Part of Sahih Al-Bukhari
· Lesson 13 of 113
Summary of Sahih Al-Bukhari | Episode (13) | The continuation of the book of knowledge, then the book of ablution - 1
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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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Ifadah Center
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for Humanities Studies and Research
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presents
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The Abridged Sahih al-Bukhari
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Chapter: One who feels shy and instructs another to ask a question
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On the authority of 'Ali, who said:
0:25
"I was a man who frequently experienced madhy (prostatic fluid),
0:27
so I instructed a man to ask the Prophet (peace be upon him) about it,
0:32
due to the status of his daughter [being my wife]."
0:34
In another narration:
0:36
"I instructed al-Miqdad Ibn al-Aswad,
0:39
so he asked him,
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and he [the Prophet] said:
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'Perform wudu,
0:43
and wash your private part.'"
0:45
Commentary on the hadith:
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"Madh-a'":
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Meaning one who produces much madhy.
0:53
Madhy is:
0:54
A thin, white, sticky fluid
0:57
that is discharged during foreplay or sexual arousal.
1:00
From the benefits of the hadith:
1:05
It is derived from the hadith
1:07
that madhy is impure (najis)
1:09
and necessitates wudu for purification.
1:12
It also contains the etiquette of not mentioning matters related to sexual intercourse and intimacy
1:16
in the presence of the wife's relatives.
1:21
Chapter: Mentioning knowledge and issuing fatwas in the mosque
1:25
On the authority of 'Abdullah Ibn 'Umar:
1:27
A man stood up in the mosque and said,
1:31
"O Messenger of Allah,
1:33
from where do you command us to enter into ihram?"
1:36
The Messenger of Allah (peace be upon him) said:
1:39
"The people of Madinah shall enter ihram from Dhu al-Hulayfah,
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the people of al-Sham from al-Juhfah,
1:47
and the people of Najd from Qarn."
1:50
Ibn 'Umar added:
1:52
"And they claim that the Messenger of Allah (peace be upon him) said:
1:57
'And the people of Yemen shall enter ihram from Yalamlam.'"
2:01
Ibn 'Umar used to say:
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"I did not hear this directly from the Messenger of Allah (peace be upon him)."
2:09
Commentary on the hadith:
2:13
"Yuhill" (entering ihram): This refers to raising one's voice with the talbiyah.
2:18
The intended meaning is entering the state of ihram accompanied by the talbiyah.
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Dhu al-Hulayfah:
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A miqat located four hundred and twenty-eight kilometers from Makkah.
2:29
It is near Madinah.
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Al-Juhfah:
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It is about three stages (marhalatayn) from Makkah.
2:38
Currently, it is near Rabigh,
2:40
one hundred and eighty-six kilometers away.
2:44
Qarn:
2:46
A miqat located seventy-eight kilometers from Makkah.
2:52
Yalamlam:
2:53
A mountain among the mountains of Tihamah,
2:56
two stages from Makkah.
2:58
Wadi Yalamlam
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is one hundred and twenty kilometers away.
3:03
"I did not hear this":
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Meaning I did not hear it [directly from him].
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From the benefits of the hadith:
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It is derived from the hadith
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that it is recommended to teach in the mosque,
3:17
that the basis for the miqats of Hajj is
3:19
the text [of the Prophet's instruction],
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and the obligation of verification and precision in transmitting hadiths.
3:27
Chapter: One who answers a questioner with more than what was asked
3:32
On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with them both), who said:
3:37
A man stood up and said,
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"O Messenger of Allah,
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what garments do you command us to wear while in ihram?"
3:46
The Prophet (peace be upon him) said:
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"Do not wear the shirt,
3:52
nor trousers,
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nor turbans,
3:55
nor hooded cloaks (baranis),
3:57
unless one has no sandals;
4:01
then let him wear khuffs (leather socks),
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and let him cut them below the ankles.
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And do not wear anything touched by saffron or wars (a yellow dye).
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A woman in ihram shall not wear the niqab,
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nor shall she wear gloves."
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Commentary on the hadith:
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"Al-Baranis":
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The burnus (hooded cloak)
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is a garment whose hood is part of it,
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attached to it.
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"Ni'lan" (sandals):
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The na'l is footwear.
4:33
"Al-Ka'bayn" (the two ankles):
4:35
The intended meaning of the ankles here
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is the joint in the middle of the foot
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at the place where the sandal strap is tied,
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not the protruding bone at the ankle joint of the leg.
4:45
"Za'faran" (saffron):
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A plant with a pleasant scent.
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"Al-Wars":
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A yellow plant
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found in Yemen,
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used to dye garments,
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and from which a cosmetic paste (ghumrah) is made for the face.
4:59
"A woman shall not wear the niqab":
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Meaning she shall not wear the face veil.
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From the benefits of the hadith:
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Among the brilliant answers of the Prophet (peace be upon him)
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is that he was asked what to wear,
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yet he answered with what not to wear,
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because the prohibited items are limited,
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while the permissible items are unlimited.
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The Prophet (peace be upon him) drew attention
5:25
via the shirt and trousers to all sewn garments,
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via the turbans to everything that covers the head in a connected manner,
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via the khuffs to what covers the foot,
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and via the wars and saffron to all other types of perfume.
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The hadith indicates that permissibility is the default state,
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so he restricted what is to be avoided
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to show that everything else is permissible.
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This is among his comprehensive speech (peace be upon him).
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It is permissible for a scholar, when asked about a matter,
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to answer by mentioning the opposite,
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if his answer clarifies what is being asked.
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Book of Wudu
6:12
Chapter: Prayer is not accepted without purification
6:16
On the authority of Abu Hurayrah, who said:
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The Messenger of Allah (peace be upon him) said:
6:23
"The prayer of one who has broken his wudu is not accepted until he performs wudu again."
6:27
A man from Hadhramaut asked,
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"What is 'hadath' (breaking wudu), O Abu Hurayrah?"
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He replied, "Passing wind silently or audibly."
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"Ahdatha" means one whose state of purity has been invalidated.
6:45
"Fusa'" means wind exiting the anus without sound.
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"Dhurat" means wind exiting the anus with sound.
6:59
Acceptance is the attainment of reward for a correct action.
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An action may be valid, yet yield no reward due to an impediment.
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The hadith indicates that all prayers require purification,
7:12
including the funeral prayer and others.
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Mentioning fusa' and dhurat is by way of example,
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alerting one to everything that exits from the two private passages.
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Chapter: The virtue of wudu
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And the "ghurr" (bright foreheads) and "muhajjalun" (bright limbs) from the traces of wudu
7:32
On the authority of Nu'aym al-Mujmir, who said:
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"I climbed with Abu Hurayrah to the roof of the mosque.
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He performed wudu and said:
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'I heard the Prophet (peace be upon him) say:
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"My Ummah will be called on the Day of Resurrection as ghurr and muhajjalun
7:52
from the traces of wudu.
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So whoever among you is able to extend his brightness, let him do so."'"
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Commentary on the hadith:
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"Raqaytu" means I climbed.
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"Ghurrah":
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The ghurrah is whiteness on the forehead.
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"Muhajjalun":
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The tahjil is whiteness on all four limbs of a horse.
8:17
"From the traces of wudu":
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The meaning is that the brightness and the tahjil occur because of washing with water.
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From the benefits of the hadith:
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The recommendation to maintain wudu, its prescribed sunnahs, and to perform it thoroughly.
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The hadith contains an indication of the obligation to wash the feet,
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as the tahjil is not achieved by wiping.
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It also contains the permissibility of performing wudu on the roof of the mosque,
8:46
which falls under the category of performing wudu in the mosque.
8:51
Chapter:
8:52
One does not perform wudu due to doubt until one is certain
8:56
On the authority of 'Abbad Ibn Tamim,
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from his uncle,
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that he complained to the Messenger of Allah (peace be upon him)
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about a man who imagines that he feels something [breaking his wudu] during prayer.
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He said, "He should not turn away [from prayer],
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or he should not leave,
9:16
until he hears a sound or smells an odor."
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Commentary on the hadith:
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Doubt is when both sides of knowledge and ignorance are equal.
9:29
"Yukhayyal":
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That he imagines.
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"Finds something":
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That he feels it exiting.
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"La yanfatil":
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Meaning he should not leave [the prayer].
9:40
From the benefits of the hadith:
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It is derived from the hadith
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that certainty is not removed by doubt,
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the legitimacy of asking scholars about events that occur,
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that there is no place for shyness in matters of knowledge,
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and a clarification that the Prophet (peace be upon him)
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used to teach them everything.
10:03
Chapter: Perfecting the wudu
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On the authority of Usamah Ibn Zayd (may Allah be pleased with them both), who said:
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"I rode behind the Messenger of Allah (peace be upon him) from 'Arafat.
10:18
When the Messenger of Allah (peace be upon him) reached the left mountain pass
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which is before Muzdalifah,
10:26
he knelt down and urinated.
10:28
Then he came, and I poured water for his wudu.
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He performed a light wudu.
10:35
I said,
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'The prayer, O Messenger of Allah?'
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He said,
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'The prayer is ahead of you.'
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The Messenger of Allah (peace be upon him) mounted his mount,
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until he reached Muzdalifah.
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He then prayed.
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In one narration,
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he dismounted and performed wudu,
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performing it thoroughly.
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Then the call to prayer was made,
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and he prayed Maghrib.
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Then every person had their camel kneel in its place.
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Then the call for Isha was made,
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and he prayed.
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He did not pray anything between them.
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Then al-Fadl rode behind the Messenger of Allah (peace be upon him) on the morning of the day of sacrifice.
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Commentary on the hadith:
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"Performing it thoroughly" (isbagh al-wudu),
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meaning to ensure the water reaches all parts,
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and giving every limb its due right.
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"Rode behind him" (radafta) means riding behind someone.
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"The mountain pass" (al-shi'b),
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meaning the path between two mountains.
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"Muzdalifah,"
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is a well-known place in Makkah.
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"Al-izdilaaf,"
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means drawing near or gathering.
11:43
"Had it kneel" (anakha),
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meaning he made his mount sit down.
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"Wudu" (in this context),
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refers to the water used for wudu.
11:51
"He prayed,"
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meaning he did not begin with anything before the prayer.
11:56
"The morning of the day of sacrifice" (ghadaat jam'),
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meaning the morning of the day of Nahr.
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From the benefits of the hadith:
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It is derived from the hadith:
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The legitimacy of seeking assistance in wudu,
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and alerting a superior to something they might have missed,
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if one fears they might forget.
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The permissibility of riding two on one mount,
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if the mount can bear it.
12:21
In the hadith,
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there is an indication against being wasteful in wudu.
12:28
Chapter: Washing the face with both hands from a single handful of water.
12:32
On the authority of Ibn 'Abbas,
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that he performed wudu,
12:37
and washed his face.
12:39
He took a handful of water,
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rinsed his mouth and nose with it.
12:44
Then he took a handful of water,
12:46
and did this with it,
12:49
adding it to his other hand,
12:51
and washed his face with both of them.
12:54
Then he took a handful of water,
12:57
and washed his right hand with it.
12:59
Then he took a handful of water,
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and washed his left hand with it.
13:05
Then he wiped his head.
13:07
Then he took a handful of water,
13:10
and poured it over his right foot,
13:12
until he washed it.
13:14
Then he took another handful,
13:17
and washed his foot with it,
13:19
meaning the left one.
13:21
Then he said,
13:23
"This is how I saw the Messenger of Allah
13:25
(peace be upon him)
13:27
perform wudu."
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Commentary on the hadith:
13:32
"Handful" (ghurfa),
13:35
is what fills the palm.
13:37
"Rinsed his mouth" (madmadha),
13:38
rinsing is moving the water inside the mouth.
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"And rinsed his nose" (istanshaqa),
13:43
"Istinshaq,"
13:44
is drawing water into the nose.
13:47
"Then he took a handful of water,"
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meaning he took fresh water,
13:52
for each of the limbs of wudu.
13:55
"Poured it over his right foot,"
13:57
until he washed it.
13:59
The obligation is washing, not wiping,
14:01
as the word "poured" (farasha) might suggest.
14:04
It means he poured.
14:07
From the benefits of the hadith:
14:09
It is derived from the hadith:
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Avoiding wastefulness in wudu water,
14:15
and combining rinsing the mouth
14:17
and the nose with one handful.
14:19
And the permissibility of performing wudu by washing each limb once.
14:23
Chapter: Mentioning the name of Allah in every state,
14:27
and during intimacy.
14:29
On the authority of Ibn 'Abbas (may Allah be pleased with them both),
14:33
from the Prophet (peace be upon him) who said:
14:37
"If one of you, when approaching his spouse,
14:41
says: 'In the name of Allah,
14:43
O Allah, keep Satan away from us,
14:46
and keep Satan away from what You grant us,'
14:50
then if they are blessed with a child,
14:52
Satan will never harm it."
14:55
In one narration,
14:57
"And he will have no power over him."
14:59
Commentary on the hadith:
15:04
Chapter: Mentioning the name of Allah in every state and during intimacy.
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"Every state,"
15:10
whether one is pure, in a state of minor impurity, or major impurity.
15:14
"Intimacy" (waqa'), meaning intercourse.
15:17
"Approaching his spouse,"
15:19
meaning if he intends to have intercourse with his wife.
15:22
"Keep him away from us" (jannibna),
15:24
meaning distance him from us.
15:26
"Satan will never harm it,"
15:28
meaning he will have no authority over him.
15:32
From the benefits of the hadith:
15:37
It is derived from the hadith:
15:39
Guidance toward seeking protection and refuge in Allah the Exalted,
15:43
to be shielded from Satan,
15:45
because Satan is a constant companion to the son of Adam,
15:48
from the moment he leaves his father's back,
15:51
to his mother's womb,
15:53
until the time of his death.
15:55
May Allah protect us from him.
15:57
It also includes the importance of protecting children with dhikr,
16:00
before and after their birth.
16:03
Chapter: What to say when entering the restroom.
16:08
On the authority of Anas, who said:
16:10
The Prophet (peace be upon him)
16:13
used to, when entering the restroom,
16:15
say:
16:17
"O Allah, I seek refuge in You from the male and female devils."
16:22
Commentary on the hadith:
16:25
"Used to" (kana) indicates consistency.
16:29
"I seek refuge" (a'udhu) means I seek shelter and protection.
16:32
"Restroom" (khala') is the place for relieving oneself.
16:36
"From the male and female devils" (al-khubth wa al-khaba'ith),
16:39
meaning the male devils and the female devils.
16:43
From the benefits of the hadith:
16:46
It is derived from the hadith:
16:49
Seeking refuge in Allah when intending to enter the restroom,
16:53
and adhering to the formula of seeking refuge mentioned in the hadith.
16:58
Chapter: Placing water near the restroom.
17:03
On the authority of Ibn 'Abbas,
17:06
that the Prophet (peace be upon him) entered the restroom,
17:10
and I placed water for his wudu.
17:13
He said:
17:15
"Who placed this?"
17:16
He was informed,
17:18
and he said:
17:20
"O Allah, grant him deep understanding of the religion."
17:23
Commentary on the hadith:
17:26
"Water for wudu" (wudu'),
17:28
meaning the water used for wudu.
17:31
"He was informed,"
17:32
Maymunah bint al-Harith informed him,
17:35
the maternal aunt of Ibn 'Abbas (may Allah be pleased with them).
17:39
"Grant him deep understanding of the religion" (faqih-hu fi al-din),
17:41
"Fiqh,"
17:42
is understanding.
17:43
It was then specifically applied to the knowledge of Shari'ah.
17:46
From the benefits of the hadith:
17:50
It is derived from the hadith:
17:53
The excellence of Ibn 'Abbas (may Allah be pleased with them both),
17:57
the permissibility of serving a scholar without being asked,
18:01
the desirability of rewarding someone with supplication,
18:04
and the blessing of the supplication of the Prophet (peace be upon him).
18:09
For Ibn 'Abbas (may Allah be pleased with them both) reached
18:12
the rank of the scholar of the Ummah,
18:14
through the blessing of that supplication.
18:17
Chapter:
18:20
Do not face the Qiblah while defecating or urinating,
18:24
except when there is a structure,
18:26
a wall or similar.
18:28
On the authority of Abu Ayyub al-Ansari,
18:31
that the Prophet (peace be upon him) said:
18:36
"When you go to relieve yourselves,
18:38
do not face the Qiblah nor turn your backs to it,
18:43
but face the east or the west."
18:46
Abu Ayyub said:
18:48
"We came to Syria,
18:50
and found toilets built facing the Qiblah,
18:54
so we would turn aside,
18:56
and ask Allah the Exalted for forgiveness."
18:59
Commentary on the hadith:
19:01
"Go to relieve yourselves" (ataytum al-gha'it),
19:04
the intended meaning is,
19:05
when you intend to relieve yourselves.
19:08
"Face the east or the west,"
19:10
this is an address to the people of Madinah,
19:13
and those whose Qiblah is in that direction.
19:17
"Toilets" (marahid),
19:19
the "mirhad,"
19:20
is a place designated for human relief.
19:24
"We would turn aside,"
19:26
meaning away from the direction of the Qiblah.
19:28
"And ask Allah the Exalted for forgiveness,"
19:30
it is said:
19:31
we ask forgiveness for the one who built them,
19:33
and it is said:
19:34
we ask forgiveness for the act of facing it.
19:37
From the benefits of the hadith:
19:40
The hadith provides the following benefit:
19:43
It is impermissible to face the qibla while relieving oneself.
19:47
Whether this hadith is specific in its application or has been abrogated
19:50
is a matter of well-known scholarly disagreement.
19:53
The hadith also indicates that the qibla should be honored by not facing it with filth in any absolute sense,
19:58
as a means of venerating it.
20:00
It also highlights the importance of maintaining Islamic etiquette
20:03
and observing it in all circumstances.
20:06
It further provides guidance on the necessity of constant repentance (istighfar),
20:10
especially in times of confusion or uncertainty.
20:13
Chapter: Regarding one who relieves himself on two bricks.
20:18
From Wasi' ibn Habban,
20:22
from 'Abdullah ibn 'Umar (may Allah be pleased with them both),
20:24
who used to say:
20:26
"Some people say,
20:29
'When you sit to relieve yourself,
20:31
do not face the qibla or Bayt al-Maqdis (Jerusalem).'"
20:35
'Abdullah ibn 'Umar then said,
20:38
"I once climbed onto the roof of one of our houses,
20:42
and I saw the Messenger of Allah (peace and blessings of Allah be upon him)
20:46
sitting on two bricks,
20:48
facing Bayt al-Maqdis to relieve himself."
20:52
He then said,
20:54
"Perhaps you are among those who pray while sitting on their haunches."
20:58
I replied,
21:00
"I do not know, by Allah."
21:03
Commentary on the hadith:
21:08
Chapter: Regarding one who relieves himself on two bricks.
21:11
Al-Tabarruz:
21:12
Meaning going out to relieve oneself.
21:15
Irtaqaytu:
21:16
Meaning I climbed or ascended.
21:18
'Ala labinatayn (on two bricks):
21:20
A labinah
21:21
is what is made of clay or other materials for construction.
21:25
"They pray on their haunches":
21:29
Malik said,
21:30
"This refers to one who prays without raising himself from the ground;
21:34
he prostrates while his body is pressed against the ground."
21:37
The haunches (al-warkan)
21:39
are the two bones at the ends of the thigh bones.
21:44
Benefits of the hadith:
21:47
The hadith establishes:
21:49
The permissibility of facing or turning one's back to the qibla
21:52
when relieving oneself inside a building.
21:55
It provides guidance on using euphemisms
21:58
for matters that are customarily considered embarrassing to mention.
22:01
It demonstrates the meticulousness of Ibn 'Umar in following
22:05
all the states and actions of the Prophet (peace be upon him) and transmitting them.
22:14
Chapter: The going out of women to relieve themselves.
22:17
From 'A'ishah (may Allah be pleased with her), who said:
22:22
In one narration:
22:24
'Umar ibn al-Khattab used to say to the Messenger of Allah (peace be upon him),
22:30
"Veil your wives."
22:32
She said: He did not do so.
22:35
In another narration:
22:37
The wives of the Prophet (peace be upon him)
22:41
used to go out at night to relieve themselves in the open fields (al-manasi').
22:45
It is a wide, open stretch of land.
22:48
Sawdah went out after the hijab (veiling) had been ordained, to relieve herself.
22:53
She was a large-bodied woman, not hidden from those who knew her.
22:59
'Umar ibn al-Khattab saw her and said,
23:02
"O Sawdah,
23:04
by Allah, you are not hidden from us.
23:07
So consider how you go out."
23:10
She said: She turned back, returning.
23:14
The Messenger of Allah (peace be upon him) was in my house,
23:18
eating dinner, with a bone in his hand.
23:22
She entered and said,
23:24
"O Messenger of Allah,
23:26
I went out for some need of mine,
23:29
and 'Umar said such-and-such to me."
23:32
She said:
23:34
Then Allah revealed to him (the Prophet).
23:36
Then the state of revelation was lifted from him.
23:38
In one narration:
23:41
Allah (the Almighty and Exalted) revealed the verse of the hijab.
23:45
The bone was still in his hand; he had not put it down.
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He said,
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"It has been permitted for you to go out for your needs."
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Commentary on the hadith:
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"A large-bodied woman":
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Meaning great in stature.
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"Not hidden from those who know her":
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Meaning she is recognizable to those who have previously known her height,
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due to her distinctiveness in that regard,
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even if she were wrapped in her garments
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and in the darkness of the night.
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Fankafa'at:
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Meaning she turned back and departed.
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'Arq:
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It is the bone that has meat on it.
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Afyah: Meaning wide or spacious.
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"Lifted from him": Meaning the revelation.
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Benefits of the hadith:
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The hadith establishes:
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The permissibility of being stern in speech and rebuke,
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and guidance toward offering sincere advice.
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The permissibility of a person admonishing his mother in righteousness,
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because Sawdah (may Allah be pleased with her) is one of the Mothers of the Believers.
24:57
Chapter: Cleaning oneself with water (istinja').
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From Anas ibn Malik, who said:
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The Prophet (peace be upon him)
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used to go out to relieve himself,
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and I, along with a young boy, would follow him,
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carrying a small spear, a staff, or a short lance,
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and we would have a water skin with us.
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When he finished his need,
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we would hand him the water skin.
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Commentary on the hadith:
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Al-Istinja':
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It is the removal of the impurity remaining at the point of exit.
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Water is the most commonly used substance for this.
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'Anazah: Meaning a staff.
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At its lower end is a metal spike, used for support.
25:43
Idawah: Meaning a small leather vessel
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used for water.
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"His need": The intended meaning of "need" here
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is defecation or urination.
25:55
Benefits of the hadith:
25:57
The hadith establishes:
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The legitimacy of serving the righteous and people of virtue,
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and attending to their needs.
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The permissibility of seeking assistance in the preparations for wudu'.
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The legitimacy of keeping specific vessels for wudu'.
26:14
Chapter: The prohibition of cleaning oneself with the right hand.
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From Abu Qatadah, who said:
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The Messenger of Allah (peace be upon him) said:
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"When one of you drinks,
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do not breathe into the vessel.
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And when one goes to the privy,
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do not touch your private parts with your right hand,
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and do not wipe yourself with your right hand."
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Commentary on the hadith:
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"Do not breathe into the vessel":
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Breathing here
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refers to the exhalation of breath from the mouth.
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The prohibition is due to the potential contamination of the water and the vessel
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by the discharge of something from the mouth or nose during exhalation.
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"Do not wipe yourself":
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The intended meaning is: do not perform istinja'.
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Benefits of the hadith:
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Among the etiquettes:
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Breathing outside the vessel,
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as it is further removed from greediness,
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and easier on the stomach.
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It also shows that the right hand is honored
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and protected from impurity.
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Chapter: Cleaning oneself with stones.
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From Abu Hurayrah (may Allah be pleased with him),
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that he used to carry for the Prophet (peace be upon him)
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a water skin for his wudu' and his needs.
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While he was following him with it,
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he (the Prophet) asked, "Who is this?"
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He replied, "I am Abu Hurayrah."
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He said, "Find me stones so I may clean myself with them,
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but do not bring me a bone or dung."
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So I brought him stones, carrying them in the fold of my garment,
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until I placed them by his side,
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and then I walked away.
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When he finished,
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I walked back and asked,
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"What is the matter with the bone and the dung?"
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He said, "They are the food of the jinn.
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A delegation of the jinn of Nasibin came to me—
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and they were excellent jinn—
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and they asked me for provisions.
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So I prayed to Allah for them
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that they would not pass by a bone or dung
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without finding food upon them."
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Commentary on the hadith:
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Yatba'uhu:
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Meaning he followed him and walked behind him.
28:43
Ibghini:
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Meaning seek for me.
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Astanfidhu biha:
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Meaning I clean myself with them.
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The one performing istinja' removes the impurity of the discharge and its remnants from himself.
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"Nor dung":
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Dung is the excrement of hoofed animals.
29:00
"Placed them by his side":
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Meaning I placed the stones near him.
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"Food of the jinn":
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An explanation of the wisdom behind the prohibition of performing istinja' with a bone.
29:13
Wafd:
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Meaning a group of people
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chosen to represent them in meeting a leader or others.
29:22
Nasibin:
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It is a town in the Jazira region,
29:26
specifically Jazirat ibn 'Umar in the East.
29:29
Zad:
29:30
Meaning food.
29:32
Benefits of the hadith:
29:36
The hadith establishes:
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That stones are not the only specific means for istinja',
29:43
but rather any solid, pure, cleansing, and non-honored substance can serve the same purpose.
29:49
It is impermissible to perform istinja' with something impure.
29:53
It provides guidance on preparing water or stones for istinja' beforehand,
29:58
So that he does not need to seek them after he has stood up.
30:02
For he would not be safe from becoming soiled.
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And the recommendation to turn away from one who is relieving himself.
30:08
The hadith provides evidence that the jinn are obligated to follow the law of Islam.
30:16
On the authority of ‘Abdullah, he said:
30:18
The Prophet, peace and blessings of Allah be upon him, went to relieve himself.
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He commanded me to bring him three stones.
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I found two stones.
30:28
I searched for a third but could not find one.
30:31
So I took a piece of dried dung and brought it to him.
30:35
He took the two stones.
30:37
And he cast aside the dung.
30:39
And he said:
30:40
"This is filth."
30:42
Commentary on the hadith.
30:46
"With three stones."
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Meaning, an odd number.
30:50
"This is filth."
30:52
The intended meaning is that it is impure and unclean.
30:55
Among the benefits of the hadith.
30:59
It is derived from the hadith.
31:02
The requirement of using three [stones] for cleaning oneself after relieving oneself (istinja').
31:05
Is it for the sake of ritual worship?
31:07
Or for the sake of precaution?
31:08
Or for the sake of ensuring cleanliness?
31:10
There is a difference of opinion regarding this.
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And it is derived from the hadith.
31:14
That it is not permissible to perform istinja' with something impure.