In the name of Allah, the Most Gracious, the Most Merciful.
Ifadah Center
for Humanities Studies and Research
presents
Abridged Sahih al-Bukhari
Chapter:
If a wild donkey is gifted to a person in the state of ihram, he should not accept it.
Narrated by al-Sa'b ibn Jaththama al-Laythi:
That he gifted a wild donkey to the Messenger of Allah (peace be upon him),
while he was at al-Abwa' or Waddan,
and he (the Prophet) was in the state of ihram, so he returned it to him.
Al-Sa'b said:
When he saw the reaction on my face regarding his returning my gift,
he said:
"We have not rejected it out of any dislike for you,
but we are in the state of ihram."
Commentary on the hadith:
At al-Abwa':
It is a valley among the valleys of the Tihamah region in the Hijaz.
It is known today as Wadi al-Khuraibah.
At Waddan:
Waddan is a comprehensive village near al-Juhfah.
"We are in the state of ihram" (hurum): meaning we are muhrimun (those in the state of ihram).
From the benefits of the hadith:
It is derived from the hadith:
The legitimacy of judging based on circumstantial evidence.
It contains guidance on apologizing for returning a gift to soothe the heart of the giver.
It indicates that a gift does not enter into one's ownership until it is accepted.
It indicates the permissibility of hunting a wild donkey (for one not in ihram).
Chapter: Animals that a person in ihram may kill.
Narrated by 'Abdullah ibn 'Umar (may Allah be pleased with them both):
That the Messenger of Allah (peace be upon him) said:
"Five types of animals,
whoever kills them while in the state of ihram, there is no blame upon him:
The scorpion,
the mouse,
the biting dog (predatory animal),
the crow,
and the kite."
Narrated by Hafsah (may Allah be pleased with her), she said:
The Messenger of Allah (peace be upon him) said:
"Five types of animals,
there is no blame on whoever kills them:
The crow,
the kite,
the mouse,
the scorpion,
and the biting dog."
Narrated by 'A'ishah (may Allah be pleased with her):
That the Messenger of Allah (peace be upon him) said:
"Five types of animals,
all of them are 'fasiq' (harmful/transgressive),
one may kill them even in the Sacred Precinct (Haram):
The crow,
the kite,
in one narration,
the hawk,
the scorpion,
the mouse,
and the biting dog."
Commentary on the hadith:
'Dawab' (animals):
A 'dabbah' is anything that moves upon the face of the earth.
'Junah':
Meaning sin or blame.
The kite (al-hida'):
It is a well-known bird of prey.
Its kunyah (nickname) is Abu al-Khattaf.
It hunts rats.
"No blame":
Meaning no sin.
"All of them are fasiq":
These five were called 'fawasiq' (transgressors),
because they deviate from the sanctity afforded to other animals,
and because killing them is permissible for one in ihram and within the Sacred Precinct.
From the benefits of the hadith:
It is derived from the hadith:
If it is permissible for one in ihram to kill these animals,
then it is permissible for one not in ihram by priority.
It indicates that when the underlying reason (ratio legis) is apparent in a textually specified case,
the ruling extends to everything in which that reason is found.
Narrated by 'Abdullah (ibn Mas'ud) (may Allah be pleased with him), he said:
While we were with the Prophet (peace be upon him),
in a cave at Mina,
the chapter 'Al-Mursalat' was revealed to him.
He was reciting it,
and I was receiving it directly from his mouth,
and his mouth was still moist with it,
when a snake jumped out at us.
The Prophet (peace be upon him) said:
"Kill it."
We rushed toward it,
but it escaped.
The Prophet (peace be upon him) said:
"It was protected from your evil, just as you were protected from its evil."
"While" (baynama):
An adverb of time indicating suddenness.
"In a cave":
The cave:
A hollow in the mountain.
"Reciting it":
Meaning reading it.
"Receiving it":
Meaning learning it directly.
"From his mouth":
Meaning from his lips.
"Moist with it":
Meaning his saliva had not yet dried from reciting it.
"Jumped out":
Meaning it emerged.
"We rushed toward it":
Meaning we hurried to kill it.
"Protected":
Meaning saved and prevented.
From the benefits of the hadith:
It is derived from the hadith:
That the Qur'an is acquired through oral transmission.
It indicates the legitimacy of killing a snake both outside and inside the Sacred Precinct.
It indicates that one should not pursue snakes if they have fled.
Narrated by 'A'ishah (may Allah be pleased with her), the wife of the Prophet (peace be upon him):
That the Messenger of Allah (peace be upon him)
called the gecko a 'fuwaysiq' (little transgressor),
but I did not hear him command its killing.
Commentary on the hadith:
The gecko (al-wazagh):
It is what is called 'sam abras' (house lizard).
It is found on walls and ceilings.
It has a sound it makes.
From the benefits of the hadith:
It is derived from the hadith:
The legitimacy of killing the gecko.
It indicates the permissibility of killing any harmful animal.
Chapter: Cupping (hijama) for one in the state of ihram.
Narrated by Ibn 'Abbas (may Allah be pleased with them both):
That the Prophet (peace be upon him) underwent cupping while he was in the state of ihram,
and he underwent cupping while he was fasting.
In a narration:
On his head while he was in the state of ihram,
due to a pain he had,
at a place called Lahy Jamal.
Narrated by 'Abdullah ibn Buhaynah:
That the Messenger of Allah (peace be upon him) underwent cupping
at Lahy Jamal on the road to Makkah,
while he was in the state of ihram, in the middle of his head.
Commentary on the hadith:
"Underwent cupping":
Cupping (hijama):
Extracting corrupt blood from the body
through specific methods.
"At Lahy Jamal":
It is a location between Madinah and Makkah.
It is closer to Madinah.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of cupping for one in the state of ihram.
It indicates the permissibility of phlebotomy, lancing a wound, extracting a tooth,
and other forms of medical treatment.
Chapter: Marriage of one in the state of ihram.
Narrated by Ibn 'Abbas, he said:
The Prophet (peace be upon him) married Maymunah while he was in the state of ihram,
and he consummated the marriage with her while he was no longer in ihram.
She died at Sarif.
Commentary on the hadith:
"While he was in the state of ihram":
Meaning during the 'Umrat al-Qada'.
"Consummated the marriage":
A metaphor for having marital relations.
"At Sarif":
It is a valley among the valleys of Makkah.
This hadith is a misconception.
For the Prophet (peace be upon him) married Maymunah (may Allah be pleased with her)
while he was not in the state of ihram.
From the benefits of the hadith:
It is derived from the hadith:
That one in the state of ihram should not propose marriage nor marry.
It clarifies that a marriage contract while in ihram is contrary to the purpose for which ihram was established.
Even if marriage is an act of worship in other circumstances,
this state is incompatible with it.
Chapter: Bathing for one in the state of ihram.
Narrated by 'Abdullah ibn Hunayn:
That 'Abdullah ibn 'Abbas and al-Miswar ibn Makhramah differed at al-Abwa'.
'Abdullah ibn 'Abbas said:
"The person in ihram may wash his head."
Al-Miswar said:
"The person in ihram may not wash his head."
'Abdullah ibn 'Abbas sent me to Abu Ayyub al-Ansari,
and I found him bathing between the two pillars,
while he was covering himself with a cloth.
I greeted him,
and he asked, "Who is this?"
I said:
"I am 'Abdullah ibn Hunayn,
sent to you by 'Abdullah ibn 'Abbas
to ask you how the Messenger of Allah (peace be upon him)
used to wash his head while in the state of ihram."
Abu Ayyub placed his hand on the cloth
and lowered it until his head appeared to me.
Then he said to someone pouring water on him:
Pour [water].
He poured it over his head.
Then he moved his head with his hands.
Moving them forward and backward.
And he said:
"This is how I saw the Prophet, peace be upon him, do it."
Commentary on the hadith:
"At al-Abwa’":
It is a place near Makkah.
"Between the two horns":
Meaning between the two sides of the well.
"The two horns":
These are the two sides of the structure built over the mouth of the well.
The wood for the pulley is placed upon them.
"The garment," meaning that which covers him.
"He lowered it":
Meaning he lowered it and removed it from his head.
"It appeared," meaning it became visible.
"He pours," meaning the water.
"Moving them forward," meaning toward the front of the head.
"And backward," meaning toward the back of the head.
From the benefits of the hadith:
It is derived from the hadith:
The legitimacy of debating legal rulings and issues of fiqh.
And referring them to the scholars who are knowledgeable about them.
And the ruling in that is the textual evidence.
It contains the acceptance of a report from a single narrator.
It demonstrates the fairness of the Companions, may Allah be pleased with them, toward one another.
It shows that if the Companions differed on an issue,
The argument does not lie in the opinion of any one of them,
Except with evidence that must be accepted from the Qur'an or the Sunnah.
It contains the legitimacy of covering the person bathing with a garment or similar item during the bath.
It contains the permissibility of seeking assistance in purification.
It contains the permissibility of speaking and greeting while in the state of purification.
However, one must preserve the private parts and lower the gaze.
It shows that demonstrating with action is more effective on the soul.
It shows that the one who has memorized [a ruling] is an authority over the one who has not.
It shows that a person in ihram may wash his head and body and clean them.
Chapter: Wearing weapons while in ihram.
On the authority of al-Bara’, may Allah be pleased with him, who said:
When the Prophet, peace be upon him, performed 'Umrah in Dhu al-Qa'dah,
The people of Makkah refused to let him enter Makkah,
Until he reached a settlement with them to stay there for three days.
When they wrote the document,
They wrote: "This is what Muhammad, the Messenger of Allah, has agreed upon."
They said: "We do not acknowledge this for you."
"If we knew you were the Messenger of Allah, we would not have denied you anything."
In one narration: "We would not have denied you, nor would we have fought you."
In another narration: "We would not have fought you."
"But you are Muhammad ibn 'Abdullah."
He said: "I am the Messenger of Allah, and I am Muhammad ibn 'Abdullah."
Then he said to 'Ali ibn Abi Talib, may Allah be pleased with him:
"Erase 'Messenger of Allah'."
'Ali said: "No, by Allah, I will never erase it."
So the Messenger of Allah, peace be upon him, took the document,
And he did not know how to write.
In one narration, he said: "Show it to me."
He said: So he showed it to him.
The Prophet, peace be upon him, erased it with his own hand.
Then he wrote: "This is what Muhammad ibn 'Abdullah has agreed upon."
"He shall not enter Makkah with weapons, except for the sword in its scabbard."
In one narration: "And he shall not enter it except with the weapons carried in bags."
"And he shall not take anyone from its people if they wish to follow him."
In one narration: "And he shall not invite any of them."
In one narration: "On the condition that whoever comes to him from the polytheists, he will return them to them."
"And whoever comes to him from the Muslims, they will not return them."
In one narration: Abu Jandal came, limping in his chains,
And he returned him to them.
"And he shall not prevent any of his companions if they wish to stay there."
When he entered it and the time limit passed,
They came to 'Ali and said: "Tell your companion to leave us,"
"For the time limit has passed."
So the Prophet, peace be upon him, left.
The daughter of Hamzah followed him, calling out:
"O Uncle! O Uncle!"
'Ali took her and held her hand.
And he said to Fatimah, peace be upon her:
"Take your cousin."
She took her.
'Ali, Zayd, and Ja'far disputed over her.
'Ali said: "I took her,"
"And she is my cousin."
Ja'far said:
"She is my cousin,"
"And her maternal aunt is my wife."
Zayd said:
"She is the daughter of my brother."
The Prophet, peace be upon him, awarded her to her maternal aunt.
And he said:
"The maternal aunt is in the position of the mother."
And he said to 'Ali:
"You are from me and I am from you."
And he said to Ja'far:
"You resemble my appearance and my character."
And he said to Zayd:
"You are our brother and our freedman."
'Ali said:
"Will you not marry the daughter of Hamzah?"
He said: "She is the daughter of my brother through breastfeeding."
Commentary on the hadith:
"When the Prophet, peace be upon him, performed 'Umrah in Dhu al-Qa'dah,"
Meaning in the sixth year of the Hijrah.
"Refused,"
Meaning he abstained.
"Let him,"
Meaning allow him.
"Until he reached a settlement with them,"
Meaning he made peace and reached an agreement with them.
"Wrote the document,"
Meaning the Treaty of Hudaybiyyah.
"We do not acknowledge this for you,"
Meaning we do not recognize your messengership and prophethood.
And we do not believe that you are the Messenger of Allah.
"Denied you,"
Meaning we blocked you.
"And he did not know how to write,"
The meaning:
He was unlettered and did not know how to write.
"So he wrote,"
It is said that the Prophet, peace be upon him, wrote it himself as a miracle.
And it is said he ordered it to be written.
"What he agreed upon,"
Meaning what he made peace with them upon.
"He shall not enter,"
Meaning the Prophet, peace be upon him, and his companions.
"In the scabbard,"
The scabbard of the sword,
Meaning its sheath and casing.
"He shall not take from its people,"
Meaning from the people of Makkah.
"If they wish to follow,"
Meaning believing in the Prophet, peace be upon him.
"From his companions,"
Meaning the companions of the Prophet, peace be upon him.
"If they wish to stay there,"
Meaning to remain in Makkah.
The meaning:
To stay while abandoning the religion of Islam.
"When he entered it,"
Meaning entered Makkah.
"And the time limit passed,"
Meaning the agreed-upon time ended.
"They came,"
Meaning they arrived.
"The daughter of Hamzah,"
Her name was 'Amarah,
And it is said Fatimah,
And it is said otherwise.
"He took her,"
Meaning he picked her up.
"Take your cousin,"
Meaning take her and keep her with you.
"They disputed,"
Meaning they argued over her guardianship.
"And her maternal aunt is my wife,"
Her maternal aunt was the wife of Ja'far ibn Abi Talib, may Allah be pleased with him.
Her name was Asma' bint 'Umays, may Allah be pleased with her.
And Zayd said:
"She is the daughter of my brother,"
Considering the brotherhood established between Zayd and Hamzah, may Allah be pleased with them.
"He awarded her,"
Meaning he ruled in her favor.
"The maternal aunt is in the position of the mother,"
Meaning in tenderness, compassion, and attending to the needs of the child.
"She is the daughter of my brother through breastfeeding,"
That is because Thuwaybah, the freedwoman of Abu Lahab,
Breastfed the Messenger of Allah, peace be upon him,
And Hamzah, may Allah be pleased with him.
From the benefits of the hadith:
It is derived from the hadith:
The legitimacy of 'Umrah in Dhu al-Qa'dah.
It contains the legitimacy of making up an 'Umrah if the performer is prevented by an obstacle.
It demonstrates the intensity of the Companions' love for the Prophet, peace be upon him,
And their reverence for him.
It contains the encouragement to fulfill covenants and conditions with all people.
It contains the legitimacy of disputing over the guardianship of a child.
It shows that the default in guardianship is that it belongs to the mother,
Due to the perfection of her compassion and her attention to the child's needs.
The hadith indicates that the maternal aunt has a right to guardianship,
Due to his saying, peace be upon him:
"The maternal aunt is in the position of the mother."
It contains that what is forbidden by lineage is also forbidden by breastfeeding.
So the brother's daughter through breastfeeding is forbidden just as the brother's daughter through lineage.
It shows the Prophet's, peace be upon him, concern for comforting everyone's hearts,
Each person in a way that suits them.
The hadith contains a noble merit for 'Ali, may Allah be pleased with him.
It contains a merit for Ja'far ibn Abi Talib, may Allah be pleased with him,
Through the Prophet's praise of his character.
It emphasizes the brotherhood of Islam.
It shows that it is legitimate for someone who has a female relative by lineage,
To offer her to righteous and suitable people for marriage.
The hadith indicates that if guardians are equal in merit,
The one closest in lineage from the mother's side is given priority.
Chapter: Entering the Sacred Precinct and Makkah without ihram.
On the authority of Anas ibn Malik, may Allah be pleased with him,
That the Messenger of Allah, peace be upon him, entered in the year of the Conquest,
And on his head was a helmet.
When he removed it, a man came and said:
Ibn Khatal was clinging to the curtains of the Ka'bah.
He said, "Kill him."
Commentary on the hadith:
The *maghfar* is a chainmail headpiece woven to fit the head.
"Removing it" means he took it off.
The man is Abu Barzah Nadlah Ibn 'Ubayd al-Aslami, may Allah be pleased with him.
Ibn Khatal’s name was 'Abdullah, though it is said otherwise.
"Clinging" means holding fast and seeking refuge.
"To the curtains of the Ka'bah" means its covering.
The Prophet, peace and blessings of Allah be upon him, had ordered the execution of Ibn Khatal.
This is because he had apostatized and killed a Muslim.
He also used to satirize the Prophet, peace be upon him.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of carrying out legal punishments and retribution within the sanctuary of Makkah.
It also establishes the legitimacy of wearing a helmet and other forms of armor when fearing an enemy.
And that this does not contradict reliance upon Allah (tawakkul).
It also permits reporting the activities of corrupt individuals to those in authority.
This does not constitute forbidden backbiting or slander.
Chapter: Hajj and Vows on Behalf of the Deceased.
A man may perform Hajj on behalf of a woman.
On the authority of Ibn 'Abbas, may Allah be pleased with them both:
A woman from Juhaynah came to the Prophet, peace be upon him.
She said:
"My mother..."
In another narration:
A man came to the Prophet, peace be upon him, and said to him:
"My sister..."
"...vowed to perform Hajj."
"She did not perform it until she died."
"Should I perform Hajj on her behalf?"
He said:
"Yes, perform Hajj on her behalf."
"Tell me, if your mother had a debt, would you pay it off?"
"Pay off the debt owed to Allah."
"For Allah is more deserving of fulfillment."
Commentary on the hadith:
"A woman":
She is Ghathiyah, may Allah be pleased with her.
Juhaynah:
It is a tribe of the Yemeni Quda'ah.
"Pay off":
Meaning, pay off the debt.
"More deserving":
Meaning, more entitled.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of a woman performing Hajj on behalf of her mother.
It establishes the legitimacy of using analogy and parables.
It is clearer and more impactful for the listener.
It contains a comparison that is a matter of scholarly discussion.
It clarifies what is agreed upon.
It is recommended for the one issuing a legal opinion (mufti) to point out the reasoning behind the ruling.
If there is a benefit in doing so.
It is more comforting to the questioner and more conducive to their compliance.
It provides guidance on honoring parents after their death.
It permits a woman to seek a legal opinion.
From people of knowledge when the need arises.
Chapter: The Hajj of Children.
On the authority of al-Sa'ib Ibn Yazid, who said:
"I performed Hajj with the Messenger of Allah, peace be upon him."
In another narration:
"He was taken for Hajj during the time of the Prophet, peace be upon him."
"And I was seven years old."
Commentary on the hadith:
"I performed Hajj":
Meaning his parents, or one of them, took him for Hajj.
"During the time":
Meaning the travel gear and the luggage of the travelers.
From the benefits of the hadith:
It is derived from the hadith:
Accustoming a child to acts of worship.
And the reward for it is written for him.
It also establishes the validity of a discerning child hearing and transmitting knowledge.
Chapter: The Hajj of Women.
On the authority of 'Umar, may Allah be pleased with him:
That he gave permission to the wives of the Prophet, peace be upon him.
During the last Hajj he performed.
He sent 'Uthman Ibn 'Affan with them.
And 'Abd al-Rahman Ibn 'Awf.
Commentary on the hadith:
"He gave permission to the wives of the Prophet, peace be upon him":
Meaning he allowed and granted them leave for their journey for the purpose of Hajj.
From the benefits of the hadith:
It is derived from the hadith:
The need for women to have the permission of their guardian for their departure for Hajj and other matters.
It establishes the requirement of a mahram for a woman if she intends to travel.
On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:
The Prophet, peace be upon him, said:
"A woman shall not travel except with a mahram."
"And no man shall enter upon her unless she has a mahram with her."
A man said, "O Messenger of Allah,"
"I intend to go out with such-and-such army,"
"And my wife intends to perform Hajj."
He said, "Go with her."
In another narration, "I was registered for such-and-such expedition."
He said, "Return and perform Hajj with your wife."
Commentary on the hadith:
"Mahram":
One with whom marriage is permanently forbidden for the woman.
"Go with her": Meaning to Hajj.
It is derived from the hadith:
That a woman may not travel except with a mahram.
It establishes the requirement of a mahram for Hajj to be obligatory upon a woman.
It shows that a man performing Hajj with his wife, if she intends to perform the obligatory Hajj,
Is more important than his travel for jihad.
It establishes the prohibition of being in seclusion with a non-mahram woman.
It establishes prioritizing the more important of two conflicting matters.
Chapter: One Who Vows to Walk to the Ka'bah.
On the authority of Anas, may Allah be pleased with him:
That the Prophet, peace be upon him,
Saw an old man being supported by his two sons.
He asked, "What is the matter with this man?"
They said, "He vowed to walk."
"Allah has no need for this man to torture himself."
And he ordered him to ride.
Chapter: One Who Vows to Walk to the Ka'bah.
A vow is when a person binds themselves to an act of worship, such as charity, sacrifice, and the like.
"An old man": He is Abu Isra'il.
His name is Yusayr.
It is also said Qushayr.
And it is said otherwise.
"Being supported": Meaning walking between two people, leaning on them.
"What is the matter with this man?": Meaning what is his situation?
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of riding if the one who made the vow is unable to walk to the House of Allah.
It establishes that there is no obligation when there is incapacity.
On the authority of 'Uqbah Ibn 'Amir, who said:
"My sister vowed to walk to the House of Allah."
"And she ordered me to ask the Prophet, peace be upon him, for a legal opinion on her behalf."
So I asked him for a legal opinion.
The Prophet, peace be upon him, said:
"Let her walk and ride."
Commentary on the hadith:
"My sister": She is Umm Habbanah Bint 'Amir al-Ansariyyah, may Allah be pleased with her.
"Ask for a legal opinion on her behalf": Meaning ask for the ruling for her.
From the benefits of the hadith:
It is derived from the hadith:
The legitimacy of appointing a representative to seek a legal opinion.
It establishes that hardship brings about ease.