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In the name of Allah, the Most Gracious, the Most Merciful.

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The Ifadah Center

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for Humanities Studies and Research

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presents:

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Abridgment of Sahih al-Bukhari.

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Chapter:

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A Menstruating Woman Does Not Make Up Missed Prayers.

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On the authority of Mu'adhah:

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A woman asked 'A'ishah,

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"Should one of us make up her prayers once she becomes pure?"

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She replied,

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"Are you a Haruriyyah (a Kharijite)?

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We used to menstruate during the time of the Prophet, peace and blessings of Allah be upon him,

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and he never commanded us to do so,"

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or she said,

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"and we never used to do so."

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Commentary on the hadith:

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"A woman"

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refers to Mu'adhah herself, the narrator of the hadith.

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"Should one make up [atajzi]," meaning: does she make up the missed prayers?

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"Are you a Haruriyyah?"

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is an attribution to Harura',

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a village two miles outside of Kufa,

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where the Kharijites originally gathered;

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the term was subsequently used extensively to refer to every Kharijite.

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Key takeaways from the hadith:

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It is derived from the hadith

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that acts of worship are strictly dictated by textual revelation (tawqif),

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and that religious extremism is among the characteristics of the Kharijites.

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Chapter: Menstruating Women Attending the Two Eids and the Supplications of the Muslims,

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while keeping away from the prayer area.

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On the authority of Hafsah, who said:

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"We used to prevent our adolescent unmarried girls from going out on the two Eids.

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Then a woman arrived

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and stayed at the palace of Banu Khalaf,

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and narrated on the authority of her sister—

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whose husband had participated with the Prophet, peace and blessings of Allah be upon him,

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in twelve military expeditions,

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and my sister accompanied him on six of them.

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She said:

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'We used to treat the wounded

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and nurse the sick.'

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My sister asked the Prophet, peace and blessings of Allah be upon him:

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'Is there any harm for one of us,

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if she does not possess a jilbab,

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not to go out?'

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He said:

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'Her companion should cover her with part of her jilbab,

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so that she may witness good deeds and the supplications of the Muslims.'

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When Umm 'Atiyyah arrived,

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I asked her:

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'Did you hear the Prophet, peace be upon him, say this?'

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She said:

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'May my father be sacrificed for him! Yes.'

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And she never mentioned him without saying:

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'May my father be sacrificed for him!

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I heard him say:

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"Adolescent maidens and secluded virgins—

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or adolescent secluded virgins—

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and menstruating women should go out,

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so that they may witness good deeds and the supplications of the believers,

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while menstruating women stay away from the prayer area."'

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In another narration:

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'They should stand behind the people,

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proclaiming Allah's greatness alongside their takbir,

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and supplicating alongside their supplications,

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seeking the blessing and purification of that day.'

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Hafsah said:

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'I asked: "Even menstruating women?"

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She replied:

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"Do they not attend 'Arafah,

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and such-and-such?"'"

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Commentary on the hadith:

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"On the authority of her sister":

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the sister here is Umm 'Atiyyah al-Ansariyyah,

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may Allah be pleased with her.

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"Our adolescent maidens [awatqina]":

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an 'atiq

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is a young girl who has reached puberty but has not yet married.

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"The palace of Banu Khalaf"

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was located in Basra.

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"The wounded [kalma]"

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refers to those suffering from wounds (jarha).

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"Jilbab"

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refers to an outer cloak or a broad veil,

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and other meanings have also been stated.

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"Witness good deeds [tashhad al-khayr]"

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means attending gatherings of goodness

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and the supplications of the Muslims,

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such as gathering for the prayer for rain (istisqa').

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"May my father be sacrificed for him [bi-abi]"

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means: may I ransom you with my father.

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"Secluded virgins [dhawat al-khudur]":

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a khidr

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is a curtain hung in a corner of the house,

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behind which a virgin maiden stays.

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"Menstruating women [huyyad]"

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is the plural of ha'id (a menstruating woman).

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Key takeaways from the hadith:

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It is derived from the hadith

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that a menstruating woman does not abandon the remembrance of Allah Almighty;

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thus, she may attend places of goodness,

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seasons of worship,

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and gatherings of knowledge,

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except that she must not enter the mosque.

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It also indicates the permissibility of a woman leaving her home

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fully veiled without displaying adornment;

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the permissibility of borrowing clothing

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to go out for acts of obedience;

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the permissibility of women participating in military expeditions

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and treating the wounded;

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the acceptance of a woman's narration;

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and the validity of transmitting from an unnamed individual

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specifically among the Companions,

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because all of the Companions are inherently upright.

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Furthermore, barring menstruating women from the prayer area

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is for reverence and protection,

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as well as to avoid unnecessary intermingling with men.

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Chapter: Yellow and Murky Discharges

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outside the days of the menstrual period.

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On the authority of Umm 'Atiyyah, who said:

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"We did not consider murky and yellow discharge to be of any significance."

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Commentary on the hadith:

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"We did not consider" means that such matter was disregarded.

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"Murky discharge [kudrah]" is a color resembling pus

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tinged with yellowness.

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"Yellow discharge [sufrah]" is a shade of clear blood,

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and it is also said to resemble the yellowness of egg yolk.

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Key takeaways from the hadith:

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It is derived from the hadith

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that yellow and murky discharges

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count as menstruation exclusively during the days of the regular period,

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but outside of it, they are of no account,

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which is the view of the majority of scholars.

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Moreover, a Companion's statement "We used to..."

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carries the ruling of an elevated (marfu') Prophetic transmission.

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Chapter: The Blood Vessel of Non-Menstrual Bleeding (Istihadah).

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On the authority of 'A'ishah, wife of the Prophet, peace and blessings of Allah be upon him:

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Umm Habibah experienced non-menstrual bleeding for seven years,

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so she asked the Messenger of Allah, peace be upon him, about it,

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and he instructed her to perform a ritual bath (ghusl),

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saying: "This is merely a blood vessel."

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Consequently, she used to perform ghusl for every prayer.

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Commentary on the hadith:

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"Chapter: The Blood Vessel of Istihadah":

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it is a blood vessel that bleeds due to an ailment,

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and it is called al-'adhil.

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"Umm Habibah"

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refers to the daughter of Jahsh al-Asadiyyah,

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may Allah be pleased with her.

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"He instructed her to perform ghusl":

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this could imply a command to perform ghusl for every prayer,

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or it could mean performing ghusl in general upon ending her menses.

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"She used to perform ghusl for every prayer":

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meaning she would wash off the blood that soiled her body.

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Key takeaways from the hadith:

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It is derived from the hadith

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that a woman experiencing istihadah holds the same legal status as a ritually pure woman;

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that bashfulness must not prevent acquiring fiqh (understanding) in the religion;

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and that asking questions is the key to knowledge.

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Chapter: A Woman Menstruating After the Ifadah Circumambulation.

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On the authority of 'A'ishah, may Allah be pleased with her, who said:

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"When the Messenger of Allah, peace and blessings of Allah be upon him, intended

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to depart,

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there was Safiyyah standing at the entrance of her tent, looking sorrowful."

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In another narration:

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"We performed Hajj with the Prophet, peace be upon him,

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and completed the Tawaf al-Ifadah on the Day of Sacrifice (Yawm al-Nahr).

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Then Safiyyah began her menses,

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and the Prophet, peace be upon him, desired from her what a man desires from his wife.

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So he said to her:

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'May she be barren and shaven-headed ('aqra halqa)!

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You are indeed going to detain us!

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Did you perform the Ifadah circumambulation on the Day of Sacrifice?'

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She replied: 'Yes.'

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He said:

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'Depart then!'"

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In another narration,

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'A'ishah, may Allah be pleased with her, said:

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"The Prophet, peace be upon him, met me

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while he was ascending from Mecca

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and I was descending towards it,

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or while I was ascending and he was descending from it."

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Commentary on the hadith:

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"To depart [an yanfira]"

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means to depart from the rites of Hajj;

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and Hajj involves two departures (nafr):

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on the second and third days of Tashriq.

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"Her tent [khiba'iha]"

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refers to her pavilion.

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"Sorrowful [ka'ibah]"

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means grieving and sad.

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"'Aqra halqa"

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literally implies: 'May Allah wound her and cause pain in her throat',

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but it is an idiomatic exclamation not intended in its literal sense.

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"You are indeed going to detain us"

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means preventing us from leaving Mecca.

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"Did you perform Ifadah?"

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"Meaning, 'Did you perform Tawaf al-Ifadah?'

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It is one of the essential pillars of Hajj.

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Benefits derived from the hadith:

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From this hadith, we learn:

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It is permissible to weep due to an impediment preventing an act of worship.

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Menstruation prevents prayer and Tawaf around the House.

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It is permissible for a man to travel with his wives.

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On the authority of Ibn 'Abbas (may Allah be pleased with him and his father), who said:

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The people were commanded that their last act should be at the House,

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except that a concession was granted to a menstruating woman.

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In another narration:

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A menstruating woman was granted permission to depart if she had already performed Tawaf al-Ifadah.

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Ibn 'Umar used to say at first that she should not depart,

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but later he said she may depart,

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for the Messenger of Allah (peace and blessings of Allah be upon him) granted them a concession.

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Commentary on the hadith:

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'The people were commanded' means the Lawgiver commanded them

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'that their last act should be at the House,'

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meaning the Farewell Tawaf (Tawaf al-Wada') for every pilgrim who is not a resident of Makkah.

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'A concession was granted to a menstruating woman,'

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meaning she was permitted to forgo the Farewell Tawaf.

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'To depart' means to return to her homeland.

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'Granted them a concession' means permission and indulgence were granted to the menstruating woman.

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Benefits derived from the hadith:

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From this hadith, we learn:

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A Companion's statement 'The people were commanded'

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carries the legal status of a marfu' narration (attributed to the Prophet).

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Hardship brings about ease.

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A scholar should retract a fatwa

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if it contradicts explicit evidence,

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once that evidence reaches him.

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The hadith establishes the obligation of the Farewell Tawaf

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for anyone who is not menstruating,

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and that it is waived for a menstruating woman.

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Chapter: Prayer over a woman who dies in childbed, and its Sunnah.

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On the authority of Samurah (may Allah be pleased with him), who said:

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I prayed behind the Prophet (peace and blessings of Allah be upon him)

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over a woman who died in childbed,

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and he stood opposite her waist.

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Commentary on the hadith:

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'A woman' refers to Umm Ka'b al-Ansariyyah.

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'Died in childbed'

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means she died while giving birth.

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'He stood opposite her waist'

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means he stood aligned with the middle of her body.

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Benefits derived from the hadith:

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From this hadith, we learn:

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The physical ritual purity of a deceased human being.

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Although a woman who dies in childbed is considered a martyr,

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the funeral prayer is still offered over her.

249
00:12:12,830 --> 00:12:14,379
Chapter.

250
00:12:14,379 --> 00:12:17,659
On the authority of 'Abdullah ibn Shaddad, who said:

251
00:12:17,659 --> 00:12:23,259
I heard my maternal aunt Maymunah, the wife of the Prophet (peace and blessings of Allah be upon him), say

252
00:12:23,259 --> 00:12:26,899
that she would be menstruating and not praying,

253
00:12:26,899 --> 00:12:33,139
while lying down adjacent to the prayer place of the Messenger of Allah (peace and blessings of Allah be upon him),

254
00:12:33,179 --> 00:12:36,320
while he was praying on his small mat (*khumrah*).

255
00:12:36,320 --> 00:12:41,049
When he prostrated, part of his garment would touch me.

256
00:12:41,049 --> 00:12:44,360
Commentary on the hadith:

257
00:12:44,360 --> 00:12:48,720
'Lying down' means stretched out on the ground.

258
00:12:48,720 --> 00:12:51,669
'Adjacent to' means opposite or near.

259
00:12:51,669 --> 00:12:55,059
'Prostrated' refers to the spot of his prostration.

260
00:12:55,059 --> 00:12:58,500
His 'small mat' (*khumrah*) is a small prayer rug

261
00:12:58,500 --> 00:13:01,519
made from palm fronds.

262
00:13:01,519 --> 00:13:05,289
Benefits derived from the hadith:

263
00:13:05,289 --> 00:13:07,450
From this hadith, we learn:

264
00:13:07,450 --> 00:13:10,490
A menstruating woman may be near a person praying,

265
00:13:10,490 --> 00:13:14,570
and this does not impair or invalidate his prayer.

266
00:13:14,570 --> 00:13:16,730
The body of a menstruating woman is ritually pure,

267
00:13:16,730 --> 00:13:21,529
except for the site of menstrual blood.

268
00:13:21,529 --> 00:13:25,789
The Book of Tayammum (Dry Ablution).

269
00:13:25,789 --> 00:13:28,149
And the statement of Allah Almighty:

270
00:13:28,149 --> 00:13:33,870
◁ and do not find water, then perform tayammum with clean earth ▷

271
00:13:33,870 --> 00:13:38,820
“O ye who believe! When ye rise up for prayer, wash you faces, and your hands up to the elbows, and lightly rub your heads and (wash) your feet up to the ankles. And if ye are unclean, purify yourselves. And if ye are sick or on a journey, or one of you cometh from the closet, or ye have had contact with women, and ye find not water, then go to clean, high ground and rub your faces and your hands with some of it. Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that ye may give thanks.” (5:6)

272
00:13:38,860 --> 00:13:44,019
On the authority of 'A'ishah, the wife of the Prophet (peace and blessings of Allah be upon him), who said:

273
00:13:44,019 --> 00:13:49,740
We went out with the Messenger of Allah (peace and blessings of Allah be upon him) on one of his journeys,

274
00:13:49,740 --> 00:13:52,379
until when we reached Al-Bayda'

275
00:13:52,379 --> 00:13:54,379
or Dhat al-Jaysh,

276
00:13:54,379 --> 00:13:57,139
a necklace of mine broke and was lost.

277
00:13:57,139 --> 00:13:58,539
In another narration:

278
00:13:58,539 --> 00:14:03,370
She had borrowed a necklace from Asma', and it was lost.

279
00:14:03,370 --> 00:14:08,370
So the Messenger of Allah (peace and blessings of Allah be upon him) stopped to search for it,

280
00:14:08,370 --> 00:14:10,409
and the people stopped with him,

281
00:14:10,409 --> 00:14:12,860
though they were not near a source of water.

282
00:14:12,860 --> 00:14:16,220
People came to Abu Bakr al-Siddiq

283
00:14:16,220 --> 00:14:17,700
and said,

284
00:14:17,700 --> 00:14:20,620
"Do you not see what 'A'ishah has done?

285
00:14:20,620 --> 00:14:24,740
She has detained the Messenger of Allah (peace be upon him) and the people,

286
00:14:24,740 --> 00:14:26,659
and they are not near a source of water,

287
00:14:26,659 --> 00:14:29,169
nor do they have water with them!"

288
00:14:29,169 --> 00:14:33,409
So Abu Bakr came while the Messenger of Allah (peace and blessings of Allah be upon him)

289
00:14:33,409 --> 00:14:37,610
was resting his head on my thigh, asleep.

290
00:14:37,610 --> 00:14:38,929
He said,

291
00:14:38,929 --> 00:14:43,450
"You have detained the Messenger of Allah (peace be upon him) and the people,

292
00:14:43,450 --> 00:14:47,440
when they are not near water and have no water with them!"

293
00:14:47,440 --> 00:14:49,360
'A'ishah said:

294
00:14:49,360 --> 00:14:51,559
Abu Bakr admonished me,

295
00:14:51,559 --> 00:14:54,879
saying whatever Allah wished him to say,

296
00:14:54,879 --> 00:14:58,840
and began poking me in my flank with his hand.

297
00:14:58,840 --> 00:15:01,159
Nothing prevented me from moving

298
00:15:01,159 --> 00:15:06,779
except the position of the Messenger of Allah (peace be upon him) resting on my thigh.

299
00:15:06,779 --> 00:15:13,210
The Messenger of Allah (peace and blessings of Allah be upon him) woke up in the morning without any water,

300
00:15:13,210 --> 00:15:16,330
so Allah revealed the verse of tayammum,

301
00:15:16,330 --> 00:15:18,090
"so perform tayammum."

302
00:15:18,090 --> 00:15:20,690
Usayd ibn al-Hudayr said,

303
00:15:20,690 --> 00:15:25,460
"This is not the first blessing from you, O family of Abu Bakr!"

304
00:15:25,460 --> 00:15:26,899
In another narration:

305
00:15:26,899 --> 00:15:30,179
Usayd ibn Hudayr said to 'A'ishah,

306
00:15:30,179 --> 00:15:32,539
"May Allah reward you with good!

307
00:15:32,539 --> 00:15:36,220
By Allah, no difficulty ever befell you that you disliked

308
00:15:36,259 --> 00:15:41,899
except that Allah made it a source of good for you and for the Muslims."

309
00:15:41,899 --> 00:15:43,179
She said:

310
00:15:43,179 --> 00:15:46,340
So we moved the camel upon which I was riding,

311
00:15:46,340 --> 00:15:49,809
and we found the necklace underneath it.

312
00:15:49,809 --> 00:15:53,309
Commentary on the hadith:

313
00:15:53,309 --> 00:15:55,429
The Book of Tayammum.

314
00:15:55,429 --> 00:15:56,710
Tayammum:

315
00:15:56,710 --> 00:16:02,509
Wiping the face and hands with pure earth in a specific prescribed manner.

316
00:16:02,509 --> 00:16:04,389
'On one of his journeys'

317
00:16:04,389 --> 00:16:06,350
refers to the Expedition of Al-Muraysi',

318
00:16:06,350 --> 00:16:09,429
in the sixth year after the Hijrah.

319
00:16:09,429 --> 00:16:10,870
'At Al-Bayda''

320
00:16:10,870 --> 00:16:16,019
refers to an elevated place before Dhu al-Hulayfah on the road to Makkah.

321
00:16:16,019 --> 00:16:17,980
'Or Dhat al-Jaysh'

322
00:16:17,980 --> 00:16:20,779
is a place between Makkah and Madinah,

323
00:16:20,779 --> 00:16:22,980
located just beyond Dhu al-Hulayfah.

324
00:16:22,980 --> 00:16:24,059
'Necklace'

325
00:16:24,059 --> 00:16:25,840
refers to a neck ornament.

326
00:16:25,840 --> 00:16:27,360
'To search for it'

327
00:16:27,360 --> 00:16:29,470
means for the purpose of seeking it.

328
00:16:29,470 --> 00:16:31,590
'Nor do they have water'

329
00:16:31,590 --> 00:16:33,629
means that this situation weighed heavily upon them,

330
00:16:33,629 --> 00:16:38,230
because perform Wudu' was already prescribed and obligatory for them.

331
00:16:38,230 --> 00:16:40,350
'Abu Bakr admonished me':

332
00:16:40,350 --> 00:16:43,710
She referred to him by his name because he was reprimanding her,

333
00:16:43,710 --> 00:16:46,870
and fatherhood normally warrants tenderness,

334
00:16:46,870 --> 00:16:48,789
unlike reprimand.

335
00:16:48,789 --> 00:16:51,269
Thus, she spoke as if addressing someone distant,

336
00:16:51,269 --> 00:16:53,730
and did not say "my father."

337
00:16:53,730 --> 00:16:56,610
'So Allah revealed the verse of tayammum,'

338
00:16:56,610 --> 00:17:01,210
meaning Allah revealed the concession of purifying oneself with clean earth,

339
00:17:01,250 --> 00:17:04,609
which is the verse in Surah al-Ma'idah,

340
00:17:04,609 --> 00:17:08,069
though it is also said to be the one in Surah al-Nisa'.

341
00:17:08,069 --> 00:17:10,190
'Not the first blessing from you':

342
00:17:10,190 --> 00:17:14,019
Blessing (*barakah*) means the abundance and continuity of good.

343
00:17:14,019 --> 00:17:15,700
'We moved the camel,'

344
00:17:15,700 --> 00:17:18,259
meaning we made it stand up.

345
00:17:18,259 --> 00:17:19,740
'We found,'

346
00:17:19,740 --> 00:17:22,430
meaning we discovered it.

347
00:17:22,430 --> 00:17:26,099
Benefits derived from the hadith:

348
00:17:26,099 --> 00:17:28,220
From this hadith, we learn:

349
00:17:28,220 --> 00:17:30,660
It is permissible to travel with women.

350
00:17:30,700 --> 00:17:34,019
It is permissible for a woman to complain to her father,

351
00:17:34,019 --> 00:17:36,339
even if she is married.

352
00:17:36,339 --> 00:17:40,339
A father retains the authority to discipline his married daughter.

353
00:17:40,339 --> 00:17:44,619
It highlights the virtue of patience for someone undergoing movement

354
00:17:44,619 --> 00:17:47,900
when moving might cause disturbance to a sleeping person,

355
00:17:47,900 --> 00:17:50,259
or similarly to someone praying, reciting the Qur'an,

356
00:17:50,259 --> 00:17:53,339
or engaged in seeking knowledge or remembrance of Allah.

357
00:17:53,339 --> 00:17:57,099
It indicates the concession to omit the night vigil prayer (*Tahajjud*) while traveling.

358
00:17:57,140 --> 00:18:01,740
Searching for water becomes obligatory only after the prayer time has begun.

359
00:18:01,740 --> 00:18:05,339
It demonstrates enduring hardship for the sake of a greater benefit,

360
00:18:05,339 --> 00:18:08,299
based on 'A'ishah's statement (may Allah be pleased with her):

361
00:18:08,299 --> 00:18:11,140
"Nothing prevented me from moving..."

362
00:18:11,140 --> 00:18:14,099
It is permissible to travel with borrowed items.

363
00:18:14,099 --> 00:18:20,200
It is permissible for women to wear jewelry.

364
00:18:20,200 --> 00:18:22,359
On the authority of Jabir ibn 'Abdullah (may Allah be pleased with him),

365
00:18:22,359 --> 00:18:26,400
that the Prophet (peace and blessings of Allah be upon him) said:

366
00:18:26,400 --> 00:18:31,079
"I have been granted five things that were not given to anyone before me:

367
00:18:31,079 --> 00:18:34,200
I have been aided with terror [cast into the hearts of enemies] for a distance of a month's journey;

368
00:18:34,200 --> 00:18:38,079
the earth has been made for me a place of prayer and a means of purification,

369
00:18:38,079 --> 00:18:43,660
so whichever man of my Ummah reaches the time of prayer, let him pray;

370
00:18:43,660 --> 00:18:46,059
spoils of war have been made lawful for me,

371
00:18:46,059 --> 00:18:49,380
whereas they were not made lawful to anyone before me;

372
00:18:49,380 --> 00:18:51,960
I have been granted the right of intercession;

373
00:18:51,960 --> 00:18:56,039
and every Prophet used to be sent to his people specifically,

374
00:18:56,039 --> 00:18:59,900
while I have been sent to all mankind."

375
00:18:59,900 --> 00:19:03,380
Commentary on the hadith:

376
00:19:03,380 --> 00:19:05,299
'I have been granted five things':

377
00:19:05,299 --> 00:19:07,819
Mentioning a specific number does not imply limitation,

378
00:19:07,819 --> 00:19:10,220
as other exclusive qualities have been mentioned elsewhere,

379
00:19:10,220 --> 00:19:13,380
such as his saying (peace and blessings of Allah be upon him):

380
00:19:13,380 --> 00:19:17,470
"Our rows have been made like the rows of the angels."

381
00:19:17,470 --> 00:19:20,069
'Not given to anyone before me'

382
00:19:20,069 --> 00:19:23,029
means they were not combined for any Prophet prior to him.

383
00:19:23,029 --> 00:19:27,470
'I have been aided': divine aid refers to support and assistance.

384
00:19:27,509 --> 00:19:30,390
'With terror' means with fear.

385
00:19:30,390 --> 00:19:33,269
'Spoils of war' (*maghanim*) is the plural of *ghanimah*.

386
00:19:33,269 --> 00:19:37,509
In previous nations, whenever they obtained spoils through struggle,

387
00:19:37,509 --> 00:19:40,710
a fire would come down and consume them.

388
00:19:40,710 --> 00:19:42,829
'I have been granted the right of intercession'

389
00:19:42,829 --> 00:19:46,990
refers to the Supreme Intercession to settle judgment among the people at the Gathering,

390
00:19:46,990 --> 00:19:52,480
when they turn to him in distress after seeking help from the other Prophets (peace be upon them).

391
00:19:52,480 --> 00:19:56,259
Benefits derived from the hadith:

392
00:19:56,259 --> 00:19:58,460
From this hadith, we learn:

393
00:19:58,460 --> 00:20:04,740
The first three exclusive characteristics are granted to the Ummah of Muhammad (peace and blessings of Allah be upon him).

394
00:20:04,740 --> 00:20:09,380
The profound excellence of the Ummah of Muhammad (peace and blessings of Allah be upon him).

395
00:20:09,380 --> 00:20:14,740
Islam is a religion of ease and facilitation.

396
00:20:14,740 --> 00:20:18,460
Chapter: Performing tayammum while resident when water is unavailable

397
00:20:18,460 --> 00:20:21,769
and one fears missing the prayer time.

398
00:20:21,769 --> 00:20:27,180
On the authority of Abu Juhaym ibn al-Harith ibn al-Simmah al-Ansari, who said:

399
00:20:27,180 --> 00:20:32,579
The Prophet (peace and blessings of Allah be upon him) arrived from the direction of Bi'r Jamal,

400
00:20:32,579 --> 00:20:34,339
and a man met him

401
00:20:34,339 --> 00:20:36,019
and greeted him with salam.

402
00:20:36,019 --> 00:20:40,460
The Prophet (peace be upon him) did not return the greeting to him

403
00:20:40,460 --> 00:20:43,420
until he approached a wall,

404
00:20:43,420 --> 00:20:46,140
wiped his face and his hands,

405
00:20:46,140 --> 00:20:49,880
and then returned the greeting of salam.

406
00:20:49,880 --> 00:20:53,420
Commentary on the hadith:

407
00:20:53,420 --> 00:20:54,740
"From the direction of"

408
00:20:54,740 --> 00:20:57,269
means from the area of that place.

409
00:20:57,269 --> 00:20:58,829
"Bi'r Jamal"

410
00:20:58,829 --> 00:21:01,309
is a location near Medina

411
00:21:01,309 --> 00:21:03,990
containing one of its agricultural properties,

412
00:21:03,990 --> 00:21:07,480
and it is also known as Bi'r Jusham.

413
00:21:07,480 --> 00:21:09,359
"And a man met him":

414
00:21:09,359 --> 00:21:12,190
this was Abu al-Juhaym, the narrator himself.

415
00:21:12,190 --> 00:21:16,509
"The Prophet (peace be upon him) did not return the greeting to him":

416
00:21:16,509 --> 00:21:22,410
he disliked to remember Allah while not in a state of ritual purity.

417
00:21:22,410 --> 00:21:26,099
Key lessons from the hadith:

418
00:21:26,140 --> 00:21:31,099
The hadith indicates the validity of dry ablution (tayammum) in residence when fearing the lapse of an opportunity.

419
00:21:31,099 --> 00:21:35,019
For just as he performed tayammum while resident in order to return the greeting of salam—

420
00:21:35,019 --> 00:21:40,259
though he (peace be upon him) could have returned it before his tayammum—

421
00:21:40,259 --> 00:21:44,140
it is permissible to perform tayammum in residence when fearing the expiration of a time-bound act,

422
00:21:44,140 --> 00:21:45,539
or even more appropriately so,

423
00:21:45,539 --> 00:21:50,130
because ritual purity is a mandatory condition therein, unlike returning salam.

424
00:21:50,130 --> 00:21:55,130
It also indicates that although tayammum was originally mentioned for travelers and the sick,

425
00:21:55,130 --> 00:21:58,130
its purpose is to catch the prayer within its prescribed time and avoid missing it;

426
00:21:58,130 --> 00:22:02,619
thus, if one is resident and fears missing it, tayammum is permissible.

427
00:22:02,619 --> 00:22:08,140
The hadith also proves the permissibility of performing tayammum for a funeral prayer if one fears missing it,

428
00:22:08,140 --> 00:22:10,460
though there is scholarly disagreement on this matter.

429
00:22:10,460 --> 00:22:15,619
It also demonstrates the recommendation of remembering Allah, the Mighty and Majestic, in a state of complete purity.

430
00:22:15,619 --> 00:22:22,339
It reflects the Prophet's compassionate engagement with his Companions (may Allah be pleased with them).

431
00:22:22,339 --> 00:22:25,619
It reflects the legal maxim: "When a matter becomes constricted, it widens,"

432
00:22:25,619 --> 00:22:31,279
and "Hardship brings about ease."

433
00:22:31,279 --> 00:22:32,440
Chapter:

434
00:22:32,440 --> 00:22:36,759
Should the person performing tayammum blow into their hands?

435
00:22:36,759 --> 00:22:39,119
On the authority of Shaqiq, who said:

436
00:22:39,119 --> 00:22:43,799
I was sitting with 'Abdullah and Abu Musa al-Ash'ari,

437
00:22:43,799 --> 00:22:46,519
and Abu Musa said to him:

438
00:22:46,519 --> 00:22:48,640
"If a man experiences major ritual impurity (janabah)

439
00:22:48,640 --> 00:22:51,279
and cannot find water for a month,

440
00:22:51,279 --> 00:22:54,519
should he not perform tayammum and pray?

441
00:22:54,519 --> 00:22:59,200
What would you do with this verse in Surah al-Ma'idah:

442
00:22:59,200 --> 00:23:04,990
﴿and you find no water, then seek clean earth﴾?"

443
00:23:04,990 --> 00:23:06,869
'Abdullah said:

444
00:23:06,869 --> 00:23:09,309
"If a concession were granted to them in this,

445
00:23:09,309 --> 00:23:12,430
they would soon, whenever water felt cold to them,

446
00:23:12,430 --> 00:23:15,029
perform tayammum with clean earth."

447
00:23:15,029 --> 00:23:16,150
I said:

448
00:23:16,150 --> 00:23:19,269
"You only dislike this for that reason?"

449
00:23:19,269 --> 00:23:20,910
He replied, "Yes."

450
00:23:20,910 --> 00:23:23,069
Abu Musa then said:

451
00:23:23,109 --> 00:23:26,349
"Have you not heard the statement of 'Ammar to 'Umar:

452
00:23:26,349 --> 00:23:31,529
'The Messenger of Allah (peace and blessings of Allah be upon him) sent me on an errand'?"

453
00:23:31,529 --> 00:23:33,089
In one narration:

454
00:23:33,089 --> 00:23:36,289
"The Messenger of Allah (peace and blessings of Allah be upon him)

455
00:23:36,289 --> 00:23:38,809
sent me and you."

456
00:23:38,809 --> 00:23:40,450
And in another narration:

457
00:23:40,450 --> 00:23:42,250
"We were in an expedition,

458
00:23:42,250 --> 00:23:44,259
and we incurred major ritual impurity."

459
00:23:44,259 --> 00:23:47,099
"I incurred major ritual impurity and found no water,

460
00:23:47,099 --> 00:23:51,740
so I rolled in the dust just as an animal rolls."

461
00:23:51,740 --> 00:23:53,259
In one narration:

462
00:23:53,259 --> 00:23:55,980
"As for you, you did not pray,

463
00:23:55,980 --> 00:23:59,180
while as for me, I rolled around."

464
00:23:59,180 --> 00:24:03,660
"So I mentioned that to the Prophet (peace be upon him),

465
00:24:03,660 --> 00:24:05,099
and he said:

466
00:24:05,099 --> 00:24:09,299
'It would have been sufficient for you to do like this.'

467
00:24:09,299 --> 00:24:12,930
He struck the ground once with his palm."

468
00:24:12,930 --> 00:24:14,369
In one narration:

469
00:24:14,369 --> 00:24:16,059
"with his two hands,

470
00:24:16,059 --> 00:24:18,150
then shook them off."

471
00:24:18,150 --> 00:24:19,549
In another narration:

472
00:24:19,549 --> 00:24:21,589
"and blew into them."

473
00:24:21,589 --> 00:24:23,150
And in another narration:

474
00:24:23,150 --> 00:24:25,220
"he lightly spat into them,

475
00:24:25,220 --> 00:24:28,940
then wiped the back of his right hand with his left,

476
00:24:28,940 --> 00:24:31,819
or the back of his left hand with his right palm,

477
00:24:31,819 --> 00:24:34,690
and then wiped his face with them."

478
00:24:34,690 --> 00:24:36,730
'Abdullah said:

479
00:24:36,730 --> 00:24:42,109
"Did you not see that 'Umar was not convinced by 'Ammar's statement?"

480
00:24:42,109 --> 00:24:45,579
Commentary on the hadith:

481
00:24:45,579 --> 00:24:48,740
"Should the person performing tayammum blow into their hands?":

482
00:24:48,740 --> 00:24:53,059
Blowing off the dust is meant to lighten it if it is excessive,

483
00:24:53,059 --> 00:24:54,259
and the governing criterion

484
00:24:54,259 --> 00:24:57,539
is that only what is necessary remains.

485
00:24:57,539 --> 00:24:58,700
"Incurred major ritual impurity (ajnab)":

486
00:24:58,700 --> 00:25:03,259
meaning he entered the state of janabah through sexual intercourse or a wet dream.

487
00:25:03,259 --> 00:25:05,099
"What would you do":

488
00:25:05,099 --> 00:25:08,180
meaning in light of your view that he does not perform tayammum,

489
00:25:08,180 --> 00:25:11,380
"with this verse in Surah al-Ma'idah?"

490
00:25:11,380 --> 00:25:13,460
He specifically cited Surah al-Ma'idah

491
00:25:13,460 --> 00:25:19,289
because it is clearer regarding the legitimacy of tayammum for one in major ritual impurity than the verse in Surah an-Nisa'.

492
00:25:19,289 --> 00:25:22,769
﴿then seek clean earth﴾:

493
00:25:22,769 --> 00:25:24,410
"clean earth (al-sa'id al-tayyib)"

494
00:25:24,450 --> 00:25:27,220
is the clean surface of the earth.

495
00:25:27,220 --> 00:25:28,539
"They would soon (la-awshaku)":

496
00:25:28,539 --> 00:25:31,210
meaning they would readily tend toward and rush to do so.

497
00:25:31,210 --> 00:25:33,609
"You only dislike this for that reason":

498
00:25:33,609 --> 00:25:37,000
meaning out of concern that one would perform tayammum merely due to the cold.

499
00:25:37,000 --> 00:25:38,400
"So I rolled (tamarraghtu)":

500
00:25:38,400 --> 00:25:39,960
meaning I turned over and over,

501
00:25:39,960 --> 00:25:42,920
which is synonymous with "tama'aktu."

502
00:25:42,920 --> 00:25:45,279
"Just as an animal rolls":

503
00:25:45,279 --> 00:25:48,960
meaning like a beast rolling over the soil.

504
00:25:48,960 --> 00:25:51,119
"To do like this":

505
00:25:51,119 --> 00:25:55,970
an indication of the method described directly after it.

506
00:25:55,970 --> 00:25:57,650
"Then shook them off":

507
00:25:57,650 --> 00:25:59,769
meaning he shook his hands.

508
00:25:59,769 --> 00:26:01,490
"He lightly spat into them (tafala fihima)":

509
00:26:01,490 --> 00:26:03,569
"tafl" is lighter than spitting (bazq),

510
00:26:03,569 --> 00:26:05,740
and "nafth" is even lighter than it.

511
00:26:05,740 --> 00:26:07,259
"Was not convinced":

512
00:26:07,259 --> 00:26:11,900
meaning 'Umar was not persuaded by the account of 'Ammar (may Allah be pleased with them both)

513
00:26:11,900 --> 00:26:15,539
because he had been present with him on that journey

514
00:26:15,539 --> 00:26:18,779
and yet did not recall the incident.

515
00:26:18,779 --> 00:26:22,440
Key lessons from the hadith:

516
00:26:22,480 --> 00:26:24,559
Among the benefits derived from the hadith:

517
00:26:24,559 --> 00:26:27,160
The Prophet (peace be upon him)

518
00:26:27,160 --> 00:26:31,220
is the ultimate standard of guidance in speech and action.

519
00:26:31,220 --> 00:26:34,460
It demonstrates the permissibility of analogical deduction (qiyas) and legal reasoning (ijtihad),

520
00:26:34,460 --> 00:26:37,700
and the impermissibility of qiyas in ritual acts of worship.

521
00:26:37,700 --> 00:26:41,220
It shows the permissibility of academic debate in matters of knowledge,

522
00:26:41,220 --> 00:26:43,579
and the permissibility of transitioning in argumentation

523
00:26:43,579 --> 00:26:46,299
from one piece of evidence to another,

524
00:26:46,299 --> 00:26:50,059
shifting from a contested point to an agreed-upon one;

525
00:26:50,099 --> 00:26:55,210
this is permissible for debaters when seeking to swiftly resolve a point.

526
00:26:55,210 --> 00:26:59,089
The hadith also establishes the principle of blocking the means to harm (sadd al-dhara'i').

527
00:26:59,089 --> 00:27:03,160
It provides guidance on maintaining proper etiquette during scholarly dialogue.

528
00:27:03,160 --> 00:27:08,150
The hadith indicates that clarification must not be delayed beyond the time of need.

529
00:27:08,150 --> 00:27:13,069
It shows that teaching through practical demonstration is more profound and effective.

530
00:27:13,069 --> 00:27:17,910
It indicates that one who acts upon a mistaken interpretation is neither blameworthy nor required to repeat the act.

531
00:27:17,950 --> 00:27:23,829
It shows that 'Ammar interpreted that tayammum for major impurity could not simply be limited to the face and hands

532
00:27:23,829 --> 00:27:26,150
as it suffices for minor ablution,

533
00:27:26,150 --> 00:27:28,829
yet the Lawgiver did not order him to repeat the prayer

534
00:27:28,829 --> 00:27:31,430
because he had merely done more than what was required.

535
00:27:31,430 --> 00:27:36,829
It establishes the permissibility of tayammum for whoever anticipates harm or destruction from using water,

536
00:27:36,829 --> 00:27:39,750
whether due to severe cold or other reasons.