Summary of Sahih Al-Bukhari | Episode (15) | Ablution book - 3

0:00 In the name of Allah, the Most Gracious, the Most Merciful.

0:03 Ifadah Center

0:06 for Humanities Studies and Research

0:09 presents

0:10 The Abridged Sahih al-Bukhari

0:16 Chapter: A man assisting another with wudu

0:21 Narrated by al-Mughirah ibn Shu'bah (may Allah be pleased with him), who said:

0:26 I was with the Prophet (peace and blessings of Allah be upon him) one night during a journey.

0:32 He asked,

0:33 "Do you have water with you?"

0:35 I replied, "Yes."

0:36 He dismounted from his riding beast

0:39 and walked until he was hidden from my sight in the darkness of the night.

0:44 Then he returned,

0:45 and I poured water for him from the leather water container.

0:48 He washed his face and his hands,

0:51 and he was wearing a woolen cloak.

0:54 He could not bring his arms out of it,

0:58 so he brought them out from beneath the cloak.

1:02 He washed his forearms,

1:04 then wiped his head.

1:06 I then leaned forward to remove his leather socks,

1:09 but he said,

1:10 "Leave them,

1:12 for I put them on while in a state of purity."

1:15 So he wiped over them.

1:18 In another narration:

1:19 Then he prayed.

1:22 Commentary on the hadith:

1:26 "Hidden from my sight"

1:27 means he went away and was concealed.

1:30 "Darkness of the night"

1:31 means its gloom.

1:33 "The leather water container" (Idawah)

1:35 is a small leather vessel used for water.

1:39 "Cloak" (Jubbah)

1:40 The jubbah is a specific garment

1:43 thrown over the shoulders.

1:45 "I leaned forward"

1:46 means I stretched out my hand to remove the Prophet's leather socks.

1:52 "Leave them"

1:53 means leave the socks; do not remove them.

1:57 "I put them on while in a state of purity"

2:00 means I inserted my feet into the socks while I was in a state of ritual purity.

2:05 From the benefits of the hadith:

2:09 It is derived from the hadith

2:11 that it is permissible to seek assistance during wudu.

2:13 There is detail regarding this,

2:15 and that among the etiquettes of relieving oneself

2:18 is to remain hidden from the sight of people.

2:23 Chapter: Wiping the entire head

2:27 Narrated by Yahya al-Mazini, who said:

2:29 My uncle used to perform wudu frequently.

2:33 He said to 'Abdullah ibn Zayd,

2:35 "Tell me how you saw the Prophet (peace be upon him) perform wudu."

2:41 He called for a vessel of water,

2:44 tilted it over his hands,

2:46 and washed them three times.

2:49 Then he put his hand into the vessel,

2:52 and rinsed his mouth and nose three times

2:55 from a single handful of water.

2:58 In another narration:

3:00 From three handfuls.

3:02 Then he put his hand in,

3:04 scooped up water with it,

3:05 and washed his face three times.

3:09 Then he washed his hands up to the elbows

3:12 twice each.

3:15 Then he took water with his hand

3:17 and wiped his head,

3:19 moving his hands backward and forward.

3:22 In another narration:

3:23 He moved his hands forward with water and then backward.

3:26 He began at the front of his head,

3:29 moving the water until it reached the nape of his neck,

3:32 then returned them to the place where he began.

3:36 Then he washed his feet.

3:39 He then said,

3:40 "This is how I saw the Prophet (peace be upon him) perform wudu."

3:47 Commentary on the hadith:

3:50 "My uncle"

3:52 refers to his uncle 'Umar ibn Abi Hasan.

3:55 "Used to perform wudu frequently"

3:57 is in the sense of maintaining a state of wudu.

4:00 "He called for a vessel" (Tawr)

4:02 The tawr

4:03 is a basin.

4:05 It is also called

4:06 a tast (basin).

4:07 It is like a pot,

4:09 made of brass or stone.

4:12 "Tilted it" (Kafa'a)

4:14 means he inclined and poured.

4:16 The intent

4:17 is pouring water from the vessel onto the hand.

4:21 "Scooped up with it" (Ightarafa)

4:23 The act of scooping

4:24 is taking water with the hand.

4:27 "Moved his hands backward and forward"

4:29 means he started from the front of the head,

4:31 moved them backward and then forward.

4:35 From the benefits of the hadith:

4:39 It is derived from the hadith

4:41 that one should wash the hands before beginning wudu,

4:44 and begin wiping the head from its front.

4:48 It also shows the kindness between a teacher and his student,

4:52 the permissibility of seeking help in bringing water without it being disliked,

4:56 the recommendation of teaching through practical demonstration,

4:59 and that asking questions is the key to knowledge.

5:04 Chapter: Using the leftover water from someone's wudu

5:09 Narrated by Abu Juhayfah, who said:

5:12 I came to the Prophet (peace be upon him)

5:16 while he was at al-Abtah,

5:18 in a tent.

5:19 In another narration:

5:21 A red tent made of tanned leather.

5:24 It was during the midday heat.

5:26 Bilal went out and gave the call to prayer.

5:30 In another narration:

5:32 I began to follow his mouth

5:34 here and there as he called the adhan.

5:37 Then he entered,

5:39 and brought out the leftover wudu water of the Messenger of Allah (peace be upon him).

5:45 The people rushed to it, taking some of it.

5:48 Then he entered

5:50 and brought out the 'anzah (a short spear).

5:52 The Messenger of Allah (peace be upon him) came out,

5:56 and I can almost see the brightness of his shins.

6:01 In another narration:

6:02 He came out in a garment, with his clothes tucked up.

6:06 He planted the 'anzah in the ground,

6:08 then prayed Dhuhr as two rak'ahs,

6:11 and 'Asr as two rak'ahs,

6:13 while a donkey and a woman passed in front of him.

6:17 In another narration:

6:19 He said,

6:20 "I took his hand and placed it on my face,

6:24 and it was colder than ice

6:27 and more fragrant than musk."

6:31 Commentary on the hadith:

6:35 Chapter: Using the leftover water from someone's wudu

6:38 "Wudu" here refers to the water used for wudu.

6:42 The intent is used water.

6:46 "I came to the Prophet (peace be upon him)"

6:50 means I arrived at his location without prior intent.

6:53 "At al-Abtah"

6:55 refers to the Abtah of Makkah,

6:57 which is the valley's watercourse.

6:59 "In a tent" (Qubbah)

7:01 means a tent.

7:02 It was red and made of leather.

7:05 "During the midday heat" (Hajirah)

7:07 The hajirah and hajir

7:09 refer to the intense heat of midday.

7:12 This occurs at the sun's zenith, coinciding with Dhuhr.

7:16 It is also said

7:17 to be from the zenith until 'Asr.

7:20 "He gave the call to prayer"

7:21 means he called the adhan for prayer.

7:24 "Brought out the leftover wudu water of the Messenger of Allah (peace be upon him)"

7:29 means what remained of his wudu water.

7:32 "He planted the 'anzah"

7:33 means he stuck it into the ground.

7:36 The 'anzah

7:37 is a staff with a metal spike at its lower end, used for support.

7:42 "Brightness of his shins"

7:43 means the sheen of his shins.

7:47 From the benefits of the hadith:

7:50 It is derived from the hadith

7:52 that it is legitimate to seek blessings from the relics of the Prophet (peace be upon him),

7:58 the legitimacy of shortening prayers for the traveler,

8:02 and that a donkey or a woman passing by does not invalidate the prayer.

8:06 It also shows the permissibility of using a red tent

8:09 made of leather.

8:14 Narrated by Abu Musa (may Allah be pleased with him), who said:

8:18 I was with the Prophet (peace be upon him)

8:22 while he was camped at al-Ji'ranah, between Makkah and Madinah,

8:26 and Bilal was with him.

8:29 He said,

8:30 "You have brought me much good news."

8:33 He turned to Abu Musa and Bilal as if he were angry,

8:38 and said,

8:40 "Accept the good news."

8:42 "Do you two accept it?"

8:45 He said,

8:46 "We accept."

8:48 Then he called for a pot,

8:50 and said,

8:51 "Accept the good news."

8:53 "Do you two accept it?"

8:55 He said,

8:56 "We accept."

8:58 Then he called for a cup containing water,

9:01 washed his hands and face in it, and spat into it.

9:05 Then he said,

9:07 "Drink from it,

9:09 pour it over your faces and chests, and rejoice."

9:13 They took the cup

9:15 They did so.

9:17 Umm Salama called out from behind the curtain:

9:20 "Save some for your mother."

9:23 So they saved a portion of it for her.

9:28 Commentary on the hadith:

9:30 At al-Ji'rana,

9:32 which is between Ta'if and Makkah,

9:34 and is closer to Makkah.

9:36 "Will you not fulfill what you promised me?"

9:39 Meaning: Will you not honor the promise you made to me?

9:43 It is possible that this was a specific promise made to this Bedouin,

9:47 and it is also possible that it refers to the general promise

9:50 he made to distribute the spoils of Hunayn

9:53 at al-Ji'rana

9:55 after his return from Ta'if.

9:57 His request was to hasten his share of them.

10:01 "Rejoice,"

10:04 meaning: the distribution is near,

10:06 or: rejoice in the great reward for your patience.

10:08 "With a vessel,"

10:10 meaning: a container.

10:12 "And he spat into it,"

10:14 meaning: he poured the water he had taken into his mouth into the vessel.

10:17 "Pour,"

10:19 meaning: pour it out.

10:21 "On your necks,"

10:23 meaning: on your chests.

10:25 "Save some for your mother,"

10:27 meaning: leave some for your mother.

10:30 "A portion,"

10:31 meaning: a remainder.

10:34 From the benefits of the hadith:

10:37 One learns from the hadith

10:39 the legitimacy of seeking blessings (tabarruk) through the relics of the Prophet, peace be upon him.

10:44 The hadith also indicates the purity of human saliva and leftover water.

10:50 The prohibition against blowing into food and drink

10:53 is only due to the aversion to the saliva that might scatter into it,

10:57 not because of ritual impurity.

10:59 Chapter.

11:03 Al-Sa'ib Ibn Yazid said:

11:05 My maternal aunt took me to the Prophet, peace be upon him,

11:10 and said,

11:12 "O Messenger of Allah,

11:14 my sister's son is in pain."

11:16 He wiped my head

11:19 and prayed for blessings for me.

11:21 Then he performed wudu,

11:23 and I drank from his leftover wudu water.

11:25 Then I stood behind his back

11:28 and looked at the Seal of Prophethood between his shoulders,

11:32 which looked like a partridge egg.

11:34 Commentary on the hadith.

11:37 Chapter.

11:40 Meaning: it follows the previous chapter.

11:42 The hadith demonstrates

11:44 the use of leftover wudu water of people.

11:47 "In pain,"

11:48 meaning: ill.

11:50 "Seal of Prophethood,"

11:52 meaning: a mark between his shoulders,

11:54 which is a sign that he is the promised Prophet.

11:58 "Partridge egg,"

12:00 meaning: a structure like a dome covered with cloth,

12:03 which has large buttons and loops.

12:07 It is also said

12:08 to be the egg of a partridge bird.

12:10 From the benefits of the hadith:

12:15 One learns from the hadith

12:17 the manifestation of the compassion and mercy of the Prophet, peace be upon him, toward children.

12:23 It also contains the recommendation of Ruqyah (healing prayer) according to the Shari'ah,

12:26 and the permissibility of seeking medical treatment.

12:28 It confirms the description of the Seal of Prophethood and its location.

12:32 The hadith also shows

12:33 the validity of the hearing of a discerning child,

12:36 and the legitimacy of a young boy going with his female relatives

12:41 for medical treatment and similar purposes.

12:43 Chapter: A man and his wife performing wudu together,

12:48 and the virtue of a woman's leftover wudu water.

12:51 'Abdullah Ibn 'Umar said:

12:56 Men and women used to perform wudu together during the time of the Messenger of Allah, peace be upon him.

13:04 Commentary on the hadith:

13:09 "Together,"

13:10 meaning: from a single vessel.

13:13 From the benefits of the hadith:

13:17 When a Companion attributes an action to the time of the Messenger of Allah, peace be upon him,

13:23 its ruling is considered 'marfu'' (ascribed to the Prophet) according to the majority of scholars.

13:26 It also indicates the permissibility of a man and a woman performing wudu from the same vessel.

13:31 Chapter: The Prophet, peace be upon him, pouring his wudu water over someone who has fainted.

13:39 Jabir Ibn 'Abdullah, may Allah be pleased with them both, said:

13:45 I fell ill,

13:47 and the Prophet, peace be upon him, came to visit me, along with Abu Bakr,

13:53 and they were walking.

13:55 They found that I had fainted.

13:58 The Prophet, peace be upon him, performed wudu,

14:02 then poured his wudu water over me,

14:05 and I regained consciousness.

14:06 I saw the Prophet, peace be upon him,

14:10 and said,

14:11 "O Messenger of Allah,

14:13 what should I do with my wealth?

14:16 How should I dispose of my wealth?"

14:19 In one narration:

14:20 "Only a kalala (one with no direct heirs) will inherit from me."

14:23 In another narration:

14:25 "I only have sisters."

14:27 He did not answer me with anything

14:30 until the verse of inheritance was revealed.

14:33 Commentary on the hadith:

14:37 "Visiting me,"

14:40 the visit (iyada)

14:41 is visiting the sick.

14:43 "I fainted,"

14:45 meaning: I lost consciousness and my faculties ceased to function.

14:48 "I regained consciousness,"

14:49 meaning: from the fainting spell.

14:51 "Verse of inheritance"

14:53 refers to the words of Allah the Exalted:

14:55 “Allah chargeth you concerning (the provision for) your children: to the male the equivalent of the portion of two females, and if there be women more than two, then theirs is two-thirds of the inheritance, and if there be one (only) then the half. And to each of his parents a sixth of the inheritance, if he have a son; and if he have no son and his parents are his heirs, then to his mother appertaineth the third; and if he have brethren, then to his mother appertaineth the sixth, after any legacy he may have bequeathed, or debt (hath been paid). Your parents and your children: Ye know not which of them is nearer unto you in usefulness. It is an injunction from Allah. Lo! Allah is Knower, Wise.” (4:11)

14:58 It is said the verse of inheritance

15:01 “They ask thee for a pronouncement. Say: Allah hath pronounced for you concerning distant kindred. If a man die childless and he have a sister, hers is half the heritage, and he would have inherited from her had she died childless. And if there be two sisters, then theirs are two-thirds of the heritage, and if they be brethren, men and women, unto the male is the equivalent of the share of two females. Allah expoundeth unto you, so that ye err not. Allah is Knower of all things.” (4:176)

15:04 regarding the kalala.

15:06 Kalala:

15:07 One who dies without leaving a father,

15:10 even if he is an ancestor,

15:11 or a child, even if he is a descendant.

15:13 From the benefits of the hadith:

15:16 One learns from the hadith

15:19 the concern of the Prophet, peace be upon him,

15:23 for his Companions

15:24 and his checking on their conditions.

15:27 It also shows that the intellect is the basis for religious accountability.

15:29 The intellect is suppressed during fainting,

15:32 lost during insanity,

15:35 and veiled during sleep.

15:38 It also shows the recommendation of praying for the sick

15:41 with established supplications and performing Ruqyah for them.

15:43 It is permissible for a group to visit the sick,

15:46 provided it does not burden the patient.

15:49 It also shows the legitimacy of seeking blessings

15:51 through the relics of the Prophet, peace be upon him.

15:53 It also shows the permissibility of a sick person making a will,

15:56 even if he reaches this state

15:58 and his mind lapses at times,

16:01 provided he is of sound mind regarding the will.

16:04 Chapter: Ghusl and wudu

16:06 in a basin, a vessel,

16:10 wood, and stone.

16:13 'Ubaydullah Ibn 'Abdullah Ibn 'Utba

16:17 said:

16:18 I entered upon 'A'isha

16:20 and said,

16:21 "Will you not tell me about the illness—"

16:24 "Will you not tell me about the illness of the Messenger of Allah, peace be upon him?"

16:29 She said, "Yes."

16:31 The Prophet, peace be upon him, became ill.

16:35 In one narration:

16:37 "His pain intensified.

16:39 He asked permission from his wives to be nursed in my house,

16:42 and they permitted him."

16:44 He said,

16:45 "Have the people prayed?"

16:47 We said, "No,

16:49 they are waiting for you."

16:51 He said,

16:52 "Put water for me in the basin."

16:55 In one narration:

16:56 "Pour over me from seven water skins

16:59 whose knots have not been untied,

17:02 so that I may give instructions to the people."

17:05 She said,

17:06 "We did so."

17:07 He performed ghusl,

17:09 then tried to stand up,

17:11 but fainted.

17:13 Then he regained consciousness

17:14 and the Prophet, peace be upon him, said,

17:17 "Have the people prayed?"

17:19 We said, "No,

17:21 they are waiting for you, O Messenger of Allah."

17:24 He said,

17:25 "Put water for me in the basin."

17:28 She said,

17:29 "He sat up and performed ghusl,

17:31 then tried to stand up,

17:33 but fainted.

17:35 Then he regained consciousness

17:37 and said,

17:38 "Have the people prayed?"

17:40 We said, "No,

17:42 they are waiting for you, O Messenger of Allah."

17:45 He said,

17:46 "Put water for me in the basin."

17:49 He sat up and performed ghusl,

17:51 then tried to stand up,

17:53 but fainted.

17:55 Then he regained consciousness

17:57 and said,

17:58 "Have the people prayed?"

18:00 We said, "No,

18:02 they are waiting for you, O Messenger of Allah."

18:05 And the people were gathered in the mosque.

18:08 They are awaiting the Prophet, peace and blessings of Allah be upon him.

18:10 for the final night prayer, the Isha prayer.

18:13 The Prophet, peace and blessings of Allah be upon him, then sent

18:16 to Abu Bakr, may Allah be pleased with him.

18:18 By leading the people in prayer.

18:21 The messenger came to him and said

18:24 The Messenger of Allah, peace and blessings of Allah be upon him,

18:27 He commands you to lead the people in prayer.

18:30 Abu Bakr, may Allah be pleased with him, said:

18:32 He was a man of tender heart.

18:34 O ‘Umar.

18:35 Lead the people in prayer.

18:37 In another narration

18:39 ‘A’ishah, may Allah be pleased with her, said:

18:41 I said that Abu Bakr, may Allah be pleased with him,

18:43 When he stands in your place.

18:45 The people could not hear anything due to the intensity of the weeping.

18:48 So let 'Umar lead the people in prayer.

18:51 'A'ishah, may Allah be pleased with her, said:

18:53 So I said to Hafsah, may Allah be pleased with her,

18:55 Tell him.

18:57 Indeed, when Abu Bakr, may Allah be pleased with him, stands in your place

19:00 The people could not hear anything due to the intensity of the weeping.

19:03 So let ‘Umar lead the people in prayer.

19:07 Hafsah, may Allah be pleased with her, did so.

19:09 Then the Messenger of Allah, peace and blessings of Allah be upon him, said:

19:13 What?

19:14 You are indeed the companions of Yusuf.

19:18 Tell Abu Bakr, may Allah be pleased with him, to lead the people in prayer.

19:20 He should lead the people in prayer.

19:22 Hafsa, may Allah be pleased with her, said to ‘A’isha, may Allah be pleased with her:

19:25 I would never have attained any good from you.

19:28 And in another narration

19:30 I consulted the Messenger of Allah, peace and blessings of Allah be upon him, regarding that matter.

19:35 And what compelled me to review it so frequently

19:38 However, it did not settle in my heart.

19:41 That people should love a man after him.

19:44 He stood in his place forever.

19:47 Nor did I ever think that anyone would be able to take his place.

19:51 Except for those among the people whom you wish to be guided by it.

19:54 So I desired that the Messenger of Allah, peace and blessings of Allah be upon him, would rectify that.

19:59 On the authority of Abu Bakr, may Allah be pleased with him.

20:00 Then ‘Umar, may Allah be pleased with him, said to him:

20:03 You are more deserving of that.

20:06 So Abu Bakr, may Allah be pleased with him, led the prayer during those days.

20:09 Then, the Prophet, peace and blessings of Allah be upon him, felt a sense of relief within himself.

20:15 He came out leaning between two men, one of whom was al-'Abbas, may Allah be pleased with him.

20:19 For the Dhuhr prayer.

20:21 And Abu Bakr, may Allah be pleased with him, was leading the people in prayer.

20:24 When Abu Bakr, may Allah be pleased with him, saw him

20:26 He went to hold back.

20:28 The Prophet, peace and blessings of Allah be upon him, gestured to him not to fall behind.

20:34 He said, "Seat me beside him."

20:38 So they seated him next to Abu Bakr, may Allah be pleased with him.

20:42 He said: Abu Bakr, may Allah be pleased with him, began to pray, following the prayer of the Prophet, peace and blessings of Allah be upon him.

20:50 And the people were led in prayer by Abu Bakr, may Allah be pleased with him.

20:53 And the Prophet, peace and blessings of Allah be upon him, was sitting.

20:57 'Ubayd Allah said:

20:59 Then I entered upon ‘Abdullah ibn ‘Abbas, may Allah be pleased with him.

21:02 So I said to him

21:04 Shall I not present to you what 'A'ishah, may Allah be pleased with her, narrated to me regarding the illness of the Prophet, peace and blessings of Allah be upon him?

21:11 He said, "Bring it."

21:13 She then presented her hadith to him.

21:16 He did not find fault with any part of it.

21:19 However, he said

21:21 I have named for you the man who was with al-'Abbas, may Allah be pleased with him.

21:25 I said, "No."

21:27 He said: "He is Ali, may Allah be pleased with him."

21:31 Commentary on the hadith

21:35 The Prophet, peace and blessings of Allah be upon him, then said:

21:39 That is to say, his illness became severe.

21:41 The dyed one

21:43 It is a vessel in which clothes are washed.

21:45 It is referred to as the mirkan.

21:48 Be gentle.

21:49 That is, he should rise to the effort.

21:51 He then fell unconscious.

21:53 That is, he fell unconscious.

21:55 Then he regained consciousness.

21:57 That is, from fainting.

21:59 Pour it over me.

22:00 That is, pour it upon me.

22:02 From seven

22:03 Specifying the number is a matter of devotional worship.

22:06 Draw near.

22:07 It is that which is used for drawing water.

22:09 The ties of the water-skins were not loosened.

22:12 The tie (of the water skin).

22:13 He is the one who secures the mouth of the water skin.

22:16 And pouring water over the face for the purpose of medical treatment.

22:19 Perhaps I shall leave a final testament for the people.

22:22 That is, inform the people of something they can put into practice.

22:26 And the people are gathered in devotion.

22:28 Meaning, they are gathered and remaining there.

22:30 Tender-hearted

22:32 Tender-hearted

22:34 Meaning, he was one who wept profusely.

22:36 Then the Messenger, peace and blessings of Allah be upon him, came to him.

22:39 He is Bilal, may Allah be pleased with him.

22:41 For He is the One who knows best.

22:43 In the presence of the prayer

22:45 Lightness

22:47 That is, the severity of the illness was alleviated for him.

22:49 He gestured toward him.

22:51 Thus, he gestured toward him.

22:53 Abu Bakr, may Allah be pleased with him, began to pray.

22:55 He was following the prayer of the Prophet, peace and blessings of Allah be upon him.

22:57 May the peace and blessings of Allah be upon him.

22:59 Al-Shafi'i said:

23:01 The Prophet, peace and blessings of Allah be upon him, did not pray.

23:04 ...among the people during his final illness in the mosque.

23:07 except for one single time.

23:09 It is this [prayer] in which she prayed while sitting.

23:13 And Abu Bakr, may Allah be pleased with him, was a leader in that regard.

23:16 Then he became a follower in prayer, listening to the people recite the takbir.

23:20 Shall I not present to you?

23:22 That is to say, shall I present to you?

23:25 What is the matter?

23:26 A reprimand and a silencing.

23:28 The companions of Yusuf.

23:30 Just like her female companions.

23:32 Regarding the outward display of what they intend.

23:35 Due to the frequency of persistence in matters that are within one's reach.

23:38 This is because ‘A’ishah and Hafsah, may Allah be pleased with them,

23:42 I persisted in returning to him.

23:45 Regarding the fact that he was a slave and unable to do so.

23:48 And what compelled me

23:50 And what was it that drove me to do that?

23:53 You may wish for whatever the people are occupied with.

23:55 Pessimism is the opposite of optimism.

23:58 And she said that.

24:00 For she knew that the people were aware that her father was fit for the caliphate.

24:05 So when they see

24:07 Reflect deeply upon the passing of the Messenger of Allah, peace and blessings of Allah be upon him.

24:11 unlike others.

24:13 He did not find fault with any part of it.

24:17 That is, he concurred with her in the narration of the event.

24:20 I have named the man for you.

24:22 That is to say, did I mention the man's name to you?

24:25 Among the benefits of the hadith

24:28 The illness of the Prophet, peace and blessings of Allah be upon him, would intensify.

24:33 May Allah increase his reward.

24:35 And in the hadith

24:37 Fainting is permissible for the Prophets.

24:40 This is because it is similar to sleep.

24:42 And this is because it is one of the various types of illnesses.

24:45 This is in contrast to insanity.

24:47 For it was not permissible for them.

24:49 This is because it is a deficiency.

24:51 And in the hadith

24:52 That the soul of a sick person finds comfort in some of their family members more than others.

24:57 It also contains an exposition of the virtue of ‘A’ishah, may Allah be pleased with her.

25:02 Because of his choice, peace and blessings of Allah be upon him, to be nursed in her home.

25:07 It also contains the permissibility of using ruqyah and seeking medical treatment for the sick.

25:11 Within this lies the wisdom behind performing ghusl with water.

25:14 Due to the blessing that Allah has placed within it.

25:17 And He made from it the life of every living thing.

25:20 And the legitimacy of acting upon a gesture that conveys a clear meaning.

25:24 And the recommendation of making a will.

25:26 And the recommendation to present a hadith to a scholar.

25:29 And indeed, questioning is the key to knowledge.

25:32 And the permissibility of a wife questioning her husband.

25:36 The hadith also highlights the intense love that the Companions of the Messenger of Allah, peace and blessings of Allah be upon him, held for him.

25:42 And knowing the Companions, may Allah be pleased with them.

25:45 Due to the status and rights of Abu Bakr, may Allah be pleased with him.

25:49 And the precedence of Abu Bakr, may Allah be pleased with him.

25:52 And his precedence over all of the Companions, may Allah be pleased with them.

25:56 It contains the permissibility of likening one person to another.

26:00 Regarding a description that is well-known among the people.

26:03 And a small amount of action does not invalidate the prayer.

26:07 Chapter: Performing Wudu with a Mudd (a specific measure of water)

26:13 Anas, may Allah be pleased with him, reported:

26:15 The Prophet, peace and blessings of Allah be upon him, used to wash

26:19 Or he would perform ghusl.

26:21 [The measurement] is by the sa‘, up to five mudds.

26:24 And he performs wudu with a mudd of water.

26:27 Commentary on the hadith

26:31 By the sa‘ (a specific measure of volume).

26:32 The sa' is a measure of volume for the people of Madinah.

26:35 It is equivalent to four mudds.

26:38 Contemporary jurists have estimated its value in our current era.

26:40 Approximately two and a half kilograms.

26:43 There is a difference of opinion among them.

26:46 to five mudds

26:48 That is, to one sa‘ and a quarter.

26:50 And the extension (madd)

26:52 A measure equivalent to the capacity of two cupped hands.

26:55 It is a quarter of a sa‘.

26:58 Among the benefits of the hadith

27:02 The water used for ghusl and wudu is not subject to a specific measurement.

27:05 Rather, a small or large amount is sufficient for it.

27:08 When he performs it thoroughly and comprehensively.

27:10 Al-Shafi'i said:

27:12 Sometimes, the jurist may show leniency regarding a small matter, and it suffices.

27:16 The clumsy person ruins things, and his efforts are never sufficient.

27:19 The hadith contains an indication of

27:21 Practicing moderation in performing ablution and avoiding extravagance.

27:24 Chapter: Wiping over the leather socks (khuffayn)

27:29 On the authority of ‘Abdullah ibn ‘Umar

27:33 On the authority of Sa‘d ibn Abi Waqqas

27:35 On the authority of the Prophet, peace and blessings of Allah be upon him,

27:38 that he wiped over the leather socks.

27:41 And that ‘Abdullah ibn ‘Umar

27:44 asked ‘Umar about that,

27:46 and he replied, "Yes.

27:48 If Sa‘d narrates something to you

27:50 from the Prophet, peace be upon him,

27:53 then do not ask anyone else about it."

27:56 And on the authority of ‘Amr ibn Umayyah al-Damri,

28:00 that he saw the Prophet, peace be upon him,

28:03 wiping over the leather socks.

28:06 Commentary on the hadith

28:10 Chapter: Wiping over the leather socks

28:13 Scholars mention the wiping over the leather socks

28:15 in books of creed.

28:17 Al-Tahawi said,

28:19 "We consider wiping over the leather socks to be valid

28:21 during travel and while at home,

28:23 as this has been transmitted through mass-transmitted (mutawatir) reports."

28:26 From the benefits of the hadith:

28:30 The hadith demonstrates the virtue of Sa‘d ibn Abi Waqqas,

28:33 may Allah be pleased with him.

28:35 It shows that even a Companion of long-standing companionship

28:38 may be unaware of certain significant matters

28:41 in the Shari‘ah that others may be aware of.

28:44 It also shows how the Companions recognized

28:47 the status of one another.

28:49 It also contains guidance for children

28:51 to seek knowledge from the godly scholars.

28:54 Chapter: Regarding one who does not perform wudu

28:59 after eating mutton or sawiq (parched barley/wheat flour).

29:03 On the authority of Ibn ‘Abbas, may Allah be pleased with them both, who said:

29:06 The Messenger of Allah, peace and blessings of Allah be upon him, gnawed on

29:09 a shoulder of mutton,

29:12 then stood up and prayed without performing wudu.

29:15 Commentary on the hadith

29:20 Chapter: Regarding one who does not perform wudu

29:22 after eating mutton or sawiq.

29:24 Sawiq

29:26 is wheat or barley

29:28 that is roasted and then ground,

29:30 used as provisions.

29:32 It is sometimes consumed dry, or mixed with water to make a paste,

29:35 or with clarified butter (samn),

29:37 or with honey and clarified butter.

29:39 "Gnawed" means he ate what was on the bone.

29:42 From the benefits of the hadith:

29:46 It is derived from the hadith

29:49 that eating food touched by fire does not necessitate wudu.

29:53 It also shows the priority of eating before prayer [if food is present].

29:56 There is a detail regarding this:

30:00 On the authority of ‘Amr ibn Umayyah,

30:03 that he saw the Messenger of Allah, peace be upon him,

30:06 cutting from a shoulder of mutton,

30:09 then he was called to prayer,

30:11 so he dropped the knife

30:13 and stood to pray without performing wudu.

30:16 Commentary on the hadith

30:20 "Cutting"

30:21 means slicing.

30:23 "He dropped the knife"

30:25 was to stop the movement of the slaughtered meat.

30:29 From the benefits of the hadith:

30:33 The hadith

30:34 encourages hastening to prayer.

30:37 If one is eating some food

30:40 and then the prayer is called,

30:42 he should stand for it and leave the food.

30:45 But if he has not eaten anything,

30:47 he should eat enough to settle his mind,

30:50 then stand for prayer,

30:52 and then return to finish his meal.

Summary of Sahih Al-Bukhari | Episode (15) | Ablution book - 3

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