In the name of Allah, the Most Gracious, the Most Merciful.
Ifadah Center
for Human Studies and Research
presents:
Abridged Sahih al-Bukhari.
Chapter: One who pours water over his head three times.
On the authority of Jubayr ibn Mut'im, who said:
The Messenger of Allah (peace and blessings of Allah be upon him) said:
"As for me,
I pour water over my head three times,"
and he gestured with both of his hands.
Commentary on the hadith:
"And he gestured with both of his hands,"
meaning the Messenger of Allah (peace be upon him) gestured with both hands together,
indicating that each handful was a full scoop of both hands.
Key takeaways from the hadith:
It is derived from the hadith
that the Sunnah in ritual washing (ghusl) is to pour water three times,
whereas the obligatory requirement is washing the rest of the body.
It also shows the permissibility of acting upon an understandable gesture,
and that the Prophet (peace be upon him)
is the benchmark of guidance in words and deeds.
Chapter: One who begins with the milking vessel or perfume when performing ghusl.
On the authority of 'A'ishah, who said:
Whenever the Prophet (peace be upon him)
performed ghusl from major ritual impurity (janabah),
he would call for something like a milking vessel (hilab),
take a handful of water,
and begin with the right side of his head,
then the left side,
and then place both hands over the middle of his head.
Commentary on the hadith:
Chapter: One who begins with the milking vessel or perfume when performing ghusl.
"Al-hilab"
is a vessel that holds the amount of milk yielded by a camel.
It is also pronounced "al-mihlab" with a kasrah on the mim,
whereas "al-mahlab" with a fathah on the mim
refers to sweet-scented seeds/perfume.
"Whenever the Prophet (peace be upon him)
performed ghusl from janabah,"
meaning whenever he intended to perform ghusl,
"he would call for something like a milking vessel,"
meaning he asked for a vessel similar to the one called a hilab.
"And then place both hands,"
meaning using both of his hands.
Key takeaways from the hadith:
It is derived from the hadith
that it is recommended to prepare the water and supplies for ghusl before starting it.
It also demonstrates the recommendation to pour water over the head three times,
and that it is recommended for the one performing ghusl to start with the right side,
then the left side,
and then the middle.
Chapter:
Does a person in a state of janabah dip his hand into the vessel before washing it,
provided there is no impurity on his hand other than janabah?
On the authority of Anas ibn Malik, who said:
The Prophet (peace be upon him)
and one of his wives
used to bathe from a single vessel after janabah.
Commentary on the hadith:
"Does a person in a state of janabah dip his hand into the vessel before washing it,
provided there is no impurity on his hand other than janabah?"
"Impurity" refers to physical filth (najasah) and the like.
Key takeaways from the hadith:
It is derived from the hadith
that it is permissible for a person in janabah to scoop water directly from the vessel,
and it is permissible to purify oneself using that water.
Chapter: Having intercourse again after having had intercourse,
and one who visits all his wives with a single ghusl.
On the authority of Muhammad ibn al-Muntashir, who said:
I asked 'A'ishah
and mentioned to her the statement of Ibn 'Umar:
"I would not like to enter ihram while giving off the scent of perfume."
'A'ishah said:
"I perfumed the Messenger of Allah (peace be upon him),
then he went around to his wives,
and then in the morning he entered the state of ihram."
In another narration: "while exuding perfume."
Commentary on the hadith:
Chapter: Having intercourse again after having had intercourse;
"again" means engaging in intercourse with her once more.
"Exuding perfume" (andhakh / yandhakh tib):
"yandhakh" means diffusing a strong scent.
"Then he went around to his wives":
this refers to marital relations,
or it may mean visiting them to renew contact.
On the authority of Qatadah, who said:
Anas ibn Malik narrated to us, saying:
The Prophet (peace be upon him) used to visit all his wives in a single hour
of the night or day,
and they were eleven.
In another narration:
nine wives.
He said:
I asked Anas:
"Did he have the strength for that?"
He said:
"We used to say that he was given the strength of thirty men."
Commentary on the hadith:
"And they were eleven,"
meaning nine wives and two concubines,
as concubines were counted among his women.
"He had the strength for it":
strength denotes physical capacity and ability.
"He was given the strength of thirty,"
meaning thirty men.
Key takeaways from the hadith:
It is derived from the hadith
that applying perfume before entering ihram is recommended.
It shows that the recommendation to perform ghusl after janabah is not strictly immediate.
It also shows the legitimacy of a wife serving her husband,
the encouragement for men and women to use perfume when being intimate,
and that frequent marital intimacy is not disliked when one has the capacity for it.
Chapter: One who applies perfume, then performs ghusl,
while the trace of perfume remains.
On the authority of 'A'ishah, who said:
"It is as if I can still see the glistening of the perfume in the parting of the Prophet's hair (peace be upon him) while he was in ihram."
Commentary on the hadith:
"Glistening" (wabis) means brightness and shine.
"In the parting" (mafriq)
refers to the line where the hair is parted,
extending from the forehead to the crown of the head.
Key takeaways from the hadith:
It is derived from the hadith
that the remaining trace of perfume on the body of a muhrim does not invalidate the ihram,
provided it was applied before entering ihram,
and it does not require any expiation (kaffarah).
Chapter: If one remembers in the mosque that he is in a state of janabah,
he leaves as he is and does not perform tayammum.
On the authority of Abu Hurayrah, who said:
The iqamah for prayer was called,
and the rows were straightened as people stood,
when the Messenger of Allah (peace be upon him) came out to us.
When he stood at his prayer place,
he remembered that he was in a state of janabah,
so he said to us:
"Stay where you are."
He then went back, performed ghusl,
and came out to us with water dripping from his head.
He pronounced the takbir,
and we prayed with him.
Commentary on the hadith:
Chapter: If one remembers in the mosque that he is in a state of janabah,
he leaves as he is and does not perform tayammum.
"As he is"
means in his current state of janabah.
"And the rows were straightened,"
meaning aligned properly,
and straightening something means making it upright.
"When he stood at his prayer place (musalla)":
"al-musalla"
refers to the spot where he leads the prayer in the mosque.
"Stay where you are,"
meaning remain in your positions.
"With water dripping from his head,"
meaning dripping with the water from ghusl.
Key takeaways from the hadith:
It is derived from the hadith
that straightening the rows is recommended,
and that forgetfulness is possible for the Prophet (peace be upon him) in acts of worship,
though it is not left uncorrected.
Chapter: One who begins with the right side of the head in ghusl.
On the authority of 'A'ishah, who said:
"Whenever one of us was in a state of janabah,
she would take three handfuls of water with both hands and pour them over her head,
then pour water with her hand over the right side,
and with her other hand over the left side."
Commentary on the hadith:
"She would take three handfuls of water with both hands over her head,"
meaning three full scoops with both palms,
pouring them over her head.
"Over the right side":
"al-shiqq" means the side of the body.
Key takeaways from the hadith:
It is derived from the hadith
that the statement of the Mother of the Believers (may Allah be pleased with her),
"We used to...", carries the ruling of a marfu' narration,
since the apparent context indicates the Prophet's awareness of it.
It also demonstrates the recommendation to start with the right side in ghusl and other acts,
and the recommendation to pour water three times during ghusl,
while ensuring full coverage and thorough cleansing.
Chapter: One who bathes naked while alone in seclusion,
and whoever conceals himself, concealment is superior.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
The Messenger of Allah (peace be upon him) said:
In another narration:
"The Children of Israel used to bathe naked,
looking at one another,
whereas Moses was a shy, modest man who kept himself covered,
so that nothing of his skin was seen
out of his modesty.
Some of the Children of Israel hurt him
and said:
'He only conceals himself in this manner
because of a defect in his skin:
either leprosy,
an inguinal hernia,
or some other ailment.'
And Allah willed to clear Moses of what they had said.
So one day, he secluded himself alone,
placed his clothes upon a stone,
and then performed a ritual bath (ghusl).
When he had finished,
he approached his clothes to take them,
but the stone rolled away with his garments.
So Moses seized his staff
and chased after the stone,
calling out:
"My clothes, O stone!
My clothes, O stone!"
until it came to a halt before a gathering of the Children of Israel.
They saw him unclothed, possessing the finest physique Allah had ever created,
and thus He cleared him of what they used to say.
Then the stone stopped,
so he took his garment and put it on,
and began striking the stone with his staff.
By Allah, the stone bore scars from his striking—
three, four, or five marks;
and in another narration:
six or seven.
That is the meaning of His saying:
“O ye who believe! Be not as those who slandered Moses, but Allah proved his innocence of that which they alleged, and he was well esteemed in Allah's sight.” (33:69)
“O ye who believe! Be not as those who slandered Moses, but Allah proved his innocence of that which they alleged, and he was well esteemed in Allah's sight.” (33:69)
“O ye who believe! Be not as those who slandered Moses, but Allah proved his innocence of that which they alleged, and he was well esteemed in Allah's sight.” (33:69)
Commentary on the Hadith:
"Modest and covering himself":
meaning intensely modest, private, and reserved.
"Leprosy" (baras):
a whiteness that appears on the surface of the skin.
"Adar" (scrotal hernia):
"Adar"
means having enlarged testicles.
"Affliction":
that is, a physical defect.
"And Allah willed to clear him of what they said":
meaning to exonerate him from being associated with that defect.
"So he secluded himself":
that is, Moses, peace be upon him,
"one day alone":
that is, to bathe.
"The stone rolled away with his garments":
meaning the stone quickly carried off his clothes.
"And he chased after the stone":
in order to retrieve his clothes.
"My clothes, O stone!":
meaning, "Give me my clothes, O stone!"
"Return my clothes, O stone!"
"It ended":
that is, he arrived
"before a gathering":
"Mala'" means a gathering or prominent group of people.
"Then the stone stood":
meaning the stone came to a halt.
"And he began" (tafiqa):
meaning he started and proceeded to do so.
"Scars" (nadban):
"Al-nadb"
is the trace of a wound when it leaves a mark on the skin.
“O ye who believe! Be not as those who slandered Moses, but Allah proved his innocence of that which they alleged, and he was well esteemed in Allah's sight.” (33:69)
meaning possessor of high rank and standing,
brought near to Allah,
and among the elite Messengers and His sincere servants.
Key Takeaways from the Hadith:
Derived from this hadith are:
the permissibility of bathing naked in private,
though there is no disagreement that covering oneself is preferable;
that modesty is a branch of faith,
and it brings nothing but good;
and the obligation of covering the 'awrah (private parts).
The hadith also contains a sign and miracle for Moses, peace be upon him,
in the stone moving with his clothes to the gathering of the Children of Israel,
as well as the miracle of the striking marks remaining etched in the stone.
The hadith also indicates the permissibility of looking at the 'awrah out of necessity,
such as for medical treatment or to clear someone of alleged defects,
like leprosy and the like.
It also shows that the Prophets of Allah, peace be upon them,
are the most perfect of humanity in physical form and moral character,
and that the Creator has freed them from physical flaws and deficiencies.
It illustrates the patience of the Prophets, peace be upon them,
in the face of harm from the foolish and ignorant.
It shows the permissibility of swearing an oath to emphasize news without being asked to swear.
It indicates the prohibition of harming the Prophets, peace be upon them,
for whoever attributes a physical defect to any of the Prophets
has indeed harmed him.
On the authority of Abu Hurayrah,
from the Prophet, peace and blessings of Allah be upon him, who said:
"While Job (Ayyub) was bathing naked,
a swarm of golden locusts fell upon him,
so Job began scooping them up into his garment.
His Lord called out to him:
'O Job! Did I not make you rich enough not to need what you see?'
He replied: 'Yes, by Your Might!
But I can never have enough of Your blessing.'"
Commentary on the Hadith:
"Fell upon him" (kharra 'alayh): meaning dropped down upon him.
"Locusts": what is meant is a great abundance, like a swarm of locusts.
"Scooping" (yahtathi): "al-hathyu" is taking up something in handfuls with both hands.
"Yes" (bala): meaning, "Yes, You have indeed enriched me."
"Your blessing":
blessing (barakah) is an abundance and continuity of goodness.
Key Takeaways from the Hadith:
Derived from the hadith is the permissibility of bathing naked in private,
the eagerness to acquire lawful provision, and the virtue of self-sufficiency,
because he referred to it as a blessing.
The hadith also demonstrates the preference for having sufficient sustenance over poverty,
and the permissibility of swearing an oath by one of the attributes of Allah, the Exalted.
Chapter: Covering Oneself While Bathing in the Presence of People
On the authority of Umm Hani'
bint Abi Talib, who said:
"I went to the Messenger of Allah, peace be upon him, in the Year of the Conquest,
and found him bathing,
while his daughter Fatimah was screening him."
She said:
"I greeted him with salam,
and he asked: 'Who is this?'
I said:
'I am Umm Hani'
bint Abi Talib.'
He said:
'Welcome, O Umm Hani'!'
When he had finished his bath,
he stood and prayed eight rak'ahs,
wrapped in a single garment.
When he finished,
I said: 'O Messenger of Allah,
my mother's son claims that he will kill a man to whom I have granted protection:
so-and-so, the son of Hubayrah.'
The Messenger of Allah, peace be upon him, said:
'We grant protection to whomever you protect, O Umm Hani'.'
Umm Hani' said:
'And that was during the forenoon (Duha).'"
Commentary on the Hadith:
"On the authority of Umm Hani'":
her name was Fakhitah according to the most well-known view.
"The Year of the Conquest": meaning the Conquest of Makkah.
"Who is this?":
this indicates that the screen was thick and completely concealed him.
meaning, "You are met with welcome and ease."
"He prayed eight rak'ahs":
meaning the Duha prayer.
"Wrapped" (multahifan): meaning enveloped in a single garment.
"Claims" (za'ama): meaning he stated or asserted.
"So-and-so, the son of Hubayrah":
one of the relatives of Umm Hani's husband.
"I granted him protection": meaning I granted him safety.
Key Takeaways from the Hadith:
Derived from the hadith is:
the permissibility of a person bathing
in the presence of an unmarriageable female relative (mahram)
if there is a screen separating them;
the permissibility of offering salam from behind a screen;
the recommendation to welcome visitors and address them by their kunya;
and the recommendation of the Duha prayer,
and that it is eight rak'ahs.
Chapter: The Sweat of the Person in a State of Major Ritual Impurity (Junub),
and that a Muslim is Never Ritually Impure
On the authority of Abu Hurayrah:
The Prophet, peace be upon him,
met him on one of the streets of Madinah
while he was in a state of major ritual impurity (junub).
Abu Hurayrah said: "So I slipped away from him."
In another narration:
"He took me by the hand,
and I walked with him until he sat down.
Then I slipped away,
returned to my lodging,
and went and performed ghusl.
Then I came back,
and he said:
'Where were you, O Abu Hurayrah?'
He replied:
'I was in a state of junub,
and I disliked sitting with you while not in a state of purity.'
He said:
'Subhan Allah (Glory be to Allah)!
Indeed, a Muslim never becomes impure.'"
Commentary on the Hadith:
"So I slipped away from him":
meaning I drew back, retreated, and concealed myself from him,
and this was out of reverence for him, peace be upon him.
"I disliked sitting with you":
he only disliked that
because he thought a junub person was physically impure.
"Subhan Allah":
an expression of declaring Allah the Exalted free
from anything unbefitting His majesty.
"Indeed, a Muslim never becomes impure":
meaning he is ritually pure,
whether in a state of major or minor ritual impurity,
alive or deceased;
and likewise his leftover water, sweat, and saliva are pure.
Key Takeaways from the Hadith:
Derived from the hadith are:
the scholar's clarification and correction of a student's misconception;
expressing astonishment by saying "Subhan Allah";
the permissibility of delaying ghusl after major ritual impurity;
the permissibility of a junub person attending to his needs before bathing;
an illustration of the Prophet's humility and gracious companionship,
and his excellent method of teaching his Companions.
Chapter: A Junub Person Remaining in the House
[Chapter: On performing] ablution before taking a ritual bath (ghusl).
On the authority of 'A'ishah (may Allah be pleased with her), who said:
"Whenever the Prophet (peace and blessings of Allah be upon him)
intended to sleep while in a state of major ritual impurity (janabah),
he would wash his private parts and perform ablution as for prayer."
Commentary on the hadith:
"While in a state of major ritual impurity"—meaning from sexual intercourse, not a wet dream.
"He would wash his private parts"—meaning from whatever fluid had soiled him.
"And perform ablution as for prayer"—
Meaning he performed wudu' exactly as one performs it for prayer.
Key points of benefit from the hadith:
Derived from this hadith:
It is recommended for a person in major ritual impurity to perform wudu' before going to sleep.
Scholars differed regarding the underlying reason for this ablution:
It was said that it is a purely devotional act (ta'abbudi);
it was said that it is perhaps to invigorate oneself to eventually perform ghusl;
and it was said so that one may spend the night in one of the two states of ritual purification,
out of fear of dying during sleep.
Chapter: The sleeping of one in a state of major ritual impurity.
On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with him), who said:
'Umar Ibn al-Khattab mentioned to the Messenger of Allah (peace and blessings of Allah be upon him)
that he would become ritually impure during the night.
The Messenger of Allah (peace be upon him) said to him:
"Perform wudu', wash your private part, and then sleep."
Commentary on the hadith:
"Perform wudu' and wash your private part"—
This is an instance of stylistic inversion (hysteron proteron),
meaning: wash your private part first, then perform wudu'.
Key points of benefit from the hadith:
Derived from this hadith:
There should be no shyness in asking about essential matters of religion.
The hadith also serves as evidence for those who hold that the vaginal discharge of a woman is ritually impure.
Chapter: When the two circumcised parts meet.
On the authority of Abu Hurayrah,
from the Prophet (peace be upon him):
"When a man sits between her four limbs and exerts himself,
the ritual bath (ghusl) becomes obligatory."
Commentary on the hadith:
"When the two circumcised parts meet"—
The "two circumcised parts" refer to the circumcised part of the man and that of the woman,
and "meeting" refers to sexual intercourse.
"Between her four limbs"—
A limb (shu'bah) denotes a part, branch, or region.
Scholars differed as to what is specifically meant:
it was said they are the two arms and two legs,
while other views were also held,
but the ultimate purport is sexual intercourse.
"Then exerts himself"—
Meaning he exerts his utmost effort and labor therein,
which refers to the act of penetration.
"The ritual bath becomes obligatory"—
Meaning whether he ejaculates or does not ejaculate.
Key points of benefit from the hadith:
Derived from this hadith:
The obligation of ghusl does not depend solely on the emission of semen;
rather, as soon as the glans penis disappears into the vagina,
ghusl becomes obligatory upon both of them.
It also provides instruction in employing polite euphemisms
for matters that are customarily embarrassing to mention explicitly.
Chapter: Washing what touches one from the woman's private parts.
On the authority of Ubayy Ibn Ka'b, who said:
"O Messenger of Allah,
if a man has intercourse with his wife
and does not ejaculate, [what should he do]?"
He replied:
"He should wash off whatever touched the woman from him,
then perform wudu' and pray."
Commentary on the hadith:
"Whatever touched the woman from him"—
Meaning whatever of the woman's vaginal fluids soiled him.
Key points of benefit from the hadith:
This hadith has been abrogated.
Among those who transmitted its abrogation
is the narrator of the hadith himself, Ubayy Ibn Ka'b (may Allah be pleased with him).
It also demonstrates that asking questions is the key to knowledge.
Furthermore, the hadith is evidence for those who hold
that the vaginal discharge of a woman is ritually impure.