Part of Sahih Al-Bukhari
· Lesson 19 of 113
Summary of Sahih Al-Bukhari | Episode (19) | Menstruation book - 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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The Ifadah Center
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for Humanities Studies and Research
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presents:
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An Abridgment of Sahih al-Bukhari.
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The Book of Menstruation.
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Chapter: How Menstruation First Began.
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On the authority of 'A'ishah (may Allah be pleased with her), who said:
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"We set out with the Messenger of Allah (peace and blessings of Allah be upon him) during the months of Hajj,
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and during the sacred season of Hajj,
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and we camped at Sarif."
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She said:
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"He went out to his Companions and said:
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'Whoever among you does not have a sacrificial animal (hady) with him,
0:46
and wishes to make it an 'Umrah, let him do so;
0:50
but whoever has a sacrificial animal with him should not.'"
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In another narration:
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"Had I known beforehand what I came to know later,
0:58
I would not have brought the sacrificial animal,
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and I would have exited ihram along with the people when they exited it."
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She said:
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"So among his Companions, there were those who adopted this concession and those who refrained."
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She said:
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"As for the Messenger of Allah (peace be upon him) and some men among his Companions,
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they were people of means,
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and they had sacrificial animals with them,
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so they were unable to perform 'Umrah."
1:24
She said:
1:25
"The Messenger of Allah (peace be upon him) entered upon me while I was weeping.
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He said:
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'What makes you weep, O little one?'
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I said:
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'I heard what you said to your Companions,
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and I have been prevented from performing 'Umrah.'
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He said:
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'What is the matter with you?'
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She said:
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'I cannot pray [due to menses].'
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He said:
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'That will not harm you.
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You are merely one of the daughters of Adam;
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Allah has ordained for you what He has ordained for them.
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So continue with your Hajj rites.'"
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In another narration:
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"'Abandon your 'Umrah,
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undo your hair,
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comb it, and enter ihram for Hajj.'
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And in another narration:
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'Cast off your 'Umrah.'
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And in another narration:
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'Perform all that a pilgrim performs,
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except that you do not circumambulate the House,
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and may Allah grant you that 'Umrah later.'
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In another narration:
2:24
'Wait;
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then, when you become pure, go out to al-Tan'im,
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enter ihram for 'Umrah,
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and meet us at such-and-such a place.
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However, its reward is in proportion to your expenditure or your exertion.'
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And in another narration:
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She said:
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'The Messenger of Allah (peace be upon him) sacrificed cattle on behalf of his wives.'
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She said:
2:48
'So we proceeded with his Hajj
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until we reached Mina,
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where I became pure.
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Then I departed from Mina
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and performed the Ifadah circumambulation around the House.'
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She said:
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'Then I departed with him on the final day of departure (an-Nafr al-Akhir)
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until he camped at al-Muhassab,
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and we camped with him.
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He summoned 'Abd al-Rahman ibn Abi Bakr
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and said:
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'Take your sister outside the sacred precinct (Haram),
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let her enter ihram for 'Umrah,
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and when you both finish,
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come to this place,
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for I will wait for you both until you return to me.'
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She said:
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'So we set out,
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and when I had finished
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and completed the circumambulation,
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I returned to him in the late hours of the night before dawn.'
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He asked:
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'Have you finished?'
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I said: 'Yes.'
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In another narration:
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'And there was no requirement in any of that for a sacrificial animal, charity, or fasting.'
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Then he announced the departure among his Companions,
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so the people set out,
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and he passed by [the Ka'bah] heading toward Medina."
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In another narration:
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She said:
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"Those who had entered ihram for 'Umrah circumambulated the House
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and walked between al-Safa and al-Marwah,
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and then exited ihram.
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They then performed another circumambulation after returning from Mina.
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As for those who combined Hajj and 'Umrah (Qiran),
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they performed only a single circumambulation."
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Commentary on the Hadith:
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"At Sarif":
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It is a place near Mecca.
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"Hady":
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That is, the livestock driven as an offering to Mecca.
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"So they were unable to perform 'Umrah":
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Meaning, it was not permissible for them to do so.
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"Ya hantah":
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An expression meaning: "O you,"
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used without implying either praise or blame.
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"And I have been prevented from performing 'Umrah":
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She wished to perform 'Umrah,
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but was prevented by menstruation.
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"I cannot pray":
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That is, on account of menstruation.
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"That will not harm you":
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Meaning, it causes you no detriment,
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derived from "darar" (harm).
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"Allah has ordained for you what He has ordained for them":
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That is, of menstruation.
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"And may Allah grant you that 'Umrah later":
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Meaning, the 'Umrah.
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"Where I became pure":
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That is, from menstruation.
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"And performed the Ifadah circumambulation around the House":
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Meaning: I performed the Ifadah Tawaf around the Ka'bah.
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"On the final day of departure (an-Nafr al-Akhir)":
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It is the thirteenth day of Dhu al-Hijjah.
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"Until he camped at al-Muhassab":
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Al-Abtah, al-Muhassab, and Khayf Bani Kinanah
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all refer to a single location,
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situated between Mecca and Mina.
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"Take your sister outside the sacred precinct (Haram)":
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He took her out to al-Tan'im,
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which is a place located one parasang from Mecca
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along the road to Medina,
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where the Mosque of 'A'ishah (may Allah be pleased with her) stands today.
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"Let her enter ihram for 'Umrah":
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Meaning, let her assume ihram for 'Umrah.
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"Anzurukuma":
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Meaning: I will wait for the two of you.
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"Then I returned to him in the late hours of the night before dawn":
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Al-Sahar refers to the time shortly before the true dawn.
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"And undo your hair":
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Meaning, the hair of your head.
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"Cast off your 'Umrah":
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Meaning: abandon your 'Umrah rites.
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"Have you finished?":
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That is, from the pilgrimage rites.
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"Then he announced the departure":
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Meaning, he notified the people.
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"And he passed by heading toward Medina":
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Meaning, he passed by the House on his way toward Medina.
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Key Benefits Derived from the Hadith:
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Among the lessons drawn from this hadith are:
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The permissibility of weeping when one is impeded from performing acts of worship;
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that menstruation precludes ritual prayer and circumambulating the House;
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the permissibility of a man sacrificing a single cow on behalf of all his wives;
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the permissibility of a man offering a sacrifice on behalf of his wife;
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the observance of proper etiquette and gracious companionship;
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that whoever is within Mecca and intends to perform 'Umrah must assume ihram from the non-sacred area (al-Hill);
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the permissibility of a man traveling with his wives;
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the permissibility of aspiring to lofty matters
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that involve obedience to Allah, the Exalted and Glorious;
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and that hardship brings about ease,
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as shown by his statement (peace be upon him):
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"That will not harm you."
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Furthermore, al-Bukhari's chapter headings for this hadith
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reflect many of his juridical preferences regarding the rulings of Hajj,
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so let the student ponder them.
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Chapter: A Menstruating Woman Washing and Combing Her Husband's Hair.
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On the authority of 'Urwah,
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who was asked:
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"May a menstruating woman serve me,
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or may a woman approach me while she is in a state of major ritual impurity (janabah)?"
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'Urwah replied:
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"All of that is inconsequential to me,
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and in all such states she may serve me;
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there is no harm in that for anyone.
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'A'ishah informed me
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that she used to comb
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the hair of the Messenger of Allah (peace be upon him)
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while she was menstruating,
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and the Messenger of Allah (peace be upon him)
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would be secluded in i'tikaf in the mosque at the time;
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he would lean his head toward her
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while she remained in her chamber,
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and she would comb his hair while menstruating."
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In another narration:
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"And he would not enter the house except to relieve a need
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whenever he was in i'tikaf."
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Commentary on the Hadith:
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"Approach me":
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Meaning, come near me.
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"All of that":
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Meaning, whether menstruating or in major ritual impurity.
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"Is inconsequential to me":
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Meaning: it is completely permissible and uncomplicated for me.
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and no one is at fault for doing so;
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meaning there is no blame in being served by a menstruating woman.
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"She combs":
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meaning she grooms and styles his hair.
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"Observing i'tikaf":
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meaning remaining in seclusion in the mosque.
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"He would bring his head near to her":
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meaning he would draw his head close to 'A'ishah.
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Derived from this hadith:
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the permissibility of a menstruating woman serving her husband;
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the permissibility for men to groom and comb their hair
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and engage in similar forms of proper grooming;
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and that a menstruating woman does not enter the mosque,
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out of veneration and keeping it purified.
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It also establishes the ritual purity of the menstruating woman's body,
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apart from the site of bleeding.
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Furthermore, the hadith shows
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that the physical intimacy prohibited for the person in i'tikaf
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is strictly sexual intercourse.
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It also contains an analogy comparing one in major ritual impurity to a menstruating woman
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regarding physical closeness and being served,
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because both share the state of major ritual impurity.
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Chapter: A Man Reciting in His Wife's Lap
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While She Is Menstruating.
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On the authority of 'A'ishah, who said:
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"The Prophet, peace and blessings of Allah be upon him,
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used to recite the Qur'an
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with his head resting in my lap
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while I was menstruating."
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Commentary on the hadith:
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"My lap" refers to her bosom or lap.
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Among the benefits of this hadith:
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it is derived from the hadith
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that the body of a menstruating woman is ritually pure,
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except for the site of bleeding;
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and it indicates the permissibility of a menstruating woman listening to the Qur'an.
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Chapter: Calling Postnatal Bleeding Menstruation,
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and Menstruation Postnatal Bleeding.
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On the authority of Zaynab bint Abi Salamah,
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that Umm Salamah said:
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"My menses began while I was lying with the Prophet, peace and blessings of Allah be upon him,
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under a plush wool blanket,
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so I slipped away and stepped out from it,
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took my menstruation garments, and put them on.
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The Messenger of Allah, peace be upon him, said to me:
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'Has your bleeding begun?'
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I said, 'Yes.'
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So he called me
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and had me enter with him under the plush blanket."
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She said:
10:54
"And she narrated to me that the Prophet, peace and blessings of Allah be upon him,
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used to kiss her while he was fasting,
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and the Prophet, peace be upon him, and I used to perform ghusl
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from a single vessel following major ritual impurity."
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Commentary on the hadith:
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"The plush blanket" (al-khamilah)
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is a garment with a plush, velvety nap,
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resembling velvet;
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and it is said
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that the term specifically denotes a black plush garment.
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"So I slipped away":
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meaning she withdrew quietly and inconspicuously,
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out of concern that any of her blood might touch him,
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or fearing that revelation might descend,
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so she slipped away.
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"Has your bleeding begun?":
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meaning, has your menstruation started?
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Among the benefits of this hadith:
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it is derived from the hadith
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that one is guided to treat wives with kindness and gentleness during menstruation;
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the ritual purity of the menstruating woman's body,
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except for the site of bleeding;
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and an indication that the legal rulings of menstruation and postnatal bleeding are the same
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regarding the prohibition of prayer, the invalidity of fasting,
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and similar matters.
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It also shows the permissibility of a woman purifying herself with leftover water from a man,
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while scholars differ regarding the reverse;
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and the permissibility of a man looking at his wife's private parts and vice versa.
12:14
Chapter: Physical Intimacy with a Menstruating Wife.
12:17
On the authority of 'A'ishah, who said:
12:19
"Whenever one of us was menstruating
12:23
and the Messenger of Allah, peace and blessings of Allah be upon him, wished to be intimate with her,
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he would tell her to wrap an izar tightly around her waist at the height of her menses,
12:32
and then be intimate with her."
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She added:
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"And which of you can master his desires as the Prophet, peace be upon him, mastered his?"
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And on the authority of Maymunah, who said:
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"Whenever the Messenger of Allah, peace and blessings of Allah be upon him, wished to be intimate with one of his wives,
12:53
he would instruct her to wear an izar while she was menstruating."
12:57
Commentary on the hadith:
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Chapter: Physical Intimacy with a Menstruating Wife.
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Intimacy here refers to skin-to-skin contact and the foreplay
13:09
leading up to intercourse,
13:10
because intercourse with a menstruating woman is unlawful.
13:14
"To wrap an izar":
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meaning to tie a waist-wrapper firmly around herself.
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"At the height of her menses":
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meaning when the bleeding is at its heaviest;
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and it is said:
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at the very onset of her menstrual cycle.
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"And which of you can master his desires":
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the word "irb"
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refers to the physical urge for sexual intercourse;
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and the intended meaning is
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that he possessed complete self-control, never lapsing into what is prohibited.
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Among the benefits of this hadith:
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it is derived from the hadith
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that physical intimacy with a menstruating wife is permissible short of intercourse;
13:47
and it establishes the ritual purity of the menstruating woman's body,
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except for the site of bleeding;
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and that intercourse with a menstruating woman is explicitly unlawful by textual proof,
13:55
though scholars differ regarding expiation.
13:58
It also highlights the great right of the husband,
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as the wife serves her husband
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even during her period of menstruation.
14:07
Chapter: The Menstruating Woman Abstaining from Fasting.
14:11
On the authority of Abu Sa'id al-Khudri, may Allah be pleased with him, who said:
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"The Messenger of Allah, peace and blessings of Allah be upon him, went out
14:18
on the day of Adha or Fitr to the prayer ground.
14:22
Then he turned,
14:24
exhorted the people, and commanded them to give charity,
14:27
saying:
14:29
'O people, give charity!'
14:32
Then he passed by the women
14:34
and said:
14:35
'O gathering of women, give charity,
14:38
for I have seen that you constitute the majority of the dwellers of the Fire.'
14:42
We said, 'And why is that, O Messenger of Allah?'
14:46
He said:
14:47
'You curse frequently
14:49
and are ungrateful to your husbands.
14:51
I have never seen anyone deficient in intellect and religion
14:55
more capable of swaying the mind of a resolute man than one of you, O women.'
15:01
In one narration:
15:03
'We said, "And what is the deficiency of our religion and our intellect, O Messenger of Allah?"
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He said:
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"Is not the testimony of a woman equal to half the testimony of a man?"
15:14
We said, "Yes."
15:15
He said:
15:16
"That is from the deficiency of her intellect.
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Is it not so that when she menstruates, she neither prays nor fasts?"
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We said, "Yes."
15:25
He said:
15:27
"That is from the deficiency of her religion."'
15:30
Then he departed.
15:32
When he arrived at his home,
15:34
Zaynab,
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the wife of Ibn Mas'ud, arrived,
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asking permission to enter upon him.
15:40
It was said:
15:41
'O Messenger of Allah,
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here is Zaynab.'
15:45
He asked:
15:46
'Which of the Zaynabs?'
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It was said:
15:49
'The wife of Ibn Mas'ud.'
15:51
He said:
15:52
'Yes,
15:53
permit her to enter.'
15:55
So she was granted permission,
15:56
and she said:
15:57
'O Prophet of Allah,
15:59
you commanded charity today,
16:02
and I had some jewelry belonging to me
16:05
which I intended to give away as charity,
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but Ibn Mas'ud claimed
16:10
that he and his children are more deserving of what I give in charity.'
16:15
The Prophet, peace and blessings of Allah be upon him, said:
16:18
'Ibn Mas'ud has spoken the truth;
16:21
your husband and your children are most entitled to what you give in charity.'"
16:27
Commentary on the hadith:
16:30
"He exhorted":
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exhortation is reminding people of good and warning against evil,
16:36
and similar speech that softens the heart of the listener.
16:40
"O gathering of women":
16:43
a gathering (ma'shar) refers to any group sharing a common state.
16:47
"You curse frequently":
16:49
cursing here
16:50
means invoking banishment from Allah's mercy
16:53
and distance from good.
16:56
"And are ungrateful to your husbands":
16:58
the word "ashir" means the husband,
17:00
and it is also said to mean anyone with whom one associates closely;
17:02
and the meaning of ingratitude (kufr) here
17:04
is denial of good treatment.
17:06
For he is a maintainer over her,
17:08
yet she denies his kindness
17:09
owing to the vulnerability of her intellect and her limited discernment.
17:13
"More capable of swaying the mind of a resolute man":
17:16
"lubb" means the intellect,
17:18
and "resolute"
17:19
refers to one who is cautious, firm, and discerning in his affairs.
17:22
Zaynab:
17:24
it is said she is Zaynab bint Mu'awiyah al-Thaqafiyyah,
17:28
the wife of 'Abdullah Ibn Mas'ud,
17:31
and her agnomen was Ra'itah;
17:33
other opinions have also been stated.
17:35
"He claimed":
17:37
Meaning that he said:
17:38
"Your husband and your child are the most deserving of those upon whom you bestow charity."
17:43
That is, as long as the need exists,
17:46
and the charity is voluntary charity,
17:49
then spending it upon the husband and the child
17:51
is better than spending it upon others.
17:54
Points of Benefit from the Hadith:
17:59
It is derived from the hadith:
18:01
Going out to the prayer place (musalla) to perform the 'Eid prayer;
18:05
The prescribed nature of women attending the 'Eid prayer;
18:09
Singling out women for exhortation and reminder
18:12
in a gathering separate from that of men,
18:15
provided it does not lead to any harm or corruption;
18:18
In it is the command for those guilty of sins and infractions to give charity,
18:22
because it is among the means of repelling the punishment of Hellfire;
18:25
In it is the permissibility of interceding on behalf of the destitute;
18:29
The permissibility of applying the term "kufr" to ingratitude for blessings (kufr al-ni'mah);
18:33
In the hadith is an indication toward firmness in admonishing by highlighting the underlying flaw
18:37
that prompts the removal of the defect and sin with which a person is characterized;
18:44
In it is taking care to mention matters most urgently needed by the addressees;
18:49
Offering sincere advice to whoever needs it
18:53
and taking the initiative to go to them with it;
18:55
Addressing people in general terms
18:58
rather than singling out a specific individual,
19:01
for in generality there is comfort and ease of acceptance;
19:05
The prescribed nature of women seeking permission to enter upon men;
19:09
The prescribed nature of inquiring about the one seeking permission and asking for their lineage or identity;
19:13
And the permissibility of a woman giving in charity from her own wealth without her husband's permission.
19:19
Chapter: Washing Menstrual Blood.
19:24
On the authority of 'A'ishah, who said:
19:26
"One of us would menstruate,
19:29
then she would pinch the blood from her garment upon attaining purity,
19:33
wash it, sprinkle water over the rest of the garment,
19:37
and then pray in it."
19:40
Commentary on the Hadith:
19:43
"She would pinch the blood" (taqrusuhu),
19:45
meaning she would rub it with the fingertips and fingernails
19:48
while pouring water over it until it was removed.
19:52
"Tandahu", meaning she would sprinkle water
19:55
"over the rest of it", meaning over the remainder of the garment.
20:03
It is derived from the hadith:
20:05
A menstruating woman does not have to wash her entire garment,
20:08
but rather only washes the part where impurity is confirmed;
20:13
And the practice of the Mothers of the Believers in acts of worship
20:17
carries the ruling of being marfu' (raised to the Prophet).
20:21
Chapter: I'tikaf for the Woman Experiencing Chronic Vaginal Bleeding (Istihadah).
20:25
On the authority of 'A'ishah (may Allah be pleased with her), who said:
20:29
"A woman from among the Prophet's wives who was experiencing istihadah
20:33
performed i'tikaf with the Messenger of Allah (peace and blessings of Allah be upon him).
20:36
She would see red and yellowish discharge,
20:39
and we would sometimes place a basin beneath her while she was praying."
20:45
Commentary on the Hadith:
20:49
Chapter: I'tikaf for the Woman Experiencing Istihadah.
20:52
I'tikaf is remaining in the mosque with a specific intention.
20:57
Istihadah is the continuation of bleeding in a woman beyond the days of her menstrual period.
21:03
"A woman from among his wives":
21:05
It is said she was Zaynab bint Jahsh (may Allah be pleased with her),
21:09
and it is said Sawdah bint Zam'ah (may Allah be pleased with her),
21:14
and it is said Ramlah, Umm Habibah bint Abi Sufyan (may Allah be pleased with her).
21:20
"The basin" (tast) is like a pot made of brass or stone.
21:26
Points of Benefit from the Hadith:
21:30
It is derived from the hadith that the status of a woman experiencing istihadah is like that of a pure woman;
21:36
And in it is the permissibility of i'tikaf for someone suffering from urinary incontinence or a bleeding wound, by analogy to the woman with istihadah.
21:46
Chapter: May a Woman Pray in a Garment in Which She Menstruated?
21:52
On the authority of 'A'ishah, who said: "None of us had more than a single garment in which she would menstruate.
21:59
If any blood got onto it, she would moisten it with her saliva and scrape it off with her fingernail."
22:08
Commentary on the Hadith:
22:11
"She used her saliva", meaning she wetted it with her saliva and rubbed it; "al-qas'" means rubbing and working it out.
22:25
It is derived from the hadith that it is permissible to remove impurity with something other than water,
22:31
and that removing impurity does not require a specific number of washings; rather, what matters is achieving cleanliness.
22:39
Chapter: Perfume for a Woman When Purifying Herself from Menses.
22:45
On the authority of Umm 'Atiyyah: In a narration, a son of Umm 'Atiyyah (may Allah be pleased with her) passed away,
22:53
and when the third day arrived, she called for a yellowish perfume (sufrah) and wiped it over herself.
22:59
Reporting from the Prophet (peace be upon him), she said: "We were forbidden to mourn for any deceased person beyond three days,
23:09
except for a husband, which is four months and ten days;
23:13
and we were not to wear kohl, apply perfume,
23:17
or wear dyed clothes, except for patterned Yemeni garments ('asb).
23:22
But we were granted a concession, upon attaining purity when one of us washed after her menses,
23:28
to use a small piece of costus and 'azfar perfume.
23:31
And we were forbidden from following funeral processions,"
23:36
and in a narration: "though it was not made strictly binding upon us."
23:40
Commentary on the Hadith:
23:44
"We were forbidden", meaning prevented from mourning over a deceased person.
23:49
Mourning (ihdad) is for a woman to abandon adornment, perfume,
23:54
and anything that invites marriage proposals for a specified duration.
23:58
"Beyond three", meaning three nights along with their days.
24:03
"Except for a husband, four months and ten days",
24:07
because usually the movement of the fetus becomes evident within that period.
24:12
"Except a garment of 'asb", which refers to striped Yemeni cloaks.
24:18
"A small piece" (nubdhah), meaning a small amount.
24:21
"Costus" (qust/kust) is a type of perfume.
24:25
"'Azfar" is attributed to Dhafar,
24:28
which is a coastal region of Aden;
24:31
and it is also said that "qust azfar"
24:34
is a type of black fragrance,
24:37
a piece of which resembles a fingernail (zufur).
24:41
Points of Benefit from the Hadith:
24:44
It is derived from the hadith:
24:46
A Companion's statement "we were forbidden" or "we were granted a concession"
24:50
carries the ruling of being marfu' (raised to the Prophet);
24:53
The scholars are unanimously agreed
24:54
that it is impermissible for a mourning woman to wear safflower-dyed or brightly colored garments,
25:00
except for what is dyed black;
25:02
The general rule for a woman observing the post-bereavement waiting period ('iddat al-wafat)
25:06
is that she observes it by months,
25:08
but if she is pregnant,
25:11
then her waiting period ends with the delivery of the child;
25:13
And the apparent meaning of the hadith
25:15
indicates that following funeral processions for women is disliked (makruh),
25:18
due to the statement of Umm 'Atiyyah (may Allah be pleased with her):
25:21
"Though it was not made strictly binding upon us."
25:26
Chapter: A Woman Rubbing Her Body
25:28
When Purifying Herself from Menses,
25:31
How She Performs Ghusl,
25:33
and Takes a Piece of Cloth Scented with Musk
25:35
to Trace the Traces of Blood.
25:39
On the authority of 'A'ishah,
25:41
that a woman asked the Prophet (peace be upon him)
25:45
about her ghusl from menses.
25:47
So he instructed her on how to perform ghusl,
25:50
and said:
25:51
"Take a piece of cloth scented with musk
25:54
and purify yourself with it."
25:56
In a narration:
25:57
"And perform ablution three times."
26:00
She asked:
26:01
"How do I purify myself with it?"
26:03
He said:
26:04
"Purify yourself with it."
26:06
She asked:
26:07
"How?"
26:08
He said:
26:10
"Glory be to Allah (Subhan Allah)!
26:11
Purify yourself!"
26:13
In a narration:
26:14
Then the Prophet (peace be upon him) felt shy
26:19
and turned his face away,
26:21
so I pulled her toward me.
26:23
In a narration,
26:25
'A'ishah said:
26:26
"I understood what the Messenger of Allah (peace be upon him) meant,
26:32
so I said:
26:33
'Trace the traces of blood with it.'"
26:37
Commentary on the Hadith:
26:40
"A woman":
26:41
She was Asma' bint Shakl.
26:44
"A piece of cloth scented with musk" (firsah min misk),
26:46
meaning a piece of cotton
26:48
or a rag scented with musk
26:50
with which a woman cleanses herself after menstruation;
26:53
and it is also said to be a piece of scented leather.
26:56
"I pulled her toward me",
26:58
meaning I drew her close to myself.
27:00
"Trace the traces of blood with it",
27:03
meaning with that scented piece.
27:06
Points of Benefit from the Hadith:
27:10
It is derived from the hadith:
27:12
Modesty does not prevent asking about essential matters of religious law;
27:18
Expressing astonishment by saying "Subhan Allah";
27:21
That women are better suited to teach other women;
27:25
The recommendation of perfuming oneself for a woman performing ghusl from menses and post-natal bleeding,
27:29
applied to all areas of her body touched by blood;
27:34
The recommendation of using euphemisms for sensitive body parts ('awrah);
27:38
And explaining a scholar's words in his presence
27:41
to someone who did not understand them,
27:43
if it is known that the scholar would welcome that.
27:48
Chapter: The Statement of Allah, the Exalted and Majestic:
27:51
"Formed and unformed."
27:56
On the authority of Anas ibn Malik,
27:57
from the Prophet (peace be upon him), who said:
28:02
"Allah, the Exalted and Majestic, has appointed an angel over the womb,
28:06
who says:
28:08
'O Lord, a drop of semen (nutfah);
28:10
O Lord, a clinging clot ('alaqah);
28:12
O Lord, a lump of flesh (mudghah).'
28:14
Then, when He wills to decree its creation, the angel says:
28:18
'Male or female?
28:20
Wretched or blessed?
28:23
What is the provision and the lifespan?'
28:25
And that is recorded while it is in its mother's womb."
28:29
Commentary on the Hadith:
28:32
Chapter: The Statement of Allah, the Exalted and Majestic:
28:34
"Formed and unformed."
28:37
"Formed" means shaped into a complete human form,
28:42
and "unformed"
28:44
means cast out by the womb before complete development.
28:47
"'Alaqah"
28:49
means thick, congealed blood.
28:52
"Mudghah"
28:53
means a piece of flesh
28:55
the size of what a person can chew.
28:58
Points of Benefit from the Hadith:
29:01
In the hadith
29:03
is an indication that a pregnant woman does not menstruate,
29:06
because the womb's containment of the fetus
29:09
prevents the discharge of menstrual blood;
29:12
In it is belief in the angels
29:14
and mention of one of their assigned duties;
29:17
and the obligation of believing in divine decree and predestination.