Part of Sahih Al-Bukhari
· Lesson 17 of 113
Summary of Sahih Al-Bukhari | Episode (17) | A continuation of the Book of Ablution, then the Book of Ghusl
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most Merciful.
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Efada Center
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for Human Studies and Research
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presents
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Mukhtasar Sahih al-Bukhari.
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Chapter: Urinating in Standing Water.
0:20
Abu Hurairah (may Allah be pleased with him) reported:
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The Messenger of Allah (peace and blessings of Allah be upon him) said:
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"We are the last [to come in this world], but we will be the foremost on the Day of Resurrection,
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even though they were given the Book before us
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and we were given it after them.
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This was the day concerning which they differed,
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but Allah guided us to it.
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So tomorrow [Saturday] is for the Jews,
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and the day after tomorrow [Sunday] is for the Christians."
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Then he remained silent,
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and then said:
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"It is a duty upon every Muslim
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to take a bath once every seven days,
0:57
washing his head and his body."
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Commentary on the Hadith:
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"We are the last, but the foremost on the Day of Resurrection"
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means that we are the last temporally in this world,
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but the foremost on the Day of Resurrection in honor and excellence.
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"This was the day"
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refers to Friday.
1:20
"So tomorrow is for the Jews"
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refers to Saturday.
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"And the day after tomorrow is for the Christians"
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refers to Sunday.
1:29
"It is a duty upon"
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implies an obligation,
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though it has been interpreted by scholars as a recommended act.
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"Every Muslim"
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means every adult Muslim.
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Key Takeaways from the Hadith:
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It highlights the virtue of Friday
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and the recommendation to bathe on Friday,
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as well as the excellence of the Muslim Ummah over all other nations.
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Abu Hurairah reported:
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The Messenger of Allah (peace and blessings of Allah be upon him) said:
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"None of you should urinate in standing water that does not flow,
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and then bathe in it."
2:10
Commentary on the Hadith:
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"In standing water":
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"Standing"
2:17
means still and stagnant.
2:19
"That does not flow."
2:21
Key Takeaways from the Hadith:
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Derived from the hadith:
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The prohibition of bathing or performing ablution with impure water.
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The hadith provides evidence for the impurity of urine.
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It highlights an etiquette of relieving oneself,
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which is to refrain from urinating or defecating in water sources and the like,
2:42
from which people benefit.
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Chapter: If Filth or a Carcass Is Thrown onto the Back of a Person Praying,
2:51
His Prayer Is Not Invalidated.
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'Abdullah [Ibn Mas'ud] (may Allah be pleased with him) reported:
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While the Messenger of Allah (peace and blessings of Allah be upon him) was
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standing in prayer near the Ka'bah,
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with a gathering of the Quraysh sitting in their assemblies,
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one of them said:
3:10
"Do you not see this ostentatious man?
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Which of you will go to the slaughtered camel of the family of so-and-so,
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fetch its abdominal contents, blood, and placenta,
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bring them here,
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and wait for him until he prostrates,
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then place them between his shoulders?"
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Thereupon, the most wretched among them stepped forward.
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In a narration:
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'Uqbah ibn Abi Mu'ayt came with the placenta of a slaughtered camel.
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So when the Messenger of Allah (peace and blessings of Allah be upon him) prostrated,
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he placed it between his shoulders.
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In a narration:
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And I was watching, unable to do anything;
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if only I had the power to protect him!
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Meanwhile, the Prophet (peace and blessings of Allah be upon him) remained in prostration,
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while they laughed so hard that they fell over one another with laughter.
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Then someone went to Fatimah (may Allah be pleased with her),
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who was a young girl at the time.
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She came running,
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while the Prophet (peace and blessings of Allah be upon him) remained in prostration,
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until she threw it off him,
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and then she turned to them and rebuked them.
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When the Messenger of Allah (peace and blessings of Allah be upon him) finished his prayer,
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he said:
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"O Allah, deal with the Quraysh!
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O Allah, deal with the Quraysh!
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O Allah, deal with the Quraysh!"
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In a narration:
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It distressed them severely when he invoked curses against them;
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he said:
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For they used to believe that supplications in that sacred land were answered.
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Then he named them specifically:
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"O Allah, deal with 'Amr ibn Hisham,
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'Utbah ibn Rabi'ah,
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Shaybah ibn Rabi'ah,
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Al-Walid ibn 'Utbah,
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Umayyah ibn Khalaf,
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'Uqbah ibn Abi Mu'ayt,
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and 'Umarah ibn al-Walid!"
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'Abdullah said:
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"By Allah, I saw them slain on the day of Badr."
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In a narration:
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The sun had altered their corpses,
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for it was an intensely hot day,
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and then they were dragged to the well,
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the well of Badr.
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In a narration:
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So they were thrown into a well,
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except Umayyah
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—or Ubayy—
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for he was a bulky man,
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so when they dragged him,
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his limbs tore apart before he could be thrown into the well.
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And in a narration:
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So he was not thrown into the well.
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Then the Messenger of Allah (peace and blessings of Allah be upon him) said:
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"And a curse followed the dwellers of the well."
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Commentary on the Hadith:
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"Chapter: If Filth or a Carcass Is Thrown onto the Back of a Person Praying":
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Filth refers to impure substances,
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as well as anything that people find repulsive.
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A carcass refers to a dead animal that emits a foul odor.
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'Abdullah refers to Ibn Mas'ud (may Allah be pleased with him).
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"One of them said":
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This was Abu Jahl.
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"To a slaughtered camel":
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*Jazur* refers to a camel after it has been slaughtered.
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Meaning: he should go
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"to its abdominal contents":
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*Farath* is the digested food that accumulates in the stomachs of animals.
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"And its placenta":
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*Sala* is the membrane that wraps around the fetus like a sheath.
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"And wait for him":
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Meaning: wait for an opportunity.
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"Thereupon, the most wretched among them stepped forward":
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Meaning: the most wretched of them sprang up and rushed forward,
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who was 'Uqbah ibn Abi Mu'ayt.
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"And the Prophet (peace and blessings of Allah be upon him) remained":
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Meaning: he stayed in prostration.
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"A young girl":
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Meaning: young in age.
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"She came running":
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Meaning: she rushed over.
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"Until she threw it off him":
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Meaning: until she cast it away and removed it.
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"If only I had the power to protect him":
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Meaning: strength or a tribe to prevent their harm.
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"They used to believe that supplications in that sacred land were answered":
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Meaning: they believed that supplication made in Makkah is answered.
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"Slain":
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Meaning: killed in battle.
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"To the well":
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*Qalib* refers to an ancient well.
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"And a curse followed the dwellers of the well":
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The intended meaning is:
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Just as they were killed in this world,
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they are banished from the mercy of Allah Almighty in the Hereafter.
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"His limbs":
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Meaning: his body parts.
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Key Takeaways from the Hadith:
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Derived from the hadith:
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The great reverence the disbelievers had for supplication in Makkah,
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which only increases Muslims in veneration for it.
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The recommendation of repeating a supplication three times.
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The permissibility of supplicating against an oppressor.
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The disbelievers' recognition of the truthfulness of the Prophet (peace and blessings of Allah be upon him),
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evidenced by their fear of his invocation against them,
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even though envy and stubbornness drove them to abandon following him.
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It demonstrates the forbearance of the Prophet (peace and blessings of Allah be upon him)
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toward those who harmed him.
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It illustrates daughters' deep affection for their fathers.
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It highlights the virtue of Fatimah (may Allah be pleased with her).
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It shows the virtue of patience over harm endured for the sake of Allah.
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Direct commission of an act carries greater accountability than merely inciting it;
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this is because the Prophet (peace and blessings of Allah be upon him)
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said regarding 'Uqbah:
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"the most wretched of the people,"
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despite Abu Jahl being present among them,
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who was even severe in disbelieving than him.
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It indicates the permissibility of lengthening certain pillars of prayer.
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It serves as a warning against the supplication of the oppressed.
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Chapter: Spitting, Blowing the Nose, and the Like into One's Garment.
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Anas (may Allah be pleased with him) reported:
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The Prophet (peace and blessings of Allah be upon him)
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saw sputum on the wall in the direction of the Qiblah,
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which upset him so deeply
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that anger could be seen on his face.
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So he stood up
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and scraped it off with his own hand,
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and then said:
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"Whenever one of you stands in his prayer,
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he is conversing privately with his Lord,
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or his Lord is between him and the Qiblah.
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Therefore, none of you should spit toward his Qiblah—"
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In a narration:
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"So he should not spit in front of himself, nor to his right,
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rather, to his left or under his feet.
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Then he took hold of the edge of his cloak.
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He then spat into it.
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He then folded part of it over the other.
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So he said:
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Or perform it in this manner.
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Commentary on the hadith:
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Chapter: Regarding Saliva, Nasal Mucus, and Similar Matters on Clothing
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Spitting
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It is that which flows from the mouth.
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It is also said
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Saliva
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And saliva
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And with the shin.
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And the one being addressed is the entire Ummah.
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It is that which flows from the nose.
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He saw some phlegm.
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Clearing the throat refers to when a person expels something from their chest or head.
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Regarding the direction of prayer (qibla).
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That is, in a garden wall situated on the qibla side of the mosque.
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Until it was visible upon his face.
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Meaning, he witnessed the traces of hardship upon his face.
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The edge of his cloak.
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The edge of his garment.
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Among the benefits of the hadith
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We derive from this hadith the following benefit:
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The obligation to keep mosques free from sputum and nasal discharge.
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And keeping it free from impurities is even more essential.
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It contains guidance regarding the respect due to the direction of the qibla.
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And protecting one’s oath from that which is considered distasteful or unworthy.
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This indicates that demonstrating something through action is more impactful upon the soul of the recipient.
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Chapter: It is not permissible to perform wudu with nabidh (date wine) or any intoxicant.
11:16
On the authority of ‘A’ishah, may Allah be pleased with her, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, was asked about the bit' (a fermented beverage).
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This refers to honey-based nabidh.
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The people of Yemen used to drink it.
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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Every beverage that causes intoxication is forbidden.
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Commentary on the hadith
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Chapter: It is not permissible to perform wudu with nabidh (date wine) or any intoxicant.
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Nabidh is water in which dates have been steeped.
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So that its sweetness may be released into the water.
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The Messenger of Allah, peace and blessings of Allah be upon him, was asked
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It is possible that the questioner was Abu Musa al-Ash'ari, may Allah be pleased with him.
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The people of Yemen used to drink it.
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This reinforces the view that the questioner was Abu Musa al-Ash'ari, may Allah be pleased with him.
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For the Prophet, peace and blessings of Allah be upon him, sent him to Yemen.
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Among the benefits of the hadith
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One may derive from this hadith the following benefit:
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Any beverage that is intoxicating is forbidden to consume.
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Likewise, it is not permissible to perform ablution with it.
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Both small and large amounts of any intoxicating substance are prohibited, regardless of its type.
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This is because it is a formulation of general applicability.
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By this, I am referring to the category of beverages that induce intoxication.
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This hadith is among the Prophet’s concise, comprehensive speech.
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For the Prophet, peace and blessings of Allah be upon him, was asked about al-bit' (a fermented beverage).
12:50
He provided an answer regarding the category of intoxicating beverages.
12:56
Chapter: A woman washing her father’s blood from his face.
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On the authority of Abu Hazim
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He heard Sahl Ibn Sa'd, may Allah be pleased with him, say:
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He was asking about the wound of the Messenger of Allah, peace and blessings of Allah be upon him.
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He then said
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By Allah, I truly know who it was that used to wash the wounds of the Messenger of Allah, peace and blessings of Allah be upon him.
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And whoever was pouring the water
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And by what has been echoed
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He said
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Fatimah, may Allah be pleased with her, the daughter of the Messenger of Allah, peace and blessings of Allah be upon him, used to wash him.
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And ‘Ali, may Allah be pleased with him, was pouring the water using a shield.
13:34
When Fatimah saw that the water only caused the bleeding to increase,
13:40
I took a piece of a reed mat.
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She burned it and attached it.
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So the blood ceased to flow.
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And his canine tooth was broken on that day.
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And his face was wounded.
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And the egg was broken over his head.
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Commentary on the hadith
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He pours the water.
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That is, pouring water over the wound.
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And by what has been echoed
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The healer
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What is the remedy?
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By the insane person.
14:10
That is, the shield.
14:12
from a reed mat, then she burned it and patched it together.
14:16
Stopping bleeding with ash is a well-known, ancient practice that has been traditionally applied.
14:22
So the blood ceased to flow.
14:23
Meaning that it has been severed.
14:25
And his canine tooth was broken.
14:27
The *ruba'iyat* (quadratus teeth) are the teeth located immediately after the *thanaya* (incisors) at the front of the mouth.
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Two from above.
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And two from the bottom.
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On that day when
14:37
On the day of Uhud
14:40
And the egg was broken over his head.
14:42
Meaning that which is fashioned from iron, such as a helmet.
14:46
It is the helmet.
14:48
Among the benefits of the hadith
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This hadith provides us with a valuable lesson.
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The permissibility of seeking medical treatment.
14:56
For the Prophet, peace and blessings of Allah be upon him, treated his wound.
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It contains the permissibility of a woman providing medical treatment to her father and her unmarriageable kin (mahram).
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And as for the women, be gentle in that regard.
15:08
It also contains the occurrence of trials for the prophets, peace be upon them.
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So that they may attain a bountiful reward.
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And let their nations know that the Muslim is tested and rewarded.
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And in this is the principle that questioning is the key to knowledge.
15:25
The Chapter on the Miswak
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Narrated by Abu Burdah, on the authority of his father, who said:
15:30
I came to the Prophet, peace and blessings of Allah be upon him.
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I found him using a miswak to clean his teeth.
15:37
He says
15:38
I seek refuge in Allah.
15:40
And the siwak is in his mouth.
15:42
It is as if he is retching.
15:46
Commentary on the hadith
15:48
The Chapter on the Miswak
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The siwak is the piece of wood with which one cleans the teeth.
15:54
It is typically made from the Arak tree.
15:58
He derives [legal rulings]
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The act of al-istinan refers to the use of the siwak.
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He is vomiting.
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Meaning that he prepares himself to stand before Allah.
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On the authority of Hudhayfah, may Allah be pleased with him.
16:12
The Prophet, peace and blessings of Allah be upon him,
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When he would rise for the night prayer (tahajjud),
16:18
He would cleanse his mouth with the siwak.
16:20
Commentary on the hadith
16:24
He cleans his teeth with a miswak.
16:26
Al-shawṣ refers to the act of scrubbing the teeth horizontally.
16:29
It has been said
16:31
Ritual bathing and purification.
16:33
Among the benefits of the hadith
16:36
One may derive from this hadith the following benefit:
16:39
The use of the miswak is a confirmed Sunnah.
16:42
Due to the Prophet’s, peace and blessings of Allah be upon him, consistent observance of it.
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In all of his times.
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And the legitimacy of using the miswak in the presence of others.
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And it is recommended to use the siwak upon waking from sleep.
16:55
The use of the siwak is further emphasized when one intends to perform prayer.
17:05
Narrated by Ibn 'Umar (may Allah be pleased with him)
17:07
The Prophet, peace and blessings of Allah be upon him, said:
17:10
I saw myself using a miswak.
17:14
Then two men came to me.
17:16
One of them is older than the other.
17:19
So she handed him the smaller of the two siwaks.
17:22
So it was said to me
17:24
He magnified Allah.
17:25
So he handed it over to the elder of the two.
17:28
Commentary on the hadith
17:32
He showed me
17:34
That is, I saw in a dream
17:36
It was said to me
17:38
The one who said it to him was Gabriel, peace be upon him.
17:41
He magnified Allah.
17:43
That is, prioritize the one who is older in age.
17:45
Among the benefits of the hadith
17:50
One may derive from this hadith the following benefit:
17:52
Giving precedence to the elder is more appropriate.
17:55
And when the people arrange themselves in their seating.
17:58
The Sunnah is to begin with the right side, then the next right side.
18:03
Chapter: The virtue of one who sleeps in a state of wudu.
18:07
Al-Bara' Ibn 'Azib, may Allah be pleased with him, reported:
18:10
The Prophet, peace and blessings of Allah be upon him, said:
18:14
When you go to your bed,
18:16
Then perform ablution just as you would for prayer.
18:19
Then, lie down on your right side.
18:23
Then say
18:25
O Allah, I have submitted my face to You.
18:28
In a narration, [the Prophet, peace be upon him, said,] "By Him in Whose hand is my soul..."
18:31
And I have entrusted my affairs unto You.
18:33
And I have leaned my back upon You.
18:36
With hope and fear, I turn to You.
18:39
There is no refuge and no escape from You except to You.
18:44
O Allah, I have believed in Your Book which You have revealed.
18:48
And by Your Prophet whom You have sent.
18:51
If you die during that night, you will have died upon the natural state of faith.
18:54
You are thus upon the primordial nature (fitra).
18:56
In another narration,
18:58
And if you reach the morning, you have attained a reward.
19:01
And make them the very last words you speak.
19:05
He said
19:06
So I repeated it back to the Prophet, peace and blessings of Allah be upon him.
19:11
In another narration,
19:12
So I said, "I will commit them to memory."
19:15
When it reached
19:17
O Allah, I have believed in Your Book which You have revealed.
19:22
I said
19:23
And Your Messenger
19:24
He said
19:25
No.
19:26
And Your Prophet whom You have sent.
19:30
Commentary on the hadith
19:33
When you go to your bed,
19:36
That is, when you intend to sleep.
19:38
I have submitted my whole being unto You.
19:41
That is, I have surrendered my soul to You, submissive to Your will.
19:44
Obedient to Your command.
19:47
And I have entrusted my affair to You.
19:49
Meaning: I have surrendered my affair to You.
19:51
And I have disavowed all might and power except through You.
19:55
So suffice me against the anxieties of my soul and take charge of my reformation.
19:59
And I have leaned my back upon You.
20:01
Meaning: I have relied upon You in all my affairs.
20:04
For You are the refuge and the One whose aid is sought.
20:07
Desire.
20:09
Meaning: Hope for Your reward.
20:11
Awe.
20:12
Meaning: Fear of Your punishment.
20:15
Upon the natural disposition (fitra).
20:17
Meaning: Upon the religion of Islam.
20:20
From the benefits of the hadith.
20:24
It is derived from the hadith:
20:26
Guidance to maintain wudu (ablution).
20:28
In all circumstances.
20:31
It also contains an encouragement to be consistent with the prescribed dhikr (remembrances).
20:35
Because they are a fortress and a good conclusion.
20:38
And that the wordings of the dhikr are fixed by divine instruction (tawqifiyyah).
20:41
Regarding the specification of the wording and the estimation of the reward.
20:45
For perhaps there is an additional clarification in the wording.
20:48
That is not present in the other.
20:49
Even if the apparent meaning is their synonymy.
20:52
And that the hadith is an argument for those who forbid narrating hadith by meaning.
20:58
It also contains the recommendation of supplicating with the transmitted invocations before sleep.
21:01
Because one’s soul may be taken in their sleep.
21:05
So they would have concluded their deeds with supplication.
21:08
Which is the best of deeds.
21:11
It also contains the legitimacy of repeating the presentation of a hadith to the teacher.
21:15
For the sake of memorization and precision.
21:17
And it contains the teacher’s alertness to what the student presents and his correction of it.
21:21
The Book of Ghusl (Ritual Bathing).
21:26
Chapter: Wudu before Ghusl.
21:31
On the authority of ‘A’ishah, she said:
21:34
The Messenger of Allah, peace and blessings of Allah be upon him,
21:38
When he would perform ghusl from janabah (major ritual impurity),
21:40
He would wash his hands.
21:41
And perform wudu as he would for prayer.
21:44
Then he would perform ghusl.
21:46
Then he would run his fingers through his hair.
21:49
Until, when he thought he had saturated his skin,
21:53
He would pour water over it three times.
21:57
Then he would wash the rest of his body.
22:01
Commentary on the hadith.
22:04
The Book of Ghusl.
22:06
After finishing the explanation of minor purification (wudu) in its various forms,
22:10
He began the explanation of major purification (ghusl) in its various forms.
22:14
The priority of the minor is obvious.
22:17
Due to its frequent recurrence.
22:19
Unlike the major.
22:21
The Messenger of Allah, peace and blessings of Allah be upon him,
22:25
Indicates consistency and repetition.
22:28
When he would perform ghusl,
22:29
Meaning: When he intended to perform ghusl.
22:32
From janabah,
22:33
Meaning: Because of janabah.
22:36
Then he would run his fingers through his hair,
22:38
Meaning: He would part his hair with his fingers.
22:41
So that the water would reach the roots of the hair.
22:45
He had saturated his skin,
22:47
Meaning: The surface of his skin.
22:48
And what is meant by it is what is beneath the hair.
22:51
He would pour water over it,
22:53
Ifadah (pouring) is the act of making it flow.
22:56
The rest of his body,
22:58
Meaning: The remainder of his body.
23:01
From the benefits of the hadith.
23:05
It is derived from the hadith:
23:07
The recommendation of washing the hands before beginning the ghusl.
23:11
And the recommendation of wudu before ghusl, like the wudu for prayer.
23:16
It also contains the obligation of covering the entire body with water in the obligatory ghusl.
23:20
And paying attention to places where it is difficult for water to reach.
23:25
Such as the roots of the hair and the like.
23:30
On the authority of Ibn ‘Abbas,
23:31
On the authority of Maymunah bint al-Harith, she said:
23:35
I prepared water for the Messenger of Allah, peace be upon him, for ghusl, and I screened him.
23:40
He poured water onto his hand.
23:42
He washed it once or twice.
23:46
In one narration:
23:47
Or three times.
23:49
Then he poured with his right hand onto his left.
23:53
And washed his private parts.
23:55
In one narration:
23:56
He washed his genitals.
23:59
Then he rubbed his hand on the ground or the wall.
24:03
Then he rinsed his mouth and nose.
24:05
And washed his face and hands.
24:08
And washed his head.
24:10
Then he poured water over his body.
24:12
Then he stepped aside and washed his feet.
24:15
I handed him a cloth.
24:18
He gestured with his hand like this.
24:20
And he did not want it.
24:22
In one narration:
24:24
He began shaking his hand.
24:27
In one narration:
24:28
This is his ghusl from janabah.
24:32
Commentary on the hadith.
24:35
Ghuslan (water for bathing),
24:36
With a damma on the ghayn.
24:38
Meaning: The water with which he performs ghusl.
24:41
And I screened him,
24:42
Meaning: I covered him with a garment.
24:45
He poured with his right hand onto his left,
24:48
Meaning: He poured water with his right hand onto his left.
24:51
Then he rubbed his hand on the ground,
24:54
Meaning: He wiped his hand on the ground for cleansing.
24:58
Or on the wall,
24:59
Meaning: The wall.
25:01
I handed him a cloth,
25:03
Meaning: I gave him a piece of fabric to dry himself with.
25:08
And he did not want it,
25:09
From the word 'iradah' (wanting).
25:11
Not from the word 'radd' (rejecting/returning).
25:13
From the benefits of the hadith.
25:17
It is derived from the hadith:
25:19
The legitimacy of a wife serving her husband.
25:22
And the obligation of guarding the private parts and covering oneself during ghusl.
25:27
And that the right hand is for honorable acts.
25:29
And the left is for the opposite.
25:31
And the permissibility of acting upon an understood gesture.
25:37
Chapter: A man bathing with his wife.
25:40
On the authority of ‘A’ishah, she said:
25:43
I used to perform ghusl, I and the Prophet, peace be upon him,
25:47
From a single vessel.
25:49
In one narration:
25:51
From janabah.
25:52
And in one narration:
25:54
Our hands would alternate in it.
25:57
And in one narration:
25:58
We would scoop from it together.
26:01
From a vessel called the 'faraq'.
26:05
In one narration:
26:06
This basin used to be placed for me and the Messenger of Allah, peace be upon him.
26:13
Commentary on the hadith.
26:17
From a vessel,
26:18
Meaning: From a container.
26:20
The 'faraq',
26:21
Is a measurement known in Medina.
26:24
It is sixteen ratls.
26:27
It is the amount of three sa's.
26:30
The faraq is estimated in our era at approximately eight liters of water.
26:36
From the benefits of the hadith.
26:40
It is derived from the hadith:
26:42
The permissibility of a woman purifying herself with the leftover water of a man.
26:46
And the permissibility of a man looking at his wife’s private parts and vice versa.
26:53
Chapter: Bathing with a sa' and the like.
26:56
On the authority of Abu Salamah, he said:
26:59
I and the brother of ‘A’ishah entered upon ‘A’ishah.
27:03
Her brother asked her about the ghusl of the Prophet, peace be upon him.
27:08
She called for a vessel about the size of a sa'.
27:12
She performed ghusl.
27:13
And poured it over her head.
27:16
And there was a veil between us and her.
27:20
Commentary on the hadith.
27:23
Chapter: Bathing with a sa' and the like.
27:26
Meaning: About the size of a sa'.
27:27
The water might increase slightly or decrease.
27:31
Depending on the individuals and circumstances.
27:34
And the brother of ‘A’ishah,
27:36
He is her foster brother.
27:38
It is said his name is ‘Abdullah ibn Yazid.
27:41
And she poured it over her head,
27:44
Meaning: She poured the water and made it flow.
27:47
And there was a veil between us and her,
27:50
Meaning: There was a screen between them.
27:52
And the apparent meaning is that he did not see her action on her head.
27:56
From what is permissible for the mahram to look at.
28:00
From the benefits of the hadith.
28:04
It is derived from the hadith:
28:06
That teaching by action is more effective for the recipient.
28:10
And the authority of the wives of the Prophet, peace be upon him,
28:14
In the Sunnahs that only his wives would know about.
28:20
On the authority of Abu Ja'far,
28:22
That he was with Jabir ibn ‘Abdullah,
28:26
He and his father,
28:27
And there were people with him.
28:29
They asked him about ghusl.
28:31
He said:
28:33
A sa' is sufficient for you.
28:35
In one narration:
28:36
The Prophet, peace be upon him,
28:39
Used to take three handfuls,
28:42
And pour them over his head.
28:44
Then he would pour over the rest of his body.
28:48
A man said:
28:49
It is not enough for me.
28:52
Jabir said:
28:53
It was sufficient for one who had more hair than you,
28:57
And was better than you.
28:59
Then he led us in prayer in one garment.
29:02
Commentary on the hadith.
29:05
A man said:
29:07
The man is al-Hasan ibn Muhammad ibn ‘Ali ibn Abi Talib.
29:12
More than you,
29:14
Meaning: Longer than you.
29:15
And it is possible that it means more abundant.
29:19
And better than you,
29:21
The intended meaning here is the Messenger of Allah, peace and blessings of Allah be upon him.
29:25
Our mother.
29:27
Meaning, he led us in prayer.
29:29
Among the benefits of the hadith:
29:32
It is derived from the hadith:
29:35
That the Prophet, peace be upon him,
29:37
Is the standard of guidance in both speech and action.
29:41
And in it is a description of the Prophet, peace be upon him,
29:45
And that he had abundant hair.
29:48
And the dislike of extravagance in the use of water.
29:51
And the permissibility of responding to one who disputes without knowledge,
29:55
If the intention behind that is to clarify the truth.
30:01
On the authority of Ibn 'Abbas,
30:03
That the Prophet, peace be upon him, and Maymunah,
30:07
Used to perform ghusl from a single vessel.
30:11
Among the benefits of the hadith:
30:15
It is derived from the hadith:
30:17
The permissibility of a man and a woman performing ghusl from a single vessel.
30:22
And in it is the transmission by the Mothers of the Believers, may Allah be pleased with them,
30:26
Of Sunnah practices that no one else would have access to.
30:29
And their statements in this regard take precedence over those of others.