَّ الْمَاءَ لَا يَزُوْلُ بِطَبْعِهِ مِنَ الطَّهَارَةِ وَلَا يُنَجِّسُهُ شَيْءٌ بِاَنْ يَبْقٰى نَجِسًا مَعَ زَوَالِ النَّجَاسَةِ.
Translation: Its meaning is that water is, by its nature, pure, and nothing can make it impure in such a way that impurity remains in the water even after the impurity has been removed.
عَنْ عَبْدِ اللهِ بْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا قَالَ: سُئِلَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الْمَاءِ وَمَا يَنُوْبُهُ مِنَ الدَّوَابِّ وَالسِّبَاعِ فَقَالَ: "اِذَا كَانَ الْمَاءُ قُلَّتَيْنِ لَمْ يَحْمِلِ الْخَبَثَ". ☆
(Reported by the five, and it is a ḥadīth with a hidden defect (maʿlūl).) — رواه الخمسة وهو حديث معلول
Vocabulary: suʾila — he was asked (past tense, passive); saʾala — he asked (past tense, active); nāba yanūbu nawban wa nawbatan — a turn, an occasion; yanūbu — comes to it, coming and going; dawābb — quadrupeds, creatures that walk on the earth, plural of dābba; sibāʿ — beasts of prey, flesh-eating animals that tear; this is a plural form whose singular is sabuʿ, and it has another plural, asbuʿ; qulla — the upper part, the peak of a mountain, a point, a head, a flagon (ṣurāḥī), a water-vessel of two and a half waterskins (mashk); qullatayn — a pool or place of water holding at least five waterskins of water.
In the terminology of fiqh, one qulla is two and a half waterskins of water. Generally a waterskin holds two pitchers (ghaṛā) of water; in this respect, two qullas come to four (4) pitchers of water. [reading uncertain] According to Ḥaḍrat Imām Shāfiʿī (may Allah have mercy on him), if at some place there are at least ten pitchers of water, that water is pure for purification, that is, for wuḍūʾ and ghusl (the ritual bath). According to Ḥaḍrat Imām Abū Ḥanīfa (may Allah have mercy on him) the condition is "dah dar dah" (ten by ten), that is, such a place of water whose length and breadth on every side is ten sharʿī yards (gaz). One sharʿī yard equals one hand [forearm] and one fist. It is generally recognised in this way: if the water at one side of the place of water is moved slightly, the effect of that movement is not felt at the other edge, and no ripple arises in the water because of that movement.
Translation: Ḥaḍrat ʿAbdullāh ibn ʿUmar (may Allah be pleased with them both) narrates that the noble Prophet ﷺ was asked about water, and about the quadrupeds, beasts of prey and the like that come to it. So he said: When the water is two qullas, it does not bear impurity.
(The five — al-Bukhārī, Muslim, Abū Dāwūd, al-Tirmidhī and al-Nasāʾī — narrated it, and this ḥadīth is maʿlūl [has a hidden defect].) [reading uncertain]
☆ Footnote:
مَدَارُهُ عَلَى الْوَلِيْدِ بْنِ كَثِيْرٍ وَهُوَ مُخْتَلَفٌ فِيْ مَنْ يَرْوِيْ عَنْهُ وَهٰذَا الْحَدِيْثُ مُضْطَرِبٌ مِنْ جِهَةِ الْمَتْنِ فَفِيْ بَعْضِهَا قُلَّتَيْنِ وَفِيْ بَعْضِهَا قُلَّتَيْنِ اَوْ ثَلٰثًا وَفِيْ رِوَايَةٍ مَوْقُوْفَةٍ صَحِيْحَةٍ اَرْبَعِيْنَ قُلَّةً وَاَيْضًا فَالْقُلَّةُ مُشْتَرَكٌ بَيْنَ رَأْسِ الرَّجُلِ وَالْجَرَّةِ وَالْقِرْبَةِ وَغَيْرِ ذٰلِكَ وَلَمْ يَثْبُتْ مِقْدَارُهَا. [reading uncertain]
Translation: The pivot of this narration is al-Walīd ibn Kathīr, and there is disagreement in the narration from him; and with respect to its text (matn) this ḥadīth is also muḍṭarib [inconsistent]. In some narrations it is two pitchers, in some two or three pitchers, and in one mawqūf [stopping at a Companion] and sound narration it is forty pitchers. Moreover, the word qulla is shared among a man's head, a pitcher, a waterskin and other things, and the quantity of this water is not established. [The full chain of transmission (sanad) of this ḥadīth is as follows: اَخْبَرَنَا الْحُسَيْنُ بْنُ حُرَيْثٍ الْمَرْوَزِيُّ قَالَ حَدَّثَنَا اَبُوْ اُسَامَةَ عَنِ الْوَلِيْدِ بْنِ كَثِيْرٍ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ زُبَيْرٍ عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُمَرَ .... الخ (Academy)].
اَبْوَابُ النَّجَاسَاتِ — Abwāb al-Najāsāt: The Chapters on Impurities
In this chapter are the rulings relating to filth (ghalāẓat).
عَنْ كَبْشَةَ ابْنَةِ كَعْبِ بْنِ مَالِكٍ وَكَانَتْ عِنْدَ ابْنِ اَبِيْ قَتَادَةَ اَنَّ اَبَا قَتَادَةَ دَخَلَ عَلَيْهَا قَالَتْ فَسَكَبْتُ لَهُ وَضُوْءًا قَالَتْ فَجَاءَتْ هِرَّةٌ تَشْرَبُ فَاَصْغٰى لَهَا الْاِنَاءَ حَتّٰى شَرِبَتْ قَالَتْ كَبْشَةُ فَرَاٰنِيْ اَنْظُرُ اِلَيْهِ فَقَالَ اَتَعْجَبِيْنَ يَا ابْنَةَ اَخِيْ فَقُلْتُ نَعَمْ فَقَالَ اِنَّ رَسُوْلَ اللهِ ﷺ قَالَ اِنَّهَا لَيْسَتْ بِنَجِسٍ اِنَّمَا هِيَ مِنَ الطَّوَّافِيْنَ عَلَيْكُمْ اَوِ الطَّوَّافَاتِ.
(Reported by the five; al-Tirmidhī declared it sound (ṣaḥīḥ).) — رواه الخمسة وصححه الترمذي
Vocabulary: kānat ʿinda Ibn Abī Qatāda — she was with Ibn Abī Qatāda (meaning marriage, i.e. she was the wife of Abū Qatāda's son); sakaba — he poured water (masculine form); sakabtu — (feminine form) the woman poured water; hirra — a cat; hurayra — a little cat. Abū Hurayra (may Allah be pleased with him) is a famous Companion of the noble Prophet ﷺ whose name was ʿAbd al-Raḥmān ibn Ṣakhr. Abū Hurayra usually had cats with him. Once the noble Prophet ﷺ saw that he had cats with him, so the Prophet ﷺ addressed him by the title "Yā Abā Hurayra" [O Father of the Kitten]. From that time his very name became Abū Hurayra, and he is famous by this kunya (agnomen). aṣghā — he tilted; ināʾ — a vessel; it is singular, and its plurals are āniya and awānī; raʾānī — he saw me; anẓuru ilayhi — I look at him, I am watching; a-taʿjabīna — are you surprised?; al-ṭawwāfīn — those (masculine) who go about, who go round; al-ṭawwāfāt — the feminine form.
Translation: It is narrated from Ḥaḍrat Kabsha, daughter of Kaʿb ibn Mālik, who lived with Ḥaḍrat Ibn Abī Qatāda (she was in his marriage), that Abū Qatāda came to her. Kabsha said: I poured out water for his wuḍūʾ. Kabsha said: then a cat came, so Abū Qatāda tilted the vessel for it until the cat drank the water. Kabsha said that he saw me watching him. So Abū Qatāda said: O daughter of my brother! Are you surprised? I said: "Yes." So he said that the Messenger of Allah ﷺ said that it is not impure; it is one of those that go about among you (if it is a male) or those that go about (if it is a female).
(This ḥadīth was narrated by the five (al-Bukhārī, Muslim, Abū Dāwūd, al-Nasāʾī and al-Tirmidhī), and al-Tirmidhī called it sound (ṣaḥīḥ).) [reading uncertain]
عَنْ اَبِيْ هُرَيْرَةَ اَنَّهُ قَالَ قَالَ رَسُوْلُ اللهِ ﷺ طُهُوْرُ اِنَاءِ اَحَدِكُمْ اِذَا وَلَغَ فِيْهِ الْكَلْبُ اَنْ يَغْسِلَهُ سَبْعَ مَرَّاتٍ اُوْلَاهُنَّ بِالتُّرَابِ.
(Reported by Muslim.) — رواه مسلم
Vocabulary: ṭuhūr — purity, purification; walagha — the dog put its mouth in [the vessel], drank the water; ghasala yaghsilu ghaslan wa ghuslan — to make something pure with water; sabʿ — seven; marra — once, one time; marrāt — plural; ūlāhunna — the first of them.
Translation: It is narrated from Ḥaḍrat Abū Hurayra (may Allah be pleased with him); he said that the Messenger of Allah ﷺ said: When a dog puts its mouth into the vessel of any one of you, then its purification is to wash it (that is, the vessel) seven times — the first of them (scrubbing it) with earth.
(This ḥadīth was narrated by Muslim.)
عَنْ عَطَاءٍ عَنْ اَبِيْ هُرَيْرَةَ اَنَّهُ قَالَ اِذَا وَلَغَ الْكَلْبُ فِي الْاِنَاءِ اَهْرَاقَهُ وَغَسَلَهُ ثَلَاثَ مَرَّاتٍ.¹ [reading uncertain]
(Reported by al-Dāraquṭnī and others, and its chain is sound.) — رواه الدارقطني وآخرون واسناده صحيح
Translation: (It is narrated) from Ḥaḍrat ʿAṭāʾ (may Allah have mercy on him), and he narrates from Abū Hurayra (may Allah be pleased with him), that when a dog puts its mouth into a vessel, then (its purification is) to pour the water out of it and wash it three times.
(This ḥadīth was narrated by al-Dāraquṭnī and other authorities, and its chain of transmission (sanad) is sound.)
عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ كُنْتُ اَفْرُكُ الْمَنِيَّ مِنْ ثَوْبِ رَسُوْلِ اللهِ ﷺ اِذَا كَانَ يَابِسًا وَاَغْسِلُهُ اِذَا كَانَ رَطْبًا.²
(Reported by al-Dāraquṭnī, al-Ṭaḥāwī and Abū ʿAwāna, who declared it sound; and its chain is sound.) — رواه الدارقطني والطحاوي وابو عوانة وصححه واسناده صحيح
Vocabulary: faraka yafruku farkan — to clean a cloth by rubbing (scrubbing); thawb — cloth, garment; yābis — dry; raṭb — green, raw, wet.
Translation: It is narrated from the Mother of the Believers, Sayyidatunā ʿĀʾisha Ṣiddīqa (may Allah be pleased with her); she says that, from the clothes of the Messenger of Allah ﷺ, if the semen was dry I would clean it off by rubbing, and if it was wet I would wash it.
(Al-Dāraquṭnī, al-Ṭaḥāwī and Abū ʿAwāna narrated it, and he declared it sound.)
Footnote 1:
قُلْتُ وَالْجَمْعُ بَيْنَ الْحَدِيْثَيْنِ اَنَّ الْكَلْبَ اِذَا اَصَابَهُ الْكَلَبُ اَيِ الْجُنُوْنُ يُغْسَلُ الْاِنَاءُ سَبْعَ مَرَّاتٍ اُوْلَاهُنَّ بِالتُّرَابِ اَوِ الثَّامِنَةُ بِالتُّرَابِ فَاِنَّهُ قَدْ ثَبَتَ عِنْدَ اَطِبَّاءِ هٰذَا الزَّمَانِ اَنَّ دَفْعَ سَمِّهِ لَا يَكُوْنُ اِلَّا بِالتُّرَابِ وَاِنْ كَانَ الْكَلْبُ غَيْرَ مَجْنُوْنٍ يُغْسَلُ الْاِنَاءُ ثَلٰثَ مَرَّاتٍ اَوْ سَبْعَ مَرَّاتٍ اِحْتِيَاطًا. (عق) [reading uncertain]
Translation of the footnote: I say that the reconciliation of the two aḥādīth in meaning can be made thus: when the dog is mad (rabid), the vessel should be washed seven times, and the first time, or the eighth time, it should be scrubbed with earth, because in this age it has been established among physicians that the removal of its poison comes about through earth; and if the dog is not mad, the vessel may be washed three times, or, as a precaution, seven times. (ʿAbd al-Qadīr)
Footnote 2:
قُلْتُ اِذَا كَانَ الْمَنِيُّ غَلِيْظًا يَابِسًا يَزُوْلُ اَثَرُهُ بِالْفَرْكِ فَيُجْزِئُ وَاِنْ كَانَ رَقِيْقًا يَتَدَاخَلُ الثَّوْبَ يُغْسَلُ. (عق)
Translation of the footnote: I say that if the semen is thick and dry, its trace goes away by rubbing it off; (therefore) rubbing suffices. And if it is wet and thin, it penetrates into the cloth, and it should be washed. (ʿAbd al-Qadīr)
عَنْ اُمِّ قَيْسٍ بِنْتِ مِحْصَنٍ رَضِيَ اللهُ عَنْهَا اَنَّهَا اَتَتْ بِابْنٍ لَهَا صَغِيْرٍ لَمْ يَاْكُلِ الطَّعَامَ اِلٰى رَسُوْلِ اللهِ ﷺ فَاَجْلَسَهُ رَسُوْلُ اللهِ ﷺ فِيْ حِجْرِهِ فَبَالَ عَلٰى ثَوْبِهِ فَدَعَا بِمَاءٍ فَنَضَحَهُ وَلَمْ يَغْسِلْهُ.
(Reported by the Jamāʿa.) — رواه الجماعة
Vocabulary: lam yaʾkul al-ṭaʿām — did not eat food, was not yet eating food; bāla — urinated; naḍaḥa yanḍaḥu naḍḥan — to sprinkle water, to pour water; fa-daʿā bi-māʾin — so he sent for water.
Translation: It is narrated from Umm Qays bint Miḥṣan (may Allah be pleased with her) that she brought a small child of hers, who did not eat food, to the Messenger of Allah ﷺ; the Messenger of Allah ﷺ seated him in his lap, and the child urinated on his clothes. So he sent for water, sprinkled it over it, and did not wash it.
(A group [of ḥadīth compilers] has narrated it.)
عَنْ عَلِيٍّ رَضِيَ اللهُ عَنْهُ قَالَ كُنْتُ رَجُلًا مَذَّاءً فَكُنْتُ اَسْتَحْيِيْ اَنْ اَسْاَلَ النَّبِيَّ ﷺ لِمَكَانِ ابْنَتِهِ فَاَمَرْتُ الْمِقْدَادَ بْنَ الْاَسْوَدِ فَسَاَلَهُ فَقَالَ يَغْسِلُ ذَكَرَهُ وَيَتَوَضَّاُ.
(Reported by al-Bukhārī and Muslim.) — رواه الشيخان
Vocabulary: madhy — the emission from the private part of a thin (that is, watery) colourless matter, like water; by its emission wuḍūʾ is broken, but ghusl is not required. However, if semen (manī) comes out with a spurt, that is, with force, then ghusl is obligatory (wājib).
Translation: It is narrated from Ḥaḍrat Sayyidunā ʿAlī (may Allah ennoble his face, and may Allah be pleased with him); he says: I was a man from whom madhy issued a great deal, and because his daughter was in my marriage, modesty held me back from asking the Messenger of Allah ﷺ about it. So I asked Miqdād ibn Aswad (may Allah be pleased with him) to ask the noble Prophet ﷺ, and he asked him. The Prophet ﷺ said that he should wash his private part and perform wuḍūʾ.
(The two Shaykhs (may Allah have mercy on them both), that is, Imām al-Bukhārī and Imām Muslim, narrated it.)
عَنِ ابْنِ عَبَّاسٍ قَالَ مَرَّ النَّبِيُّ ﷺ بِقَبْرَيْنِ فَقَالَ اِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِيْ كَبِيْرٍ¹ اَمَّا اَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ الْبَوْلِ وَاَمَّا الْاٰخَرُ فَكَانَ يَمْشِيْ بِالنَّمِيْمَةِ ثُمَّ اَخَذَ جَرِيْدَةً رَطْبَةً فَشَقَّهَا بِنِصْفَيْنِ فَغَرَزَ فِيْ كُلِّ قَبْرٍ وَاحِدَةً قَالُوْا يَا رَسُوْلَ اللهِ لِمَ فَعَلْتَ هٰذَا قَالَ لَعَلَّهُ يُخَفَّفُ عَنْهُمَا مَا لَمْ يَيْبَسَا.²
(Reported by al-Bukhārī and Muslim.) — رواه الشيخان
Footnote 1:
فِيْ كَبِيْرٍ اَيْ اَمْرٍ صَعْبٍ لَا يُتَحَفَّظُ مِنْهُ.
Translation: In some great matter, that is, in such a hard stage that one could not guard against it. (ʿAbd al-Qadīr)
Footnote 2:
يُسْتَنْبَطُ مِنْهُ كَوْنُ وَضْعِ الْاَزْهَارِ وَالْاَوْرَاقِ عَلَى الْقَبْرِ مِنَ السُّنَّةِ. (عق)
Translation: From this ḥadīth it is deduced that placing leaves and flowers on graves is an act that is sunna (masnūn). (ʿAbd al-Qadīr)
Vocabulary: marra yamurru marran wa murūran — to pass by, to go past; yuʿadhdhabāni — both of them are suffering punishment (dual form); lā yastatiru — does not guard himself; lā yastanzihu — does not keep himself clean; jarīda — single, solitary; plural afrād, akhbār; [here] a piece of a date-palm [branch] [reading uncertain]; shaqqahā — he split it, tore it; gharaza — he planted, pierced [into the ground]; yukhaffafu — may be lightened, may be lessened (passive form); namīma — tale-bearing, backbiting.
Translation: It is narrated from Ḥaḍrat ʿAbdullāh ibn ʿAbbās (may Allah be pleased with him); he said: The noble Prophet ﷺ passed by two graves. He said that both are suffering punishment, and they are not being punished for some great matter. One of them did not guard himself against urine, or did not keep himself clean, and the other used to carry tales. Then he ﷺ took a green (fresh) piece of a date-palm [branch], split it into two halves, and planted one in each grave. (The people) said: O Messenger of Allah (ﷺ), why did you do this? He said: I hope that because of it their punishment will be lightened as long as they stay green and fresh.
(The two Shaykhs [al-Bukhārī and Muslim] narrated it.)
عَنِ الْحَكَمِ بْنِ عَمْرٍو الْغِفَارِيِّ رضى الله عنه اَنَّ النَّبِيَّ ﷺ نَهٰى اَنْ يَتَوَضَّاَ بِفَضْلِ طَهُوْرِ الْمَرْاَةِ.
(Reported by the five and others; al-Tirmidhī declared it good (ḥasan) and Ibn Ḥibbān declared it sound (ṣaḥīḥ).) — رواه الخمسة وآخرون وحسنه الترمذي وصححه ابن حبان
Translation: It is narrated from Ḥaḍrat Ḥakam ibn ʿAmr Ghifārī (may Allah be pleased with him) that the accepted Messenger ﷺ forbade a man to perform wuḍūʾ with the water left over from a woman's purification.
(The five — that is, al-Bukhārī, Muslim, Abū Dāwūd, al-Tirmidhī, al-Nasāʾī — and others narrated this ḥadīth; al-Tirmidhī called it ḥasan, and Ibn Ḥibbān called it ṣaḥīḥ.)
وَعَنِ ابْنِ عَبَّاسٍ رضى الله عنه اَنَّ رَسُوْلَ اللهِ ﷺ كَانَ يَغْتَسِلُ بِفَضْلِ مَيْمُوْنَةَ. ☆
(Reported by Muslim.) — رواه مسلم
Translation: It is narrated from Ḥaḍrat Ibn ʿAbbās that the Messenger of Allah ﷺ used to perform ghusl with the water left over by Ḥaḍrat Maymūna (wife of the Prophet ﷺ).
☆ Footnote:
قَالَ النِّيْمَوِيُّ جَمَعَ بَعْضُهُمْ بِحَمْلِ النَّهْيِ عَلَى التَّنْزِيْهِ وَبَعْضُهُمْ بِحَمْلِ اَحَادِيْثِ النَّهْيِ عَلٰى مَا تَسَاقَطَ مِنَ الْاَعْضَاءِ لِكَوْنِهِ صَارَ مُسْتَعْمَلًا وَالْجَوَازِ عَلٰى مَا بَقِيَ مِنَ الْاِنَاءِ. قُلْتُ يُمْكِنُ حَمْلُ اَحَادِيْثِ النَّهْيِ عَلَى النَّهْيِ عَنْ تَقْلِيْلِ مَا بَقِيَ لِصَاحِبِهِ بَلْ يَغْتَرِفَانِ جَمِيْعًا كَمَا فِيْ رِوَايَةِ اَبِيْ دَاوٗدَ لِيَنْقَسِمَ الْمَاءُ بَيْنَهُمَا وَلَا يَنْقُصَ لِاَحَدٍ. [reading uncertain]
Translation: al-Nīmawī said that some have reconciled the differing aḥādīth on this topic in this way: that the prohibition is tanzīhī (that is, a prohibition which does not amount to ḥarām); and some have applied the ḥadīth of prohibition to the case in which the woman's hands etc. were dipped in the water, because that water became mustaʿmal (used); and those who [permitted it] applied it to the case in which the water remained left over separately. I say that the aḥādīth of prohibition can also be applied to the case in which the water left for the other person is little; rather, both may take water with their hands (together), as is mentioned in the narration of Abū Dāwūd, so that the water is divided equally between the two and neither falls short. (ʿAbd al-Qadīr)
وَعَنِ ابْنِ عَبَّاسٍ رضى الله عنه قَالَ تُصُدِّقَ عَلٰى مَوْلَاةٍ لِمَيْمُوْنَةَ بِشَاةٍ فَمَاتَتْ فَمَرَّ بِهَا رَسُوْلُ اللهِ ﷺ فَقَالَ "هَلَّا اَخَذْتُمْ اِهَابَهَا فَدَبَغْتُمُوْهُ فَانْتَفَعْتُمْ بِهِ" فَقَالُوْا اِنَّهَا مَيْتَةٌ فَقَالَ "اِنَّمَا حُرِّمَ اَكْلُهَا".
(Reported by Muslim.) — رواه مسلم
Vocabulary: tuṣuddiqa — was given in charity (ṣadaqa); mawlāt — a slave-girl; mawlā — slave, friend, master; shāt — a goat; mātat — she died; marra — passed by; ihāb — raw hide, whose plural comes as both uhub and ahiba; dabaghtumūhu — you tanned it; dibāgha — to tan (dress) leather, to dye; intafaʿtum — you would have benefited; ḥurrima aklu-hā — eating it has been made ḥarām.
Translation: It is narrated from Ḥaḍrat ʿAbdullāh ibn ʿAbbās (may Allah be pleased with him) that a slave-girl of Bībī Maymūna was given a goat in charity; then the goat died. Then the Prophet ﷺ passed by it (the dead goat). (Seeing it) he said: Why did you not take off its skin, so that you people could tan it and benefit from it? Those people submitted: It has died; it is carrion. So he ﷺ said: "Only eating it is ḥarām."
(Muslim narrated it.)
بَابُ آدَابِ الْخَلَاءِ — Bāb Ādāb al-Khalāʾ: The Etiquette of Relieving Oneself
This chapter concerns the etiquette of the lavatory (bayt al-khalāʾ).
عَنْ اَبِيْ اَيُّوْبَ الْاَنْصَارِيِّ رضى الله عنه اَنَّ النَّبِيَّ ﷺ قَالَ "اِذَا اَتَيْتُمُ الْغَائِطَ فَلَا تَسْتَقْبِلُوا الْقِبْلَةَ وَلَا تَسْتَدْبِرُوْهَا بِبَوْلٍ وَلَا غَائِطٍ وَلٰكِنْ شَرِّقُوْا اَوْ غَرِّبُوْا". ☆
(Reported by the Jamāʿa.) — رواه الجماعة
Vocabulary: idhā — when, as much as; ataytum — you come; ghāʾiṭ — excrement, the call of nature (ijābat); bawl — urine; its plural is abwāl.
Translation: Ḥaḍrat Abū Ayyūb al-Anṣārī (may Allah Most High be pleased with him) narrates: the accepted Messenger ﷺ said: Whenever you come (to some place) to urinate or relieve yourselves, do not turn your face towards the qibla nor your back towards it; rather, turn your face towards the east or towards the west.
(A large group has narrated it.)
عَنْ عَبْدِ اللهِ بْنِ عُمَرَ رضى الله عنهما قَالَ رَقِيْتُ يَوْمًا عَلٰى بَيْتِ اُخْتِيْ حَفْصَةَ رضى الله عنها فَرَاَيْتُ رَسُوْلَ اللهِ ﷺ قَاعِدًا لِحَاجَتِهِ مُسْتَقْبِلَ الشَّامِ مُسْتَدْبِرَ الْقِبْلَةِ.
(Reported by the Jamāʿa.) — رواه الجماعة
Vocabulary: raqītu — I climbed, I went up; yawman — one day; ukht — sister; li-ḥājatihi — for a need, to relieve himself; mustaqbil — facing, with the face towards; mustadbiran — with the back turned. The meaning of qubul is "in front" and the meaning of dubur is "behind". al-Shām — the land of Syria (Shām); from Madīna, the land of Shām lies to the north.
☆ Footnote:
قُلْتُ هٰذَا الْحُكْمُ لِاَهْلِ الْمَدِيْنَةِ اِذْ هِيَ فِيْ جِهَةِ الشِّمَالِ مِنَ الْقِبْلَةِ.
Translation: I say that this ruling is for those who live in Madīna, because Madīna Munawwara lies to the north of the qibla. (ʿAbd al-Qadīr)
Translation: It is narrated from ʿAbdullāh ibn ʿUmar (may Allah be pleased with them both); he says that one day I climbed up on top of the house of my sister (Bībī Ḥafṣa), and I saw the Messenger of Allah ﷺ: (he) was seated to relieve himself, with his face in the direction of Shām and his back towards the qibla.☆
(This ḥadīth, too, was narrated by a group.)
عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ نَهٰى نَبِيُّ اللهِ ﷺ اَنْ تُسْتَقْبَلَ الْقِبْلَةُ بِبَوْلٍ فَرَاَيْتُهُ قَبْلَ اَنْ يُقْبَضَ بِعَامٍ يَسْتَقْبِلُهَا.
(Reported by the five except al-Nasāʾī; al-Tirmidhī declared it good (ḥasan), and its being declared sound (ṣaḥīḥ) is transmitted from al-Bukhārī.) — رواه الخمسة الا النسائي وحسنه الترمذي ونقل عن البخاري تصحيحه
Vocabulary: nahā — he forbade, prevented; istaqbala — he turned towards, came in front, faced; qabla an yuqbaḍa bi-ʿāmin — a full year before his passing away.
Translation: Ḥaḍrat Jābir ibn ʿAbdullāh (may Allah be pleased with him) narrates that the noble Prophet ﷺ forbade urinating with the face towards the qibla. Then I saw him, a full year before his passing, with his face towards the qibla (while urinating).
(The five apart from al-Nasāʾī narrated this ḥadīth; al-Tirmidhī called it "ḥasan", and its soundness is transmitted from al-Bukhārī.)
عَنْ عَائِشَةَ رضى الله عنها قَالَتْ مَنْ حَدَّثَكُمْ اَنَّ رَسُوْلَ اللهِ ﷺ بَالَ قَائِمًا فَلَا تُصَدِّقُوْهُ مَا كَانَ يَبُوْلُ اِلَّا جَالِسًا.
(Reported by the five except Abū Dāwūd, and its chain is good (ḥasan).) — رواه الخمسة الا اباداؤد واسناده حسن
Vocabulary: man ḥaddatha — whoever says; bāla qāʾiman — urinated standing; yabūlu — urinates, will urinate (imperfect form); jālisan — sitting; fa-lā tuṣaddiqūhu — do not consider him truthful, do not believe him.
Translation: It is narrated from Ḥaḍrat ʿĀʾisha (may Allah be pleased with her); she said: Whoever among you says that the Messenger of God ﷺ urinated standing, do not consider him truthful. He ﷺ did not urinate except sitting.
(The five apart from Abū Dāwūd (al-Bukhārī, Muslim, al-Tirmidhī, al-Nasāʾī, Mālik) narrated this ḥadīth, and its chain is "ḥasan".) [reading uncertain]
☆ Footnote:
قُلْتُ حَمَلَ الشَّافِعِيُّ النَّهْيَ فِي الصَّحْرَاءِ وَعَدَّ بَعْضُهُمْ حَدِيْثَ جَابِرٍ نَاسِخًا وَحَمَلَ بَعْضُهُمُ النَّهْيَ عَلَى التَّنْزِيْهِ وَفِعْلَهُ ﷺ عَلَى الْجَوَازِ وَرَجَّحَ الْحَنَفِيَّةُ حَدِيْثَ النَّهْيِ اِذْ هُوَ الْقَوْلِيُّ عَلَى الْحَدِيْثِ الْفِعْلِيِّ وَعَدُّوْهُ مَخْصُوْصًا بِهِ ﷺ. [reading uncertain]
Translation: I say that Imām Shāfiʿī (may Allah have mercy on him) restricted this prohibition to the case of being in the open country (ṣaḥrāʾ — the wilderness, open ground); some have held the ḥadīth narrated by Ḥaḍrat Jābir (may Allah be pleased with him) to be abrogating (nāsikh); some have ruled the prohibition to be a "nahy tanzīhī" (that is, one which does not amount to ḥarām) and have taken his ﷺ action to show permissibility; and the Ḥanafīs, because the ḥadīth of prohibition is a verbal (qawlī) one, have held it to prevail (that is, to deserve preference) over the ḥadīth of action (fiʿlī), and the ḥadīth of action is treated as specific to the Prophet ﷺ. (ʿAbd al-Qadīr)
عَنْ حُذَيْفَةَ رضى الله عنه قَالَ اَتَى النَّبِيُّ ﷺ سُبَاطَةَ قَوْمٍ فَبَالَ قَائِمًا ثُمَّ دَعَا بِمَاءٍ فَتَوَضَّاَ. ☆
(Reported by the Jamāʿa — Taysīr.) — رواه الجماعة - تيسير
Vocabulary: subāṭa — a rubbish heap, a place for refuse; daʿā bi-māʾin — sent for water.
Translation: It is narrated from Ḥaḍrat Ḥudhayfa (may Allah be pleased with him); he said that Ḥuḍūr, the noble Prophet ﷺ, (once) came to the rubbish heap of a people. Then he ﷺ urinated standing, then sent for water and then performed wuḍūʾ.
(A group (that is, many people) narrated it, and this ḥadīth is also in *al-Taysīr*.)
☆ Footnote:
اَلسُّبَاطَةُ فِي الْاَصْلِ قُمَامَةُ الْبَيْتِ ثُمَّ اسْتُعْمِلَ لِمَطْرَحِهَا وَمُلْقَاهَا مَجَازًا ثُمَّ تُوُسِّعَ وَاسْتُعْمِلَ لِلْفِنَاءِ ثُمَّ فِيْ سَبَبِ بَوْلِهِ قَائِمًا اَوْجُهٌ اَحَدُهَا اَنَّ الْعَرَبَ كَانَتْ تَسْتَشْفِيْ بِالْبَوْلِ قَائِمًا لِوَجَعِ الصُّلْبِ وَالثَّانِيْ اَنَّهُ لِعِلَّةٍ بِمَاْبِضِهِ اَيْ بَاطِنِ رُكْبَتِهِ وَالثَّالِثُ اَنْ لَمْ يَجِدْ مَكَانًا يَصْلُحُ لِلْقُعُوْدِ وَالرَّابِعُ اَنَّهُ لِبَيَانِ الْجَوَازِ. قَالَ النَّوَوِيُّ اِنَّ الْاَفْضَلَ اَنْ يَجْمَعَ بَيْنَ الْمَاءِ وَالْحَجَرِ فَيَسْتَعْمِلَ الْحَجَرَ اَوَّلًا لِتَخِفَّ النَّجَاسَةُ وَيَقِلَّ مُبَاشَرَتُهَا بِالْيَدِ ثُمَّ يَسْتَعْمِلَ الْمَاءَ فَاِنْ اَرَادَ الْاِقْتِصَارَ عَلٰى اَحَدِهِمَا جَازَ سَوَاءٌ وَجَدَ الْاٰخَرَ اَوْ لَمْ يَجِدْهُ فَاِنِ اقْتَصَرَ عَلٰى اَحَدِهِمَا فَالْمَاءُ اَفْضَلُ مِنَ الْحَجَرِ. [reading uncertain]
Vocabulary: qumāma — rubbish, sweepings; maṭraḥ — a place where things are thrown; its plural is maṭāriḥ; tuwussiʿa — was widened [in meaning]; fināʾ — the open ground near a house, an open space; awjuh — plural of wajh, reasons; tastashfī — seeks a cure, treatment, healing; wajaʿ — pain, aching; its plural is awjāʿ; ṣulb — descent, lineage, the backbone; baḍḍa yabiḍḍu buḍūḍan baḍīḍan — the skin becoming thin because of swelling, pain, swelling; rukba — the knee; li-bayān al-jawāz — to show permissibility; māʾ — water; ḥajar — a stone, a clod (of earth); li-takhiffa — in order to lessen; yaqillu — becomes less; mubāshara — the coming together of man and woman, activity, being engaged in work; mubāshir — a manager, overseer, organiser, one who carries something out; iqtiṣār — to restrict, to confine oneself.
Translation: Subāṭa originally means the sweepings and rubbish of a house. Then, figuratively, it came to be used for the place where rubbish is thrown, that is, the rubbish heap. Then, widening its meaning, it came to be used for an open ground. And for the noble Prophet's ﷺ urinating standing there are causes and reasons. One is that the Arabs considered urinating standing to be a treatment for back pain. The second reason is that he had pain in a vein below his knee, so the Ḥaḍrat ﷺ urinated standing. The third reason is that no suitable place for sitting was available to him there. The fourth reason is that he did so to make known that it is permissible.
Fāʾida (Benefit): al-Nawawī (may Allah have mercy on him) has written that in istinjāʾ (cleaning oneself after relieving nature) it is best to combine both water and a clod, and the clod should be used first, so that the impurity is lessened and the hand touches it less; then water should be used. And if one wishes to confine oneself to one of the two, this too is permissible, whether the other thing is available or not. Then, if one wishes to confine oneself to only one, it is better to use only water rather than the clod. (ʿAbd al-Qadīr)
عَنْ اَنَسِ بْنِ مَالِكٍ قَالَ كَانَ النَّبِيُّ ﷺ اِذَا دَخَلَ الْخَلَاءَ قَالَ "اَللّٰهُمَّ اِنِّيْ اَعُوْذُ بِكَ مِنَ الْخُبُثِ وَالْخَبَائِثِ".
(Reported by the Jamāʿa.) — رواه الجماعة
Vocabulary: dakhala al-khalāʾ — entered the lavatory, intended to enter; khubuth — impure, filthy; this is a plural whose singular is khabīth.
Translation: It is narrated from Ḥaḍrat Anas ibn Mālik (may Allah be pleased with him); he said that when the noble Prophet ﷺ entered the lavatory, he would say: اَللّٰهُمَّ اِنِّيْ اَعُوْذُ بِكَ مِنَ الْخُبُثِ وَالْخَبَائِثِ¹ (O Allah! I seek Your refuge from the filthy ones, male and female).
(A group narrated this ḥadīth.)
عَنْ عَائِشَةَ قَالَتْ كَانَ النَّبِيُّ ﷺ اِذَا خَرَجَ مِنَ الْخَلَاءِ قَالَ غُفْرَانَكَ.²
(Reported by the five except al-Nasāʾī; Ibn Khuzayma, Ibn Ḥibbān, al-Ḥākim and Abū Ḥātim declared it sound — Taysīr.) — رواه الخمسة الا النسائي وصححه ابن خزيمة وابن حبان والحاكم وابوحاتم - تيسير
Translation: It is narrated from Bībī ʿĀʾisha Ṣiddīqa (may Allah be pleased with her); she says that when the noble Prophet ﷺ came out of the lavatory, he would say "ghufrānaka" (O Allah, I ask for Your forgiveness).
(The five apart from al-Nasāʾī (that is, al-Bukhārī, Muslim, al-Tirmidhī, Abū Dāwūd, Mālik) narrated this ḥadīth, and Ibn Khuzayma, Ibn Ḥibbān, al-Ḥākim and Abū Ḥātim called it sound (ṣaḥīḥ). This ḥadīth is also in *al-Taysīr*.) [reading uncertain]
Footnote 1:
قَالَ الْخَطَّابِيُّ اَلْخُبُثُ بِضَمِّ الْبَاءِ جَمْعُ خَبِيْثٍ وَالْخَبَائِثُ جَمْعُ خَبِيْثَةٍ اِسْتَعَاذَ بِاللهِ مِنْ مَرَدَةِ الْجِنِّ ذُكُوْرِهِمْ وَاِنَاثِهِمْ وَقِيْلَ الْخُبْثُ الشَّيْطَانُ وَالْخَبَائِثُ الْمَعَاصِيْ وَقَالَ ابْنُ الْعَرَبِيِّ الْخُبْثُ فِيْ كَلَامِ الْعَرَبِ الْمَكْرُوْهُ فَاِنْ كَانَ مِنَ الْكَلَامِ فَهُوَ الشَّتْمُ وَاِنْ كَانَ مِنَ الْمِلَلِ فَهُوَ الْكُفْرُ وَاِنْ كَانَ فِي الطَّعَامِ وَالشَّرَابِ فَهُوَ الْحَرَامُ. [reading uncertain]
Translation: al-Khaṭṭābī said that khubuth, with a ḍamma on the "b", is the plural of khabīth, and khabāʾith is the plural of khabītha; and the Ḥaḍrat ﷺ sought refuge in Allah from the men and women of the rebellious jinn. It has also been said that by khabīth is meant Satan, and by khabāʾith, sins. And Ḥaḍrat Ibn al-ʿArabī said that in the speech of the Arabs every disliked thing is called khubth. So "khabīth speech" will mean abuse, and "khabīth food and drink" will mean eating and drinking what is ḥarām. (ʿAbd al-Qadīr)
Footnote 2:
قَالَ ابْنُ الْعَرَبِيِّ وَهُوَ مَصْدَرٌ كَسُبْحَانَكَ مَنْصُوْبٌ بِاِضْمَارِ فِعْلٍ تَقْدِيْرُهُ اَطْلُبُ (اَوِ اغْفِرْ لِيْ) وَجْهُ طَلَبِ الْمَغْفِرَةِ اَنَّهُ سَاَلَ الْمَغْفِرَةَ مِنْ تَرْكِهِ ذِكْرَ اللهِ (بِاللِّسَانِ) فِيْ تِلْكَ الْحَالَةِ وَالْعَجْزِ عَنْ شُكْرِ النِّعْمَةِ وَيُمْكِنُ اَنَّ اسْتِغْفَارَهُ خَرَجَ مَخْرَجَ التَّشْرِيْعِ وَالتَّعْلِيْمِ لِاُمَّتِهِ.
Translation: Ibn al-ʿArabī said that "ghufrānaka", like "subḥānaka", is a verbal noun (maṣdar) which is in the accusative (manṣūb) through the effect of an implied verb — (that is, the "n" carries a fatḥa) — whose implied form is "aṭlubu" (I ask) or "ighfir lī" (forgive me). And the reason for seeking forgiveness is leaving off the remembrance of Allah (with the tongue) in that state (that is, in the lavatory), and being unable to give thanks for the blessing. It is also possible that the Ḥaḍrat's ﷺ seeking of forgiveness was by way of laying down the law (tashrīʿ) and teaching the Umma. (ʿAbd al-Qadīr)
عَنْ قَتَادَةَ قَالَ قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ "لَا يُمْسِكَنَّ اَحَدُكُمْ ذَكَرَهُ بِيَمِيْنِهِ وَلَا يَتَنَفَّسْ فِي الْاِنَاءِ".¹ [reading uncertain]
(Reported by al-Bukhārī and Muslim — Taysīr.) — رواه الشيخان، تيسير
Vocabulary: lā yumsikanna aḥadukum — let none of you touch, let him not put his hand [to]; dhakar — the male organ, a man's private part; bi-yamīnihi — with his right hand; lā yatanaffas — let him not breathe; ināʾ — a vessel.
Translation: It is narrated from Ḥaḍrat Qatāda (may Allah be pleased with him); he said: The noble Prophet ﷺ said that none of you should hold his private part (dhakar) with his right hand, nor breathe out into a vessel.
(The two Shaykhs, that is, al-Bukhārī and Muslim, narrated this ḥadīth, and it is also in *al-Taysīr*.)
بَابُ الْغُسْلِ — Bāb al-Ghusl: The Chapter on the Ritual Bath
This chapter is about ghusl (the ritual bath) and the bath-house.
قَالَ اللهُ تَعَالٰى: وَاِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوْا.²
(al-Māʾida 5:6) — (آیت ٦ - المائدة)
Translation: Allah Most High says: "And if you are in a state of janāba (major ritual impurity) (are junubī), then become thoroughly pure and clean; purify yourselves well, become pure."
عَنْ عَلِيٍّ رضى الله عنه قَالَ كُنْتُ رَجُلًا مَذَّاءً فَسَاَلْتُ النَّبِيَّ ﷺ فَقَالَ "فِي الْمَذْيِ الْوُضُوْءُ وَفِي الْمَنِيِّ الْغُسْلُ".
(Reported by Aḥmad, Ibn Mājah and al-Tirmidhī, who declared it sound.) — رواه احمد وابن ماجة والترمذي وصححه
Translation: It is narrated from Ḥaḍrat ʿAlī (may Allah be pleased with him); he said: I was a man from whom madhy (pre-seminal fluid) issued a great deal, so I asked the Prophet ﷺ. The Ḥaḍrat ﷺ said: (For) madhy, wuḍūʾ is to be done, and (for) manī (semen), bathing.
(Imām Aḥmad, Ibn Mājah and al-Tirmidhī narrated this ḥadīth, and he called it sound.)
Friends! Madhy is a colourless, water-like fluid which comes out of the private part involuntarily in a state of arousal. In it there is a slight slipperiness
Footnote 1:
قُلْتُ قَدْ ثَبَتَ فِيْ عِلْمِ الْكِيْمِيَاءِ اَنَّ حَامِضَ الْكَرْبُوْنِكِ يَخْرُجُ مِنَ التَّنَفُّسِ وَيُفْسِدُ الْمَاءَ.
Translation: I say that in the science of chemistry it has indeed been established that carbonic acid gas comes out when one breathes out, and spoils the water. (ʿAbd al-Qadīr)
Footnote 2: "Junub" means "far" and also "semen". So a junubī is the person who, because semen has come out of him or because he is near to its coming out, has been kept far from prayer, from touching the muṣḥaf (laying a hand on the Qurʾān), from ṭawāf (circumambulation of the Kaʿba) and the like. (ʿAbd al-Qadīr) [reading uncertain]
…keeps flowing. By it wuḍūʾ [ritual ablution] is indeed broken, but ghusl [the full ritual bath] is not required. Manī [semen] is a white kind of fluid that comes out with desire. It also has "dafq" [gushing], that is, this fluid comes out in spurts like a squirt. By it ghusl becomes wājib [obligatory], whether the manī comes out while awake or in sleep. The state of sleep in which manī comes out is called "iḥtilām" [nocturnal emission]. In iḥtilām, wetness on the body or clothes, or its stain, is necessary. If there is no wetness or stain, and only a bad dream occurred, then there is no need to bathe.
عَنْ اَبِىْ هُرَيْرَةَ رضى الله عنه عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ "اِذَا جَلَسَ الرَّجُلُ بَيْنَ شُعَبِهَا الْاَرْبَعِ ثُمَّ جَهَدَهَا فَقَدْ وَجَبَ الْغُسْلُ"۔
(Reported by al-Bukhārī and Muslim; and Muslim and Aḥmad added: "وَاِنْ لَمْ يُنْزِلْ" [even if he does not ejaculate].)
Vocabulary: jalasa — he sat; shuʿab — cleft, crack, length, group; its plural is shuʿūb; shiʿb — mountain path, valley; its plural is shiʿāb.
Translation: Ḥaḍrat Abū Hurayra (may Allah be pleased with him) narrates from the Noble Prophet ﷺ that he said: When a man sits between her [i.e., the woman's] four limbs and then exerts himself in her, ghusl has without doubt become wājib.
(This hadith was narrated by the two Shaykhs [al-Bukhārī and Muslim], and Imām Aḥmad and Muslim added the words "wa-in lam yunzil" [even if he does not ejaculate] — that is, even if he has not had an emission, the manī has not come out with gushing, the seminal fluid has not exited. The intimacy of a woman and a man — that is, mere "dukhūl" [penetration] — is the cause of ghusl.)
عَنْ اُبَىِّ بْنِ كَعْبٍ رضى الله عنه اَنَّ الْفُتْيَا الَّتِىْ كَانُوْا يَقُوْلُوْنَ اَلْمَاءُ مِنَ الْمَاءِ رُخْصَةٌ كَانَ رَسُوْلُ اللّٰهِ ﷺ رَخَّصَ بِهَا فِى الْاِسْلَامِ ثُمَّ اَمَرَنَا بِالْاِغْتِسَالِ ☆
(Reported by Aḥmad and others, and al-Tirmidhī declared it ṣaḥīḥ.)
Translation: [Ḥaḍrat] Ubayy ibn Kaʿb (may Allah be pleased with him) narrates that the common fatwā which [the Companions] used to state, that "water is from water", was a concession which the Messenger of Allah ﷺ had given at the beginning of Islam. Then he commanded us to perform ghusl. (Imām Aḥmad and others also narrated it, and al-Tirmidhī called it ṣaḥīḥ [sound].)
عَنْ عَائِشَةَ رضى الله عنها اَنَّ فَاطِمَةَ بِنْتَ اَبِىْ حُبَيْشٍ كَانَتْ تُسْتَحَاضُ فَسَاَلَتِ النَّبِيَّ ﷺ فَقَالَ "ذٰلِكِ عِرْقٌ وَلَيْسَ بِالْحَيْضَةِ فَاِذَا اَقْبَلَتِ الْحَيْضَةُ فَدَعِى الصَّلٰوةَ وَاِذَا اَدْبَرَتْ فَاغْتَسِلِىْ وَصَلِّىْ"۔
(Reported by al-Bukhārī.)
Footnote: ☆ That is, because of the mere coming out of seminal fluid — which is "water" — "water" [i.e., the bath] becomes the cause of bathing. This was the ruling at the beginning of Islam, which was abrogated; and now, if the glans disappears into the private part, ghusl is wājib, whether the water comes out or not, that is, whether there is emission or not. (ʿAyn Qāf) [reading uncertain]
Vocabulary: kānat tustaḥāḍu — she used to have istiḥāḍa (istiḥāḍa is an illness on account of which blood keeps coming out, but it is not ḥayḍ [menstruation]); ʿirq — vein; laysa — it is not; idhā — when; idhā aqbalati'l-ḥayḍatu — when menstruation comes; idhā adbarat — when it turns back, stops; daʿī — leave (said to a woman, i.e., it is a feminine form); ightasilī — perform ghusl; ṣallī — pray. (These two are feminine imperative forms.)
Translation: The Mother of the Believers Ḥaḍrat ʿĀʾisha (may Allah be pleased with her) narrates that Fāṭima bint Abī Ḥubaysh used to have istiḥāḍa. So I [reading uncertain] asked the Prophet ﷺ, and he said: That is a vein (from which blood comes), and it is not menstruation. So when menstruation comes, leave the prayer; and then when menstruation turns back and stops, perform ghusl and pray. (Imām al-Bukhārī narrated it.)
عَنْ اَنَسٍ رضى الله عنه اَنَّ النَّبِيَّ ﷺ كَانَ يَطُوْفُ عَلٰى نِسَائِهٖ بِغُسْلٍ وَاحِدٍ۔
(Reported by Muslim.)
Vocabulary: kāna yaṭūfu — he used to go round, make a circuit, perform ṭawāf, go from one place to another.
Translation: Ḥaḍrat Anas (may Allah be pleased with him) narrates that the Noble Prophet ﷺ used to go round to several of his wives with a single ghusl. (That is, he would have intimacy with several wives with a single ghusl.) (Imām Muslim narrated it.)
وَعَنْ اُمِّ سَلَمَةَ رضى الله عنها قَالَتْ قُلْتُ يَا رَسُوْلَ اللّٰهِ! اِنِّىْ امْرَاَةٌ اَشُدُّ ضُفُرَ رَاْسِىْ اَفَاَنْقُضُهٗ لِغُسْلِ الْجَنَابَةِ؟ فَقَالَ "لَا، يَكْفِيْكِ اَنْ تَحْثِىْ عَلٰى رَاْسِكِ ثَلٰثَ حَثَيَاتٍ ثُمَّ تُفِيْضِيْنَ عَلَيْكِ الْمَاءَ فَتَطْهُرِيْنَ"۔
(Reported by Muslim.)
Vocabulary: imraʾa — woman; ashuddu — tight, dense; ḍafr — braiding; ḍufura raʾsī — the braided hair of my head, the braided hair of my plait; anquḍuhu — shall I undo it; ḥathw — a double handful, as much as can come into two hands; fāḍa, yafīḍu, fayḍan wa-fayḍānan — to flow, to pour, to keep running, to benefit.
Translation: And it is narrated from Umm Salama (may Allah be pleased with her); she related that I said: O Messenger of Allah, I am a woman the hair of whose plait is very thick. Should I undo it for the ghusl of janāba [major ritual impurity]? So he said: No; it suffices you to pour three double handfuls of water on your head; then pour water over your whole body and you will become pure. (Muslim narrated it.)
عَنْ مَيْمُوْنَةَ رضى الله عنها قَالَتْ وَضَعْتُ لِلنَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ غُسْلًا فَسَتَرْتُهٗ بِثَوْبٍ وَصَبَّتْ عَلٰى يَدَيْهِ فَغَسَلَهُمَا ثُمَّ صَبَّ بِيَمِيْنِهٖ عَلٰى شِمَالِهٖ فَغَسَلَ فَرْجَهٗ فَضَرَبَ بِيَدِهِ الْاَرْضَ فَمَسَحَهَا [reading uncertain]
ثُمَّ غَسَلَهَا فَمَضْمَضَ وَاسْتَنْشَقَ وَغَسَلَ وَجْهَهٗ وَذِرَاعَيْهِ ثُمَّ صَبَّ عَلٰى رَاْسِهٖ وَاَفَاضَ عَلٰى جَسَدِهٖ ثُمَّ تَنَحّٰى فَغَسَلَ قَدَمَيْهِ فَنَاوَلْتُهٗ ثَوْبًا فَلَمْ يَاْخُذْهُ فَانْطَلَقَ وَهُوَ يَنْفُضُ يَدَيْهِ۔
(Reported by al-Bukhārī and Muslim.)
Vocabulary: waḍaʿtu — I placed; ghuslan — water for ghusl; ṣabba — he poured water, emptied it out; yamīn — right; shimāl — left; farj — private part; masaḥahā — he rubbed it, wiped it; maḍmaḍa — he rinsed the mouth; istanshaqa — he did istinshāq, drew water into the nose; dhirāʿ — the arm from the elbow to the tip of the fingers, a handspan-measure, a cubit; its plural is adhruʿ; dhirāʿayhi — both his arms (it is a dual form); afāḍa — he poured, made it flow; tanaḥḥā — he moved aside from the place; nāwaltu — I gave, handed; inṭalaqa — he went, walked off; yanfuḍu — he shakes off.
Translation: It is narrated from Bībī Maymūna (may Allah be pleased with her) that she said: I set out water for the Prophet ﷺ for ghusl. Then I screened him with a cloth. Then I poured water on his hands, and he washed them. Then with his right hand he poured water on his left hand and washed his private part. Then he struck his hand on the ground and rubbed it on the ground. Then he washed it. Then he rinsed his mouth, then drew water into his nose, and washed his face and his hands (up to the elbows). Then he poured water over his head and body. Then he moved aside from the place and washed both his feet. I handed him a cloth, but he did not take it, and he went off while shaking both his hands. (Al-Bukhārī and Muslim narrated it.)
بَابُ حُكْمِ الْجُنُبِ — The Ruling on One in a State of Janāba
This chapter is on the rulings of janāba [major ritual impurity].
عَنْ عَائِشَةَ رضى الله عنها قَالَتْ كَانَ النَّبِيُّ ﷺ اِذَا اَرَادَ اَنْ يَنَامَ وَهُوَ جُنُبٌ غَسَلَ فَرْجَهٗ وَتَوَضَّاَ وُضُوْءَهٗ لِلصَّلٰوةِ۔
(Reported by al-Jamāʿa [the group of hadith compilers].)
Vocabulary: idhā — when; arāda — he wished; an yanāma — that he sleep.
Translation: It is narrated from Ḥaḍrat Bībī ʿĀʾisha Ṣiddīqa (may Allah be pleased with her); she says that whenever the Noble Prophet ﷺ wished to sleep in the state of janāba, he would wash his private part and perform wuḍūʾ like the wuḍūʾ for prayer. (This hadith was narrated by a group [of compilers].)
عَنْ عَلِىٍّ رضى الله عنه قَالَ كَانَ رَسُوْلُ اللّٰهِ ﷺ يُقْرِئُنَا الْقُرْاٰنَ مَالَمْ يَكُنْ جُنُبًا۔ ☆
(Reported by the Five; al-Tirmidhī [graded it ḥasan], and Ibn Ḥibbān and others declared it ṣaḥīḥ.)
Vocabulary: yuqriʾunā — he would teach us to read; mā lam yakun junuban — as long as he was not in the state of a junub [one in janāba], was not in the state of impurity.
Translation: It is narrated from Ḥaḍrat ʿAlī (may Allah be pleased with him) that he said: The Messenger of Allah ﷺ used to teach us the Qurʾān at those times when he was not junub. (This hadith was narrated by the Five [al-Bukhārī, Muslim, Abū Dāwūd, al-Tirmidhī and al-Nasāʾī] [reading uncertain], and al-Tirmidhī called it "ḥasan" [good], and Ibn Ḥibbān and others called it "ṣaḥīḥ" [sound].)
عَنْ عَائِشَةَ رضى الله عنها قَالَتْ قَالَ رَسُوْلُ اللّٰهِ ﷺ اِنِّىْ لَا اُحِلُّ الْمَسْجِدَ لِحَائِضٍ وَلَا جُنُبٍ۔
(Reported by Abū Dāwūd and others, and Ibn Khuzayma declared it ṣaḥīḥ.)
Vocabulary: lā uḥillu — I do not hold it permissible, do not hold it proper.
Translation: It is narrated from Ḥaḍrat ʿĀʾisha Ṣiddīqa (may Allah be pleased with her); she says that the Noble Messenger ﷺ said: I do not hold the mosque lawful for any menstruating woman or junub. (This hadith was also narrated by Abū Dāwūd and others, and Ibn Khuzayma called it "ṣaḥīḥ".)
بَابُ الْحَيْضِ وَالْاِسْتِحَاضَةِ وَالنِّفَاسِ — Menstruation, Istiḥāḍa and Nifās
This chapter is on the rulings relating to ḥayḍ [menstruation], istiḥāḍa [irregular bleeding outside menstruation] and nifās [post-natal bleeding].
عَنْ مُعَاذَةَ قَالَتْ سَاَلْتُ عَائِشَةَ رَضِىَ اللّٰهُ عَنْهَا فَقُلْتُ مَا بَالُ الْحَائِضِ تَقْضِى الصَّوْمَ وَلَا تَقْضِى الصَّلٰوةَ فَقَالَتْ اَحَرُوْرِيَّةٌ قُلْتُ لَسْتُ بِحَرُوْرِيَّةٍ وَلٰكِنِّىْ اَسْاَلُ قَالَتْ يُصِيْبُنَا ذٰلِكَ فَنُؤْمَرُ بِقَضَاءِ الصَّوْمِ وَلَا نُؤْمَرُ بِقَضَاءِ الصَّلٰوةِ۔
(Reported by al-Jamāʿa.)
Footnote:
☆ اَمَّا قِرَاءَةُ طَرَفِ الْاٰيَةِ وَالْحَرْفِ الَّذِىْ لَا يُعَدُّ بِهٖ قَارِئُ الْقُرْاٰنِ فَيَجُوْزُ لِاَنَّ الْمَنْعَ عَنْ قِرَاءَةِ الْقُرْاٰنِ وَهٰذَا لَا يُسَمّٰى قَارِئًا لَهٗ وَفِى الْخُلَاصَةِ اِذَا قَرَاَ الْقُرْاٰنَ عَلٰى قَصْدِ الثَّنَاءِ (كَالْحَمْدُ لِلّٰهِ) اَوِ افْتِتَاحِ اَمْرٍ (بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ) لَا يُمْنَعُوْنَ فِىْ اَصَحِّ الرِّوَايَاتِ وَفِى الْكَافِىْ عَنِ الْكَرْخِىِّ لَا يَجُوْزُ مُطْلَقًا۔
Translation: But reading some part of a verse, or such a letter by the reading of which one would not be called a reciter of the Qurʾān, is permissible, because the prohibition is on reciting the Qurʾān, and such a person is not called a reciter of the Qurʾān. In al-Khulāṣa it is stated that if someone reads [a phrase of] the Qurʾān with the intention of praise, for example saying "al-ḥamdu lillāh", or at the beginning of some task [says] "bismi'llāhi'r-raḥmāni'r-raḥīm", then according to the soundest narrations doing so is not forbidden; but in al-Kāfī it is narrated from Ḥaḍrat al-Karkhī (may Allah have mercy on him) that it is absolutely not permissible. (ʿAyn Qāf)
Vocabulary: saʾaltu — I asked, enquired; mā bālu — what is the case?; taqḍi'ṣ-ṣawma — she makes up the fasts; ḥarūriyya — a Ḥarūrī, a sect of the Khārijites; lastu — I am not; nuʾmaru — we are commanded.
Translation: It is narrated from Bībī Muʿādha (may Allah be pleased with her); she says that I enquired of Bībī ʿĀʾisha (may Allah be pleased with her) and said: What is the case of a menstruating woman, that she makes up the fasts but does not make up the prayer? So Bībī ʿĀʾisha (may Allah be pleased with her) said: Are you a Ḥarūrī? (That is, are you one of the Khārijites?) I said: I am not a Ḥarūrī, but I am enquiring. (That is, my saying this is not an objection; rather it is for the purpose of learning the ruling.) So the lady (may Allah be pleased with her) said: This trial befell us (that is, the state of menstruation would occur), and we were commanded to make up the fasts, but we were not commanded to make up the prayer. (That is, prayer is excused during menstruation.) (A group [of compilers] narrated it.)
عَنْ عَلْقَمَةَ عَنْ اُمِّهٖ مَوْلَاةِ عَائِشَةَ اُمِّ الْمُؤْمِنِيْنَ اَنَّهَا قَالَتْ كَانَ النِّسَاءُ يَبْعَثْنَ اِلٰى عَائِشَةَ بِالدُّرْجَةِ فِيْهَا الْكُرْسُفُ فِيْهِ الصُّفْرَةُ مِنْ دَمِ الْحَيْضِ يَسْاَلْنَهَا عَنِ الصَّلٰوةِ فَيَقُوْلُ لَهُنَّ لَا تَعْجَلْنَ حَتّٰى تَرَيْنَ الْقَصَّةَ الْبَيْضَاءَ تُرِيْدُ بِذٰلِكَ الطُّهْرَ مِنَ الْحَيْضَةِ۔
[reading uncertain]
(Reported by Mālik and ʿAbd al-Razzāq, and its chain is ṣaḥīḥ; and al-Bukhārī [reported it] as a taʿlīq [without a full chain].)
Vocabulary: mawlā — friend, slave; mawlāh — slave-woman; yabʿathna — they used to send; durja — a small box; al-kursuf — a menstrual cloth; ṣufra — yellow, yellowness; dam — blood; lā taʿjalna — do not be in haste; taraynā — you (women) see; qaṣṣa — lime, gypsum; bayḍāʾ — white; turīdu bi-dhālika — her intention (meaning) by this is that.
Translation: Ḥaḍrat ʿAlqama has narrated from his mother [who narrated] from the Mother of the Believers ʿĀʾisha Ṣiddīqa (may Allah be pleased with her). That lady says that women used to send small boxes to Ḥaḍrat ʿĀʾisha in which there would be menstrual cotton, in which there would be the yellowness of menstrual blood. Those women would enquire of her (Bībī ʿĀʾisha, may Allah be pleased with her) concerning prayer, and the Noble Prophet ﷺ would say to those women that they should not be in haste until they see whiteness like gypsum. By this is meant purity from menstruation. (This hadith was narrated by Mālik and ʿAbd al-Razzāq, and its chain is ṣaḥīḥ, and al-Bukhārī also narrated it as a taʿlīq.)
Sirs! Ḥayḍ is that blood which comes to women without any cause (without any reason) from inside the womb. Its colour is red, black, yellow, or whitish-grey. The initial colour of menstruation remains deep red. After some days have passed it becomes yellowish. Both these states are included within the period of menstruation, and in these days prayer is excused. However, when she becomes completely pure, then
she should perform ghusl without delay and offer the prayer. To delay without reason, out of laziness or heedlessness, is not right. The longest period of menstruation is ten days, and the shortest is three days. It will be counted by astronomical hours, that is, twenty-four hours for one night and day. By this reckoning it will be counted as seventy-two (72) hours; not less than this. If a woman bleeds for longer than this (ten days), then that is istiḥāḍa. This should be kept in mind.
عَنْ عَائِشَةَ قَالَتْ جَاءَتْ فَاطِمَةُ بِنْتُ اَبِىْ حُبَيْشٍ اِلَى النَّبِيِّ ﷺ فَقَالَتْ يَا رَسُوْلَ اللّٰهِ اِنِّى امْرَاَةٌ اُسْتَحَاضُ فَلَا اَطْهُرُ فَاَدَعُ الصَّلٰوةَ؟ فَقَالَ لَا اِنَّمَا ذٰلِكِ عِرْقٌ وَلَيْسَتْ بِالْحَيْضَةِ فَاِذَا اَقْبَلَتِ الْحَيْضَةُ فَدَعِى الصَّلٰوةَ وَاِذَا اَدْبَرَتْ فَاغْسِلِىْ عَنْكِ الدَّمَ وَصَلِّىْ۔
(Reported by al-Bukhārī and Muslim.)
وَفِىْ رِوَايَةٍ لِلْبُخَارِىِّ وَلٰكِنْ دَعِى الصَّلٰوةَ قَدْرَ الْاَيَّامِ الَّتِىْ كُنْتِ تَحِيْضِيْنَ فِيْهَا ثُمَّ اغْتَسِلِىْ وَصَلِّىْ۔
Vocabulary: imraʾa — woman; marʾ — man; istiḥāḍa — one of the women's illnesses. In it the blood does not come from the womb; rather, if some vein of the inner private part bursts, blood flows. This illness should be treated, and in the state of istiḥāḍa prayer is not excused. The sign of menstrual blood is that it has a bad smell, while the blood of istiḥāḍa has no bad smell. And let it also be clear that if a woman began a prayer or a fast in the state of purity and then menstruated during that prayer or fast: if that fast or prayer was nafl [voluntary], then making up both is necessary. Likewise, if the fast was farḍ [obligatory], its qaḍāʾ [making up] is also necessary. But if menstruation comes during a farḍ prayer, then there is no making up of that prayer; rather it is excused. If a girl menstruates for the first time, then for her the period of menstruation is three to ten days, and [bleeding] less or more than this will be counted as istiḥāḍa; but for women who have a habit [an established cycle], the period of menstruation is according to their habit. So in the state of istiḥāḍa, prayer and intercourse are all permissible. However, the mustaḥāḍa [woman with istiḥāḍa] should perform a fresh wuḍūʾ, as is done in the case of an ʿudhr [a continuing excuse].
The period that falls between two menstruations is called "ṭuhr" [purity] in Sharīʿa terminology, and the minimum duration of ṭuhr is fifteen days. Some women may have menstruation even twice in one month. However, no maximum period of ṭuhr is fixed (that is, between two menstruations there may for some reason be a very long interval). Here it is also necessary to bear in mind that if a girl before puberty, that is, at the age of nine or ten years, or a pregnant woman before delivery, or an old woman who has reached "sinn al-iyās" [the age of despair] (that is, the age in which she has despaired of menstruation) — after her fifty-fifth year — sees blood, then this blood is not menstruation but istiḥāḍa.
[Vocabulary, continued:] daʿ — leave; ʿirq — vein; aqbalat — comes forward, begins; adbarat — goes away, turns back.
Translation: It is narrated from Ḥaḍrat ʿĀʾisha (may Allah be pleased with her) that Fāṭima bint Abī Ḥubaysh came to the Noble Prophet ﷺ. Then she submitted: O Messenger of Allah! I am a woman who is afflicted with istiḥāḍa, so I do not become pure.
Should I leave the prayer in such a state? So he said: No (that is, you should not leave the prayer). That is only a vein (from which blood comes), and it is not menstruation. So when menstruation comes, leave the prayer; and when it goes, wash the blood off yourself and pray.
(The two Shaykhs, that is al-Bukhārī and Muslim, narrated it; and in one narration of al-Bukhārī it is: "But for as many days as you used to have menstruation (according to your habit), leave the prayer for that many days. Then bathe and pray.")
عَنْ اُمِّ سَلَمَةَ قَالَتْ كَانَتِ النُّفَسَاءُ تَجْلِسُ عَلٰى عَهْدِ رَسُوْلِ اللّٰهِ ﷺ اَرْبَعِيْنَ يَوْمًا۔
(Reported by al-Tirmidhī.)
Vocabulary: nufasāʾ — a woman who has given birth, a woman in nifās.
Translation: It is narrated from Ḥaḍrat Umm Salama (may Allah be pleased with her) that she said: In the time of the Accepted Messenger ﷺ, women in nifās (women who had given birth) used to sit [refrain from prayer] for forty days. (Al-Tirmidhī narrated it.)
Nifās is the blood which comes from a woman's womb after a child is born. The longest period of nifās is forty days, as is evident from the hadith mentioned. No minimum period is fixed. However, if after a woman's first delivery nifās continued for only twenty days, its period will remain fixed at twenty days. If the second time nifās continued for fifty days, then twenty days, according to her habit, are of nifās; the remaining thirty days will be counted as istiḥāḍa. Making up the prayers of these thirty days is necessary.
In the state of ḥayḍ and nifās, praying, fasting, ṭawāf of the Kaʿba, touching and reciting the Noble Qurʾān, and intercourse — all these things are ḥarām [forbidden].
بَابُ الْوُضُوْءِ — Wuḍūʾ
This chapter is about wuḍūʾ.
قَالَ اللّٰهُ تَعَالٰى: يٰۤاَيُّهَا الَّذِيْنَ اٰمَنُوْۤا اِذَا قُمْتُمْ اِلَى الصَّلٰوةِ فَاغْسِلُوْا وُجُوْهَكُمْ وَاَيْدِيَكُمْ اِلَى الْمَرَافِقِ وَامْسَحُوْا بِرُءُوْسِكُمْ وَاَرْجُلَكُمْ اِلَى الْكَعْبَيْنِ ۚ وَاِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوْا ۚ وَاِنْ كُنْتُمْ مَّرْضٰۤى اَوْ عَلٰى سَفَرٍ اَوْ جَآءَ اَحَدٌ مِّنْكُمْ مِّنَ الْغَآئِطِ اَوْ لٰمَسْتُمُ النِّسَآءَ فَلَمْ تَجِدُوْا مَآءً فَتَيَمَّمُوْا صَعِيْدًا طَيِّبًا فَامْسَحُوْا بِوُجُوْهِكُمْ وَاَيْدِيْكُمْ مِّنْهُ۔
(al-Māʾida 5:6)
Vocabulary: qumtum — you stand up; wujūh — plural of wajh, face; marāfiq — elbows, its singular is mirfaq; imsaḥū — wipe; ruʾūs — plural of raʾs, head; arjul — feet, a plural form whose singular is rijl; kaʿb — ankle; ghāʾiṭ — place of need,
lavatory; tayammamū — perform tayammum, intend; ṣaʿīd — earth, clean earth.
Translation: The command of Allah Most High is: "O you who believe! When you rise for prayer, then wash your faces, and your hands up to the elbows (wash them too), and wipe (a wet hand) over your heads, and (wash) your feet up to the ankles. And if you are junub, then become thoroughly clean (that is, bathe). And if you are ill, or on a journey, or one of you comes from the place of need (the lavatory), or you have had contact with women, and then you did not find water, then intend [to use] some clean earth (and striking your hands on it) wipe your faces and hands with it." (Sūrat al-Māʾida, verse 6)
عَنْ اَبِىْ هُرَيْرَةَ رضى الله عنه قَالَ قَالَ النَّبِىُّ ﷺ لَوْلَا اَنْ اَشُقَّ عَلٰى اُمَّتِىْ لَاَمَرْتُهُمْ بِالسِّوَاكِ عِنْدَ كُلِّ صَلٰوةٍ۔
(Reported by al-Jamāʿa.)
Vocabulary: lawlā an ashuqqa — if it were not that I would be burdensome, unpleasant, hard; la-amartuhum — I would certainly have commanded them; in la-amartuhum the "l" is with fatḥa and the "a" is also with fatḥa — this is not the lā of negation but the lām of emphasis; bi'l-siwāk — relating to the siwāk [tooth-stick].
Translation: It is narrated from Ḥaḍrat Abū Hurayra (may Allah be pleased with him); he said: The Most Noble Prophet ﷺ said: If it were not for this (thought) that I would put my Umma into hardship, I would certainly have commanded them to use the siwāk at the time of every prayer. (A group [of compilers] narrated it.)
وَفِىْ رِوَايَةٍ لِاَحْمَدَ لَاَمَرْتُهُمْ بِالسِّوَاكِ مَعَ كُلِّ وُضُوْءٍ وَلِلْبُخَارِىِّ تَعْلِيْقًا لَاَمَرْتُهُمْ بِالسِّوَاكِ عِنْدَ كُلِّ وُضُوْءٍ۔
Translation: And in a narration from Imām Aḥmad (may Allah have mercy on him) it is: "I would certainly have commanded them to use the siwāk with every wuḍūʾ"; and from al-Bukhārī there is a narration as a taʿlīq: "I would certainly have commanded them to use the siwāk at the time of every wuḍūʾ."
Sirs! From this hadith the importance of the siwāk is becoming evident. If Muslims use the siwāk with every wuḍūʾ at the five times, they can remain protected from diseases of the teeth. Nowadays the disease "pyorrhoea" has become worldwide. Its effect on the stomach is inevitable. Alas, Muslims, through their own heedlessness, are going farther away from Islam.
عَنْ اَبِىْ هُرَيْرَةَ قَالَ قَالَ رَسُوْلُ اللّٰهِ ﷺ يَا اَبَا هُرَيْرَةَ اِذَا تَوَضَّاْتَ فَقُلْ بِسْمِ اللّٰهِ وَالْحَمْدُ لِلّٰهِ
فَاِنَّ حَفَظَتَكَ لَا تَبْرَحُ تَكْتُبُ لَكَ الْحَسَنَاتِ حَتّٰى تُحْدِثَ مِنْ ذٰلِكَ الْوُضُوْءِ۔
(Reported by al-Ṭabarānī in al-Ṣaghīr, and al-Haythamī said its chain is ḥasan.)
Vocabulary: bariḥa, yabraḥu, barāḥan wa-barḥan — to be far, to cease, to move away; ḥattā tuḥditha — until you become separated from the wuḍūʾ, until your wuḍūʾ is broken.
Translation: It is narrated from Ḥaḍrat Abū Hurayra (may Allah be pleased with him) that the Noble Prophet ﷺ said: "O Abū Hurayra! When you perform wuḍūʾ, then say 'bismi'llāhi wa'l-ḥamdu lillāh' (that is, I begin with the name of Allah, and all praises are for Allah Most High), because your guardian angels will keep writing good deeds for you until your wuḍūʾ is broken." (This hadith was narrated by al-Ṭabarānī in al-Ṣaghīr, and al-Haythamī said its chain is "ḥasan".)
عَنْ حُمْرَانَ مَوْلٰى عُثْمَانَ اَنَّهٗ رَاٰى عُثْمَانَ بْنَ عَفَّانَ دَعَا بِاِنَاءٍ فَاَفْرَغَ عَلٰى كَفَّيْهِ ثَلٰثَ مِرَارٍ فَغَسَلَهُمَا ثُمَّ اَدْخَلَ يَمِيْنَهٗ فِى الْاِنَاءِ فَمَضْمَضَ وَاسْتَنْثَرَ ثُمَّ غَسَلَ وَجْهَهٗ ثَلٰثَ مِرَارٍ وَيَدَيْهِ اِلَى الْمِرْفَقَيْنِ ثَلٰثَ مِرَارٍ ثُمَّ مَسَحَ بِرَاْسِهٖ ثُمَّ غَسَلَ رِجْلَيْهِ ثَلٰثَ مِرَارٍ اِلَى الْكَعْبَيْنِ ثُمَّ قَالَ قَالَ رَسُوْلُ اللّٰهِ ﷺ مَنْ تَوَضَّاَ نَحْوَ وُضُوْئِىْ هٰذَا ثُمَّ صَلّٰى رَكْعَتَيْنِ لَا يُحَدِّثُ فِيْهِمَا نَفْسَهٗ غُفِرَ لَهٗ مَا تَقَدَّمَ مِنْ ذَنْبِهٖ۔
(Reported by al-Bukhārī and Muslim.)
Vocabulary: daʿā — he called for; afragha — he poured; kaff — palm; naḥw — direction, way, like, intention; naḥwa hādhā — in this same way.
Translation: It is narrated from Ḥaḍrat Ḥumrān (may Allah be pleased with him), the freed slave of Ḥaḍrat ʿUthmān Ghanī (may Allah be pleased with him). He saw ʿUthmān ibn ʿAffān (may Allah be pleased with him) call for a vessel (that is, of water). Then he poured (water) on his palms three times and washed them. Then he put his right hand into the vessel. Then he rinsed his mouth and cleaned his nose. Then he washed his face three times, and washed both hands up to the elbows three times. Then he wiped his head. Then he washed both his feet up to the ankles three times. Then he said: "The Messenger of Allah ﷺ said: Whoever performs wuḍūʾ like this wuḍūʾ of mine, then prays two rakʿas [units of prayer] in which he does not talk with his own self [let his mind wander], then as many sins as he has committed before are forgiven, or will certainly be forgiven." (The two Shaykhs, that is al-Bukhārī and Muslim, narrated it.)
عَنْ عَاصِمِ بْنِ لَقِيْطِ بْنِ صَبُرَةَ عَنْ اَبِيْهِ قَالَ قُلْتُ يَا رَسُوْلَ اللّٰهِ اَخْبِرْنِىْ عَنِ الْوُضُوْءِ قَالَ اَسْبِغِ الْوُضُوْءَ وَخَلِّلِ الْاَصَابِعَ وَبَالِغْ فِى الْاِسْتِنْشَاقِ اِلَّا اَنْ تَكُوْنَ صَائِمًا۔
(Reported by the Four; and al-Tirmidhī, Ibn Khuzayma, al-Baghawī and Ibn al-Qaṭṭān declared it ṣaḥīḥ.)
Vocabulary: akhbirnī — inform me, tell me; asbighi'l-wuḍūʾa — perform wuḍūʾ completely, make the wuḍūʾ ample, that is, wash each limb beyond the extent up to which washing it is farḍ; aṣābiʿ — fingers; iṣbaʿ is the singular.
Translation: [It is narrated] from Ḥaḍrat ʿĀṣim ibn Laqīṭ ibn Ṣabira, (and) he (narrated) from his father, that he said: "I submitted: 'O Messenger of Allah, tell me something about wuḍūʾ.'" He said: "Make the wuḍūʾ ample, and do khilāl between the fingers (that is, by putting fingers between the fingers, wash the middle part well), and be thorough in drawing water into the nose — except when you are fasting (that is, in the state of fasting, do not be excessive in taking water into the nose)." (This hadith was narrated by all four — Abū Dāwūd, al-Tirmidhī, al-Nasāʾī and Mālik [reading uncertain] — and al-Tirmidhī, Ibn Khuzayma, al-Baghawī and Ibn al-Qaṭṭān called it ṣaḥīḥ.)
عَنْ اَبِىْ هُرَيْرَةَ رضى الله عنه قَالَ قَالَ رَسُوْلُ اللّٰهِ ﷺ اِذَا تَوَضَّاْتُمْ فَابْدَءُوْا بِمَيَامِنِكُمْ۔
(Reported by the Four, and Ibn Khuzayma declared it ṣaḥīḥ.)
Vocabulary: ibdaʾū — begin; badaʾa, yabdaʾu, badʾan wa-ibtidāʾan — to begin; badaʿa, yabdaʿu, badʿan wa-bidʿatan — to invent, originate.
Translation: It is narrated from Ḥaḍrat Abū Hurayra (may Allah be pleased with him); he said: The Noble Prophet ﷺ said: "When you perform wuḍūʾ, begin with your right (limbs)." (All four narrated this hadith, and Ibn Khuzayma called it ṣaḥīḥ.)
عَنْ عُمَرَ رضى الله عنه قَالَ قَالَ رَسُوْلُ اللّٰهِ ﷺ مَا مِنْكُمْ مِنْ اَحَدٍ يَتَوَضَّاُ فَيُبْلِغُ اَوْ فَيُسْبِغُ الْوُضُوْءَ ثُمَّ يَقُوْلُ اَشْهَدُ اَنْ لَّا اِلٰهَ اِلَّا اللّٰهُ وَحْدَهٗ لَا شَرِيْكَ لَهٗ وَاَشْهَدُ اَنَّ مُحَمَّدًا عَبْدُهٗ وَرَسُوْلُهٗ اِلَّا فُتِحَتْ لَهٗ اَبْوَابُ الْجَنَّةِ الثَّمَانِيَةُ يَدْخُلُ مِنْ اَيِّهَا شَاءَ۔
(Reported by Muslim and al-Tirmidhī, and he added: "اَللّٰهُمَّ اجْعَلْنِىْ مِنَ التَّوَّابِيْنَ وَاجْعَلْنِىْ مِنَ الْمُتَطَهِّرِيْنَ" [O Allah, make me among those who repent much, and make me among those who purify themselves].)
Vocabulary: mā minkum min aḥadin — there is no one among you such that; yuballighu / yablughu — he brings to completion, completes, reaches maturity; thamāniya — eight.
Translation: It is narrated from Ḥaḍrat ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him); he said: The Accepted Messenger ﷺ said: "There is no person among you who performs wuḍūʾ, then brings the wuḍūʾ to its utmost or makes the wuḍūʾ ample, then says 'ashhadu an lā ilāha illa'llāhu waḥdahu lā sharīka lahu wa-ashhadu anna Muḥammadan ʿabduhu wa-rasūluhu' [I bear witness that there is no god but Allah alone, He has no partner, and I bear witness that Muḥammad is His servant and His Messenger], but that all eight doors of Paradise are opened for him. He [may enter] by whichever of those doors
he wishes." (Muslim narrated it, and al-Tirmidhī added these words: "Allāhumma'jʿalnī mina't-tawwābīna wa'jʿalnī mina'l-mutaṭahhirīn" — that is, O Allah! Make me among those who repent and those who remain pure and clean.)
عَنْ شُرَيْحِ بْنِ هَانِئٍ قَالَ اَتَيْتُ عَائِشَةَ اَسْاَلُهَا عَنِ الْمَسْحِ عَلَى الْخُفَّيْنِ فَقَالَتْ عَلَيْكَ بِابْنِ اَبِىْ طَالِبٍ فَاسْاَلْهُ فَاِنَّهٗ كَانَ يُسَافِرُ مَعَ رَسُوْلِ اللّٰهِ ﷺ فَسَاَلْنَاهُ فَقَالَ جَعَلَ رَسُوْلُ اللّٰهِ ﷺ ثَلٰثَةَ اَيَّامٍ وَلَيَالِيَهُنَّ لِلْمُسَافِرِ وَيَوْمًا وَلَيْلَةً لِلْمُقِيْمِ۔
(Reported by Muslim.)
Vocabulary: khuff — sock, leather sock [mōza]; its plural is khifāf; khuffayn — (a dual, that is, a form for two) two socks; fa'sʾalhu — so ask him; saʾalnāhu — we asked him, put the question.
Translation: It is narrated from Ḥaḍrat Shurayḥ ibn Hāniʾ. He says that I went to Ḥaḍrat ʿĀʾisha Ṣiddīqa (may Allah be pleased with her) to enquire about wiping over leather socks. So the lady (may Allah be pleased with her) said: Take hold of ʿAlī ibn Abī Ṭālib, then ask him, because he used to travel with the Messenger of Allah ﷺ. So we enquired of him, and he said that the Messenger of Allah ﷺ fixed three days and their nights for the traveller, and one day and one night for the resident. (Muslim narrated it.)
عَنْ عَلِىٍّ قَالَ لَوْ كَانَ الدِّيْنُ بِالرَّاْىِ لَكَانَ اَسْفَلُ الْخُفِّ اَوْلٰى بِالْمَسْحِ مِنْ اَعْلَاهُ وَقَدْ رَاَيْتُ رَسُوْلَ اللّٰهِ ﷺ يَمْسَحُ عَلٰى ظَاهِرِ خُفَّيْهِ۔
(Reported by Abū Dāwūd, and its chain is ḥasan.)
Translation: Ḥaḍrat ʿAlī (may Allah be pleased with him) declared: If the religion depended on opinion, then the lower part of the leather sock would be more fitting to be wiped than the upper part. I have seen the Messenger of Allah ﷺ wiping over the upper part of the leather sock.
عَنْ شَهْرِ بْنِ حَوْشَبٍ قَالَ رَاَيْتُ جَرِيْرَ بْنَ عَبْدِ اللّٰهِ تَوَضَّاَ وَمَسَحَ عَلٰى خُفَّيْهِ فَقُلْتُ لَهٗ فِىْ ذٰلِكَ فَقَالَ رَاَيْتُ رَسُوْلَ اللّٰهِ ﷺ تَوَضَّاَ وَمَسَحَ عَلٰى خُفَّيْهِ۔ فَقُلْتُ اَقَبْلَ الْمَائِدَةِ اَوْ بَعْدَ الْمَائِدَةِ؟ فَقَالَ مَا اَسْلَمْتُ اِلَّا بَعْدَ الْمَائِدَةِ۔
(Reported by al-Tirmidhī.)
Vocabulary: fa-qultu lahu fī dhālika — I spoke with him on this matter; al-Māʾida — Sūrat al-Māʾida, which in sequence is the fifth sūra; part of this sūra is at the end of the sixth juzʾ [part] of the Noble Qurʾān and part at the beginning of the seventh; māʾida — in Arabic, a dining-cloth is called māʾida.
Translation: It is narrated from Ḥaḍrat Shahr ibn Ḥawshab; he said that I saw Ḥaḍrat Jarīr ibn ʿAbd Allāh (may Allah be pleased with him) perform wuḍūʾ and wipe over his socks. So I spoke with him about this matter, and he said: I saw the Messenger of Allah ﷺ perform wuḍūʾ and wipe over his socks. I said: Was it before (the revelation of) Sūrat al-Māʾida or after (the revelation of) Sūrat al-Māʾida? So he said: I did not accept Islam except after (the revelation of) Sūrat al-Māʾida. (Al-Tirmidhī narrated this hadith.)
بَابُ نَوَاقِضِ الْوُضُوْءِ — The Things That Break Wuḍūʾ
This chapter concerns the things that break wuḍūʾ.
عَنْ اَبِىْ هُرَيْرَةَ رضى الله عنه قَالَ قَالَ رَسُوْلُ اللّٰهِ ﷺ لَا تُقْبَلُ صَلٰوةُ مَنْ اَحْدَثَ حَتّٰى يَتَوَضَّاَ۔ قَالَ رَجُلٌ مِنْ حَضْرَمَوْتَ مَا الْحَدَثُ يَا اَبَا هُرَيْرَةَ؟ قَالَ فُسَاءٌ اَوْ ضُرَاطٌ۔
(Reported by al-Bukhārī and Muslim.)
Vocabulary: lā tuqbalu — will not be accepted; aḥdatha — he committed ḥadath [ritual impurity], became without wuḍūʾ; fusāʾ — wind which comes out without sound, a silent fart; ḍurāṭ — breaking wind, wind which comes out with sound.
Translation: It is narrated from Ḥaḍrat Abū Hurayra (may Allah be pleased with him); he said: The Messenger of Allah ﷺ said: The prayer of that person is not accepted [who has committed ḥadath] until he performs wuḍūʾ. A man of Ḥaḍramawt asked: O Abū Hurayra, what is meant by ḥadath? Ḥaḍrat Abū Hurayra replied: The passing of wind without sound, or with sound.
وَعَنْهُ قَالَ قَالَ رَسُوْلُ اللّٰهِ ﷺ اِذَا وَجَدَ اَحَدُكُمْ فِىْ بَطْنِهٖ شَيْئًا فَاَشْكَلَ عَلَيْهِ اَخَرَجَ مِنْهُ شَىْءٌ اَمْ لَا فَلَا يَخْرُجَنَّ مِنَ الْمَسْجِدِ حَتّٰى يَسْمَعَ صَوْتًا اَوْ يَجِدَ رِيْحًا۔
(Reported by Muslim.)
Vocabulary: wajada aḥadukum — any one of you finds; fī baṭnihi — in his stomach; ashkala — a difficulty arose, it was not understood.
Translation: (This hadith) is narrated from Ḥaḍrat Abū Hurayra (may Allah be pleased with him); he said: The Messenger of Allah ﷺ said: "When any one of you finds something (that is, wind) in his stomach, and then he doubts whether something has come out of it or not (doubt arises about whether the wuḍūʾ remains or not), then he should not leave the mosque (to perform wuḍūʾ) until he hears the sound (of the wind coming out) or smells the odour." (Muslim narrated it.)
وَعَنْ عَلِىٍّ رضى الله عنه قَالَ كُنْتُ رَجُلًا مَذَّاءً۔۔۔ وَقَدْ تَقَدَّمَ۔
Translation: It is narrated from Ḥaḍrat ʿAlī (may Allah be pleased with him); he says: I was a man from whom madhy [pre-seminal fluid] used to come out a great deal. (The details of this hadith have already been mentioned earlier, in Bāb al-Ghusl [the chapter on the ritual bath].)
وَعَنْ صَفْوَانَ بْنِ عَسَّالٍ قَالَ كَانَ رَسُوْلُ اللّٰهِ ﷺ يَاْمُرُنَا اِذَا كُنَّا سَفْرًا اَنْ لَّا نَنْزِعَ خِفَافَنَا ثَلٰثَةَ اَيَّامٍ وَلَيَالِيَهُنَّ اِلَّا مِنْ جَنَابَةٍ لٰكِنْ مِنْ غَائِطٍ وَبَوْلٍ وَنَوْمٍ۔
(Reported by Aḥmad, al-Nasāʾī and al-Tirmidhī, and he declared it ṣaḥīḥ.)
Vocabulary: yaʾmurunā — he used to command us; an lā nanziʿa — that we not take off; khifāfanā — our socks; layālī — plural of layl, nights; ghāʾiṭ — excrement, lavatory; bawl — urine; nawm — sleep.
Translation: It is narrated from Ḥaḍrat Ṣafwān ibn ʿAssāl (may Allah be pleased with him); he said that the Messenger of Allah ﷺ used to command us, when we were travellers, not to take off our socks for three days together with the nights (of those days), except that we take them off only on account of janāba; but on account of defecation, urine and sleep (we do not take them off). (This hadith was narrated by Imām Aḥmad, al-Nasāʾī and al-Tirmidhī.)
عَنْ عَائِشَةَ رضى الله عنها قَالَتْ قَالَ رَسُوْلُ اللّٰهِ ﷺ مَنْ اَصَابَهٗ قَىْءٌ اَوْ رُعَافٌ اَوْ قَلَسٌ اَوْ مَذْىٌ فَلْيَنْصَرِفْ فَلْيَتَوَضَّاْ ثُمَّ لِيَبْنِ عَلٰى صَلٰوتِهٖ وَهُوَ فِىْ ذٰلِكَ لَا يَتَكَلَّمُ۔
(Reported by Ibn Mājah.)
Vocabulary: qayʾ — heavy vomit; qalas — slight vomit.
Translation: It is narrated from Ḥaḍrat ʿĀʾisha Ṣiddīqa (may Allah be pleased with her) that the Messenger of Allah ﷺ said: Whoever, in the state of prayer, vomits a great deal, or has a nosebleed, or vomits slightly, or has madhy come out, should turn back (from the prayer), then perform wuḍūʾ, then complete his prayer; and he should not speak in between this (going and coming and performing wuḍūʾ). (Ibn Mājah narrated it.)
وَفِى الدَّمِ تَقَدَّمَ حَدِيْثُ عَائِشَةَ فِىْ بَابِ الْاِسْتِحَاضَةِ۔
Translation: And regarding blood, the hadith of Bībī ʿĀʾisha (may Allah be pleased with her) has already been mentioned in the chapter on istiḥāḍa.
عَنْ اَبِى الدَّرْدَاءِ اَنَّ رَسُوْلَ اللّٰهِ ﷺ قَاءَ فَتَوَضَّاَ فَلَقِيْتُ ثَوْبَانَ فِىْ مَسْجِدِ دِمَشْقَ فَذَكَرْتُ ذٰلِكَ لَهٗ فَقَالَ صَدَقَ اَنَا صَبَبْتُ لَهٗ وَضُوْءَهٗ۔
(Reported by the Three, and its chain is ṣaḥīḥ.)
Vocabulary: qāʾa — he vomited; ana ṣababtu lahu — I gave him the water [poured it for him].
Translation: It is narrated from Ḥaḍrat Abu'l-Dardāʾ (may Allah be pleased with him); he said that the Noble Prophet ﷺ vomited, then performed wuḍūʾ. When I met Thawbān (may Allah be pleased with him) in the mosque of Damascus, I mentioned this to him. So he (Thawbān) said:
He spoke rightly; it was I who gave him the water for his wuḍūʾ. (This hadith was narrated by the three — Imām al-Bukhārī, Imām Muslim and Imām Mālik [reading uncertain] — and its chains are ṣaḥīḥ.)
عَنْ عَائِشَةَ رضى الله عنها قَالَتْ كُنْتُ اَنَامُ بَيْنَ يَدَىْ رَسُوْلِ اللّٰهِ ﷺ وَرِجْلَاىَ فِىْ قِبْلَتِهٖ فَاِذَا سَجَدَ غَمَزَنِىْ فَقَبَضْتُ رِجْلَىَّ فَاِذَا قَامَ بَسَطْتُهُمَا وَالْبُيُوْتُ يَوْمَئِذٍ لَيْسَ فِيْهَا مَصَابِيْحُ۔
(Reported by al-Bukhārī and Muslim.)
Vocabulary: kuntu anāmu — I used to sleep; bayna yadayy — in front of; rijlāya — both my feet; ghamazanī — he would signal to me; fa-qabaḍtu rijlayya — then I would draw in both my feet.
Translation: It is narrated from Ḥaḍrat ʿĀʾisha (may Allah be pleased with her); she says that I used to sleep in front of the Messenger of Allah ﷺ, and both my feet would be between him and the qibla. Then when he did sajda [prostration], he would signal to me by pressing with his hand, and I would draw in my feet. Then when he stood up [in qiyām], I would stretch out my feet; and in that time there were no lamps in the houses (that is, they did not keep a lamp lit at night). (The two Shaykhs narrated this hadith.)
عَنْ اَبِىْ هُرَيْرَةَ عَنْ عَائِشَةَ رضى الله عنها قَالَتْ فَقَدْتُ النَّبِيَّ ﷺ ذَاتَ لَيْلَةٍ مِنَ الْفِرَاشِ فَالْتَمَسْتُهٗ فَوَقَعَتْ يَدِىْ عَلٰى بَطْنِ قَدَمَيْهِ وَهُوَ فِى الْمَسْجِدِ وَهُمَا مَنْصُوْبَتَانِ وَهُوَ يَقُوْلُ "اَللّٰهُمَّ اِنِّىْ اَعُوْذُ بِرِضَاكَ مِنْ سَخَطِكَ وَبِمُعَافَاتِكَ مِنْ عُقُوْبَتِكَ وَاَعُوْذُ بِكَ مِنْكَ لَا اُحْصِىْ ثَنَاءً عَلَيْكَ اَنْتَ كَمَا اَثْنَيْتَ عَلٰى نَفْسِكَ"۔
(Reported by Muslim.)
Vocabulary: faqadtu — I did not find; firāsh — bed, bedding; iltamastu — I felt about, touched; manṣūb — standing, set upright; riḍāka — Your good pleasure; sakhaṭika — Your anger; ʿuqūba — punishment; lā uḥṣī — I cannot encompass (that is, I cannot count); kamā — just as; athnayta — You have praised.
Translation: Ḥaḍrat Abū Hurayra has narrated from ʿĀʾisha Ṣiddīqa (may Allah be pleased with her). Bībī ʿĀʾisha says that one night I found the Prophet ﷺ absent from the bed. I felt about for him with my hand, and my hand fell upon the soles of his blessed feet. In this state he was in prostration, both his blessed feet were upright, and he was saying: "O Allah! I seek refuge in Your good pleasure from Your anger, and in Your pardon from Your punishment, and I come into Your refuge from You. I cannot encompass any of Your praise;
(that is, I am incapable of praising You as befits You); You are just as You have praised Yourself." (Muslim narrated this hadith.)
عَنْ عَطَاءٍ عَنْ عَائِشَةَ رَضِىَ اللّٰهُ عَنْهَا اَنَّ النَّبِيَّ ﷺ كَانَ يُقَبِّلُ بَعْضَ نِسَائِهٖ ثُمَّ يُصَلِّىْ وَلَا يَتَوَضَّاُ۔
(Reported by al-Bazzār, and its chain is ṣaḥīḥ; and al-Tirmidhī.)
Vocabulary: kāna yuqabbilu — he used to kiss.
Translation: Through Ḥaḍrat ʿAṭāʾ (may Allah have mercy on him), Ḥaḍrat ʿĀʾisha (may Allah be pleased with her) narrates that the Noble Prophet ﷺ would kiss some of his wives, then pray, and would not perform wuḍūʾ. (Al-Tirmidhī and al-Bazzār narrated it, and its chains are ṣaḥīḥ.)
عَنْ جَابِرِ بْنِ عَبْدِ اللّٰهِ قَالَ كَانَ اٰخِرُ الْاَمْرَيْنِ مِنْ رَسُوْلِ اللّٰهِ ﷺ تَرْكُ الْوُضُوْءِ مِمَّا غَيَّرَتِ النَّارُ۔
(Reported by Abū Dāwūd and al-Nasāʾī.)
Vocabulary: ākhiru'l-amrayn — the later of two practices; ghayyarati'n-nār — the fire changed it, [i.e., it was] cooked.
Translation: It is narrated from Ḥaḍrat Jābir ibn ʿAbd Allāh (may Allah be pleased with him); he said that the later of the two practices of the Messenger of Allah ﷺ was leaving off wuḍūʾ from that which fire had changed; that is, in his last period he had given up performing wuḍūʾ on account of (eating) cooked things. (Abū Dāwūd and al-Nasāʾī narrated it.)
بَابُ التَّيَمُّمِ — Tayammum
This chapter relates to tayammum [dry ablution with clean earth].
قَالَ اللّٰهُ تَعَالٰى: فَلَمْ تَجِدُوْا مَآءً فَتَيَمَّمُوْا صَعِيْدًا طَيِّبًا فَامْسَحُوْا بِوُجُوْهِكُمْ وَاَيْدِيْكُمْ۔
(al-Nisāʾ 4:43)
Translation: The command of Allah Most High is: "Then if you do not find water, intend [to use] clean earth, then (striking your hands on it) wipe your faces and hands."
عَنْ عَائِشَةَ رضى الله عنها قَالَتْ خَرَجْنَا مَعَ رَسُوْلِ اللّٰهِ ﷺ فِىْ بَعْضِ اَسْفَارِهٖ حَتّٰى اِذَا كُنَّا بِالْبَيْدَاءِ اَوْ بِذَاتِ الْجَيْشِ انْقَطَعَ عِقْدٌ لِّىْ فَاَقَامَ رَسُوْلُ اللّٰهِ ﷺ عَلَى الْتِمَاسِهٖ وَاَقَامَ النَّاسُ مَعَهٗ وَلَيْسُوْا
عَلٰى مَاءٍ فَاَتَى النَّاسُ اِلٰى اَبِىْ بَكْرٍ فَقَالُوْا اَلَا تَرٰى مَا صَنَعَتْ عَائِشَةُ اَقَامَتْ رَسُوْلَ اللّٰهِ ﷺ وَالنَّاسَ وَلَيْسُوْا عَلٰى مَاءٍ وَلَيْسَ مَعَهُمْ مَاءٌ فَجَاءَ اَبُوْ بَكْرٍ وَرَسُوْلُ اللّٰهِ ﷺ وَاضِعٌ رَاْسَهٗ عَلٰى فَخِذِىْ قَدْ نَامَ فَقَالَ حَبَسْتِ رَسُوْلَ اللّٰهِ ﷺ وَالنَّاسَ وَلَيْسُوْا عَلٰى مَاءٍ وَلَيْسَ مَعَهُمْ مَاءٌ فَقَالَتْ فَعَاتَبَنِىْ اَبُوْ بَكْرٍ وَقَالَ مَا شَاءَ اللّٰهُ اَنْ يَّقُوْلَ وَجَعَلَ يَطْعُنُنِىْ بِيَدِهٖ فِىْ خَاصِرَتِىْ فَلَا يَمْنَعُنِىْ مِنَ التَّحَرُّكِ اِلَّا مَكَانُ رَسُوْلِ اللّٰهِ ﷺ عَلٰى فَخِذِىْ فَقَامَ رَسُوْلُ اللّٰهِ ﷺ حِيْنَ اَصْبَحَ عَلٰى غَيْرِ مَاءٍ فَاَنْزَلَ اللّٰهُ عَزَّ وَجَلَّ اٰيَةَ التَّيَمُّمِ فَتَيَمَّمُوْا فَقَالَ اُسَيْدُ بْنُ الْحُضَيْرِ مَا هِىَ بِاَوَّلِ بَرَكَتِكُمْ يَا اٰلَ اَبِىْ بَكْرٍ قَالَتْ فَبَعَثْنَا الْبَعِيْرَ الَّذِىْ كُنْتُ عَلَيْهِ فَاَصَبْنَا الْعِقْدَ تَحْتَهٗ۔
(Reported by al-Bukhārī and Muslim.)
Vocabulary: asfār — plural of safar, journey; baydāʾ — wilderness; the name of a plain; Dhāt al-Jaysh — the name of a valley near Madīna Ṭayyiba; it is also called Ūlāt al-Jaysh; ʿiqd — necklace, string of beads; iltimās — to search, to petition; mā ṣanaʿat ʿĀʾishatu — what ʿĀʾisha has done, what she has caused to happen; fakhidh — thigh; ḥabasti — you (woman) have held back; ʿātaba — he reproached, scolded; khāṣiratī — my flank, waist; jaʿala yaṭʿununī bi-yadihi — he began to poke me with his hand, began to pinch me; baʿīr — camel; fa-aṣabnā'l-ʿiqda — then we found the necklace.
Translation: It is narrated from Bībī ʿĀʾisha Ṣiddīqa (may Allah be pleased with her); she says that we set out with the Messenger of Allah ﷺ on one of his journeys, until, when we were on the plain of al-Baydāʾ or in the valley of Dhāt al-Jaysh, a necklace of mine broke and fell. So the Messenger of Allah ﷺ stopped (there) in search of it, and all the people stopped with him. (And that place was such that) the people were not near water. So the people came to Ḥaḍrat Abū Bakr (may Allah be pleased with him) and they said (to Abū Bakr, may Allah be pleased with him): Do you see what ʿĀʾisha has done? She has made the Messenger of Allah ﷺ halt, and the people's condition is that they are not near water, nor do they have water with them. (Hearing this) Abū Bakr Ṣiddīq (may Allah be pleased with him) came, while at that time the Messenger of Allah ﷺ was resting with his head on my thigh. (Ḥaḍrat Abū Bakr, may Allah be pleased with him) said: You have held back the Messenger of Allah ﷺ and all the people, while they are not near water nor do they have water with them. (Bībī ʿĀʾisha said:) Abū Bakr (Ṣiddīq, may Allah be pleased with him) was very angry with me, and he said whatever Allah willed that he should say, and he kept pinching my side with his hand. At that time only the presence of the Messenger of Allah ﷺ on my thigh kept me from moving. Then the Messenger of Allah ﷺ rose while they were without water. Then Allah, Mighty and Majestic, sent down the verse of tayammum,
then everyone performed tayammum [dry ablution with clean earth]. Then Usayd ibn Ḥuḍayr (may Allah be pleased with him) said, "O family of Abū Bakr! This is not your first blessing" (i.e., the meaning is that at every turn blessings of this kind keep coming about through you). (Bībī ʿĀʾisha [may Allah be pleased with her]) said: When we raised the camel on which I had been riding, we found the necklace right underneath it.
(The Shaykhayn, i.e. al-Bukhārī and Muslim, have reported it.)
عَنْ عِمْرَانَ بْنِ حُصَيْنٍ قَالَ كُنَّا فِيْ سَفَرٍ مَعَ النَّبِيِّ ﷺ اِذَا هُوَ بِرَجُلٍ مُعْتَزِلٍ لَمْ يُصَلِّ مَعَ الْقَوْمِ فَقَالَ مَا مَنَعَكَ يَا فُلَانُ ؟ اَنْ تُصَلِّيَ مَعَ الْقَوْمِ قَالَ اَصَابَتْنِيْ جَنَابَةٌ وَّلَا مَاءَ قَالَ عَلَيْكَ بِالصَّعِيْدِ فَاِنَّهُ يَكْفِيْكَ ـ
(Reported by al-Bukhārī and Muslim.)
Vocabulary: muʿtazil — alone, apart, one who has drawn aside [from the others].
Translation: It is narrated from Ḥaḍrat ʿImrān ibn Ḥuṣayn (may Allah be pleased with him) that he said: We were on a journey with the Prophet ﷺ when all at once he saw a man who had not prayed together with the people. So he said to him, "O so-and-so! What prevented you from praying with everyone?" He said, "I have come to be in need of a bath [ghusl, the full ritual bath required after major impurity, janāba], and there is no water." (Hearing this) he said, "(In such a case) it is incumbent on you to intend [to use] the soil (i.e., strike your hands upon it and pass them over your face and hands); for without doubt it suffices you — it will be enough."
(The Shaykhayn have reported this hadith.)
عَنْ جَابِرٍ رضی اللّٰه عنه عَنِ النَّبِيِّ ﷺ قَالَ التَّيَمُّمُ ضَرْبَةٌ لِلْوَجْهِ وَضَرْبَةٌ لِلذِّرَاعَيْنِ اِلَى الْمِرْفَقَيْنِ ـ
(Reported by al-Dāraquṭnī, al-Bayhaqī and al-Ḥākim, who declared it ṣaḥīḥ.)
Vocabulary: ḍarba — a strike; wajh — face; dhirāʿ — hand [forearm]; dhirāʿayn — (dual form) two hands [forearms]; mirfaq — elbow.
Translation: It is narrated from Ḥaḍrat Jābir ibn ʿAbdullāh (may Allah be pleased with him), and he narrates from the Noble Prophet ﷺ. He said: Tayammum is to strike the hand (on the ground, i.e. on the soil) once for passing over the face, and to strike once for passing over the hands up to the elbows.
(Al-Dāraquṭnī, al-Bayhaqī and al-Ḥākim have reported it, and [al-Ḥākim] has called it ṣaḥīḥ [sound].)