In the name of Allah, the Most Gracious, the Most Merciful.
Ifadah Center
for Humanities Studies and Research
presents
Abridged Sahih al-Bukhari
Chapter: Regarding one who rinses his mouth after eating sawiq (barley meal) and does not perform wudu
From Suwayd Ibn al-Nu'man,
that he went out with the Messenger of Allah, peace be upon him, in the year of Khaybar,
until they reached al-Sahba',
which is at the edge of Khaybar.
He prayed the Asr prayer,
then he called for provisions.
Nothing was brought to him except sawiq.
He ordered it to be moistened,
so the Messenger of Allah, peace be upon him, ate, and we ate.
Then he stood up for the Maghrib prayer,
rinsed his mouth, and we rinsed our mouths.
Then he prayed and did not perform wudu.
From Maymunah,
that the Prophet, peace be upon him,
ate shoulder meat at her place,
then prayed and did not perform wudu.
Commentary on the hadith:
"The year of Khaybar"
means the seventh year of the Hijrah.
"At al-Sahba'"
is the lower part of Khaybar,
meaning its outskirts and edge from the direction of Medina.
"Provisions" (al-azwad)
refers to the provision,
which is food prepared for travel.
"He ordered it to be moistened" (fathuriya)
means water was poured over it and then it was kneaded.
This was done to it
because of the dryness and age it had acquired.
"He rinsed his mouth, and we rinsed our mouths"
The reason for rinsing the mouth here
is that particles might have become stuck in the teeth or around the mouth,
which might distract the person praying
as he moves his tongue to remove them.
"Shoulder meat" (katifan)
means a shoulder of meat.
From the benefits of the hadith:
It is derived from the hadith:
The merit of companions sharing their provisions during travel,
because the group is a mercy,
and there is blessing in them.
It is permissible for the leader to require those who hoard
to bring out food when it is scarce,
so that they may sell it to those in need.
Eating meat does not invalidate wudu.
There is a difference of opinion regarding camel meat.
It indicates the preference for eating before prayer.
Chapter:
Should one rinse the mouth after drinking milk?
From Ibn Abbas,
that the Messenger of Allah, peace be upon him,
drank milk, then rinsed his mouth,
and said,
"It has fat."
Commentary on the hadith:
"It has fat"
The fat (al-dasm)
is the substance that appears on milk, like grease.
Rinsing the mouth after milk
is so that no residue remains that he might swallow during his prayer,
and to remove its stickiness and fatness,
so that his mouth is cleansed.
From the benefits of the hadith:
Among the etiquettes of eating
is rinsing the mouth after consuming food,
and the desirability of cleaning the hands after eating,
which is even more appropriate.
Chapter: Wudu after sleeping
And regarding one who does not consider a single nap or two,
or a slight doze, to require wudu.
From Aisha,
that the Messenger of Allah, peace be upon him,
said,
"If one of you becomes drowsy while praying,
let him sleep,
until the sleep leaves him.
For if one of you prays while drowsy,
he might not realize, and he might seek forgiveness,
but instead curse himself."
From Anas, from the Prophet, peace be upon him,
who said,
"If one of you becomes drowsy during prayer,
let him sleep,
until he knows what he is reciting."
Commentary on the hadith:
Chapter: Wudu after sleeping
And regarding one who does not consider a single nap or two,
or a slight doze, to require wudu.
"A slight doze" (al-khafqah)
is the nodding of the head due to drowsiness.
"Drowsy" (nu'as)
Drowsiness is the precursor to sleep.
It is also said to be the beginning of sleep.
"Let him sleep" (falyarqud)
means let him go to sleep.
It is also said
"let him leave,"
and what is meant by this
is exiting the prayer by saying the taslim.
"He might curse himself"
means he might pray against himself.
From the benefits of the hadith:
It is derived from the hadith:
The encouragement to approach prayer
with humility, a clear heart, and energy.
That slight drowsiness
does not invalidate purity.
It contains guidance to take precautions,
because he provided a reason based on a probable outcome.
It contains the legitimacy of supplication in prayer,
without specifying any particular supplication.
Chapter: Wudu without having broken it
From Umar Ibn 'Amir,
from Anas Ibn Malik, who said:
The Prophet, peace be upon him,
used to perform wudu for every prayer.
I asked,
"How did you use to do?"
He said,
"A single wudu suffices one of us,
as long as he does not break it."
Commentary on the hadith:
Chapter: Wudu without having broken it
The meaning
is renewing wudu upon wudu.
"I asked"
The speaker is Umar Ibn 'Amir,
may Allah be pleased with him.
"Suffices" (yujzi')
means it is enough.
From the benefits of the hadith:
It is derived from the hadith:
That wudu is not mandatory except after breaking it.
It shows the virtue of performing wudu for every prayer individually.
Chapter:
It is a major sin not to protect oneself from one's urine.
From Ibn Abbas, who said:
The Prophet, peace be upon him, passed
by one of the gardens of Medina
or Mecca,
and heard the voices of two people
being punished in their graves.
The Prophet, peace be upon him, said,
"They are being punished,
and they are not being punished for a major sin."
Then he said,
"Indeed, they are.
One of them did not protect himself from his urine,
and the other used to walk about with slander."
Then he called for a palm branch,
broke it into two pieces,
and placed one piece on each grave.
It was said to him,
"O Messenger of Allah,
why did you do this?"
He said,
"Perhaps it will be lightened for them as long as it does not dry,"
or until it dries.
Commentary on the hadith:
Chapter:
It is a major sin not to protect oneself from one's urine.
A major sin (kabirah)
is any sin sealed with a curse, anger, or the Fire.
"By a garden" (ha'it)
means a palm orchard
if it has a wall around it.
"For a major sin"
means in their view,
though it is major in the sight of Allah.
"Does not protect himself" (la yastatir)
means he does not shield his body or clothing from contact with urine.
"Walk about with slander" (namimah)
Slander is the conveying of people's speech to one another
for the purpose of causing discord.
"A palm branch" (jaridah)
A jaridah is a palm branch stripped of its leaves.
From the benefits of the hadith:
It is derived from the hadith:
The affirmation of the punishment of the grave,
and there is no consideration for those who deny it.
It contains the obligation of istinja (cleaning after relieving oneself),
the impurity of urine,
and guidance to seek means that cause the lightening of punishment for the deceased,
and the obligation to remove impurity from bodies and clothing.
Chapter: The Prophet, peace be upon him, and the people leaving the Bedouin
until he finished urinating in the mosque.
From Anas Ibn Malik,
that a Bedouin urinated in the mosque,
so they stood up to him,
but the Messenger of Allah, peace be upon him, said,
"Do not interrupt him."
Then he called for a bucket of water,
Then pour [water] over it.
Chapter: Pouring water over urine in the mosque.
On the authority of Abu Hurayrah, who said:
A Bedouin stood up and urinated in the mosque.
The people moved to confront him.
The Prophet, peace and blessings of Allah be upon him, said to them:
"Leave him be."
"Pour a bucket of water over his urine."
Or a large vessel of water.
"For you were sent to make things easy,"
"And you were not sent to make things difficult."
Commentary on the hadith:
"Do not interrupt him" (la tazramu).
Meaning: Do not cut off his urination for him.
"The people moved to confront him."
Meaning: They shouted at him and rebuked him.
"Pour" (hariqu).
Meaning: Pour [water].
"A bucket" (sijlan).
The *sijl* is:
A large, full bucket.
"A vessel" (dhunuban).
Meaning: A large bucket.
It is said:
A bucket is not called a *dhunub*
Unless it contains water.
From the benefits of the hadith:
It is derived from the hadith
That if the earth is struck by an impurity,
And water is poured over it, it becomes pure.
It contains guidance toward gentleness
With the ignorant, and teaching them.
And warding off the greater of two harms
By tolerating the lesser of them,
Due to his saying, peace be upon him:
"Do not interrupt him."
It contains an exhortation to purify mosques
And protect them from impurities and filth.
Chapter: The urine of young boys.
On the authority of ‘A’ishah, may Allah be pleased with her,
She said:
The Prophet, peace be upon him,
Used to have young boys brought to him,
And he would supplicate for them.
A boy was brought to him,
In one narration:
He placed a boy in his lap to perform *tahnik* on him,
And he urinated on his garment.
So he called for water,
And followed it [the urine] with it,
And did not wash it.
On the authority of Umm Qays bint Mihsan,
That she brought a young son of hers,
Who had not yet eaten food,
To the Messenger of Allah, peace be upon him.
The Messenger of Allah, peace be upon him, sat him
In his lap,
And he urinated on his garment.
So he called for water,
And sprinkled it, and did not wash it.
Commentary on the hadith:
"Young boys" (al-sibyan).
The *sabi* (young boy)
Is the male child from the time he is born until he reaches puberty.
"A boy" (bi-sabiy).
It is possible that it was ‘Abdullah ibn al-Zubayr,
Or al-Hasan,
Or al-Husayn.
"Perform tahnik on him" (yuhanniku-hu).
*Tahnik* is to chew a date,
And place it in the boy's mouth,
And rub it against his palate with one's index finger,
Until it dissolves in his palate.
"Followed it" (atba‘ahu).
Meaning: He sprinkled it.
"Had not eaten food."
Meaning: He had not yet become independent of breastfeeding through [solid] food.
"His lap" (hajrihi).
The *hajr* is the embrace/lap.
"Sprinkled it" (nadahahu).
Meaning: He splashed it.
From the benefits of the hadith:
It is derived from the hadith
That sprinkling is sufficient for the urine of a boy,
Unlike the urine of a female infant.
It contains the obligation to wash the urine of a boy
If he has become independent through food.
And the recommendation to comfort the hearts of adults
By honoring their children.
It contains an encouragement toward good social conduct,
Gentleness, humility,
And kindness toward the young and others.
Chapter: Urinating while standing and sitting.
On the authority of Hudhayfah, who said:
I saw myself and the Prophet, peace be upon him,
Walking together.
He came to a dump for a people behind a wall,
And he stood as one of you stands,
And urinated.
I moved away from him.
He signaled to me,
So I came to him,
And I stood at his heels
Until he finished.
In one narration:
I brought him water, and he performed ablution.
Commentary on the hadith:
"Dump" (subatah).
The *subatah* is the place where dirt and the like are thrown,
Located in the courtyard of houses,
As a facility for their inhabitants.
It is said:
That it is the garbage heap itself.
"Wall" (ha'it).
Meaning: A fence or barrier.
"I moved away from him" (fantabadhtu minhu).
Meaning: I stepped far away from him.
"His heels" (‘aqibihi).
The *‘aqib* is:
The back of the foot.
From the benefits of the hadith:
It is derived from the hadith
The permissibility of seeking assistance in acts of worship.
The hadith contains an indication of the dislike of holding back urine,
If we say that urinating in the dump was for that reason.
Chapter: Washing blood.
On the authority of Asma’ bint Abi Bakr al-Siddiq,
That she said:
A woman asked the Messenger of Allah, peace be upon him,
And said:
"O Messenger of Allah,"
"What if one of us gets blood from menstruation on her garment?"
"What should she do?"
The Messenger of Allah, peace be upon him, said:
"If blood from menstruation gets on the garment of one of you,"
"Then let her scrape it."
In one narration:
"Rub it off."
"Then scrape it with water,"
"Then let her sprinkle it with water,"
"Then let her pray in it."
Commentary on the hadith:
"Menstruation" (haydah).
A single instance of menstrual discharge.
"Rub it off" (tahuttuhu).
Meaning: Scrape it, peel it, and rub it.
"Let her scrape it" (fal-taqrus).
Meaning: Let her rub it with the tips of her fingers and nails,
While pouring water over it until it disappears.
"Let her sprinkle" (tanzih).
Meaning: Let her splash it and wash it.
From the benefits of the hadith:
It is derived from the hadith
The impurity of menstrual blood,
Which is a matter of consensus.
It contains the obligation to wash both small and large amounts of blood.
And that the principle in removing impurity is through water.
Is it restricted to water?
There is a difference of opinion.
It contains the absence of a required number [of washings] in removing impurity,
Except for what has been specified by a text.
Rather, the obligation is simply purification.
On the authority of ‘Urwah,
On the authority of ‘A’ishah,
She said:
Fatimah bint Abi Hubaysh came
To the Prophet, peace be upon him,
And said:
"O Messenger of Allah,"
"I am a woman"
"Who suffers from persistent bleeding (istihada), so I do not become pure."
"Should I abandon prayer?"
The Messenger of Allah, peace be upon him, said:
"No."
"That is only a vein,"
"And it is not menstruation."
"So when your menstruation arrives,"
"Abandon prayer."
"And when it departs,"
"Wash the blood from yourself, then pray."
In one narration:
"Abandon prayer for the number of days you used to menstruate,"
"Then perform ghusl and pray."
And ‘Urwah said:
"Then perform ablution for every prayer,"
"Until that time comes."
Commentary on the hadith:
"Persistent bleeding" (istihada).
*Istihada* is the continuation of blood for a woman after her menstrual days.
"I do not become pure."
Meaning: I am not cleansed of the blood.
"A vein" (‘irq).
It is the source from which the blood comes.
"Arrives" (aqbalat).
Meaning: The menstruation has come.
"Departs" (adbarat).
Meaning: The menstruation has ceased and lifted.
From the benefits of the hadith:
The following points are derived from the hadith:
That a woman suffering from chronic vaginal bleeding (mustahada) must pray perpetually,
Except during the period determined to be her actual menstruation.
This is a matter of consensus.
Regarding the issues of menstruation:
A woman must refer back to her established cycle or the characteristics of the blood (distinguishing between types).
It is permissible for a woman to seek a religious ruling herself and speak directly to men
Concerning matters of religion.
It is also permissible to listen to a woman’s voice when there is a legitimate religious need.
It also contains the command to remove impurities.
Chapter: Washing and Rubbing Off Semen.
And washing what affects the woman’s clothing.
On the authority of Sulayman Ibn Yasar, who said:
I asked ‘A’ishah (may Allah be pleased with her) about semen that gets on a garment.
She replied:
"I used to wash it from the garment of the Messenger of Allah (peace be upon him),
And he would then go out to prayer,
While the trace of the washing—water spots—remained on his garment."
Commentary on the hadith:
Chapter: Washing and Rubbing Off Semen.
"Rubbing it off" means to scrub the substance until its trace is gone.
"The trace of the washing on his garment was water spots":
This means the garment had not yet dried.
From the benefits of the hadith:
It is derived from the hadith:
A wife’s service to her husband in his personal affairs,
Which is a sign of good companionship and beautiful fellowship.
It also includes reporting the states of one who is to be followed (the Prophet).
Chapter: The Urine of Camels, Livestock, Sheep, and Their Resting Places.
On the authority of Anas Ibn Malik (may Allah be pleased with him):
That a group or some men from the tribes of ‘Ukl and ‘Uraynah
Came to the Messenger of Allah (peace be upon him)
And spoke of Islam.
They said:
"O Prophet of Allah,
We were people of livestock (camels),
And we were not people of the countryside (cultivated land),
And we found the climate of Medina unhealthy."
In one narration:
"They found it disagreeable."
In another narration:
"Their bodies became ill."
So the Messenger of Allah (peace be upon him) ordered for them
A herd of camels and a shepherd.
In one narration:
He ordered them to go to the camels of the Zakat (charity),
And he ordered them to go out with them,
And to drink from their milk and urine.
They set off until they reached the area of Al-Harrah,
Where they disbelieved after their Islam.
In one narration:
"They recovered,"
Then they apostatized,
Killed the shepherd of the Messenger of Allah (peace be upon him),
And drove off the camels.
News reached the Prophet (peace be upon him),
So he sent a search party after them.
He gave orders regarding them,
And they branded their eyes with hot irons and cut off their hands.
In one narration:
"He cut off their hands and feet."
They were left in the area of Al-Harrah.
In one narration:
"They were cast into Al-Harrah, asking for water,"
"But they were not given any,"
Until they died in that state.
In one narration:
"Then he did not cauterize them until they died."
In one narration:
"I saw one of them biting the earth with his tongue until he died."
In one narration:
"He left them in Al-Harrah biting the stones."
Commentary on the hadith:
Chapter: The Urine of Camels, Livestock, Sheep, and Their Resting Places.
"And their resting places":
The resting places of livestock
Are the places where they stay and lie down.
‘Ukl and ‘Uraynah:
These are Arab tribes.
"People of livestock":
Meaning people who own animals,
Specifically those with cloven hooves or solid hooves.
"People of the countryside":
Meaning people of land that has crops and fertility.
"They found it unhealthy":
Meaning it did not suit them when they lived there, so they fell ill.
"They found it disagreeable":
They were afflicted with *al-jawa*,
Which is an internal disease that persists.
"A herd":
A *dhawd* refers to camels,
Numbering between three and ten.
"They became ill":
Meaning they became sick.
"Al-Harrah":
It is land on the outskirts of Medina,
Characterized by many black stones.
"They drove off":
Meaning they took them away.
"He sent a search party after them":
Meaning he sent a detachment after them to bring them back.
"They branded them":
Meaning their eyes were branded,
Meaning they were cauterized with heated nails.
"He did not cauterize them":
Cauterizing a vein (*hasm*),
Meaning burning it with fire to stop the bleeding.
"Biting" (*kadam*):
*Kadam* is
Biting with the front of the mouth, like a donkey.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of treating the body with what it is accustomed to.
It shows the Imam’s concern for the interests of the people,
And his ordering of what suits their condition and restores their health.
It indicates that punishment by fire (cauterization as a punishment) was abrogated.
The hadith serves as evidence for executing a group for the murder of one person,
Whether they killed him by treachery or by highway robbery.
On the authority of Anas Ibn Malik (may Allah be pleased with him), who said:
When the Messenger of Allah (peace be upon him) arrived in Medina,
He stayed in the upper part of Medina,
In a clan called Banu ‘Amr Ibn ‘Awf.
He said: He stayed with them for fourteen nights.
Then he sent for the leaders of Banu Najjar.
He said: They came with their swords girded.
He said: It is as if I am looking at the Messenger of Allah (peace be upon him) on his mount,
With Abu Bakr (may Allah be pleased with him) riding behind him,
And the leaders of Banu Najjar around him,
Until he stopped at the courtyard of Abu Ayyub (may Allah be pleased with him).
He said: He would pray wherever the time for prayer caught him,
And he would pray in the resting places of sheep.
He said: Then he ordered the building of the mosque.
He sent for the leaders of Banu Najjar,
And when they came, he said: "O Banu Najjar,
Name a price for this garden of yours."
They replied: "No, by Allah,
We seek no price for it except from Allah."
He said: It contained what I will tell you:
It contained the graves of the polytheists,
It contained ruins,
And it contained date palms.
So the Messenger of Allah (peace be upon him) ordered
The graves of the polytheists,
And they were exhumed.
He ordered the ruins, and they were leveled.
And he ordered the date palms, and they were cut down.
He said: They lined the trunks of the palms toward the Qibla of the mosque.
He said: They made its doorposts out of stone.
He said: They began carrying the rocks
While chanting verses,
And the Messenger of Allah (peace be upon him) was with them,
Saying:
"O Allah, there is no good but the good of the Hereafter,
So grant victory to the Ansar and the Muhajirun."
Commentary on the hadith:
"In the upper part of Medina":
Everything in the direction of Najd is called *al-‘aliyah* (the upper part),
And what is in the direction of Tihamah is called *as-safilah* (the lower part).
Quba is among the upper parts of Medina.
"In a clan":
The clan means the tribe.
"Then he sent for the leaders of Banu Najjar":
He requested Banu Najjar because they were his maternal relatives.
His grandfather Hashim
Married Salma Bint ‘Amr Ibn Zayd
From Banu ‘Adi Ibn Najjar in Medina,
And she bore him ‘Abd al-Muttalib.
"They came with their swords girded":
*At-taqallud* (girding):
Meaning placing the sword belt over the shoulder.
"Riding behind him" (*ridfuhu*):
The *ridf*
Is the one who rides behind the rider.
"He stopped at the courtyard of Abu Ayyub":
Meaning he unloaded his luggage in front of the house of Abu Ayyub.
"Name a price" (*thamminuni*):
Meaning estimate its price so I may buy it from you.
"Your garden" (*ha’itukum*):
Meaning your orchard.
"Ruins" (*kharab*):
This is what has fallen into disrepair of buildings.
"They were exhumed":
Meaning their remains were removed.
"They made two doorposts":
The doorpost (*‘adadah*),
Are the two wooden beams set up to the right and left of the person entering,
And above them is the lintel.
"While chanting verses":
The intended meaning
Is singing poetry.
From the benefits of the hadith:
It is derived from the hadith:
The permissibility of disposing of owned graveyard land through gifting or sale.
It shows the permissibility of cutting down fruit-bearing trees for necessity and public interest.
It shows the permissibility of chanting, reciting poetry, and the like,
To invigorate the soul and facilitate work.
Chapter: What Happens When Impurities Fall into Ghee and Water.
On the authority of Maymunah:
The Messenger of Allah, peace and blessings of Allah be upon him, was asked about a mouse that fell into some ghee.
He said:
"Remove it, and discard what is around it."
"Then eat your ghee."
Commentary on the hadith:
"A mouse that fell into some ghee"
Meaning, it died in it.
"Remove it," meaning, throw it away.
"And what is around it," meaning, the ghee surrounding the mouse.
From the benefits of the hadith:
It is derived from the hadith that:
If a mouse falls into solidified ghee,
The mouse is to be removed,
And the ghee surrounding it is to be taken and discarded.
As for liquid ghee, scholars have differed regarding it.
Honey, date syrup, and similar substances are measured by the same ruling as ghee.
On the authority of Abu Hurayrah,
From the Prophet, peace and blessings of Allah be upon him, who said:
"Every wound inflicted upon a Muslim in the cause of Allah,"
In one narration:
"And Allah knows best who is wounded in His cause,"
"Will appear on the Day of Resurrection in the same state as when it was inflicted,"
"Gushing with blood,"
"The color will be the color of blood,"
"But the scent will be the scent of musk."
Commentary on the hadith:
"A wound inflicted upon him,"
Meaning, a wound he sustains.
"In the same state,"
Meaning, in its condition.
"As when it was inflicted,"
At the time it was struck.
Meaning, the day he was injured.
"Gushing with blood,"
Meaning, blood will be flowing from it.
"The scent of musk,"
Meaning, the fragrance of musk.
From the benefits of the hadith:
The hadith clarifies the virtue of the martyr in this world and the Hereafter.
It also contains an indication that the recompense is of the same nature as the deed.