Part of Sahih Al-Bukhari
· Lesson 20 of 113
Summary of Sahih Al-Bukhari | Episode (20) | The continuation of the book on menstruation, then the book on dry ablution
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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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The Ifadah Center
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for Humanities Studies and Research
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presents:
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Abridgment of Sahih al-Bukhari.
0:16
Chapter:
0:18
A Menstruating Woman Does Not Make Up Missed Prayers.
0:21
On the authority of Mu'adhah:
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A woman asked 'A'ishah,
0:26
"Should one of us make up her prayers once she becomes pure?"
0:30
She replied,
0:32
"Are you a Haruriyyah (a Kharijite)?
0:35
We used to menstruate during the time of the Prophet, peace and blessings of Allah be upon him,
0:39
and he never commanded us to do so,"
0:41
or she said,
0:43
"and we never used to do so."
0:45
Commentary on the hadith:
0:48
"A woman"
0:50
refers to Mu'adhah herself, the narrator of the hadith.
0:53
"Should one make up [atajzi]," meaning: does she make up the missed prayers?
0:57
"Are you a Haruriyyah?"
0:59
is an attribution to Harura',
1:01
a village two miles outside of Kufa,
1:04
where the Kharijites originally gathered;
1:07
the term was subsequently used extensively to refer to every Kharijite.
1:13
Key takeaways from the hadith:
1:17
It is derived from the hadith
1:19
that acts of worship are strictly dictated by textual revelation (tawqif),
1:22
and that religious extremism is among the characteristics of the Kharijites.
1:28
Chapter: Menstruating Women Attending the Two Eids and the Supplications of the Muslims,
1:33
while keeping away from the prayer area.
1:36
On the authority of Hafsah, who said:
1:38
"We used to prevent our adolescent unmarried girls from going out on the two Eids.
1:43
Then a woman arrived
1:45
and stayed at the palace of Banu Khalaf,
1:48
and narrated on the authority of her sister—
1:50
whose husband had participated with the Prophet, peace and blessings of Allah be upon him,
1:55
in twelve military expeditions,
1:57
and my sister accompanied him on six of them.
2:01
She said:
2:02
'We used to treat the wounded
2:04
and nurse the sick.'
2:07
My sister asked the Prophet, peace and blessings of Allah be upon him:
2:11
'Is there any harm for one of us,
2:13
if she does not possess a jilbab,
2:16
not to go out?'
2:18
He said:
2:19
'Her companion should cover her with part of her jilbab,
2:23
so that she may witness good deeds and the supplications of the Muslims.'
2:27
When Umm 'Atiyyah arrived,
2:29
I asked her:
2:31
'Did you hear the Prophet, peace be upon him, say this?'
2:34
She said:
2:35
'May my father be sacrificed for him! Yes.'
2:37
And she never mentioned him without saying:
2:41
'May my father be sacrificed for him!
2:42
I heard him say:
2:44
"Adolescent maidens and secluded virgins—
2:48
or adolescent secluded virgins—
2:50
and menstruating women should go out,
2:52
so that they may witness good deeds and the supplications of the believers,
2:56
while menstruating women stay away from the prayer area."'
3:00
In another narration:
3:01
'They should stand behind the people,
3:03
proclaiming Allah's greatness alongside their takbir,
3:06
and supplicating alongside their supplications,
3:08
seeking the blessing and purification of that day.'
3:12
Hafsah said:
3:14
'I asked: "Even menstruating women?"
3:16
She replied:
3:18
"Do they not attend 'Arafah,
3:20
and such-and-such?"'"
3:23
Commentary on the hadith:
3:26
"On the authority of her sister":
3:28
the sister here is Umm 'Atiyyah al-Ansariyyah,
3:31
may Allah be pleased with her.
3:34
"Our adolescent maidens [awatqina]":
3:35
an 'atiq
3:36
is a young girl who has reached puberty but has not yet married.
3:40
"The palace of Banu Khalaf"
3:42
was located in Basra.
3:44
"The wounded [kalma]"
3:45
refers to those suffering from wounds (jarha).
3:47
"Jilbab"
3:48
refers to an outer cloak or a broad veil,
3:51
and other meanings have also been stated.
3:54
"Witness good deeds [tashhad al-khayr]"
3:55
means attending gatherings of goodness
3:58
and the supplications of the Muslims,
4:00
such as gathering for the prayer for rain (istisqa').
4:04
"May my father be sacrificed for him [bi-abi]"
4:05
means: may I ransom you with my father.
4:07
"Secluded virgins [dhawat al-khudur]":
4:09
a khidr
4:10
is a curtain hung in a corner of the house,
4:13
behind which a virgin maiden stays.
4:16
"Menstruating women [huyyad]"
4:17
is the plural of ha'id (a menstruating woman).
4:19
Key takeaways from the hadith:
4:23
It is derived from the hadith
4:26
that a menstruating woman does not abandon the remembrance of Allah Almighty;
4:29
thus, she may attend places of goodness,
4:32
seasons of worship,
4:34
and gatherings of knowledge,
4:36
except that she must not enter the mosque.
4:39
It also indicates the permissibility of a woman leaving her home
4:42
fully veiled without displaying adornment;
4:45
the permissibility of borrowing clothing
4:47
to go out for acts of obedience;
4:50
the permissibility of women participating in military expeditions
4:52
and treating the wounded;
4:55
the acceptance of a woman's narration;
4:58
and the validity of transmitting from an unnamed individual
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specifically among the Companions,
5:03
because all of the Companions are inherently upright.
5:06
Furthermore, barring menstruating women from the prayer area
5:08
is for reverence and protection,
5:10
as well as to avoid unnecessary intermingling with men.
5:16
Chapter: Yellow and Murky Discharges
5:18
outside the days of the menstrual period.
5:21
On the authority of Umm 'Atiyyah, who said:
5:24
"We did not consider murky and yellow discharge to be of any significance."
5:29
Commentary on the hadith:
5:32
"We did not consider" means that such matter was disregarded.
5:37
"Murky discharge [kudrah]" is a color resembling pus
5:41
tinged with yellowness.
5:43
"Yellow discharge [sufrah]" is a shade of clear blood,
5:47
and it is also said to resemble the yellowness of egg yolk.
5:51
Key takeaways from the hadith:
5:55
It is derived from the hadith
5:57
that yellow and murky discharges
5:59
count as menstruation exclusively during the days of the regular period,
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but outside of it, they are of no account,
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which is the view of the majority of scholars.
6:06
Moreover, a Companion's statement "We used to..."
6:09
carries the ruling of an elevated (marfu') Prophetic transmission.
6:13
Chapter: The Blood Vessel of Non-Menstrual Bleeding (Istihadah).
6:17
On the authority of 'A'ishah, wife of the Prophet, peace and blessings of Allah be upon him:
6:21
Umm Habibah experienced non-menstrual bleeding for seven years,
6:25
so she asked the Messenger of Allah, peace be upon him, about it,
6:30
and he instructed her to perform a ritual bath (ghusl),
6:33
saying: "This is merely a blood vessel."
6:36
Consequently, she used to perform ghusl for every prayer.
6:40
Commentary on the hadith:
6:43
"Chapter: The Blood Vessel of Istihadah":
6:45
it is a blood vessel that bleeds due to an ailment,
6:48
and it is called al-'adhil.
6:50
"Umm Habibah"
6:52
refers to the daughter of Jahsh al-Asadiyyah,
6:54
may Allah be pleased with her.
6:57
"He instructed her to perform ghusl":
6:59
this could imply a command to perform ghusl for every prayer,
7:02
or it could mean performing ghusl in general upon ending her menses.
7:06
"She used to perform ghusl for every prayer":
7:09
meaning she would wash off the blood that soiled her body.
7:14
Key takeaways from the hadith:
7:17
It is derived from the hadith
7:19
that a woman experiencing istihadah holds the same legal status as a ritually pure woman;
7:23
that bashfulness must not prevent acquiring fiqh (understanding) in the religion;
7:27
and that asking questions is the key to knowledge.
7:32
Chapter: A Woman Menstruating After the Ifadah Circumambulation.
7:36
On the authority of 'A'ishah, may Allah be pleased with her, who said:
7:40
"When the Messenger of Allah, peace and blessings of Allah be upon him, intended
7:44
to depart,
7:45
there was Safiyyah standing at the entrance of her tent, looking sorrowful."
7:50
In another narration:
7:51
"We performed Hajj with the Prophet, peace be upon him,
7:55
and completed the Tawaf al-Ifadah on the Day of Sacrifice (Yawm al-Nahr).
7:57
Then Safiyyah began her menses,
8:00
and the Prophet, peace be upon him, desired from her what a man desires from his wife.
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So he said to her:
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'May she be barren and shaven-headed ('aqra halqa)!
8:10
You are indeed going to detain us!
8:13
Did you perform the Ifadah circumambulation on the Day of Sacrifice?'
8:16
She replied: 'Yes.'
8:18
He said:
8:19
'Depart then!'"
8:21
In another narration,
8:23
'A'ishah, may Allah be pleased with her, said:
8:26
"The Prophet, peace be upon him, met me
8:29
while he was ascending from Mecca
8:31
and I was descending towards it,
8:34
or while I was ascending and he was descending from it."
8:40
Commentary on the hadith:
8:43
"To depart [an yanfira]"
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means to depart from the rites of Hajj;
8:46
and Hajj involves two departures (nafr):
8:48
on the second and third days of Tashriq.
8:52
"Her tent [khiba'iha]"
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refers to her pavilion.
8:56
"Sorrowful [ka'ibah]"
8:57
means grieving and sad.
8:59
"'Aqra halqa"
9:01
literally implies: 'May Allah wound her and cause pain in her throat',
9:05
but it is an idiomatic exclamation not intended in its literal sense.
9:11
"You are indeed going to detain us"
9:13
means preventing us from leaving Mecca.
9:16
"Did you perform Ifadah?"
9:18
"Meaning, 'Did you perform Tawaf al-Ifadah?'
9:21
It is one of the essential pillars of Hajj.
9:24
Benefits derived from the hadith:
9:28
From this hadith, we learn:
9:30
It is permissible to weep due to an impediment preventing an act of worship.
9:34
Menstruation prevents prayer and Tawaf around the House.
9:39
It is permissible for a man to travel with his wives.
9:44
On the authority of Ibn 'Abbas (may Allah be pleased with him and his father), who said:
9:48
The people were commanded that their last act should be at the House,
9:52
except that a concession was granted to a menstruating woman.
9:56
In another narration:
9:58
A menstruating woman was granted permission to depart if she had already performed Tawaf al-Ifadah.
10:02
Ibn 'Umar used to say at first that she should not depart,
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but later he said she may depart,
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for the Messenger of Allah (peace and blessings of Allah be upon him) granted them a concession.
10:16
Commentary on the hadith:
10:20
'The people were commanded' means the Lawgiver commanded them
10:23
'that their last act should be at the House,'
10:26
meaning the Farewell Tawaf (Tawaf al-Wada') for every pilgrim who is not a resident of Makkah.
10:32
'A concession was granted to a menstruating woman,'
10:34
meaning she was permitted to forgo the Farewell Tawaf.
10:38
'To depart' means to return to her homeland.
10:42
'Granted them a concession' means permission and indulgence were granted to the menstruating woman.
10:47
Benefits derived from the hadith:
10:51
From this hadith, we learn:
10:53
A Companion's statement 'The people were commanded'
10:56
carries the legal status of a marfu' narration (attributed to the Prophet).
10:58
Hardship brings about ease.
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A scholar should retract a fatwa
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if it contradicts explicit evidence,
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once that evidence reaches him.
11:08
The hadith establishes the obligation of the Farewell Tawaf
11:11
for anyone who is not menstruating,
11:13
and that it is waived for a menstruating woman.
11:17
Chapter: Prayer over a woman who dies in childbed, and its Sunnah.
11:22
On the authority of Samurah (may Allah be pleased with him), who said:
11:25
I prayed behind the Prophet (peace and blessings of Allah be upon him)
11:29
over a woman who died in childbed,
11:32
and he stood opposite her waist.
11:36
Commentary on the hadith:
11:39
'A woman' refers to Umm Ka'b al-Ansariyyah.
11:43
'Died in childbed'
11:46
means she died while giving birth.
11:48
'He stood opposite her waist'
11:51
means he stood aligned with the middle of her body.
11:55
Benefits derived from the hadith:
11:59
From this hadith, we learn:
12:01
The physical ritual purity of a deceased human being.
12:04
Although a woman who dies in childbed is considered a martyr,
12:07
the funeral prayer is still offered over her.
12:12
Chapter.
12:14
On the authority of 'Abdullah ibn Shaddad, who said:
12:17
I heard my maternal aunt Maymunah, the wife of the Prophet (peace and blessings of Allah be upon him), say
12:23
that she would be menstruating and not praying,
12:26
while lying down adjacent to the prayer place of the Messenger of Allah (peace and blessings of Allah be upon him),
12:33
while he was praying on his small mat (*khumrah*).
12:36
When he prostrated, part of his garment would touch me.
12:41
Commentary on the hadith:
12:44
'Lying down' means stretched out on the ground.
12:48
'Adjacent to' means opposite or near.
12:51
'Prostrated' refers to the spot of his prostration.
12:55
His 'small mat' (*khumrah*) is a small prayer rug
12:58
made from palm fronds.
13:01
Benefits derived from the hadith:
13:05
From this hadith, we learn:
13:07
A menstruating woman may be near a person praying,
13:10
and this does not impair or invalidate his prayer.
13:14
The body of a menstruating woman is ritually pure,
13:16
except for the site of menstrual blood.
13:21
The Book of Tayammum (Dry Ablution).
13:25
And the statement of Allah Almighty:
13:28
◁ and do not find water, then perform tayammum with clean earth ▷
13:33
“O ye who believe! When ye rise up for prayer, wash you faces, and your hands up to the elbows, and lightly rub your heads and (wash) your feet up to the ankles. And if ye are unclean, purify yourselves. And if ye are sick or on a journey, or one of you cometh from the closet, or ye have had contact with women, and ye find not water, then go to clean, high ground and rub your faces and your hands with some of it. Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that ye may give thanks.” (5:6)
13:38
On the authority of 'A'ishah, the wife of the Prophet (peace and blessings of Allah be upon him), who said:
13:44
We went out with the Messenger of Allah (peace and blessings of Allah be upon him) on one of his journeys,
13:49
until when we reached Al-Bayda'
13:52
or Dhat al-Jaysh,
13:54
a necklace of mine broke and was lost.
13:57
In another narration:
13:58
She had borrowed a necklace from Asma', and it was lost.
14:03
So the Messenger of Allah (peace and blessings of Allah be upon him) stopped to search for it,
14:08
and the people stopped with him,
14:10
though they were not near a source of water.
14:12
People came to Abu Bakr al-Siddiq
14:16
and said,
14:17
"Do you not see what 'A'ishah has done?
14:20
She has detained the Messenger of Allah (peace be upon him) and the people,
14:24
and they are not near a source of water,
14:26
nor do they have water with them!"
14:29
So Abu Bakr came while the Messenger of Allah (peace and blessings of Allah be upon him)
14:33
was resting his head on my thigh, asleep.
14:37
He said,
14:38
"You have detained the Messenger of Allah (peace be upon him) and the people,
14:43
when they are not near water and have no water with them!"
14:47
'A'ishah said:
14:49
Abu Bakr admonished me,
14:51
saying whatever Allah wished him to say,
14:54
and began poking me in my flank with his hand.
14:58
Nothing prevented me from moving
15:01
except the position of the Messenger of Allah (peace be upon him) resting on my thigh.
15:06
The Messenger of Allah (peace and blessings of Allah be upon him) woke up in the morning without any water,
15:13
so Allah revealed the verse of tayammum,
15:16
"so perform tayammum."
15:18
Usayd ibn al-Hudayr said,
15:20
"This is not the first blessing from you, O family of Abu Bakr!"
15:25
In another narration:
15:26
Usayd ibn Hudayr said to 'A'ishah,
15:30
"May Allah reward you with good!
15:32
By Allah, no difficulty ever befell you that you disliked
15:36
except that Allah made it a source of good for you and for the Muslims."
15:41
She said:
15:43
So we moved the camel upon which I was riding,
15:46
and we found the necklace underneath it.
15:49
Commentary on the hadith:
15:53
The Book of Tayammum.
15:55
Tayammum:
15:56
Wiping the face and hands with pure earth in a specific prescribed manner.
16:02
'On one of his journeys'
16:04
refers to the Expedition of Al-Muraysi',
16:06
in the sixth year after the Hijrah.
16:09
'At Al-Bayda''
16:10
refers to an elevated place before Dhu al-Hulayfah on the road to Makkah.
16:16
'Or Dhat al-Jaysh'
16:17
is a place between Makkah and Madinah,
16:20
located just beyond Dhu al-Hulayfah.
16:22
'Necklace'
16:24
refers to a neck ornament.
16:25
'To search for it'
16:27
means for the purpose of seeking it.
16:29
'Nor do they have water'
16:31
means that this situation weighed heavily upon them,
16:33
because perform Wudu' was already prescribed and obligatory for them.
16:38
'Abu Bakr admonished me':
16:40
She referred to him by his name because he was reprimanding her,
16:43
and fatherhood normally warrants tenderness,
16:46
unlike reprimand.
16:48
Thus, she spoke as if addressing someone distant,
16:51
and did not say "my father."
16:53
'So Allah revealed the verse of tayammum,'
16:56
meaning Allah revealed the concession of purifying oneself with clean earth,
17:01
which is the verse in Surah al-Ma'idah,
17:04
though it is also said to be the one in Surah al-Nisa'.
17:08
'Not the first blessing from you':
17:10
Blessing (*barakah*) means the abundance and continuity of good.
17:14
'We moved the camel,'
17:15
meaning we made it stand up.
17:18
'We found,'
17:19
meaning we discovered it.
17:22
Benefits derived from the hadith:
17:26
From this hadith, we learn:
17:28
It is permissible to travel with women.
17:30
It is permissible for a woman to complain to her father,
17:34
even if she is married.
17:36
A father retains the authority to discipline his married daughter.
17:40
It highlights the virtue of patience for someone undergoing movement
17:44
when moving might cause disturbance to a sleeping person,
17:47
or similarly to someone praying, reciting the Qur'an,
17:50
or engaged in seeking knowledge or remembrance of Allah.
17:53
It indicates the concession to omit the night vigil prayer (*Tahajjud*) while traveling.
17:57
Searching for water becomes obligatory only after the prayer time has begun.
18:01
It demonstrates enduring hardship for the sake of a greater benefit,
18:05
based on 'A'ishah's statement (may Allah be pleased with her):
18:08
"Nothing prevented me from moving..."
18:11
It is permissible to travel with borrowed items.
18:14
It is permissible for women to wear jewelry.
18:20
On the authority of Jabir ibn 'Abdullah (may Allah be pleased with him),
18:22
that the Prophet (peace and blessings of Allah be upon him) said:
18:26
"I have been granted five things that were not given to anyone before me:
18:31
I have been aided with terror [cast into the hearts of enemies] for a distance of a month's journey;
18:34
the earth has been made for me a place of prayer and a means of purification,
18:38
so whichever man of my Ummah reaches the time of prayer, let him pray;
18:43
spoils of war have been made lawful for me,
18:46
whereas they were not made lawful to anyone before me;
18:49
I have been granted the right of intercession;
18:51
and every Prophet used to be sent to his people specifically,
18:56
while I have been sent to all mankind."
18:59
Commentary on the hadith:
19:03
'I have been granted five things':
19:05
Mentioning a specific number does not imply limitation,
19:07
as other exclusive qualities have been mentioned elsewhere,
19:10
such as his saying (peace and blessings of Allah be upon him):
19:13
"Our rows have been made like the rows of the angels."
19:17
'Not given to anyone before me'
19:20
means they were not combined for any Prophet prior to him.
19:23
'I have been aided': divine aid refers to support and assistance.
19:27
'With terror' means with fear.
19:30
'Spoils of war' (*maghanim*) is the plural of *ghanimah*.
19:33
In previous nations, whenever they obtained spoils through struggle,
19:37
a fire would come down and consume them.
19:40
'I have been granted the right of intercession'
19:42
refers to the Supreme Intercession to settle judgment among the people at the Gathering,
19:46
when they turn to him in distress after seeking help from the other Prophets (peace be upon them).
19:52
Benefits derived from the hadith:
19:56
From this hadith, we learn:
19:58
The first three exclusive characteristics are granted to the Ummah of Muhammad (peace and blessings of Allah be upon him).
20:04
The profound excellence of the Ummah of Muhammad (peace and blessings of Allah be upon him).
20:09
Islam is a religion of ease and facilitation.
20:14
Chapter: Performing tayammum while resident when water is unavailable
20:18
and one fears missing the prayer time.
20:21
On the authority of Abu Juhaym ibn al-Harith ibn al-Simmah al-Ansari, who said:
20:27
The Prophet (peace and blessings of Allah be upon him) arrived from the direction of Bi'r Jamal,
20:32
and a man met him
20:34
and greeted him with salam.
20:36
The Prophet (peace be upon him) did not return the greeting to him
20:40
until he approached a wall,
20:43
wiped his face and his hands,
20:46
and then returned the greeting of salam.
20:49
Commentary on the hadith:
20:53
"From the direction of"
20:54
means from the area of that place.
20:57
"Bi'r Jamal"
20:58
is a location near Medina
21:01
containing one of its agricultural properties,
21:03
and it is also known as Bi'r Jusham.
21:07
"And a man met him":
21:09
this was Abu al-Juhaym, the narrator himself.
21:12
"The Prophet (peace be upon him) did not return the greeting to him":
21:16
he disliked to remember Allah while not in a state of ritual purity.
21:22
Key lessons from the hadith:
21:26
The hadith indicates the validity of dry ablution (tayammum) in residence when fearing the lapse of an opportunity.
21:31
For just as he performed tayammum while resident in order to return the greeting of salam—
21:35
though he (peace be upon him) could have returned it before his tayammum—
21:40
it is permissible to perform tayammum in residence when fearing the expiration of a time-bound act,
21:44
or even more appropriately so,
21:45
because ritual purity is a mandatory condition therein, unlike returning salam.
21:50
It also indicates that although tayammum was originally mentioned for travelers and the sick,
21:55
its purpose is to catch the prayer within its prescribed time and avoid missing it;
21:58
thus, if one is resident and fears missing it, tayammum is permissible.
22:02
The hadith also proves the permissibility of performing tayammum for a funeral prayer if one fears missing it,
22:08
though there is scholarly disagreement on this matter.
22:10
It also demonstrates the recommendation of remembering Allah, the Mighty and Majestic, in a state of complete purity.
22:15
It reflects the Prophet's compassionate engagement with his Companions (may Allah be pleased with them).
22:22
It reflects the legal maxim: "When a matter becomes constricted, it widens,"
22:25
and "Hardship brings about ease."
22:31
Chapter:
22:32
Should the person performing tayammum blow into their hands?
22:36
On the authority of Shaqiq, who said:
22:39
I was sitting with 'Abdullah and Abu Musa al-Ash'ari,
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and Abu Musa said to him:
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"If a man experiences major ritual impurity (janabah)
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and cannot find water for a month,
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should he not perform tayammum and pray?
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What would you do with this verse in Surah al-Ma'idah:
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﴿and you find no water, then seek clean earth﴾?"
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'Abdullah said:
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"If a concession were granted to them in this,
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they would soon, whenever water felt cold to them,
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perform tayammum with clean earth."
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I said:
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"You only dislike this for that reason?"
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He replied, "Yes."
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Abu Musa then said:
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"Have you not heard the statement of 'Ammar to 'Umar:
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'The Messenger of Allah (peace and blessings of Allah be upon him) sent me on an errand'?"
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In one narration:
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"The Messenger of Allah (peace and blessings of Allah be upon him)
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sent me and you."
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And in another narration:
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"We were in an expedition,
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and we incurred major ritual impurity."
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"I incurred major ritual impurity and found no water,
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so I rolled in the dust just as an animal rolls."
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In one narration:
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"As for you, you did not pray,
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while as for me, I rolled around."
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"So I mentioned that to the Prophet (peace be upon him),
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and he said:
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'It would have been sufficient for you to do like this.'
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He struck the ground once with his palm."
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In one narration:
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"with his two hands,
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then shook them off."
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In another narration:
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"and blew into them."
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And in another narration:
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"he lightly spat into them,
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then wiped the back of his right hand with his left,
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or the back of his left hand with his right palm,
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and then wiped his face with them."
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'Abdullah said:
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"Did you not see that 'Umar was not convinced by 'Ammar's statement?"
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Commentary on the hadith:
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"Should the person performing tayammum blow into their hands?":
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Blowing off the dust is meant to lighten it if it is excessive,
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and the governing criterion
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is that only what is necessary remains.
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"Incurred major ritual impurity (ajnab)":
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meaning he entered the state of janabah through sexual intercourse or a wet dream.
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"What would you do":
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meaning in light of your view that he does not perform tayammum,
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"with this verse in Surah al-Ma'idah?"
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He specifically cited Surah al-Ma'idah
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because it is clearer regarding the legitimacy of tayammum for one in major ritual impurity than the verse in Surah an-Nisa'.
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﴿then seek clean earth﴾:
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"clean earth (al-sa'id al-tayyib)"
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is the clean surface of the earth.
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"They would soon (la-awshaku)":
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meaning they would readily tend toward and rush to do so.
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"You only dislike this for that reason":
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meaning out of concern that one would perform tayammum merely due to the cold.
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"So I rolled (tamarraghtu)":
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meaning I turned over and over,
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which is synonymous with "tama'aktu."
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"Just as an animal rolls":
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meaning like a beast rolling over the soil.
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"To do like this":
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an indication of the method described directly after it.
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"Then shook them off":
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meaning he shook his hands.
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"He lightly spat into them (tafala fihima)":
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"tafl" is lighter than spitting (bazq),
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and "nafth" is even lighter than it.
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"Was not convinced":
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meaning 'Umar was not persuaded by the account of 'Ammar (may Allah be pleased with them both)
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because he had been present with him on that journey
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and yet did not recall the incident.
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Key lessons from the hadith:
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Among the benefits derived from the hadith:
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The Prophet (peace be upon him)
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is the ultimate standard of guidance in speech and action.
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It demonstrates the permissibility of analogical deduction (qiyas) and legal reasoning (ijtihad),
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and the impermissibility of qiyas in ritual acts of worship.
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It shows the permissibility of academic debate in matters of knowledge,
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and the permissibility of transitioning in argumentation
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from one piece of evidence to another,
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shifting from a contested point to an agreed-upon one;
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this is permissible for debaters when seeking to swiftly resolve a point.
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The hadith also establishes the principle of blocking the means to harm (sadd al-dhara'i').
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It provides guidance on maintaining proper etiquette during scholarly dialogue.
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The hadith indicates that clarification must not be delayed beyond the time of need.
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It shows that teaching through practical demonstration is more profound and effective.
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It indicates that one who acts upon a mistaken interpretation is neither blameworthy nor required to repeat the act.
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It shows that 'Ammar interpreted that tayammum for major impurity could not simply be limited to the face and hands
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as it suffices for minor ablution,
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yet the Lawgiver did not order him to repeat the prayer
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because he had merely done more than what was required.
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It establishes the permissibility of tayammum for whoever anticipates harm or destruction from using water,
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whether due to severe cold or other reasons.