WEBVTT 00:00:00.180 --> 00:00:03.540 In the name of Allah, the Entirely Merciful, the Especially Merciful. 00:00:03.540 --> 00:00:06.540 The Ifadah Center 00:00:06.540 --> 00:00:09.740 for Human Studies and Research 00:00:09.740 --> 00:00:12.060 presents 00:00:12.060 --> 00:00:16.300 An Abridgment of Sahih al-Bukhari. 00:00:16.300 --> 00:00:21.730 Chapter: Performing ablution by washing each limb once. 00:00:21.730 --> 00:00:24.289 On the authority of Ibn 'Abbas, who said: 00:00:24.289 --> 00:00:30.219 "The Prophet (peace and blessings of Allah be upon him) performed ablution, washing each limb once." 00:00:30.219 --> 00:00:33.810 Commentary on the hadith: 00:00:34.049 --> 00:00:38.929 "The Prophet (peace be upon him) performed ablution, washing each limb once," 00:00:38.929 --> 00:00:42.450 meaning that he washed each limb a single time, 00:00:42.450 --> 00:00:45.020 and likewise wiped the head once. 00:00:45.020 --> 00:00:49.070 Key takeaways from the hadith: 00:00:49.070 --> 00:00:51.469 Among the lessons derived from the hadith are: 00:00:51.469 --> 00:00:54.750 It is obligatory in ablution to wash each limb once, 00:00:54.750 --> 00:00:57.090 while whatever exceeds that is Sunnah. 00:00:57.090 --> 00:01:01.729 The hadith also contains evidence that running the fingers through the beard is not obligatory; 00:01:01.729 --> 00:01:04.689 for if one washes his face only once, 00:01:04.769 --> 00:01:08.290 there remains no excess water in his hand with which to comb through it. 00:01:10.769 --> 00:01:14.909 Chapter: Performing ablution by washing each limb twice. 00:01:14.909 --> 00:01:17.230 On the authority of 'Abdullah ibn Zayd, 00:01:17.230 --> 00:01:24.269 that the Prophet (peace and blessings of Allah be upon him) performed ablution, washing each limb twice. 00:01:24.269 --> 00:01:27.500 Commentary on the hadith: 00:01:27.500 --> 00:01:30.299 "He performed ablution, washing each limb twice," 00:01:30.299 --> 00:01:34.260 meaning that he washed every limb two times. 00:01:34.260 --> 00:01:38.159 Key takeaways from the hadith: 00:01:38.159 --> 00:01:40.239 Among the lessons derived from the hadith are: 00:01:40.239 --> 00:01:43.040 It is permissible to wash each limb twice in ablution, 00:01:43.040 --> 00:01:46.959 and that it is not a condition for ablution to be performed in odd numbers— 00:01:46.959 --> 00:01:52.269 whether once or thrice. 00:01:52.269 --> 00:01:56.670 Chapter: Performing ablution by washing each limb thrice. 00:01:56.670 --> 00:01:58.829 On the authority of Humran, who said: 00:01:58.829 --> 00:02:02.510 "I saw 'Uthman (may Allah be pleased with him) perform ablution: 00:02:02.510 --> 00:02:05.709 he poured water over his hands three times, 00:02:05.709 --> 00:02:08.819 then rinsed his mouth and snuffed water into his nostrils and blew it out, 00:02:08.819 --> 00:02:12.060 then washed his face three times, 00:02:12.060 --> 00:02:16.610 then washed his right hand up to the elbow three times, 00:02:16.610 --> 00:02:21.250 then washed his left hand up to the elbow three times, 00:02:21.250 --> 00:02:23.599 then wiped his head, 00:02:23.599 --> 00:02:27.120 then washed his right foot three times, 00:02:27.120 --> 00:02:30.000 then the left one three times. 00:02:30.000 --> 00:02:31.840 He then said: 00:02:31.840 --> 00:02:35.360 'I saw the Messenger of Allah (peace and blessings of Allah be upon him) 00:02:35.360 --> 00:02:38.639 perform ablution in a manner similar to this ablution of mine.' 00:02:38.639 --> 00:02:40.419 He then said: 00:02:40.419 --> 00:02:43.460 'Whoever performs ablution like this ablution of mine, 00:02:43.460 --> 00:02:48.900 and then prays two rak'ahs without letting his mind wander in them, 00:02:48.900 --> 00:02:53.680 will have his past sins forgiven.'" 00:02:53.680 --> 00:02:55.280 In another narration: 00:02:55.280 --> 00:02:58.879 "No person performs ablution properly, 00:02:58.879 --> 00:03:00.800 and then observes the prayer, 00:03:00.800 --> 00:03:04.560 except that his sins between that prayer and the next 00:03:04.560 --> 00:03:07.860 will be forgiven, until he prays it." 00:03:07.939 --> 00:03:11.360 Commentary on the hadith: 00:03:11.360 --> 00:03:12.719 "He poured," 00:03:12.719 --> 00:03:15.759 meaning he poured out water to wash with. 00:03:15.759 --> 00:03:17.360 "And blew it out" (istinthar): 00:03:17.360 --> 00:03:22.669 istinthar refers to expelling water from the nose after sniffing it in. 00:03:22.669 --> 00:03:24.110 "The elbow" (al-mirfaq): 00:03:24.110 --> 00:03:27.229 it is the joint connecting the forearm to the upper arm. 00:03:27.229 --> 00:03:30.590 "Without letting his mind wander in them": 00:03:30.590 --> 00:03:31.789 what is meant 00:03:31.789 --> 00:03:34.509 is divesting oneself of worldly preoccupations, 00:03:34.509 --> 00:03:38.620 allowing the remembrance of Allah Almighty to predominate over the heart. 00:03:38.620 --> 00:03:42.419 "Will have his past sins forgiven": 00:03:42.419 --> 00:03:46.500 the promised reward is contingent upon two matters: 00:03:46.500 --> 00:03:47.780 the first 00:03:47.780 --> 00:03:50.580 is performing ablution in the aforementioned manner, 00:03:50.580 --> 00:03:51.780 and the second 00:03:51.780 --> 00:03:54.669 is praying two rak'ahs immediately thereafter. 00:03:54.669 --> 00:03:56.509 "Performs ablution properly": 00:03:56.509 --> 00:03:59.680 to complete it and perform it thoroughly. 00:03:59.680 --> 00:04:03.360 Key takeaways from the hadith: 00:04:03.360 --> 00:04:05.759 It is permissible to receive assistance in performing ablution, 00:04:05.759 --> 00:04:07.840 though this involves further scholarly detail. 00:04:07.919 --> 00:04:12.560 It also provides guidance regarding ordering between the recommended and obligatory acts, 00:04:12.560 --> 00:04:17.089 though some scholars held that the prescribed order applies to the obligatory acts, not the recommended ones. 00:04:17.089 --> 00:04:19.170 Among the lessons derived from the hadith is 00:04:19.170 --> 00:04:22.529 that acts of worship are founded upon strict emulation, 00:04:22.529 --> 00:04:25.170 and teaching by practical demonstration and application 00:04:25.170 --> 00:04:30.620 leaves a deeper impression on the learner. 00:04:30.620 --> 00:04:34.449 Chapter: Snuffing water and blowing it out during ablution. 00:04:34.449 --> 00:04:36.050 On the authority of Abu Hurayrah, 00:04:36.050 --> 00:04:40.589 that the Messenger of Allah (peace and blessings of Allah be upon him) said: 00:04:40.589 --> 00:04:43.149 "When one of you performs ablution, 00:04:43.149 --> 00:04:45.550 let him put water into his nose 00:04:45.550 --> 00:04:47.629 and then blow it out; 00:04:47.629 --> 00:04:50.579 and whoever cleans himself with stones should do so in an odd number; 00:04:50.579 --> 00:04:53.779 and when one of you wakes up from sleep, 00:04:53.779 --> 00:04:58.620 let him wash his hand before putting it into his ablution water, 00:04:58.620 --> 00:05:03.680 for none of you knows where his hand spent the night." 00:05:03.680 --> 00:05:07.149 Commentary on the hadith: 00:05:07.149 --> 00:05:08.910 "And whoever cleans himself with stones" (istajmara): 00:05:08.990 --> 00:05:10.269 istijmar 00:05:10.269 --> 00:05:13.870 is wiping the area of urine and stool using jimār, 00:05:13.870 --> 00:05:16.610 which are small stones. 00:05:16.610 --> 00:05:17.970 "His ablution water" (wudu'ihi): 00:05:17.970 --> 00:05:21.139 meaning the water used to perform ablution. 00:05:21.139 --> 00:05:23.060 "Where his hand spent the night": 00:05:23.060 --> 00:05:28.129 whether on a clean part of his body or an impure one. 00:05:28.129 --> 00:05:32.050 Key takeaways from the hadith: 00:05:32.050 --> 00:05:34.050 Among the lessons derived from the hadith are: 00:05:34.050 --> 00:05:37.329 It is recommended to use an odd number of stones when cleaning oneself after relieving nature. 00:05:37.410 --> 00:05:41.250 When the Lawgiver states a ruling and follows it with a rationale, 00:05:41.250 --> 00:05:44.689 it indicates that the ruling is established because of that reason. 00:05:44.750 --> 00:05:50.110 It implies the dislike of dipping one's hands into an ablution vessel before washing them, 00:05:50.110 --> 00:05:54.459 whether waking up from nighttime sleep or daytime sleep. 00:05:54.459 --> 00:05:59.180 It highlights the recommendation of exercising precaution in matters of worship, 00:05:59.180 --> 00:06:05.579 and the recommendation of using euphemisms for matters one is customarily shy to mention explicitly. 00:06:07.970 --> 00:06:10.740 Chapter: Washing the heels. 00:06:10.740 --> 00:06:13.699 On the authority of Muhammad ibn Ziyad, who said: 00:06:13.699 --> 00:06:15.699 "I heard Abu Hurayrah 00:06:15.699 --> 00:06:20.579 —while he was passing by us as people were performing ablution from a water basin— 00:06:20.579 --> 00:06:21.779 say: 00:06:21.779 --> 00:06:23.779 'Perform your ablution thoroughly, 00:06:23.779 --> 00:06:28.180 for Abu al-Qasim (peace and blessings of Allah be upon him) said: 00:06:28.180 --> 00:06:31.699 "Woe to the heels from the Fire!"'" 00:06:32.269 --> 00:06:35.730 Commentary on the hadith: 00:06:35.730 --> 00:06:38.129 Chapter: Washing the heels. 00:06:38.290 --> 00:06:39.569 "The heel" (al-'aqib): 00:06:39.569 --> 00:06:45.149 is the hindmost bone that holds the back strap of the sandal. 00:06:45.149 --> 00:06:46.750 "From the water basin" (al-mataharah): 00:06:46.750 --> 00:06:49.970 meaning the vessel containing water for purification. 00:06:49.970 --> 00:06:51.410 "Thoroughly" (asbighu): 00:06:51.410 --> 00:06:52.689 isbagh 00:06:52.689 --> 00:06:54.930 means ensuring the water reaches all required areas 00:06:54.930 --> 00:06:58.100 and giving every limb its due share of washing. 00:06:58.100 --> 00:06:59.300 "Woe" (wayl): 00:06:59.300 --> 00:07:00.819 a word indicating punishment, 00:07:00.819 --> 00:07:06.100 uttered to anyone who falls into a ruin they fully deserve. 00:07:06.100 --> 00:07:10.220 Key takeaways from the hadith: 00:07:10.300 --> 00:07:12.220 Among the lessons derived from the hadith are: 00:07:12.220 --> 00:07:14.939 It is obligatory to wash both feet completely, 00:07:14.939 --> 00:07:17.259 and wiping over them is not sufficient. 00:07:17.259 --> 00:07:20.459 It contains guidance on instructing the ignorant, 00:07:20.459 --> 00:07:23.339 the permissibility of being stern when censuring an error, 00:07:23.339 --> 00:07:32.670 and the encouragement to check areas where water typically does not reach without careful inspection. 00:07:32.670 --> 00:07:35.470 Chapter: Washing the feet while wearing sandals, 00:07:35.470 --> 00:07:38.879 and that one does not merely wipe over sandals. 00:07:38.879 --> 00:07:41.040 On the authority of 'Ubayd ibn Jurayj, 00:07:41.120 --> 00:07:44.319 that he said to 'Abdullah ibn 'Umar: 00:07:44.319 --> 00:07:46.720 "O Abu 'Abd al-Rahman, 00:07:46.720 --> 00:07:49.040 I have observed you doing four things 00:07:49.040 --> 00:07:52.959 that I have not seen any of your companions do." 00:07:52.959 --> 00:07:54.079 He asked: 00:07:54.079 --> 00:07:56.560 "And what are they, O Ibn Jurayj?" 00:07:56.560 --> 00:07:57.759 He replied: 00:07:57.759 --> 00:08:02.720 "I have seen that you do not touch any of the corners except the two Yamani corners; 00:08:02.720 --> 00:08:06.480 I have seen you wearing tanned leather sandals; 00:08:06.480 --> 00:08:09.519 I have seen you dyeing with yellow; 00:08:09.519 --> 00:08:12.319 and I have seen that whenever you are in Makkah, 00:08:12.319 --> 00:08:15.519 the people enter ihram as soon as they see the crescent moon, 00:08:15.519 --> 00:08:20.290 while you do not enter ihram until the Day of Tarwiyah." 00:08:20.290 --> 00:08:22.050 'Abdullah said: 00:08:22.050 --> 00:08:23.810 "As for the corners, 00:08:23.810 --> 00:08:30.850 I have not seen the Messenger of Allah (peace and blessings of Allah be upon him) touch any except the two Yamani corners. 00:08:30.850 --> 00:08:33.409 As for the tanned leather sandals, 00:08:33.490 --> 00:08:40.929 I saw the Messenger of Allah (peace be upon him) wear hairless leather sandals 00:08:40.929 --> 00:08:43.169 and perform ablution while wearing them, 00:08:43.169 --> 00:08:46.289 so I love to wear them. 00:08:46.289 --> 00:08:47.889 As for the yellow dye, 00:08:47.889 --> 00:08:53.250 I saw the Messenger of Allah (peace be upon him) dye with it, 00:08:53.250 --> 00:08:56.450 so I love to dye with it. 00:08:56.450 --> 00:08:58.370 As for entering ihram, 00:08:58.370 --> 00:09:03.169 I have not seen the Messenger of Allah (peace be upon him) raise his voice in ihram 00:09:03.169 --> 00:09:05.990 until his mount stood upright with him." 00:09:06.830 --> 00:09:07.750 In another narration: 00:09:08.309 --> 00:09:11.470 "Whenever he placed his foot in the stirrup 00:09:12.009 --> 00:09:14.509 and his camel stood fully upright, 00:09:15.070 --> 00:09:17.950 he would enter ihram from near the mosque of Dhu al-Hulayfah." 00:09:19.320 --> 00:09:21.480 Commentary on the hadith: 00:09:23.149 --> 00:09:24.110 "You do not touch": 00:09:24.429 --> 00:09:25.710 meaning you do not embrace or touch with the hand 00:09:26.500 --> 00:09:27.659 "any of the corners": 00:09:28.179 --> 00:09:30.539 meaning the four corners of the Ka'bah, 00:09:31.360 --> 00:09:32.879 "except the two Yamani corners": 00:09:33.360 --> 00:09:36.080 which are the Black Stone Corner and the Yamani Corner. 00:09:36.980 --> 00:09:38.500 "Tanned leather sandals" (al-ni'al al-sibtiyyah): 00:09:39.139 --> 00:09:42.659 it is said they are sandals made from tanned cowhide devoid of hair. 00:09:43.500 --> 00:09:44.820 "You dye with yellow": 00:09:45.460 --> 00:09:46.019 it is said 00:09:46.460 --> 00:09:49.139 this refers to dyeing garments with saffron and the like, 00:09:49.779 --> 00:09:50.500 and it is also said 00:09:50.779 --> 00:09:52.580 to mean dyeing the hair yellow. 00:09:53.500 --> 00:09:54.740 "The people enter ihram" (ahalla al-nas): 00:09:55.220 --> 00:09:56.179 ihlal 00:09:56.580 --> 00:09:58.539 is raising the voice with the talbiyah. 00:09:59.379 --> 00:10:00.539 "They see the crescent moon": 00:10:01.019 --> 00:10:02.659 meaning the crescent moon of Dhu al-Hijjah. 00:10:03.500 --> 00:10:04.659 "The Day of Tarwiyah": 00:10:05.139 --> 00:10:07.539 is the eighth day of Dhu al-Hijjah. 00:10:08.649 --> 00:10:09.929 "Until it stood upright" (tanba'itha): 00:10:10.409 --> 00:10:12.049 meaning until it rises and stands straight. 00:10:12.830 --> 00:10:13.669 "His mount" (rahilah): 00:10:14.269 --> 00:10:16.070 meaning his riding camel, 00:10:16.389 --> 00:10:18.470 whether male or female. 00:10:19.269 --> 00:10:20.070 "The stirrup" (al-gharz): 00:10:20.509 --> 00:10:23.149 meaning the stirrup used for mounting camels 00:10:23.389 --> 00:10:24.990 provided that it is made of leather. 00:10:26.500 --> 00:10:28.860 Points of benefit from the hadith: 00:10:30.259 --> 00:10:31.820 It is derived from the hadith 00:10:32.259 --> 00:10:36.379 that Ibn 'Umar, may Allah be pleased with him and his father, adhered strictly to the Sunnah; 00:10:37.059 --> 00:10:38.860 that the obligation regarding the feet 00:10:39.019 --> 00:10:40.539 is washing, not wiping; 00:10:41.100 --> 00:10:43.379 and that dyeing with yellow is permissible. 00:10:46.350 --> 00:10:49.429 Chapter: Beginning with the Right Side in Ablution and Ritual Bathing. 00:10:50.710 --> 00:10:53.990 On the authority of Umm 'Atiyyah, may Allah be pleased with her, who said: 00:10:54.779 --> 00:10:58.620 The Messenger of Allah, peace and blessings of Allah be upon him, came in to us 00:10:58.620 --> 00:11:00.539 while we were washing his daughter, 00:11:01.220 --> 00:11:02.139 and said, 00:11:02.779 --> 00:11:05.899 "Wash her three times, or five, 00:11:06.299 --> 00:11:08.139 or more than that, 00:11:08.620 --> 00:11:10.220 with water and sidr (lotus leaves), 00:11:10.980 --> 00:11:13.899 and put camphor in the final wash. 00:11:14.610 --> 00:11:17.730 When you have finished, notify me." 00:11:18.529 --> 00:11:21.370 So when we finished, we notified him, 00:11:22.070 --> 00:11:24.070 and he threw his waist-wrapper (haqw) to us, 00:11:24.549 --> 00:11:25.470 saying, 00:11:25.909 --> 00:11:27.789 "Wrap her inner shroud with it." 00:11:28.529 --> 00:11:29.289 And in it: 00:11:29.690 --> 00:11:31.490 "Wash her an odd number of times." 00:11:32.009 --> 00:11:32.809 And in it: 00:11:33.289 --> 00:11:36.570 "Three, five, or seven times." 00:11:37.340 --> 00:11:39.220 And in it, he said, 00:11:39.740 --> 00:11:41.779 "Begin with her right side 00:11:41.980 --> 00:11:44.419 and with the parts washed in ablution." 00:11:45.220 --> 00:11:45.980 And in it, 00:11:46.340 --> 00:11:48.460 Umm 'Atiyyah said, 00:11:49.019 --> 00:11:51.899 "And we combed her hair into three braids." 00:11:52.799 --> 00:11:53.799 In another narration: 00:11:54.399 --> 00:11:56.679 "And we placed them behind her." 00:11:57.830 --> 00:12:00.110 Commentary on the hadith: 00:12:01.230 --> 00:12:02.070 "His daughter" 00:12:02.470 --> 00:12:04.789 refers to Zaynab, may Allah be pleased with her. 00:12:05.470 --> 00:12:06.190 "Sidr" 00:12:06.590 --> 00:12:08.389 refers to the leaves of the lote tree, 00:12:08.909 --> 00:12:10.389 used to remove dirt 00:12:10.669 --> 00:12:12.990 and to retard decomposition. 00:12:13.840 --> 00:12:14.799 "Camphor" 00:12:15.320 --> 00:12:17.480 is a sweet-smelling plant 00:12:17.879 --> 00:12:19.519 that hardens the body, 00:12:19.840 --> 00:12:22.320 and vermin are repelled by its scent. 00:12:23.159 --> 00:12:24.320 "Notify me" (ādhinnanī) 00:12:24.720 --> 00:12:26.000 means: inform me. 00:12:26.669 --> 00:12:27.389 "Haqw" 00:12:27.870 --> 00:12:28.950 means: his waist-wrapper (izār). 00:12:29.720 --> 00:12:31.360 "Wrap her inner shroud with it" (ash'irnahā iyyāh): 00:12:31.879 --> 00:12:32.879 The term ish'ār 00:12:33.159 --> 00:12:36.840 refers to dressing someone in the undergarment that touches the skin directly; 00:12:37.279 --> 00:12:38.200 the meaning is: 00:12:38.639 --> 00:12:41.279 make this waist-wrapper her inner shroud. 00:12:42.240 --> 00:12:44.039 "Begin with her right side" 00:12:44.600 --> 00:12:46.320 means: in both the full washing and the ablution. 00:12:47.090 --> 00:12:49.490 "And we combed her hair into three braids" 00:12:50.009 --> 00:12:52.769 means: they plaited her hair into three braids 00:12:53.169 --> 00:12:55.490 after detangling it with a comb. 00:12:56.610 --> 00:12:58.970 Points of benefit from the hadith: 00:13:00.169 --> 00:13:01.809 It is derived from the hadith 00:13:02.289 --> 00:13:05.610 that it is recommended to begin with the right side when washing the deceased, 00:13:06.169 --> 00:13:07.809 and by extension, this applies to acts of ritual purification 00:13:08.049 --> 00:13:10.090 as well as all virtuous deeds; 00:13:10.850 --> 00:13:13.970 that it is permissible to shroud a woman in a man's garment. 00:13:14.649 --> 00:13:15.570 The hadith also demonstrates 00:13:15.850 --> 00:13:18.809 the manner of washing and shrouding a female deceased, 00:13:19.450 --> 00:13:22.250 that women have the greatest right to wash women, 00:13:22.970 --> 00:13:25.610 and the mercy of the Prophet, peace be upon him, 00:13:25.730 --> 00:13:27.570 and his compassion toward his daughter. 00:13:28.419 --> 00:13:29.820 The hadith also indicates 00:13:30.340 --> 00:13:32.700 that one who washes a deceased is not obligated to perform a ritual bath, 00:13:33.299 --> 00:13:36.659 since the Prophet, peace be upon him, did not instruct 00:13:36.740 --> 00:13:39.740 Umm 'Atiyyah, may Allah be pleased with her, to do so. 00:13:42.500 --> 00:13:44.179 On the authority of 'A'ishah, who said: 00:13:44.940 --> 00:13:47.620 The Prophet, peace and blessings of Allah be upon him, 00:13:47.620 --> 00:13:51.700 used to like starting from the right side whenever possible, in all his affairs: 00:13:52.340 --> 00:13:53.379 in his purification— 00:13:54.139 --> 00:13:55.019 in another narration: 00:13:55.580 --> 00:13:56.460 "and in his ablution"— 00:13:56.980 --> 00:13:59.379 in combing his hair, and in putting on his sandals. 00:14:00.769 --> 00:14:02.970 Commentary on the hadith: 00:14:04.279 --> 00:14:05.279 "Starting from the right" (tayāmun) 00:14:05.720 --> 00:14:07.600 means: beginning with the right side. 00:14:08.419 --> 00:14:09.779 "In all his affairs" 00:14:10.340 --> 00:14:11.340 is a general statement, 00:14:11.820 --> 00:14:13.379 specified by other textual evidence 00:14:13.820 --> 00:14:16.220 such as cleansing oneself after relieving nature with the left hand, and the like. 00:14:17.139 --> 00:14:17.820 "His purification" 00:14:18.419 --> 00:14:19.460 means: his ritual purification, 00:14:19.740 --> 00:14:21.340 whether ablution or otherwise. 00:14:22.159 --> 00:14:23.000 "Combing his hair" 00:14:23.480 --> 00:14:25.080 means: dressing and combing it. 00:14:25.940 --> 00:14:26.779 "Putting on his sandals" 00:14:27.299 --> 00:14:28.940 means: slipping them onto his feet. 00:14:30.259 --> 00:14:32.620 Points of benefit from the hadith: 00:14:34.259 --> 00:14:35.779 It is derived from the hadith 00:14:36.299 --> 00:14:39.299 that starting with the right is meritorious in all matters, 00:14:39.779 --> 00:14:42.460 except where a text indicates otherwise; 00:14:43.100 --> 00:14:46.299 and that the recommendation to begin with the right is waived in cases of incapacity. 00:14:49.250 --> 00:14:50.889 Chapter: Seeking Water for Ablution 00:14:51.090 --> 00:14:52.769 When the Time for Prayer Arrives. 00:14:54.100 --> 00:14:57.539 On the authority of Anas ibn Malik, may Allah be pleased with him, who said: 00:14:58.299 --> 00:15:01.259 The Prophet, peace and blessings of Allah be upon him, set out 00:15:01.259 --> 00:15:02.779 on one of his journeys 00:15:03.340 --> 00:15:05.740 accompanied by a group of his Companions. 00:15:06.539 --> 00:15:08.340 They proceeded on their way 00:15:09.059 --> 00:15:10.419 until the time for prayer arrived— 00:15:11.240 --> 00:15:12.039 in another narration: 00:15:12.519 --> 00:15:13.679 "the 'Asr prayer"— 00:15:14.600 --> 00:15:17.600 but they could find no water to perform ablution. 00:15:18.279 --> 00:15:20.399 Then a man from among the people went 00:15:20.960 --> 00:15:24.080 and brought a vessel containing a little water— 00:15:24.940 --> 00:15:25.779 in another narration: 00:15:26.340 --> 00:15:28.340 "a stone basin"— 00:15:29.389 --> 00:15:32.669 so the Prophet, peace be upon him, took it 00:15:32.669 --> 00:15:33.590 and performed ablution, 00:15:34.340 --> 00:15:37.539 then placed his four fingers over the vessel, 00:15:38.220 --> 00:15:39.259 and said, 00:15:39.940 --> 00:15:41.899 "Stand up and perform ablution." 00:15:42.899 --> 00:15:43.740 In another narration: 00:15:44.460 --> 00:15:47.980 "And I saw the water gushing from beneath his fingers." 00:15:48.840 --> 00:15:50.320 So the people performed ablution 00:15:50.840 --> 00:15:54.320 until all of them had completed their ablution as they needed, 00:15:54.960 --> 00:15:57.480 and they numbered seventy or thereabouts— 00:15:58.590 --> 00:15:59.389 in another narration: 00:16:00.110 --> 00:16:01.870 "eighty and some more"— 00:16:02.740 --> 00:16:03.700 and in yet another narration: 00:16:04.340 --> 00:16:05.340 "three hundred, 00:16:05.860 --> 00:16:07.899 or nearly three hundred." 00:16:09.210 --> 00:16:11.370 Commentary on the hadith: 00:16:12.659 --> 00:16:13.500 "His journeys" (makhārijih) 00:16:13.980 --> 00:16:14.940 means: his travels. 00:16:15.820 --> 00:16:17.059 "He brought a vessel" (qadaḥ): 00:16:17.740 --> 00:16:19.299 The qadaḥ is a drinking bowl or vessel. 00:16:20.289 --> 00:16:21.970 "A stone basin" (mikhḍab min ḥijārah) 00:16:22.649 --> 00:16:26.049 means: a stone tub used for washing clothes, 00:16:26.649 --> 00:16:28.289 also called an ijjānah. 00:16:29.200 --> 00:16:32.240 "Then he placed his four fingers over the vessel," 00:16:32.639 --> 00:16:33.720 and the water gushed forth. 00:16:34.470 --> 00:16:38.389 This miracle is even greater than water bursting forth from a rock, 00:16:38.909 --> 00:16:41.230 because rocks naturally yield water. 00:16:42.340 --> 00:16:44.700 Points of benefit from the hadith: 00:16:45.899 --> 00:16:47.419 It is derived from the hadith 00:16:47.980 --> 00:16:52.220 that seeking water for purification is not obligatory before the prayer time enters; 00:16:52.899 --> 00:16:55.740 that one is encouraged to keep righteous company while traveling; 00:16:56.460 --> 00:17:02.340 and that sharing surplus water beyond one's own purification needs is obligatory in times of necessity. 00:17:03.100 --> 00:17:07.940 The hadith also demonstrates a miracle of the Prophet, peace and blessings of Allah be upon him. 00:17:10.819 --> 00:17:14.579 Chapter: Water Used to Wash Human Hair. 00:17:16.140 --> 00:17:16.980 On the authority of Anas, 00:17:17.460 --> 00:17:22.299 that when the Messenger of Allah, peace and blessings of Allah be upon him, shaved his head, 00:17:22.980 --> 00:17:26.779 Abu Talhah was the first to take some of his hair. 00:17:28.329 --> 00:17:30.450 Commentary on the hadith: 00:17:31.769 --> 00:17:35.049 "Chapter: Water Used to Wash Human Hair": 00:17:35.769 --> 00:17:37.609 Human hair is ritually pure; 00:17:38.210 --> 00:17:40.809 therefore, the water used to wash it remains pure. 00:17:41.779 --> 00:17:46.180 "When the Messenger of Allah, peace and blessings of Allah be upon him, shaved his head": 00:17:46.940 --> 00:17:49.460 This took place on the Day of Sacrifice in Mina, 00:17:50.059 --> 00:17:53.380 and the one who shaved his head was Ma'mar ibn 'Abdullah. 00:17:54.509 --> 00:17:56.869 Points of benefit from the hadith: 00:17:58.329 --> 00:17:59.809 It is derived from the hadith 00:18:00.490 --> 00:18:05.490 that it is permissible to keep the hair of the Prophet, peace be upon him, and seek blessings through it, 00:18:06.009 --> 00:18:07.049 and that it is ritually pure; 00:18:07.880 --> 00:18:14.559 and it illustrates the eagerness of the Companions, may Allah be pleased with them, to preserve the Prophet's relics. 00:18:17.460 --> 00:18:18.019 Chapter: 00:18:18.539 --> 00:18:23.259 If a Dog Drinks from Anyone's Vessel, Let Him Wash It Seven Times. 00:18:25.220 --> 00:18:26.940 On the authority of Abu Hurayrah, who said 00:18:27.500 --> 00:18:31.099 that the Messenger of Allah, peace and blessings of Allah be upon him, said: 00:18:31.859 --> 00:18:35.099 "If a dog drinks from anyone's vessel, 00:18:35.460 --> 00:18:37.299 let him wash it seven times." 00:18:38.619 --> 00:18:40.819 Commentary on the hadith: 00:18:42.029 --> 00:18:42.910 "If it drinks" (shariba) 00:18:43.309 --> 00:18:44.750 means: if it laps with its tongue, 00:18:45.069 --> 00:18:46.150 which is referred to as walagh. 00:18:47.059 --> 00:18:47.819 "A dog": 00:18:48.420 --> 00:18:52.019 There is no distinction between a dog permitted to be kept and any other, 00:18:52.259 --> 00:18:53.460 due to the general wording of the text. 00:18:54.670 --> 00:18:57.069 Points of benefit from the hadith: 00:18:58.460 --> 00:19:01.779 The hadith contains an allusion prohibiting the keeping of dogs, 00:19:02.180 --> 00:19:06.140 by emphasizing the severity of its impurity above all other impurities. 00:19:06.819 --> 00:19:08.940 It establishes the ritual impurity of a dog's leftover water, 00:19:09.579 --> 00:19:12.019 and the stipulation of seven washings: 00:19:12.460 --> 00:19:14.980 is it for thorough cleansing, or is it purely a devotional obligation? 00:19:15.339 --> 00:19:16.579 There are two scholarly views on this. 00:19:19.420 --> 00:19:21.700 On the authority of Abu Hurayrah, may Allah be pleased with him, 00:19:22.180 --> 00:19:25.819 that the Messenger of Allah, peace and blessings of Allah be upon him, said: 00:19:26.609 --> 00:19:28.450 "While a man was walking along, 00:19:28.809 --> 00:19:30.890 he grew intensely thirsty. 00:19:31.490 --> 00:19:34.049 He descended into a well and drank from it, 00:19:34.450 --> 00:19:35.490 then climbed out, 00:19:36.210 --> 00:19:38.529 only to find a dog panting heavily, 00:19:38.970 --> 00:19:41.170 eating moist earth out of extreme thirst. 00:19:41.849 --> 00:19:42.650 The man said, 00:19:43.329 --> 00:19:46.769 'This dog has suffered thirst just as I did.' 00:19:47.490 --> 00:19:48.650 So he filled his leather sock with water, 00:19:49.089 --> 00:19:50.849 held it in his mouth, 00:19:51.329 --> 00:19:53.609 climbed up, and gave the dog a drink. 00:19:54.329 --> 00:19:55.849 Allah appreciated his deed 00:19:56.329 --> 00:19:57.329 and forgave him." 00:19:58.269 --> 00:19:58.950 They asked, 00:19:59.430 --> 00:20:00.670 "O Messenger of Allah, 00:20:01.230 --> 00:20:03.750 will we truly be rewarded for serving animals?" 00:20:04.619 --> 00:20:05.220 He replied, 00:20:05.980 --> 00:20:08.859 "In serving every living being with a moist liver, there is a reward." 00:20:10.289 --> 00:20:12.490 Commentary on the hadith: 00:20:13.700 --> 00:20:14.380 "Panting" (yalhath) 00:20:14.900 --> 00:20:18.059 means its tongue was hanging out from extreme thirst or heat. 00:20:18.849 --> 00:20:20.009 "Licking the moist earth" (ya'kulu al-thara) 00:20:20.490 --> 00:20:21.930 refers to damp soil. 00:20:22.750 --> 00:20:23.990 "He held it in his mouth" 00:20:24.509 --> 00:20:26.349 means he held his leather sock between his teeth, 00:20:26.910 --> 00:20:30.630 because he had to use both hands to climb up out of the well. 00:20:31.559 --> 00:20:32.279 "Raqiya" 00:20:32.599 --> 00:20:33.440 means he ascended. 00:20:34.220 --> 00:20:36.019 "In every moist liver there is a reward" 00:20:36.619 --> 00:20:40.339 means in serving every living, animate creature. 00:20:45.480 --> 00:20:47.000 Benefits derived from the hadith: 00:20:47.440 --> 00:20:49.839 Providing water is the most virtuous form of charity; 00:20:50.599 --> 00:20:54.759 it encourages kindness toward every inviolable animal 00:20:55.039 --> 00:20:56.519 whose killing we have not been commanded; 00:20:57.339 --> 00:21:00.660 it underscores the prohibition of abusing any inviolable animal, 00:21:01.019 --> 00:21:02.140 and the sinfulness of doing so. 00:21:03.009 --> 00:21:04.490 Some Malikis argued 00:21:05.210 --> 00:21:06.769 that this hadith proves 00:21:07.210 --> 00:21:08.809 the ritual purity of a dog's leftover water, 00:21:09.289 --> 00:21:11.329 because some of its saliva would have remained in the leather sock. 00:21:14.589 --> 00:21:17.869 On the authority of 'Adi Ibn Hatim (may Allah be pleased with him), who said: 00:21:18.549 --> 00:21:22.789 "I asked the Messenger of Allah (peace and blessings of Allah be upon him) about the blunt-tipped arrow (mi'rad)," 00:21:23.470 --> 00:21:24.230 and he replied: 00:21:24.990 --> 00:21:27.549 "If it strikes with its sharp edge, eat; 00:21:28.369 --> 00:21:29.210 and in another narration: 00:21:29.730 --> 00:21:30.930 'Eat whatever it pierces.' 00:21:31.819 --> 00:21:34.460 But if it strikes with its broadside and kills, 00:21:34.980 --> 00:21:36.420 then it has been killed by a blunt impact (waqidh), 00:21:36.859 --> 00:21:38.059 so do not eat it." 00:21:38.900 --> 00:21:39.619 I said, 00:21:39.980 --> 00:21:41.220 "I release my hunting hound," 00:21:41.980 --> 00:21:42.579 and he said: 00:21:43.220 --> 00:21:44.819 "If you release your hound— 00:21:45.500 --> 00:21:46.299 and in another narration: 00:21:46.900 --> 00:21:48.299 'your trained hound'— 00:21:48.779 --> 00:21:49.660 and you mention the name of Allah, 00:21:50.180 --> 00:21:50.819 then eat." 00:21:51.650 --> 00:21:52.170 I asked, 00:21:52.690 --> 00:21:53.690 "What if it eats from it?" 00:21:54.450 --> 00:21:55.089 He replied, 00:21:55.450 --> 00:21:56.650 "Then do not eat, 00:21:57.210 --> 00:21:59.289 for it did not catch it for you; 00:21:59.809 --> 00:22:02.170 it caught it only for itself." 00:22:03.019 --> 00:22:03.539 I asked, 00:22:04.180 --> 00:22:05.460 "What if I release my hound, 00:22:05.819 --> 00:22:08.220 but find another dog with it?" 00:22:09.059 --> 00:22:09.579 He said, 00:22:10.140 --> 00:22:11.299 "Do not eat, 00:22:11.980 --> 00:22:14.819 for you mentioned Allah's name only over your hound, 00:22:15.180 --> 00:22:17.500 not over the other." 00:22:18.450 --> 00:22:19.289 In another narration: 00:22:20.009 --> 00:22:24.289 "If you shoot game and find it after a day or two, 00:22:24.809 --> 00:22:27.130 bearing no mark other than your arrow, 00:22:27.650 --> 00:22:28.250 then eat; 00:22:28.970 --> 00:22:30.450 but if it has fallen into water, 00:22:30.930 --> 00:22:32.170 do not eat." 00:22:37.119 --> 00:22:37.920 "Al-Mi'rad" 00:22:38.640 --> 00:22:41.799 is a broad blade that has weight and heaviness. 00:22:42.660 --> 00:22:43.339 "With its sharp edge" 00:22:44.019 --> 00:22:45.700 means it cut or pierced, 00:22:46.259 --> 00:22:48.380 so the struck animal is properly slaughtered. 00:22:49.279 --> 00:22:50.000 "With its broadside" 00:22:50.559 --> 00:22:52.720 means it neither cut nor pierced, 00:22:53.319 --> 00:22:55.359 but killed merely through its heavy impact. 00:22:56.210 --> 00:22:57.009 "Waqidh" 00:22:57.650 --> 00:23:00.170 is game killed by a stick, blunt object, or the like. 00:23:00.980 --> 00:23:02.380 "It did not catch it for you": 00:23:03.019 --> 00:23:06.380 catching it for one's master requires that the hound not eat from it. 00:23:07.200 --> 00:23:08.160 "Trained" 00:23:08.680 --> 00:23:10.799 refers to a hound that desists when restrained, 00:23:11.200 --> 00:23:13.039 pursues when dispatched, 00:23:13.440 --> 00:23:15.559 and does not eat from the catch on a single occasion, 00:23:15.960 --> 00:23:17.920 but consistently demonstrates this behavior. 00:23:19.130 --> 00:23:21.529 Benefits derived from the hadith: 00:23:23.039 --> 00:23:26.000 The Muslims are unanimously agreed on the permissibility of hunting 00:23:26.440 --> 00:23:28.079 for earning a livelihood and out of need, 00:23:28.440 --> 00:23:30.880 and utilizing game for food and other purposes; 00:23:31.769 --> 00:23:34.289 and that four conditions must be met 00:23:34.289 --> 00:23:36.289 for game caught by a hound to be lawful: 00:23:36.890 --> 00:23:37.690 first, 00:23:37.930 --> 00:23:38.930 intentionally dispatching the hound; 00:23:39.410 --> 00:23:40.210 second, 00:23:40.609 --> 00:23:42.009 that it be properly trained; 00:23:42.569 --> 00:23:43.329 third, 00:23:43.890 --> 00:23:47.130 that it catch the game for its master by not eating from it; 00:23:47.730 --> 00:23:48.569 and fourth, 00:23:49.130 --> 00:23:52.329 that one mention the name of Allah upon releasing it. 00:23:55.059 --> 00:23:59.099 Chapter: On Those Who Hold That Wudu Is Required Only from the Two Passages, 00:23:59.099 --> 00:24:01.099 the private parts and the anus. 00:24:02.500 --> 00:24:03.900 On the authority of Abu Hurayrah, 00:24:04.180 --> 00:24:07.660 from the Prophet (peace be upon him), who said: 00:24:08.299 --> 00:24:12.460 "A person's prayer in congregation exceeds his prayer in his house 00:24:12.859 --> 00:24:14.900 and his prayer in his marketplace 00:24:15.220 --> 00:24:17.339 by twenty-five degrees. 00:24:18.079 --> 00:24:21.400 For when one of you performs wudu thoroughly, 00:24:21.799 --> 00:24:25.000 and comes to the mosque intending only to pray, 00:24:25.599 --> 00:24:30.000 he does not take a single step except that Allah raises him by it a degree, 00:24:30.400 --> 00:24:32.400 and erases from him a sin, 00:24:32.799 --> 00:24:34.880 until he enters the mosque. 00:24:35.660 --> 00:24:37.339 Once he enters the mosque, 00:24:37.859 --> 00:24:41.259 he remains in prayer so long as the prayer detains him, 00:24:41.819 --> 00:24:42.859 and they pray— 00:24:43.220 --> 00:24:45.180 meaning the angels pray for him— 00:24:45.700 --> 00:24:48.339 so long as he remains in the spot where he prayed: 00:24:49.019 --> 00:24:50.660 'O Allah, forgive him; 00:24:51.180 --> 00:24:52.700 O Allah, have mercy upon him,' 00:24:53.259 --> 00:24:54.980 so long as he does not break his wudu therein." 00:24:55.849 --> 00:24:56.849 In another narration: 00:24:57.369 --> 00:24:58.970 "So long as he does not cause harm therein." 00:24:59.670 --> 00:25:00.789 In another narration: 00:25:01.269 --> 00:25:03.390 "So long as he does not stand up from his prayer." 00:25:04.259 --> 00:25:05.259 In another narration: 00:25:05.779 --> 00:25:07.660 "A non-Arab man asked, 00:25:08.140 --> 00:25:10.339 'What does breaking wudu mean, O Abu Hurayrah?' 00:25:10.900 --> 00:25:11.579 He replied, 00:25:11.940 --> 00:25:12.859 'A sound,' 00:25:13.259 --> 00:25:14.579 meaning passing wind with sound." 00:25:16.140 --> 00:25:18.420 Commentary on the hadith: 00:25:19.980 --> 00:25:21.259 "The prayer of the collective" 00:25:21.619 --> 00:25:23.220 means the congregational prayer. 00:25:23.960 --> 00:25:25.640 "His prayer in his house" 00:25:26.079 --> 00:25:27.920 refers to praying alone, 00:25:28.440 --> 00:25:31.519 since prayer at home is usually performed individually. 00:25:32.369 --> 00:25:34.210 "Performs wudu thoroughly": 00:25:34.730 --> 00:25:36.210 thoroughness in wudu 00:25:36.450 --> 00:25:39.529 means completing it properly while observing its Sunnahs and etiquettes. 00:25:40.250 --> 00:25:40.930 "Detains him" 00:25:41.450 --> 00:25:44.250 means remaining in the mosque waiting for the prayer. 00:25:45.000 --> 00:25:47.759 "And the angels pray for him" 00:25:48.240 --> 00:25:49.400 means they supplicate for him. 00:25:50.210 --> 00:25:51.650 "So long as he does not break his wudu therein" 00:25:52.049 --> 00:25:54.250 means so long as his wudu remains intact. 00:25:55.000 --> 00:25:56.400 "So long as he does not cause harm therein" 00:25:56.880 --> 00:26:02.559 means so long as he harms no one in his place of prayer with word or deed. 00:26:03.440 --> 00:26:04.279 "Passing wind" 00:26:04.920 --> 00:26:07.319 was mentioned to draw attention to the nullifiers of wudu. 00:26:08.710 --> 00:26:11.029 Benefits derived from the hadith: 00:26:12.609 --> 00:26:14.170 It is derived from the hadith 00:26:14.569 --> 00:26:16.730 that the virtue of congregational prayer is clarified, 00:26:17.369 --> 00:26:19.490 as well as the virtue of awaiting the prayer, 00:26:19.930 --> 00:26:21.650 for waiting for it is itself an act of worship; 00:26:22.369 --> 00:26:25.529 and it contains an exhortation to maintain one's state of wudu. 00:26:28.539 --> 00:26:29.980 On the authority of Zayd Ibn Khalid, 00:26:30.500 --> 00:26:33.940 who asked 'Uthman Ibn 'Affan (may Allah be pleased with him): 00:26:34.539 --> 00:26:35.059 "I said, 00:26:35.700 --> 00:26:38.700 'What is your view if a man has intercourse but does not ejaculate?' 00:26:39.490 --> 00:26:40.569 'Uthman replied, 00:26:41.130 --> 00:26:44.130 'He should perform wudu just as he does for prayer, 00:26:44.609 --> 00:26:46.009 and wash his penis.' 00:26:46.920 --> 00:26:47.960 'Uthman added, 00:26:48.480 --> 00:26:52.480 'I heard this from the Messenger of Allah (peace and blessings of Allah be upon him).' 00:26:52.799 --> 00:27:00.049 I then asked 'Ali, al-Zubayr, Talhah, and Ubayy Ibn Ka'b (may Allah be pleased with them) about that, 00:27:00.609 --> 00:27:02.289 and they instructed him to do the same." 00:27:03.559 --> 00:27:05.799 Commentary on the hadith: 00:27:06.819 --> 00:27:07.660 "What is your view?" 00:27:08.059 --> 00:27:09.299 means: "Inform me." 00:27:09.940 --> 00:27:11.019 "He does not ejaculate" 00:27:11.460 --> 00:27:14.700 means no semen was emitted that would necessitate ghusl. 00:27:15.480 --> 00:27:16.839 "And wash his penis" 00:27:17.279 --> 00:27:19.160 because of its becoming defiled by prostatic fluid (madhy). 00:27:19.930 --> 00:27:21.410 "They instructed him to do the same" 00:27:22.009 --> 00:27:24.609 means merely performing wudu and washing the penis. 00:27:26.019 --> 00:27:28.380 Benefits derived from the hadith: 00:27:29.970 --> 00:27:32.289 In the hadith there is an inversion in phrasing, 00:27:32.809 --> 00:27:35.849 the intended order being: he washes his penis and then performs wudu, 00:27:36.410 --> 00:27:39.410 even though the conjunction 'and' (waw) does not inherently imply sequence, 00:27:39.849 --> 00:27:42.410 but rather simple combination. 00:27:43.180 --> 00:27:45.579 This hadith has been abrogated by scholarly consensus: 00:27:46.059 --> 00:27:47.740 once the two circumcised parts meet, 00:27:47.940 --> 00:27:49.500 ghusl becomes obligatory upon him, 00:27:49.859 --> 00:27:51.940 whether he ejaculated or not. 00:27:54.650 --> 00:27:56.730 On the authority of Abu Sa'id al-Khudri, 00:27:57.289 --> 00:28:00.450 that the Messenger of Allah (peace be upon him) 00:28:00.450 --> 00:28:03.210 sent for a man from the Ansar, 00:28:03.769 --> 00:28:06.089 who arrived with his head dripping wet. 00:28:06.859 --> 00:28:09.819 The Prophet (peace be upon him) said, 00:28:10.420 --> 00:28:12.420 "Perhaps we rushed you?" 00:28:12.980 --> 00:28:14.259 He replied, "Yes." 00:28:14.900 --> 00:28:18.220 The Messenger of Allah (peace be upon him) then said, 00:28:18.859 --> 00:28:21.180 "If you are rushed or interrupted before climaxing, 00:28:21.619 --> 00:28:23.180 then you need only perform wudu." 00:28:24.680 --> 00:28:26.880 Commentary on the hadith: 00:28:27.980 --> 00:28:29.539 "A man from the Ansar" 00:28:30.019 --> 00:28:32.940 was 'Itban Ibn Malik (may Allah be pleased with him). 00:28:33.710 --> 00:28:35.109 "With his head dripping" 00:28:35.670 --> 00:28:38.670 means dripping with water from performing ghusl. 00:28:39.559 --> 00:28:40.519 "We rushed you" 00:28:41.079 --> 00:28:42.319 means we hurried you, 00:28:42.640 --> 00:28:45.400 so you did not fulfill your need during intercourse. 00:28:46.250 --> 00:28:47.049 "Quhit-ta" 00:28:47.730 --> 00:28:48.890 comes from aqhata al-rajul, 00:28:49.450 --> 00:28:52.369 if one engages in intercourse but experiences no ejaculation. 00:28:53.390 --> 00:28:55.750 Among the benefits derived from this hadith: 00:28:57.299 --> 00:28:59.660 The hadith has been abrogated, as mentioned previously. 00:29:00.369 --> 00:29:03.009 It also indicates the recommendation of remaining constantly in a state of ritual purity, 00:29:03.609 --> 00:29:06.369 for the Prophet (peace and blessings of Allah be upon him) 00:29:06.369 --> 00:29:09.009 did not reprimand him for delaying his response. 00:29:09.789 --> 00:29:12.750 It also shows the permissibility of relying on strong circumstantial evidence, 00:29:13.349 --> 00:29:17.829 as the traces of the ritual bath indicated that he had been occupied with intimate relations.