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The AHADITH BOOK "JAMAE' TIRMIDHI" presented by:
and "NOTES ON TIRMIDHI AHADITH" written by:
MUHAMMAD SALEEM DADA
visit also:
http://www.m-saleemdada.com/
Al-Hamdu-Lillah (all praise is for Allah)
Please note that I, MSD, have revised the “NOTES ON TIRMIDHI-AHADITH” totally that I present here; Al-Hamdu-Lillah (all praise is for Allah)
PREFACE to “NOTES on TIRMIDHI-AHADITH”
Among the Books of Ahadith, JAME’ TIRMIDHI, the book that comprises of nearly 4000 Ahadith, compiled by MUHAMMAD –BIN- EESA (ABU-EESA) TIRMIDHI (209 AH i.e. 824 AD - Rajab 279 AH i.e. Oct. 892 AD), and presented to all by the manuscript of one of his fine students ABUL-ABBAS MUHAMMAD BIN AHMED MAHBUBI (249 AH i.e. 863 AD – 346 AH i.e. 957 AD), is one of the most superior books of Ahadith, being included in the SIHAH-SITTAH (the Six Most Authentic Books of Ahadith; it is at fifth there) and being taught at almost all the MADRASSAH that teach Ahadith at high level. It is included in the JAME’ (those compilation of Ahadith that have narrations at all topics of importance) and it is also included in the SUNAN (those compilation of Ahadith that have narrations by booklets for an understanding of commands to take into practice). The other two important categories of books of Ahadith are MUSNAD where Ahadith are presented by the names of SAHABA (companions of the Prophet PBUH) narrating those Ahadith, in sequence of their names by the Arabic alphabet (an example for this type is MUSNAD AHMED), and MUSTADRAK where those Ahadith are presented that fulfill the condition of some other compiler of Ahadith that he has left in his compilation (an example for this is MUSTADRAK-HAKIM upon Bukhari and Muslim). Ahadith (singular being Hadith) mean literally something new that is told but in the Islamic Teachings, the word has been specified to denote the narration of the sayings of the Last Prophet Muhammad (PBUH), his deeds, his silence over an action committed in front of him and in fact all that is related about that great man, the last Messenger of Allah. Note that SUNNAH is the term used for the Prophet’s sayings, deeds, silence and his total attitude towards matters of life so Ahadith are the narration of SUNNAH but these both terms are often used interchangeably. The era in which ABU EESA TIRMIDHI compiled the book, was indeed the era of compilation of Ahadith as all the books that are included in SIHAH SITTAH were compiled in that very era. The other Five besides JAME’ TIRMIDHI are BUKHARI, MUSLIM, ABU DAWUD, NASAI and IBNE MAJAH and their good names correspond to their good compilers respectively. ABU EESA TIRMIDHI was acquainted with these other compilers of the SIHAH SITTAH as he was the student of BUKHARI and had learnt Ahadith also from ABU DAWUD and somewhat from MUSLIM too; NASAI is reported to have attended some of his teachings on Ahadith. He might have also known IBNE MAJAH (who also was famous for his work of Ahadith and was born in the same year as he) though QAZWIN, the native city of IBNE MAJAH, is in the present-day Iran while TIRMIDH, the native city of TIRMIDHI is in the present-day Uzbekistan. Note that all of these good persons related to works on Ahadith, compiled their collections of Ahadith by some condition that they took-up for the task; I, MSD, would presently remark on their compilations with conditions that they took up.
BUKHARI was compiled by MUHAMMAD bin ISMAIL BUKHARI (194 AH i.e. 810 AD - 256 AH i.e. 870 AD) and MUSLIM was compiled by MUSLIM bin HAJJAJ (206 AH i.e. 821 AD - 261 AH i.e. 875 AD). These both based their compilations on the condition that they would put only the authentic narrations in their collections and those Ahadith that are narrated by any chain of narration they doubt for some reason, they would leave it; BUKHARI being more strict as he required some evidence mostly that the narrators in the sequence in the chain had met each other. ABU DAWUD was compiled by ABU DAWUD SAJASTANI (202 AH i.e. 817 AD - 275 AH i.e. 888 AD) and NASAI was compiled by ABU ABDUR-RAHMAN NASAI (215 AH i.e. 830 AD - 303 AH i.e. 915 AD) and both of these based their compilations on the condition that they would bring forth Ahadith that are related to the Islamic Commands providing the matter for Jurisprudence to the scholars of Islam in the best way that is possible for them and so they sometimes bring Ahadith on a single topic that seem contradictory to the person who is not well-versed in understanding of Ahadith. They, too, collected the authentic narrations yet due to necessity they took a small number of narrations that were feebly narrated though acceptable in practice; NASAI being more particular as he demanded some good statement about narrators in a chain by some adept of sound character in the matters of Ahadith who belonged specifically to that very era to which those narrators belonged. IBNE MAJAH was compiled by ABU ABDULLAH MUHAMMAD IBNE MAJAH (209 AH i.e. 824 AD – 273 AH i.e. 886 AD) and his condition is leniency in taking up Ahadith that would be useful for the practical purpose for Muslims in general yet he also refrains from including such narrations that are based on totally odd text or by narrators that are totally obscure. Due to this leniency, some ULAMA have objected to its inclusion in the six most authentic books of Ahadith yet it has held fast to the sixth place in these compilations for centuries now and certainly there are many scholars who do favor it here considering the Ahadith that are presented in it as authentic all right except for few that are small in number. However, certainly very high number of narrations in these collections are similar (as each Hadith that is present in one does find a place in at least one of the others with the exception of IBNE MAJAH that has many of narrations that are present in it only) for the simple reason that Ahadith is the specific study of the Prophet Muhammad (PBUH), the Last Messenger of Allah. IBNE MAJAH is unique in this respect that it has nearly 1350 Ahadith in its total of some 4350 Ahadith that are only in that book of SIHAH SITTAH; this is understandable due to the leniency being its condition, though even with that, a huge number of around 3000 of its narrations do match with at least one of the compilations in SIHAH SITTAH.
As for JAME’ TIRMIDHI, it has many features that certainly make it one of the most wonderful assets for all Muslim persons who really intend to study the text of Ahadith with quality. ABU-EESA TIRMIDHI has somewhat combined the conditions of the four others that are in front of him in the SIX, namely BUKHARI, MUSLIM, ABU-DAWUD and NASAI and according to the classification of respectable TIRMIDHI, about 92% of the total narrations in the JAME’ are authentic; most probably each of these authentic narrations are found at one or more of these four highly esteemed books. Even in the other 8% or so of the total narrations at JAME’ that respectable TIRMIDHI has delineated as feebly narrated, many are present in IBNE MAJAH too and some even overlap with ABU-DAWUD and NASAI. He has put them into the Compilation, the JAME’, due to the requirement to furnish the Jurists with better idea of Islamic attitudes in some matters of concern. In this presentation of JAME’ TIRMIDHI, the reference of those books from the SIHAH SITTAH (plus MUSNAD AHMED) is provided at Ahadith that also have recorded those and sometimes only abbreviation is used for their names, using the First letter like “M” for MUSLIM and “N” for NASAI; or the First Two letters of their names as “Ah” for MUSNAD AHMED and “AD” for ABU-DAWUD. I am grateful to those who have worked hard to put the JAME’ in the computer text and have presented it with quite an effort; with the addition of my notes, insha Allah it would become most beneficial for those who really want to learn Ahadith by quality. One of the wonderful things about it that places it securely in the six most authentic books, is that ABU-EESA TIRMIDHI has classified all the narrations he has presented into different categories elucidating if the chain of the narration is totally authentic or not, so that the student might exercise some necessary caution in acceptance of the text of the narration in the weak category (please see the writing “Status of Ahadith” at this presentation of TIRMIDHI for detail that you would find after this preface; after that, I, MSD, have also presented the glossary for the terms used for the position given to Commands, like FARDH, MUBAH and others; these terms would prove very useful in the understanding of Ahadith insha Allah). Note that weakness in the narration does not mean that the text of that Hadith should be rejected outright but it means that the student must care what to take from it and what to leave according to the clarification of other Ahadith; there are number of weak Ahadith that ULAMA have taken up in practice with the necessary caution in their application. It does take time to get to such level of good judgment in Ahadith yet it does come by the study of Principles of Islam when the person is devoted to the study of Ahadith and gets for them, the comments of ULAMA (the scholars of Islam) that he applies to them well. When there are words in different Ahadith of some specific topic that seemingly contradict each other, the person well-versed in Ahadith must have the ability to make reconciliation or preference among Ahadith there; if that is not possible, he must have the insight to understand which Hadith cancels the other to take it up without degrading the other. With all said, please note that considering from the practical side of the matter, all Ahadith are acceptable in JAME’ according to the comment given upon the compilation by respectable TIRMIDHI himself except for the couple of narrations that I have quoted at the “Status of Ahadith”; as such, it is a wonderful collection that is given, and must be given, a very high value in the study of Ahadith.
Besides JAME’ TIRMIDHI, the existing writings of ABU-EESA TIRMIDHI include SHAMA’EL TIRMIDHI (a collection of nearly 400 Ahadith about the manner the Prophet PBUH used to take foods & drinks, his clothing, mode of talking, style in walking, way of smiling and note that the Prophet PBUH usually smiled only where he was pleased but never laughed at all and other such matters related to him as human being), AL-ILAL (a writing telling about the narrators of Ahadith in brief) and TASMIYA ASHAB (that tells about the companions of the Prophet PBUH in the alphabetical order). For the better understanding of JAME’ TIRMIDHI, there are some very good commentaries on it that are available in Arabic and Urdu in Pakistan and in them, the Arabic commentaries MA’ARIFUS-SUNAN by respectable YOUSUF BINNORI (though not complete, it covers the topics up-to the Book of HAJJ) and TUHFATUL-AHWAZI by respectable ABDUR-RAHMAN MUBARAKPURI stand very high. In Urdu, TAQRIRE-TIRMIDHI by respectable Justice MUFTI TAQI USMANI occupies a very high place among these commentaries but equally remarkable is its DARS (its teaching in full) that is given in different MADRASSAH in Urdu by learned ULAMA of repute. Insha Allah (by the will of Allah), with the help of this DARS of the JAME’, that is readily available in Hard Copy at my country Pakistan, I would try to put my notes on this valuable compilation of Ahadith with as much clarification as possible and with as much brevity as possible; Al-Hamdu-Lillah (all praise is for Allah). For my work on Ahadith, I decided for JAME’ TIRMIDHI as it was the compilation by which many years back in my youth, I initially became acquainted with Ahadith. Moreover, it is the book of Ahadith that attracts an ordinary person as ABU EESA, the respectable compiler of the book, does not repeat Ahadith (except for very few that he had repeated due to some necessity) keeping the JAME’ more brief in comparison to other compilations of Ahadith; also, he elaborates the status of narrations he presents and clarifies the difficult words wherever necessary. He was not particularly related to any of schools of Jurisprudence (FIQH; these are four that the SUNNI Muslims generally follow taking any one of them for their guidance in the practical matters of life; they all elaborate the Islamic attitude to take in those with only some insignificant difference amongst them in practice due to the difference in the interpretation of Ahadith); however, he did prefer SHAFA’I where he needed elaboration to issues over the other three. Please note well that the difference that occurs in important issues amongst these four are petty differences due to the concept of performing the deeds in the best possible way keeping close to Ahadith; these four are based particularly on the guidance of the respectable IMAMS (the Guides in FIQH) namely MALIK, AHMED Ibn HANBAL, SHAFA’I and ABU-HANIFA; may Allah bless them all. The first two named here have a name in esteemed compilations of Ahadith too, their compilations being known as MUATTA-IMAM-MALIK (that contains nearly eighteen hundred of authentic Ahadith in its most accepted version) and MUSNAD-AHMED (that has been referred to in this version of JAME’ TIRMIDHI too). Please note this well again that this difference is certainly not some difference in principles in any manner but they relate to some practice in matters, trivial in nature, as elaborated by the IMAMS; each sect of SUNNI Muslims respects the practice of others, and even respects the practice of AHLE-HADITH Muslims who take the guidance by Ahadith directly, not following any particular IMAM of FIQH (without any disrespect to any of them); they especially take guidance by those authentic Ahadith that relate to the books of SIHAH-SITTAH of Ahadith and MUATTA-IMAM-MALIK. The following of IMAMS by the SUNNI Muslims is named as TAQLID and it only is to practice the commands of Islam in the best possible way as told by IMAMS of FIQH. The notable thing to understand here is that TAQLID must better not be TAQLID-SHAKHSHI especially in this current era (that means to follow the rulings of one of schools of FIQH only in all issues to practice Islam) as it is neither necessary nor feasible as of now. The Holy Book Quran and the SUNNAH (the two primary sources to get the Islamic Commands with IJMA’ to guide to the status that these Commands have) certainly do not ask us to follow any one of schools of FIQH to fulfill the Islamic Commands; we certainly would have to revise the strict adherence to TAQLID-SHAKHSHI without degrading any of the respectable IMAMS of FIQH and without challenging the rulings of the most necessary issues that are well-settled (that needed address then too and that are most relevant at the current times too); these well-settled issues relate to the fulfillment of the most necessary practical commands of Islam and due to this close attachment to them, they are among the ZARURIATE-DEEN (necessities to take up in the practice of the most necessary Islamic Commands); Al-Hamdu Lillah. TAQLID-SHAKSHI was not much of an issue to Muslims certainly a century back as the rulings of FIQH (of any of schools) related well to the set-up of the life then so it enlightened them on many of issues then; with the changing of that set-up, many of the FIQHI rulings that are other than ZARURIATE-DEEN have become unrelated to the situation around and so they do need address with revision to them but even with that, we all must totally keep to the teachings that the Prophet PBUH has provided us for such issues in the essence for practice. I have provided the viewpoint of IMAMS at different places in Ahadith here at “NOTES on TIRMIDHI-AHADITH” and any of viewpoints is well certainly to take without going for “TAQLID-SHAKHSI”; Al-Hamdu Lillah. Besides the SUNNI Muslims and the AHLE-HADITH Muslims, there is also third sect of Muslims who also believe in the Holy Book Quran and Ahadith; they are SHIA but they mostly take Ahadith by their own choice books and accept Ahadith even at the SIHAH SITTAH with much of reservation; I respect the SHIA too as they also believe in the Principles of Islam. Please note that JAME’ TIRMIDHI that I present here at its revision, does not include the last two booklets therein; it also does not present the full chain of the narration and omits the Arabic text. Please note also that I have provided the list of serial numbers for the weak Ahadith according to respectable ABU-EESA TIRMIDHI at the end of this compilation of JAME’. The rest are totally worthy of acceptance according to him being SAHIH (Sound), HASAN (Well Narrated), HASAN GHARIB (somewhat unusual yet HASAN) or a combination of these three categories though this does not imply that the weak Ahadith that are other than these, are worthy of rejection outright.
As for other aspects of “NOTES on TIRMIDHI-AHADITH”, I, MSD, have reduced the comments at revision here taking care to improve the expression without adversely affecting the explanation to the Ahadith in any manner; I have tried much to keep to the simple clarification that ULAMA have offered for them. We students of Ahadith have to see few notable points here for this revision before we proceed on to the study of Ahadith; first is that I have cared in this revision for these notes to write them at at the end of topics (taking either one topic only for comments or either two or three topics together) and not at each narration in any of the topics. Second is that I have left comments on the Book of TAFSIR (Exegesis of the Holy Book Quran that is the Book-50 here) though I have presented it here in total; it is notable that JAME’ TIRMIDHI has large collection of narrations at TAFSIR in comparison to other Books of Ahadith; it would be most beneficial only to such readers who read or hear the whole of TAFSIR by some ULAMA with the Islamic fervor; also, I have left the presentation of the last two Books here (that are 51 & 52) at this revision, that are just after the book of TAFSIR; these are the Book of DUA (Prayer to Allah) and the Book of MANAQIB (Merits of the Prophet PBUH and his companions RA) respectively; however, I have provided notes for the life of the Prophet PBUH and notes for many of the notable SAHABA on which respectable TIRMIDHI has brought narrations at the Book of MANAQIB, without the presentation of their translation; there, I have also provided the notes on all the respectable wives of the Prophet PBUH. Third is that in my country Pakistan, JAME’ TIRMIDHI is mostly published in two volumes in which the first volume goes from the beginning up-to the Book of Clothing while the second volume starts from the Book of Food and goes to the last; I have tried to present this valuable Compilation in parts here in the text-format without any change to its text. Fourth is that if some narration at the “Book on FITAN (Trials)” seems to have an acceptable chain yet has text that in literal sense clearly falls against the laws of nature or provides un-necessary emphasis on some seemingly minute matter, I have tried to interpret it keeping to the comments of ULAMA as much as possible to understand the true notion given by the Prophet (PBUH) in that narration; insha-Allah the interpretation would remain to such ways that the meaning remains confirmatory to the Islamic Principles without any degradation to the Hadith in any manner certainly. May Allah give me the TAUFIQ to do the task with quality as an ordinary Muslim who respects Islam deeply and make it an asset to all those who do really want to learn Ahadith to work in accordance to them with quality; Al-Hamdu-Lillah.
Muhammad Saleem Dada
e-mail: [email protected]
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STATUS OF AHADITH
According to the remarks of ABU-EESA TIRMIDHI (may Allah bless him) all of the narrations in his beautiful compilation of Ahadith “JAME’ TIRMIDHI” are practically acceptable except for two. The first one was reported by Abd-Allah ibn Abbas (RA; death: 68 AH i.e. 687 AD), cousin of the Prophet (PBUH) and one of the masters in TAFSIR (commentary of the Holy Book Quran), that the Prophet PBUH combined the Zuhr (afternoon prayer) and Asr (late afternoon prayer); and combined the Maghrib (prayer after sunset) and Isha (night prayer) in Madinah, even though there was no cause for fear, no journey to undertake or no inclement weather to contend with (H-187). The second one was reported by Mu'aviya ibn Abu Sufyan (death: 60 AH i.e. 680 AD), that the Prophet (PBUH) said that, if one drinks alcohol, then one should be whipped and if one repeats it the fourth time then one should be killed (H-1449). Nearly the whole of the book comprises of narrations that are SAHIH (Sound), HASAN (Well Narrated), HASAN GHARIB (somewhat unusual yet Hasan) or combinations of these three (so these all are fittingly acceptable as Ahadith). However there is relatively small number of narrations that have been feebly narrated and respectable TIRMIDHI has done well to point them out. Generally, this weakness is due to the weakness in SANAD (chain of the narration) though that does provide the weakness in MATAN (text of the narration). Note that every Hadith has two parts; one is the chain of the narration and the other is the text of the narration and also note that when some Hadith is feebly narrated, it does not mean that its text should be rejected totally but it means rather to be cautious in accepting its text keeping the authentic Ahadith in view for its understanding. The weak Ahadith in TIRMIDHI comprise mostly of three kinds; the first is GHARIB i.e. Unusual (due to the fact that there is only one chain for the narration that has some narrator who is weak in transmitting the Hadith, or due to the fact that one of narrators though reliable in transmitting Ahadith, has narrated some additional text in it that seems unplaced with reference to other Ahadith at the same topic it deals with, or due to the fact that the words in the MATAN i.e. Text seem highly odd by the message that it conveys with reference to other Ahadith of the same Topic it deals with); the second is where respectable TIRMIDHI remarks that its chain is weak and included in this second kind are all such phrases that respectable TIRMIDHI has used to denote that the SANAD of the narration is weak; its weakness might have occurred due to the fact that the narration is GHARIB or due to the omission of some narrator at the point in its chain where he should have been present (such narration is also named MUNQATA) or due to some confusion in the chain or/and in the text (such narration is also named MUZTARAB); the third kind of these Ahadith, that are feebly narrated, is MUNKAR i.e. Rejected or Incompatible (as its chain not only has some weak narrator but in addition to that, its text also has some feature that falls against the text of the authentic narrations on the same Topic that it deals with) but this kind of the weak Ahadith that conflict with the authentic Ahadith are an extremely small count in JAME’ TIRMIDHI. Please note that I, MSD, have provided here the list of weak Ahadith according to ABU EESA TIRMIDHI for those who are interested in that in the last of this presentation. However, please note also that I have not included very few of those Ahadith that have been termed as weak by TIRMIDHI that was complemented in text by some strong Ahadith; the MATAN is not weak in such narrations due to the presence of the strong SANAD but the notable thing is that respectable TIRMIDHI like other compilers of Ahadith, takes weakness generally on the basis of the SANAD and the weakness at the MATAN is only secondary to it; also note that the compilers count Ahadith by the SANAD only and not by the MATAN so Ahadith that are similar in words yet they are reported by two different chains are not one but two Ahadith to them. Also, I, MSD, have not included those very few narrations in the weak category on which respectable TIRMIDHI has given no remark to clarify their status or where he has given the remark that “this is the best among narrations that I know on this topic”; this is relative and to judge the status of the narration by such statement is not possible for the ordinary student of Ahadith. With all said, please note that even if this omission is taken together of not considering any weakness in few of Ahadith here (due to presence of Ahadith similar in words or due to no remarks present therein or due to the comparative statement by respectable TIRMIDHI), that still does not come to any significant number. So, the list here does bring the weak Ahadith in view in JAME’ TIRMIDHI (leaving its last two booklets that are not recorded here); the notable point is that our study of JAME’ TIRMIDHI especially relates to the better understanding of the MATAN (text of the naration) rather than the SANAD (chain of the narration); Al-Hamdu-Lillah.
Ahadith (singular being Hadith) mean literally something new that is told but in the Islamic Teachings, the word specifically denotes the narration of the sayings of the Last Prophet Muhammad (PBUH), his deeds, his silence over an action committed in front of him and in fact all that is related to that great man, the last Messenger of Allah. As SUNNAH is the term used for the Prophet’s sayings, deeds, silence and his total attitude towards the matters of life, so in other words, Ahadith are the narration of SUNNAH; these both terms are often used interchangeably. The term Ahadith or Hadith is used with the pronunciation of “TH” that is said with a touch of “S”. There is no letter in English that is equivalent to this Arabic letter for this pronunciation; also the “DH” in TIRMIDHI is unique in its pronunciation that is pronounced with a touch of “Z”. Arabic is particular about the pronunciation of its letters as it has another letters for “S” and “Z” in its alphabet. Interestingly, though my native language Urdu has both these letters (plus the letters for “S” and “Z”) that are used in AHADITH and TIRMIDHI in its alphabet yet nobody speaks them in the Arabic style; they are just another “S” and “Z” respectively. Let us now understand few important terms with which Ahadith are labeled and that are used commonly in the study of Ahadith.
All the importance of Ahadith in Islam might be understood by the fact that it is the second source of the three sources by which we Muslims get the Islamic commands, the Commands of Allah; the first source being the Holy Book Quran and the third being the consensus of eminent ULAMA (specially SAHABA) over some matter of importance (but rulings provided by this third source must have some feature of the Holy Book Quran or/and Ahadith as its base or in other words, it does not give any command but presents the Islamic Command to the best of knowledge at the Holy Book Quran and the SUNNAH for some moot issue; mostly it provides the status of Commands that they both provide). Note that Allah, the only True Lord, is the only One Whose Commands Muslims obey but these are not only in the Holy Book Quran as Ahadith too provide these Commands; the Holy Book Quran says “whoever obeys the Prophet, he has obeyed Allah” (Surah NISAA-80); and the consensus provides the understanding of these Commands and the status of these Commands, that are received by both these primary sources without providing Commands of Allah by its own. The Holy Book Quran is Islam complete in theory for all times and places and the SUNNAH, as we get it by authentic Ahadith, is Islam complete in practice for all times and places. When the Muslim person ponders on Ahadith, he develops the ability to reveal much about the different practical aspects of life by Islam and this certainly is the greatest benefit of attachment to Ahadith. So worship is only to Allah but that comes not only by keeping to the Holy Book Quran but also by obedience to the Prophet Muhammad PBUH; with that statement, any more assertion for the importance of Ahadith is not possible. Note well that the Prophet Muhammad PBUH, the last Messenger of Allah, has an amazingly great acceptance in the court of Allah and his disregard is certain ruin in AKHIRAT (the true life after this life); even in this life, it becomes such great damage to it that leads to its total disaster for sure. The history does record such results (and they would yet be witnessed) that even nations have gone to total ruin when and where they challenged the respect of that great man Muhammad PBUH, the last Messenger of Allah. Note that he was born within few years of the year that is termed as the year of the elephant as in that ABRAHA, the ruler of Yemen, had come to Makkah to destroy the Holy Kaaba with an elephant (who refused to enter the city, kneeling down); in fact, it was ABRAHA and his men that were totally destroyed by the pebbles that small birds coming from nowhere threw upon them; their flocks are named ABABIL. The Holy Book Quran narrates this amazing event in Surah FEEL (that is Surah-105) and any of the good TAFSEERS on it would tell much about this amazing event. Though difference in opinion to him as a man was allowed at the time when he was present at the world (and there are places where few SAHABA did differ to him asking him first if he had spoken the words as the guidance from Allah or by his own personal opinion with total respect to him; they voiced their difference only when they knew that the Prophet PBUH has mentioned his personal opinion); that position stays even today if someone could know that something which the Prophet PBUH had said was his personal opinion. As it is quite improbable to know at this moment of time if he had said something in the capacity of just a human being (or had done something in that capacity), there remains no option but to follow the SUNNAH strictly as outlined in the authentic Ahadith in clear terms.
Ahadith are narrated by chains of narrators as they were generally compiled into books after couple of centuries of the passing away of the Prophet (PBUH) though they were quoted and put into practice yet they generally were not compiled into black and white. The compilers of Ahadith heard Ahadith from the truthful masters of Ahadith at their time who had heard them by their truthful elders who in turn had heard them by their own truthful elders and they had heard it from SAHABA (companions of the Prophet PBUH). There are chains for some narrations that have seven or even more narrators in it in sequence but mostly there are other chains that comprise only of four narrators, the fourth being one of SAHABA like respectable ANAS IBNE MALIK, ABU HURAIRA, IBNE ABBAS, IBNE UMAR and others who lived for quite many years after the passing-away of the Prophet (PBUH); may Allah be pleased with them all. “RA” is used with the name of every SAHABA that means RAZI-ALLAH ANHU and translated into English it is “may Allah be pleased with him”. Sayyidah AYESHA, the beloved wife of the Prophet PBUH, also lived for many years after him and there is high number of Ahadith that are narrated by her too.
The categorization of Ahadith on the basis of the status of the chain is as follows. When the chain goes unbroken to the Prophet (PBUH), it is called MARFU and when it stops at any SAHABI (the companion of the Prophet PBUH), narrating the words of SAHABI or his deeds, it is called MAUQUF that is technically not a Hadith but an ASAR and when it stops at TABA’EE (companion of the companion of the Prophet PBUH), narrating words of TABA’EE or his deeds, it is called MAQTU. The Ahadith that are termed as SAHEEH or HASAN or HASAN-GHARIB or any combination of these three are those that have an unbroken chain to the Prophet PBUH where all narrators are good, adult and sane Muslims, having a good memory, avoiding all big wrongful activities and earning HALAL i.e. by lawful means according to the Islamic Teachings; all narrations that are not presented at the list of weak narrations provided at the end, are included in these three categories and are well to accept as authentic. When the chain has a narrator who is known to be a deliberate liar, it is called MAUDHU and that narration might have been forged by that liar for some worldly benefit to his own self or to give some worldly benefit to someone of his own choice. The chain that omits a narrator at a point of time where he should have been present is MUNQATA while MURSAL is where a TABA’EE narrates directly from the Prophet (PBUH). MUZTARAB is the narration that has such SANAD (chain of narration) that is hard to judge well or such MATAN (text of narration) that is hard to reconcile with what other Ahadith on the same topic report. There are other terms too for narrations but these are the most important in the study of the chains of Ahadith. Note that JAME’ TIRMIDHI does not have any MAUDHU Hadith though it has an extremely small number of MAUQUF and MAQTU narrations (reported mostly by very sound chains) while weak Ahadith in it are mostly GHARIB and where he uses some phrases to denote some weakness in the narration, those are mostly MUNQATA or MUZTARAB. There are some MUNKAR Ahadith too in the compilation yet they too are extremely small count and even if the total count is taken for all Ahadith that are feebly narrated in JAME’ TIRMIDHI, they would represent very small fraction of the total narrations in it certainly. Please note that if a narration is weak, it does not mean that its text should be discarded in total but it means to handle its text with care and here the guidance of ULAMA counts a lot. I, MSD, have presented the list of serial numbers for the weak Ahadith at the JAME’ here in the last of it; these are mostly GHARIB and also those that are MUNQATA & MUZTARAB; they also include the few MUNKAR narrations that are in it; Al-Hamdu-Lillah.
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GLOSSARY of terms for the Status of Commands
Islam comprises of Commands of Allah and to know their position is utmost necessary so as to put Islam into practice well. Note well that we all only have to obey Allah actually as He only is the One Creator of all and obedience to any of His creatures is allowed only when it does not become a challenge to His obedience. There are three sources to know these Commands and those are the Holy Book Quran, then the SUNNAH of the Last Prophet Muhammad PBUH and then the IJMA’ (Consensus) of Ulama, especially SAHABA, though this last one does not provide the Commands but denotes their status and matters relating to them, clarifying them totally for practice. Here, I am presenting the terms that are commonly used to denote the status of Islamic Commands, the Commands of Allah, and this would insha Allah help a lot in understanding of Ahadith.
FARDH literally means to decree; in the SHARIAT (the way to fulfill the Islamic Teachings), it denotes that which is delineated in such manner that no increase or decrease is possible. FARDH might be FARDH-AIN (that which is necessary on each Muslim to perform) or it might be FARDH-KIFAYAH (that which is necessary to perform by at least some of the Muslims in a group at a time or at a place). To say Prayers is FARDH-AIN and to spread the teachings of Islam with love and care to all is FARDH-KIFAYAH. The basis for the command of FARDH is the definite text of the Holy Book Quran & the SUNNAH wherein there is no ambiguity but in fact, it is totally clear and to act upon it is necessary.
WAJIB literally means necessary, whilst in the SHARIAT it denotes that which is established by some text from the KITAB (the Holy Book Quran) and/or by SUNNAH by the good interpretation of it with the high understanding of both of them. And it is also binding and to act upon it is necessary.
SUNNAH (Muakkadah) means in the SHARIAT the emphatic SUNNAH or in other words, an act upheld by the Prophet (PBUH) perpetually whilst letting it be known that its performance is not FARDH or WAJIB. The total abandonment of SUNNAH MUAKKADAH (emphatic SUNNAH) asks for some reproach and in this sense it is somewhat binding on Muslims.
SUNNAH (Ghair Muakkadah) means the SUNNAH that the Prophet did sometimes and also left sometimes. It is not binding but it is better to fulfill such SUNNAH sometimes at least so as to become included in those who do care about the SUNNAH to much high extent.
MUSTAHAB means an act that is most appreciable to practice though it is not binding and as such, the omission of its practice is not something to blame.
MUBAH means an allowance given to the Mukallaf person (this means a competent person who is Muslim, Sane, Adult and in full possession of his faculties) in performing or refraining from an act. Mubah has been defined as that act upon which there is no commendation; neither upon its performance nor on its omission.
MAKRUH TANZIHI means that act to which the SHARIAT shows some reproach yet the person who takes it up at times, is not in actual blame-worthy; he would be advised to refrain from it if he persists on it without any care.
MAKRUH TAHRIMI means that act to which the SHARIAT asks to refrain and takes its practice as wrongful doing. As such it is the matter that if taken up in practice is much to blame.
HARAAM means that act to which the SHARIAT asks to refrain emphatically; all big sins are HARAAM and all wrongful acts of high nature are included in this term.
Mostly, the guidance by the ULAMA (especially the ancient ULAMA that were most well-versed in the Quran and the SUNNAH) established the positions for Commands of Islam as they saw the emphasis shown for them by the words of the Holy Book Quran and by the words of the authentic Ahadith; IJMA’ of the ULAMA (especially the IJMA’ of SAHABAH and all the continuous practice of Muslims upon Islam righteously) provided the clarification in particular for the status of all these Commands of Islam; all such IJMA’ is said to have the guidance of Allah. Note that the first three denote the position of those Commands of Allah that He wants done (with leniency in the third); the three that come afterwards denote matters for which He has given us an option to take or to leave and there would not be any violation of the Commands of Allah by any way; the three last ones denote the Commands of Allah for which He has commanded us to refrain (with most strict avoidance of the last one in these three i.e. HARAAM as it is the worst in practice and all big sins are counted in this category). There are few other terms too to denote the position for the commands of Islam and these actually are the sub-headings to the main categories that we all have just studied. I provide a list of such terms below alphabetically:
AADAAB-----------Praiseworthy Manners & Etiquettes; comes in MUSTAHAB and it might be used for clarification of any Command in the first three
HALAAL------------Allowed to eat or to use; comes in MUBAH
JA’EZ----------------Another word for HALAAL; comes in MUBAH
KABIRAH----------The big sin; comes in HARAAM
KARAAHAT-------Feeling of reproach to something being uneasy at its presence; related to MAKRUH (Tahrimi or Tanzihi)
MABRUR-----------Which is accepted as pious act specially HAJJ
MAKRUH-----------Such deed to which a good person feels uneasiness and by SHARIAT, it is detestable and it might be TAHRIMI or TANZIHI
MAQBUL-----------Accepted; might be said for any of the first six categories of Commands
NAFL--------------A good act yet not necessary to perform; comes in MUSTAHAB
NAJA’EZ-----------Not Allowed and it is opposite of JA’EZ; related mostly but not always to MAKRUH TAHRIMI
SAGHIRAH--------The petty sin that comes in TANZIHI; with persistence, taking it as nothing to worry, then in TAHRIMI
Note that besides being one of the terms in the designation of commands, SUNNAH in general also is the specific term that relates to all words, actions & silence of the Prophet (PBUH) on something done in his presence; any such act that challenges this SUNNAH is termed as BID'AH. Note also that all those commands that the Muslim must fulfill as obligations, are expressed by the term ADL while those that are better to take in practice but they are not binding on him are expressed by the term EHSAAN. Note also that with ADL, the virtuous practice at EHSAAN too would manifest at places at the righteous Islamic Environment as this would insha Allah consolidate the practice of all the Islamic Teachings there; Al-Hamdu Lillah.
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Note that:
The Holy Book Quran is complete Islam in text; AAYAH-38 in Surah AN’AAM tells us “We have neglected nothing in the Book”; see also Surah NAHAL-89 and the SUNNAH of the Last Prophet Muhammad PBUH is complete Islam in Practice because the Holy Book Quran has commanded to follow the Prophet PBUH in all the issues of life practically. In other words, each one of these both is ASL (true) Source to Islamic Commands (that are the Commands of Allah) in its own way complementing each other totally. While the KITAB (the Holy Book Quran) provides the Complete Islam in writing, the established SUNNAH provides the Complete Islam in practice thus they both present Islam, the path towards Allah, in both the necessary aspects for all Mankind and even the JINN.
Al-Hamdu Lillah
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Presentation of JAME' TIRMIDHI with
"NOTES ON TIRMIDHI AHADITH"
(Muhammad Saleem Dada)
TIRMIDHI-1
1-BOOK OF TAHARA (PURIFICATION-112 topics)
TOPIC 1-Salah without purification is not accepted
(1)-Sayyidina Ibn Umar (RA) narrated that the Prophet (PBUH) said, “No Salah is accepted without purification and no Sadaqah is accepted from the proceeds of treacherous dealing.” Hannad, in his version, has used the word ‘illa’ (except) instead of “bighair” (without). [Ahmed 4700, 4969, Muslim 1874, Ibne Majah 272]
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JAME’ TIRMIDHI has the easiest topics in all books of Ahadith in SIHAH-SITTAH. This ease in topics that clearly show the relation with Ahadith under it is also one of commendable aspects of JAME’ TIRMIDHI (and makes it a book of Ahadith for the common man). Also respectable TIRMIDHI tries to bring Ahadith that are authentic without repetition and in the hard copy, you would find the names of other SAHABA (Companions of the Prophet PBUH) too at the topic he presents that have narrated Ahadith at the same topic. Purification being of extreme importance in Islam as SALAH depends on it, respectable TIRMIDHI has taken up this matter first at JAME’. Note that WUDHU (Purification by washing specific parts of the body) is one of the conditions of SALAH (or SALAT; the “T” in the last of the noun is changed with “H” in Arabic where there is period) so the Hadith clearly tells that without purification, SALAH is not acceptable. Many ULAMA of old have taken the SAJDAH of Recitation (there are 14 such verses in the Holy Book Quran) excluded from this Hadith (BUKHARI is one of them) and that means that they consider SAJDAH of Recitation is allowed without WUDHU. Note that according to MALIKI-FIQH, the person who does not find water for WUDHU or even clean sand for TAYAMMUM, he does not have to say the Prayers of that time and he does not have to say QADHA (reading the prayers of the specific time after its time) too. AHMED ibn HANBAL says that he should read his prayers on time without WUDHU and there is no need for QADHA for it even if he gets water or clean sand after the time. The other two FIQH i.e. of SHAFA’I and of ABU-HANIFA say that he must read his Salah then and when he gets water or clean sand afterwards, he would have to say the QADHA of it though SHAFA’I takes that SALAH at its time as actual SALAH while ABU-HANIFA takes that SALAH at its time without WUDHU as an imitation of SALAH; the wise Muslim person might take any one of these viewpoints according to the situation. The Hadith here also tells that any charity that has been made from the wealth earned by wrong means is not acceptable at the court of Allah and he must give all of such wealth in charity without the intention of getting good returns; Al-Hamdu Lillah.
TOPIC 2- Merits of WUDHU (ablution)
(2)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) said, “When a Muslim person, (or a Believer) washes his face while performing WUDHU (ablution) then, with the water (or the last drop of water), all his sins committed with his eyes are washed away. When he washes his hands then all sins committed with them are washed away with water (or the last drop of water) till he comes out pure from sins.” [Ahmed 8026, Muslim 244]
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The Hadith have the words “ZUNUB” and “KHATAYA” that are used for petty sins and both usually point out such trivial wrongs that are done without any intention (such as attending such gathering of Muslims in which care of Islamic values is but little, though open opposition of Islam is not present, and attendance there seems to be necessary at least for the time being). The words that show the upper side of the wrongs are mostly SAYYE’AH and MA’ASI and KABA’ER. Note for the major sins that only to ask Allah for His mercy with much repentance on them provides their elimination.
TOPIC 3-Purification is Key to Salah
(3)-Sayyidina Ali (RA) narrated that the Prophet (PBUH) said, “The key to Salah is purification. Its TAHRIM is the TAKBIR (saying ‘Allah Akbar’ to begin it) and its TAHLIL is the TASLIM (saying ‘As-Salam Alai’kum wa Rahmat-Allah’ to end it).” [Ahmed 1006, Abu Dawud, Ibne Majah 275]
(4)-Jabir ibn Abdullah (RA) narrated that Allah's Messenger (PBUH) said, “The key to paradise is the Salah and the key to the Salah is WUDHU.” [Ahmed 14668]
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SALAH starts with TAKBIR (that means saying ALLAHU-AKBAR; Allah is the Greatest in the beginning of SALAH) and this declaration is named as TAHRIM that means to make the normal rightful things (like speaking, eating, drinking, walking or any other normal action that shows the man is not bound to SALAH) unlawful for the time when the man is at SALAH. With TASLIM (that means saying AS-SALAM ALAI’KUM WA RAHMAT-ALLAH at the end of SALAH), the normal rightful things come back to normal for the man again and so TASLIM is TAHLIL that means to make the normal rightful things lawful again. The Hadith narrated by Jabir (RA) gives the same message as the first Hadith that without WUDHU (the necessary purification), SALAH is not acceptable.
TOPIC 4-What does one say when he enters the toilet
(5)-Sayyidina Anas ibn Malik narrated that while going to the privy the Prophet (PBUH) said, “O Allah; I seek refuge in You”. Sayyidina Shu'bah said that Abdul-Aziz (by whom Shu’bah was narrating this Hadith) said at another time transmitting the words of the Prophet (PBUH), “O Allah; I seek refuge in You from evil and evil-doers (among impure male jinn and impure female jinn)”.
(6)-Sayyidina Anas (RA) narrated that when the Prophet went to the toilet, he would say 'O Allah! I seek refuge in You from impurity and evil deeds’ [Ahmed 11947, Bukhari 142, Muslim 375, Abu Dawud 5, Nasai 19]
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TOPIC 5-What one says on coming out of the toilet
(7)-Sayyidah Aisha narrated that when the Prophet (PBUH) came out of the toilet, he said, “GHUFRANAK” (O Allah! I seek Your forgiveness). (Ahmed 5275, Abu Dawud 30, Ibne Majah 300]
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Before entering the wash-room, it is most appropriate to seek refuge in Allah from all evil, especially from KHABAETH i.e. evil male & female JINN (the creatures that Allah has created mainly by flame of the fire and has given them the power to keep hidden from men; the term JINN comes from combination of letters in Arabic that are used basically for something hidden). Note that asking refuge in Allah from all evil becomes screen between the man and these creatures and they become unable to put the man into any trouble at this time when he is most susceptible to their attack as evil JINN choose such time for attack when the man is near to filth. At all times, angels protect human beings by the command of Allah, who are amazingly strong physically yet at such times the angels leave their company and if the spiritual power of any of human beings is not upto the mark for defense, evil JINN do sometimes attack him by their physical power in which they are stronger than human beings. “GHUFRANAK” means “O Allah! I seek Your forgiveness”; saying that is fine while coming out from the wash-room as it is DUA to Allah that as You have given me the opportunity to clean my physique from filth, give me Your blessing by forgiving my sins and clean my spirit too of all impurities.
TOPIC 6-Disallowance to face Kiblah (i.e Ka’bah) while relieving
(8)-Sayyidina Abu Ayyub Ansari narrated that Allah's Messenger (PBUH) said, “When you go to the toilet, do not face the kiblah while passing stool or urine nor turn your backs to it, but turn to the east or west.” Abu Ayyub (RA) said, “When we arrived in Syria, we found their privies built facing kiblah, so we would turn away from that and would seek Allah's forgiveness.” [Ah 23583, 23595, Bukhari 144, 394, M 264, AD 9, N 21, 22, Ibn-e-Majah 318]
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TOPIC 7-Concerning the Exemption from that
(9)-Sayyidina Jabir ibn Abdullah (RA) said, “The Prophet (PBUH) forbade us to pass urine while facing the kiblah. But, one year before his death, I saw him face the kiblah (i.e. Ka’bah).” [Ahmed 14878, Abu Dawud 13, Ibne Majah 325]
(10)-Ibn Lahi'ah has reported this hadith from Abu Dhubayr who reported from Jabir (RA) who reported from Abu Qatadah (RA) that he saw the Prophet (PBUH) passing urine facing the Kiblah. Qutaybah told us about it having been reported from Ibn Lahi'ah.
(11)-Hannad reported from Abdullah who from Ubaydullah ibn Umar who from Muhammad ibn Yahya ibn Hibban who from his uncle Wasi' ibn Hibban who from Sayyidina Ibn Umar who said, “I went up the roof of Hafsah's house and saw Allah's Messenger relieving himself. His face was towards Syria and back towards the Ka'bah.” [Ahmed 4812, 4991, Bukhari 145, 4991, Muslim 266, Abu Dawud 12, Ibne Majah 322, Nasai 23]
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The Prophet (PBUH) gave the guidance even for the wash-room; Ahadith at topic-7 seem to conflict with the Hadith at topic-6 but there is a noteworthy difference here that the Hadith at topic-6 is verbal command that has been recorded by all the books of SIHAH-SITTAH while Ahadith at topic-7 present the observation of JABIR (RA) and IBNE-UMAR (RA). It is obvious that the verbal command would be taken here as the observation might be wrong as these both were seeing the Prophet (PBUH) from some distance (and this was an unintentional view) so there might be some slack in their judgment of his position at that specific time. The best stance here is to take the Hadith narrated by Abu-Ayub Ansari-RA as it is the authentic verbal command, worthy of practice unconditionally.
TOPIC 8-Disallowed to pass urine standing
(12)-Sayyidah Aisha (RA) said, “If anyone says that the Prophet (PBUH) had passed urine standing then do not confirm him because he never passed urine but sitting down. [Ahmed 25653, Nasai 229, Ibne Majah 307]
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TOPIC 9-Concerning exception for that
(13)-Abu Wail reported that Sayyidina Hudhayfah (RA) said that Allah's Messenger (PBUH) came to a dirt-place of the people and passed urine standing. Then he brought water for him to perform WUDHU (ablution) and began to retreat but the Prophet (PBUH) called him until he was just behind the Prophet (PBUH). Then Prophet (PBUH) performed ablution and wiped over his socks. [Ahmed 23301, 23405, Bukhari 224, Muslim 273, Nasai 26, 27, Abu Dawud 23, Ibne Majah 305, 306, 455]
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The Prophet (PBUH) used to pass urine sitting down as narrated by BIBI AYESHA (RA) and the Hadith narrated by ABU-WAIL from HUDHAYFAH (RA) shows an exception to the rule. ULAMA have reasoned differently for this exception yet the best among them seems that he was feeling some pain in the knee-cap at that time so he passed urine standing. Other considerable reasons include the mention that there was not any single clean place to sit at the dirt-place, and that he wanted to convey that it is allowed to pass urine standing if it is done sometimes and not made a habit. Note that though the natural posture is always better for this relief (in comparison to seats that are in use too as of now) yet the seats even are well to use where needed.
TOPIC 10-On raising the lower garment
(14)-Sayyidina Anas (RA) said that when Prophet (PBUH) wanted to relieve himself, he did not raise his lower garment till he was very near the ground. [Abu Dawud 14]
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TOPIC 11-ISTINJA with right hand disliked
(15)-Abdullah ibn Abu Qatadah (RA) reported from his father that the Prophet (PBUH) disallowed them to touch their penis with their right hand. [Ahmed 22628, Bukhari 153, Muslim 267, Nasai 23, 24, Abu Dawud 31]
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TOPIC 12-ISTINJA with Stones
(16)-Sayyidina Abdur Rahman ibn Yazid (RA) said that Sayyidina Salman (RA) was told, “Indeed, your Prophet teaches you every thing, so much so as even how to relieve yourself.” Salman (RA) said. “Yes! He forbade us to face the kiblah when passing stool or urine, or to cleanse ourselves with the right hand, or to take less than three sandy-pebbles for cleansing, or to use dung or bones to cleanse.” [Ah 23764, 23766, Muslim 262, Abu Dawud 7, Nasai 41, 42, Ibne Majah 316]
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The guidance in H-14 is clear that the SATAR (the private parts) must be kept as much hidden as possible and even for this natural necessity, Muslims have to observe this important guidance. Note for H-16 that Salman (RA), who is mostly named as SALMAN FARSI (Salman the Persian) was born in Persia and later he came to Arabia. He accepted Islam and saw much trying times with the Prophet (PBUH) at Madinah. He was highly respected among SAHABA and he was the one who advised Muslims at the battle of Trench, when the disbelievers of that time were advancing towards Madinah in huge number, to dig the Trench around Madinah at sides from where it could be accessed; that advice was taken by the Prophet (PBUH) in practice then and it proved most fruitful by the blessing of Allah. He was mocked by a Jew by the sarcastic remark that your Prophet taught you even the matters of the wash-room and without any resentment, FARSI replied that the Prophet (PBUH) had done so; he guided us that we must care about the respect of KA’BAH even there and must not clean ourselves with the right hand (that means to refrain from touch of site of filth by the right hand though the vesself for water might be taken at the right hand). Note that at that time it was common to use sandy-pebbles for cleansing the site of filth (and it is allowed today even, if cleansing is done properly with at least three sandy-pebbles) so FARSI added that the Prophet (PBUH) has prohibited using dung and bones for ISTINJA (cleansing the site after passing urine or stool) instead of sandy-pebbles. Note that the dung is filth itself so it is not appropriate to use it to get cleansing through it while the bone is hard that might be sticky at ISTINJA and might wound the person (both are said to be the food of JINN).
TOPIC 13-ISTINJA with two stones (sandy-pebbles)
(17)-Sayyidina Abdullah (RA) said that the Prophet (PBUH) went out to relieve himself and said to him, “Fetch three stones for me.” Abdullah said, “I brought to him two stones and a piece of dung. He took the stones but threw away the piece of dung saying that this is impure.” [Ahmed 4299, Bukhari 156, Nasai 42, Ibne Majah 314]
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TOPIC 14-Things with which it is MAKRUH to make ISTINJA
(18)-Sayyidina Abdullah ibn Mas'ud (RA) narrated that Allah's Messenger (PBUH) said “Do’nt make istinja with dung and bone as that is provision of your brethren among JINN.” [Muslim 450]
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The Hadith here tells us that dung and bone both are unfit for ISTINJA not only because these both are incapable to provide cleansing (see Hadith # 16) but also because these both are the food for JINN; it is better to care for the preservation of their food-stuff not using them in cleansing. Some ULAMA have pointed out that the dung from edible animals is the food for the Muslim JINN while the dung from non-edible animals plus some of the dung of edible animals is the food for the non-Muslim JINN.
TOPIC 15-ISTINJA with water
(19)-Sayyidah Mu’adhah (RA) narrated that Sayyidah Aisha (RA) said (to the women) that they should tell their husbands to cleanse themselves with water as she felt ashamed to say it before them. The Prophet (PBUH) used to do that. [Ahmed 24693, Nasai 43]
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The best thing for cleansing the specific parts is water and the Muslims do use it commonly for the same today; note here that the matters related specifically to men need to be communicated to them by men only while the matters related specifically to women need to be communicated to them by women only. This is in accordance with the modesty that Islam appreciates and asks to practice in clear terms.
TOPIC 16-The Prophet went away a distance to relieve
(20)-Sayyidla Mughirah ibn Shu’bah narrated that he was travelling wiith Allah's Messenger (PBUH) once. When he wanted to relieve himself, he went away very far off. [Ahmed 15661, Nasai 16, Ibne Majah 334]
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TOPIC 17-Passing urine in the bathroom is MAKRUH
(21)-Sayyidina Abdullah ibn Mughaffal reported that the Prophet (PBUH) said that no one must urinate in the place where he bathes himself (bathroom), for evil promptings generally come from it. [Ahmed 20592, Nasai 3627, Ibne Majah 304]
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It is inappropriate to pass urine at the place of bathing but note here that generally ULAMA have allowed passing urine where the water is flowing or running ahead. The modern wash-rooms are fine as they have the water running to drains and as such there is no problem in them even if the seat and the shower are at the same space with necessary gap.
TOPIC 18-Concerning siwak (i.e. MISWAK)
(22)-Sayyidina Abu Hurraira (RA) narrated that Allah's Messenger (PBUH) said, “Were it not that I might distress my Ummah, I would order them to use the siwak at every prayer” [Ah 7343, Bukhari 887, N 12, M 252, AD 46, Ibne Majah 87]
(23)-Sayyidina Abu Salamah (RA) reported that Zayd ibn Khalid (RA) al-Juhanni said that he heard Allah's Messenger (PBUH) say, “Were it not that I might distress my Ummah I would order them to use the siwak before every Salah, and I would put off the Salah of ISHA till one-third of the night had passed.” The narrator said that Zayd ibn Khalid had the siwak on his ear as a scribe has a pen over it when he came to the mosque for his Salah and he did not offer Salah till he had used the siwak, after which he put it back in the same place. [Ahmed 17045, Abu Dawud 47]
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There are two aspects of using SIWAK that is also called MISWAK (that is the wooden piece mostly made from the tree of PILU used as tooth-brush); one is that the Prophet (PBUH) had appreciated it and the second is that it cleans the teeth. Use of Tooth-Brush with paste of choice might fulfill the latter aspect yet the former aspect is fulfilled only by the specific use of MISWAK; it is SUNNAH (Ghair-Muakkadah) to use MISWAK especially at WUDHU for Salah and this ease of not making it obligatory is due to the care that the Prophet (PBUH) did not want to put his UMMAH (which means all Muslims together who believe in the Prophet PBUH) into distress; please note that sometimes non-Muslims are addressed as UMMAH-DA’WAT that means all those peoples that are called towards Islam; reading of ISHA, the night obligatory SALAH, late near to the midnight is better; it might even be read just as the time for it commences.
TOPIC 19-On awakening, hands not to be put in a vessel
(24)-Sayyidina Abu Huraira (RA) narrated that the Prophet (PBUH) said, “When one of you awakes from sleep of the night, he must not dip his hand in the vessel till he has washed it two or three times, for he does not know where his hand was during the night.” [Ahmed 8594, 9150, 10502, Bukhari 162, AD 105, M 278, N 1]
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The guidance is clear and due to this, a person must wash his hands before putting it into any vessel that is just like spacious tub we use ordinarily today though the water would not become impure if he does put his hands in it without washing it first if he finds nothing objectionable at his hand or the water itself; note that “from sleep of the night” is not put as some condition here.
TOPIC 20-Reciting TASMIYAH before performing WUDHU
(25)-Ribah ibn Abdur Rahman ibn Abu Sufyan ibn Huwaytib reported from his grandmother who reported from her father that Allah's Messenger (PBUH) said, “The WUDHU of a person is void if he does not begin it with Allah's name.” [Ahmed 11371, Ibne Majah 337, Abu Dawud 102]
(26)-Rabah ibn Abdur Rahman ibn Abu Sufyan ibn Huwaytib narrated from his grandmother, daughter of Sa'eed ibn Zayd, from her father from the Prophet (PBUH)……. the like of it.
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According to SHAFA’I and ABU-HANIFA, it is SUNNAH (Ghair-Muakkadah) to say Bism-Allah (by the name of Allah) before commencement of WUDHU; MALIK considers it as MUSTAHAB but AHMED takes the matter as necessary and says that if someone forgets saying BISM-ALLAH before WUDHU, he should revise it; however, the bottom line here seems clearly that it is most appreciable to say BISM-ALLAH at the beginning of WUDHU yet it is not necessary for its validity.
TOPIC 21-To rinse mouth and snuff water up the nostril
(27)-Sayyidina Salamah ibn Qays (RA) said that Allah's Messenger (PBUH) said, “When you make ablution, snuff up water (in the nose) and when you use stone for istinja use an odd number.” [Ahmed 19009, Bukhari 161, Nasai 43, Ibne Majah 406]
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On the basis of this Hadith, the FIQH of AHMED takes it FARDH to rinse the mouth and snuff up water in the nose well in WUDHU (abd even in bathing) while MALIK and SHAFA’I take these both as SUNNAH in WUDHU and bathing. ABU-HANIFA takes these both, washing the mouth and the nose, as FARDH in necessary bathing though in other types of bathing and in WUDHU, he takes it is SUNNAH. In bathing, the person must care for the washing of the mouth and the nose inside as its omission is not good while in WUDHU (where also they are better), the washing of mouth and nose might be omitted to make it in good time if needed.
TOPIC 22-Rinse and snuff with one scoop of water
(28)-Sayyidna Abdullah ibn Zayd (RA) said that he saw the Prophet (PBUH) rinse his mouth and snuff up water from one palm of the hand. He did that three times. [Ahmed 16445, Ibne Majah 405,434, Nasai 97,98, Abu Dawud 100,118, Bukhari 185,191, Muslim 235]
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This Hadith, according to the three IMAMS except ABU-HANIFA, tells about taking water at one hand and then cleansing both mouth and nose with that water only, doing this three times (that is total three for both) and they keep it at the same position as taking water separately with one hand three times for mouth and then three times for nose (that is total six for both). ABU-HANIFA does not keep these both situations at the same plane taking the Hadith to mean that the narration means that the Prophet (PBUH) was taking water in one palm for mouth three times and then in one palm for nose three times and so it means the latter situation only; it is just a matter of preference how the WUDHU is better without affecting WUDHU in any way adversely.
TOPIC 23-Intertwine the beard
(29)-Sayyidina Hassan Ibn Bilal (RA) said that he saw Ammar ibn Yasir (RA) perform WUDHU. He ran his fingers through beard so Hassan (RA) asked him, “Do you intertwine your beard?” Ammar (RA) said, “Why should I not do it when I did see Allah’s Messenger (PBUH) run fingers through his beard.” [Ibne Majah 429,430]
(30)-This Hadith is also reported by Ibn Abu Umar from Sufyan from Saeed ibn Abu Arubah from Qatadah. He reported from Hasan ibn Bilal who reported from Ammar and he narrated the Hadith from the Prophet (PBUH).
(31)-Yahya ibn Musa has also heard the Hadith from Abdur Razzaq who reported from Isra'il who reported from Aamir ibn Shafiq who then reported from Abu Wa'il who reported from Sayyidina Othman ibn Affan (RA) that the Prophet (PBUH) used to run his fingers through his beard.
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”KHILAL” of beard (running fingers through the beard) is in AADAAB (MUSTAHAB) of WUDHU according to many ULAMA and that certainly is the better view though ABU-HANIFA designates it FARDH to perform KHILAL for the beard that is adjacent to the cheeks and the chin.
TOPIC 24-Wipe the head from the fore to the end
(32)-Sayyidina Abdullah ibn Zayd (RA) narrated that Allah's Messenger (PBUH) wiped his head, leading both hands from the fore to the back of the head up to the nape of his neck bringing them back to the fore. Then he washed his feet. [Bukhari 185,191, Ibne Majah 434, M 235, AD 100, N 97, 98]
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TOPIC 25-Wiping the head from the back
(33)-Sayyidah Rubayyi bint Mu'awwidh ibn Afra (RA) narrated that the Prophet (PBUH) wiped his head twice beginning from the back of his head, and again from its fore, and his ears, both of them, inside and outside. [Abu Dawud 126]
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MASAH (Wiping) of the head is done only once in the WUDHU by wiping head from fore to the back by wet hands and then bringing those hands back to the fore according to the H-32. But in H-33, we are informed that the Prophet (PBUH) wiped head from the back to the fore. Both Ahadith are strong by the chain of narration though in comparison, respectable Tirmidhi has given preference to the Hadith narrated by Abdullah ibn Zayd that is in practice; it seems that Sayyidah Rubayyi saw an isolated incident that she had reported here and normally the Prophet (PBUH) made the MASAH from fore to the back then bringing hands back to fore; note that MASAH is one of the four necessary things to perform at WUDHU (with washing of hands upto elbows, washing the face and washing the feet), omission of which makes it void.
TOPIC 26-Wipe the head once
(34)-Sayyidah Rubayyi bint Mu’awwidh ibn Afra (RA) narrated that she saw the Prophet (PBUH) performing WUDHU. He wiped his head front and back, his temples and ears, once. [Ahmed 27086, 27084, Ibne Majah 440, 441, Abu Dawud 131]
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TOPIC 27-Fresh water for wiping head
(35)-Sayyidina Abdullah ibn Zayd (RA) narrated that he observed Prophet (PBUH) perform WUDHU. He wiped his head with water that was not residual after washing his hands (which means that it was fresh water). [Ahmed 16433, 16445, 236, Abu Dawud 120]
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Wiping of head (ears included) is performed once; note that MASAH means “WIPING” and doing it three times would bring it to “WASHING” (the Holy Book Quran asks for MASAH of the head and not washing; see the fifth Surah MAEDAH-the sixth verse); note here that soaking the hands with the fresh water for MASAH is preferable.
TOPIC 28-Wiping the ears inside, outside
(36)-Sayyidna Ibn Abbas (RA) reported that the Prophet (PBUH) wiped his head and his ears their outsides and insides. [Bukhari 140, Nasai 101, Ibne Majah 439]
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TOPIC 29-Both ears are included with the head
(37)-Sayyidna Abu Umamah (RA) narrated that the Prophet (PBUH) when he made WUDHU he washed his face and both hands three times each and wiped his head, saying, “The ears are included in the head.” [Abu Dawud 134]
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TOPIC 30-Intertwine toes
(38)-Sayyidina Aasim ibn Laqit ibn Sabirah (R.A) reported on the authority of his father the Prophet (PBUH) said, “When you make WUDHU run your finger between your toes (this is called KHILAL).” [Ahmed16381, Bukhari 166. Abu Dawud 2366, Ibne Majah 407]
(39)-Sayyidina Ibn Abbas (RA) said, “When you make WUDHU make KHILAL of your fingers of hands and of feet.” [Ibne Majah 443]
(40)-Sayyidina Mustawrid ibn Shaddad Fihri (RA) said that he observed the Prophet that when he performed WUDHU he rubbed the fingers of his feet with his little finger. [Ahmed 18038, Ibne Majah 446, AD 148]
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In WUDHU, it is better to perform KHILAL (that means here the running of wet fingers into the gap of fingers at hands and running of the little finger of hand; opposite side; at gaps of fingers at feet). Though not necessary yet it is in AADAB of WUDHU and the KHILAL of fingers at feet is more significant.
TOPIC 31-Woe to dry ankles
(41)-Sayyidina Abu Huraira (RA) narrated that the Prophet (PBUH) said, “WAIL (woe; fatality) to the ankles in the Fire” (if they remain dry after ablution). [Ahmed 24570, 7796, Bukhari 163, Nasai 110, Muslim 140, 242]
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TOPIC 32-Washing each part only once
(42)-Sayyidina Ibn Abbas.(RA) said that the Prophet (PBUH) washed each part once (in WUDHU). [Abu Dawud 138, Nasai 80, Ibne Majah 411, Bukhari 157]
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TOPIC 33-Washing each part twice
(43)-Sayyidina Abu Huraira (RA) said that the Prophet washed the parts twice during WUDHU.
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WAIL means ‘fatality’ literally and it also is the name of a place at JAHANNUM according to Hadith. So here there is prohibition to leave the ankles dry as that would make the WUDHU incomplete and this prohibition is in strict terms. Note that the Prophet (PBUH) allowed MASAH (wiping) of leather boots or leather stockings of those times, worn after performing WUDU for three days at journey yet MASAH generally has been prohibited so this is how Muslims practice the matter. Also note that the verse-6 about WUDHU in Surah MAEDAH, the fifth Surah, asks for washing of feet generally due to ZABAR (one of the grammatical signs of Arabic) at the word “your feet” while ZER at the word would have shown that MASAH is enough. Note that the washing of parts once or twice in WUDHU, or some once and some twice, was due to the scarcity of water then and actual WUDHU is washing all parts three times except for the head on which MASAH is performed once with fresh water as this is what generally Ahadith point out collectively; many Ahadith have advised this general attitude that had been narrated by a high number of SAHABA. However, the Ahadith here permit washing of parts once or twice and if someone washes all necessary parts lesser than three times once or twice (but washes them well) in WUDHU then that would suffice.
TOPIC 34-Washing every part thrice
(44)-Sayyidina Ali (RA) said that the Prophet washed parts during WUDHU three times each. [Ahmed 928, 945, 971, Nasai 8, Abu Dawud 114]
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TOPIC 35-Washing parts once, twice or thrice
(45)-Sharik reports from Sayyidina Thabit ibn Abu Safiyan that he asked Abu Ja'far if Sayyidina Jabir (RA) had narrated to him the hadith that the Prophet (PBUH) performed WUDHU washing the parts once, twice or thrice each. He answered, “Yes.” [Ibne Majah 4101]
(46)-Abu Eesa (Respectable Tirmidhi) says that Waki has also narrated this Hadith from Thabit ibn Abu Sufyan that he asked Abu Jafar (but here the question was if he has heard Jabir RA that the Prophet PBUH performed WUDHU washing each part once only) and got a confirmatory response. He said that Qutaybah and Hannad had narrated the hadith from Waki on the authority of Thabit like this and this chain of narration is better than the chain in the previous narration.
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TOPIC 36-To wash some parts twice; others thrice at WUDHU
(47)-Sayyidina Abdullah ibn Zayd (RA) narrated that while performing WUDHU, the Prophet (PBUH) washed his face three times and hands twice. Then he wiped his head and washed his feet (twice). [M 235, Abu Dawud 118, Nasai 97, 98, Bukhari 185]
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Ahadith here clarify that though the washing of parts of WUDHU is thrice generally yet if at times it is performed washing some parts twice and some parts thrice wiping the head once that would suffice if the washing of parts is done well in WUDHU.
TOPIC 37-The Prophet's WUDHU (ablution)
(48)-Sayyidina Abu Hayyah (RA) reported that he observed Sayyidina Ali (RA) perform WUDHU. He washed his both hands thoroughly, rinsed his mouth thrice, snuffed water up his nostrils thrice, washed his face thrice, washed both arms including elbows thrice, wiped head once and washed both feet including ankles (thrice). Then he stood up and drank the remaining water saying, “I wished to show you how the Prophet (PBUH) performed his WUDHU.” [Abu Dawud 116, Nasai 70]
(49)-Qutaybah and Hannad reported from Abul Ahwas who from Abu Ishaq who from Abd Khayr on the authority of Sayyidina Ali a Hadith similar to Abu Hayyah's Hadith, but Abd Khayr has reported some more words and those are ‘when he had finished performing WUDHU, he took some of the remaining water in his palm and drank it’. [Nasai 136]
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Here at H-48, we do have the total WUDHU near to perfection and this is how WUDHU is performed generally since many centuries upto this time; Al-Hamdu Lillah (all praise is for Allah). So in the last of these Ahadith, respectable Tirmidhi brought the final position and that is the beauty of the presentation of Ahadith on this topic showing all valid situations for WUDHU coming to the final position that this is the total WUDHU that all Muslims all over the world generally practice for SALAH.
TOPIC 38-Sprinkling water after WUDHU
(50)-Sayyidna Abu Huraira (RA) narrated that the Prophet (PBUH) said “Jibril came to me and said, ‘O Muhammad! When you perform WUDHU, sprinkle water’.” [Ibne Majah 463]
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Sprinkiling of water means here to sprinkle some water at the IZAAR (outer loose garment worn instead of trousers and Muslims often wear it) as this is said to keep vague thoughts away about still needing purity. This command is not actually for the Prophet (PBUH) and note that being a weak narration it does need some scrutiny; here ULAMA have remarked that some people need such things to affect the Psyche though they are clean yet they feel unclean and this becomes a technique that as now he has sprinkled some water on the IZAAR so now there is nothing impure that might stop him from reading of the good SALAH. This becomes a prop to relax for those who have vague thoughts about their cleanliness and generally it is neither necessary nor taken up in practice.
TOPIC 39-Perfecting WUDHU
(51)-Sayyidina Abu Huraira (RA) narrated that Allah's Messenger (PBUH) said, “Shall I not tell you of something by which Allah erases sins and elevates ranks?” They (the SAHABA; respectable companions of the Prophet PBUH) said, “Of course, O Messenger of Allah!” He said, “To perfect WUDHU even in trying conditions, to go towards mosques very often and to wait for the next Salah after offering one. This is Ribat (guarding the frontiers).” [Bukhari 7733, Muslim 251, Nasai 90]
(52)-Qutaybah reported to us that Abdul Azizi ibn Muhammad also reported in like manner from Ala, except that Qutaybah repeats the words ‘This is Ribat’ three times.
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Note that the message here is that SALAH erases sins and if that is kept well making a good WUDHU (Ablution that is necessary before reading of SALAH) even when it seems tough as in FAJR, the SALAH before dawn, when the weather is cold or as in between watching entertaining sports and then going to the Mosque at such times rather than reading SALAH at home and then waiting enthusiastically for the next SALAH (this does not mean waiting at mosque physically for the next SALAH except when it is between ASR, the SALAH before the sunset and MAGHRIB, the SALAH just after the sunset but it means enthusiasm for SALAH as explained by many ULAMA of repute). Ahadith clarify that both WUDHU and SALAH erase sins (as WUDHU is practically an attachment to SALAH; see Hadith # 2) and the Holy Book Quran says in Surah HUD, “And establish regular prayers at the two ends of the day and at the approaches of the night as those things that are good remove those that are evil; be that the word of remembrance to those who remember (their Lord)” (11:114). RIBAT means to guard the frontiers of the Muslim land from the ill-wishers of Muslims and more than that of Islam. The point to note is that caring about WUDHU and SALAH is such matter that is very near to this position on an individual plane as when a person cares about his WUDHU & his SALAH in all conditions, he does not give any chance to satan to cause trouble so he is at the guard of his good deeds (frontiers) to keep them unharmed and that provides for his good belief (the whole land) to remain intact; Al-Hamdu Lillah.
TOPIC 40-Using towel after WUDHU
(53)-Sayyidah Aisha (RA) said that Allah's Messenger (PBUH) had a cloth with which he dried his limbs after (having performed) WUDHU.
(54)-Sayyidina Mua’dh ibn Jabal (RA) said, I observed the Prophet (PBUH) wipe his face with the edge of his garment after performing WUDHU.
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TOPIC 41-What is said after WUDHU
(55)-Sayyidina Umar ibn al-Khattab (RA) narrated that Allah's Messenger (PBUH) said, “Anyone performs WUDHU and makes it a perfect WUDHU and says (I bear witness that there is no god besides Allah who is the One, Who has no partner and I bear witness that Muhammad is His slave and Messenger. O Allah! Cause me to be among those who repent and cause me to be among who purify themselves), then all the eight doors of Paradise are opened for him that he may enter by whichever door he chooses.” [Ah 17316, 17398, M 234, AD 169, 609, N 151, Ibne Majah 470]
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This Hadith gives the same message that H-2 and H-51 have given that WUDHU & SALAH erase sins yet this Hadith informs more that even big sins might be erased if the WUDHU & SALAH are wonderful and accepted in the court of Allah as the doors of Paradise are opened for such a man if he does repent on his sins by heart; note here that the person must ask mercy and blessing from Allah for this positon to occur that all his sins (even the big sins) are washed away, when he stands for SALAH as making of TAUBAH (repentance on wrongful deeds done) is necessary that only has the ability to erase the big sins; also he must try never to repeat the bad deeds that he had done before.
TOPIC 42-WUDHU with a MUDD of water
(56)-Sayyidinah Safinah (RA) narrated that the Prophet (PBUH) performed the WUDHU by a MUDD of water and the purifying bath by a SA’ of it.
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MUDD was the measuring unit of that time that according to ABU-HANIFA comes to nearly 800 grams of today (796 grams to be exact). SA’ is the higher unit in the same sequence that comprises of four MUDD so that is around 3200 grams (i.e. three Kg and two hundred grams). The lesser unit is RATAL that is half of MUDD, two of them making MUDD in the sequence and eight of them making SA’; the other three IMAMS take the measurement of MUDD lesser than what ABU-HANIFA has informed as their MUDD is around 540 grams by today’s standard of measurement and SA’ comes to four times more i.e. around 2160 grams (measurement of RATAL being the same i.e. around 400 grams); here the measurement that ABU-HANIFA has presented seems to be the better explanation for RATAL, MUDD and SA’ as it is in sequence progressing with whole numbers from lesser values to higher as Arabs at that time did go for simple calculation for measurement; in the Hadith, the measurement is given for the minimum amount of water according to the observation of SAFINAH (RA) that would do for WUDHU and for GHUSL (Bath) respectively and it is not the maximum. So if someone fulfils necessary purification in these specific measurements caring to make WUDHU or GHUSL in full, his purification is valid though it is better to take more water than this with care that it is not wasted but put to use well.
TOPIC 43-Makruh to use more water in WUDHU
(57)-Sayyidina Ubayy ibn Ka'b (RA) narrated that the Prophet (PBUH) said, “There is a devil for WUDHU called Walahan. So, beware of temptations caused about water.” [Ahmed 21297, Abu Dawud 547, Ibne Majah 421]
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This word “WALAHAN” comes from the root word that means “to get into extreme surprise”. Here it means that WALAHAN (i.e. the common name of any member of the satanic force that works against WUDHU) stands most surprised at the time of WUDHU how to cause doubts about the validity of WUDHU especially about the water taken for it. The head of the topic suggests that taking more than necessary water for WUDHU makes the work of WALAHAN easy so the person making the WUDHU must use only the necessary water for it.
TOPIC 44-WUDHU for every Salah
(58)-Sayyidina Anas (RA) reported that the Prophet (PBUH) used to make WUDHU for every SALAH whether he already was in a state of WUDHU or not.
(59)-It is reported in a hadith of Sayyidina Ibn Umar (RA) that the Prophet (PBUH) said “If anyone who is in a state of WUDHU, made a fresh WUDHU then Allah records for him ten pieties.” [Abu Dawud 62, Ibn e Majah 512]
(60)-Sayyidina Amr ibn Aamir Ansari (RA) reported that he heard Sayyidina Anas ibn Malik (RA) say “The Prophet (PBUH) used to perform WUDHU for every Salah.” He asked, “What was your practice?” He said, “We let one WUDHU serve us many Salah till the WUDHU was nullified”
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TOPIC 45-The Prophet offered many Salah with one WUDHU
(61)-Sayyidina Sulayman ibn Buraida (RA) reported from his father that the Prophet (PBUH) used to perform WUDHU for every Salah. When Makkah was liberated, he offered several Salah with one WUDHU and wiped over his socks. Sayyidina Umer (RA) said, “You did something that you never used to do before.” He said. “I did it on purpose” [Ah 23027, 23034, M 277, AD 172, N 133, Ibne Majah 510]
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Although it is allowed to read many SALAH with one WUDHU unless it is broken by some reason (WUDHU breaks by passing of wind or by call of nature or by sleep etc.) yet the Prophet (PBUH) used to perform WUDHU for each SALAH but at 8 HIJRI when the Prophet (PBUH) and SAHABA conquered Makkah, he read many SALAH with one WUDHU and did not wash the feet but wiped over his socks (at that time, socks were usually made with leather not allowing water inside the feet and persons wearing them could move about with only those on the feet without any boots on and here, we all would soon study this matter at topic-70 and topic-71 insha Allah); when UMAR (RA) remarked that the Prophet (PBUH) had done something that he had not done before, presumably he meant both of these things that is making one WUDHU for many SALAH and wiping over socks instead of washing feet that is one of the necessities of WUDHU. The Prophet (PBUH) responded that he had done that on purpose which means that he wanted ease for UMMAH (Muslims as a whole) so that the Muslims that were to come in times ahead, do not find any problem in reading many SALAH with one WUDHU if they will; also, they might wipe their leather socks that they had worn after making WUDHU for the few days ahead at travel without taking them off at WUDHU during that specific time.
TOPIC 46-Man & Woman making WUDHU from one vessel
(62)-Sayyidina Ibn Abbas (RA) reported that Sayyidah Maymunah (RA) told him that she and the Prophet (PBUH) had the purification bath from the same vessel. [Ah 2686, Bukhari 263, 322, M 322, N 232, Ibne Majah 377]
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TOPIC 47-Dislike to use left water after woman's WUDHU
(63)-A man from Bani Ghifar reported that the Prophet (PBUH) forbade use of water after a woman has purified herself from it. [Ahmed 20680, AD, 82, Ibn e Majah 373, Nasai 342]
(64)-Sayyidina Hakam ibn Amr Ghifari (RA) narrated that the Prophet (PBUH) disallowed man to make WUDHU with the water remaining after a woman (unrelated woman) has made WUDHU from it. Or he disallowed her left-over water after drinking.
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TOPIC 48-Exemption therein
(65)-Sayyidina Ibn Abbas (RA) narrated that one of the Prophet's (PBUH) wives (RA) bathed from a large tub. The Prophet (PBUH) then intended to perform WUDHU from it, but she said, “O Messenger of Allah! I was sexually defiled.” He said, “Water is not polluted.” [Ahmed 2102, Ibne Majah 370, Abu Dawud 68, Nasai 324]
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Note that when water for WUDHU is present in a big vessel that might be a big tub, there are three ways the man and his wife might make WUDHU from it. One they both make WUDHU together (this is fine by the FIQH based on the SUNNAH); second the man makes his WUDHU and then the woman makes her WUDHU (this again is fine by the FIQH); third the woman makes her WUDHU and then the man makes his WUDHU using the same vessel with water therein (among the four, AHMED has objection to it while the other three do not find any problem in that too). Note that this matter is related to that position when the water is present in some big vessel and not for the water that runs from the tap or the shower as that causes no adverse issue here; the same information holds good for bath too but please note that this ruling is between the man & wife because it is not appropriate that the man uses the used water of an unrelated woman at the vessel for WUDHU or the other way round as that is MAKRUH-TANZIHI; it would become TAHRIMI for those who find some perverted pleasure in it.
TOPIC 49-Water is not polluted by anything
(66)-Sayyidina Abu Sa'eed Khudri (RA) narrated that someone asked, “O Messenger of Allah! Do we make WUDHU out of the well of Buda'ah?” This was a well into which menstrual clothes, dead dogs, and stinking things were thrown. So, Allah's Messenger (PBUH) said, “The water is pure. Nothing defiles it.” [Ahmed 11119, Abu Dawud 66, 77, Nasai 323]
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TOPIC 50-More on that
(67)-Sayyidina Ibn Umar (RA) narrated that the Prophet (PBUH) was asked about water in the desert lands at which birds and wild beasts come frequently. He said, “If the water is as much as will fill two pitchers then it bears no impurity.” [Ahmed 4605, 4803, Abu Dawud 63, 65, Nasai 52]
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ULAMA have deduced when one of the three specific qualities (that are color, smell, taste) changes adversely at water then it is taken as unclean while if something falls in it and there does not seem any change in any of the specific qualities for that water then if the water is in small amount it would be taken as unclean but if it is in some large quantity then it would not be taken as unclean; there is a difference of view in how much is ‘large quantity’; ABU-HANIFA takes water in small amount when something unclean falls at one side of it and its effect is felt at the other side but if it does not affect the other side then it is in large quantity (an idea is given for this large quantity that a pool measuring 10 X 10 feet with a good depth of some 5 feet or more has water in large quantity); MALIK asks to view the water carefully and if something unclean is seen clearly in the water than it is in small amount otherwise it is in large quantity; SHAFA’I and also AHMED take the water as in small quantity if the water is lesser than two pitchers, even if just a little, otherwise it is in large quantity. The two-pitchers’ amount of water (total of which is called QULLATAIN) is difficult to delineate in today’s terms as there is not much indication in narrations about the measurement even by those times and the matter becomes much problematic when we see that even a little less than this fixed amount causes the water to become small amount of water according to both of them (note that many of ULAMA of repute have taken the minimum value of the total of these two as around 216 Kg). As for the water at the well of BUDA’AH, the famous well at Madinah at that time, note that the use of its water was very high and that used to change the water rapidly bringing the clean water at forth all the time so the Prophet (PBUH) clarified that this specific water is pure to put all at ease validating that to make WUDHU with it is quite well. Note that the word reported from the Prophet (PBUH) is “AL-MA’A” (the water) so this information was particularly related to the water of BUDA’AH as people used to throw much of filth in it before the advent of the Prophet (PBUH) at MADINAH.
TOPIC 51-To urinate in still water is disallowed
(68)-Sayyidina Abu Huraira (RA) narrated that the Prophet (PBUH) said,”None of you must pass urine in motionless water from which he will make WUDHU.” [Ahmed 8193, Bukhari 239, Muslim 282, Abu Dawud 69]
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TOPIC 52-Concerning the ocean water that it is pure
(69)-Safwan inb Sulaym reported on the authority of Sa’eed ibn Salamah of the descendants of ibn al Azraq that Mughirah ibn Abu Burdah informed him that he heard Sayyidina Abu Hurraira say that a man said to Allah’s messenger (PBUH), “We travel at the sea and have small amount of water (to drink). If we we make WUDHU from it we would go thirsty so can we make WUDHU with sea water?” He said, “Its water is pure and its dead are lawful food.” [Ahmed 8743, Abu Dawud 83, Nasai 59, Ibne Majah 386]
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TOPIC 53-Emphasis on care while urinating
(70)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) passed by two graves. He said, “Both of them are punished, but not for something big. This one was not careful to avoid drops of urine defiling him. And this other one went about slandering people.”
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Note that it is totally disallowed to urinate in still water even if it seems to be in large quantity; WUDHU from the sea-water is allowed and even bathing is well as its water is well for purification though its color and taste differs from clean water (and sometimes even the smell). The Prophet (PBUH) clarified that the sea-water is purifying even for your bath and for your clothes and for your WUDHU; but please note here that to make picnic with that water bathing for fun or boating for fun is not appreciable by Islam. He even clarified by his answer that fish even if it is dead (recently at the shore and not eaten by any other animal), is fine to eat (but not when it is found floating upside down at the surface of the water). ABU-HANIFA takes only fish as lawfully edible by this Hadith while SHAFA’I (and even MALIK and AHMED) take all, that are able to stay alive at water only, lawfully edible so leaving the frog, the crocodile, the tortoise, the snake and other such things, they take all other sea-animals that have the water only as their habitat (fish included) well to eat. H-70 is mentioned much at religious gatherings and it points out few important things. First is that the pleasure and the torment at the grave is fact for certain that all Muslims must believe even if they do not understand its nature. Second is that it tells that these both are being severely punished not for great sins; this does not mean that these both matters are not something big in actual but it means that people take these both as petty things yet they certainly are big adversities. Third is that Muslims must take high care that when they are in private, they do care for the cleanliness of the physique keeping the commands of Allah in view as He sees everything, hears everything and knows everything. Fourth is that these graves were of Muslim persons as the complete reported narration of this event informs that the Prophet (PBUH) took a green branch, broke it into two and pierced each of them onto each of the grave telling the SAHABA that this would cause the punishment to relax for some period; he would not have done this for disbelievers. Fifth is that it is allowed to put green branches or even some fresh flowers on Muslims’ graves (as these things call Allah in their own way uptil the time they do not decay so Allah cares about this recitation of His name and relaxes their punishment if any) but if the intention is to respect the graves and not to relax the punishment then it is some futile practice that is avoidable; it certainly does not benefit that person in any manner who is inside the grave.
TOPIC 54-Concerning urine of suckling infant before he eats
(71)-Sayyidah Umm Qays bint Mihsan (RA) said that she took her young son who was not yet weaned, to Allah’s messenger (PBUH). He passed urine on the Prophet’s garment, so he called for water and sprinkled it (on his garment).
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It is necessary to wash the urine for such infant, male or female, who has started taking other foods too besides the mother’s milk; but for the infant who has not yet started taking any other foods than the mother’s milk, SHAFA’I and AHMED ask to wash the urine of such female child only; for the male child, they consider the sprinkling of water over the urine enough according to the Hadith here; however, MALIK and ABU-HANIFA keep the same ruling to wash the urine of all infants whether they have started other foods or not and whether they are male or female as they consider the sprinkling of water mentioned here as the light washing of urine.
TOPIC 55-Urine of animals whose flesh is consumed
(72)-Sayyidina Anas (RA) reported that some people of Uraynah came to Madinah but climate of Madinah did not suit them. So, the Prophet (PBUH) sent them to the shed of the camels of zakah saying, “Drink their milk and urine.” But, they killed the Prophet's (PBUH) camel grazer and took the camels away, and went out from the fold of Islam. When they were presented to the Prophet (PBUH) he ordered that their hands and feet on the opposite must be severed, and hot iron rods must be rubbed in their eyes. They were then consigned to Harrah. [Ah 14063, AD 4367, N 4031, 4032, 1501, M 1671, Ibne Majah 2578]
(73)-Anas (RA) said that the Prophet (PBUH) gouged out their eyes because they had gouged out the eyes of the camel-herd. [Muslim 1671, Nasai 4043, Abu Dawud 4369]
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Note that to drink the urine of camels was the specific command to these persons for their cure and it is not general; I, MSD, have taken this narration in some detail at H-1852 (Booklet of Foods). Many ULAMA of repute have said that there are two conditions to take-in something that is prohibited in eating or drinking for cure (though even then to ask cure by it is not necessary). One is that the prohibited thing must not be KHAMR (alcohol and its likes that usually cause loss of senses) and the other is that cure for it seems near to certain seeing by the previous observation. But as these are the conditions for oral disallowed medicine, they do not generally apply to all medicines or all treatments; the Islamic Teachings present other conditions too in asking for cure depending on the situation (and even the gender) of the afflicted person.
TOPIC 56-WUDHU is necessary when one passes wind
(74)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “It is not necessary to make WUDHU till one makes a sound or one passes wind.” [Ah 9323, 9620, 10088, Ibne Majah 516]
(75)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “When one of you is in the mosque and has doubts that he has passed wind then he must not go out till he has heard a sound or perceives a smell” [Ahmed 9366, Abu Dawud 177]
(76)-Sayyidina Abu Hurayrah (RA) reported Allah’s Messenger (PBUH) as saying, “If one of you has nullified his WUDHU then Allah does not accept his SALAH till he performs WUDHU” [Ahmed 8084, Bukhari 135, Muslim 220, Abu Dawud 60]
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TOPIC 57-Sleep nullifies WUDHU
(77)-Sayyidina Ibn Abbas (RA) narrated that he observed the Prophet (PBUH) sleeping while he was in prostration. He was snoring or taking long breaths. Then he stood up continued to offer Salah. He said, “O Messenger of Allah!! You had gone to sleep. He replied “WUDHU is WAJIB (necessary) for one who sleeps lying down because his joints are relaxed when he lies down.” [Abu Dawud 202]
(78)-Sayyidina Anas ibn Malik (RA) said that the SAHABA of Allah's Messenger (PBUH) slept, then got up and offered Salah without making WUDHU. [Ahmed 13943, AD 201, Muslim 376]
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There are few things that nullify WUDHU and these include passing wind too; the specific mention of this is due to the fact that at the mosque, this is the most understandable reason. For the Ahadith at topic-57, note that if someone just lies on his side in position of sleep but actually does not sleep (or just gets near to it waking-up with jerk) and is aware of the surroundings, his WUDHU remains intact. But actual sleep that relaxes joints and muscles nullifies WUDHU contrary to the touch of sleep where the sense of surroundings is not lost at all.
TOPIC 58-WUDHU after eating what is cooked on fire
(79)-Sayyidina Abu Huraira (RA) reported that Allah's Messenger (PBUH) said, “WUDHU becomes wajib on eating something cooked on fire, even a piece of Qur'ut (dry yoghurt).” Sayyidina ibn Abbas (RA) asked Sayyidina Abu Huraira (RA), “Shall we make WUDHU after consuming oil and using hot water?” So, he said, “Nephew! When you hear Hadith of the Prophet, do not cite example for that.” [Ahmed 7609, 7679, 9524, Ibne Majah 485, Muslim 352]
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TOPIC 59-Eating the cooked on fire does not break WUDHU
(80)-Sayyidina Jabir (RA) said that he was with Allah's Messenger (PBUH) once. He visited an Ansar woman who slaughtered for him a goat and he ate it. Then she brought a plate of dates from which he ate. He performed WUDHU for the Salah of Zhuhr and said it. Then he returned and she again brought the remaining meat. He ate of it. Then he offered the Salah of ASR but did not perform WUDHU. [Ahmed 14460, Nasai 185, Abu Dawud 191,192]
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There was some difference of view between SAHABA about the termination of WUDHU after eating cooked food (most of them took the view that cooked food does not nullify it according to the other Hadith and so IBN-ABBAS questioned ABU-HURAYRAH without any objection to the Hadith here, at his preference for it to the other Hadith on the topic); this was at the period just after the passing away of the Prophet (PBUH) yet with time, there occurred the consensus that eating of the cooked food does not nullify WUDHU; this was the last guidance of the Prophet (PBUH).
TOPIC 60-WUDHU after eating camel flesh
(81)-Sayyidina Bara bin Aazib (RA) said that Allah’s Messenger (PBUH) was asked about making WUDHU after eating camel-flesh. He said, “Make WUDHU after that.” Then he was asked about mutton. He said, “It is not necessary after that.” [Ahmed 18725, Abu Dawud 184, Ibne Majah 494]
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TOPIC 61-WUDHU is wajib after touching the penis
(82)-Sayyidina Hisham ibn Urwah (RA) narrated that his father reported from Sayyidah Busrah bint Safwan (RA) that the Prophet (PBUH) said, “If anyone touches his penis then he must not offer Salah till he has performed WUDHU.” [Ahmed 27364, Abu Dawud 181, Nasai 163, Ibne Majah 479]
(83)-Abu Usamah and many others have reported this Hadith from Hisham ibn Urwah (RA) who reported from his father who reported from Sayyidah Busrah (RA) and then she reported from the Prophet (PBUH).
(84)-Abdur Rahman ibn Abu az-Zinad reported it from his father who reported from Urwah from Sayyidah Busrah (RA) who from the Prophet (PBUH) in like manner.
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TOPIC 62-WUDHU not necessary after touching the penis
(85)-Sayyidina Qays ibn Talq ibn Ali Hanafi (RA) reported from his father from the Prophet (PBUH) that he said, “It is but part of his body.” (The narrator is confused whether he said ‘organ’ or ‘part’). [Ahmed 16295, Ibne Majah 483, AD 183, Nasai 165]
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Due to H-81, AHMED asks for WUDHU necessarily after eating camel’s meat but the other three of IMAMS keep this guidance only at MUSTAHAB and do not take it as necessary. Note that except for ABU-HANIFA, the other three ask for WUDHU necessarily if anyone touches his private part directly (according to the Topic-61); ABU-HANIFA has taken the narration of TALQ ibn ALI in this matter. This is matter relating to preference because the Prophet (PBUH) has asked for WUDHU in this matter and he has been lenient too so it might be MUSTAHAB as ABU-HANIFA has taken; the last guidance of the Prophet (PBUH) in this matter is not known for sure while ULAMA have commented on the chains of both narrations due to their own stance in this matter; note that respectable TIRMIDHI (may Allah put His blessing on him) has not included any of these Ahadith in the weak category and he certainly was one of masters even on understanding the status of Ahadith (you would find the weak narrations according to him mentioned at the last of this presentation of JAME’); Al-Hamdu Lillah.
TOPIC 63-WUDHU not necessary after kissing
(86)-Sayyidina Urwah reported from Sayyidah Aisha (RA) that she said that Prophet (PBUH) kissed one of his wives and without making (fresh) WUDHU stood up for Salah. Urwah (Aisha’s nephew) said that he remarked, “Who could that be but you.” She laughed. [Ahmed 25824, AD 179, Nasai 170, Ibne Majah 502]
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TOPIC 64-After vomit and nose-bleed
(87)-Sayyidina Abn Darda (RA) narrated that the Prophet (PBUH) vomited once and made WUDHU thereafter. Later Ma'dat ibn Abu Talhah, a sub-narrator, met Sayyidina Thawban (RA) in a mosque at Damascus and mentioned this event. He said, “He (Abu Darda) is correct, for it was I who had poured the water for the Prophet’s WUDHU.” [Ahmed 27607, Abu Dawud 2381]
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Three of IMAMS except ABU-HANIFA ask to make WUDHU after kissing the wife as they do not find H-86 authentic making an objection on its chain of narration but respectable TIRMIDHI did not say anything about it himself (though he did present the view of BUKHARI that he took it among weak narrations). It is possible that the three IMAMS took this matter of not making WUDHU here as specific to the Prophet (PBUH) as some of Ahadith report that he was able to restrain his sexual desires totally well; the better thing is to make WUDHU if such matter does occur as that would do no harm insha Allah. As for vomit, it terminates WUDHU according to the authentic Hadith present here; flowing of the blood from the nose also terminates WUDHU as many of SAHABA held this view in very clear terms.
TOPIC 65-WUDHU with NABIDH
(88)-Sayyidina Abdullah ibn Mas'ud (RA) said that Allah's Messenger (PBUH) asked him “What do you have in your skin vessel?” He said he had NABIDH. The Prophet (PBUH) said “Dates are pure and purify water.” Then, he performed WUDHU with it. [Ahmed 4296, Abu Dawud 84, Ibne Majah 384]
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When fine dates are mixed in clean water and the taste of dates come to it then it is named as NABIDH; note that this narration is weak. ULAMA have disallowed WUDHU by NABIDH yet when it remains in a fine liquid form, some ULAMA have allowed making WUDHU from it when water is not available or extremely scarce but even they ask to perform TAYAMMUM (performing cleansing by clean sand) too in addition to making WUDHU in this case. As generally NABIDH is not found in a fine liquid form, so even when it is available, TAYAMMUM is necessary instead of WUDHU with it when the water is unavailable; note that when NABIDH is kept in open for quite a time, it is disallowed to drink it as it shows fermentation and drinking it would cause the loss of senses; when it is consumed within few hours only then it is quite fine to use.
TOPIC 66-Rinse mouth after drinking milk
(89)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) drank milk and then asked for water and rinsed his mouth. He said, “It is greasy.” [Ahmed 1951, 3051, Bukhari 211, 5609, Muslim 358, Abu Dawud 196, Nasai 187, Ibne Majah 498]
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TOPIC 67-Salaam MAKRUH at the passing of urine
(90)-Sayyidina Ibn Umar (RA) narrated that a man greeted the Prophet (PBUH) with Salaam while he was passing urine. So, he did not give him a reply. [Muslim 379, Abu Dawud 16, Nasai 37, Ibne Majah 353]
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Note that it is MUSTAHAB (and not necessary) to rinse the mouth after drinking milk so that at SALAH, he does not feel his mouth greasy. This clarifies that it is taken to be in the AADAAB of SALAH but some ULAMA have also taken it to be in the AADAAB of taking foods. H-90 points out that it is against AADAAB generally to give the answer of SALAAM when at the position of answering the call of nature or when someone has just came from it and intends to make WUDHU yet not have done it at the time of SALAAM; however, the answering of SALAAM without WUDHU generally is not the matter that is addressed here as the narration here is related to the KARAHAT (the dislike) of responding to SALAAM at the position of answering call of nature or when someone has just come from it and now intends to make WUDHU.
TOPIC 68-Leftover of dog
(91)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) said, “When a dog laps a vessel wash it seven times, rubbing it with earth the first or the last time. If a cat puts its mouth into a vessel wash it once.” [Ahmed 9516, 9936, Bukhari 172, Muslim 279, Abu Dawud 71, 72, Nasai 83, Muslim 364]
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TOPIC 69-Leftover of cat
(92)-Sayyidah Kabshah bint Ka'b ibn Malik (RA), wife of the son of Sayyidina Abu Qatadah (RA) narrated, “Abu Qatadah visited us and I poured out water in a vessel for WUDHU he might make. A cat came and began to drink it. He tilted the vessel for her till she drank it well. He saw me looking at him and asked if I was surprised. When I said that I was he said that Allah’s Messenger (PBUH) had said that the cat’s leftover was not impure (or unclean) and it is one of those that go round us.” [Ahmed 22591)
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The water of the vessel in which dog has put its mouth is unclean so WUDHU is not valid by it; the Hadith asks to wash it well seven times (once rubbing it with sand) so that is the best manner to purify the vessel; WUDHU from the water in the vessel by which a cat has drunk some water, is allowed by all of IMAMS due to the Hadith presented here though school of ABU-HANIFA indicates KARAHAT TANZIHI in such WUDHU but that practically does not affect much the issue of making WUDHU from it certainly.
TOPIC 70-Wiping over socks
(93)-Sayyidina Hammam ibn Harith (RA) reported that when Sayyidina JARIR ibn ABDULLAH (RA) performed WUDHU after he had passed urine, he merely wipe over his socks (instead of washing his feet). He was asked why he did so and in response he said, “What prevents me from it when I observed Allah's Messenger (PBUH) do that?” The narrator told other narrator that we took this hadith in high esteem because JARIR embraced Islam after the revelation of Surah al-Ma'idah. [Ah 19189, Bukhari 387, N 118,774, Ibne Majah 453, M 272]
(94)-Shahr ibn Hawshab said that when he saw Sayyidina Jarir ibn Abdullah (RA) perform WUDHU and wipe over his socks, he asked him about it and he said that he had seen the Prophet (PBUH) do it. Shahr asked him, “Was it before al-Ma'idah was revealed or after that?” He said, “I embraced Islam after the revelation of al-Ma'idah.”
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TOPIC 71-Travellers and residents wiping over socks
(95)-Sayyidina Khuzaymah ibn Thabit (RA) reported that the Prophet (PBUH) was asked about wiping over socks. He said, “It is three days for a traveler and one day for a resident.” [Ahmed 21912, Abu Dawud 157]
(96)-Sayyidina Safwan ibn Assal (RA) said, “Allah's Messenger (PBUH) used to command us that while we were traveling, we should not remove our socks for three days and three nights unless we were sexually defiled, but not (to remove them) if we had to answer nature's call or after sleep.” [Ahmed 18115, Ibne Majah 478, Nasai 126]
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MASAH means ‘to wipe’ and these Ahadith prove that MASAH on leather socks and boots of those times was allowed for three days for the traveler when he had worn them after making a good WUDHU and washing them is not necessary then (unless sexually defiled; see also H-41 of this booklet of purification). Note here that Surah MAEDAH has the verse (that is verse-6) that tells about washing of the feet and JARIR clarified that this verse did not prohibit MASAH on feet for the traveler as the Prophet (PBUH) made the MASAH even after the revelation of this verse.
TOPIC 72-Wiping over and below socks
(97)-Sayyidina Mughirah ibn Shu'bah (RA) said that the Prophet (PBUH) wiped the top of the socks and their bottom. [Abu Dawud 161, Ibne Majah 550]
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TOPIC 73-Wiping the visible portion
(98)-Sayyidina Mughirah Ibn Shu'bah (RA) said, “I saw the Prophet (PBUH) wipe over the top of the socks. [Abu Dawud 161]
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TOPIC 74-MASAH over stockings, sandals (without leather)
(99)-Sayyidina Mughirah ibn Shu'bah (RA) reported that the Prophet (PBUH) performed WUDHU and wiped his stockings and shoes. [Abu Dawud 159, Ibne Majah 559]
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IMAMS differ in the manner of MASAH over the leather socks or boots; MALIK takes it necessary to wipe the watery hand over above and even below these both that have been worn (so he took H-97 but its chain has been criticized by some though Resepectable TIRMIDHI himself does not put it as such) while the other three take the wiping of the above necessary but they do not take the wiping of the below necessary (so they prefer H-98). As for H-99, note that if the stockings and sandals are not of leather yet they are made with very thick material that would keep it stiff even if put idle somewhere and that do not allow water to go inside the feet (so they must not be torn from any side too and the person might walk with them on if he needs to do so for a kilometer or two); there is consensus that MASAH on such stockings or sandals is allowed with no problem at all due to the Hadith mentioned.
TOPIC 75-MASAH over stockings and turban
(100)-Ibn Mughirah ibn Shu'bah (RA) reported from his father that the Prophet (PBUH) made WUDHU and wiped over his socks and turban. [Ahmed 18206, Muslim 274, Nasai 107, Abu Dawud 150]
(101)-Sayyidina Bilal (RA) said that the Prophet (PBUH) wiped over the socks and turban. [Ahmed 23967, Nasai 104, Ibn e Majah 561, Muslim 275]
(102)-Qutaybah ibn Sa'eed reported to Bishr ibn Mufaddil, Abdur Rahman ibn Ishaq him, Abu Ubaydah ibn Muhammad ibn Ammar ibn Yasar from him that he asked Sayyidina Jabir ibn Abdullah (RA) about MASAH on socks. He said, “O Nephew! This is SUNNAH. “Then he asked about MASAH on the turban. He said, “It is necessary to touch the hair.”
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Some of SAHABA took it valid to make MASAH over the turban and some of ULAMA after them have taken the matter in this manner too. They say that if the turban has been bound in such manner tied to the chin that it could not be opened without some effort then MASAH would do for it; however, note that it is much better to do at least partial MASAH on the head itself; the last narration here tells us that washing some of hair is necessary and MASAH over turban would not be enough so it seems that the Prophet (PBUH) even if he did MASAH on turban, he did touch his hair as much as needed with that MASAH removing the turban as much as needed.
TOPIC 76-Bath of the sexually defiled
(103)-Sayyidina Ibn Abbas (RA) reported from his, maternal aunt, Sayyidah Maymunah (RA). She said, “I set out water for the Prophet (PBUH) to have a bath (after being sexually defiled). He held the vessel in his left hand and poured water over his right hand and washed both hands. Then he dipped his hands in water and poured water on his sex organ. Then he rubbed his hands on the wall or earth. Then he rinsed his mouth, snuffed water and washed his face and both hands, and poured water over his head three times and then poured water over all his body. Then he moved a little to the side and washed his feet.” [Ahmed 26861, Bukhari 249, Muslim 317, AD 245, Nasai 253, Ibne Majah 467]
(104)-Sayyidah Aisha (RA) narrated that when Allah's Messenger (PBUH) decided to have the purifying bath (after sexual defilement) he began by washing both hands before immersing them in the vessel. Then he washed his private parts and made WUDHU as he made for Salah. Then he put his fingers into the water and moved them through his hair and then poured water on his head with both hands three times. [Ahmed 25704, Bukhari 248, Muslim 316, Nasai 420]
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Here the complete manner of necessary bath is narrated that first, the hands should be washed by some vessel (or by pouring water on them by tilting the vessel) before putting them into the bathing water that is in the vessel. Second, the private part should be washed well with that water. Third, WUDHU should be made except for washing the feet (though the Hadith narrated by Bibi Ayesha omits this mention). Fourth, the bathing water should be poured at whole of the body from the head (with hands but preferably with some clean vessel) three times and fifth, the feet should be washed well moving a little, pouring water over them. This is the complete manner of bath that cleanses the physique of the person quite well certainly; Al-Hamdu Lillah.
TOPIC 77-Should a woman open plaits of her hair
(105)-Umm Salamah (RA) narrated that she said, “O Messenger of Allah! I am a woman who keeps her hair closely plaited. Shall I undo it when having a bath after sexual defilement?” He said, “No. It is enough for you to pour water over your head three times. Then pour water over the whole body. Thus, you are purified.” [Ah 26539, N 241, M 330, AD 251, Ibne Majah 603]
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TOPIC 78-Impurity in root of every hair
(106)-Sayyidina Abu Huraira (RA) narrated that the Prophet (PBUH) said, “There is sexual defilement under every hair, so wash the hair and cleanse your body. [Abu Dawud 248, Ibne Majah 597]
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It is necessary to get the water to the base of hair for men and women both in bathing (though women do not need to undo the hair if their hair is closely plaited and difficult to open while men have to wash all the hair). Note that there is no need to make WUDHU after bathing (and there is consensus on this matter) as WUDHU is included in bathing; the narration ahead addresses this issue.
TOPIC 79-WUDHU after bath
(107)-Sayyidah Aisha (RA) said that the Prophet (PBUH) did not perform WUDHU after having a bath. [Ahmed 26274, Abu Dawud 250, Ibne Majah 579, Nasai 252]
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TOPIC 80-When circumcised parts meet
(108)-Sayyidah Aisha (RA) said, “When the parts that are circumcised pass one another the purifying bath becomes necessary. Allah's Messenger (PBUH) and I did that and then we had a bath.” [Ahmed 25336, Ibne Majah 608]
(109)-Sayyidah Aisha (RA) narrated that Allah's Messenger (PBUH) said, “When the parts that are circumcised pass one another, it becomes necessary to have a bath.” [Ahmed 2461, Muslim 349]
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There is consensus of IMAMS that to take bath is necessary when the man meets his wife sexually and it does not matter whether he has emission or does not have it. In the era just after the passing away of the Prophet (PBUH) there was some difference among SAHABA as some SAHABA thought if there was no emission then to take bath is not necessary yet with time and especially according to the strict stance of UMAR (RA) on the matter, there came consensus on the matter that the sexual act itself makes taking of bath necessary. The parts, both male and female, have been mentioned as KHITAN (meaning parts that are circumcised) and this is clear for the male as circumcision is necessary for him yet for the female, it is not feasible.
TOPIC 81-Bath is FARDH if sperm is discharged
(110)-Sayyidina Ubayy ibn Ka'b (RA) said that in early Islam bath was FARDH only when there was an emission. This was a concession granted but it was withdrawn. [Ahmed 21158, Ibne Majah 609, Abu Dawud 214]
(111)-Ahmad ibn Mani reports from Ibn Mubarak from Mu'mar from Dhuhri a hadith like this with the same SANAD (chain of narration).
(112)-Ali ibn Hajar reported from Abu Jahaf from Ikrimah from Sayyidina Ibn Abbas (RA) that he said, “Emission of sperm is necessary to make bath wajib by a nocturnal dream.”
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TOPIC 82-One who awakes to find his garments moist?
(113)-Sayyidah Aisha (RA) reported that the Prophet (PBUH) was asked about a man who noticed moisture on his garment on awakening from sleep but does not remember the nocturnal dream; he said that he must have a bath. He was also asked about one who remembers a nocturnal dream but his garments have no moisture. He said that he needs not have a bath. Sayyidah Umm Salamah (RA) asked, “O Messenger of Allah (PBUH)! Shall also a woman who has this experience need have a bath?” He said, “Yes. Women are like men.” [Ahmed 26255, Abu Dawud 236, Ibne Majah 612]
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IBN ABBAS has made an interesting comment here (H-112) that if someone sees nocturnal dream (sexual in nature), that itself does not make bathing obligatory yet if he finds emission then he must take bath because then it is obligatory. The other narration deals with this same matter; this narration (H-113) explicitly tells us that seeing nocturnal dream that is sexual in nature is not enough to make bath obligatory yet if the dreamer (male or female) finds some moisture at clothes then he or she must take bath necessarily. However, if the person is totally sure that this moisture is not by the emission then he or she might omit taking bath and it would not affect the purity of the body at all.
TOPIC 83-Concerning MANI and MAZI
(114)-Sayyidina Ali (RA) asked the Prophet (PBUH) about MAZI. He said, “WUDHU is WAJIB after MAZI, but bath after MANI.” [Ahmed 662, Ibne Majah 504]
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TOPIC 84-Traces of Mazi on garments
(115)-Sahl ibn Hunayf (RA) said, “I was much worried because of Mazi and had to bath again and again. So, I asked Allah’s Messenger (PBUH) about it and he said that it is enough to make WUDHU with it.” Sahl told ahead that I asked, “What should be done if it drops on the garment” and the Prophet (PBUH) responded that I should sprinkle a handful of water where it had stained the clothes. [Ahmed 15973, Abu Dawud 210, Ibne Majah 506]
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Ali (RA) had asked MIQDAD (RA) to ask the Prophet (PBUH) about MAZI (the sticky fluid that is like seminal fluid yet it is not that but comes before it or even independently sometimes) as the daughter (RA) of the Prophet (PBUH) was in his marriage and he felt shame to ask this matter himself directly that was afflicting distress on him at the time. According to Hadith here, the matter is clear that WUDHU is enough to achieve purification from it but wherever its impression is felt at the garment or the body, that site needs to be washed well; at emission of the seminal fluid (called MANI) by the nocturnal dream, bathing becomes obligatory.
TOPIC 85-Mani staining clothes
(116)-Sayyidina Hammam ibn Harith (RA) narrated that a guest came to Sayyidah Aisha (RA). She instructed that a yellow bed-sheet be given to him. He slept on it and had a nocturnal dream. He was ashamed to return the bed-sheet while it had traces of sexual dreams. He immersed it in water and then returned it. Sayyidah Aisha (RA) said, “Why did he spoil our bed-sheet. It was enough for him to scratch it out with his fingers. I used to scratch it out from the garments of Allah's Messenger (PBUH) with my fingers.” [Ahmed 24213, 24905, M 290, AD 371]
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TOPIC 86-Washing Mani from clothes
(117)-It is reported from Sayyidah Aisha (RA) that she washed MANI from the Prophet’s (PBUH) garments. [Muslim 289, Nasai 294, Ibne Majah 536, Abu Dawud 373, Bukhari 230]
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The narrations here show that there are two ways to make the cloth free from the impression of MANI; one is to scratch it (but then it must be totally dry) and that would do for purity while the second way is to wash it. These both ways are fine as Ahadith vouch for both (but the scratch needs to be thorough) yet the best thing certainly is to wash it well. We find the difference of view among the four IMAMS as SHAFA’I and AHMED take scratching well as enough while MALIK and ABU-HANIFA take washing it obligatory.
TOPIC 87-Sleeping before having a purifying bath
(118)-Sayyidah Aisha (RA) narrated that the Prophet (PBUH) would go to sleep sexually defiled. And he would not even touch water. [Ahmed 24860, Ibne Majah 581]
(119)-Hannad reported a similar hadith (as previous one) from Waki who from Sufyan who from Abu lshaq.
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TOPIC 88-One who is defiled must make WUDHU before sleep
(120)-Sayyidina Umar (RA) asked the Prophet (PBUH) if one could go to sleep while he was sexually defiled. He said, “Yes, if he performs WUDHU.” [Ahmed 105, 230, Bukhari 289, Nasai 258, Muslim 306]
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It is most appreciable (though not necessary) to make WUDHU before sleeping when sexually defiled though that WUDHU would not provide physical purity to the person for SALAH but it relates to AADAAB of going to sleep. If bathing seems hard at the time, WUDHU could do well for it and H-118 that tells that the Prophet (PBUH) went to sleep (sometimes) without touching water in such condition means that he did not take bath so it does not deny the WUDHU here; some ULAMA have taken this to mean that when the Prophet PBUH needed bath at the last of night, he omitted even WUDHU as dawn was near then, when he took the necessary bath.
TOPIC 89-Concerning handshake with sexually defiled person
(121)-Sayyidina Abu Huraira (RA) said, “The Prophet (PBUH) met me while I was sexually defiled. So, I slipped away quietly, had a bath and came back to him. He asked me where I had gone away and I told him that I was impure. He told me that a Believer does not become impure.” [Ahmed 7215, Bukhari 283, Nasai 267, Ibn e Majah 534, Muslim 371, Abu Dawud 231]
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Abu-Huraira (RA) might have deduced that the Prophet might have hand-shake with him while Abu-Huraira was sexually defiled. He slipped away coming back after taking the necessary bath. Note that even if some person is sexually defiled, making hand-shake with him, accompanying him in eating and drinking, having necessary conversation with him, all these things are allowed as the effect of his physical status does not impress upon others who remain in their own physical status and do not need bath for purification. It is recorded in other Hadith (narrated by Bibi Ayesha-RA) that the Prophet (PBUH) used to eat in one bowl with her, taking from the same place from where she had taken while she was in the need for obligatory bath (see also H-133 coming ahead).
TOPIC 90-Concerning Women who have sexual dream like Men
(122)-Sayyidah Umm Salamah (RA) said that Umm Sulaym bint Milhan (RA) came to the Prophet (PBUH) and said, “Messenger of Allah! Allah is not ashamed of the truth. Is it necessary for a woman to have a bath if she has sexual dream as a man does?” He said, “Yes, when she sees signs of water she must have a bath.” Sayyidah Umm Salamah (RA) said that she remarked, “O Umm Sulaym! You have disgraced women.” [Ah 26675, Bukhari 282, Ibne Majah 600, M 313, AD 237, N 197]
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TOPIC 91-Warming oneself with woman's body after bath
(123)-Sayyidah Aisha (RA) said, “The Prophet (PBUH) used to have a bath, because of sexual defilement then warm himself against me and I embraced him though I had not yet had a bath.” [Ahmed 24860, Ibn e Majah 580]
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Clearly the status of physique of the wife does not pass on to the husband as H-123 clarifies and he remains in purity. As for H-122, it seems to be a version of H-113 that we have just studied and there the narration reports that UMM-SALAMAH (RA; one of the respectable wives of the Prophet PBUH, had asked about the woman who sees such a dream as a man sees; that is narrated by Bibi Ayesha). Also, some narrations near to this Hadith, point out that it was Bibi Ayesha who had criticized UMM SULAYM on the question she had asked. Now, it seems that this event occurred in the manner that UMM-SULAYM (RA) came and asked the question when the Prophet (PBUH) was with his wives Ayesha (RA) and Umm Salamah (RA). They both criticized her on this question and the Prophet mentioned about men too during the discussion that they certainly have to take bath when they find proof that they are sexually defiled by nocturnal dreams. In the same discussion Bibi Umm Salamah who was surprised at the question posed by UMM-SULAYM repeated the same by the words, “Shall also a woman who has this experience need have a bath?” and the Prophet (PBUH) calmly made the same response by the words that (in this matter) women are like men.
TOPIC 92-TAYAMMUM when water is not found
(124)-Sayyidina Abu Dharr (RA) narrated that Allah's Messenger (PBUH) said, “Earth is a means of purifying for a Muslim even if he does not find water for ten years. Then he finds water, he must touch it to his body (that is, obtain purity from it) and it is better for him.” [Ah 21624, Abu Dawud 332, Nasai 321]
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It is mentioned in the Holy Book Quran in the sixth verse of Surah MAEDAH, “And if you are sick or at journey or one of you come from the privy or you have touched the women and you cannot find water, betake your-selves to pure earth and wipe your faces and your hands therewith”. This wiping of the face and hands with pure earth is called TAYAMMUM and it is allowed to use pure earth for purification by one in need of WUDHU or obligatory bath when one does not find water for purification.
TOPIC 93-Prolonged flow of blood
(125)-Sayyidah Aisha (RA) reported that Sayyidah Fatimah bint Abu Hubaysh (RA) came to the Prophet (PBUH) and said, “O Messenger of Allah! I am a woman who gets ISTIHADHAH (a continuous flow of blood) and I am never purified. Shall I stop offering Salah?” He said, “No! That is only a vein (that bleeds and is not the part of the womb) so it is not menstruation. When you have menses, stop reading SALAH and when they are over wash the blood from your body and offer SALAH.” [Ah 24577, Bukhari 228, M 333, N 359, Ibn e Majah 621]
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TOPIC 94-Make WUDHU for every Salah during istihadah
(126)-Sayyidina Ali ibn Thabit (RA) reported from his father who from his grandfather that the Prophet (PBUH) said about a woman with a prolonged flow of blood that she should stop prayer during her (accustomed) days of menstruation. Then she should have a purifying bath and make WUDHU for every Salah (prayer). She may fast and offer Salah. [Ibn e Majah 625, AD 297]
(127)-Ali ibn Hajar reported a hadith (as #126) from Sharik.
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TOPIC 95-Salah of two times with one bath
(128)-Sayyidah Hamnah bint Jahsh (RA) reported that she used to have a severe large prolonged flow of blood. She asked the Prophet (PBUH) about it, having met him for the question. She found him in the house of her sister Sayyidah Zaynab bint Jahsh (RA) and said to the Prophet (PBUH), “I get ISTIHADHA and it is very severe. What do you command me? It prevents me from praying and fasting.” He said, “I suggest that you use cotton, for it stops blood.” She said, “It is much more for that.” He said, “Wear some tight rag,” but she insisted that it was too much for the rag. And when he asked her to use a cloth too, she said that her flow was continuous and much. He told her, “So I give you two commands. It is enough for you to abide by one. But if you follow both you know well whether you can. This is the devil's kick (that brings forth the ISTIHADHAH), so determine the six or seven days of menstruation which Allah knows better. Then have a bath. When you see you are clean, keep fast and offer Salah for twenty-four or twenty-three days. That is enough for you. Then do as menstruating women do, who purify themselves after the period of menstruation. If you can then delay the Salah of ZUHR and advance the Salah of ASR have a bath and offer ZUHR and ASR together. Then delay MAGHRIB and advance ISHA, and have a bath, offer both Salah together. Go on in this manner, and have a bath for the Salah of FAJR and offer it. Go on, in this manner and also keep fast provided you are able to do it.” Then, Allah's Messenger (PBUH) said, “Of the two I like this second.” [Ahmed 27544, Abu Dawud 287, Ibne Majah 627]
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The word “ISTIHADHA” means flow of blood even after the normal days of menstruation or continuous flow of blood from the site that might be due to some affliction; women having such affliction are divided into three (sometimes four) categories. One is MO’TAADAH (who knows her normal days of menses); second is MUBTADIYAH (who had her first menses and faced the affliction); third is MUTAHAYERAH (who is unsure about the normal days of her menses). Mostly ISTIHADHA relates to MO’TAADAH and the Hadith provides rulings for such women. There were few women that were afflicted with this problem at Madinah in the days of the Prophet (PBUH) and they were worried about how to read their SALAH with this problem as they do not get clean from blood; the names of FATIMAH bint ABU-HUBAISH and HAMNAH bint JAHSH and UMM-HABIBAH bint JAHSH are mentioned in Ahadith. My comments would relate to the detail for MO’TADAH here as the affliction to other two is rare, better to omit in these brief notes. Ahadith on this matter tell three ways to deal with the matter and all clarify that she would say her SALAH certainly even with blood flowing (as that is not menses) but the blood flowing in disorderly manner from some vein, from inside the uterus or from outside. The first way (normally accepted in practice in this) is that the woman with such affliction determine the normal days of her menses by an idea of the previous periods and then take the obligatory bath; she would consider herself clean and would make WUDHU for each of SALAH; she would read her SALAH in the normal routine as other women do until she gathers after 24 days or so that now the period of her menses has commenced. The second way is to delay ZUHUR reading it at the last of its time and advance ASAR reading it at the first of its time; she would say them with one bath and would do the same with MAGHRIB and ISHA. She would make a separate bath for FAJR and the Prophet PBUH preferred this way of dealing with the matter; this preference was over bath for each and every SALAH (see topic-95 in this respect). The mention in the Hadith here of HAMNAH-RA (H-128) is only of one option that is two SALAH with one bath while the Prophet (PBUH) told her that he is giving her two options; the other option was to take bath for each SALAH and that is the third way (as presented in the coming Hadith at the topic-96). If the woman afflicted with such condition takes bath for each SALAH that also is feasible but note that the Prophet PBUH preferred two SALAH with one bath over this option. Note also that in the current era, it is better that the woman afflicted with such condition reads only the FARDH-SALAH at its time and omits the MUSTAHAB; she would make-up for the deficit by other good deeds (especially Sadaqah) that do not require her to make WUDHU; and Allah knows better.
TOPIC 96-Bath for every Salah
(129)-Sayyidah Aisha (RA) narrated that Sayyidah Umm Habibah bint Jahsh (RA) said to Allah's Messenger (PBUH) that I get menstruation but never get purified. Shall I abandon Salah? He said, “No! This is a vein. Have a bath and offer Salah.” Then she had a bath for every Salah. [Ahmed 2477, Muslim 334, Abu Dawud 290, Nasai 205]
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TOPIC 97-Menstruating woman need not redeem Salah
(130)-Sayyidah Mu'adhah (RA) said that a woman asked Sayyidah Aisha (RA), “Shall any of us redeem the Salah of the days of menstruation?” She asked in return, “Are you HARURIYAH? When one of us had her menses, she was not commanded to redeem the Salah.” [Bukhari 262, M 335, AD 262, N 282, Ibn e Majah 631]
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There is consensus of IMAMS in accordance to Ahadith that though women would provide QADHA (making up for the FARDH missed, after its time) for fasts that they had left at menses yet they would not make QADHA for SALAH that they had left during the period. Bibi Ayesha told the questioning woman that QADHA for those SALAH is not asked; she questioned her back if she was HARURIAH. This was the other name for KHWARIJ and as the first gathering of these people took place at HARURAH near KUFAH (that is in IRAQ now) so they were called HARURIAH too. They were extremely harsh in religious matters and among other things asked women to compensate for the lost SALAH at menses afterwards; they used to insult ALI (RA; the fourth Caliph who also was the first cousin and the son-in-law of the Prophet PBUH).
TOPIC 98-Qur'an not to be recited by defiled & menstruating
(131)-Sayyidina Ibn Umar (RA) reported the Prophet (PBUH) as saying, “A menstruating woman and a sexually defiled person must not recite from the Qur'an anything.” [Ibn e Majah 595, 596]
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TOPIC 99-Closeness for sexual need with the menstruating wife
(132)-Sayyidah Aisha (RA) said, “When I had menses, Allah's Messenger (PBUH) would instruct me to wrap a lower garment and then he would kiss and embrace me.” [Ah 26039, Bukhari 203, M 293, N 373, AD 268, Ibne Majah 636]
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The general view of ULAMA according to the Hadith is that menstruating women and sexually defiled persons must not recite the Holy Book Quran. However, many ULAMA say about the menstruating women that without seeing the Holy Book Quran, they are allowed to recite it by memory yet the recitation must not be in high quantity and it is better to recite it taking clear gaps at words in the verses. As for the closeness of husband to his wife at her periods, that is no problem if there is no direct touch to the lower body of the wife.
TOPIC 100-Eating with the sexually defiled or the menstruating
(133)-Haram ibn Mu’aviah reported that his uncle Abdullah ibn Sa'd narrated that he asked the Prophet (PBUH) about eating with a menstruating woman so he said, “Eat with her.” [Ahmed 19030, Abu Dawud 212, Ibne Majah 651)
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TOPIC 101-Taking something from the mosque at menses
(134)-Qasim ibn Muhammad reported that Sayyidah Aisha (RA) said, “Allah's Messenger (PBUH) commanded me to fetch mats; from the mosque; so I said that I had menses. He remarked, 'Your menses are not on your hands'.” [Ahmed 24239, Nasai 200, Muslim 298, Abu Dawud 261]
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Giving something to some person who is at the mosque by a woman is not disallowed even if she is having her periods at the time but she must not enter it then. Note that the words of Hadith might be arranged to mean that he was asking BIBI Ayesha (RA) to fetch mats from the mosque (and respectable TIRMIDHI has taken this meaning in the head of the topic) but most of ULAMA have clarified that he was asking her from the mosque to give mats to him at the mosque from the home as he was MU’TAKIF (person who stays in seclusion at the mosque leaving all worldly occupations for the time being). The mosque was adjacent to the HUJRAH (room) of Bibi Ayesha and this narration clarifies that a woman might come to the edge of mosque in her periods if needed though she must refrain from entering it then. For the study of H-133, the study of H-121 is complementary and the note there might help here.
TOPIC 102-On having intercourse with the menstruating wife
(135)-Sayyidina Abu Huraira (RA) narrated that the Prophet (PBUH) said, “If anyone has sexual intercourse with a menstruating woman, or goes into her anus, or visits a KAHIN (soothsayer) then indeed he has disbelieved in what is revealed to Muhammad.” [Ahmed 10717, Ibne Majah 639, Abu Dawud 3904]
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There are three things here from which the Prophet (PBUH) asks to refrain; two are related to women and one is related to trying to know about the future. The two things about women are clear but note here that the word “disbelief” on commitment of the prohibited acts is used literally to denote the severity of these acts; that is why H-136 ahead asks to compensate for intercourse at menses by SADAQAH while the impression of disbelief in its true meaning is only eliminated by asking Allah’s mercy. KAHIN is that person who necessarily has the negative quality to remark about the future by such things that are taken as fortune-telling systems (and Muslims must not believe in such fortune-telling). Note that interpretations of dreams (that are given much importance in Psychology today) do tell about the future and the Islamic teachings appreciate good judgment in such interpretation; this issue is not the concern here. IBNE-SIREEN, one of the good narrators in many chains of narrations, was one of the masters in interpretation of dreams and his book “the meaning of dreams” that was written centuries ago is still the best on the topic.
TOPIC 103-Concerning the expiation
(136)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said about the man who has sexual intercourse with his wife while she is menstruating; he should give Sadaqah of half dinar. [AD 266]
(137)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said, “If there is red blood, he must give one dinar and if it is yellow then half a dinar.” [Ah 2594, AD 264, N 288, Ibne Majah 640]
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TOPIC 104-On washing stains of menses on the garment
(138)-Sayyidah Asma bint Abu Bakr (RA) reported that a woman asked the Prophet (PBUH) the garment on which are stains of blood of menses. He said, “Scratch it (with your finger) and rub it with water. Then pour water over it and offer Salah wearing it.” [Ah 6998, Bukhari 227, M 291, AD 360, N 292, Ibne Majah 5629]
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If the blood of menses is not washed and that stains the cloth being more than a DIRHAM’s volume (DIRHAM being the big coin of those days) and SALAH is said in such state, then the person would repeat the SALAH according to ABU-HANIFA while AHMED does not ask him to repeat the SALAH if said in that state; however, his school clarifies that if the quantity of blood is extremely high (equivalent to the palm of a normal person) then he would have to repeat it. SHAFA’I asks to repeat SALAH in such state without any care to whether it is lesser than or more than the volume of DIRHAM.
TOPIC 105-Period of Nifas
(139)-Sayyidah Umm Salamah (RA) reported that woman confined to bed after childbirth stayed apart for forty days during the Prophet's (PBUH) times and they rubbed a sweet-smelling mixture on their faces because of signs of weariness on them. [Ahmed 26646, Abu Dawud 311, Ibne Majah 648]
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The period of NIFAS (blood that manifests after childbirth) is 40 days maximum and SALAH is not to be said in this period with no QADHA afterwards. Interestingly, it is said that during pregnancy the physique of the child is built with the stopped blood for four months but from the fifth month, the blood accumulates (with an average of around 8 days per month; that being the period for menses) that manifests after the childbirth for forty days.
TOPIC 106-Single bath after intercourse with many wives
(140)-Sayyidina Anas (RA) reported that Allah's Messenger (PBUH) used to have intercourse with all his wives and then have a single bath in the end.
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This Hadith tells few things; one is that the Prophet (PBUH) had wonderful manly strength; second, one bath is enough after visiting many of wives (with WUDHU in between); third, a person who has more than one wife, might spend the time specified for one of them with all his wives by her consent; fourth, it is allowed to ask for gratification from all wives within a limited time.
TOPIC 107-Making WUDHU for the second intercourse
(141)-Sayyidina Abu Sa'eed al-Khudri (RA) reported that the Prophet (PBUH) said, “Of you who has had a sexual intercourse with his wife; if he intends to repeat it then he must perform WUDHU between the two.” [M 308, Bukhari 288, AD 220, N 262]
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TOPIC 108-Go to the toilet first
(142)-Hisham ibn Urwah reported from his father who reported from Sayyidina Abdullah ibn Arqam (RA). He (Urwah) said, “The IQAMAH for the Salah was called when he (Abdullah ibn Arqam) held a man between his hands and pulled him forward while he himself was the Imam. He said he heard the Allah's Messenger (PBUH) say that if the IQAMAH is called and one has the urge to relieve oneself then one must go to the latrine first.” [Ahmed 15959, Abu Dawud 88, Nasai 851, Ibne Majah 616]
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H-141 is clear and it certainly is appreciable to make WUDHU at such occasion. As for H-142, note that when there is high need to attend the wash room (or to take food or any other valid need), then the person must see to the need first even if he misses the JAMA’AH (the gathering) for SALAH; this is because his need would trouble him during the SALAH. Note that ULAMA in general take JAMA’AH as necessary (though some take it as FARDH, some WAJIB and some SUNNAH-MUAKKADAH); even then they do guide that at any genuine need, it is better that the man omits JAMA’AH but with the care that he reads SALAH on time.
TOPIC 109-Stench of the road
(143)-The slave-girl of Sayyidina Abdur Rahman ibn Awf (RA) narrated that she said to Umm Salamah (RA), “I am a woman who has a long dragging shirt and I walk places.” Sayyidah Umm Salamah told her that Allah's Messenger (PBUH) had said “That which follows it cleanses it.” [Ahmed 26550, Abu Dawud 383, Ibne Majah 531]
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If someone walks on the dry filth and he is with WUDHU that would not affect his WUDHU (as he walks on) but this narration is not taken to apply to the wet kind of filth especially if it is in some notable quantity; so all IMAMS ask to wash it well as without it, his SALAH becomes invalid though his WUDHU remains unaffected.
TOPIC 110-Concerning TAYAMMUM
(144)-Sayyidina Ammar ibn Yasir (Ra) reported that the Prophet (PBUH) commanded them to make TAYAMMUM on their faces and palms. [Ahmed 18347, Abu Dawud 327]
(145)-We learn from Yahya ibn Musa who learnt from Sa'eed ibn Sulayman who from Muhammad ibn Khalid Qarshi who from Dawud ibn Husayn who from lkrimah and he from Ibne-Abbas (RA) that Ibne-Abbas was asked about TAYAMMUM. He said, “Allah, the Exalted has given the command for WUDHU in His Book saying---Wash your faces and your hands up to the elbows (5, 6)--- and about TAYAMMUM, Allah has said ---And if ye are ill, or on a journey, or one of you cometh from places for call of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand, and rub therewith your faces and hands---And Allah has also said---And the thief, man or woman, cut off the hands of both…(5,38). It is known from SUNNAH that the hand is amputated up to the ankle joint. Hence, TAYAMMUM too is of the face and hands (up to joints).
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TAYAMMUM means to get cleanliness by pure sand if water is not available when to ask for cleanliness becomes necessary. It literally means to make intention for (something). Tayammum was allowed most probably at GHAZWA BANI-MUSTALAQ and that was when the necklace of Bibi Ayesha was lost (that was in or around 4th HIJRI); the procession had to stop for its search while water was scarce. Note that TAYAMMUM is one of the specific attributes of Muslim UMMAH. In TAYAMMUM only the face and the hands are wiped; with one beat of both hands according to AHMED and with two beats of both hands one by one according to other three, one for the face and the other for the hands; note that the narration here tells the minimum of TAYAMMUM as upto joints for hands yet it is much better certainly to make it upto elbows.
TOPIC 111-Recitation of the Quran except when sexuall defiled
(146)-Sayyidina Ali (RA) said, “Allah’s Messenger (PBUH) made us recite the Quran in every condition provided one was not sexually defiled.” [Ahmed 627, AD 229, Nasai 265, Ibne Majah 594]
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TOPIC 112-The spot where one has urinated
(147)-Sayyidina Abu Huraira (RA) narrated that a villager came to the mosque; the Allah's Messenger (PBUH) was also sitting there. He offered Salah and prayed, “O Allah have mercy on me and on Muhammad and do not have mercy on anyone else besides us.” The Prophet (PBUH) turned towards him and said, “You have limited the application of a very large thing (Mercy).” There had not passed enough time when this man passed urine in the mosque. The people ran towards him, but the Prophet (PBUH) said. “Pour a bucket of water over it.” He also said, “Indeed, you are sent only as those who make things easy and not as those who create difficulties.” [Ahmed 7804, Bukhari 220, Nasai 1216, AD 380]
(148)-Sa'eed said that Sufyan and Yahya ibn Sa'eed also reported a hadith like this (#147) from Malik.
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The Topic-112 tells about the high tolerance of the Prophet (PBUH) as he certainly was one of the greatest spiritual teachers. There were two wrongs that this villager made in a row; one was that he wanted the Mercy of Allah for the Prophet and for his own-self only while the other was that he passed urine at a side of the mosque. The Prophet (PBUH) remained calm and handled the matter very delicately; he had clarified to him that his asking from Allah for the mercy of Allah for the Prophet and for his own self only was improper; now for the cleanliness of the Mosque, he asked to pour a bucket of water upon the place as that would do well; this is how the Muslims would deal all matters even if those matters do seem most challenging to them; they must keep their cool with total attention towards Allah only and make things better by the blessing of Allah; Al-Hamdu Lillah.
(CONTINUED at TIRMIDHI-2)
Presentation by MUHAMMAD SALEEM DADA
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Al-Hamdu Lillah
PREFACE to “NOTES on TIRMIDHI-AHADITH”
Among the Books of Ahadith, JAME’ TIRMIDHI, the book that comprises of nearly 4000 Ahadith, compiled by MUHAMMAD –BIN- EESA (ABU-EESA) TIRMIDHI (209 AH i.e. 824 AD - Rajab 279 AH i.e. Oct. 892 AD), and presented to all by the manuscript of one of his fine students ABUL-ABBAS MUHAMMAD BIN AHMED MAHBUBI (249 AH i.e. 863 AD – 346 AH i.e. 957 AD), is one of the most superior books of Ahadith, being included in the SIHAH-SITTAH (the Six Most Authentic Books of Ahadith; it is at fifth there) and being taught at almost all the MADRASSAH that teach Ahadith at high level. It is included in the JAME’ (those compilation of Ahadith that have narrations at all topics of importance) and it is also included in the SUNAN (those compilation of Ahadith that have narrations by booklets for an understanding of commands to take into practice). The other two important categories of books of Ahadith are MUSNAD where Ahadith are presented by the names of SAHABA (companions of the Prophet PBUH) narrating those Ahadith, in sequence of their names by the Arabic alphabet (an example for this type is MUSNAD AHMED), and MUSTADRAK where those Ahadith are presented that fulfill the condition of some other compiler of Ahadith that he has left in his compilation (an example for this is MUSTADRAK-HAKIM upon Bukhari and Muslim). Ahadith (singular being Hadith) mean literally something new that is told but in the Islamic Teachings, the word has been specified to denote the narration of the sayings of the Last Prophet Muhammad (PBUH), his deeds, his silence over an action committed in front of him and in fact all that is related about that great man, the last Messenger of Allah. Note that SUNNAH is the term used for the Prophet’s sayings, deeds, silence and his total attitude towards matters of life so Ahadith are the narration of SUNNAH but these both terms are often used interchangeably. The era in which ABU EESA TIRMIDHI compiled the book, was indeed the era of compilation of Ahadith as all the books that are included in SIHAH SITTAH were compiled in that very era. The other Five besides JAME’ TIRMIDHI are BUKHARI, MUSLIM, ABU DAWUD, NASAI and IBNE MAJAH and their good names correspond to their good compilers respectively. ABU EESA TIRMIDHI was acquainted with these other compilers of the SIHAH SITTAH as he was the student of BUKHARI and had learnt Ahadith also from ABU DAWUD and somewhat from MUSLIM too; NASAI is reported to have attended some of his teachings on Ahadith. He might have also known IBNE MAJAH (who also was famous for his work of Ahadith and was born in the same year as he) though QAZWIN, the native city of IBNE MAJAH, is in the present-day Iran while TIRMIDH, the native city of TIRMIDHI is in the present-day Uzbekistan. Note that all of these good persons related to works on Ahadith, compiled their collections of Ahadith by some condition that they took-up for the task; I, MSD, would presently remark on their compilations with conditions that they took up.
BUKHARI was compiled by MUHAMMAD bin ISMAIL BUKHARI (194 AH i.e. 810 AD - 256 AH i.e. 870 AD) and MUSLIM was compiled by MUSLIM bin HAJJAJ (206 AH i.e. 821 AD - 261 AH i.e. 875 AD). These both based their compilations on the condition that they would put only the authentic narrations in their collections and those Ahadith that are narrated by any chain of narration they doubt for some reason, they would leave it; BUKHARI being more strict as he required some evidence mostly that the narrators in the sequence in the chain had met each other. ABU DAWUD was compiled by ABU DAWUD SAJASTANI (202 AH i.e. 817 AD - 275 AH i.e. 888 AD) and NASAI was compiled by ABU ABDUR-RAHMAN NASAI (215 AH i.e. 830 AD - 303 AH i.e. 915 AD) and both of these based their compilations on the condition that they would bring forth Ahadith that are related to the Islamic Commands providing the matter for Jurisprudence to the scholars of Islam in the best way that is possible for them and so they sometimes bring Ahadith on a single topic that seem contradictory to the person who is not well-versed in understanding of Ahadith. They, too, collected the authentic narrations yet due to necessity they took a small number of narrations that were feebly narrated though acceptable in practice; NASAI being more particular as he demanded some good statement about narrators in a chain by some adept of sound character in the matters of Ahadith who belonged specifically to that very era to which those narrators belonged. IBNE MAJAH was compiled by ABU ABDULLAH MUHAMMAD IBNE MAJAH (209 AH i.e. 824 AD – 273 AH i.e. 886 AD) and his condition is leniency in taking up Ahadith that would be useful for the practical purpose for Muslims in general yet he also refrains from including such narrations that are based on totally odd text or by narrators that are totally obscure. Due to this leniency, some ULAMA have objected to its inclusion in the six most authentic books of Ahadith yet it has held fast to the sixth place in these compilations for centuries now and certainly there are many scholars who do favor it here considering the Ahadith that are presented in it as authentic all right except for few that are small in number. However, certainly very high number of narrations in these collections are similar (as each Hadith that is present in one does find a place in at least one of the others with the exception of IBNE MAJAH that has many of narrations that are present in it only) for the simple reason that Ahadith is the specific study of the Prophet Muhammad (PBUH), the Last Messenger of Allah. IBNE MAJAH is unique in this respect that it has nearly 1350 Ahadith in its total of some 4350 Ahadith that are only in that book of SIHAH SITTAH; this is understandable due to the leniency being its condition, though even with that, a huge number of around 3000 of its narrations do match with at least one of the compilations in SIHAH SITTAH.
As for JAME’ TIRMIDHI, it has many features that certainly make it one of the most wonderful assets for all Muslim persons who really intend to study the text of Ahadith with quality. ABU-EESA TIRMIDHI has somewhat combined the conditions of the four others that are in front of him in the SIX, namely BUKHARI, MUSLIM, ABU-DAWUD and NASAI and according to the classification of respectable TIRMIDHI, about 92% of the total narrations in the JAME’ are authentic; most probably each of these authentic narrations are found at one or more of these four highly esteemed books. Even in the other 8% or so of the total narrations at JAME’ that respectable TIRMIDHI has delineated as feebly narrated, many are present in IBNE MAJAH too and some even overlap with ABU-DAWUD and NASAI. He has put them into the Compilation, the JAME’, due to the requirement to furnish the Jurists with better idea of Islamic attitudes in some matters of concern. In this presentation of JAME’ TIRMIDHI, the reference of those books from the SIHAH SITTAH (plus MUSNAD AHMED) is provided at Ahadith that also have recorded those and sometimes only abbreviation is used for their names, using the First letter like “M” for MUSLIM and “N” for NASAI; or the First Two letters of their names as “Ah” for MUSNAD AHMED and “AD” for ABU-DAWUD. I am grateful to those who have worked hard to put the JAME’ in the computer text and have presented it with quite an effort; with the addition of my notes, insha Allah it would become most beneficial for those who really want to learn Ahadith by quality. One of the wonderful things about it that places it securely in the six most authentic books, is that ABU-EESA TIRMIDHI has classified all the narrations he has presented into different categories elucidating if the chain of the narration is totally authentic or not, so that the student might exercise some necessary caution in acceptance of the text of the narration in the weak category (please see the writing “Status of Ahadith” at this presentation of TIRMIDHI for detail that you would find after this preface; after that, I, MSD, have also presented the glossary for the terms used for the position given to Commands, like FARDH, MUBAH and others; these terms would prove very useful in the understanding of Ahadith insha Allah). Note that weakness in the narration does not mean that the text of that Hadith should be rejected outright but it means that the student must care what to take from it and what to leave according to the clarification of other Ahadith; there are number of weak Ahadith that ULAMA have taken up in practice with the necessary caution in their application. It does take time to get to such level of good judgment in Ahadith yet it does come by the study of Principles of Islam when the person is devoted to the study of Ahadith and gets for them, the comments of ULAMA (the scholars of Islam) that he applies to them well. When there are words in different Ahadith of some specific topic that seemingly contradict each other, the person well-versed in Ahadith must have the ability to make reconciliation or preference among Ahadith there; if that is not possible, he must have the insight to understand which Hadith cancels the other to take it up without degrading the other. With all said, please note that considering from the practical side of the matter, all Ahadith are acceptable in JAME’ according to the comment given upon the compilation by respectable TIRMIDHI himself except for the couple of narrations that I have quoted at the “Status of Ahadith”; as such, it is a wonderful collection that is given, and must be given, a very high value in the study of Ahadith.
Besides JAME’ TIRMIDHI, the existing writings of ABU-EESA TIRMIDHI include SHAMA’EL TIRMIDHI (a collection of nearly 400 Ahadith about the manner the Prophet PBUH used to take foods & drinks, his clothing, mode of talking, style in walking, way of smiling and note that the Prophet PBUH usually smiled only where he was pleased but never laughed at all and other such matters related to him as human being), AL-ILAL (a writing telling about the narrators of Ahadith in brief) and TASMIYA ASHAB (that tells about the companions of the Prophet PBUH in the alphabetical order). For the better understanding of JAME’ TIRMIDHI, there are some very good commentaries on it that are available in Arabic and Urdu in Pakistan and in them, the Arabic commentaries MA’ARIFUS-SUNAN by respectable YOUSUF BINNORI (though not complete, it covers the topics up-to the Book of HAJJ) and TUHFATUL-AHWAZI by respectable ABDUR-RAHMAN MUBARAKPURI stand very high. In Urdu, TAQRIRE-TIRMIDHI by respectable Justice MUFTI TAQI USMANI occupies a very high place among these commentaries but equally remarkable is its DARS (its teaching in full) that is given in different MADRASSAH in Urdu by learned ULAMA of repute. Insha Allah (by the will of Allah), with the help of this DARS of the JAME’, that is readily available in Hard Copy at my country Pakistan, I would try to put my notes on this valuable compilation of Ahadith with as much clarification as possible and with as much brevity as possible; Al-Hamdu-Lillah (all praise is for Allah). For my work on Ahadith, I decided for JAME’ TIRMIDHI as it was the compilation by which many years back in my youth, I initially became acquainted with Ahadith. Moreover, it is the book of Ahadith that attracts an ordinary person as ABU EESA, the respectable compiler of the book, does not repeat Ahadith (except for very few that he had repeated due to some necessity) keeping the JAME’ more brief in comparison to other compilations of Ahadith; also, he elaborates the status of narrations he presents and clarifies the difficult words wherever necessary. He was not particularly related to any of schools of Jurisprudence (FIQH; these are four that the SUNNI Muslims generally follow taking any one of them for their guidance in the practical matters of life; they all elaborate the Islamic attitude to take in those with only some insignificant difference amongst them in practice due to the difference in the interpretation of Ahadith); however, he did prefer SHAFA’I where he needed elaboration to issues over the other three. Please note well that the difference that occurs in important issues amongst these four are petty differences due to the concept of performing the deeds in the best possible way keeping close to Ahadith; these four are based particularly on the guidance of the respectable IMAMS (the Guides in FIQH) namely MALIK, AHMED Ibn HANBAL, SHAFA’I and ABU-HANIFA; may Allah bless them all. The first two named here have a name in esteemed compilations of Ahadith too, their compilations being known as MUATTA-IMAM-MALIK (that contains nearly eighteen hundred of authentic Ahadith in its most accepted version) and MUSNAD-AHMED (that has been referred to in this version of JAME’ TIRMIDHI too). Please note this well again that this difference is certainly not some difference in principles in any manner but they relate to some practice in matters, trivial in nature, as elaborated by the IMAMS; each sect of SUNNI Muslims respects the practice of others, and even respects the practice of AHLE-HADITH Muslims who take the guidance by Ahadith directly, not following any particular IMAM of FIQH (without any disrespect to any of them); they especially take guidance by those authentic Ahadith that relate to the books of SIHAH-SITTAH of Ahadith and MUATTA-IMAM-MALIK. The following of IMAMS by the SUNNI Muslims is named as TAQLID and it only is to practice the commands of Islam in the best possible way as told by IMAMS of FIQH. The notable thing to understand here is that TAQLID must better not be TAQLID-SHAKHSHI especially in this current era (that means to follow the rulings of one of schools of FIQH only in all issues to practice Islam) as it is neither necessary nor feasible as of now. The Holy Book Quran and the SUNNAH (the two primary sources to get the Islamic Commands with IJMA’ to guide to the status that these Commands have) certainly do not ask us to follow any one of schools of FIQH to fulfill the Islamic Commands; we certainly would have to revise the strict adherence to TAQLID-SHAKHSHI without degrading any of the respectable IMAMS of FIQH and without challenging the rulings of the most necessary issues that are well-settled (that needed address then too and that are most relevant at the current times too); these well-settled issues relate to the fulfillment of the most necessary practical commands of Islam and due to this close attachment to them, they are among the ZARURIATE-DEEN (necessities to take up in the practice of the most necessary Islamic Commands); Al-Hamdu Lillah. TAQLID-SHAKSHI was not much of an issue to Muslims certainly a century back as the rulings of FIQH (of any of schools) related well to the set-up of the life then so it enlightened them on many of issues then; with the changing of that set-up, many of the FIQHI rulings that are other than ZARURIATE-DEEN have become unrelated to the situation around and so they do need address with revision to them but even with that, we all must totally keep to the teachings that the Prophet PBUH has provided us for such issues in the essence for practice. I have provided the viewpoint of IMAMS at different places in Ahadith here at “NOTES on TIRMIDHI-AHADITH” and any of viewpoints is well certainly to take without going for “TAQLID-SHAKHSI”; Al-Hamdu Lillah. Besides the SUNNI Muslims and the AHLE-HADITH Muslims, there is also third sect of Muslims who also believe in the Holy Book Quran and Ahadith; they are SHIA but they mostly take Ahadith by their own choice books and accept Ahadith even at the SIHAH SITTAH with much of reservation; I respect the SHIA too as they also believe in the Principles of Islam. Please note that JAME’ TIRMIDHI that I present here at its revision, does not include the last two booklets therein; it also does not present the full chain of the narration and omits the Arabic text. Please note also that I have provided the list of serial numbers for the weak Ahadith according to respectable ABU-EESA TIRMIDHI at the end of this compilation of JAME’. The rest are totally worthy of acceptance according to him being SAHIH (Sound), HASAN (Well Narrated), HASAN GHARIB (somewhat unusual yet HASAN) or a combination of these three categories though this does not imply that the weak Ahadith that are other than these, are worthy of rejection outright.
As for other aspects of “NOTES on TIRMIDHI-AHADITH”, I, MSD, have reduced the comments at revision here taking care to improve the expression without adversely affecting the explanation to the Ahadith in any manner; I have tried much to keep to the simple clarification that ULAMA have offered for them. We students of Ahadith have to see few notable points here for this revision before we proceed on to the study of Ahadith; first is that I have cared in this revision for these notes to write them at at the end of topics (taking either one topic only for comments or either two or three topics together) and not at each narration in any of the topics. Second is that I have left comments on the Book of TAFSIR (Exegesis of the Holy Book Quran that is the Book-50 here) though I have presented it here in total; it is notable that JAME’ TIRMIDHI has large collection of narrations at TAFSIR in comparison to other Books of Ahadith; it would be most beneficial only to such readers who read or hear the whole of TAFSIR by some ULAMA with the Islamic fervor; also, I have left the presentation of the last two Books here (that are 51 & 52) at this revision, that are just after the book of TAFSIR; these are the Book of DUA (Prayer to Allah) and the Book of MANAQIB (Merits of the Prophet PBUH and his companions RA) respectively; however, I have provided notes for the life of the Prophet PBUH and notes for many of the notable SAHABA on which respectable TIRMIDHI has brought narrations at the Book of MANAQIB, without the presentation of their translation; there, I have also provided the notes on all the respectable wives of the Prophet PBUH. Third is that in my country Pakistan, JAME’ TIRMIDHI is mostly published in two volumes in which the first volume goes from the beginning up-to the Book of Clothing while the second volume starts from the Book of Food and goes to the last; I have tried to present this valuable Compilation in parts here in the text-format without any change to its text. Fourth is that if some narration at the “Book on FITAN (Trials)” seems to have an acceptable chain yet has text that in literal sense clearly falls against the laws of nature or provides un-necessary emphasis on some seemingly minute matter, I have tried to interpret it keeping to the comments of ULAMA as much as possible to understand the true notion given by the Prophet (PBUH) in that narration; insha-Allah the interpretation would remain to such ways that the meaning remains confirmatory to the Islamic Principles without any degradation to the Hadith in any manner certainly. May Allah give me the TAUFIQ to do the task with quality as an ordinary Muslim who respects Islam deeply and make it an asset to all those who do really want to learn Ahadith to work in accordance to them with quality; Al-Hamdu-Lillah.
Muhammad Saleem Dada
e-mail: [email protected]
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STATUS OF AHADITH
According to the remarks of ABU-EESA TIRMIDHI (may Allah bless him) all of the narrations in his beautiful compilation of Ahadith “JAME’ TIRMIDHI” are practically acceptable except for two. The first one was reported by Abd-Allah ibn Abbas (RA; death: 68 AH i.e. 687 AD), cousin of the Prophet (PBUH) and one of the masters in TAFSIR (commentary of the Holy Book Quran), that the Prophet PBUH combined the Zuhr (afternoon prayer) and Asr (late afternoon prayer); and combined the Maghrib (prayer after sunset) and Isha (night prayer) in Madinah, even though there was no cause for fear, no journey to undertake or no inclement weather to contend with (H-187). The second one was reported by Mu'aviya ibn Abu Sufyan (death: 60 AH i.e. 680 AD), that the Prophet (PBUH) said that, if one drinks alcohol, then one should be whipped and if one repeats it the fourth time then one should be killed (H-1449). Nearly the whole of the book comprises of narrations that are SAHIH (Sound), HASAN (Well Narrated), HASAN GHARIB (somewhat unusual yet Hasan) or combinations of these three (so these all are fittingly acceptable as Ahadith). However there is relatively small number of narrations that have been feebly narrated and respectable TIRMIDHI has done well to point them out. Generally, this weakness is due to the weakness in SANAD (chain of the narration) though that does provide the weakness in MATAN (text of the narration). Note that every Hadith has two parts; one is the chain of the narration and the other is the text of the narration and also note that when some Hadith is feebly narrated, it does not mean that its text should be rejected totally but it means rather to be cautious in accepting its text keeping the authentic Ahadith in view for its understanding. The weak Ahadith in TIRMIDHI comprise mostly of three kinds; the first is GHARIB i.e. Unusual (due to the fact that there is only one chain for the narration that has some narrator who is weak in transmitting the Hadith, or due to the fact that one of narrators though reliable in transmitting Ahadith, has narrated some additional text in it that seems unplaced with reference to other Ahadith at the same topic it deals with, or due to the fact that the words in the MATAN i.e. Text seem highly odd by the message that it conveys with reference to other Ahadith of the same Topic it deals with); the second is where respectable TIRMIDHI remarks that its chain is weak and included in this second kind are all such phrases that respectable TIRMIDHI has used to denote that the SANAD of the narration is weak; its weakness might have occurred due to the fact that the narration is GHARIB or due to the omission of some narrator at the point in its chain where he should have been present (such narration is also named MUNQATA) or due to some confusion in the chain or/and in the text (such narration is also named MUZTARAB); the third kind of these Ahadith, that are feebly narrated, is MUNKAR i.e. Rejected or Incompatible (as its chain not only has some weak narrator but in addition to that, its text also has some feature that falls against the text of the authentic narrations on the same Topic that it deals with) but this kind of the weak Ahadith that conflict with the authentic Ahadith are an extremely small count in JAME’ TIRMIDHI. Please note that I, MSD, have provided here the list of weak Ahadith according to ABU EESA TIRMIDHI for those who are interested in that in the last of this presentation. However, please note also that I have not included very few of those Ahadith that have been termed as weak by TIRMIDHI that was complemented in text by some strong Ahadith; the MATAN is not weak in such narrations due to the presence of the strong SANAD but the notable thing is that respectable TIRMIDHI like other compilers of Ahadith, takes weakness generally on the basis of the SANAD and the weakness at the MATAN is only secondary to it; also note that the compilers count Ahadith by the SANAD only and not by the MATAN so Ahadith that are similar in words yet they are reported by two different chains are not one but two Ahadith to them. Also, I, MSD, have not included those very few narrations in the weak category on which respectable TIRMIDHI has given no remark to clarify their status or where he has given the remark that “this is the best among narrations that I know on this topic”; this is relative and to judge the status of the narration by such statement is not possible for the ordinary student of Ahadith. With all said, please note that even if this omission is taken together of not considering any weakness in few of Ahadith here (due to presence of Ahadith similar in words or due to no remarks present therein or due to the comparative statement by respectable TIRMIDHI), that still does not come to any significant number. So, the list here does bring the weak Ahadith in view in JAME’ TIRMIDHI (leaving its last two booklets that are not recorded here); the notable point is that our study of JAME’ TIRMIDHI especially relates to the better understanding of the MATAN (text of the naration) rather than the SANAD (chain of the narration); Al-Hamdu-Lillah.
Ahadith (singular being Hadith) mean literally something new that is told but in the Islamic Teachings, the word specifically denotes the narration of the sayings of the Last Prophet Muhammad (PBUH), his deeds, his silence over an action committed in front of him and in fact all that is related to that great man, the last Messenger of Allah. As SUNNAH is the term used for the Prophet’s sayings, deeds, silence and his total attitude towards the matters of life, so in other words, Ahadith are the narration of SUNNAH; these both terms are often used interchangeably. The term Ahadith or Hadith is used with the pronunciation of “TH” that is said with a touch of “S”. There is no letter in English that is equivalent to this Arabic letter for this pronunciation; also the “DH” in TIRMIDHI is unique in its pronunciation that is pronounced with a touch of “Z”. Arabic is particular about the pronunciation of its letters as it has another letters for “S” and “Z” in its alphabet. Interestingly, though my native language Urdu has both these letters (plus the letters for “S” and “Z”) that are used in AHADITH and TIRMIDHI in its alphabet yet nobody speaks them in the Arabic style; they are just another “S” and “Z” respectively. Let us now understand few important terms with which Ahadith are labeled and that are used commonly in the study of Ahadith.
All the importance of Ahadith in Islam might be understood by the fact that it is the second source of the three sources by which we Muslims get the Islamic commands, the Commands of Allah; the first source being the Holy Book Quran and the third being the consensus of eminent ULAMA (specially SAHABA) over some matter of importance (but rulings provided by this third source must have some feature of the Holy Book Quran or/and Ahadith as its base or in other words, it does not give any command but presents the Islamic Command to the best of knowledge at the Holy Book Quran and the SUNNAH for some moot issue; mostly it provides the status of Commands that they both provide). Note that Allah, the only True Lord, is the only One Whose Commands Muslims obey but these are not only in the Holy Book Quran as Ahadith too provide these Commands; the Holy Book Quran says “whoever obeys the Prophet, he has obeyed Allah” (Surah NISAA-80); and the consensus provides the understanding of these Commands and the status of these Commands, that are received by both these primary sources without providing Commands of Allah by its own. The Holy Book Quran is Islam complete in theory for all times and places and the SUNNAH, as we get it by authentic Ahadith, is Islam complete in practice for all times and places. When the Muslim person ponders on Ahadith, he develops the ability to reveal much about the different practical aspects of life by Islam and this certainly is the greatest benefit of attachment to Ahadith. So worship is only to Allah but that comes not only by keeping to the Holy Book Quran but also by obedience to the Prophet Muhammad PBUH; with that statement, any more assertion for the importance of Ahadith is not possible. Note well that the Prophet Muhammad PBUH, the last Messenger of Allah, has an amazingly great acceptance in the court of Allah and his disregard is certain ruin in AKHIRAT (the true life after this life); even in this life, it becomes such great damage to it that leads to its total disaster for sure. The history does record such results (and they would yet be witnessed) that even nations have gone to total ruin when and where they challenged the respect of that great man Muhammad PBUH, the last Messenger of Allah. Note that he was born within few years of the year that is termed as the year of the elephant as in that ABRAHA, the ruler of Yemen, had come to Makkah to destroy the Holy Kaaba with an elephant (who refused to enter the city, kneeling down); in fact, it was ABRAHA and his men that were totally destroyed by the pebbles that small birds coming from nowhere threw upon them; their flocks are named ABABIL. The Holy Book Quran narrates this amazing event in Surah FEEL (that is Surah-105) and any of the good TAFSEERS on it would tell much about this amazing event. Though difference in opinion to him as a man was allowed at the time when he was present at the world (and there are places where few SAHABA did differ to him asking him first if he had spoken the words as the guidance from Allah or by his own personal opinion with total respect to him; they voiced their difference only when they knew that the Prophet PBUH has mentioned his personal opinion); that position stays even today if someone could know that something which the Prophet PBUH had said was his personal opinion. As it is quite improbable to know at this moment of time if he had said something in the capacity of just a human being (or had done something in that capacity), there remains no option but to follow the SUNNAH strictly as outlined in the authentic Ahadith in clear terms.
Ahadith are narrated by chains of narrators as they were generally compiled into books after couple of centuries of the passing away of the Prophet (PBUH) though they were quoted and put into practice yet they generally were not compiled into black and white. The compilers of Ahadith heard Ahadith from the truthful masters of Ahadith at their time who had heard them by their truthful elders who in turn had heard them by their own truthful elders and they had heard it from SAHABA (companions of the Prophet PBUH). There are chains for some narrations that have seven or even more narrators in it in sequence but mostly there are other chains that comprise only of four narrators, the fourth being one of SAHABA like respectable ANAS IBNE MALIK, ABU HURAIRA, IBNE ABBAS, IBNE UMAR and others who lived for quite many years after the passing-away of the Prophet (PBUH); may Allah be pleased with them all. “RA” is used with the name of every SAHABA that means RAZI-ALLAH ANHU and translated into English it is “may Allah be pleased with him”. Sayyidah AYESHA, the beloved wife of the Prophet PBUH, also lived for many years after him and there is high number of Ahadith that are narrated by her too.
The categorization of Ahadith on the basis of the status of the chain is as follows. When the chain goes unbroken to the Prophet (PBUH), it is called MARFU and when it stops at any SAHABI (the companion of the Prophet PBUH), narrating the words of SAHABI or his deeds, it is called MAUQUF that is technically not a Hadith but an ASAR and when it stops at TABA’EE (companion of the companion of the Prophet PBUH), narrating words of TABA’EE or his deeds, it is called MAQTU. The Ahadith that are termed as SAHEEH or HASAN or HASAN-GHARIB or any combination of these three are those that have an unbroken chain to the Prophet PBUH where all narrators are good, adult and sane Muslims, having a good memory, avoiding all big wrongful activities and earning HALAL i.e. by lawful means according to the Islamic Teachings; all narrations that are not presented at the list of weak narrations provided at the end, are included in these three categories and are well to accept as authentic. When the chain has a narrator who is known to be a deliberate liar, it is called MAUDHU and that narration might have been forged by that liar for some worldly benefit to his own self or to give some worldly benefit to someone of his own choice. The chain that omits a narrator at a point of time where he should have been present is MUNQATA while MURSAL is where a TABA’EE narrates directly from the Prophet (PBUH). MUZTARAB is the narration that has such SANAD (chain of narration) that is hard to judge well or such MATAN (text of narration) that is hard to reconcile with what other Ahadith on the same topic report. There are other terms too for narrations but these are the most important in the study of the chains of Ahadith. Note that JAME’ TIRMIDHI does not have any MAUDHU Hadith though it has an extremely small number of MAUQUF and MAQTU narrations (reported mostly by very sound chains) while weak Ahadith in it are mostly GHARIB and where he uses some phrases to denote some weakness in the narration, those are mostly MUNQATA or MUZTARAB. There are some MUNKAR Ahadith too in the compilation yet they too are extremely small count and even if the total count is taken for all Ahadith that are feebly narrated in JAME’ TIRMIDHI, they would represent very small fraction of the total narrations in it certainly. Please note that if a narration is weak, it does not mean that its text should be discarded in total but it means to handle its text with care and here the guidance of ULAMA counts a lot. I, MSD, have presented the list of serial numbers for the weak Ahadith at the JAME’ here in the last of it; these are mostly GHARIB and also those that are MUNQATA & MUZTARAB; they also include the few MUNKAR narrations that are in it; Al-Hamdu-Lillah.
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GLOSSARY of terms for the Status of Commands
Islam comprises of Commands of Allah and to know their position is utmost necessary so as to put Islam into practice well. Note well that we all only have to obey Allah actually as He only is the One Creator of all and obedience to any of His creatures is allowed only when it does not become a challenge to His obedience. There are three sources to know these Commands and those are the Holy Book Quran, then the SUNNAH of the Last Prophet Muhammad PBUH and then the IJMA’ (Consensus) of Ulama, especially SAHABA, though this last one does not provide the Commands but denotes their status and matters relating to them, clarifying them totally for practice. Here, I am presenting the terms that are commonly used to denote the status of Islamic Commands, the Commands of Allah, and this would insha Allah help a lot in understanding of Ahadith.
FARDH literally means to decree; in the SHARIAT (the way to fulfill the Islamic Teachings), it denotes that which is delineated in such manner that no increase or decrease is possible. FARDH might be FARDH-AIN (that which is necessary on each Muslim to perform) or it might be FARDH-KIFAYAH (that which is necessary to perform by at least some of the Muslims in a group at a time or at a place). To say Prayers is FARDH-AIN and to spread the teachings of Islam with love and care to all is FARDH-KIFAYAH. The basis for the command of FARDH is the definite text of the Holy Book Quran & the SUNNAH wherein there is no ambiguity but in fact, it is totally clear and to act upon it is necessary.
WAJIB literally means necessary, whilst in the SHARIAT it denotes that which is established by some text from the KITAB (the Holy Book Quran) and/or by SUNNAH by the good interpretation of it with the high understanding of both of them. And it is also binding and to act upon it is necessary.
SUNNAH (Muakkadah) means in the SHARIAT the emphatic SUNNAH or in other words, an act upheld by the Prophet (PBUH) perpetually whilst letting it be known that its performance is not FARDH or WAJIB. The total abandonment of SUNNAH MUAKKADAH (emphatic SUNNAH) asks for some reproach and in this sense it is somewhat binding on Muslims.
SUNNAH (Ghair Muakkadah) means the SUNNAH that the Prophet did sometimes and also left sometimes. It is not binding but it is better to fulfill such SUNNAH sometimes at least so as to become included in those who do care about the SUNNAH to much high extent.
MUSTAHAB means an act that is most appreciable to practice though it is not binding and as such, the omission of its practice is not something to blame.
MUBAH means an allowance given to the Mukallaf person (this means a competent person who is Muslim, Sane, Adult and in full possession of his faculties) in performing or refraining from an act. Mubah has been defined as that act upon which there is no commendation; neither upon its performance nor on its omission.
MAKRUH TANZIHI means that act to which the SHARIAT shows some reproach yet the person who takes it up at times, is not in actual blame-worthy; he would be advised to refrain from it if he persists on it without any care.
MAKRUH TAHRIMI means that act to which the SHARIAT asks to refrain and takes its practice as wrongful doing. As such it is the matter that if taken up in practice is much to blame.
HARAAM means that act to which the SHARIAT asks to refrain emphatically; all big sins are HARAAM and all wrongful acts of high nature are included in this term.
Mostly, the guidance by the ULAMA (especially the ancient ULAMA that were most well-versed in the Quran and the SUNNAH) established the positions for Commands of Islam as they saw the emphasis shown for them by the words of the Holy Book Quran and by the words of the authentic Ahadith; IJMA’ of the ULAMA (especially the IJMA’ of SAHABAH and all the continuous practice of Muslims upon Islam righteously) provided the clarification in particular for the status of all these Commands of Islam; all such IJMA’ is said to have the guidance of Allah. Note that the first three denote the position of those Commands of Allah that He wants done (with leniency in the third); the three that come afterwards denote matters for which He has given us an option to take or to leave and there would not be any violation of the Commands of Allah by any way; the three last ones denote the Commands of Allah for which He has commanded us to refrain (with most strict avoidance of the last one in these three i.e. HARAAM as it is the worst in practice and all big sins are counted in this category). There are few other terms too to denote the position for the commands of Islam and these actually are the sub-headings to the main categories that we all have just studied. I provide a list of such terms below alphabetically:
AADAAB-----------Praiseworthy Manners & Etiquettes; comes in MUSTAHAB and it might be used for clarification of any Command in the first three
HALAAL------------Allowed to eat or to use; comes in MUBAH
JA’EZ----------------Another word for HALAAL; comes in MUBAH
KABIRAH----------The big sin; comes in HARAAM
KARAAHAT-------Feeling of reproach to something being uneasy at its presence; related to MAKRUH (Tahrimi or Tanzihi)
MABRUR-----------Which is accepted as pious act specially HAJJ
MAKRUH-----------Such deed to which a good person feels uneasiness and by SHARIAT, it is detestable and it might be TAHRIMI or TANZIHI
MAQBUL-----------Accepted; might be said for any of the first six categories of Commands
NAFL--------------A good act yet not necessary to perform; comes in MUSTAHAB
NAJA’EZ-----------Not Allowed and it is opposite of JA’EZ; related mostly but not always to MAKRUH TAHRIMI
SAGHIRAH--------The petty sin that comes in TANZIHI; with persistence, taking it as nothing to worry, then in TAHRIMI
Note that besides being one of the terms in the designation of commands, SUNNAH in general also is the specific term that relates to all words, actions & silence of the Prophet (PBUH) on something done in his presence; any such act that challenges this SUNNAH is termed as BID'AH. Note also that all those commands that the Muslim must fulfill as obligations, are expressed by the term ADL while those that are better to take in practice but they are not binding on him are expressed by the term EHSAAN. Note also that with ADL, the virtuous practice at EHSAAN too would manifest at places at the righteous Islamic Environment as this would insha Allah consolidate the practice of all the Islamic Teachings there; Al-Hamdu Lillah.
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Note that:
The Holy Book Quran is complete Islam in text; AAYAH-38 in Surah AN’AAM tells us “We have neglected nothing in the Book”; see also Surah NAHAL-89 and the SUNNAH of the Last Prophet Muhammad PBUH is complete Islam in Practice because the Holy Book Quran has commanded to follow the Prophet PBUH in all the issues of life practically. In other words, each one of these both is ASL (true) Source to Islamic Commands (that are the Commands of Allah) in its own way complementing each other totally. While the KITAB (the Holy Book Quran) provides the Complete Islam in writing, the established SUNNAH provides the Complete Islam in practice thus they both present Islam, the path towards Allah, in both the necessary aspects for all Mankind and even the JINN.
Al-Hamdu Lillah
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Presentation of JAME' TIRMIDHI with
"NOTES ON TIRMIDHI AHADITH"
(Muhammad Saleem Dada)
TIRMIDHI-1
1-BOOK OF TAHARA (PURIFICATION-112 topics)
TOPIC 1-Salah without purification is not accepted
(1)-Sayyidina Ibn Umar (RA) narrated that the Prophet (PBUH) said, “No Salah is accepted without purification and no Sadaqah is accepted from the proceeds of treacherous dealing.” Hannad, in his version, has used the word ‘illa’ (except) instead of “bighair” (without). [Ahmed 4700, 4969, Muslim 1874, Ibne Majah 272]
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JAME’ TIRMIDHI has the easiest topics in all books of Ahadith in SIHAH-SITTAH. This ease in topics that clearly show the relation with Ahadith under it is also one of commendable aspects of JAME’ TIRMIDHI (and makes it a book of Ahadith for the common man). Also respectable TIRMIDHI tries to bring Ahadith that are authentic without repetition and in the hard copy, you would find the names of other SAHABA (Companions of the Prophet PBUH) too at the topic he presents that have narrated Ahadith at the same topic. Purification being of extreme importance in Islam as SALAH depends on it, respectable TIRMIDHI has taken up this matter first at JAME’. Note that WUDHU (Purification by washing specific parts of the body) is one of the conditions of SALAH (or SALAT; the “T” in the last of the noun is changed with “H” in Arabic where there is period) so the Hadith clearly tells that without purification, SALAH is not acceptable. Many ULAMA of old have taken the SAJDAH of Recitation (there are 14 such verses in the Holy Book Quran) excluded from this Hadith (BUKHARI is one of them) and that means that they consider SAJDAH of Recitation is allowed without WUDHU. Note that according to MALIKI-FIQH, the person who does not find water for WUDHU or even clean sand for TAYAMMUM, he does not have to say the Prayers of that time and he does not have to say QADHA (reading the prayers of the specific time after its time) too. AHMED ibn HANBAL says that he should read his prayers on time without WUDHU and there is no need for QADHA for it even if he gets water or clean sand after the time. The other two FIQH i.e. of SHAFA’I and of ABU-HANIFA say that he must read his Salah then and when he gets water or clean sand afterwards, he would have to say the QADHA of it though SHAFA’I takes that SALAH at its time as actual SALAH while ABU-HANIFA takes that SALAH at its time without WUDHU as an imitation of SALAH; the wise Muslim person might take any one of these viewpoints according to the situation. The Hadith here also tells that any charity that has been made from the wealth earned by wrong means is not acceptable at the court of Allah and he must give all of such wealth in charity without the intention of getting good returns; Al-Hamdu Lillah.
TOPIC 2- Merits of WUDHU (ablution)
(2)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) said, “When a Muslim person, (or a Believer) washes his face while performing WUDHU (ablution) then, with the water (or the last drop of water), all his sins committed with his eyes are washed away. When he washes his hands then all sins committed with them are washed away with water (or the last drop of water) till he comes out pure from sins.” [Ahmed 8026, Muslim 244]
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The Hadith have the words “ZUNUB” and “KHATAYA” that are used for petty sins and both usually point out such trivial wrongs that are done without any intention (such as attending such gathering of Muslims in which care of Islamic values is but little, though open opposition of Islam is not present, and attendance there seems to be necessary at least for the time being). The words that show the upper side of the wrongs are mostly SAYYE’AH and MA’ASI and KABA’ER. Note for the major sins that only to ask Allah for His mercy with much repentance on them provides their elimination.
TOPIC 3-Purification is Key to Salah
(3)-Sayyidina Ali (RA) narrated that the Prophet (PBUH) said, “The key to Salah is purification. Its TAHRIM is the TAKBIR (saying ‘Allah Akbar’ to begin it) and its TAHLIL is the TASLIM (saying ‘As-Salam Alai’kum wa Rahmat-Allah’ to end it).” [Ahmed 1006, Abu Dawud, Ibne Majah 275]
(4)-Jabir ibn Abdullah (RA) narrated that Allah's Messenger (PBUH) said, “The key to paradise is the Salah and the key to the Salah is WUDHU.” [Ahmed 14668]
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SALAH starts with TAKBIR (that means saying ALLAHU-AKBAR; Allah is the Greatest in the beginning of SALAH) and this declaration is named as TAHRIM that means to make the normal rightful things (like speaking, eating, drinking, walking or any other normal action that shows the man is not bound to SALAH) unlawful for the time when the man is at SALAH. With TASLIM (that means saying AS-SALAM ALAI’KUM WA RAHMAT-ALLAH at the end of SALAH), the normal rightful things come back to normal for the man again and so TASLIM is TAHLIL that means to make the normal rightful things lawful again. The Hadith narrated by Jabir (RA) gives the same message as the first Hadith that without WUDHU (the necessary purification), SALAH is not acceptable.
TOPIC 4-What does one say when he enters the toilet
(5)-Sayyidina Anas ibn Malik narrated that while going to the privy the Prophet (PBUH) said, “O Allah; I seek refuge in You”. Sayyidina Shu'bah said that Abdul-Aziz (by whom Shu’bah was narrating this Hadith) said at another time transmitting the words of the Prophet (PBUH), “O Allah; I seek refuge in You from evil and evil-doers (among impure male jinn and impure female jinn)”.
(6)-Sayyidina Anas (RA) narrated that when the Prophet went to the toilet, he would say 'O Allah! I seek refuge in You from impurity and evil deeds’ [Ahmed 11947, Bukhari 142, Muslim 375, Abu Dawud 5, Nasai 19]
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TOPIC 5-What one says on coming out of the toilet
(7)-Sayyidah Aisha narrated that when the Prophet (PBUH) came out of the toilet, he said, “GHUFRANAK” (O Allah! I seek Your forgiveness). (Ahmed 5275, Abu Dawud 30, Ibne Majah 300]
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Before entering the wash-room, it is most appropriate to seek refuge in Allah from all evil, especially from KHABAETH i.e. evil male & female JINN (the creatures that Allah has created mainly by flame of the fire and has given them the power to keep hidden from men; the term JINN comes from combination of letters in Arabic that are used basically for something hidden). Note that asking refuge in Allah from all evil becomes screen between the man and these creatures and they become unable to put the man into any trouble at this time when he is most susceptible to their attack as evil JINN choose such time for attack when the man is near to filth. At all times, angels protect human beings by the command of Allah, who are amazingly strong physically yet at such times the angels leave their company and if the spiritual power of any of human beings is not upto the mark for defense, evil JINN do sometimes attack him by their physical power in which they are stronger than human beings. “GHUFRANAK” means “O Allah! I seek Your forgiveness”; saying that is fine while coming out from the wash-room as it is DUA to Allah that as You have given me the opportunity to clean my physique from filth, give me Your blessing by forgiving my sins and clean my spirit too of all impurities.
TOPIC 6-Disallowance to face Kiblah (i.e Ka’bah) while relieving
(8)-Sayyidina Abu Ayyub Ansari narrated that Allah's Messenger (PBUH) said, “When you go to the toilet, do not face the kiblah while passing stool or urine nor turn your backs to it, but turn to the east or west.” Abu Ayyub (RA) said, “When we arrived in Syria, we found their privies built facing kiblah, so we would turn away from that and would seek Allah's forgiveness.” [Ah 23583, 23595, Bukhari 144, 394, M 264, AD 9, N 21, 22, Ibn-e-Majah 318]
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TOPIC 7-Concerning the Exemption from that
(9)-Sayyidina Jabir ibn Abdullah (RA) said, “The Prophet (PBUH) forbade us to pass urine while facing the kiblah. But, one year before his death, I saw him face the kiblah (i.e. Ka’bah).” [Ahmed 14878, Abu Dawud 13, Ibne Majah 325]
(10)-Ibn Lahi'ah has reported this hadith from Abu Dhubayr who reported from Jabir (RA) who reported from Abu Qatadah (RA) that he saw the Prophet (PBUH) passing urine facing the Kiblah. Qutaybah told us about it having been reported from Ibn Lahi'ah.
(11)-Hannad reported from Abdullah who from Ubaydullah ibn Umar who from Muhammad ibn Yahya ibn Hibban who from his uncle Wasi' ibn Hibban who from Sayyidina Ibn Umar who said, “I went up the roof of Hafsah's house and saw Allah's Messenger relieving himself. His face was towards Syria and back towards the Ka'bah.” [Ahmed 4812, 4991, Bukhari 145, 4991, Muslim 266, Abu Dawud 12, Ibne Majah 322, Nasai 23]
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The Prophet (PBUH) gave the guidance even for the wash-room; Ahadith at topic-7 seem to conflict with the Hadith at topic-6 but there is a noteworthy difference here that the Hadith at topic-6 is verbal command that has been recorded by all the books of SIHAH-SITTAH while Ahadith at topic-7 present the observation of JABIR (RA) and IBNE-UMAR (RA). It is obvious that the verbal command would be taken here as the observation might be wrong as these both were seeing the Prophet (PBUH) from some distance (and this was an unintentional view) so there might be some slack in their judgment of his position at that specific time. The best stance here is to take the Hadith narrated by Abu-Ayub Ansari-RA as it is the authentic verbal command, worthy of practice unconditionally.
TOPIC 8-Disallowed to pass urine standing
(12)-Sayyidah Aisha (RA) said, “If anyone says that the Prophet (PBUH) had passed urine standing then do not confirm him because he never passed urine but sitting down. [Ahmed 25653, Nasai 229, Ibne Majah 307]
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TOPIC 9-Concerning exception for that
(13)-Abu Wail reported that Sayyidina Hudhayfah (RA) said that Allah's Messenger (PBUH) came to a dirt-place of the people and passed urine standing. Then he brought water for him to perform WUDHU (ablution) and began to retreat but the Prophet (PBUH) called him until he was just behind the Prophet (PBUH). Then Prophet (PBUH) performed ablution and wiped over his socks. [Ahmed 23301, 23405, Bukhari 224, Muslim 273, Nasai 26, 27, Abu Dawud 23, Ibne Majah 305, 306, 455]
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The Prophet (PBUH) used to pass urine sitting down as narrated by BIBI AYESHA (RA) and the Hadith narrated by ABU-WAIL from HUDHAYFAH (RA) shows an exception to the rule. ULAMA have reasoned differently for this exception yet the best among them seems that he was feeling some pain in the knee-cap at that time so he passed urine standing. Other considerable reasons include the mention that there was not any single clean place to sit at the dirt-place, and that he wanted to convey that it is allowed to pass urine standing if it is done sometimes and not made a habit. Note that though the natural posture is always better for this relief (in comparison to seats that are in use too as of now) yet the seats even are well to use where needed.
TOPIC 10-On raising the lower garment
(14)-Sayyidina Anas (RA) said that when Prophet (PBUH) wanted to relieve himself, he did not raise his lower garment till he was very near the ground. [Abu Dawud 14]
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TOPIC 11-ISTINJA with right hand disliked
(15)-Abdullah ibn Abu Qatadah (RA) reported from his father that the Prophet (PBUH) disallowed them to touch their penis with their right hand. [Ahmed 22628, Bukhari 153, Muslim 267, Nasai 23, 24, Abu Dawud 31]
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TOPIC 12-ISTINJA with Stones
(16)-Sayyidina Abdur Rahman ibn Yazid (RA) said that Sayyidina Salman (RA) was told, “Indeed, your Prophet teaches you every thing, so much so as even how to relieve yourself.” Salman (RA) said. “Yes! He forbade us to face the kiblah when passing stool or urine, or to cleanse ourselves with the right hand, or to take less than three sandy-pebbles for cleansing, or to use dung or bones to cleanse.” [Ah 23764, 23766, Muslim 262, Abu Dawud 7, Nasai 41, 42, Ibne Majah 316]
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The guidance in H-14 is clear that the SATAR (the private parts) must be kept as much hidden as possible and even for this natural necessity, Muslims have to observe this important guidance. Note for H-16 that Salman (RA), who is mostly named as SALMAN FARSI (Salman the Persian) was born in Persia and later he came to Arabia. He accepted Islam and saw much trying times with the Prophet (PBUH) at Madinah. He was highly respected among SAHABA and he was the one who advised Muslims at the battle of Trench, when the disbelievers of that time were advancing towards Madinah in huge number, to dig the Trench around Madinah at sides from where it could be accessed; that advice was taken by the Prophet (PBUH) in practice then and it proved most fruitful by the blessing of Allah. He was mocked by a Jew by the sarcastic remark that your Prophet taught you even the matters of the wash-room and without any resentment, FARSI replied that the Prophet (PBUH) had done so; he guided us that we must care about the respect of KA’BAH even there and must not clean ourselves with the right hand (that means to refrain from touch of site of filth by the right hand though the vesself for water might be taken at the right hand). Note that at that time it was common to use sandy-pebbles for cleansing the site of filth (and it is allowed today even, if cleansing is done properly with at least three sandy-pebbles) so FARSI added that the Prophet (PBUH) has prohibited using dung and bones for ISTINJA (cleansing the site after passing urine or stool) instead of sandy-pebbles. Note that the dung is filth itself so it is not appropriate to use it to get cleansing through it while the bone is hard that might be sticky at ISTINJA and might wound the person (both are said to be the food of JINN).
TOPIC 13-ISTINJA with two stones (sandy-pebbles)
(17)-Sayyidina Abdullah (RA) said that the Prophet (PBUH) went out to relieve himself and said to him, “Fetch three stones for me.” Abdullah said, “I brought to him two stones and a piece of dung. He took the stones but threw away the piece of dung saying that this is impure.” [Ahmed 4299, Bukhari 156, Nasai 42, Ibne Majah 314]
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TOPIC 14-Things with which it is MAKRUH to make ISTINJA
(18)-Sayyidina Abdullah ibn Mas'ud (RA) narrated that Allah's Messenger (PBUH) said “Do’nt make istinja with dung and bone as that is provision of your brethren among JINN.” [Muslim 450]
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The Hadith here tells us that dung and bone both are unfit for ISTINJA not only because these both are incapable to provide cleansing (see Hadith # 16) but also because these both are the food for JINN; it is better to care for the preservation of their food-stuff not using them in cleansing. Some ULAMA have pointed out that the dung from edible animals is the food for the Muslim JINN while the dung from non-edible animals plus some of the dung of edible animals is the food for the non-Muslim JINN.
TOPIC 15-ISTINJA with water
(19)-Sayyidah Mu’adhah (RA) narrated that Sayyidah Aisha (RA) said (to the women) that they should tell their husbands to cleanse themselves with water as she felt ashamed to say it before them. The Prophet (PBUH) used to do that. [Ahmed 24693, Nasai 43]
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The best thing for cleansing the specific parts is water and the Muslims do use it commonly for the same today; note here that the matters related specifically to men need to be communicated to them by men only while the matters related specifically to women need to be communicated to them by women only. This is in accordance with the modesty that Islam appreciates and asks to practice in clear terms.
TOPIC 16-The Prophet went away a distance to relieve
(20)-Sayyidla Mughirah ibn Shu’bah narrated that he was travelling wiith Allah's Messenger (PBUH) once. When he wanted to relieve himself, he went away very far off. [Ahmed 15661, Nasai 16, Ibne Majah 334]
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TOPIC 17-Passing urine in the bathroom is MAKRUH
(21)-Sayyidina Abdullah ibn Mughaffal reported that the Prophet (PBUH) said that no one must urinate in the place where he bathes himself (bathroom), for evil promptings generally come from it. [Ahmed 20592, Nasai 3627, Ibne Majah 304]
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It is inappropriate to pass urine at the place of bathing but note here that generally ULAMA have allowed passing urine where the water is flowing or running ahead. The modern wash-rooms are fine as they have the water running to drains and as such there is no problem in them even if the seat and the shower are at the same space with necessary gap.
TOPIC 18-Concerning siwak (i.e. MISWAK)
(22)-Sayyidina Abu Hurraira (RA) narrated that Allah's Messenger (PBUH) said, “Were it not that I might distress my Ummah, I would order them to use the siwak at every prayer” [Ah 7343, Bukhari 887, N 12, M 252, AD 46, Ibne Majah 87]
(23)-Sayyidina Abu Salamah (RA) reported that Zayd ibn Khalid (RA) al-Juhanni said that he heard Allah's Messenger (PBUH) say, “Were it not that I might distress my Ummah I would order them to use the siwak before every Salah, and I would put off the Salah of ISHA till one-third of the night had passed.” The narrator said that Zayd ibn Khalid had the siwak on his ear as a scribe has a pen over it when he came to the mosque for his Salah and he did not offer Salah till he had used the siwak, after which he put it back in the same place. [Ahmed 17045, Abu Dawud 47]
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There are two aspects of using SIWAK that is also called MISWAK (that is the wooden piece mostly made from the tree of PILU used as tooth-brush); one is that the Prophet (PBUH) had appreciated it and the second is that it cleans the teeth. Use of Tooth-Brush with paste of choice might fulfill the latter aspect yet the former aspect is fulfilled only by the specific use of MISWAK; it is SUNNAH (Ghair-Muakkadah) to use MISWAK especially at WUDHU for Salah and this ease of not making it obligatory is due to the care that the Prophet (PBUH) did not want to put his UMMAH (which means all Muslims together who believe in the Prophet PBUH) into distress; please note that sometimes non-Muslims are addressed as UMMAH-DA’WAT that means all those peoples that are called towards Islam; reading of ISHA, the night obligatory SALAH, late near to the midnight is better; it might even be read just as the time for it commences.
TOPIC 19-On awakening, hands not to be put in a vessel
(24)-Sayyidina Abu Huraira (RA) narrated that the Prophet (PBUH) said, “When one of you awakes from sleep of the night, he must not dip his hand in the vessel till he has washed it two or three times, for he does not know where his hand was during the night.” [Ahmed 8594, 9150, 10502, Bukhari 162, AD 105, M 278, N 1]
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The guidance is clear and due to this, a person must wash his hands before putting it into any vessel that is just like spacious tub we use ordinarily today though the water would not become impure if he does put his hands in it without washing it first if he finds nothing objectionable at his hand or the water itself; note that “from sleep of the night” is not put as some condition here.
TOPIC 20-Reciting TASMIYAH before performing WUDHU
(25)-Ribah ibn Abdur Rahman ibn Abu Sufyan ibn Huwaytib reported from his grandmother who reported from her father that Allah's Messenger (PBUH) said, “The WUDHU of a person is void if he does not begin it with Allah's name.” [Ahmed 11371, Ibne Majah 337, Abu Dawud 102]
(26)-Rabah ibn Abdur Rahman ibn Abu Sufyan ibn Huwaytib narrated from his grandmother, daughter of Sa'eed ibn Zayd, from her father from the Prophet (PBUH)……. the like of it.
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According to SHAFA’I and ABU-HANIFA, it is SUNNAH (Ghair-Muakkadah) to say Bism-Allah (by the name of Allah) before commencement of WUDHU; MALIK considers it as MUSTAHAB but AHMED takes the matter as necessary and says that if someone forgets saying BISM-ALLAH before WUDHU, he should revise it; however, the bottom line here seems clearly that it is most appreciable to say BISM-ALLAH at the beginning of WUDHU yet it is not necessary for its validity.
TOPIC 21-To rinse mouth and snuff water up the nostril
(27)-Sayyidina Salamah ibn Qays (RA) said that Allah's Messenger (PBUH) said, “When you make ablution, snuff up water (in the nose) and when you use stone for istinja use an odd number.” [Ahmed 19009, Bukhari 161, Nasai 43, Ibne Majah 406]
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On the basis of this Hadith, the FIQH of AHMED takes it FARDH to rinse the mouth and snuff up water in the nose well in WUDHU (abd even in bathing) while MALIK and SHAFA’I take these both as SUNNAH in WUDHU and bathing. ABU-HANIFA takes these both, washing the mouth and the nose, as FARDH in necessary bathing though in other types of bathing and in WUDHU, he takes it is SUNNAH. In bathing, the person must care for the washing of the mouth and the nose inside as its omission is not good while in WUDHU (where also they are better), the washing of mouth and nose might be omitted to make it in good time if needed.
TOPIC 22-Rinse and snuff with one scoop of water
(28)-Sayyidna Abdullah ibn Zayd (RA) said that he saw the Prophet (PBUH) rinse his mouth and snuff up water from one palm of the hand. He did that three times. [Ahmed 16445, Ibne Majah 405,434, Nasai 97,98, Abu Dawud 100,118, Bukhari 185,191, Muslim 235]
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This Hadith, according to the three IMAMS except ABU-HANIFA, tells about taking water at one hand and then cleansing both mouth and nose with that water only, doing this three times (that is total three for both) and they keep it at the same position as taking water separately with one hand three times for mouth and then three times for nose (that is total six for both). ABU-HANIFA does not keep these both situations at the same plane taking the Hadith to mean that the narration means that the Prophet (PBUH) was taking water in one palm for mouth three times and then in one palm for nose three times and so it means the latter situation only; it is just a matter of preference how the WUDHU is better without affecting WUDHU in any way adversely.
TOPIC 23-Intertwine the beard
(29)-Sayyidina Hassan Ibn Bilal (RA) said that he saw Ammar ibn Yasir (RA) perform WUDHU. He ran his fingers through beard so Hassan (RA) asked him, “Do you intertwine your beard?” Ammar (RA) said, “Why should I not do it when I did see Allah’s Messenger (PBUH) run fingers through his beard.” [Ibne Majah 429,430]
(30)-This Hadith is also reported by Ibn Abu Umar from Sufyan from Saeed ibn Abu Arubah from Qatadah. He reported from Hasan ibn Bilal who reported from Ammar and he narrated the Hadith from the Prophet (PBUH).
(31)-Yahya ibn Musa has also heard the Hadith from Abdur Razzaq who reported from Isra'il who reported from Aamir ibn Shafiq who then reported from Abu Wa'il who reported from Sayyidina Othman ibn Affan (RA) that the Prophet (PBUH) used to run his fingers through his beard.
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”KHILAL” of beard (running fingers through the beard) is in AADAAB (MUSTAHAB) of WUDHU according to many ULAMA and that certainly is the better view though ABU-HANIFA designates it FARDH to perform KHILAL for the beard that is adjacent to the cheeks and the chin.
TOPIC 24-Wipe the head from the fore to the end
(32)-Sayyidina Abdullah ibn Zayd (RA) narrated that Allah's Messenger (PBUH) wiped his head, leading both hands from the fore to the back of the head up to the nape of his neck bringing them back to the fore. Then he washed his feet. [Bukhari 185,191, Ibne Majah 434, M 235, AD 100, N 97, 98]
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TOPIC 25-Wiping the head from the back
(33)-Sayyidah Rubayyi bint Mu'awwidh ibn Afra (RA) narrated that the Prophet (PBUH) wiped his head twice beginning from the back of his head, and again from its fore, and his ears, both of them, inside and outside. [Abu Dawud 126]
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MASAH (Wiping) of the head is done only once in the WUDHU by wiping head from fore to the back by wet hands and then bringing those hands back to the fore according to the H-32. But in H-33, we are informed that the Prophet (PBUH) wiped head from the back to the fore. Both Ahadith are strong by the chain of narration though in comparison, respectable Tirmidhi has given preference to the Hadith narrated by Abdullah ibn Zayd that is in practice; it seems that Sayyidah Rubayyi saw an isolated incident that she had reported here and normally the Prophet (PBUH) made the MASAH from fore to the back then bringing hands back to fore; note that MASAH is one of the four necessary things to perform at WUDHU (with washing of hands upto elbows, washing the face and washing the feet), omission of which makes it void.
TOPIC 26-Wipe the head once
(34)-Sayyidah Rubayyi bint Mu’awwidh ibn Afra (RA) narrated that she saw the Prophet (PBUH) performing WUDHU. He wiped his head front and back, his temples and ears, once. [Ahmed 27086, 27084, Ibne Majah 440, 441, Abu Dawud 131]
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TOPIC 27-Fresh water for wiping head
(35)-Sayyidina Abdullah ibn Zayd (RA) narrated that he observed Prophet (PBUH) perform WUDHU. He wiped his head with water that was not residual after washing his hands (which means that it was fresh water). [Ahmed 16433, 16445, 236, Abu Dawud 120]
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Wiping of head (ears included) is performed once; note that MASAH means “WIPING” and doing it three times would bring it to “WASHING” (the Holy Book Quran asks for MASAH of the head and not washing; see the fifth Surah MAEDAH-the sixth verse); note here that soaking the hands with the fresh water for MASAH is preferable.
TOPIC 28-Wiping the ears inside, outside
(36)-Sayyidna Ibn Abbas (RA) reported that the Prophet (PBUH) wiped his head and his ears their outsides and insides. [Bukhari 140, Nasai 101, Ibne Majah 439]
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TOPIC 29-Both ears are included with the head
(37)-Sayyidna Abu Umamah (RA) narrated that the Prophet (PBUH) when he made WUDHU he washed his face and both hands three times each and wiped his head, saying, “The ears are included in the head.” [Abu Dawud 134]
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TOPIC 30-Intertwine toes
(38)-Sayyidina Aasim ibn Laqit ibn Sabirah (R.A) reported on the authority of his father the Prophet (PBUH) said, “When you make WUDHU run your finger between your toes (this is called KHILAL).” [Ahmed16381, Bukhari 166. Abu Dawud 2366, Ibne Majah 407]
(39)-Sayyidina Ibn Abbas (RA) said, “When you make WUDHU make KHILAL of your fingers of hands and of feet.” [Ibne Majah 443]
(40)-Sayyidina Mustawrid ibn Shaddad Fihri (RA) said that he observed the Prophet that when he performed WUDHU he rubbed the fingers of his feet with his little finger. [Ahmed 18038, Ibne Majah 446, AD 148]
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In WUDHU, it is better to perform KHILAL (that means here the running of wet fingers into the gap of fingers at hands and running of the little finger of hand; opposite side; at gaps of fingers at feet). Though not necessary yet it is in AADAB of WUDHU and the KHILAL of fingers at feet is more significant.
TOPIC 31-Woe to dry ankles
(41)-Sayyidina Abu Huraira (RA) narrated that the Prophet (PBUH) said, “WAIL (woe; fatality) to the ankles in the Fire” (if they remain dry after ablution). [Ahmed 24570, 7796, Bukhari 163, Nasai 110, Muslim 140, 242]
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TOPIC 32-Washing each part only once
(42)-Sayyidina Ibn Abbas.(RA) said that the Prophet (PBUH) washed each part once (in WUDHU). [Abu Dawud 138, Nasai 80, Ibne Majah 411, Bukhari 157]
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TOPIC 33-Washing each part twice
(43)-Sayyidina Abu Huraira (RA) said that the Prophet washed the parts twice during WUDHU.
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WAIL means ‘fatality’ literally and it also is the name of a place at JAHANNUM according to Hadith. So here there is prohibition to leave the ankles dry as that would make the WUDHU incomplete and this prohibition is in strict terms. Note that the Prophet (PBUH) allowed MASAH (wiping) of leather boots or leather stockings of those times, worn after performing WUDU for three days at journey yet MASAH generally has been prohibited so this is how Muslims practice the matter. Also note that the verse-6 about WUDHU in Surah MAEDAH, the fifth Surah, asks for washing of feet generally due to ZABAR (one of the grammatical signs of Arabic) at the word “your feet” while ZER at the word would have shown that MASAH is enough. Note that the washing of parts once or twice in WUDHU, or some once and some twice, was due to the scarcity of water then and actual WUDHU is washing all parts three times except for the head on which MASAH is performed once with fresh water as this is what generally Ahadith point out collectively; many Ahadith have advised this general attitude that had been narrated by a high number of SAHABA. However, the Ahadith here permit washing of parts once or twice and if someone washes all necessary parts lesser than three times once or twice (but washes them well) in WUDHU then that would suffice.
TOPIC 34-Washing every part thrice
(44)-Sayyidina Ali (RA) said that the Prophet washed parts during WUDHU three times each. [Ahmed 928, 945, 971, Nasai 8, Abu Dawud 114]
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TOPIC 35-Washing parts once, twice or thrice
(45)-Sharik reports from Sayyidina Thabit ibn Abu Safiyan that he asked Abu Ja'far if Sayyidina Jabir (RA) had narrated to him the hadith that the Prophet (PBUH) performed WUDHU washing the parts once, twice or thrice each. He answered, “Yes.” [Ibne Majah 4101]
(46)-Abu Eesa (Respectable Tirmidhi) says that Waki has also narrated this Hadith from Thabit ibn Abu Sufyan that he asked Abu Jafar (but here the question was if he has heard Jabir RA that the Prophet PBUH performed WUDHU washing each part once only) and got a confirmatory response. He said that Qutaybah and Hannad had narrated the hadith from Waki on the authority of Thabit like this and this chain of narration is better than the chain in the previous narration.
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TOPIC 36-To wash some parts twice; others thrice at WUDHU
(47)-Sayyidina Abdullah ibn Zayd (RA) narrated that while performing WUDHU, the Prophet (PBUH) washed his face three times and hands twice. Then he wiped his head and washed his feet (twice). [M 235, Abu Dawud 118, Nasai 97, 98, Bukhari 185]
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Ahadith here clarify that though the washing of parts of WUDHU is thrice generally yet if at times it is performed washing some parts twice and some parts thrice wiping the head once that would suffice if the washing of parts is done well in WUDHU.
TOPIC 37-The Prophet's WUDHU (ablution)
(48)-Sayyidina Abu Hayyah (RA) reported that he observed Sayyidina Ali (RA) perform WUDHU. He washed his both hands thoroughly, rinsed his mouth thrice, snuffed water up his nostrils thrice, washed his face thrice, washed both arms including elbows thrice, wiped head once and washed both feet including ankles (thrice). Then he stood up and drank the remaining water saying, “I wished to show you how the Prophet (PBUH) performed his WUDHU.” [Abu Dawud 116, Nasai 70]
(49)-Qutaybah and Hannad reported from Abul Ahwas who from Abu Ishaq who from Abd Khayr on the authority of Sayyidina Ali a Hadith similar to Abu Hayyah's Hadith, but Abd Khayr has reported some more words and those are ‘when he had finished performing WUDHU, he took some of the remaining water in his palm and drank it’. [Nasai 136]
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Here at H-48, we do have the total WUDHU near to perfection and this is how WUDHU is performed generally since many centuries upto this time; Al-Hamdu Lillah (all praise is for Allah). So in the last of these Ahadith, respectable Tirmidhi brought the final position and that is the beauty of the presentation of Ahadith on this topic showing all valid situations for WUDHU coming to the final position that this is the total WUDHU that all Muslims all over the world generally practice for SALAH.
TOPIC 38-Sprinkling water after WUDHU
(50)-Sayyidna Abu Huraira (RA) narrated that the Prophet (PBUH) said “Jibril came to me and said, ‘O Muhammad! When you perform WUDHU, sprinkle water’.” [Ibne Majah 463]
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Sprinkiling of water means here to sprinkle some water at the IZAAR (outer loose garment worn instead of trousers and Muslims often wear it) as this is said to keep vague thoughts away about still needing purity. This command is not actually for the Prophet (PBUH) and note that being a weak narration it does need some scrutiny; here ULAMA have remarked that some people need such things to affect the Psyche though they are clean yet they feel unclean and this becomes a technique that as now he has sprinkled some water on the IZAAR so now there is nothing impure that might stop him from reading of the good SALAH. This becomes a prop to relax for those who have vague thoughts about their cleanliness and generally it is neither necessary nor taken up in practice.
TOPIC 39-Perfecting WUDHU
(51)-Sayyidina Abu Huraira (RA) narrated that Allah's Messenger (PBUH) said, “Shall I not tell you of something by which Allah erases sins and elevates ranks?” They (the SAHABA; respectable companions of the Prophet PBUH) said, “Of course, O Messenger of Allah!” He said, “To perfect WUDHU even in trying conditions, to go towards mosques very often and to wait for the next Salah after offering one. This is Ribat (guarding the frontiers).” [Bukhari 7733, Muslim 251, Nasai 90]
(52)-Qutaybah reported to us that Abdul Azizi ibn Muhammad also reported in like manner from Ala, except that Qutaybah repeats the words ‘This is Ribat’ three times.
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Note that the message here is that SALAH erases sins and if that is kept well making a good WUDHU (Ablution that is necessary before reading of SALAH) even when it seems tough as in FAJR, the SALAH before dawn, when the weather is cold or as in between watching entertaining sports and then going to the Mosque at such times rather than reading SALAH at home and then waiting enthusiastically for the next SALAH (this does not mean waiting at mosque physically for the next SALAH except when it is between ASR, the SALAH before the sunset and MAGHRIB, the SALAH just after the sunset but it means enthusiasm for SALAH as explained by many ULAMA of repute). Ahadith clarify that both WUDHU and SALAH erase sins (as WUDHU is practically an attachment to SALAH; see Hadith # 2) and the Holy Book Quran says in Surah HUD, “And establish regular prayers at the two ends of the day and at the approaches of the night as those things that are good remove those that are evil; be that the word of remembrance to those who remember (their Lord)” (11:114). RIBAT means to guard the frontiers of the Muslim land from the ill-wishers of Muslims and more than that of Islam. The point to note is that caring about WUDHU and SALAH is such matter that is very near to this position on an individual plane as when a person cares about his WUDHU & his SALAH in all conditions, he does not give any chance to satan to cause trouble so he is at the guard of his good deeds (frontiers) to keep them unharmed and that provides for his good belief (the whole land) to remain intact; Al-Hamdu Lillah.
TOPIC 40-Using towel after WUDHU
(53)-Sayyidah Aisha (RA) said that Allah's Messenger (PBUH) had a cloth with which he dried his limbs after (having performed) WUDHU.
(54)-Sayyidina Mua’dh ibn Jabal (RA) said, I observed the Prophet (PBUH) wipe his face with the edge of his garment after performing WUDHU.
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TOPIC 41-What is said after WUDHU
(55)-Sayyidina Umar ibn al-Khattab (RA) narrated that Allah's Messenger (PBUH) said, “Anyone performs WUDHU and makes it a perfect WUDHU and says (I bear witness that there is no god besides Allah who is the One, Who has no partner and I bear witness that Muhammad is His slave and Messenger. O Allah! Cause me to be among those who repent and cause me to be among who purify themselves), then all the eight doors of Paradise are opened for him that he may enter by whichever door he chooses.” [Ah 17316, 17398, M 234, AD 169, 609, N 151, Ibne Majah 470]
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This Hadith gives the same message that H-2 and H-51 have given that WUDHU & SALAH erase sins yet this Hadith informs more that even big sins might be erased if the WUDHU & SALAH are wonderful and accepted in the court of Allah as the doors of Paradise are opened for such a man if he does repent on his sins by heart; note here that the person must ask mercy and blessing from Allah for this positon to occur that all his sins (even the big sins) are washed away, when he stands for SALAH as making of TAUBAH (repentance on wrongful deeds done) is necessary that only has the ability to erase the big sins; also he must try never to repeat the bad deeds that he had done before.
TOPIC 42-WUDHU with a MUDD of water
(56)-Sayyidinah Safinah (RA) narrated that the Prophet (PBUH) performed the WUDHU by a MUDD of water and the purifying bath by a SA’ of it.
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MUDD was the measuring unit of that time that according to ABU-HANIFA comes to nearly 800 grams of today (796 grams to be exact). SA’ is the higher unit in the same sequence that comprises of four MUDD so that is around 3200 grams (i.e. three Kg and two hundred grams). The lesser unit is RATAL that is half of MUDD, two of them making MUDD in the sequence and eight of them making SA’; the other three IMAMS take the measurement of MUDD lesser than what ABU-HANIFA has informed as their MUDD is around 540 grams by today’s standard of measurement and SA’ comes to four times more i.e. around 2160 grams (measurement of RATAL being the same i.e. around 400 grams); here the measurement that ABU-HANIFA has presented seems to be the better explanation for RATAL, MUDD and SA’ as it is in sequence progressing with whole numbers from lesser values to higher as Arabs at that time did go for simple calculation for measurement; in the Hadith, the measurement is given for the minimum amount of water according to the observation of SAFINAH (RA) that would do for WUDHU and for GHUSL (Bath) respectively and it is not the maximum. So if someone fulfils necessary purification in these specific measurements caring to make WUDHU or GHUSL in full, his purification is valid though it is better to take more water than this with care that it is not wasted but put to use well.
TOPIC 43-Makruh to use more water in WUDHU
(57)-Sayyidina Ubayy ibn Ka'b (RA) narrated that the Prophet (PBUH) said, “There is a devil for WUDHU called Walahan. So, beware of temptations caused about water.” [Ahmed 21297, Abu Dawud 547, Ibne Majah 421]
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This word “WALAHAN” comes from the root word that means “to get into extreme surprise”. Here it means that WALAHAN (i.e. the common name of any member of the satanic force that works against WUDHU) stands most surprised at the time of WUDHU how to cause doubts about the validity of WUDHU especially about the water taken for it. The head of the topic suggests that taking more than necessary water for WUDHU makes the work of WALAHAN easy so the person making the WUDHU must use only the necessary water for it.
TOPIC 44-WUDHU for every Salah
(58)-Sayyidina Anas (RA) reported that the Prophet (PBUH) used to make WUDHU for every SALAH whether he already was in a state of WUDHU or not.
(59)-It is reported in a hadith of Sayyidina Ibn Umar (RA) that the Prophet (PBUH) said “If anyone who is in a state of WUDHU, made a fresh WUDHU then Allah records for him ten pieties.” [Abu Dawud 62, Ibn e Majah 512]
(60)-Sayyidina Amr ibn Aamir Ansari (RA) reported that he heard Sayyidina Anas ibn Malik (RA) say “The Prophet (PBUH) used to perform WUDHU for every Salah.” He asked, “What was your practice?” He said, “We let one WUDHU serve us many Salah till the WUDHU was nullified”
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TOPIC 45-The Prophet offered many Salah with one WUDHU
(61)-Sayyidina Sulayman ibn Buraida (RA) reported from his father that the Prophet (PBUH) used to perform WUDHU for every Salah. When Makkah was liberated, he offered several Salah with one WUDHU and wiped over his socks. Sayyidina Umer (RA) said, “You did something that you never used to do before.” He said. “I did it on purpose” [Ah 23027, 23034, M 277, AD 172, N 133, Ibne Majah 510]
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Although it is allowed to read many SALAH with one WUDHU unless it is broken by some reason (WUDHU breaks by passing of wind or by call of nature or by sleep etc.) yet the Prophet (PBUH) used to perform WUDHU for each SALAH but at 8 HIJRI when the Prophet (PBUH) and SAHABA conquered Makkah, he read many SALAH with one WUDHU and did not wash the feet but wiped over his socks (at that time, socks were usually made with leather not allowing water inside the feet and persons wearing them could move about with only those on the feet without any boots on and here, we all would soon study this matter at topic-70 and topic-71 insha Allah); when UMAR (RA) remarked that the Prophet (PBUH) had done something that he had not done before, presumably he meant both of these things that is making one WUDHU for many SALAH and wiping over socks instead of washing feet that is one of the necessities of WUDHU. The Prophet (PBUH) responded that he had done that on purpose which means that he wanted ease for UMMAH (Muslims as a whole) so that the Muslims that were to come in times ahead, do not find any problem in reading many SALAH with one WUDHU if they will; also, they might wipe their leather socks that they had worn after making WUDHU for the few days ahead at travel without taking them off at WUDHU during that specific time.
TOPIC 46-Man & Woman making WUDHU from one vessel
(62)-Sayyidina Ibn Abbas (RA) reported that Sayyidah Maymunah (RA) told him that she and the Prophet (PBUH) had the purification bath from the same vessel. [Ah 2686, Bukhari 263, 322, M 322, N 232, Ibne Majah 377]
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TOPIC 47-Dislike to use left water after woman's WUDHU
(63)-A man from Bani Ghifar reported that the Prophet (PBUH) forbade use of water after a woman has purified herself from it. [Ahmed 20680, AD, 82, Ibn e Majah 373, Nasai 342]
(64)-Sayyidina Hakam ibn Amr Ghifari (RA) narrated that the Prophet (PBUH) disallowed man to make WUDHU with the water remaining after a woman (unrelated woman) has made WUDHU from it. Or he disallowed her left-over water after drinking.
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TOPIC 48-Exemption therein
(65)-Sayyidina Ibn Abbas (RA) narrated that one of the Prophet's (PBUH) wives (RA) bathed from a large tub. The Prophet (PBUH) then intended to perform WUDHU from it, but she said, “O Messenger of Allah! I was sexually defiled.” He said, “Water is not polluted.” [Ahmed 2102, Ibne Majah 370, Abu Dawud 68, Nasai 324]
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Note that when water for WUDHU is present in a big vessel that might be a big tub, there are three ways the man and his wife might make WUDHU from it. One they both make WUDHU together (this is fine by the FIQH based on the SUNNAH); second the man makes his WUDHU and then the woman makes her WUDHU (this again is fine by the FIQH); third the woman makes her WUDHU and then the man makes his WUDHU using the same vessel with water therein (among the four, AHMED has objection to it while the other three do not find any problem in that too). Note that this matter is related to that position when the water is present in some big vessel and not for the water that runs from the tap or the shower as that causes no adverse issue here; the same information holds good for bath too but please note that this ruling is between the man & wife because it is not appropriate that the man uses the used water of an unrelated woman at the vessel for WUDHU or the other way round as that is MAKRUH-TANZIHI; it would become TAHRIMI for those who find some perverted pleasure in it.
TOPIC 49-Water is not polluted by anything
(66)-Sayyidina Abu Sa'eed Khudri (RA) narrated that someone asked, “O Messenger of Allah! Do we make WUDHU out of the well of Buda'ah?” This was a well into which menstrual clothes, dead dogs, and stinking things were thrown. So, Allah's Messenger (PBUH) said, “The water is pure. Nothing defiles it.” [Ahmed 11119, Abu Dawud 66, 77, Nasai 323]
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TOPIC 50-More on that
(67)-Sayyidina Ibn Umar (RA) narrated that the Prophet (PBUH) was asked about water in the desert lands at which birds and wild beasts come frequently. He said, “If the water is as much as will fill two pitchers then it bears no impurity.” [Ahmed 4605, 4803, Abu Dawud 63, 65, Nasai 52]
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ULAMA have deduced when one of the three specific qualities (that are color, smell, taste) changes adversely at water then it is taken as unclean while if something falls in it and there does not seem any change in any of the specific qualities for that water then if the water is in small amount it would be taken as unclean but if it is in some large quantity then it would not be taken as unclean; there is a difference of view in how much is ‘large quantity’; ABU-HANIFA takes water in small amount when something unclean falls at one side of it and its effect is felt at the other side but if it does not affect the other side then it is in large quantity (an idea is given for this large quantity that a pool measuring 10 X 10 feet with a good depth of some 5 feet or more has water in large quantity); MALIK asks to view the water carefully and if something unclean is seen clearly in the water than it is in small amount otherwise it is in large quantity; SHAFA’I and also AHMED take the water as in small quantity if the water is lesser than two pitchers, even if just a little, otherwise it is in large quantity. The two-pitchers’ amount of water (total of which is called QULLATAIN) is difficult to delineate in today’s terms as there is not much indication in narrations about the measurement even by those times and the matter becomes much problematic when we see that even a little less than this fixed amount causes the water to become small amount of water according to both of them (note that many of ULAMA of repute have taken the minimum value of the total of these two as around 216 Kg). As for the water at the well of BUDA’AH, the famous well at Madinah at that time, note that the use of its water was very high and that used to change the water rapidly bringing the clean water at forth all the time so the Prophet (PBUH) clarified that this specific water is pure to put all at ease validating that to make WUDHU with it is quite well. Note that the word reported from the Prophet (PBUH) is “AL-MA’A” (the water) so this information was particularly related to the water of BUDA’AH as people used to throw much of filth in it before the advent of the Prophet (PBUH) at MADINAH.
TOPIC 51-To urinate in still water is disallowed
(68)-Sayyidina Abu Huraira (RA) narrated that the Prophet (PBUH) said,”None of you must pass urine in motionless water from which he will make WUDHU.” [Ahmed 8193, Bukhari 239, Muslim 282, Abu Dawud 69]
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TOPIC 52-Concerning the ocean water that it is pure
(69)-Safwan inb Sulaym reported on the authority of Sa’eed ibn Salamah of the descendants of ibn al Azraq that Mughirah ibn Abu Burdah informed him that he heard Sayyidina Abu Hurraira say that a man said to Allah’s messenger (PBUH), “We travel at the sea and have small amount of water (to drink). If we we make WUDHU from it we would go thirsty so can we make WUDHU with sea water?” He said, “Its water is pure and its dead are lawful food.” [Ahmed 8743, Abu Dawud 83, Nasai 59, Ibne Majah 386]
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TOPIC 53-Emphasis on care while urinating
(70)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) passed by two graves. He said, “Both of them are punished, but not for something big. This one was not careful to avoid drops of urine defiling him. And this other one went about slandering people.”
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Note that it is totally disallowed to urinate in still water even if it seems to be in large quantity; WUDHU from the sea-water is allowed and even bathing is well as its water is well for purification though its color and taste differs from clean water (and sometimes even the smell). The Prophet (PBUH) clarified that the sea-water is purifying even for your bath and for your clothes and for your WUDHU; but please note here that to make picnic with that water bathing for fun or boating for fun is not appreciable by Islam. He even clarified by his answer that fish even if it is dead (recently at the shore and not eaten by any other animal), is fine to eat (but not when it is found floating upside down at the surface of the water). ABU-HANIFA takes only fish as lawfully edible by this Hadith while SHAFA’I (and even MALIK and AHMED) take all, that are able to stay alive at water only, lawfully edible so leaving the frog, the crocodile, the tortoise, the snake and other such things, they take all other sea-animals that have the water only as their habitat (fish included) well to eat. H-70 is mentioned much at religious gatherings and it points out few important things. First is that the pleasure and the torment at the grave is fact for certain that all Muslims must believe even if they do not understand its nature. Second is that it tells that these both are being severely punished not for great sins; this does not mean that these both matters are not something big in actual but it means that people take these both as petty things yet they certainly are big adversities. Third is that Muslims must take high care that when they are in private, they do care for the cleanliness of the physique keeping the commands of Allah in view as He sees everything, hears everything and knows everything. Fourth is that these graves were of Muslim persons as the complete reported narration of this event informs that the Prophet (PBUH) took a green branch, broke it into two and pierced each of them onto each of the grave telling the SAHABA that this would cause the punishment to relax for some period; he would not have done this for disbelievers. Fifth is that it is allowed to put green branches or even some fresh flowers on Muslims’ graves (as these things call Allah in their own way uptil the time they do not decay so Allah cares about this recitation of His name and relaxes their punishment if any) but if the intention is to respect the graves and not to relax the punishment then it is some futile practice that is avoidable; it certainly does not benefit that person in any manner who is inside the grave.
TOPIC 54-Concerning urine of suckling infant before he eats
(71)-Sayyidah Umm Qays bint Mihsan (RA) said that she took her young son who was not yet weaned, to Allah’s messenger (PBUH). He passed urine on the Prophet’s garment, so he called for water and sprinkled it (on his garment).
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It is necessary to wash the urine for such infant, male or female, who has started taking other foods too besides the mother’s milk; but for the infant who has not yet started taking any other foods than the mother’s milk, SHAFA’I and AHMED ask to wash the urine of such female child only; for the male child, they consider the sprinkling of water over the urine enough according to the Hadith here; however, MALIK and ABU-HANIFA keep the same ruling to wash the urine of all infants whether they have started other foods or not and whether they are male or female as they consider the sprinkling of water mentioned here as the light washing of urine.
TOPIC 55-Urine of animals whose flesh is consumed
(72)-Sayyidina Anas (RA) reported that some people of Uraynah came to Madinah but climate of Madinah did not suit them. So, the Prophet (PBUH) sent them to the shed of the camels of zakah saying, “Drink their milk and urine.” But, they killed the Prophet's (PBUH) camel grazer and took the camels away, and went out from the fold of Islam. When they were presented to the Prophet (PBUH) he ordered that their hands and feet on the opposite must be severed, and hot iron rods must be rubbed in their eyes. They were then consigned to Harrah. [Ah 14063, AD 4367, N 4031, 4032, 1501, M 1671, Ibne Majah 2578]
(73)-Anas (RA) said that the Prophet (PBUH) gouged out their eyes because they had gouged out the eyes of the camel-herd. [Muslim 1671, Nasai 4043, Abu Dawud 4369]
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Note that to drink the urine of camels was the specific command to these persons for their cure and it is not general; I, MSD, have taken this narration in some detail at H-1852 (Booklet of Foods). Many ULAMA of repute have said that there are two conditions to take-in something that is prohibited in eating or drinking for cure (though even then to ask cure by it is not necessary). One is that the prohibited thing must not be KHAMR (alcohol and its likes that usually cause loss of senses) and the other is that cure for it seems near to certain seeing by the previous observation. But as these are the conditions for oral disallowed medicine, they do not generally apply to all medicines or all treatments; the Islamic Teachings present other conditions too in asking for cure depending on the situation (and even the gender) of the afflicted person.
TOPIC 56-WUDHU is necessary when one passes wind
(74)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “It is not necessary to make WUDHU till one makes a sound or one passes wind.” [Ah 9323, 9620, 10088, Ibne Majah 516]
(75)-Sayyidina Abu Huraira (RA) reported that Allah’s Messenger (PBUH) said, “When one of you is in the mosque and has doubts that he has passed wind then he must not go out till he has heard a sound or perceives a smell” [Ahmed 9366, Abu Dawud 177]
(76)-Sayyidina Abu Hurayrah (RA) reported Allah’s Messenger (PBUH) as saying, “If one of you has nullified his WUDHU then Allah does not accept his SALAH till he performs WUDHU” [Ahmed 8084, Bukhari 135, Muslim 220, Abu Dawud 60]
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TOPIC 57-Sleep nullifies WUDHU
(77)-Sayyidina Ibn Abbas (RA) narrated that he observed the Prophet (PBUH) sleeping while he was in prostration. He was snoring or taking long breaths. Then he stood up continued to offer Salah. He said, “O Messenger of Allah!! You had gone to sleep. He replied “WUDHU is WAJIB (necessary) for one who sleeps lying down because his joints are relaxed when he lies down.” [Abu Dawud 202]
(78)-Sayyidina Anas ibn Malik (RA) said that the SAHABA of Allah's Messenger (PBUH) slept, then got up and offered Salah without making WUDHU. [Ahmed 13943, AD 201, Muslim 376]
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There are few things that nullify WUDHU and these include passing wind too; the specific mention of this is due to the fact that at the mosque, this is the most understandable reason. For the Ahadith at topic-57, note that if someone just lies on his side in position of sleep but actually does not sleep (or just gets near to it waking-up with jerk) and is aware of the surroundings, his WUDHU remains intact. But actual sleep that relaxes joints and muscles nullifies WUDHU contrary to the touch of sleep where the sense of surroundings is not lost at all.
TOPIC 58-WUDHU after eating what is cooked on fire
(79)-Sayyidina Abu Huraira (RA) reported that Allah's Messenger (PBUH) said, “WUDHU becomes wajib on eating something cooked on fire, even a piece of Qur'ut (dry yoghurt).” Sayyidina ibn Abbas (RA) asked Sayyidina Abu Huraira (RA), “Shall we make WUDHU after consuming oil and using hot water?” So, he said, “Nephew! When you hear Hadith of the Prophet, do not cite example for that.” [Ahmed 7609, 7679, 9524, Ibne Majah 485, Muslim 352]
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TOPIC 59-Eating the cooked on fire does not break WUDHU
(80)-Sayyidina Jabir (RA) said that he was with Allah's Messenger (PBUH) once. He visited an Ansar woman who slaughtered for him a goat and he ate it. Then she brought a plate of dates from which he ate. He performed WUDHU for the Salah of Zhuhr and said it. Then he returned and she again brought the remaining meat. He ate of it. Then he offered the Salah of ASR but did not perform WUDHU. [Ahmed 14460, Nasai 185, Abu Dawud 191,192]
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There was some difference of view between SAHABA about the termination of WUDHU after eating cooked food (most of them took the view that cooked food does not nullify it according to the other Hadith and so IBN-ABBAS questioned ABU-HURAYRAH without any objection to the Hadith here, at his preference for it to the other Hadith on the topic); this was at the period just after the passing away of the Prophet (PBUH) yet with time, there occurred the consensus that eating of the cooked food does not nullify WUDHU; this was the last guidance of the Prophet (PBUH).
TOPIC 60-WUDHU after eating camel flesh
(81)-Sayyidina Bara bin Aazib (RA) said that Allah’s Messenger (PBUH) was asked about making WUDHU after eating camel-flesh. He said, “Make WUDHU after that.” Then he was asked about mutton. He said, “It is not necessary after that.” [Ahmed 18725, Abu Dawud 184, Ibne Majah 494]
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TOPIC 61-WUDHU is wajib after touching the penis
(82)-Sayyidina Hisham ibn Urwah (RA) narrated that his father reported from Sayyidah Busrah bint Safwan (RA) that the Prophet (PBUH) said, “If anyone touches his penis then he must not offer Salah till he has performed WUDHU.” [Ahmed 27364, Abu Dawud 181, Nasai 163, Ibne Majah 479]
(83)-Abu Usamah and many others have reported this Hadith from Hisham ibn Urwah (RA) who reported from his father who reported from Sayyidah Busrah (RA) and then she reported from the Prophet (PBUH).
(84)-Abdur Rahman ibn Abu az-Zinad reported it from his father who reported from Urwah from Sayyidah Busrah (RA) who from the Prophet (PBUH) in like manner.
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TOPIC 62-WUDHU not necessary after touching the penis
(85)-Sayyidina Qays ibn Talq ibn Ali Hanafi (RA) reported from his father from the Prophet (PBUH) that he said, “It is but part of his body.” (The narrator is confused whether he said ‘organ’ or ‘part’). [Ahmed 16295, Ibne Majah 483, AD 183, Nasai 165]
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Due to H-81, AHMED asks for WUDHU necessarily after eating camel’s meat but the other three of IMAMS keep this guidance only at MUSTAHAB and do not take it as necessary. Note that except for ABU-HANIFA, the other three ask for WUDHU necessarily if anyone touches his private part directly (according to the Topic-61); ABU-HANIFA has taken the narration of TALQ ibn ALI in this matter. This is matter relating to preference because the Prophet (PBUH) has asked for WUDHU in this matter and he has been lenient too so it might be MUSTAHAB as ABU-HANIFA has taken; the last guidance of the Prophet (PBUH) in this matter is not known for sure while ULAMA have commented on the chains of both narrations due to their own stance in this matter; note that respectable TIRMIDHI (may Allah put His blessing on him) has not included any of these Ahadith in the weak category and he certainly was one of masters even on understanding the status of Ahadith (you would find the weak narrations according to him mentioned at the last of this presentation of JAME’); Al-Hamdu Lillah.
TOPIC 63-WUDHU not necessary after kissing
(86)-Sayyidina Urwah reported from Sayyidah Aisha (RA) that she said that Prophet (PBUH) kissed one of his wives and without making (fresh) WUDHU stood up for Salah. Urwah (Aisha’s nephew) said that he remarked, “Who could that be but you.” She laughed. [Ahmed 25824, AD 179, Nasai 170, Ibne Majah 502]
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TOPIC 64-After vomit and nose-bleed
(87)-Sayyidina Abn Darda (RA) narrated that the Prophet (PBUH) vomited once and made WUDHU thereafter. Later Ma'dat ibn Abu Talhah, a sub-narrator, met Sayyidina Thawban (RA) in a mosque at Damascus and mentioned this event. He said, “He (Abu Darda) is correct, for it was I who had poured the water for the Prophet’s WUDHU.” [Ahmed 27607, Abu Dawud 2381]
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Three of IMAMS except ABU-HANIFA ask to make WUDHU after kissing the wife as they do not find H-86 authentic making an objection on its chain of narration but respectable TIRMIDHI did not say anything about it himself (though he did present the view of BUKHARI that he took it among weak narrations). It is possible that the three IMAMS took this matter of not making WUDHU here as specific to the Prophet (PBUH) as some of Ahadith report that he was able to restrain his sexual desires totally well; the better thing is to make WUDHU if such matter does occur as that would do no harm insha Allah. As for vomit, it terminates WUDHU according to the authentic Hadith present here; flowing of the blood from the nose also terminates WUDHU as many of SAHABA held this view in very clear terms.
TOPIC 65-WUDHU with NABIDH
(88)-Sayyidina Abdullah ibn Mas'ud (RA) said that Allah's Messenger (PBUH) asked him “What do you have in your skin vessel?” He said he had NABIDH. The Prophet (PBUH) said “Dates are pure and purify water.” Then, he performed WUDHU with it. [Ahmed 4296, Abu Dawud 84, Ibne Majah 384]
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When fine dates are mixed in clean water and the taste of dates come to it then it is named as NABIDH; note that this narration is weak. ULAMA have disallowed WUDHU by NABIDH yet when it remains in a fine liquid form, some ULAMA have allowed making WUDHU from it when water is not available or extremely scarce but even they ask to perform TAYAMMUM (performing cleansing by clean sand) too in addition to making WUDHU in this case. As generally NABIDH is not found in a fine liquid form, so even when it is available, TAYAMMUM is necessary instead of WUDHU with it when the water is unavailable; note that when NABIDH is kept in open for quite a time, it is disallowed to drink it as it shows fermentation and drinking it would cause the loss of senses; when it is consumed within few hours only then it is quite fine to use.
TOPIC 66-Rinse mouth after drinking milk
(89)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) drank milk and then asked for water and rinsed his mouth. He said, “It is greasy.” [Ahmed 1951, 3051, Bukhari 211, 5609, Muslim 358, Abu Dawud 196, Nasai 187, Ibne Majah 498]
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TOPIC 67-Salaam MAKRUH at the passing of urine
(90)-Sayyidina Ibn Umar (RA) narrated that a man greeted the Prophet (PBUH) with Salaam while he was passing urine. So, he did not give him a reply. [Muslim 379, Abu Dawud 16, Nasai 37, Ibne Majah 353]
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Note that it is MUSTAHAB (and not necessary) to rinse the mouth after drinking milk so that at SALAH, he does not feel his mouth greasy. This clarifies that it is taken to be in the AADAAB of SALAH but some ULAMA have also taken it to be in the AADAAB of taking foods. H-90 points out that it is against AADAAB generally to give the answer of SALAAM when at the position of answering the call of nature or when someone has just came from it and intends to make WUDHU yet not have done it at the time of SALAAM; however, the answering of SALAAM without WUDHU generally is not the matter that is addressed here as the narration here is related to the KARAHAT (the dislike) of responding to SALAAM at the position of answering call of nature or when someone has just come from it and now intends to make WUDHU.
TOPIC 68-Leftover of dog
(91)-Sayyidina Abu Huraira (RA) reported that the Prophet (PBUH) said, “When a dog laps a vessel wash it seven times, rubbing it with earth the first or the last time. If a cat puts its mouth into a vessel wash it once.” [Ahmed 9516, 9936, Bukhari 172, Muslim 279, Abu Dawud 71, 72, Nasai 83, Muslim 364]
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TOPIC 69-Leftover of cat
(92)-Sayyidah Kabshah bint Ka'b ibn Malik (RA), wife of the son of Sayyidina Abu Qatadah (RA) narrated, “Abu Qatadah visited us and I poured out water in a vessel for WUDHU he might make. A cat came and began to drink it. He tilted the vessel for her till she drank it well. He saw me looking at him and asked if I was surprised. When I said that I was he said that Allah’s Messenger (PBUH) had said that the cat’s leftover was not impure (or unclean) and it is one of those that go round us.” [Ahmed 22591)
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The water of the vessel in which dog has put its mouth is unclean so WUDHU is not valid by it; the Hadith asks to wash it well seven times (once rubbing it with sand) so that is the best manner to purify the vessel; WUDHU from the water in the vessel by which a cat has drunk some water, is allowed by all of IMAMS due to the Hadith presented here though school of ABU-HANIFA indicates KARAHAT TANZIHI in such WUDHU but that practically does not affect much the issue of making WUDHU from it certainly.
TOPIC 70-Wiping over socks
(93)-Sayyidina Hammam ibn Harith (RA) reported that when Sayyidina JARIR ibn ABDULLAH (RA) performed WUDHU after he had passed urine, he merely wipe over his socks (instead of washing his feet). He was asked why he did so and in response he said, “What prevents me from it when I observed Allah's Messenger (PBUH) do that?” The narrator told other narrator that we took this hadith in high esteem because JARIR embraced Islam after the revelation of Surah al-Ma'idah. [Ah 19189, Bukhari 387, N 118,774, Ibne Majah 453, M 272]
(94)-Shahr ibn Hawshab said that when he saw Sayyidina Jarir ibn Abdullah (RA) perform WUDHU and wipe over his socks, he asked him about it and he said that he had seen the Prophet (PBUH) do it. Shahr asked him, “Was it before al-Ma'idah was revealed or after that?” He said, “I embraced Islam after the revelation of al-Ma'idah.”
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TOPIC 71-Travellers and residents wiping over socks
(95)-Sayyidina Khuzaymah ibn Thabit (RA) reported that the Prophet (PBUH) was asked about wiping over socks. He said, “It is three days for a traveler and one day for a resident.” [Ahmed 21912, Abu Dawud 157]
(96)-Sayyidina Safwan ibn Assal (RA) said, “Allah's Messenger (PBUH) used to command us that while we were traveling, we should not remove our socks for three days and three nights unless we were sexually defiled, but not (to remove them) if we had to answer nature's call or after sleep.” [Ahmed 18115, Ibne Majah 478, Nasai 126]
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MASAH means ‘to wipe’ and these Ahadith prove that MASAH on leather socks and boots of those times was allowed for three days for the traveler when he had worn them after making a good WUDHU and washing them is not necessary then (unless sexually defiled; see also H-41 of this booklet of purification). Note here that Surah MAEDAH has the verse (that is verse-6) that tells about washing of the feet and JARIR clarified that this verse did not prohibit MASAH on feet for the traveler as the Prophet (PBUH) made the MASAH even after the revelation of this verse.
TOPIC 72-Wiping over and below socks
(97)-Sayyidina Mughirah ibn Shu'bah (RA) said that the Prophet (PBUH) wiped the top of the socks and their bottom. [Abu Dawud 161, Ibne Majah 550]
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TOPIC 73-Wiping the visible portion
(98)-Sayyidina Mughirah Ibn Shu'bah (RA) said, “I saw the Prophet (PBUH) wipe over the top of the socks. [Abu Dawud 161]
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TOPIC 74-MASAH over stockings, sandals (without leather)
(99)-Sayyidina Mughirah ibn Shu'bah (RA) reported that the Prophet (PBUH) performed WUDHU and wiped his stockings and shoes. [Abu Dawud 159, Ibne Majah 559]
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IMAMS differ in the manner of MASAH over the leather socks or boots; MALIK takes it necessary to wipe the watery hand over above and even below these both that have been worn (so he took H-97 but its chain has been criticized by some though Resepectable TIRMIDHI himself does not put it as such) while the other three take the wiping of the above necessary but they do not take the wiping of the below necessary (so they prefer H-98). As for H-99, note that if the stockings and sandals are not of leather yet they are made with very thick material that would keep it stiff even if put idle somewhere and that do not allow water to go inside the feet (so they must not be torn from any side too and the person might walk with them on if he needs to do so for a kilometer or two); there is consensus that MASAH on such stockings or sandals is allowed with no problem at all due to the Hadith mentioned.
TOPIC 75-MASAH over stockings and turban
(100)-Ibn Mughirah ibn Shu'bah (RA) reported from his father that the Prophet (PBUH) made WUDHU and wiped over his socks and turban. [Ahmed 18206, Muslim 274, Nasai 107, Abu Dawud 150]
(101)-Sayyidina Bilal (RA) said that the Prophet (PBUH) wiped over the socks and turban. [Ahmed 23967, Nasai 104, Ibn e Majah 561, Muslim 275]
(102)-Qutaybah ibn Sa'eed reported to Bishr ibn Mufaddil, Abdur Rahman ibn Ishaq him, Abu Ubaydah ibn Muhammad ibn Ammar ibn Yasar from him that he asked Sayyidina Jabir ibn Abdullah (RA) about MASAH on socks. He said, “O Nephew! This is SUNNAH. “Then he asked about MASAH on the turban. He said, “It is necessary to touch the hair.”
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Some of SAHABA took it valid to make MASAH over the turban and some of ULAMA after them have taken the matter in this manner too. They say that if the turban has been bound in such manner tied to the chin that it could not be opened without some effort then MASAH would do for it; however, note that it is much better to do at least partial MASAH on the head itself; the last narration here tells us that washing some of hair is necessary and MASAH over turban would not be enough so it seems that the Prophet (PBUH) even if he did MASAH on turban, he did touch his hair as much as needed with that MASAH removing the turban as much as needed.
TOPIC 76-Bath of the sexually defiled
(103)-Sayyidina Ibn Abbas (RA) reported from his, maternal aunt, Sayyidah Maymunah (RA). She said, “I set out water for the Prophet (PBUH) to have a bath (after being sexually defiled). He held the vessel in his left hand and poured water over his right hand and washed both hands. Then he dipped his hands in water and poured water on his sex organ. Then he rubbed his hands on the wall or earth. Then he rinsed his mouth, snuffed water and washed his face and both hands, and poured water over his head three times and then poured water over all his body. Then he moved a little to the side and washed his feet.” [Ahmed 26861, Bukhari 249, Muslim 317, AD 245, Nasai 253, Ibne Majah 467]
(104)-Sayyidah Aisha (RA) narrated that when Allah's Messenger (PBUH) decided to have the purifying bath (after sexual defilement) he began by washing both hands before immersing them in the vessel. Then he washed his private parts and made WUDHU as he made for Salah. Then he put his fingers into the water and moved them through his hair and then poured water on his head with both hands three times. [Ahmed 25704, Bukhari 248, Muslim 316, Nasai 420]
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Here the complete manner of necessary bath is narrated that first, the hands should be washed by some vessel (or by pouring water on them by tilting the vessel) before putting them into the bathing water that is in the vessel. Second, the private part should be washed well with that water. Third, WUDHU should be made except for washing the feet (though the Hadith narrated by Bibi Ayesha omits this mention). Fourth, the bathing water should be poured at whole of the body from the head (with hands but preferably with some clean vessel) three times and fifth, the feet should be washed well moving a little, pouring water over them. This is the complete manner of bath that cleanses the physique of the person quite well certainly; Al-Hamdu Lillah.
TOPIC 77-Should a woman open plaits of her hair
(105)-Umm Salamah (RA) narrated that she said, “O Messenger of Allah! I am a woman who keeps her hair closely plaited. Shall I undo it when having a bath after sexual defilement?” He said, “No. It is enough for you to pour water over your head three times. Then pour water over the whole body. Thus, you are purified.” [Ah 26539, N 241, M 330, AD 251, Ibne Majah 603]
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TOPIC 78-Impurity in root of every hair
(106)-Sayyidina Abu Huraira (RA) narrated that the Prophet (PBUH) said, “There is sexual defilement under every hair, so wash the hair and cleanse your body. [Abu Dawud 248, Ibne Majah 597]
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It is necessary to get the water to the base of hair for men and women both in bathing (though women do not need to undo the hair if their hair is closely plaited and difficult to open while men have to wash all the hair). Note that there is no need to make WUDHU after bathing (and there is consensus on this matter) as WUDHU is included in bathing; the narration ahead addresses this issue.
TOPIC 79-WUDHU after bath
(107)-Sayyidah Aisha (RA) said that the Prophet (PBUH) did not perform WUDHU after having a bath. [Ahmed 26274, Abu Dawud 250, Ibne Majah 579, Nasai 252]
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TOPIC 80-When circumcised parts meet
(108)-Sayyidah Aisha (RA) said, “When the parts that are circumcised pass one another the purifying bath becomes necessary. Allah's Messenger (PBUH) and I did that and then we had a bath.” [Ahmed 25336, Ibne Majah 608]
(109)-Sayyidah Aisha (RA) narrated that Allah's Messenger (PBUH) said, “When the parts that are circumcised pass one another, it becomes necessary to have a bath.” [Ahmed 2461, Muslim 349]
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There is consensus of IMAMS that to take bath is necessary when the man meets his wife sexually and it does not matter whether he has emission or does not have it. In the era just after the passing away of the Prophet (PBUH) there was some difference among SAHABA as some SAHABA thought if there was no emission then to take bath is not necessary yet with time and especially according to the strict stance of UMAR (RA) on the matter, there came consensus on the matter that the sexual act itself makes taking of bath necessary. The parts, both male and female, have been mentioned as KHITAN (meaning parts that are circumcised) and this is clear for the male as circumcision is necessary for him yet for the female, it is not feasible.
TOPIC 81-Bath is FARDH if sperm is discharged
(110)-Sayyidina Ubayy ibn Ka'b (RA) said that in early Islam bath was FARDH only when there was an emission. This was a concession granted but it was withdrawn. [Ahmed 21158, Ibne Majah 609, Abu Dawud 214]
(111)-Ahmad ibn Mani reports from Ibn Mubarak from Mu'mar from Dhuhri a hadith like this with the same SANAD (chain of narration).
(112)-Ali ibn Hajar reported from Abu Jahaf from Ikrimah from Sayyidina Ibn Abbas (RA) that he said, “Emission of sperm is necessary to make bath wajib by a nocturnal dream.”
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TOPIC 82-One who awakes to find his garments moist?
(113)-Sayyidah Aisha (RA) reported that the Prophet (PBUH) was asked about a man who noticed moisture on his garment on awakening from sleep but does not remember the nocturnal dream; he said that he must have a bath. He was also asked about one who remembers a nocturnal dream but his garments have no moisture. He said that he needs not have a bath. Sayyidah Umm Salamah (RA) asked, “O Messenger of Allah (PBUH)! Shall also a woman who has this experience need have a bath?” He said, “Yes. Women are like men.” [Ahmed 26255, Abu Dawud 236, Ibne Majah 612]
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IBN ABBAS has made an interesting comment here (H-112) that if someone sees nocturnal dream (sexual in nature), that itself does not make bathing obligatory yet if he finds emission then he must take bath because then it is obligatory. The other narration deals with this same matter; this narration (H-113) explicitly tells us that seeing nocturnal dream that is sexual in nature is not enough to make bath obligatory yet if the dreamer (male or female) finds some moisture at clothes then he or she must take bath necessarily. However, if the person is totally sure that this moisture is not by the emission then he or she might omit taking bath and it would not affect the purity of the body at all.
TOPIC 83-Concerning MANI and MAZI
(114)-Sayyidina Ali (RA) asked the Prophet (PBUH) about MAZI. He said, “WUDHU is WAJIB after MAZI, but bath after MANI.” [Ahmed 662, Ibne Majah 504]
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TOPIC 84-Traces of Mazi on garments
(115)-Sahl ibn Hunayf (RA) said, “I was much worried because of Mazi and had to bath again and again. So, I asked Allah’s Messenger (PBUH) about it and he said that it is enough to make WUDHU with it.” Sahl told ahead that I asked, “What should be done if it drops on the garment” and the Prophet (PBUH) responded that I should sprinkle a handful of water where it had stained the clothes. [Ahmed 15973, Abu Dawud 210, Ibne Majah 506]
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Ali (RA) had asked MIQDAD (RA) to ask the Prophet (PBUH) about MAZI (the sticky fluid that is like seminal fluid yet it is not that but comes before it or even independently sometimes) as the daughter (RA) of the Prophet (PBUH) was in his marriage and he felt shame to ask this matter himself directly that was afflicting distress on him at the time. According to Hadith here, the matter is clear that WUDHU is enough to achieve purification from it but wherever its impression is felt at the garment or the body, that site needs to be washed well; at emission of the seminal fluid (called MANI) by the nocturnal dream, bathing becomes obligatory.
TOPIC 85-Mani staining clothes
(116)-Sayyidina Hammam ibn Harith (RA) narrated that a guest came to Sayyidah Aisha (RA). She instructed that a yellow bed-sheet be given to him. He slept on it and had a nocturnal dream. He was ashamed to return the bed-sheet while it had traces of sexual dreams. He immersed it in water and then returned it. Sayyidah Aisha (RA) said, “Why did he spoil our bed-sheet. It was enough for him to scratch it out with his fingers. I used to scratch it out from the garments of Allah's Messenger (PBUH) with my fingers.” [Ahmed 24213, 24905, M 290, AD 371]
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TOPIC 86-Washing Mani from clothes
(117)-It is reported from Sayyidah Aisha (RA) that she washed MANI from the Prophet’s (PBUH) garments. [Muslim 289, Nasai 294, Ibne Majah 536, Abu Dawud 373, Bukhari 230]
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The narrations here show that there are two ways to make the cloth free from the impression of MANI; one is to scratch it (but then it must be totally dry) and that would do for purity while the second way is to wash it. These both ways are fine as Ahadith vouch for both (but the scratch needs to be thorough) yet the best thing certainly is to wash it well. We find the difference of view among the four IMAMS as SHAFA’I and AHMED take scratching well as enough while MALIK and ABU-HANIFA take washing it obligatory.
TOPIC 87-Sleeping before having a purifying bath
(118)-Sayyidah Aisha (RA) narrated that the Prophet (PBUH) would go to sleep sexually defiled. And he would not even touch water. [Ahmed 24860, Ibne Majah 581]
(119)-Hannad reported a similar hadith (as previous one) from Waki who from Sufyan who from Abu lshaq.
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TOPIC 88-One who is defiled must make WUDHU before sleep
(120)-Sayyidina Umar (RA) asked the Prophet (PBUH) if one could go to sleep while he was sexually defiled. He said, “Yes, if he performs WUDHU.” [Ahmed 105, 230, Bukhari 289, Nasai 258, Muslim 306]
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It is most appreciable (though not necessary) to make WUDHU before sleeping when sexually defiled though that WUDHU would not provide physical purity to the person for SALAH but it relates to AADAAB of going to sleep. If bathing seems hard at the time, WUDHU could do well for it and H-118 that tells that the Prophet (PBUH) went to sleep (sometimes) without touching water in such condition means that he did not take bath so it does not deny the WUDHU here; some ULAMA have taken this to mean that when the Prophet PBUH needed bath at the last of night, he omitted even WUDHU as dawn was near then, when he took the necessary bath.
TOPIC 89-Concerning handshake with sexually defiled person
(121)-Sayyidina Abu Huraira (RA) said, “The Prophet (PBUH) met me while I was sexually defiled. So, I slipped away quietly, had a bath and came back to him. He asked me where I had gone away and I told him that I was impure. He told me that a Believer does not become impure.” [Ahmed 7215, Bukhari 283, Nasai 267, Ibn e Majah 534, Muslim 371, Abu Dawud 231]
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Abu-Huraira (RA) might have deduced that the Prophet might have hand-shake with him while Abu-Huraira was sexually defiled. He slipped away coming back after taking the necessary bath. Note that even if some person is sexually defiled, making hand-shake with him, accompanying him in eating and drinking, having necessary conversation with him, all these things are allowed as the effect of his physical status does not impress upon others who remain in their own physical status and do not need bath for purification. It is recorded in other Hadith (narrated by Bibi Ayesha-RA) that the Prophet (PBUH) used to eat in one bowl with her, taking from the same place from where she had taken while she was in the need for obligatory bath (see also H-133 coming ahead).
TOPIC 90-Concerning Women who have sexual dream like Men
(122)-Sayyidah Umm Salamah (RA) said that Umm Sulaym bint Milhan (RA) came to the Prophet (PBUH) and said, “Messenger of Allah! Allah is not ashamed of the truth. Is it necessary for a woman to have a bath if she has sexual dream as a man does?” He said, “Yes, when she sees signs of water she must have a bath.” Sayyidah Umm Salamah (RA) said that she remarked, “O Umm Sulaym! You have disgraced women.” [Ah 26675, Bukhari 282, Ibne Majah 600, M 313, AD 237, N 197]
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TOPIC 91-Warming oneself with woman's body after bath
(123)-Sayyidah Aisha (RA) said, “The Prophet (PBUH) used to have a bath, because of sexual defilement then warm himself against me and I embraced him though I had not yet had a bath.” [Ahmed 24860, Ibn e Majah 580]
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Clearly the status of physique of the wife does not pass on to the husband as H-123 clarifies and he remains in purity. As for H-122, it seems to be a version of H-113 that we have just studied and there the narration reports that UMM-SALAMAH (RA; one of the respectable wives of the Prophet PBUH, had asked about the woman who sees such a dream as a man sees; that is narrated by Bibi Ayesha). Also, some narrations near to this Hadith, point out that it was Bibi Ayesha who had criticized UMM SULAYM on the question she had asked. Now, it seems that this event occurred in the manner that UMM-SULAYM (RA) came and asked the question when the Prophet (PBUH) was with his wives Ayesha (RA) and Umm Salamah (RA). They both criticized her on this question and the Prophet mentioned about men too during the discussion that they certainly have to take bath when they find proof that they are sexually defiled by nocturnal dreams. In the same discussion Bibi Umm Salamah who was surprised at the question posed by UMM-SULAYM repeated the same by the words, “Shall also a woman who has this experience need have a bath?” and the Prophet (PBUH) calmly made the same response by the words that (in this matter) women are like men.
TOPIC 92-TAYAMMUM when water is not found
(124)-Sayyidina Abu Dharr (RA) narrated that Allah's Messenger (PBUH) said, “Earth is a means of purifying for a Muslim even if he does not find water for ten years. Then he finds water, he must touch it to his body (that is, obtain purity from it) and it is better for him.” [Ah 21624, Abu Dawud 332, Nasai 321]
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It is mentioned in the Holy Book Quran in the sixth verse of Surah MAEDAH, “And if you are sick or at journey or one of you come from the privy or you have touched the women and you cannot find water, betake your-selves to pure earth and wipe your faces and your hands therewith”. This wiping of the face and hands with pure earth is called TAYAMMUM and it is allowed to use pure earth for purification by one in need of WUDHU or obligatory bath when one does not find water for purification.
TOPIC 93-Prolonged flow of blood
(125)-Sayyidah Aisha (RA) reported that Sayyidah Fatimah bint Abu Hubaysh (RA) came to the Prophet (PBUH) and said, “O Messenger of Allah! I am a woman who gets ISTIHADHAH (a continuous flow of blood) and I am never purified. Shall I stop offering Salah?” He said, “No! That is only a vein (that bleeds and is not the part of the womb) so it is not menstruation. When you have menses, stop reading SALAH and when they are over wash the blood from your body and offer SALAH.” [Ah 24577, Bukhari 228, M 333, N 359, Ibn e Majah 621]
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TOPIC 94-Make WUDHU for every Salah during istihadah
(126)-Sayyidina Ali ibn Thabit (RA) reported from his father who from his grandfather that the Prophet (PBUH) said about a woman with a prolonged flow of blood that she should stop prayer during her (accustomed) days of menstruation. Then she should have a purifying bath and make WUDHU for every Salah (prayer). She may fast and offer Salah. [Ibn e Majah 625, AD 297]
(127)-Ali ibn Hajar reported a hadith (as #126) from Sharik.
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TOPIC 95-Salah of two times with one bath
(128)-Sayyidah Hamnah bint Jahsh (RA) reported that she used to have a severe large prolonged flow of blood. She asked the Prophet (PBUH) about it, having met him for the question. She found him in the house of her sister Sayyidah Zaynab bint Jahsh (RA) and said to the Prophet (PBUH), “I get ISTIHADHA and it is very severe. What do you command me? It prevents me from praying and fasting.” He said, “I suggest that you use cotton, for it stops blood.” She said, “It is much more for that.” He said, “Wear some tight rag,” but she insisted that it was too much for the rag. And when he asked her to use a cloth too, she said that her flow was continuous and much. He told her, “So I give you two commands. It is enough for you to abide by one. But if you follow both you know well whether you can. This is the devil's kick (that brings forth the ISTIHADHAH), so determine the six or seven days of menstruation which Allah knows better. Then have a bath. When you see you are clean, keep fast and offer Salah for twenty-four or twenty-three days. That is enough for you. Then do as menstruating women do, who purify themselves after the period of menstruation. If you can then delay the Salah of ZUHR and advance the Salah of ASR have a bath and offer ZUHR and ASR together. Then delay MAGHRIB and advance ISHA, and have a bath, offer both Salah together. Go on in this manner, and have a bath for the Salah of FAJR and offer it. Go on, in this manner and also keep fast provided you are able to do it.” Then, Allah's Messenger (PBUH) said, “Of the two I like this second.” [Ahmed 27544, Abu Dawud 287, Ibne Majah 627]
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The word “ISTIHADHA” means flow of blood even after the normal days of menstruation or continuous flow of blood from the site that might be due to some affliction; women having such affliction are divided into three (sometimes four) categories. One is MO’TAADAH (who knows her normal days of menses); second is MUBTADIYAH (who had her first menses and faced the affliction); third is MUTAHAYERAH (who is unsure about the normal days of her menses). Mostly ISTIHADHA relates to MO’TAADAH and the Hadith provides rulings for such women. There were few women that were afflicted with this problem at Madinah in the days of the Prophet (PBUH) and they were worried about how to read their SALAH with this problem as they do not get clean from blood; the names of FATIMAH bint ABU-HUBAISH and HAMNAH bint JAHSH and UMM-HABIBAH bint JAHSH are mentioned in Ahadith. My comments would relate to the detail for MO’TADAH here as the affliction to other two is rare, better to omit in these brief notes. Ahadith on this matter tell three ways to deal with the matter and all clarify that she would say her SALAH certainly even with blood flowing (as that is not menses) but the blood flowing in disorderly manner from some vein, from inside the uterus or from outside. The first way (normally accepted in practice in this) is that the woman with such affliction determine the normal days of her menses by an idea of the previous periods and then take the obligatory bath; she would consider herself clean and would make WUDHU for each of SALAH; she would read her SALAH in the normal routine as other women do until she gathers after 24 days or so that now the period of her menses has commenced. The second way is to delay ZUHUR reading it at the last of its time and advance ASAR reading it at the first of its time; she would say them with one bath and would do the same with MAGHRIB and ISHA. She would make a separate bath for FAJR and the Prophet PBUH preferred this way of dealing with the matter; this preference was over bath for each and every SALAH (see topic-95 in this respect). The mention in the Hadith here of HAMNAH-RA (H-128) is only of one option that is two SALAH with one bath while the Prophet (PBUH) told her that he is giving her two options; the other option was to take bath for each SALAH and that is the third way (as presented in the coming Hadith at the topic-96). If the woman afflicted with such condition takes bath for each SALAH that also is feasible but note that the Prophet PBUH preferred two SALAH with one bath over this option. Note also that in the current era, it is better that the woman afflicted with such condition reads only the FARDH-SALAH at its time and omits the MUSTAHAB; she would make-up for the deficit by other good deeds (especially Sadaqah) that do not require her to make WUDHU; and Allah knows better.
TOPIC 96-Bath for every Salah
(129)-Sayyidah Aisha (RA) narrated that Sayyidah Umm Habibah bint Jahsh (RA) said to Allah's Messenger (PBUH) that I get menstruation but never get purified. Shall I abandon Salah? He said, “No! This is a vein. Have a bath and offer Salah.” Then she had a bath for every Salah. [Ahmed 2477, Muslim 334, Abu Dawud 290, Nasai 205]
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TOPIC 97-Menstruating woman need not redeem Salah
(130)-Sayyidah Mu'adhah (RA) said that a woman asked Sayyidah Aisha (RA), “Shall any of us redeem the Salah of the days of menstruation?” She asked in return, “Are you HARURIYAH? When one of us had her menses, she was not commanded to redeem the Salah.” [Bukhari 262, M 335, AD 262, N 282, Ibn e Majah 631]
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There is consensus of IMAMS in accordance to Ahadith that though women would provide QADHA (making up for the FARDH missed, after its time) for fasts that they had left at menses yet they would not make QADHA for SALAH that they had left during the period. Bibi Ayesha told the questioning woman that QADHA for those SALAH is not asked; she questioned her back if she was HARURIAH. This was the other name for KHWARIJ and as the first gathering of these people took place at HARURAH near KUFAH (that is in IRAQ now) so they were called HARURIAH too. They were extremely harsh in religious matters and among other things asked women to compensate for the lost SALAH at menses afterwards; they used to insult ALI (RA; the fourth Caliph who also was the first cousin and the son-in-law of the Prophet PBUH).
TOPIC 98-Qur'an not to be recited by defiled & menstruating
(131)-Sayyidina Ibn Umar (RA) reported the Prophet (PBUH) as saying, “A menstruating woman and a sexually defiled person must not recite from the Qur'an anything.” [Ibn e Majah 595, 596]
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TOPIC 99-Closeness for sexual need with the menstruating wife
(132)-Sayyidah Aisha (RA) said, “When I had menses, Allah's Messenger (PBUH) would instruct me to wrap a lower garment and then he would kiss and embrace me.” [Ah 26039, Bukhari 203, M 293, N 373, AD 268, Ibne Majah 636]
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The general view of ULAMA according to the Hadith is that menstruating women and sexually defiled persons must not recite the Holy Book Quran. However, many ULAMA say about the menstruating women that without seeing the Holy Book Quran, they are allowed to recite it by memory yet the recitation must not be in high quantity and it is better to recite it taking clear gaps at words in the verses. As for the closeness of husband to his wife at her periods, that is no problem if there is no direct touch to the lower body of the wife.
TOPIC 100-Eating with the sexually defiled or the menstruating
(133)-Haram ibn Mu’aviah reported that his uncle Abdullah ibn Sa'd narrated that he asked the Prophet (PBUH) about eating with a menstruating woman so he said, “Eat with her.” [Ahmed 19030, Abu Dawud 212, Ibne Majah 651)
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TOPIC 101-Taking something from the mosque at menses
(134)-Qasim ibn Muhammad reported that Sayyidah Aisha (RA) said, “Allah's Messenger (PBUH) commanded me to fetch mats; from the mosque; so I said that I had menses. He remarked, 'Your menses are not on your hands'.” [Ahmed 24239, Nasai 200, Muslim 298, Abu Dawud 261]
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Giving something to some person who is at the mosque by a woman is not disallowed even if she is having her periods at the time but she must not enter it then. Note that the words of Hadith might be arranged to mean that he was asking BIBI Ayesha (RA) to fetch mats from the mosque (and respectable TIRMIDHI has taken this meaning in the head of the topic) but most of ULAMA have clarified that he was asking her from the mosque to give mats to him at the mosque from the home as he was MU’TAKIF (person who stays in seclusion at the mosque leaving all worldly occupations for the time being). The mosque was adjacent to the HUJRAH (room) of Bibi Ayesha and this narration clarifies that a woman might come to the edge of mosque in her periods if needed though she must refrain from entering it then. For the study of H-133, the study of H-121 is complementary and the note there might help here.
TOPIC 102-On having intercourse with the menstruating wife
(135)-Sayyidina Abu Huraira (RA) narrated that the Prophet (PBUH) said, “If anyone has sexual intercourse with a menstruating woman, or goes into her anus, or visits a KAHIN (soothsayer) then indeed he has disbelieved in what is revealed to Muhammad.” [Ahmed 10717, Ibne Majah 639, Abu Dawud 3904]
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There are three things here from which the Prophet (PBUH) asks to refrain; two are related to women and one is related to trying to know about the future. The two things about women are clear but note here that the word “disbelief” on commitment of the prohibited acts is used literally to denote the severity of these acts; that is why H-136 ahead asks to compensate for intercourse at menses by SADAQAH while the impression of disbelief in its true meaning is only eliminated by asking Allah’s mercy. KAHIN is that person who necessarily has the negative quality to remark about the future by such things that are taken as fortune-telling systems (and Muslims must not believe in such fortune-telling). Note that interpretations of dreams (that are given much importance in Psychology today) do tell about the future and the Islamic teachings appreciate good judgment in such interpretation; this issue is not the concern here. IBNE-SIREEN, one of the good narrators in many chains of narrations, was one of the masters in interpretation of dreams and his book “the meaning of dreams” that was written centuries ago is still the best on the topic.
TOPIC 103-Concerning the expiation
(136)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said about the man who has sexual intercourse with his wife while she is menstruating; he should give Sadaqah of half dinar. [AD 266]
(137)-Sayyidina Ibn Abbas (RA) reported that the Prophet (PBUH) said, “If there is red blood, he must give one dinar and if it is yellow then half a dinar.” [Ah 2594, AD 264, N 288, Ibne Majah 640]
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TOPIC 104-On washing stains of menses on the garment
(138)-Sayyidah Asma bint Abu Bakr (RA) reported that a woman asked the Prophet (PBUH) the garment on which are stains of blood of menses. He said, “Scratch it (with your finger) and rub it with water. Then pour water over it and offer Salah wearing it.” [Ah 6998, Bukhari 227, M 291, AD 360, N 292, Ibne Majah 5629]
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If the blood of menses is not washed and that stains the cloth being more than a DIRHAM’s volume (DIRHAM being the big coin of those days) and SALAH is said in such state, then the person would repeat the SALAH according to ABU-HANIFA while AHMED does not ask him to repeat the SALAH if said in that state; however, his school clarifies that if the quantity of blood is extremely high (equivalent to the palm of a normal person) then he would have to repeat it. SHAFA’I asks to repeat SALAH in such state without any care to whether it is lesser than or more than the volume of DIRHAM.
TOPIC 105-Period of Nifas
(139)-Sayyidah Umm Salamah (RA) reported that woman confined to bed after childbirth stayed apart for forty days during the Prophet's (PBUH) times and they rubbed a sweet-smelling mixture on their faces because of signs of weariness on them. [Ahmed 26646, Abu Dawud 311, Ibne Majah 648]
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The period of NIFAS (blood that manifests after childbirth) is 40 days maximum and SALAH is not to be said in this period with no QADHA afterwards. Interestingly, it is said that during pregnancy the physique of the child is built with the stopped blood for four months but from the fifth month, the blood accumulates (with an average of around 8 days per month; that being the period for menses) that manifests after the childbirth for forty days.
TOPIC 106-Single bath after intercourse with many wives
(140)-Sayyidina Anas (RA) reported that Allah's Messenger (PBUH) used to have intercourse with all his wives and then have a single bath in the end.
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This Hadith tells few things; one is that the Prophet (PBUH) had wonderful manly strength; second, one bath is enough after visiting many of wives (with WUDHU in between); third, a person who has more than one wife, might spend the time specified for one of them with all his wives by her consent; fourth, it is allowed to ask for gratification from all wives within a limited time.
TOPIC 107-Making WUDHU for the second intercourse
(141)-Sayyidina Abu Sa'eed al-Khudri (RA) reported that the Prophet (PBUH) said, “Of you who has had a sexual intercourse with his wife; if he intends to repeat it then he must perform WUDHU between the two.” [M 308, Bukhari 288, AD 220, N 262]
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TOPIC 108-Go to the toilet first
(142)-Hisham ibn Urwah reported from his father who reported from Sayyidina Abdullah ibn Arqam (RA). He (Urwah) said, “The IQAMAH for the Salah was called when he (Abdullah ibn Arqam) held a man between his hands and pulled him forward while he himself was the Imam. He said he heard the Allah's Messenger (PBUH) say that if the IQAMAH is called and one has the urge to relieve oneself then one must go to the latrine first.” [Ahmed 15959, Abu Dawud 88, Nasai 851, Ibne Majah 616]
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H-141 is clear and it certainly is appreciable to make WUDHU at such occasion. As for H-142, note that when there is high need to attend the wash room (or to take food or any other valid need), then the person must see to the need first even if he misses the JAMA’AH (the gathering) for SALAH; this is because his need would trouble him during the SALAH. Note that ULAMA in general take JAMA’AH as necessary (though some take it as FARDH, some WAJIB and some SUNNAH-MUAKKADAH); even then they do guide that at any genuine need, it is better that the man omits JAMA’AH but with the care that he reads SALAH on time.
TOPIC 109-Stench of the road
(143)-The slave-girl of Sayyidina Abdur Rahman ibn Awf (RA) narrated that she said to Umm Salamah (RA), “I am a woman who has a long dragging shirt and I walk places.” Sayyidah Umm Salamah told her that Allah's Messenger (PBUH) had said “That which follows it cleanses it.” [Ahmed 26550, Abu Dawud 383, Ibne Majah 531]
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If someone walks on the dry filth and he is with WUDHU that would not affect his WUDHU (as he walks on) but this narration is not taken to apply to the wet kind of filth especially if it is in some notable quantity; so all IMAMS ask to wash it well as without it, his SALAH becomes invalid though his WUDHU remains unaffected.
TOPIC 110-Concerning TAYAMMUM
(144)-Sayyidina Ammar ibn Yasir (Ra) reported that the Prophet (PBUH) commanded them to make TAYAMMUM on their faces and palms. [Ahmed 18347, Abu Dawud 327]
(145)-We learn from Yahya ibn Musa who learnt from Sa'eed ibn Sulayman who from Muhammad ibn Khalid Qarshi who from Dawud ibn Husayn who from lkrimah and he from Ibne-Abbas (RA) that Ibne-Abbas was asked about TAYAMMUM. He said, “Allah, the Exalted has given the command for WUDHU in His Book saying---Wash your faces and your hands up to the elbows (5, 6)--- and about TAYAMMUM, Allah has said ---And if ye are ill, or on a journey, or one of you cometh from places for call of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand, and rub therewith your faces and hands---And Allah has also said---And the thief, man or woman, cut off the hands of both…(5,38). It is known from SUNNAH that the hand is amputated up to the ankle joint. Hence, TAYAMMUM too is of the face and hands (up to joints).
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TAYAMMUM means to get cleanliness by pure sand if water is not available when to ask for cleanliness becomes necessary. It literally means to make intention for (something). Tayammum was allowed most probably at GHAZWA BANI-MUSTALAQ and that was when the necklace of Bibi Ayesha was lost (that was in or around 4th HIJRI); the procession had to stop for its search while water was scarce. Note that TAYAMMUM is one of the specific attributes of Muslim UMMAH. In TAYAMMUM only the face and the hands are wiped; with one beat of both hands according to AHMED and with two beats of both hands one by one according to other three, one for the face and the other for the hands; note that the narration here tells the minimum of TAYAMMUM as upto joints for hands yet it is much better certainly to make it upto elbows.
TOPIC 111-Recitation of the Quran except when sexuall defiled
(146)-Sayyidina Ali (RA) said, “Allah’s Messenger (PBUH) made us recite the Quran in every condition provided one was not sexually defiled.” [Ahmed 627, AD 229, Nasai 265, Ibne Majah 594]
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TOPIC 112-The spot where one has urinated
(147)-Sayyidina Abu Huraira (RA) narrated that a villager came to the mosque; the Allah's Messenger (PBUH) was also sitting there. He offered Salah and prayed, “O Allah have mercy on me and on Muhammad and do not have mercy on anyone else besides us.” The Prophet (PBUH) turned towards him and said, “You have limited the application of a very large thing (Mercy).” There had not passed enough time when this man passed urine in the mosque. The people ran towards him, but the Prophet (PBUH) said. “Pour a bucket of water over it.” He also said, “Indeed, you are sent only as those who make things easy and not as those who create difficulties.” [Ahmed 7804, Bukhari 220, Nasai 1216, AD 380]
(148)-Sa'eed said that Sufyan and Yahya ibn Sa'eed also reported a hadith like this (#147) from Malik.
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The Topic-112 tells about the high tolerance of the Prophet (PBUH) as he certainly was one of the greatest spiritual teachers. There were two wrongs that this villager made in a row; one was that he wanted the Mercy of Allah for the Prophet and for his own-self only while the other was that he passed urine at a side of the mosque. The Prophet (PBUH) remained calm and handled the matter very delicately; he had clarified to him that his asking from Allah for the mercy of Allah for the Prophet and for his own self only was improper; now for the cleanliness of the Mosque, he asked to pour a bucket of water upon the place as that would do well; this is how the Muslims would deal all matters even if those matters do seem most challenging to them; they must keep their cool with total attention towards Allah only and make things better by the blessing of Allah; Al-Hamdu Lillah.
(CONTINUED at TIRMIDHI-2)
Presentation by MUHAMMAD SALEEM DADA
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Al-Hamdu Lillah