Part of Sahih Al-Bukhari
· Lesson 14 of 113
Summary of Sahih Al-Bukhari | Episode (14) | Ablution book - 2
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Entirely Merciful, the Especially Merciful.
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The Ifadah Center
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for Human Studies and Research
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presents
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An Abridgment of Sahih al-Bukhari.
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Chapter: Performing ablution by washing each limb once.
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On the authority of Ibn 'Abbas, who said:
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"The Prophet (peace and blessings of Allah be upon him) performed ablution, washing each limb once."
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Commentary on the hadith:
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"The Prophet (peace be upon him) performed ablution, washing each limb once,"
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meaning that he washed each limb a single time,
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and likewise wiped the head once.
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Key takeaways from the hadith:
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Among the lessons derived from the hadith are:
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It is obligatory in ablution to wash each limb once,
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while whatever exceeds that is Sunnah.
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The hadith also contains evidence that running the fingers through the beard is not obligatory;
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for if one washes his face only once,
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there remains no excess water in his hand with which to comb through it.
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Chapter: Performing ablution by washing each limb twice.
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On the authority of 'Abdullah ibn Zayd,
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that the Prophet (peace and blessings of Allah be upon him) performed ablution, washing each limb twice.
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Commentary on the hadith:
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"He performed ablution, washing each limb twice,"
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meaning that he washed every limb two times.
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Key takeaways from the hadith:
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Among the lessons derived from the hadith are:
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It is permissible to wash each limb twice in ablution,
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and that it is not a condition for ablution to be performed in odd numbers—
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whether once or thrice.
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Chapter: Performing ablution by washing each limb thrice.
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On the authority of Humran, who said:
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"I saw 'Uthman (may Allah be pleased with him) perform ablution:
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he poured water over his hands three times,
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then rinsed his mouth and snuffed water into his nostrils and blew it out,
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then washed his face three times,
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then washed his right hand up to the elbow three times,
2:16
then washed his left hand up to the elbow three times,
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then wiped his head,
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then washed his right foot three times,
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then the left one three times.
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He then said:
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'I saw the Messenger of Allah (peace and blessings of Allah be upon him)
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perform ablution in a manner similar to this ablution of mine.'
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He then said:
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'Whoever performs ablution like this ablution of mine,
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and then prays two rak'ahs without letting his mind wander in them,
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will have his past sins forgiven.'"
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In another narration:
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"No person performs ablution properly,
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and then observes the prayer,
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except that his sins between that prayer and the next
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will be forgiven, until he prays it."
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Commentary on the hadith:
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"He poured,"
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meaning he poured out water to wash with.
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"And blew it out" (istinthar):
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istinthar refers to expelling water from the nose after sniffing it in.
3:22
"The elbow" (al-mirfaq):
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it is the joint connecting the forearm to the upper arm.
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"Without letting his mind wander in them":
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what is meant
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is divesting oneself of worldly preoccupations,
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allowing the remembrance of Allah Almighty to predominate over the heart.
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"Will have his past sins forgiven":
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the promised reward is contingent upon two matters:
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the first
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is performing ablution in the aforementioned manner,
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and the second
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is praying two rak'ahs immediately thereafter.
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"Performs ablution properly":
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to complete it and perform it thoroughly.
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Key takeaways from the hadith:
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It is permissible to receive assistance in performing ablution,
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though this involves further scholarly detail.
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It also provides guidance regarding ordering between the recommended and obligatory acts,
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though some scholars held that the prescribed order applies to the obligatory acts, not the recommended ones.
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Among the lessons derived from the hadith is
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that acts of worship are founded upon strict emulation,
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and teaching by practical demonstration and application
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leaves a deeper impression on the learner.
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Chapter: Snuffing water and blowing it out during ablution.
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On the authority of Abu Hurayrah,
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that the Messenger of Allah (peace and blessings of Allah be upon him) said:
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"When one of you performs ablution,
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let him put water into his nose
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and then blow it out;
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and whoever cleans himself with stones should do so in an odd number;
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and when one of you wakes up from sleep,
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let him wash his hand before putting it into his ablution water,
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for none of you knows where his hand spent the night."
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Commentary on the hadith:
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"And whoever cleans himself with stones" (istajmara):
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istijmar
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is wiping the area of urine and stool using jimār,
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which are small stones.
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"His ablution water" (wudu'ihi):
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meaning the water used to perform ablution.
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"Where his hand spent the night":
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whether on a clean part of his body or an impure one.
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Key takeaways from the hadith:
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Among the lessons derived from the hadith are:
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It is recommended to use an odd number of stones when cleaning oneself after relieving nature.
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When the Lawgiver states a ruling and follows it with a rationale,
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it indicates that the ruling is established because of that reason.
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It implies the dislike of dipping one's hands into an ablution vessel before washing them,
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whether waking up from nighttime sleep or daytime sleep.
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It highlights the recommendation of exercising precaution in matters of worship,
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and the recommendation of using euphemisms for matters one is customarily shy to mention explicitly.
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Chapter: Washing the heels.
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On the authority of Muhammad ibn Ziyad, who said:
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"I heard Abu Hurayrah
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—while he was passing by us as people were performing ablution from a water basin—
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say:
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'Perform your ablution thoroughly,
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for Abu al-Qasim (peace and blessings of Allah be upon him) said:
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"Woe to the heels from the Fire!"'"
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Commentary on the hadith:
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Chapter: Washing the heels.
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"The heel" (al-'aqib):
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is the hindmost bone that holds the back strap of the sandal.
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"From the water basin" (al-mataharah):
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meaning the vessel containing water for purification.
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"Thoroughly" (asbighu):
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isbagh
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means ensuring the water reaches all required areas
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and giving every limb its due share of washing.
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"Woe" (wayl):
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a word indicating punishment,
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uttered to anyone who falls into a ruin they fully deserve.
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Key takeaways from the hadith:
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Among the lessons derived from the hadith are:
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It is obligatory to wash both feet completely,
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and wiping over them is not sufficient.
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It contains guidance on instructing the ignorant,
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the permissibility of being stern when censuring an error,
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and the encouragement to check areas where water typically does not reach without careful inspection.
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Chapter: Washing the feet while wearing sandals,
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and that one does not merely wipe over sandals.
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On the authority of 'Ubayd ibn Jurayj,
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that he said to 'Abdullah ibn 'Umar:
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"O Abu 'Abd al-Rahman,
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I have observed you doing four things
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that I have not seen any of your companions do."
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He asked:
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"And what are they, O Ibn Jurayj?"
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He replied:
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"I have seen that you do not touch any of the corners except the two Yamani corners;
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I have seen you wearing tanned leather sandals;
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I have seen you dyeing with yellow;
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and I have seen that whenever you are in Makkah,
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the people enter ihram as soon as they see the crescent moon,
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while you do not enter ihram until the Day of Tarwiyah."
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'Abdullah said:
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"As for the corners,
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I have not seen the Messenger of Allah (peace and blessings of Allah be upon him) touch any except the two Yamani corners.
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As for the tanned leather sandals,
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I saw the Messenger of Allah (peace be upon him) wear hairless leather sandals
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and perform ablution while wearing them,
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so I love to wear them.
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As for the yellow dye,
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I saw the Messenger of Allah (peace be upon him) dye with it,
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so I love to dye with it.
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As for entering ihram,
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I have not seen the Messenger of Allah (peace be upon him) raise his voice in ihram
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until his mount stood upright with him."
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In another narration:
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"Whenever he placed his foot in the stirrup
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and his camel stood fully upright,
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he would enter ihram from near the mosque of Dhu al-Hulayfah."
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Commentary on the hadith:
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"You do not touch":
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meaning you do not embrace or touch with the hand
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"any of the corners":
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meaning the four corners of the Ka'bah,
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"except the two Yamani corners":
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which are the Black Stone Corner and the Yamani Corner.
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"Tanned leather sandals" (al-ni'al al-sibtiyyah):
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it is said they are sandals made from tanned cowhide devoid of hair.
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"You dye with yellow":
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it is said
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this refers to dyeing garments with saffron and the like,
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and it is also said
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to mean dyeing the hair yellow.
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"The people enter ihram" (ahalla al-nas):
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ihlal
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is raising the voice with the talbiyah.
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"They see the crescent moon":
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meaning the crescent moon of Dhu al-Hijjah.
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"The Day of Tarwiyah":
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is the eighth day of Dhu al-Hijjah.
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"Until it stood upright" (tanba'itha):
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meaning until it rises and stands straight.
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"His mount" (rahilah):
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meaning his riding camel,
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whether male or female.
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"The stirrup" (al-gharz):
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meaning the stirrup used for mounting camels
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provided that it is made of leather.
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Points of benefit from the hadith:
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It is derived from the hadith
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that Ibn 'Umar, may Allah be pleased with him and his father, adhered strictly to the Sunnah;
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that the obligation regarding the feet
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is washing, not wiping;
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and that dyeing with yellow is permissible.
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Chapter: Beginning with the Right Side in Ablution and Ritual Bathing.
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On the authority of Umm 'Atiyyah, may Allah be pleased with her, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, came in to us
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while we were washing his daughter,
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and said,
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"Wash her three times, or five,
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or more than that,
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with water and sidr (lotus leaves),
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and put camphor in the final wash.
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When you have finished, notify me."
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So when we finished, we notified him,
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and he threw his waist-wrapper (haqw) to us,
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saying,
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"Wrap her inner shroud with it."
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And in it:
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"Wash her an odd number of times."
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And in it:
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"Three, five, or seven times."
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And in it, he said,
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"Begin with her right side
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and with the parts washed in ablution."
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And in it,
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Umm 'Atiyyah said,
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"And we combed her hair into three braids."
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In another narration:
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"And we placed them behind her."
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Commentary on the hadith:
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"His daughter"
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refers to Zaynab, may Allah be pleased with her.
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"Sidr"
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refers to the leaves of the lote tree,
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used to remove dirt
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and to retard decomposition.
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"Camphor"
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is a sweet-smelling plant
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that hardens the body,
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and vermin are repelled by its scent.
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"Notify me" (ādhinnanī)
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means: inform me.
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"Haqw"
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means: his waist-wrapper (izār).
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"Wrap her inner shroud with it" (ash'irnahā iyyāh):
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The term ish'ār
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refers to dressing someone in the undergarment that touches the skin directly;
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the meaning is:
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make this waist-wrapper her inner shroud.
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"Begin with her right side"
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means: in both the full washing and the ablution.
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"And we combed her hair into three braids"
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means: they plaited her hair into three braids
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after detangling it with a comb.
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Points of benefit from the hadith:
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It is derived from the hadith
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that it is recommended to begin with the right side when washing the deceased,
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and by extension, this applies to acts of ritual purification
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as well as all virtuous deeds;
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that it is permissible to shroud a woman in a man's garment.
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The hadith also demonstrates
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the manner of washing and shrouding a female deceased,
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that women have the greatest right to wash women,
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and the mercy of the Prophet, peace be upon him,
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and his compassion toward his daughter.
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The hadith also indicates
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that one who washes a deceased is not obligated to perform a ritual bath,
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since the Prophet, peace be upon him, did not instruct
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Umm 'Atiyyah, may Allah be pleased with her, to do so.
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On the authority of 'A'ishah, who said:
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The Prophet, peace and blessings of Allah be upon him,
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used to like starting from the right side whenever possible, in all his affairs:
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in his purification—
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in another narration:
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"and in his ablution"—
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in combing his hair, and in putting on his sandals.
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Commentary on the hadith:
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"Starting from the right" (tayāmun)
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means: beginning with the right side.
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"In all his affairs"
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is a general statement,
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specified by other textual evidence
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such as cleansing oneself after relieving nature with the left hand, and the like.
14:17
"His purification"
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means: his ritual purification,
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whether ablution or otherwise.
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"Combing his hair"
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means: dressing and combing it.
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"Putting on his sandals"
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means: slipping them onto his feet.
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Points of benefit from the hadith:
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It is derived from the hadith
14:36
that starting with the right is meritorious in all matters,
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except where a text indicates otherwise;
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and that the recommendation to begin with the right is waived in cases of incapacity.
14:49
Chapter: Seeking Water for Ablution
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When the Time for Prayer Arrives.
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On the authority of Anas ibn Malik, may Allah be pleased with him, who said:
14:58
The Prophet, peace and blessings of Allah be upon him, set out
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on one of his journeys
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accompanied by a group of his Companions.
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They proceeded on their way
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until the time for prayer arrived—
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in another narration:
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"the 'Asr prayer"—
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but they could find no water to perform ablution.
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Then a man from among the people went
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and brought a vessel containing a little water—
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in another narration:
15:26
"a stone basin"—
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so the Prophet, peace be upon him, took it
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and performed ablution,
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then placed his four fingers over the vessel,
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and said,
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"Stand up and perform ablution."
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In another narration:
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"And I saw the water gushing from beneath his fingers."
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So the people performed ablution
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until all of them had completed their ablution as they needed,
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and they numbered seventy or thereabouts—
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in another narration:
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"eighty and some more"—
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and in yet another narration:
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"three hundred,
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or nearly three hundred."
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Commentary on the hadith:
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"His journeys" (makhārijih)
16:13
means: his travels.
16:15
"He brought a vessel" (qadaḥ):
16:17
The qadaḥ is a drinking bowl or vessel.
16:20
"A stone basin" (mikhḍab min ḥijārah)
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means: a stone tub used for washing clothes,
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also called an ijjānah.
16:29
"Then he placed his four fingers over the vessel,"
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and the water gushed forth.
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This miracle is even greater than water bursting forth from a rock,
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because rocks naturally yield water.
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Points of benefit from the hadith:
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It is derived from the hadith
16:47
that seeking water for purification is not obligatory before the prayer time enters;
16:52
that one is encouraged to keep righteous company while traveling;
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and that sharing surplus water beyond one's own purification needs is obligatory in times of necessity.
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The hadith also demonstrates a miracle of the Prophet, peace and blessings of Allah be upon him.
17:10
Chapter: Water Used to Wash Human Hair.
17:16
On the authority of Anas,
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that when the Messenger of Allah, peace and blessings of Allah be upon him, shaved his head,
17:22
Abu Talhah was the first to take some of his hair.
17:28
Commentary on the hadith:
17:31
"Chapter: Water Used to Wash Human Hair":
17:35
Human hair is ritually pure;
17:38
therefore, the water used to wash it remains pure.
17:41
"When the Messenger of Allah, peace and blessings of Allah be upon him, shaved his head":
17:46
This took place on the Day of Sacrifice in Mina,
17:50
and the one who shaved his head was Ma'mar ibn 'Abdullah.
17:54
Points of benefit from the hadith:
17:58
It is derived from the hadith
18:00
that it is permissible to keep the hair of the Prophet, peace be upon him, and seek blessings through it,
18:06
and that it is ritually pure;
18:07
and it illustrates the eagerness of the Companions, may Allah be pleased with them, to preserve the Prophet's relics.
18:17
Chapter:
18:18
If a Dog Drinks from Anyone's Vessel, Let Him Wash It Seven Times.
18:25
On the authority of Abu Hurayrah, who said
18:27
that the Messenger of Allah, peace and blessings of Allah be upon him, said:
18:31
"If a dog drinks from anyone's vessel,
18:35
let him wash it seven times."
18:38
Commentary on the hadith:
18:42
"If it drinks" (shariba)
18:43
means: if it laps with its tongue,
18:45
which is referred to as walagh.
18:47
"A dog":
18:48
There is no distinction between a dog permitted to be kept and any other,
18:52
due to the general wording of the text.
18:54
Points of benefit from the hadith:
18:58
The hadith contains an allusion prohibiting the keeping of dogs,
19:02
by emphasizing the severity of its impurity above all other impurities.
19:06
It establishes the ritual impurity of a dog's leftover water,
19:09
and the stipulation of seven washings:
19:12
is it for thorough cleansing, or is it purely a devotional obligation?
19:15
There are two scholarly views on this.
19:19
On the authority of Abu Hurayrah, may Allah be pleased with him,
19:22
that the Messenger of Allah, peace and blessings of Allah be upon him, said:
19:26
"While a man was walking along,
19:28
he grew intensely thirsty.
19:31
He descended into a well and drank from it,
19:34
then climbed out,
19:36
only to find a dog panting heavily,
19:38
eating moist earth out of extreme thirst.
19:41
The man said,
19:43
'This dog has suffered thirst just as I did.'
19:47
So he filled his leather sock with water,
19:49
held it in his mouth,
19:51
climbed up, and gave the dog a drink.
19:54
Allah appreciated his deed
19:56
and forgave him."
19:58
They asked,
19:59
"O Messenger of Allah,
20:01
will we truly be rewarded for serving animals?"
20:04
He replied,
20:05
"In serving every living being with a moist liver, there is a reward."
20:10
Commentary on the hadith:
20:13
"Panting" (yalhath)
20:14
means its tongue was hanging out from extreme thirst or heat.
20:18
"Licking the moist earth" (ya'kulu al-thara)
20:20
refers to damp soil.
20:22
"He held it in his mouth"
20:24
means he held his leather sock between his teeth,
20:26
because he had to use both hands to climb up out of the well.
20:31
"Raqiya"
20:32
means he ascended.
20:34
"In every moist liver there is a reward"
20:36
means in serving every living, animate creature.
20:45
Benefits derived from the hadith:
20:47
Providing water is the most virtuous form of charity;
20:50
it encourages kindness toward every inviolable animal
20:55
whose killing we have not been commanded;
20:57
it underscores the prohibition of abusing any inviolable animal,
21:01
and the sinfulness of doing so.
21:03
Some Malikis argued
21:05
that this hadith proves
21:07
the ritual purity of a dog's leftover water,
21:09
because some of its saliva would have remained in the leather sock.
21:14
On the authority of 'Adi Ibn Hatim (may Allah be pleased with him), who said:
21:18
"I asked the Messenger of Allah (peace and blessings of Allah be upon him) about the blunt-tipped arrow (mi'rad),"
21:23
and he replied:
21:24
"If it strikes with its sharp edge, eat;
21:28
and in another narration:
21:29
'Eat whatever it pierces.'
21:31
But if it strikes with its broadside and kills,
21:34
then it has been killed by a blunt impact (waqidh),
21:36
so do not eat it."
21:38
I said,
21:39
"I release my hunting hound,"
21:41
and he said:
21:43
"If you release your hound—
21:45
and in another narration:
21:46
'your trained hound'—
21:48
and you mention the name of Allah,
21:50
then eat."
21:51
I asked,
21:52
"What if it eats from it?"
21:54
He replied,
21:55
"Then do not eat,
21:57
for it did not catch it for you;
21:59
it caught it only for itself."
22:03
I asked,
22:04
"What if I release my hound,
22:05
but find another dog with it?"
22:09
He said,
22:10
"Do not eat,
22:11
for you mentioned Allah's name only over your hound,
22:15
not over the other."
22:18
In another narration:
22:20
"If you shoot game and find it after a day or two,
22:24
bearing no mark other than your arrow,
22:27
then eat;
22:28
but if it has fallen into water,
22:30
do not eat."
22:37
"Al-Mi'rad"
22:38
is a broad blade that has weight and heaviness.
22:42
"With its sharp edge"
22:44
means it cut or pierced,
22:46
so the struck animal is properly slaughtered.
22:49
"With its broadside"
22:50
means it neither cut nor pierced,
22:53
but killed merely through its heavy impact.
22:56
"Waqidh"
22:57
is game killed by a stick, blunt object, or the like.
23:00
"It did not catch it for you":
23:03
catching it for one's master requires that the hound not eat from it.
23:07
"Trained"
23:08
refers to a hound that desists when restrained,
23:11
pursues when dispatched,
23:13
and does not eat from the catch on a single occasion,
23:15
but consistently demonstrates this behavior.
23:19
Benefits derived from the hadith:
23:23
The Muslims are unanimously agreed on the permissibility of hunting
23:26
for earning a livelihood and out of need,
23:28
and utilizing game for food and other purposes;
23:31
and that four conditions must be met
23:34
for game caught by a hound to be lawful:
23:36
first,
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intentionally dispatching the hound;
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second,
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that it be properly trained;
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third,
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that it catch the game for its master by not eating from it;
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and fourth,
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that one mention the name of Allah upon releasing it.
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Chapter: On Those Who Hold That Wudu Is Required Only from the Two Passages,
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the private parts and the anus.
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On the authority of Abu Hurayrah,
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from the Prophet (peace be upon him), who said:
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"A person's prayer in congregation exceeds his prayer in his house
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and his prayer in his marketplace
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by twenty-five degrees.
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For when one of you performs wudu thoroughly,
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and comes to the mosque intending only to pray,
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he does not take a single step except that Allah raises him by it a degree,
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and erases from him a sin,
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until he enters the mosque.
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Once he enters the mosque,
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he remains in prayer so long as the prayer detains him,
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and they pray—
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meaning the angels pray for him—
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so long as he remains in the spot where he prayed:
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'O Allah, forgive him;
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O Allah, have mercy upon him,'
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so long as he does not break his wudu therein."
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In another narration:
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"So long as he does not cause harm therein."
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In another narration:
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"So long as he does not stand up from his prayer."
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In another narration:
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"A non-Arab man asked,
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'What does breaking wudu mean, O Abu Hurayrah?'
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He replied,
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'A sound,'
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meaning passing wind with sound."
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Commentary on the hadith:
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"The prayer of the collective"
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means the congregational prayer.
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"His prayer in his house"
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refers to praying alone,
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since prayer at home is usually performed individually.
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"Performs wudu thoroughly":
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thoroughness in wudu
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means completing it properly while observing its Sunnahs and etiquettes.
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"Detains him"
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means remaining in the mosque waiting for the prayer.
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"And the angels pray for him"
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means they supplicate for him.
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"So long as he does not break his wudu therein"
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means so long as his wudu remains intact.
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"So long as he does not cause harm therein"
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means so long as he harms no one in his place of prayer with word or deed.
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"Passing wind"
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was mentioned to draw attention to the nullifiers of wudu.
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Benefits derived from the hadith:
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It is derived from the hadith
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that the virtue of congregational prayer is clarified,
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as well as the virtue of awaiting the prayer,
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for waiting for it is itself an act of worship;
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and it contains an exhortation to maintain one's state of wudu.
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On the authority of Zayd Ibn Khalid,
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who asked 'Uthman Ibn 'Affan (may Allah be pleased with him):
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"I said,
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'What is your view if a man has intercourse but does not ejaculate?'
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'Uthman replied,
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'He should perform wudu just as he does for prayer,
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and wash his penis.'
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'Uthman added,
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'I heard this from the Messenger of Allah (peace and blessings of Allah be upon him).'
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I then asked 'Ali, al-Zubayr, Talhah, and Ubayy Ibn Ka'b (may Allah be pleased with them) about that,
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and they instructed him to do the same."
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Commentary on the hadith:
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"What is your view?"
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means: "Inform me."
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"He does not ejaculate"
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means no semen was emitted that would necessitate ghusl.
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"And wash his penis"
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because of its becoming defiled by prostatic fluid (madhy).
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"They instructed him to do the same"
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means merely performing wudu and washing the penis.
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Benefits derived from the hadith:
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In the hadith there is an inversion in phrasing,
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the intended order being: he washes his penis and then performs wudu,
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even though the conjunction 'and' (waw) does not inherently imply sequence,
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but rather simple combination.
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This hadith has been abrogated by scholarly consensus:
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once the two circumcised parts meet,
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ghusl becomes obligatory upon him,
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whether he ejaculated or not.
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On the authority of Abu Sa'id al-Khudri,
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that the Messenger of Allah (peace be upon him)
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sent for a man from the Ansar,
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who arrived with his head dripping wet.
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The Prophet (peace be upon him) said,
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"Perhaps we rushed you?"
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He replied, "Yes."
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The Messenger of Allah (peace be upon him) then said,
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"If you are rushed or interrupted before climaxing,
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then you need only perform wudu."
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Commentary on the hadith:
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"A man from the Ansar"
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was 'Itban Ibn Malik (may Allah be pleased with him).
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"With his head dripping"
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means dripping with water from performing ghusl.
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"We rushed you"
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means we hurried you,
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so you did not fulfill your need during intercourse.
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"Quhit-ta"
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comes from aqhata al-rajul,
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if one engages in intercourse but experiences no ejaculation.
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Among the benefits derived from this hadith:
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The hadith has been abrogated, as mentioned previously.
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It also indicates the recommendation of remaining constantly in a state of ritual purity,
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for the Prophet (peace and blessings of Allah be upon him)
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did not reprimand him for delaying his response.
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It also shows the permissibility of relying on strong circumstantial evidence,
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as the traces of the ritual bath indicated that he had been occupied with intimate relations.