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العقيدة الإسلامية الصحيحة

 

 

 

 

 

 JAMI AT-TIRMIDHI

 

  VOLUME (1.2)

  

BOOK # 1 - PURIFICATION

كتاب الطهارة عن رسول الله صلى الله عليه وسلم

 

CHAPTER (57)

باب مَا جَاءَ فِي الْوُضُوءِ مِنَ النَّوْمِ

What has been related about Wudu from sleep

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 077
 
حَدَّثَنَا إِسْمَاعِيلُ بْنُ مُوسَى، - كُوفِيٌّ - وَهَنَّادٌ وَمُحَمَّدُ بْنُ عُبَيْدٍ الْمُحَارِبِيُّ الْمَعْنَى وَاحِدٌ قَالُوا حَدَّثَنَا عَبْدُ السَّلاَمِ بْنُ حَرْبٍ الْمُلاَئِيُّ، عَنْ أَبِي خَالِدٍ الدَّالاَنِيِّ، عَنْ قَتَادَةَ، عَنْ أَبِي الْعَالِيَةِ، عَنِ ابْنِ عَبَّاسٍ، أَنَّهُ رَأَى النَّبِيَّ صلى الله عليه وسلم نَامَ وَهُوَ سَاجِدٌ حَتَّى غَطَّ أَوْ نَفَخَ ثُمَّ قَامَ يُصَلِّي ‏.‏ فَقُلْتُ يَا رَسُولَ اللَّهِ إِنَّكَ قَدْ نِمْتَ قَالَ ‏ "‏ إِنَّ الْوُضُوءَ لاَ يَجِبُ إِلاَّ عَلَى مَنْ نَامَ مُضْطَجِعًا فَإِنَّهُ إِذَا اضْطَجَعَ اسْتَرْخَتْ مَفَاصِلُهُ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى وَأَبُو خَالِدٍ اسْمُهُ يَزِيدُ بْنُ عَبْدِ الرَّحْمَنِ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَائِشَةَ وَابْنِ مَسْعُودٍ وَأَبِي هُرَيْرَةَ ‏.‏

Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that he saw the Prophet (صلى الله عليه و آله وسلم) sleeping, while in the prostration position, until he snored. Then he stood up (and continued) to pray. So I said : "O Apostle of Allah (صلى الله عليه و آله وسلم)! You were sleeping?" He said : "Wudu is not required except for sleeping while reclining. For when one reclines, joints relax." 
 
Imam Tirmidhi said, Abu Khalid's (a narrator of this Hadith) name is (Yazid bin Abdur Rahman).  There are narrations on this topic from Ummul Momineen Aishah (رضئ اللہ تعالی عنہا), Ibn Masud and Abu Hurairah (رضئ اللہ تعالی عنہما).
 
 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 078
 
Anas bin Malik (رضئ اللہ تعالی عنہ) narrated that the companions of Allah's Apostle (صلى الله عليه و آله وسلم) would sleep, then stand to pray, They would not perform Wudu." 
 
Imam Tirmidhi said this Hadith is Hasan Sahih.  He said, I heard Salih bin Abdullah saying, I asked Abdullah bin Al-Mubarak about one who slept sitting erect?  He said, Wudu is not required from him.  Imam Tirmidhi said that the Hadith of Ibn Abbas (رضئ اللہ تعالی عنہ) was reported by Sa'id bin Abi Arubah from Qatadah from Ibn Abbas (رضئ اللہ تعالی عنہ), as his saying, and he did not mentioned Abu al-Aliyah in it, and he did not attribute it to the Prophet (صلى الله عليه و آله وسلم).
 
The scholars differ over Wudu in the case of sleep.  Most of them held the view that it is not obligatory for one to perform Wudu when he slept sitting or standing, until he were to sleep reclining.  This was the saying of ath-Thawri, Ibn al-Mubarak, and Ahmad. Imam Tirmidhi said, some of the scholars said that when a person sleeps such that his state of mind is overcome, it is obligatory for him to perform Wudu. This is the saying of Ishaq. Imam Shafi'i said, whoever slept sitting and had a dream, or lost control of his posture due to sleep, then he is required to perform Wudu.
 
 

CHAPTER (58)

باب مَا جَاءَ فِي الْوُضُوءِ مِمَّا غَيَّرَتِ النَّارُ

What has been related about Wudu after eating cooked food. 

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 079
 
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، قَالَ حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ مُحَمَّدِ بْنِ عَمْرٍو، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ الْوُضُوءُ مِمَّا مَسَّتِ النَّارُ وَلَوْ مِنْ ثَوْرِ أَقِطٍ ‏"‏ ‏.‏ قَالَ فَقَالَ لَهُ ابْنُ عَبَّاسٍ يَا أَبَا هُرَيْرَةَ أَنَتَوَضَّأُ مِنَ الدُّهْنِ أَنَتَوَضَّأُ مِنَ الْحَمِيمِ قَالَ فَقَالَ أَبُو هُرَيْرَةَ يَا ابْنَ أَخِي إِذَا سَمِعْتَ حَدِيثًا عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم فَلاَ تَضْرِبْ لَهُ مَثَلاً ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أُمِّ حَبِيبَةَ وَأُمِّ سَلَمَةَ وَزَيْدِ بْنِ ثَابِتٍ وَأَبِي طَلْحَةَ وَأَبِي أَيُّوبَ وَأَبِي مُوسَى ‏.‏ قَالَ أَبُو عِيسَى وَقَدْ رَأَى بَعْضُ أَهْلِ الْعِلْمِ الْوُضُوءَ مِمَّا غَيَّرَتِ النَّارُ وَأَكْثَرُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ عَلَى تَرْكِ الْوُضُوءِ مِمَّا غَيَّرَتِ النَّارُ ‏.‏
 
Abu Hurairah (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) said: "Wudu is (required) from what fire has touched, even if it be a piece of cheese." 
 
One of the narrators said, Ibn Abbas (رضئ اللہ تعالی عنہ) said O'Abu Hurairah (رضئ اللہ تعالی عنہ), should we perform Wudu for (eating) oil.  Should we perform Wudu for (drinking) hot water?  Abu Hurairah (رضئ اللہ تعالی عنہ) said, O' my nephew, when you hear a Hadith from Allah's Apostle (صلى الله عليه و آله وسلم), do not try to make examples for it.  He said, there are narrations on this topic from Umm Habibah, Umm Salamah, Zaid bin Thabit, Abu Talhah, Abu Ayyub and abu Musa (رضئ اللہ تعالی عنہم اجمعين).
 
Imam Tirmidhi said, some of the people of knowledge held the view that Wudu should be performed for what has been altered by fire. However, most of the people of knowledge among the companions of the Prophet (صلى الله عليه و آله وسلم), the Tabi'in, and those after them, would not perform Wudu for what was altered by fire.
 

CHAPTER (59)

باب مَا جَاءَ فِي تَرْكِ الْوُضُوءِ مِمَّا غَيَّرَتِ النَّارُ

What has been related about not performing Wudu for what has Been altered by fire

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 080
 
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَقِيلٍ، سَمِعَ جَابِرًا، ‏.‏ قَالَ سُفْيَانُ وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُنْكَدِرِ، عَنْ جَابِرٍ، قَالَ خَرَجَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَنَا مَعَهُ فَدَخَلَ عَلَى امْرَأَةٍ مِنَ الأَنْصَارِ فَذَبَحَتْ لَهُ شَاةً فَأَكَلَ وَأَتَتْهُ بِقِنَاعٍ مِنْ رُطَبٍ فَأَكَلَ مِنْهُ ثُمَّ تَوَضَّأَ لِلظُّهْرِ وَصَلَّى ثُمَّ انْصَرَفَ فَأَتَتْهُ بِعُلاَلَةٍ مِنْ عُلاَلَةِ الشَّاةِ فَأَكَلَ ثُمَّ صَلَّى الْعَصْرَ وَلَمْ يَتَوَضَّأْ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أَبِي بَكْرٍ الصِّدِّيقِ وَابْنِ عَبَّاسٍ وَأَبِي هُرَيْرَةَ وَابْنِ مَسْعُودٍ وَأَبِي رَافِعٍ وَأُمِّ الْحَكَمِ وَعَمْرِو بْنِ أُمَيَّةَ وَأُمِّ عَامِرٍ وَسُوَيْدِ بْنِ النُّعْمَانِ وَأُمِّ سَلَمَةَ ‏.‏ قَالَ أَبُو عِيسَى وَلاَ يَصِحُّ حَدِيثُ أَبِي بَكْرٍ فِي هَذَا الْبَابِ مِنْ قِبَلِ إِسْنَادِهِ إِنَّمَا رَوَاهُ حُسَامُ بْنُ مِصَكٍّ عَنِ ابْنِ سِيرِينَ عَنِ ابْنِ عَبَّاسٍ عَنْ أَبِي بَكْرٍ الصِّدِّيقِ عَنِ النَّبِيِّ صلى الله عليه وسلم ‏.‏ وَالصَّحِيحُ إِنَّمَا هُوَ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صلى الله عليه وسلم ‏.‏ هَكَذَا رَوَى الْحُفَّاظُ ‏.‏ قَالَ أَبُو عِيسَى وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ مِثْلِ سُفْيَانَ الثَّوْرِيِّ وَابْنِ الْمُبَارَكِ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ رَأَوْا تَرْكَ الْوُضُوءِ مِمَّا مَسَّتِ النَّارُ ‏.‏ وَهَذَا آخِرُ الأَمْرَيْنِ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏.‏ وَكَأَنَّ هَذَا الْحَدِيثَ نَاسِخٌ لِلْحَدِيثِ الأَوَّلِ حَدِيثِ الْوُضُوءِ مِمَّا مَسَّتِ النَّارُ ‏.‏
 
Jabir (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) went out and I went with him. He  visited a woman from the Ansar. She slaughtered a sheep and he ate from it; and she brought a basket with ripe dates and he ate from it. Then he performed Wudu for Zuhr and prayed. Then he finished, so she brought him something from the remainder of the sheep. So he ate it, then prayed Asr and did not perform Wudu." 
 
He said, there are narrations on this topic from Abu Bakr Siddique, Ibn Abbas, Abu Hurairah, Ibn Masud, Abu Rafi, Umm al-Hakam, Amr bin Umayyahg, Umm Amir, Suwaid bin an-Numan, and Umm Salamah (رضئ اللہ تعالی عنہم اجمعين).
 
Imam Tirmidhi said that the Hadith narrated on the authority of  Abu Bakr (رضئ اللہ تعالی عنہ) on this topic is not correct, due to  its chain.  It was only reported by Husam bin Misak from Ibn Sirin, from Ibn Abbas (رضئ اللہ تعالی عنہ), from Abu Bakr Siddique (رضئ اللہ تعالی عنہ) from the Prophet (صلى الله عليه و آله وسلم).  What is correct is,  the Hadith narrated on the authority of  Ibn Abbas (رضئ اللہ تعالی عنہ) from the Prophet (صلى الله عليه و آله وسلم).  This is how it was reported by the (most of the Hadith) Huffaz.  It has also been reported via more than one route, from Ibn Sirin, from Ibn Abbas (رضئ اللہ تعالی عنہ) from the Prophet (صلى الله عليه و آله وسلم).
 
It has been reported from Ata bin Yasar, and Ikrimah and Muhmmad bin Amr bin Ata and Ali bin Abdullah bin Abbas  and from a number of people from Ibn Abbas (رضئ اللہ تعالی عنہ) from the Prophet (صلى الله عليه و آله وسلم).  They did not mention in it from Abu Bakr Siddique (رضئ اللہ تعالی عنہ) and this is the most correct.
 
Imam Tirmidhi said, most of the people of knowledge among the companions of the Prophet (صلى الله عليه و آله وسلم), the Tabi'in and those after them act according to this.  Like Sufyan ath-Thawri, Ibn al-Mubarak, Shafi'i, Ahmad and Ishaq.  They hold the view that one may avoid performing Wudu for what has been touched by fire.
 
This is the latter of the two actions from Allah's Apostle (صلى الله عليه و آله وسلم).  It is as if the commandment of this Hadith overtakes the commandment of the first Hadith, the one about doing Wudu for what has been touched by fire.
 
 
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الرَّازِيِّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنِ الْبَرَاءِ بْنِ عَازِبٍ، قَالَ سُئِلَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَنِ الْوُضُوءِ مِنْ لُحُومِ الإِبِلِ فَقَالَ ‏"‏ تَوَضَّئُوا مِنْهَا ‏"‏ ‏.‏ وَسُئِلَ عَنِ الْوُضُوءِ مِنْ لُحُومِ الْغَنَمِ فَقَالَ ‏"‏ لاَ تَتَوَضَّئُوا مِنْهَا ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ جَابِرِ بْنِ سَمُرَةَ وَأُسَيْدِ بْنِ حُضَيْرٍ ‏.‏ قَالَ أَبُو عِيسَى وَقَدْ رَوَى الْحَجَّاجُ بْنُ أَرْطَاةَ هَذَا الْحَدِيثَ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أُسَيْدِ بْنِ حُضَيْرٍ ‏.‏ وَالصَّحِيحُ حَدِيثُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنِ الْبَرَاءِ بْنِ عَازِبٍ ‏.‏ وَهُوَ قَوْلُ أَحْمَدَ وَإِسْحَاقَ ‏.‏ وَهُوَ قَوْلُ أَحْمَدَ وَإِسْحَاقَ وَقَدْ رُوِيَ عَنْ بَعْضِ أَهْلِ الْعِلْمِ مِنَ التَّابِعِينَ وَغَيْرِهِمْ أَنَّهُمْ لَمْ يَرَوُا الْوُضُوءَ مِنْ لُحُومِ الإِبِلِ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَأَهْلِ الْكُوفَةِ ‏.‏
 
Al-Bara bin Azib (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) was asked about performing Wudu after eating camel meat. He said: "Perform Wudu for it." He Was asked about Wudu after eating goat meat. He said: "Do not perform Wudu for it." 
 
He said, there are narrations on this topic from Jabir bin Samurah and Usaid bin Hudair.
 
Imam Tirmidhi said Al-Hujjaj bin Artah reported this Hadith from Abdullah bin abdullah, from Abdur Rahman bin Abu Laila, from Al-Bara' bin Azib.  And this is the saying of Ahmad and Ishaq.  Ubaidah ad-Dabbi narrated it from Abdullah bin Abdullah ar-Razi, from Abdur Rahman bin Abu Laila, from Dhul-Ghurrah (al-Juhani).  And Hammad bin Salamah reported this Hadith from Al-Hajjaj bin Artah, but he made a mistake in it.  He said, from Abdullah bin Abdur Rahman bin Abulaila, from his father from Usaid bin Hudair.  What is most correct for this topic are two Ahadith from Allah's Apostle (صلى الله عليه و آله وسلم).  The Hadith of Al-Bara and the Hadith of Jabir bin Samurah.  And this is the saying of Ahmad and Ishaq.  It has been reported from some of the people of knowledge among the Tabi'in and others that they did not hold the view that one has to do Wudu for eating camel meat.  And this is the saying of Sufyan ath-Thawri and the people of Kufah.
 
 
حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، قَالَ حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، قَالَ أَخْبَرَنِي أَبِي، عَنْ بُسْرَةَ بِنْتِ صَفْوَانَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏ "‏ مَنْ مَسَّ ذَكَرَهُ فَلاَ يُصَلِّ حَتَّى يَتَوَضَّأَ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أُمِّ حَبِيبَةَ وَأَبِي أَيُّوبَ وَأَبِي هُرَيْرَةَ وَأَرْوَى ابْنَةِ أُنَيْسٍ وَعَائِشَةَ وَجَابِرٍ وَزَيْدِ بْنِ خَالِدٍ وَعَبْدِ اللَّهِ بْنِ عَمْرٍو ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ قَالَ هَكَذَا رَوَاهُ غَيْرُ وَاحِدٍ مِثْلَ هَذَا عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ بُسْرَةَ ‏.‏
 
Busrah bint Safwan (رضئ اللہ تعالی عنہا) narrated that the Prophet (صلى الله عليه و آله وسلم) said : "Whoever touches his penis, then he should not pray until he performs Wudu".  
 
He said there are narrations on this topic from Umm Habibah, Abu Ayyub, Abu Hurairah, Arwa bint Unais, Ummul Momineen Aishah, Jair, Zaid bin Khalid and Abdullah bin Umar (رضئ اللہ تعالی عنہم اجمعين).
 
Imam Tirmidhi said, this Hadith is Hasan Sahih. Similr to this was reported by more than one from Hisham bin Urwah,  from his father from Busrah.
 

 
Busrah (رضئ اللہ تعالی عنہا) narrated a similar report, (as Hadith # 82 above) from the Prophet (صلى الله عليه و آله وسلم).  This was narrated to us by Ishaq bin Mansur and Abu Usamah narrated this to us.
 
 
 
Busrah (رضئ اللہ تعالی عنہا) narrated a similar Hadith on the authority of  the Prophet (صلى الله عليه و آله وسلم).
 
This is the saying of more than one of the companions of the Prophet (صلى الله عليه و آله وسلم) and the Tabi'in.  It is the saying of al-Awza'i, Shafi'i, Ahmad and Ishaq.
 
Imam Bukhari said, the most correct thing on this topic is the Hadith of Busra (رضئ اللہ تعالی عنہا).  Abu Zurah said, the Hadith of Umm Habibah (رضئ اللہ تعالی عنہا) on this topic is the most correct.  It is the Hadith of al-Ala bin al-Harith, from Makhul from Anbasah bin Abi Sufyan from Umm Habibah (رضئ اللہ تعالی عنہا).
 
Mohammad said, Makhul did not hear from Anbasah bin Abi Sufyan.  Makhul has reported something besides this Hadith from a man from Anbasah.  It is as if he did not think that this Hadith is Sahih.
 
 
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا مُلاَزِمُ بْنُ عَمْرٍو، عَنْ عَبْدِ اللَّهِ بْنِ بَدْرٍ، عَنْ قَيْسِ بْنِ طَلْقِ بْنِ عَلِيٍّ، هُوَ الْحَنَفِيُّ عَنْ أَبِيهِ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ وَهَلْ هُوَ إِلاَّ مُضْغَةٌ مِنْهُ أَوْ بَضْعَةٌ مِنْهُ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أَبِي أُمَامَةَ ‏.‏ قَالَ أَبُو عِيسَى وَقَدْ رُوِيَ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَبَعْضِ التَّابِعِينَ أَنَّهُمْ لَمْ يَرَوُا الْوُضُوءَ مِنْ مَسِّ الذَّكَرِ وَهُوَ قَوْلُ أَهْلِ الْكُوفَةِ وَابْنِ الْمُبَارَكِ ‏.‏ وَهَذَا الْحَدِيثُ أَحْسَنُ شَيْءٍ رُوِيَ فِي هَذَا الْبَابِ ‏.‏ وَقَدْ رَوَى هَذَا الْحَدِيثَ أَيُّوبُ بْنُ عُتْبَةَ وَمُحَمَّدُ بْنُ جَابِرٍ عَنْ قَيْسِ بْنِ طَلْقٍ عَنْ أَبِيهِ ‏.‏ وَقَدْ تَكَلَّمَ بَعْضُ أَهْلِ الْحَدِيثِ فِي مُحَمَّدِ بْنِ جَابِرٍ وَأَيُّوبَ بْنِ عُتْبَةَ ‏.‏ وَحَدِيثُ مُلاَزِمِ بْنِ عَمْرٍو عَنْ عَبْدِ اللَّهِ بْنِ بَدْرٍ أَصَحُّ وَأَحْسَنُ ‏.‏
 
Qais bin Talq bin Ali - (and he is) Hanafi narrated from his father, that the Prophet (صلى الله عليه و آله وسلم) said : 'Is it other than a piece of his flesh?" Or: "part of him?" 
 
He said, there is something on this topic from Abu Umamah.  Imam Tirmidhi said, it has been reported from more than one of the companions of the Prophet (صلى الله عليه و آله وسلم) and some of the Tabi'in that they did not hold the view that Wudu was required for touching the penis.  And this is the saying of the people of Kufah and Ibn al-Mubarak.   This Hadith is the best thing reported on this topic. It has been reported by Ayyub bin Utbah and Mohammad bin Jabir from Qais bin Talq from his father. Some people of Hadith have criticized Mohammad bin Jabir and Ayyub bin Utbah.   This Hadith of Mulazim bin Amr from Abdullah bin Badr (at # 85) is the most correct and is the best.
 

حَدَّثَنَا قُتَيْبَةُ، وَهَنَّادٌ، وَأَبُو كُرَيْبٍ وَأَحْمَدُ بْنُ مَنِيعٍ وَمَحْمُودُ بْنُ غَيْلاَنَ وَأَبُو عَمَّارٍ الْحُسَيْنُ بْنُ حُرَيْثٍ قَالُوا حَدَّثَنَا وَكِيعٌ، عَنِ الأَعْمَشِ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَبَّلَ بَعْضَ نِسَائِهِ ثُمَّ خَرَجَ إِلَى الصَّلاَةِ وَلَمْ يَتَوَضَّأْ ‏.‏ قَالَ قُلْتُ مَنْ هِيَ إِلاَّ أَنْتِ قَالَ فَضَحِكَتْ ‏.‏ قَالَ أَبُو عِيسَى وَقَدْ رُوِيَ نَحْوُ هَذَا عَنْ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ ‏.‏ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَأَهْلِ الْكُوفَةِ قَالُوا لَيْسَ فِي الْقُبْلَةِ وُضُوءٌ ‏.‏ وَقَالَ مَالِكُ بْنُ أَنَسٍ وَالأَوْزَاعِيُّ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ فِي الْقُبْلَةِ وُضُوءٌ ‏.‏ وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ ‏.‏ وَإِنَّمَا تَرَكَ أَصْحَابُنَا حَدِيثَ عَائِشَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم فِي هَذَا لأَنَّهُ لاَ يَصِحُّ عِنْدَهُمْ لِحَالِ الإِسْنَادِ ‏.‏ قَالَ وَسَمِعْتُ أَبَا بَكْرٍ الْعَطَّارَ الْبَصْرِيَّ يَذْكُرُ عَنْ عَلِيِّ بْنِ الْمَدِينِيِّ قَالَ ضَعَّفَ يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ هَذَا الْحَدِيثَ جِدًّا ‏.‏ وَقَالَ هُوَ شِبْهُ لاَ شَىْءَ ‏.‏ قَالَ وَسَمِعْتُ مُحَمَّدَ بْنَ إِسْمَاعِيلَ يُضَعِّفُ هَذَا الْحَدِيثَ وَقَالَ حَبِيبُ بْنُ أَبِي ثَابِتٍ لَمْ يَسْمَعْ مِنْ عُرْوَةَ ‏.‏ وَقَدْ رُوِيَ عَنْ إِبْرَاهِيمَ التَّيْمِيِّ عَنْ عَائِشَةَ أَنَّ النَّبِيَّ صلى الله عليه وسلم قَبَّلَهَا وَلَمْ يَتَوَضَّأْ ‏.‏ وَهَذَا لاَ يَصِحُّ أَيْضًا ‏.‏ وَلاَ نَعْرِفُ لإِبْرَاهِيمَ التَّيْمِيِّ سَمَاعًا مِنْ عَائِشَةَ ‏.‏ وَلَيْسَ يَصِحُّ عَنِ النَّبِيِّ صلى الله عليه وسلم فِي هَذَا الْبَابِ شَيْءٌ ‏.‏
 
Urwah (رضئ اللہ تعالی عنہ) narrated from Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) that the Prophet (صلى الله عليه و آله وسلم) kissed one of his wives, then he went to the prayer and did not perform Wudu." He (Urwahؓ ) said : "I said, who was it except you?'" (He said) "So she laughed." 
 
Imam Tirmidhi said, similar to this has been reported by more than one from the companions of the Prophet (صلى الله عليه و آله وسلم) and the Tabi'in.  And it is the saying of Sufyan ath-Thawri and the people of Kufah.  They say kissing does not invalidate Wudu.
 
Malik bin Anas, Al-Awza'i, Shafi'i, Ahmad and Ishaq said that kissing invalidate Wudu.  And this is the saying of more than one among the companions of the Prophet (صلى الله عليه و آله وسلم) and the Tabi'in.  Our companions only avoid using the Hadith that Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) reported from the Prophet (صلى الله عليه و آله وسلم) because they did not consider it correct in view of the  chain of narrators.
 
He said, I heard Imam Bukhari grading this Hadith as weak and he said Habib bin Abu Thabit (a narrator) did not hear from Urwah.
 
It is reported from Ibrahim at-Taymi from Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) that the Prophet (صلى الله عليه و آله وسلم) kissed her and did not perform Wudu. And this Hadith does not seem to be correct either as we do not know that Ibrahim At-Taymi heard from Ummul Momineen Aisha (رضئ اللہ تعالی عنہا). Nothing is correct on this topic that has been narrated on the authority of the Prophet (صلى الله عليه و آله وسلم).
 
Explanation
 
A simple kiss of affection, or pat, or touching the wife does not invalidate the Wudu. However, passionate kissing of a woman with lust and hugging invalidates the Wudu because of the risk of the release of sexual fluids.  This is the opinion of Imam Malik.
 
 
 
حَدَّثَنَا أَبُو عُبَيْدَةَ بْنُ أَبِي السَّفَرِ، - وَهُوَ أَحْمَدُ بْنُ عَبْدِ اللَّهِ الْهَمْدَانِيُّ الْكُوفِيُّ وَإِسْحَاقُ بْنُ مَنْصُورٍ قَالَ أَبُو عُبَيْدَةَ حَدَّثَنَا وَقَالَ، إِسْحَاقُ أَخْبَرَنَا عَبْدُ الصَّمَدِ بْنُ عَبْدِ الْوَارِثِ، حَدَّثَنِي أَبِي، عَنْ حُسَيْنٍ الْمُعَلِّمِ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، قَالَ حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ عَمْرٍو الأَوْزَاعِيُّ، عَنْ يَعِيشَ بْنِ الْوَلِيدِ الْمَخْزُومِيِّ، عَنْ أَبِيهِ، عَنْ مَعْدَانَ بْنِ أَبِي طَلْحَةَ، عَنْ أَبِي الدَّرْدَاءِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَاءَ فَأَفْطَرَ فَتَوَضَّأَ ‏.‏ فَلَقِيتُ ثَوْبَانَ فِي مَسْجِدِ دِمَشْقَ فَذَكَرْتُ ذَلِكَ لَهُ فَقَالَ صَدَقَ أَنَا صَبَبْتُ لَهُ وَضُوءَهُ ‏.‏ قَالَ أَبُو عِيسَى وَقَالَ إِسْحَاقُ بْنُ مَنْصُورٍ مَعْدَانُ بْنُ طَلْحَةَ ‏.‏ قَالَ أَبُو عِيسَى وَابْنُ أَبِي طَلْحَةَ أَصَحُّ ‏.‏ قَالَ أَبُو عِيسَى وَقَدْ رَأَى غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَغَيْرِهِمْ مِنَ التَّابِعِينَ الْوُضُوءَ مِنَ الْقَىْءِ وَالرُّعَافِ ‏.‏ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَابْنِ الْمُبَارَكِ وَأَحْمَدَ وَإِسْحَاقَ ‏.‏ وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ لَيْسَ فِي الْقَىْءِ وَالرُّعَافِ وُضُوءٌ ‏.‏ وَهُوَ قَوْلُ مَالِكٍ وَالشَّافِعِيِّ ‏.‏ وَقَدْ جَوَّدَ حُسَيْنٌ الْمُعَلِّمُ هَذَا الْحَدِيثَ ‏.‏ وَحَدِيثُ حُسَيْنٍ أَصَحُّ شَيْءٍ فِي هَذَا الْبَابِ ‏.‏ وَرَوَى مَعْمَرٌ هَذَا الْحَدِيثَ عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ فَأَخْطَأَ فِيهِ فَقَالَ عَنْ يَعِيشَ بْنِ الْوَلِيدِ عَنْ خَالِدِ بْنِ مَعْدَانَ عَنْ أَبِي الدَّرْدَاءِ وَلَمْ يَذْكُرْ فِيهِ الأَوْزَاعِيَّ وَقَالَ عَنْ خَالِدِ بْنِ مَعْدَانَ وَإِنَّمَا هُوَ مَعْدَانُ بْنُ أَبِي طَلْحَةَ ‏.‏
 
Madan bin Abi Talhah (رضئ اللہ تعالی عنہ) narrated from Abu Darda (رضئ اللہ تعالی عنہ) that the Apostle of Allah (صلى الله عليه و آله وسلم)  once vomited (so he broke fast) so he performed Wudu." So I met Thawban (رضئ اللہ تعالی عنہ) in a Mosque in Damascus, and I mentioned that to him. He said : 'He told the truth, I poured the water for his Wudu." 
 
Imam Tirmidhi said Ishaq bin Mansur said, 'Madan bin Talhah' and Ibn Abi Talhah is more correct.  A number of, people of knowledge among the companions of the Prophet (صلى الله عليه و آله وسلم),  and others among the Tabi'in held the view that one should perform Wudu for vomit and for nosebleeds. This is the saying of Sufyan ath-Thawri, Ibn al-Mubarak, Ahmad, and Ishaq.  Some of the people of knowledge said that there is no Wudu for vomit and nosebleeds.  This is the saying of Malik and Shafi'i.  And Husain (one of the narrators) has done very well in narrating this Hadith.  The Hadith of Husain is the most correct thing on this topic.  Ma'mar reported this Hadith from Yahya bin Abi Kathir, making a mistake in it, and said 'from Ya'ish bin Walid from Khalid bin Madan from Abu Darda.  And he did not mention al-Awza'i in it.  And he said, from Khalid bin Madan, but he is Madan bin Abu Talhah.
 
 
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا شَرِيكٌ، عَنْ أَبِي فَزَارَةَ، عَنْ أَبِي زَيْدٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ سَأَلَنِي النَّبِيُّ صلى الله عليه وسلم ‏"‏ مَا فِي إِدَاوَتِكَ ‏"‏ ‏.‏ فَقُلْتُ نَبِيذٌ ‏.‏ فَقَالَ ‏"‏ تَمْرَةٌ طَيِّبَةٌ وَمَاءٌ طَهُورٌ ‏"‏ ‏.‏ قَالَ فَتَوَضَّأَ مِنْهُ ‏.‏ قَالَ أَبُو عِيسَى وَإِنَّمَا رُوِيَ هَذَا الْحَدِيثُ عَنْ أَبِي زَيْدٍ عَنْ عَبْدِ اللَّهِ عَنِ النَّبِيِّ صلى الله عليه وسلم ‏.‏ وَأَبُو زَيْدٍ رَجُلٌ مَجْهُولٌ عِنْدَ أَهْلِ الْحَدِيثِ لاَ يُعْرَفُ لَهُ رِوَايَةٌ غَيْرُ هَذَا الْحَدِيثِ ‏.‏ وَقَدْ رَأَى بَعْضُ أَهْلِ الْعِلْمِ الْوُضُوءَ بِالنَّبِيذِ مِنْهُمْ سُفْيَانُ الثَّوْرِيُّ وَغَيْرُهُ ‏.‏ وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ لاَ يُتَوَضَّأُ بِالنَّبِيذِ وَهُوَ قَوْلُ الشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ ‏.‏ وَقَالَ إِسْحَاقُ إِنِ ابْتُلِيَ رَجُلٌ بِهَذَا فَتَوَضَّأَ بِالنَّبِيذِ وَتَيَمَّمَ أَحَبُّ إِلَىَّ ‏.‏ قَالَ أَبُو عِيسَى وَقَوْلُ مَنْ يَقُولُ لاَ يُتَوَضَّأُ بِالنَّبِيذِ أَقْرَبُ إِلَى الْكِتَابِ وَأَشْبَهُ لأَنَّ اللَّهَ تَعَالَى قَالَ‏:‏ ‏"‏فإِن لَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا ‏"‏‏.‏
 
Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) narrated : "The Prophet (صلى الله عليه و آله وسلم) asked me: "What is in your Idawah (water skin)?" I said : "Nabidh." He said: "Dates are wholesome and water is pure." He said : "So he performed Wudu with it."  
 
Imam Tirmidhi said, this Hadith was only reported from Abu Zaid, from Abdullah from the Prophet (صلى الله عليه و آله وسلم).  Abu Zaid is a  is unknown person according to the people of Ahadith, and we do not know of him narrating other than this Hadith.  Some people of knowledge held the view that Wudu was valid with Nabidh, among them was Sufyan ath-Thawri and others.  Some of the people of knowledge said, one may not use Nabidh for Wudu.  This is the saying of Shafi'i, Ahmad and Ishaq.  Ishaq said, if a person is stricken with the problem, performing Wudu with Nabidh, and performing tayammum together, is preferred to me.   Imam Tirmidhi said the view of those who say that Wudu is not to be performed with Nabidh, is closer to the Book (Quran) and more appropriate, because Allah (عَزَّ وَجَلَّ) said - فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا [So if you do not find water then perform Taymmum with pure earth'] (An-Nisa - 43).
 
Explanation
 
What is Nabidh?  The dates are soaked in the water for sometime and then the water is strained to drink. Some people use raisins for this purpose. This process often makes the water intoxicated. Therefore, if Nabidh has the element of intoxication, doing Wudu with it is prohibited.  All Aimma are unanimous that doing Wudu with all kinds of Nabidh is not permissible. 
 
 
حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم شَرِبَ لَبَنًا فَدَعَا بِمَاءٍ فَمَضْمَضَ وَقَالَ ‏ "‏ إِنَّ لَهُ دَسَمًا ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ وَأُمِّ سَلَمَةَ ‏.‏ قَالَ أَبُو عِيسَى وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدْ رَأَى بَعْضُ أَهْلِ الْعِلْمِ الْمَضْمَضَةَ مِنَ اللَّبَنِ وَهَذَا عِنْدَنَا عَلَى الاِسْتِحْبَابِ وَلَمْ يَرَ بَعْضُهُمُ الْمَضْمَضَةَ مِنَ اللَّبَنِ ‏.‏
 
Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) drank milk. Then he called for water to rinse out his mouth. Then he said: "Indeed it has fat."
 
He said, there are narrations on this topic from Sahl bin Sa'd As-Sa'idi and Umm Salamah (رضئ اللہ تعالی عنہا). Imam Tirmidhi said this Hadith is Hasan Sahih. Some of the people of knowledge held the view that one is to wash the mouth after drinking milk and this is recommended according us. Some others did not hold the view that one is to wash out the mouth after drinking milk.
 

حَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ، وَمُحَمَّدُ بْنُ بَشَّارٍ، قَالاَ حَدَّثَنَا أَبُو أَحْمَدَ، مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الزُّبَيْرِيُّ عَنْ سُفْيَانَ، عَنِ الضَّحَّاكِ بْنِ عُثْمَانَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، أَنَّ رَجُلاً، سَلَّمَ عَلَى النَّبِيِّ صلى الله عليه وسلم وَهُوَ يَبُولُ فَلَمْ يَرُدَّ عَلَيْهِ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَإِنَّمَا يُكْرَهُ هَذَا عِنْدَنَا إِذَا كَانَ عَلَى الْغَائِطِ وَالْبَوْلِ ‏.‏ وَقَدْ فَسَّرَ بَعْضُ أَهْلِ الْعِلْمِ ذَلِكَ ‏.‏ وَهَذَا أَحْسَنُ شَيْءٍ رُوِيَ فِي هَذَا الْبَابِ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنِ الْمُهَاجِرِ بْنِ قُنْفُذٍ وَعَبْدِ اللَّهِ بْنِ حَنْظَلَةَ وَعَلْقَمَةَ بْنِ الْفَغْوَاءِ وَجَابِرٍ وَالْبَرَاءِ ‏.‏
 
Ibn Umar (رضئ اللہ تعالی عنہ) narrated that a man greeted the Prophet (صلى الله عليه و آله وسلم) (with Salam).  As the Prophet (صلى الله عليه و آله وسلم) was urinating, he did not respond.
 
Imam Tirmidhi said this Hadith is Hasan Sahih. This is only disliked, according to us, when one is defecating or urinating.  Some of the people of knowledge have interpreted it that way.  And this is the best thing reported on this topic. Imam Tirmidhi said there are narrations on this topic from al-Muhajir bin Qunfudh, Abdullah bin Hanzalah, Alqamah bin al-Faghwa, Jabir and al-Bara.   
 
 
حَدَّثَنَا سَوَّارُ بْنُ عَبْدِ اللَّهِ الْعَنْبَرِيُّ، حَدَّثَنَا الْمُعْتَمِرُ بْنُ سُلَيْمَانَ، قَالَ سَمِعْتُ أَيُّوبَ، يُحَدِّثُ عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ قَالَ ‏"‏ يُغْسَلُ الإِنَاءُ إِذَا وَلَغَ فِيهِ الْكَلْبُ سَبْعَ مَرَّاتٍ أُولاَهُنَّ أَوْ أُخْرَاهُنَّ بِالتُّرَابِ وَإِذَا وَلَغَتْ فِيهِ الْهِرَّةُ غُسِلَ مَرَّةً ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَهُوَ قَوْلُ الشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ ‏.‏ وَقَدْ رُوِيَ هَذَا الْحَدِيثُ مِنْ غَيْرِ وَجْهٍ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم نَحْوَ هَذَا وَلَمْ يُذْكَرْ فِيهِ ‏"‏ إِذَا وَلَغَتْ فِيهِ الْهِرَّةُ غُسِلَ مَرَّةً ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَبْدِ اللَّهِ بْنِ مُغَفَّلٍ ‏.‏
 
Abu Hurairah (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said : "Wash the vessel, the dog has drunk from, seven times; the first or the last of them with earth. And when the cat drinks out of it, wash it once." 
 
Imam Tirmidhi said this Hadith is Hasan Sahih.  This is the opinion of Shafi'i and Ishaq.  A version similar to this Hadith has been reported from more than one chain from Abu Hurairah (رضئ اللہ تعالی عنہ) from Prophet (صلى الله عليه و آله وسلم), but without the mention of 'when the cate drinks out of it, wash it once'.  He said there is something on this topic narrated from Abdullah bin Mughaffal.
 
 
حَدَّثَنَا إِسْحَاقُ بْنُ مُوسَى الأَنْصَارِيُّ، حَدَّثَنَا مَعْنٌ، حَدَّثَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، عَنْ حُمَيْدَةَ بِنْتِ عُبَيْدِ بْنِ رِفَاعَةَ، عَنْ كَبْشَةَ بِنْتِ كَعْبِ بْنِ مَالِكٍ، وَكَانَتْ، عِنْدَ ابْنِ أَبِي قَتَادَةَ أَنَّ أَبَا قَتَادَةَ، دَخَلَ عَلَيْهَا ‏.‏ قَالَتْ فَسَكَبْتُ لَهُ وَضُوءًا قَالَتْ فَجَاءَتْ هِرَّةٌ تَشْرَبُ فَأَصْغَى لَهَا الإِنَاءَ حَتَّى شَرِبَتْ قَالَتْ كَبْشَةُ فَرَآنِي أَنْظُرُ إِلَيْهِ فَقَالَ أَتَعْجَبِينَ يَا بِنْتَ أَخِي فَقُلْتُ نَعَمْ ‏.‏ قَالَ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ إِنَّهَا لَيْسَتْ بِنَجَسٍ إِنَّمَا هِيَ مِنَ الطَّوَّافِينَ عَلَيْكُمْ أَوِ الطَّوَّافَاتِ ‏"‏ ‏.‏ وَهُوَ قَوْلُ أَكْثَرِ الْعُلَمَاءِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ مِثْلِ الشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ لَمْ يَرَوْا بِسُؤْرِ الْهِرَّةِ بَأْسًا ‏.‏ وَهَذَا أَحَسَنُ شَيْءٍ رُوِيَ فِي هَذَا الْبَابِ ‏.‏ وَقَدْ جَوَّدَ مَالِكٌ هَذَا الْحَدِيثَ عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ وَلَمْ يَأْتِ بِهِ أَحَدٌ أَتَمَّ مِنْ مَالِكٍ ‏.‏
 
Humaidah bint Ubaid bin Rifa'ah (رضئ اللہ تعالی عنہا) narrated that Kabshah bint Ka'b bin Malik (رضئ اللہ تعالی عنہا) who was married to Ibn Abi Qatadah (رضئ اللہ تعالی عنہ) narrated that Abu Qatadah (رضئ اللہ تعالی عنہ) visited her and I poured water for him to use for Wudu.' She said : 'A cat came to drink, so he lowered the container until it drank.' Kabshah (رضئ اللہ تعالی عنہا) said : 'So he saw me looking at him and said, "O my niece! Are you surprised at that?" I said yes. He said, indeed Allah's Apostle (صلى الله عليه و آله وسلم) said it (the cat) is not impure, it is only one of those that roam around among you.'" 
 
Some narrators have narrated it from Malik that 'she was with Abu Qatadah', but what is correct is 'Ibn Abi Qatadah'.  He said, there are narrations on this topic from Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) and Abu Hurairah (رضئ اللہ تعالی عنہ).
 
Imam Tirmidhi said this Hadith is Hasan Sahih.  And it is the opinion of most of the scholars among the companions of the Prophet (صلى الله عليه و آله وسلم), the Tabi'in, and those after them, like Imam Shafi'i, Imam Ahmad and Ishaq.  They did not see any harm in the leftover from a cat drinking.  And this is the best thing reported on this topic.  Malik has done very well with this Hadith, from Ishaq bin Abdullah bin Abi Talhah, no one has narrated it in such a complete manner as Malik did.
 

حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا وَكِيعٌ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ هَمَّامِ بْنِ الْحَارِثِ، قَالَ بَالَ جَرِيرُ بْنُ عَبْدِ اللَّهِ ثُمَّ تَوَضَّأَ وَمَسَحَ عَلَى خُفَّيْهِ فَقِيلَ لَهُ أَتَفْعَلُ هَذَا قَالَ وَمَا يَمْنَعُنِي وَقَدْ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَفْعَلُهُ ‏.‏ قَالَ إِبْرَاهِيمُ وَكَانَ يُعْجِبُهُمْ حَدِيثُ جَرِيرٍ لأَنَّ إِسْلاَمَهُ كَانَ بَعْدَ نُزُولِ الْمَائِدَةِ ‏.‏ هَذَا قَوْلُ إِبْرَاهِيمَ يَعْنِي كَانَ يُعْجِبُهُمْ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عُمَرَ وَعَلِيٍّ وَحُذَيْفَةَ وَالْمُغِيرَةِ وَبِلاَلٍ وَسَعْدٍ وَأَبِي أَيُّوبَ وَسَلْمَانَ وَبُرَيْدَةَ وَعَمْرِو بْنِ أُمَيَّةَ وَأَنَسٍ وَسَهْلِ بْنِ سَعْدٍ وَيَعْلَى بْنِ مُرَّةَ وَعُبَادَةَ بْنِ الصَّامِتِ وَأُسَامَةَ بْنِ شَرِيكٍ وَأَبِي أُمَامَةَ وَجَابِرٍ وَأُسَامَةَ بْنِ زَيْدٍ وَابْنِ عُبَادَةَ وَيُقَالُ ابْنُ عِمَارَةَ وَأُبَىُّ بْنُ عِمَارَةَ ‏.‏ قَالَ أَبُو عِيسَى وَحَدِيثُ جَرِيرٍ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏
 
Hammam bin AI-Harith (رضئ اللہ تعالی عنہ) narrated that "Jarir bin Abdullah (رضئ اللہ تعالی عنہ) urinated, then he performed Wudu, wiping over his Khuff. He was asked, 'You do this?' He replied, 'What prevents me, when I have seen Allah's Apostle (صلى الله عليه و آله وسلم) doing it?" He (Ibrahim) said "And they were impressed by the narration of Jarir (رضئ اللہ تعالی عنہ) since he accepted Islam after the revelation of Sura Al-Ma'idah." (This is the saying of lbrahim, that they were impressed.) (He said) there are narrations on this topic from Umar, Ali, Hudhaifah, AI-Mughirah, Bilil, Sa'd, Abu Ayyub, Salman, Buraidah, Amr bin Umayyah, Anas, Sahl bin Sa'd, Ya'la bin Murrah, Ubadah bin As-Samit, Usamah bin Shank, Abu Umamah, Jabir, Usamah bin Zaid, and Ibn Ubadah. They call him Ibn Imarah and Ubayy bin Imarah (رضئ اللہ تعالی عنہم اجمعين).
 
Imam Tirmidhi said this Hadith is Hasan Sahih.
 
 
 
It has been related from Sahr bin Hawshab that he said, "I saw Jarir bin 'Abdullah (رضئ اللہ تعالی عنہ) performing Wudu and he wiped over his Khuff. I asked him about that. He replied, 'I saw Allah's Apostle (صلى الله عليه و آله وسلم) performing Wudu and he wiped over his Khuff.' So I said to him, before Surah AI-Ma'idah (was revealed) or after AI-Ma'idah?' He replied, 'I did not accept Islam until after Al-Ma'idah.'" Qutaibah narrated this to us; (saying) Khalid bin Ziyad At-Tirmidhi narrated it to us, from Muqatil bin Hayyan, from Shahr bin Hawshah, from Jarir (رضئ اللہ تعالی عنہ). He said : Baqiyyah related it from Ibrahim bin Adham from Muqatil bin Hayyan, from Shahr bin Hawshab, from Jarir (رضئ اللہ تعالی عنہ). This Hadith is explanatory, because some who dislike wiping over the Khuff give the interpretation that the Prophet's (صلى الله عليه و آله وسلم) wiping over the two Khuff was before the revelation of Sural Al-Ma'idah. But in his Hadlth, Jarir (رضئ اللہ تعالی عنہ) mentions that he saw the Prophet (صلى الله عليه و آله وسلم) wiping over his Khuff after the revelation of Surat Al-Ma'idah.
 
 

CHAPTER (71)

باب الْمَسْحِ عَلَى الْخُفَّيْنِ لِلْمُسَافِرِ وَالْمُقِيمِ

What has been related about wiping over the two khuff (leather socks) for the traveler and the resident

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 095
 
حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ سَعِيدِ بْنِ مَسْرُوقٍ، عَنْ إِبْرَاهِيمَ التَّيْمِيِّ، عَنْ عَمْرِو بْنِ مَيْمُونٍ، عَنْ أَبِي عَبْدِ اللَّهِ الْجَدَلِيِّ، عَنْ خُزَيْمَةَ بْنِ ثَابِتٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ سُئِلَ عَنِ الْمَسْحِ عَلَى الْخُفَّيْنِ فَقَالَ ‏ "‏ لِلْمُسَافِرِ ثَلاَثَةٌ وَلِلْمُقِيمِ يَوْمٌ ‏"‏ ‏.‏ وَذُكِرَ عَنْ يَحْيَى بْنِ مَعِينٍ أَنَّهُ صَحَّحَ حَدِيثَ خُزَيْمَةَ بْنِ ثَابِتٍ فِي الْمَسْحِ ‏.‏ وَأَبُو عَبْدِ اللَّهِ الْجَدَلِيُّ اسْمُهُ عَبْدُ بْنُ عَبْدٍ وَيُقَالُ عَبْدُ الرَّحْمَنِ بْنُ عَبْدٍ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَفِي الْبَابِ عَنْ عَلِيٍّ وَأَبِي بَكْرَةَ وَأَبِي هُرَيْرَةَ وَصَفْوَانَ بْنِ عَسَّالٍ وَعَوْفِ بْنِ مَالِكٍ وَابْنِ عُمَرَ وَجَرِيرٍ ‏.‏
 
Khuzaimah bin Thabit (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) was asked about wiping over the Khuff. He said, "three (days) for the traveler, and one day for the resident." 
 
It is mentioned that Yahya bin Ma'een graded the Hadith of Khuzaimah bin Thabit abaout wiping as Sahih.  Abu Abdullah al-Jadali's name is Abd bin abd (and they call him Abdur Rahman bin Abd.  Imam Tirmidhi said this Hadith is Hasan Sahih. There are narrations on this topic from Ali, Abu Bakarah, Abu Hurairah, Safwan bin Assal, Awf bin Malik, Ibn Umar and Jarir (رضئ اللہ تعالی عنہم اجمعين).
 

 
Safwan bin Assal (رضئ اللہ تعالی عنہ) narrated that when we were traveling, Allah's Apostle (صلى الله عليه و آله وسلم) would order us not to remove our Khuff for three days and nights, except for Janabah, but not for defecating, urinating, and sleep." 
 
Imam Tirmidhi said this Hadith is Hasan Sahih.  Al-Hakam bin Utaibah and Hammad reported it from Ibrahim an-Nakhai, from Abu Abdullah al-Jadali, from Khuzaimah bin Thabit, but this is not correct. Ali bin al-Madani said, Yahya bin Sa'eed said, Shubah said, Ibrahim an-Nakha'i did not hear the Hadith on wiping from Abu Abdullah al-Jadali. Zaidah said that Mansur said, we were in the room of Ibrahim at-Taimi and Ibrahim an-Nakhai was with us.  So Ibrahim at-Taimi narrated to us, from Amr bin Maimum, from Abu Abdullah al-Jadali, from Khuzaimah bin Thabit, from the Prophet (صلى الله عليه و آله وسلم) about wiping over the Khuff.  Imam Bukhari said, the best thing on this topic is the Hadith of Safwan bin Assal (al-Muradi).  Imam Tirmidhi said, this is the saying of most of the scholars among the companions of the Prophet (صلى الله عليه و آله وسلم), the Tabi'in, and those after them among the Fuqaha.  For example, Sufyan ath-Thawri, Ibn al-Mubarak, Ash-Shafi'i, Ahmad and Ishaq, they all say that the resident wipes for a day and a night, and the traveler for three days and their nights.  Imam Tirmidhi said, it has been reported from some of the people of knowledge that they did not make a time restriction for wiping over the Khuff, and this is the saying of Malik bin Anas (رضئ اللہ تعالی عنہ).  Imam Tirmidhi said, the time restriction is more correct.  This Hadith has also been reported from Safwan bin Assal by narrators other than 'Asim'.
 
 
 
حَدَّثَنَا أَبُو الْوَلِيدِ الدِّمَشْقِيُّ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، أَخْبَرَنِي ثَوْرُ بْنُ يَزِيدَ، عَنْ رَجَاءِ بْنِ حَيْوَةَ، عَنْ كَاتِبِ الْمُغِيرَةِ، عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم مَسَحَ أَعْلَى الْخُفِّ وَأَسْفَلَهُ ‏.‏ قَالَ أَبُو عِيسَى وَهَذَا قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ مِنَ الْفُقَهَاءِ وَبِهِ يَقُولُ مَالِكٌ وَالشَّافِعِيُّ وَإِسْحَاقُ ‏.‏ وَهَذَا حَدِيثٌ مَعْلُولٌ لَمْ يُسْنِدْهُ عَنْ ثَوْرِ بْنِ يَزِيدَ غَيْرُ الْوَلِيدِ بْنِ مُسْلِمٍ ‏.‏ قَالَ أَبُو عِيسَى وَسَأَلْتُ أَبَا زُرْعَةَ وَمُحَمَّدَ بْنَ إِسْمَاعِيلَ عَنْ هَذَا الْحَدِيثِ فَقَالاَ لَيْسَ بِصَحِيحٍ لأَنَّ ابْنَ الْمُبَارَكِ رَوَى هَذَا عَنْ ثَوْرٍ عَنْ رَجَاءِ بْنِ حَيْوَةَ قَالَ حُدِّثْتُ عَنْ كَاتِبِ الْمُغِيرَةِ مُرْسَلٌ عَنِ النَّبِيِّ صلى الله عليه وسلم وَلَمْ يَذْكُرْ فِيهِ الْمُغِيرَةَ ‏.‏
 
AI-Mughirah bin Shu'bah (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) wiped over the Khuff and its bottom." 
 
Imam Tirmidhi said, this is the opinion of more than one of the companions of the Prophet (صلى الله عليه و آله وسلم), the Tabi'in and those after them among the Fuqaha, and it is the opinion of Malik, Shafi'i and Ishaq that this Hadith is defective as its chain has not been traced uninterrupted from Thawr bin Yazid upto the Prophet (صلى الله عليه و آله وسلم) except by al-Walid bin Muslim.  Imam Tirmidhi said, he asked Abu Zurah and Imam Bukhari about this Hadith.  They both said that is is not Sahih because Ibn al-Mubarak reported this from Thawr from Raja (bin Haywah) who said, it was narrated to me from the scribe of al-Mughirah in 'Mursal form', from the Prophet (صلى الله عليه و آله وسلم) and he did not mentioned al-Mughairah in it.
 
 
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، قَالَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي الزِّنَادِ، عَنْ أَبِيهِ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ، قَالَ رَأَيْتُ النَّبِيَّ صلى الله عليه وسلم يَمْسَحُ عَلَى الْخُفَّيْنِ عَلَى ظَاهِرِهِمَا ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ الْمُغِيرَةِ حَدِيثٌ حَسَنٌ وَهُوَ حَدِيثُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي الزِّنَادِ عَنْ أَبِيهِ عَنْ عُرْوَةَ عَنِ الْمُغِيرَةِ وَلاَ نَعْلَمُ أَحَدًا يَذْكُرُ عَنْ عُرْوَةَ عَنِ الْمُغِيرَةِ ‏ "‏ عَلَى ظَاهِرِهِمَا ‏"‏ ‏.‏ غَيْرَهُ ‏.‏ وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَأَحْمَدُ ‏.‏ قَالَ مُحَمَّدٌ وَكَانَ مَالِكُ بْنُ أَنَسٍ يُشِيرُ بِعَبْدِ الرَّحْمَنِ بْنِ أَبِي الزِّنَادِ ‏.‏
 
AI-Mughirah bin Shu'bah (رضئ اللہ تعالی عنہ) narrated that he saw the Prophet (صلى الله عليه و آله وسلم) wiping over the Khuff  on the tops of them,
 
Imam Tirmidhi said this Hadith of al-Mughirah (رضئ اللہ تعالی عنہ) is Hasan.  It is a narration of Abdur Rahman bin Abi Az-Zinad from his father, from Urwah, from al-Mughirah.  And we do not know of anyone who mentioned from Urwah, from al-Mughirah (رضئ اللہ تعالی عنہ) "on the tops of them" other than him.  This is the opinion of more than one of the people of knowledge and it is the view of Sufyan ath-Thawri and Ahmad.  Mohammad said, 'and Malik ibn Anas (رضئ اللہ تعالی عنہ) indicated something about (the weakness of) Abdur Rahman bin Abi Az-Zinad.
 

حَدَّثَنَا هَنَّادٌ، وَمَحْمُودُ بْنُ غَيْلاَنَ، قَالاَ حَدَّثَنَا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ أَبِي قَيْسٍ، عَنْ هُزَيْلِ بْنِ شُرَحْبِيلَ، عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ، قَالَ تَوَضَّأَ النَّبِيُّ صلى الله عليه وسلم وَمَسَحَ عَلَى الْجَوْرَبَيْنِ وَالنَّعْلَيْنِ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَابْنُ الْمُبَارَكِ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ قَالُوا يَمْسَحُ عَلَى الْجَوْرَبَيْنِ وَإِنْ لَمْ تَكُنْ نَعْلَيْنِ إِذَا كَانَا ثَخِينَيْنِ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أَبِي مُوسَى ‏.‏ قَالَ أَبُو عِيسَى سَمِعْتُ صَالِحَ بْنَ مُحَمَّدٍ التِّرْمِذِيَّ قَالَ سَمِعْتُ أَبَا مُقَاتِلٍ السَّمَرْقَنْدِيَّ يَقُولُ دَخَلْتُ عَلَى أَبِي حَنِيفَةَ فِي مَرَضِهِ الَّذِي مَاتَ فِيهِ فَدَعَا بِمَاءٍ فَتَوَضَّأَ وَعَلَيْهِ جَوْرَبَانِ فَمَسَحَ عَلَيْهِمَا ثُمَّ قَالَ فَعَلْتُ الْيَوْمَ شَيْئًا لَمْ أَكُنْ أَفْعَلُهُ مَسَحْتُ عَلَى الْجَوْرَبَيْنِ وَهُمَا غَيْرُ مُنَعَّلَيْنِ ‏.‏
 
Al-Mughirah bin Shu`bah (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) performed Wudu' and wiped over his socks and sandals." 
 
Imam Tirmidhi said this Hadith is Hasan Sahih.  It is the opinion of more than one of the people of knowledge.  It is the view of Sufyan ath-Thawri, Ibn al-Mubarak, Ash-shafi'i, Ahmad and Ishaq.  They say that one may wipe over the socks even if they are not soled, when they are thick.  He said, there is also a narration on this topic from Abu Musa.  Imam Tirmidhi said, he heard Salih bin Mohammad at-Tirmidhi say, he heard Abu Muqatil as-Samarqandi say, I went to Imam Abu Hanifah during the illness that he died from.  He called for water to perform Wudu with, while wearing socks.  And he wiped over them, then he said, 'today I do something that I did not do (before); I wipe over the socks while they are not soled'.
 
 
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ، عَنْ سُلَيْمَانَ التَّيْمِيِّ، عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ الْمُزَنِيِّ، عَنِ الْحَسَنِ، عَنِ ابْنِ الْمُغِيرَةِ بْنِ شُعْبَةَ، عَنْ أَبِيهِ، قَالَ تَوَضَّأَ النَّبِيُّ صلى الله عليه وسلم وَمَسَحَ عَلَى الْخُفَّيْنِ وَالْعِمَامَةِ ‏.‏ قَالَ بَكْرٌ وَقَدْ سَمِعْتُ مِنِ ابْنِ الْمُغِيرَةِ ‏.‏ قَالَ وَذَكَرَ مُحَمَّدُ بْنُ بَشَّارٍ فِي هَذَا الْحَدِيثِ فِي مَوْضِعٍ آخَرَ أَنَّهُ مَسَحَ عَلَى نَاصِيَتِهِ وَعِمَامَتِهِ ‏.‏ وَقَدْ رُوِيَ هَذَا الْحَدِيثُ مِنْ غَيْرِ وَجْهٍ عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ ذَكَرَ بَعْضُهُمُ الْمَسْحَ عَلَى النَّاصِيَةِ وَالْعِمَامَةِ وَلَمْ يَذْكُرْ بَعْضُهُمُ النَّاصِيَةَ ‏.‏ وَسَمِعْتُ أَحْمَدَ بْنَ الْحَسَنِ يَقُولُ سَمِعْتُ أَحْمَدَ بْنَ حَنْبَلٍ يَقُولُ مَا رَأَيْتُ بِعَيْنِي مِثْلَ يَحْيَى بْنِ سَعِيدٍ الْقَطَّانِ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَمْرِو بْنِ أُمَيَّةَ وَسَلْمَانَ وَثَوْبَانَ وَأَبِي أُمَامَةَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ الْمُغِيرَةِ بْنِ شُعْبَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم مِنْهُمْ أَبُو بَكْرٍ وَعُمَرُ وَأَنَسٌ ‏.‏ وَبِهِ يَقُولُ الأَوْزَاعِيُّ وَأَحْمَدُ وَإِسْحَاقُ قَالُوا يَمْسَحُ عَلَى الْعِمَامَةِ ‏.‏ وَقَالَ غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ لاَ يَمْسَحُ عَلَى الْعِمَامَةِ إِلاَّ أَنْ يَمْسَحَ بِرَأْسِهِ مَعَ الْعِمَامَةِ ‏.‏ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَمَالِكِ بْنِ أَنَسٍ وَابْنِ الْمُبَارَكِ وَالشَّافِعِيِّ ‏.‏ قَالَ أَبُو عِيسَى وَسَمِعْتُ الْجَارُودَ بْنَ مُعَاذٍ يَقُولُ سَمِعْتُ وَكِيعَ بْنَ الْجَرَّاحِ يَقُولُ إِنْ مَسَحَ عَلَى الْعِمَامَةِ يُجْزِئُهُ لِلأَثَرِ ‏.‏
 
Ibn Al-Mughirah bin Shu'bah (رضئ اللہ تعالی عنہ) narrated from his father that the Prophet (صلى الله عليه و آله وسلم) performed Wudu and wiped over the Khuff and 'Imamah." Abu Bakr (one of the narrators) said, 'indeed I heard it from Ibn Al Mughirah (رضئ اللہ تعالی عنہ)." 
 
He said, when narrating this Hadith at another place, Mohammad bin Bash-shar mentioned that he (the Prophet ﷺ) wiped over his forehead and his Imamah.  This Hadith has been reported by more than one person from al-Mughirah bin Shubah (رضئ اللہ تعالی عنہ), some of them mentioning in it 'He wiped over the forehead and Imamah' while some others did not mention 'the forehead'.  And I heard Ahmad bin al-Hasan saying, 'I heard Ahmad bin Hanbal saying, 'I have not seen anyone similar to Yahya bin Sa'eed al-Qattan (a narrator of this Hadith) with my eyes.'  He said there are narrations on this topic from Amr bin Umayyah, Salman, Thawban, and Abu Umamah.  Imam Tirmidhi said, the Hadith of al-Mughira bin Shubah (رضئ اللہ تعالی عنہ) is a Hasan Sahih Hadith.  This is the opinion of more than one of the people of knowledge among the companions of the Prophet (صلى الله عليه و آله وسلم) among them, Abu Bakr, Umar, and Anas (رضئ اللہ تعالی عنہم).  It is also the saying of al-Awzai, Ahmad, and Ishaq.  They say that one may wipe over the Imamah.  More than one of the people of knowledge among the companions and the Tabi'in said that one does not wipe over the Imamah, unless he wipes his head along with the Imamah.  This is the saying of Sufyan ath-Thawri, Malik bin Anas, Ibn al-Mubarak and Ash-Shfi'i.  Imam Tirmidhi said, I heard al-Jarud bin Muadh saying, I heard Waki bin al-Jarrah saying, 'If he wipes over the Imamah, it is acceptable in view of the narration.'
 
 
 
BilaI (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) wiped over the Khuff and the Khimar (Head cover)."
 
 
Abu Ubaidah bin Muttammad bin Ammar bin Yasir (رضئ اللہ تعالی عنہ) said : "I asked Jabir bin Abdullah (رضئ اللہ تعالی عنہ) about wiping over the Khuff. He said, 'O my nephew! It is the Sunnah.'" (He said) "And I asked him about wiping over the lmamah. He said, '(Wipe) the hair (with water).'"
 
 
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا وَكِيعٌ، عَنِ الأَعْمَشِ، عَنْ سَالِمِ بْنِ أَبِي الْجَعْدِ، عَنْ كُرَيْبٍ، عَنِ ابْنِ عَبَّاسٍ، عَنْ خَالَتِهِ، مَيْمُونَةَ قَالَتْ وَضَعْتُ لِلنَّبِيِّ صلى الله عليه وسلم غُسْلاً فَاغْتَسَلَ مِنَ الْجَنَابَةِ فَأَكْفَأَ الإِنَاءَ بِشِمَالِهِ عَلَى يَمِينِهِ فَغَسَلَ كَفَّيْهِ ثُمَّ أَدْخَلَ يَدَهُ فِي الإِنَاءِ فَأَفَاضَ عَلَى فَرْجِهِ ثُمَّ دَلَكَ بِيَدِهِ الْحَائِطَ أَوِ الأَرْضَ ثُمَّ مَضْمَضَ وَاسْتَنْشَقَ وَغَسَلَ وَجْهَهُ وَذِرَاعَيْهِ ثُمَّ أَفَاضَ عَلَى رَأْسِهِ ثَلاَثًا ثُمَّ أَفَاضَ عَلَى سَائِرِ جَسَدِهِ ثُمَّ تَنَحَّى فَغَسَلَ رِجْلَيْهِ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَفِي الْبَابِ عَنْ أُمِّ سَلَمَةَ وَجَابِرٍ وَأَبِي سَعِيدٍ وَجُبَيْرِ بْنِ مُطْعِمٍ وَأَبِي هُرَيْرَةَ ‏.‏
 
Ibn 'Abbas (رضئ اللہ تعالی عنہ) narrated that his maternal aunt Ummul Momineen Maimunah (رضئ اللہ تعالی عنہا) said : "I prepared some water for the Prophet (صلى الله عليه و آله وسلم) to perform Ghusl for Janabah. So he turned the vessel with his left hand, (pouring some water) over his right. Then he washed his hands. Then he placed his hand into the vessel to pour water over his private area, then he rubbed his hands on the wall, or the ground. Then he rinsed out his mouth and washed his nose by putting water in and blowing it out, and washed his face and forearms. Then he poured water over his head three times, then he poured water over the remainder of his body, then he moved from where he was and washed his feet."
 
Imam Tirmidhi said this Hadith is Hasan Sahih.  There are narrations on this topic from Ummul Momineen Umm Salamah, Jabir, Abu Sa'id, Jubair bin Mutim and Abu Hurairah (رضئ اللہ تعالی عنہم اجمعين).
 
 
 
Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) narrated that when AlIah's Apostle (صلى الله عليه و آله وسلم) wanted to perform Ghusl for Janabah, he would begin by washing his hands before putting them into the vessel. Then he would wash his private area, and perform the Wudu (as one does) for Salah. Then he would wet his hair with water, then he would pour water over his head with his hands three times." 
 
Imam Tirmidhi said this Hadith is Hasan Sahih.  This is the view the people of knowledge have chosen for Ghusl from Janabah.  One has to perform Wudu (like that) for Salah, then pour water over his head three times then pour water over the rest of his body, then wash his feet.   The people of knowledge act according to this.  They say, if the junub person submerges himself in water and does not perform Wudu, it is acceptable.  And this is the saying of Ash-Shafi'i, Ahmad and Ishaq.
 
 
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ، عَنْ أَيُّوبَ بْنِ مُوسَى، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ رَافِعٍ، عَنْ أُمِّ سَلَمَةَ، قَالَتْ قُلْتُ يَا رَسُولَ اللَّهِ إِنِّي امْرَأَةٌ أَشُدُّ ضَفْرَ رَأْسِي أَفَأَنْقُضُهُ لِغُسْلِ الْجَنَابَةِ قَالَ ‏"‏ لاَ إِنَّمَا يَكْفِيكِ أَنْ تَحْثِينَ عَلَى رَأْسِكِ ثَلاَثَ حَثَيَاتٍ مِنْ مَاءٍ ثُمَّ تُفِيضِينَ عَلَى سَائِرِ جَسَدِكِ الْمَاءَ فَتَطْهُرِينَ ‏"‏ ‏.‏ أَوْ قَالَ ‏"‏ فَإِذَا أَنْتِ قَدْ تَطَهَّرْتِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ أَنَّ الْمَرْأَةَ إِذَا اغْتَسَلَتْ مِنَ الْجَنَابَةِ فَلَمْ تَنْقُضْ شَعْرَهَا أَنَّ ذَلِكَ يُجْزِئُهَا بَعْدَ أَنْ تُفِيضَ الْمَاءَ عَلَى رَأْسِهَا ‏.‏
 
Ummul Momineen Umm Salamah (رضئ اللہ تعالی عنہا) narrated : "I said: 'O Apostle of Allah (صلى الله عليه و آله وسلم)! I am woman with tight braids on my head, should I undo it to perform Ghusl for Janabah? He said : 'No. It is sufficient that you only pour three scoops of water (with hands held together) over your head, then pour water over the rest of your body, to be purified.'" Or he said: "Then you will be purified."
 
Imam Tirmidhi said, this Hadith is Hasan Sahih.  The people of knowledge act according to this Hadith.  If a woman performs Ghusl for Janabah but does not undo her hair, then that is acceptable after she pours water over her head.
 
 

CHAPTER (78)

باب مَا جَاءَ أَنَّ تَحْتَ كُلِّ شَعْرَةٍ جَنَابَةً

What has been related about "under each hair is sexual impurity."

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith #106
 
حَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ، حَدَّثَنَا الْحَارِثُ بْنُ وَجِيهٍ، قَالَ حَدَّثَنَا مَالِكُ بْنُ دِينَارٍ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ تَحْتَ كُلِّ شَعْرَةٍ جَنَابَةٌ فَاغْسِلُوا الشَّعَرَ وَأَنْقُوا الْبَشَرَ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَلِيٍّ وَأَنَسٍ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ الْحَارِثِ بْنِ وَجِيهٍ حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِهِ وَهُوَ شَيْخٌ لَيْسَ بِذَاكَ وَقَدْ رَوَى عَنْهُ غَيْرُ وَاحِدٍ مِنَ الأَئِمَّةِ ‏.‏ وَقَدْ تَفَرَّدَ بِهَذَا الْحَدِيثِ عَنْ مَالِكِ بْنِ دِينَارٍ وَيُقَالُ الْحَارِثُ بْنُ وَجِيهٍ وَيُقَالُ ابْنُ وَجْبَةَ ‏.‏
 
Abu Hurairah (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said: " (when you have to take bath for Janabah) under every hair is Janabah, so wash (all) the hair and cleanse the skin."
 
He said there are narrations on this topic from Hadhrat Ali and Anas (رضئ اللہ تعالی عنہما).  Imam Tirmidhi said, the Hadith of al-Harith bin Wajih ( a narrator in this chain) is a Gharib Hadith, we do not know of it except from his narration. And he is Shaikh, but he is not really reliable.  More than one of the Aimmah have reported from him, but he is alone with this Hadith from Malik bin Dinar. And they call him Al-Harith bin Wajih and they also say Ibn Wajbah.
 

حَدَّثَنَا إِسْمَاعِيلُ بْنُ مُوسَى، حَدَّثَنَا شَرِيكٌ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ لاَ يَتَوَضَّأُ بَعْدَ الْغُسْلِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ قَالَ أَبُو عِيسَى وَهَذَا قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ أَنْ لاَ يَتَوَضَّأَ بَعْدَ الْغُسْلِ ‏.‏
 
Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) narrated that the Prophet (صلى الله عليه و آله وسلم) would not perform Wudu after the Ghusl."
 
Imam Tirmidhi said this is the saying of more than one of the people of knowledge, the companions of Prophet (صلى الله عليه و آله وسلم) and the Tabi'in that one does not perform Wudu after the Ghusl.
 
 
حَدَّثَنَا أَبُو مُوسَى، مُحَمَّدُ بْنُ الْمُثَنَّى حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، عَنِ الأَوْزَاعِيِّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ إِذَا جَاوَزَ الْخِتَانُ الْخِتَانَ فَقَدْ وَجَبَ الْغُسْلُ فَعَلْتُهُ أَنَا وَرَسُولُ اللَّهِ صلى الله عليه وسلم فَاغْتَسَلْنَا ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ وَعَبْدِ اللَّهِ بْنِ عَمْرٍو وَرَافِعِ بْنِ خَدِيجٍ ‏.‏
 
Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) narrated that when the circumcised meets the circumcised, then indeed Ghusl is required. Myself and Allah's Apostle (صلى الله عليه و آله وسلم) did that, so we performed Ghusl." 
 
He said, there are narrations on this topic from Abu Hurairah, Abdullah bin Amr, and Rafi bin Khadij (رضئ اللہ تعالی عنہم).
 
 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith #109
 
Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) narrated that the Prophet (صلى الله عليه و آله وسلم) said: "When the circumcised meets the circumcised,  then Ghusl is required."
 
Imam Tirmidhi said the Hadith of Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) is Hassan Sahih.  He said, this Hadith from Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) from the Prophet (صلى الله عليه و آله وسلم) 'when the circumcised meets the circumcised',  Ghusl is required' has been related via more than one route. It is the saying of most of the people of knowledge among the companions of the Prophet (صلى الله عليه و آله وسلم).  Among them, Abu Bakr, Umar, Uthman, Ali, Ummul Momineen Aisha (رضئ اللہ تعالی عنہم اجمعين) and the Fuqaha among the tabi'in and those after them, like Sufyan ath-Thawri, Ash-Shafi'i, Ahmad and Ishaq.  They say, when the two circumcised organs meet, Ghusl is required.
 
Explanation
 
It is important to note that while male circumcision is a religious requirement (Sunnah), female circumcision is not. Female circumcision was a pre-Islamic cultural practice in Arabia during the time of Prophet Mohammad (صلى الله عليه و آله وسلم).
 
It is in Hadith - The Prophet (صلى الله عليه و آله وسلم) said, the fitrah is five things – or five things are part of the fitrah (nature) – circumcision, shaving the pubes, plucking the armpit hairs, cutting the nails, and trimming the mustache." (Bukhari, Muslim and others).
 
Since there is a mention of trimming of mustache along with circumcision in the Hadith, it is evident that it is addressing the males, in particular.
 
It is in Hadith - The Prophet (صلى الله عليه و آله وسلم) said : Prophet Ibrahim (عليه السلام) circumcised himself when he was eighty years old. (Bukhari, Muslim, Ahmad.)
 
It is in Hadith - It is narrated that the Prophet (صلى الله عليه و آله وسلم) performed Aqiqah of al-Hasan and al-Hussain (رضئ اللہ تعالی عنہما) and circumcised them on the 7th day. (Baihaqi, Tabarani). 
 
Nowhere in Hadith literature it is described that Prophet Mohammad (صلى الله عليه و آله وسلم) ordered circumcision of a female child.
 
It is in Hadith - A woman used to perform circumcision in Mddina (during Prophet's ﷺ time). The Prophet (صلى الله عليه و آله وسلم) asked her: 'Do not cut severely as that (sexual enjoyment) is better for a woman and more desirable for a husband.'  (Sunan Abu Dawud).   Imam Abu Dawood described this Hadith as weak.
 
Many pre-Islamic practices were tolerated in Islam initially and later  were discontinued for the betterment of people.  Like wine drinking was not declared haram in the beginning.  It was stopped gradually, over a period of time, and finally declared haram.
 
Islamic law protects a woman's right to sexual enjoyment.  It does not allow female genital mutilation in any form whatsoever.  In female circumcision, what was tolerated in the beginning was, not the removal of the clitoris, rather the removal of the clitoral prepuce, which is very much similar to the prepuce of a penis.  Excess tissue over the clitoral hood can be a cause of trouble for certain women. Its removal exposes the clitoral glans of the clitoris that results in increased sensitivity and enhances sexual fulfillment of women. Removal of labia minora, labia majora or clitoris were, and are, strictly forbidden in Islam. This is the reason the Prophet (صلى الله عليه و آله وسلم) asked that woman (Hadith Abu Dawood mentioned above) to be careful as it may cause harm to females.
 
Female circumcision  has been a delicate issue and in some cases was misunderstood by people. Often times it was  reported to be carried out by unprofessional/untrained people resulting in permanent damage to women.   In view of these facts, this pre-Islamic practice was gradually discontinued by Muslims.
 
 
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، أَخْبَرَنَا يُونُسُ بْنُ يَزِيدَ، عَنِ الزُّهْرِيِّ، عَنْ سَهْلِ بْنِ سَعْدٍ، عَنْ أُبَىِّ بْنِ كَعْبٍ، قَالَ إِنَّمَا كَانَ الْمَاءُ مِنَ الْمَاءِ رُخْصَةً فِي أَوَّلِ الإِسْلاَمِ ثُمَّ نُهِيَ عَنْهَا ‏.‏
 
Ubayy bin Ka'b (رضئ اللہ تعالی عنہ) narrated that 'water is for water', was only permitted in the beginning of Islam. Then it was prohibited."
  
 
 
Ma'mar narrated a similar narration (as above # 110) from, Az-Zuhri, with this chain.
 
Imam Tirmidhi said this Hadith is Hasan Sahih.  "Water is for water" was only in the beginning of Islam, then it was abrogated after that. This has been reported from more than one companions of the Prophet (صلى الله عليه و آله وسلم), among them, Ubayy bin Ka'b and Rafi bin Khadij (رضئ اللہ تعالی عنہما).  Most of the people of knowledge act according to this.  When a man has intercourse with his woman in the private part, Ghusl is required of them, even if there is no discharge. 
 
 
 
Ibn 'Abbas (رضئ اللہ تعالی عنہ) said, 'Water is for water' is only about the wet dream.' 
 
Imam Tirmidhi said, I heard al-Jarud saying, 'I heard Waki saying, we do not find this Hadith except with Sharik.  Imam Tirmidhi said, there are narrations on this topic from Uthman bin Affan, Ali bin Abi Talib, Az-Zubair, Talhah, Abu Ayyub and Abu Sa'id (رضئ اللہ تعالی عنہم اجمعين) from the Prophet (صلى الله عليه و آله وسلم) that he said, 'Water is for water'.  And Abu al-Jahhaf's name is Dawud bin Abi Awf.  And it has been reported from Sufyan ath-Thawri that he said 'Abu al-Jahhaf narrated to us, and he was an acceptable narrator.
 
 
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا حَمَّادُ بْنُ خَالِدٍ الْخَيَّاطُ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، هُوَ الْعُمَرِيُّ عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ، قَالَتْ سُئِلَ رَسُولُ اللَّهِ صلى الله عليه وسلم عَنِ الرَّجُلِ يَجِدُ الْبَلَلَ وَلاَ يَذْكُرُ احْتِلاَمًا قَالَ ‏"‏ يَغْتَسِلُ ‏"‏ ‏.‏ وَعَنِ الرَّجُلِ يَرَى أَنَّهُ قَدِ احْتَلَمَ وَلَمْ يَجِدْ بَلَلاً قَالَ ‏"‏ لاَ غُسْلَ عَلَيْهِ ‏"‏ ‏.‏ قَالَتْ أُمُّ سَلَمَةَ يَا رَسُولَ اللَّهِ هَلْ عَلَى الْمَرْأَةِ تَرَى ذَلِكَ غُسْلٌ قَالَ ‏"‏ نَعَمْ إِنَّ النِّسَاءَ شَقَائِقُ الرِّجَالِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى وَإِنَّمَا رَوَى هَذَا الْحَدِيثَ عَبْدُ اللَّهِ بْنُ عُمَرَ عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ حَدِيثَ عَائِشَةَ فِي الرَّجُلِ يَجِدُ الْبَلَلَ وَلاَ يَذْكُرُ احْتِلاَمًا ‏.‏ وَعَبْدُ اللَّهِ بْنُ عُمَرَ ضَعَّفَهُ يَحْيَى بْنُ سَعِيدٍ مِنْ قِبَلِ حِفْظِهِ فِي الْحَدِيثِ ‏.‏ وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ إِذَا اسْتَيْقَظَ الرَّجُلُ فَرَأَى بِلَّةً أَنَّهُ يَغْتَسِلُ ‏.‏ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَأَحْمَدَ ‏.‏ وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ مِنَ التَّابِعِينَ إِنَّمَا يَجِبُ عَلَيْهِ الْغُسْلُ إِذَا كَانَتِ الْبِلَّةُ بِلَّةَ نُطْفَةٍ ‏.‏ وَهُوَ قَوْلُ الشَّافِعِيِّ وَإِسْحَاقَ ‏.‏ وَإِذَا رَأَى احْتِلاَمًا وَلَمْ يَرَ بِلَّةً فَلاَ غُسْلَ عَلَيْهِ عِنْدَ عَامَّةِ أَهْلِ الْعِلْمِ
 
Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) narrated that the Prophet (صلى الله عليه و آله وسلم) was asked about a man who finds wetness and he does not remember having a wet dream. So he said : 'He is to perform Ghusl. And (he was asked) about a man who had a wet dream but does not find any wetness, so he said: 'No Ghusl is required of him.' Ummul Momineen Umm Salamah (رضئ اللہ تعالی عنہا) said,  'O Apostle of Allah (صلى الله عليه و آله وسلم)! Is the woman required to perform Ghusl if she sees that?' He replied : 'Yes. Indeed women are the partners of men.'"
 
Imam Tirmidhi said, this Hadith of Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) about the man who finds wetness but does not remember having a wet dream was only reported by Abdullah bin Umar (رضئ اللہ تعالی عنہ) from Ubaidullah Ibn Umar (رضئ اللہ تعالی عنہ).  It was graded weak by Yahya bin Sa'id in view of his weak memory in Hadith.
 
This is the saying of more than one of the people of knowledge among the companions of the Prophet (صلى الله عليه و آله وسلم) and the Tabi'in : When a man awakens to see some wetness then he is to perform Ghusl.  This is the saying of Sufyan ath-Thawri and Ahmad.  Some of the people of knowledge among Tabi'in say that Ghusl is only obligatory for him when the moisture is semen.  This is the saying of Ash-Shafi'i and Ishaq.  When he has a wet dream and does not see any wetness, then Ghusl is not required of him, according to the people of knowledge in general.
 
 
حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرٍو السَّوَّاقُ الْبَلْخِيُّ، حَدَّثَنَا هُشَيْمٌ، عَنْ يَزِيدَ بْنِ أَبِي زِيَادٍ، ح قَالَ وَحَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا حُسَيْنٌ الْجُعْفِيُّ، عَنْ زَائِدَةَ، عَنْ يَزِيدَ بْنِ أَبِي زِيَادٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ عَلِيٍّ، قَالَ سَأَلْتُ النَّبِيَّ صلى الله عليه وسلم عَنِ الْمَذْىِ فَقَالَ ‏"‏ مِنَ الْمَذْىِ الْوُضُوءُ وَمِنَ الْمَنِيِّ الْغُسْلُ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنِ الْمِقْدَادِ بْنِ الأَسْوَدِ وَأُبَىِّ بْنِ كَعْبٍ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدْ رُوِيَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنِ النَّبِيِّ صلى الله عليه وسلم مِنْ غَيْرِ وَجْهٍ ‏"‏ مِنَ الْمَذْىِ الْوُضُوءُ وَمِنَ الْمَنِيِّ الْغُسْلُ ‏"‏ ‏.‏ وَهُوَ قَوْلُ عَامَّةِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ وَبِهِ يَقُولُ سُفْيَانُ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ ‏.‏
 
Hadhrat Ali (رضئ اللہ تعالی عنہ) narrated that he asked the Prophet (صلى الله عليه و آله وسلم) about prostatic fluid (الْمَذْىِ). He (the Prophet ﷺ) said : "For prostatic fluid, is Wudu, and for (discharge of) semen (الْمَنِيِّ), is Ghusl." 
 
He said, there are narrations on this topic from al-Miqdad bin al-Aswad, and Ubayy bin Ka'b (رضئ اللہ تعالی عنہما).  Imam Tirmidhi said this Hadith is Hasan Sahih.  There is more than one route for the report of Hadhrat Ali bin Abi Talib (رضئ اللہ تعالی عنہ) from the Prophet (صلى الله عليه و آله وسلم) saying, for prostatic fluid is Wudu and for semen is Ghusl.  This is the saying of the people of knowledge in general among the companions of the Prophet (صلى الله عليه و آله وسلم) and the Tabi'in, and those who are after them.  It is the saying of Sufyan ath-Thawri, Ash-Shafi'i, Ahmad and Ishaq.
 
 
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا عَبْدَةُ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ سَعِيدِ بْنِ عُبَيْدٍ، هُوَ ابْنُ السَّبَّاقِ عَنْ أَبِيهِ، عَنْ سَهْلِ بْنِ حُنَيْفٍ، قَالَ كُنْتُ أَلْقَى مِنَ الْمَذْىِ شِدَّةً وَعَنَاءً فَكُنْتُ أُكْثِرُ مِنْهُ الْغُسْلَ فَذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ صلى الله عليه وسلم وَسَأَلْتُهُ عَنْهُ فَقَالَ ‏"‏ إِنَّمَا يُجْزِئُكَ مِنْ ذَلِكَ الْوُضُوءُ ‏"‏ ‏.‏ فَقُلْتُ يَا رَسُولَ اللَّهِ كَيْفَ بِمَا يُصِيبُ ثَوْبِي مِنْهُ قَالَ ‏"‏ يَكْفِيكَ أَنْ تَأْخُذَ كَفًّا مِنْ مَاءٍ فَتَنْضَحَ بِهِ ثَوْبَكَ حَيْثُ تَرَى أَنَّهُ أَصَابَ مِنْهُ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ وَلاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ مُحَمَّدِ بْنِ إِسْحَاقَ فِي الْمَذْىِ مِثْلَ هَذَا ‏.‏ وَقَدِ اخْتَلَفَ أَهْلُ الْعِلْمِ فِي الْمَذْىِ يُصِيبُ الثَّوْبَ فَقَالَ بَعْضُهُمْ لاَ يُجْزِئُ إِلاَّ الْغَسْلُ وَهُوَ قَوْلُ الشَّافِعِيِّ وَإِسْحَاقَ ‏.‏ وَقَالَ بَعْضُهُمْ يُجْزِئُهُ النَّضْحُ ‏.‏ وَقَالَ أَحْمَدُ أَرْجُو أَنْ يُجْزِئَهُ النَّضْحُ بِالْمَاءِ ‏.‏
 
Sahl bin Hunaif (رضئ اللہ تعالی عنہ) said he suffered from a severe and troubling case of prostatic fluid. I was performing Ghusl often because of it. So I mentioned that to Allah's Apostle (صلى الله عليه و آله وسلم) and asked him about it. He said : "You only need to perform Wudu for that." I said : "O Apostle of Allah (صلى الله عليه و آله وسلم)! How about when it gets on my clothes?" He said : "It is sufficient for you to take a handful of water and sprinkle it on your garment wherever you see that it has touched it." 
 
Imam Tirmidhi said this Hadith is Hasan Sahih.  We do not know of anything like this, except from the Hadith of Mohammad bin Ishaq about the prostatic fluid.  The people of knowledge differ about the prostatic fluid that touches the garment.  Some of them say one may sprinkle it.  Ahmad said, I hope that sprinkling it with water is acceptable.
 
 
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ هَمَّامِ بْنِ الْحَارِثِ، قَالَ ضَافَ عَائِشَةَ ضَيْفٌ فَأَمَرَتْ لَهُ بِمِلْحَفَةٍ صَفْرَاءَ فَنَامَ فِيهَا فَاحْتَلَمَ فَاسْتَحْيَا أَنْ يُرْسِلَ بِهَا وَبِهَا أَثَرُ الاِحْتِلاَمِ فَغَمَسَهَا فِي الْمَاءِ ثُمَّ أَرْسَلَ بِهَا فَقَالَتْ عَائِشَةُ لِمَ أَفْسَدَ عَلَيْنَا ثَوْبَنَا إِنَّمَا كَانَ يَكْفِيهِ أَنْ يَفْرُكَهُ بِأَصَابِعِهِ وَرُبَّمَا فَرَكْتُهُ مِنْ ثَوْبِ رَسُولِ اللَّهِ صلى الله عليه وسلم بِأَصَابِعِي ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ مِنَ الْفُقَهَاءِ مِثْلِ سُفْيَانَ الثَّوْرِيِّ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ قَالُوا فِي الْمَنِيِّ يُصِيبُ الثَّوْبَ يُجْزِئُهُ الْفَرْكُ وَإِنْ لَمْ يُغْسَلْ ‏.‏ وَهَكَذَا رُوِيَ عَنْ مَنْصُورٍ عَنْ إِبْرَاهِيمَ عَنْ هَمَّامِ بْنِ الْحَارِثِ عَنْ عَائِشَةَ مِثْلَ رِوَايَةِ الأَعْمَشِ ‏.‏ وَرَوَى أَبُو مَعْشَرٍ هَذَا الْحَدِيثَ عَنْ إِبْرَاهِيمَ عَنِ الأَسْوَدِ عَنْ عَائِشَةَ وَحَدِيثُ الأَعْمَشِ أَصَحُّ ‏.‏
 
Hammam bin AI-Harith (رضئ اللہ تعالی عنہ) narrated that Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) had a guest to whom she lent a yellow wrap to sleep in. He had a wet dream, and was too embarrassed to send it to her while the traces of the wet dream were present on it. So he submerged it (washing it) in water, then he sent it to her. Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) said, "Why did he ruin our garment? It would have been sufficient for him to scrape it off with his fingers. Sometimes I would scrape it off of the garment of Allah's Apostle (صلى الله عليه و آله وسلم) with my fingers." 
 
Imam Tirmidhi said this Hadith is Hasan Sahih.  This is the saying of more than one of the companions of the Prophet (صلى الله عليه و آله وسلم) and the Tabi'in and those followed them, among Fuqaha, like Sufyan ath-Thawri, Shafi'i, Ahmad and Ishaq.  They say in the case of Semen that touches the garment, it is acceptable to scrape it if it is not washed. Similar to this was reported from Mansur; from Ibrahim, from Hammam bin al-Harith from Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) and it is similar to the narration of al-Amash (a narrator in this chain).  Abu Mashar reported this Hadith from Ibrahim from al-Aswad, from Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) and the Hadith of al-Amash is more correct.
 
 
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، قَالَ حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنْ عَمْرِو بْنِ مَيْمُونِ بْنِ مِهْرَانَ، عَنْ سُلَيْمَانَ بْنِ يَسَارٍ، عَنْ عَائِشَةَ، أَنَّهَا غَسَلَتْ مَنِيًّا مِنْ ثَوْبِ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ ‏.‏ وَحَدِيثُ عَائِشَةَ أَنَّهَا غَسَلَتْ مَنِيًّا مِنْ ثَوْبِ رَسُولِ اللَّهِ صلى الله عليه وسلم - لَيْسَ بِمُخَالِفٍ لِحَدِيثِ الْفَرْكِ لأَنَّهُ وَإِنْ كَانَ الْفَرْكُ يُجْزِئُ فَقَدْ يُسْتَحَبُّ لِلرَّجُلِ أَنْ لاَ يُرَى عَلَى ثَوْبِهِ أَثَرُهُ ‏.‏ قَالَ ابْنُ عَبَّاسٍ الْمَنِيُّ بِمَنْزِلَةِ الْمُخَاطِ فَأَمِطْهُ عَنْكَ وَلَوْ بِإِذْخِرَةٍ ‏.‏
 
Sulaiman bin Yasar (رضئ اللہ تعالی عنہ) narrated from Ummul Momineen Aishah (رضئ اللہ تعالی عنہا), that : she washed semen from the garment of Allah's Apostle (صلى الله عليه و آله وسلم). 
 
There is something on this topic from Ibn Abbas (رضئ اللہ تعالی عنہ).  The Hadith of Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) that she washed semen from the garment of Allah's Apostle (صلى الله عليه و آله وسلم) does not contradict the Hadith about scraping. Because even though scraping is acceptable, it is recommended for a man that he not leave any trace of it on his garment.  Ibn Abbas (رضئ اللہ تعالی عنہ) said, Semen holds the status of Mucus, so remove it even if with Idhkhir (lemon grass used by Arabs for its pleasing smell).
 
 
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا أَبُو بَكْرِ بْنُ عَيَّاشٍ، عَنِ الأَعْمَشِ، عَنْ أَبِي إِسْحَاقَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ، قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَنَامُ وَهُوَ جُنُبٌ وَلاَ يَمَسُّ مَاءً ‏.‏
 
Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) would sleep while he was Junub, and without touching water (performing Ghusl)." 
 
 
 
There is a similar report (as  at 1I8 above) narrated via Abu Ishaq.
 
Imam Tirmidhi said the permissibility of sleeping without taking Ghusl for Junub is the opinion of Sai'd bin Al-Musayyab (رضئ اللہ تعالی عنہ) and others.  More than one person has reported from al-Aswad, from Ummul Momineen Aisha (رضئ اللہ تعالی عنہا), from the Prophet (صلى الله عليه و آله وسلم) that he would perform Wudu before sleeping. This is more correct than the Hadith of Abu Ishaq from al-Aswad.  This Hadith has been reported from Abu Ishaq by Shubah, ath-Thawri and others and it is their view that this mistake is from Abu Ishaq.
 
 
حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنْ عُمَرَ، أَنَّهُ سَأَلَ النَّبِيَّ صلى الله عليه وسلم أَيَنَامُ أَحَدُنَا وَهُوَ جُنُبٌ قَالَ ‏ "‏ نَعَمْ إِذَا تَوَضَّأَ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَمَّارٍ وَعَائِشَةَ وَجَابِرٍ وَأَبِي سَعِيدٍ وَأُمِّ سَلَمَةَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عُمَرَ أَحْسَنُ شَيْءٍ فِي هَذَا الْبَابِ وَأَصَحُّ ‏.‏ وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَابْنُ الْمُبَارَكِ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ قَالُوا إِذَا أَرَادَ الْجُنُبُ أَنْ يَنَامَ تَوَضَّأَ قَبْلَ أَنْ يَنَامَ ‏.‏
 
Hadhrat Umar (رضئ اللہ تعالی عنہ) narrated that he asked the Prophet (صلى الله عليه و آله وسلم), can one of us sleep while he is Junub?" He replied : "Yes, when he performs Wudu." 
 
He said there are narrations on this topic from Ammar, Ummul Momineen Aisha, Jabir, Abu Sa'id, and Ummul Momineen Umm Salama (رضئ اللہ تعالی عنہم اجمعين).  Imam Tirmidhi said the Hadith of Umar (رضئ اللہ تعالی عنہ) is the best thing on this topic and the most correct and this is the saying of more than one of the companions of the Prophet (صلى الله عليه و آله وسلم) and Tabi'in.  It is the view of Sufyan ath-Thawri, Ibn al-Mubarak, Ash-Shafi'i, Ahmad and Ishaq.  They say when the Junub person wants to sleep, he is to perform Wudu before he sleeps.
 

CHAPTER (89)

باب مَا جَاءَ فِي مُصَافَحَةِ الْجُنُبِ

What has been related about shaking hands with Junub person 

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith #121
 
حَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ، حَدَّثَنَا حُمَيْدٌ الطَّوِيلُ، عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ الْمُزَنِيِّ، عَنْ أَبِي رَافِعٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم لَقِيَهُ وَهُوَ جُنُبٌ قَالَ فَانْبَجَسْتُ أَىْ فَانْخَنَسْتُ فَاغْتَسَلْتُ ثُمَّ جِئْتُ فَقَالَ ‏"‏ أَيْنَ كُنْتَ أَوْ أَيْنَ ذَهَبْتَ ‏"‏ ‏.‏ قُلْتُ إِنِّي كُنْتُ جُنُبًا ‏.‏ قَالَ ‏"‏ إِنَّ الْمُسْلِمَ لاَ يَنْجُسُ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ حُذَيْفَةَ وَابْنِ عَبَّاسٍ ‏.‏ قَالَ أَبُو عِيسَى وَحَدِيثُ أَبِي هُرَيْرَةَ أَنَّهُ لَقِيَ النَّبِيَّ صلى الله عليه وسلم وَهُوَ جُنُبٌ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدْ رَخَّصَ غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ فِي مُصَافَحَةِ الْجُنُبِ وَلَمْ يَرَوْا بِعَرَقِ الْجُنُبِ وَالْحَائِضِ بَأْسًا ‏.‏ وَمَعْنَى قَوْلِهِ فَانْخَنَسْتُ يَعْنِي تَنَحَّيْتُ عَنْهُ ‏.‏
 
Abu Hurairah (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) met him while he was Junub. He said : "So I slipped away from him", (meaning, I withdrew to perform Ghusl). Then he returned, and (the Prophet ﷺ) asked: 'Where have you been?' Or : 'Where did you go?' I replied : 'I was Junub.' He said : 'Indeed the believer is not defiled.''' 
 
He said there are narrations on this topic from Hudhaifah, and Ibn Abbas (رضئ اللہ تعالی عنہما).  Imam Tirmidhi said that the Hadith of Abu Hurairah (رضئ اللہ تعالی عنہ) that he met the Prophet (صلى الله عليه و آله وسلم) while he was Junub is a Hasan Sahih Hadith. More than one of the people of knowledge permitted shaking the hand of the Junub person, and they did not see any harm in the sweat of the Junub or menstruating woman.  And the meaning of his saying 'so I withdrew' is 'I went away from him'.
 
 
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ زَيْنَبَ بِنْتِ أَبِي سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ، قَالَتْ جَاءَتْ أُمُّ سُلَيْمٍ بِنْتُ مِلْحَانَ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَتْ يَا رَسُولَ اللَّهِ إِنَّ اللَّهَ لاَ يَسْتَحْيِي مِنَ الْحَقِّ فَهَلْ عَلَى الْمَرْأَةِ تَعْنِي غُسْلاً إِذَا هِيَ رَأَتْ فِي الْمَنَامِ مِثْلَ مَا يَرَى الرَّجُلُ قَالَ ‏ "‏ نَعَمْ إِذَا هِيَ رَأَتِ الْمَاءَ فَلْتَغْتَسِلْ ‏"‏ ‏.‏ قَالَتْ أُمُّ سَلَمَةَ قُلْتُ لَهَا فَضَحْتِ النِّسَاءَ يَا أُمَّ سُلَيْمٍ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَهُوَ قَوْلُ عَامَّةِ الْفُقَهَاءِ أَنَّ الْمَرْأَةَ إِذَا رَأَتْ فِي الْمَنَامِ مِثْلَ مَا يَرَى الرَّجُلُ فَأَنْزَلَتْ أَنَّ عَلَيْهَا الْغُسْلَ ‏.‏ وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَالشَّافِعِيُّ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أُمِّ سُلَيْمٍ وَخَوْلَةَ وَعَائِشَةَ وَأَنَسٍ ‏
 
Ummul Momineen Umm Salamah (رضئ اللہ تعالی عنہا) narrated that Umm Sulaim bint Milhan (رضئ اللہ تعالی عنہا) came to the Prophet (صلى الله عليه و آله وسلم) and said: 'O Apostle of Allah (صلى الله عليه و آله وسلم)! Indeed Allah (عَزَّ وَجَلَّ) is not embarrassed of the truth. So is it (the Ghusl) required of a woman  when she sees (a wet dream) in her sleep similar to what a man sees?' He replied : 'Yes. When she finds water (wetness), then she should perform Ghusl.'" Ummul Momineen Umm Salamah (رضئ اللہ تعالی عنہا) said : "I said to her: 'O Umm SuIaim (رضئ اللہ تعالی عنہا)! You have disgraced  women!'" 
 
Imam Tirmidhi said this Hadith is Hasan Sahih.  It is the saying of the Fuqaha, in general, that when the woman sees something in her sleep that is similar to what a man sees, such that she has a discharge, then Ghusl is required from her.  This is the saying of Sufyan ath-Thawri and Ash-Shafi'i.  He said, there are narrations on this topic from Umm Sulaim, Khawlah, Ummul Momineen Aishah and Anas (رضئ اللہ تعالی عنہم اجمعين).
 

CHAPTER (91)

باب مَا جَاءَ فِي الرَّجُلِ يَسْتَدْفِئُ بِالْمَرْأَةِ بَعْدَ الْغُسْلِ

What has been related about the man who seeks the warmth of a woman after performing Ghusl 

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith #123
 
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا وَكِيعٌ، عَنْ حُرَيْثٍ، عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ، قَالَتْ رُبَّمَا اغْتَسَلَ النَّبِيُّ صلى الله عليه وسلم مِنَ الْجَنَابَةِ ثُمَّ جَاءَ فَاسْتَدْفَأَ بِي فَضَمَمْتُهُ إِلَىَّ وَلَمْ أَغْتَسِلْ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ لَيْسَ بِإِسْنَادِهِ بَأْسٌ ‏.‏ وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ أَنَّ الرَّجُلَ إِذَا اغْتَسَلَ فَلاَ بَأْسَ بِأَنْ يَسْتَدْفِئَ بِامْرَأَتِهِ وَيَنَامَ مَعَهَا قَبْلَ أَنْ تَغْتَسِلَ الْمَرْأَةُ ‏.‏ وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ ‏.‏
 
Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) narrated that sometimes the Prophet (صلى الله عليه و آله وسلم) would perform Ghusl from Janabah then come to seek warmth from me, he would hold me and not perform Ghusl." 
 
Imam Tirmidhi said, there is no harm in the chain of this Hadith.  It is the opinion of more than one of the people of knowledge among the companions of the prophet (صلى الله عليه و آله وسلم) and the Tabi'in that when a man performs Ghusl, there is no harm if he tries to get warm with his woman and if he sleeps with her before the woman performs Ghusl. This is the opinion of Sufyan ath-Thawri, Ahmad and Ishaq.
 
 
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، وَمَحْمُودُ بْنُ غَيْلاَنَ، قَالاَ حَدَّثَنَا أَبُو أَحْمَدَ الزُّبَيْرِيُّ، حَدَّثَنَا سُفْيَانُ، عَنْ خَالِدٍ الْحَذَّاءِ، عَنْ أَبِي قِلاَبَةَ، عَنْ عَمْرِو بْنِ بُجْدَانَ، عَنْ أَبِي ذَرٍّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ إِنَّ الصَّعِيدَ الطَّيِّبَ طَهُورُ الْمُسْلِمِ وَإِنْ لَمْ يَجِدِ الْمَاءَ عَشْرَ سِنِينَ فَإِذَا وَجَدَ الْمَاءَ فَلْيُمِسَّهُ بَشَرَتَهُ فَإِنَّ ذَلِكَ خَيْرٌ ‏"‏ ‏.‏ وَقَالَ مَحْمُودٌ فِي حَدِيثِهِ ‏"‏ إِنَّ الصَّعِيدَ الطَّيِّبَ وَضُوءُ الْمُسْلِمِ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ وَعَبْدِ اللَّهِ بْنِ عَمْرٍو وَعِمْرَانَ بْنِ حُصَيْنٍ ‏.‏ قَالَ أَبُو عِيسَى وَهَكَذَا رَوَى غَيْرُ وَاحِدٍ عَنْ خَالِدٍ الْحَذَّاءِ عَنْ أَبِي قِلاَبَةَ عَنْ عَمْرِو بْنِ بُجْدَانَ عَنْ أَبِي ذَرٍّ ‏.‏ وَقَدْ رَوَى هَذَا الْحَدِيثَ أَيُّوبُ عَنْ أَبِي قِلاَبَةَ عَنْ رَجُلٍ مِنْ بَنِي عَامِرٍ عَنْ أَبِي ذَرٍّ وَلَمْ يُسَمِّهِ ‏.‏ قَالَ وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَهُوَ قَوْلُ عَامَّةِ الْفُقَهَاءِ أَنَّ الْجُنُبَ وَالْحَائِضَ إِذَا لَمْ يَجِدَا الْمَاءَ تَيَمَّمَا وَصَلَّيَا ‏.‏ وَيُرْوَى عَنِ ابْنِ مَسْعُودٍ أَنَّهُ كَانَ لاَ يَرَى التَّيَمُّمَ لِلْجُنُبِ وَإِنْ لَمْ يَجِدِ الْمَاءَ ‏.‏ وَيُرْوَى عَنْهُ أَنَّهُ رَجَعَ عَنْ قَوْلِهِ فَقَالَ يَتَيَمَّمُ إِذَا لَمْ يَجِدِ الْمَاءَ ‏.‏ وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَمَالِكٌ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ ‏.‏
 
Abu Dharr (رضئ اللہ تعالی عنہ) narrated that  AlIah's Apostle (صلى الله عليه و آله وسلم) said: "Pure clean earth is a purifier for the Muslim; even if he did not find water for ten years. Then if he finds water,  let him use it (for purification) on his skin. For, that is better." 
 
In his narration Mahmud (bin Ghaitan - a narrator) said that pure clean earth may be used for Wudu by Muslim.  He said, there are narrations on this topic from Abu Hurairah, Abdullah bin Amr, and Imran bin Husain (رضئ اللہ تعالی عنہم).  Imam Tirmidhi said, similar to this, has been reported by more than one person from Khalid al-Hadhdha, from Abu Qilabah, from Amr bin Bujdan, from Abu Dharr (رضئ اللہ تعالی عنہ). This Hadith has been reported by Ayyub from Abu Qilabah from a man from Banu Amir, from Abu Dharr (رضئ اللہ تعالی عنہ) and he was not named.  He said, this Hadith is Hasan Sahih.  And it is the opinion of the Fuqaha in general, that when the Junub and menstruating women do not find water, they have to perform Tayammum and pray.  It has been reported from Ibn Masud (رضئ اللہ تعالی عنہ) that he did not think that Tayammum was for the Junub person, even when he does not find water.  It has been reported that he later changed that view, so he said, 'he performs Tayammum when he does not find water'.  This is the opinion of Sufyan ath-Thawri, Malik, Ash-Shafi'i, Ahmad and Ishaq.
 
 
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا وَكِيعٌ، وَعَبْدَةُ، وَأَبُو مُعَاوِيَةَ عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ جَاءَتْ فَاطِمَةُ بِنْتُ أَبِي حُبَيْشٍ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَتْ يَا رَسُولَ اللَّهِ إِنِّي امْرَأَةٌ أُسْتَحَاضُ فَلاَ أَطْهُرُ أَفَأَدَعُ الصَّلاَةَ قَالَ ‏"‏ لاَ إِنَّمَا ذَلِكِ عِرْقٌ وَلَيْسَتْ بِالْحَيْضَةِ فَإِذَا أَقْبَلَتِ الْحَيْضَةُ فَدَعِي الصَّلاَةَ وَإِذَا أَدْبَرَتْ فَاغْسِلِي عَنْكِ الدَّمَ وَصَلِّي ‏"‏ ‏.‏ قَالَ أَبُو مُعَاوِيَةَ فِي حَدِيثِهِ وَقَالَ ‏"‏ تَوَضَّئِي لِكُلِّ صَلاَةٍ حَتَّى يَجِيءَ ذَلِكَ الْوَقْتُ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أُمِّ سَلَمَةَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عَائِشَةَ جَاءَتْ فَاطِمَةُ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ ‏.‏ وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَمَالِكٌ وَابْنُ الْمُبَارَكِ وَالشَّافِعِيُّ أَنَّ الْمُسْتَحَاضَةَ إِذَا جَاوَزَتْ أَيَّامَ أَقْرَائِهَا اغْتَسَلَتْ وَتَوَضَّأَتْ لِكُلِّ صَلاَةٍ ‏.‏
 
Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) narrated : "Fatimah bint Abi-Hubaish (رضئ اللہ تعالی عنہا) came to the Prophet (صلى الله عليه و آله وسلم) and said: 'O Apostle of Allah (صلى الله عليه و آله وسلم)! I am a woman who suffers from persistent bleeding and I do not become clean.  Shall I give up Salah?' He said : 'No. That is only a blood vein, it is not menstruation. When your menstruation begins then leave the Salah. And when it ends,  wash the blood from you (take bath) and resume praying.  
 
In his narration, Abu Muawiyah (a narrator) said : 'And he said, perform Wudu for every prayer until that time comes'.  He said, there is something on this topic from Ummul Momineen Umm Salamah (رضئ اللہ تعالی عنہا).  Imam Tirmidhi said, the Hadith of Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) (related to Fatimahؓ came...) is a Hasan Sahih Hadith.  And it is the saying of more than one of the people of knowledge among the companions of the Prophet (صلى الله عليه و آله وسلم) and the Tabi'in.  It is the view of Sufyan ath-Thawri, Malik, Ibn Mubarak, and Ash-Shafi'i that when the days of the period end for the Mustahadah woman, she is to perform Wudu for every prayer.
 
 
حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا شَرِيكٌ، عَنْ أَبِي الْيَقْظَانِ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ قَالَ فِي الْمُسْتَحَاضَةِ ‏ "‏ تَدَعُ الصَّلاَةَ أَيَّامَ أَقْرَائِهَا الَّتِي كَانَتْ تَحِيضُ فِيهَا ثُمَّ تَغْتَسِلُ وَتَتَوَضَّأُ عِنْدَ كُلِّ صَلاَةٍ وَتَصُومُ وَتُصَلِّي ‏"‏ ‏.‏
 
Adiyy bin Thabit (رضئ اللہ تعالی عنہ) narrated from his father, that the Prophet (صلى الله عليه و آله وسلم) said about the the woman with persistent bleeding (الْمُسْتَحَاضَةِ)  that she should 'leave the Salah for the days of her period which she menstruates in, then take bath, and perform Wudu for every Salah, and observe fasting and perform Salah (as usual)." 
 

 
It is a similar narration as ( # 126 above).
 
Imam Tirmidhi said, Sharik is alone in narrating this Hadith from Abu Al Yaqzan. He said, I asked Imam Bukhari about this Hadlth. I said,  Adiyy bin Thabit from his father, from his grandfather; what is the name of Adiyy's grandfather?" Imam Bukhari did not know his name. And I mentioned to him that Yahya bin Ma'in said his name is Dinar, and he did not contradict him. Ahmad and 1shaq said about the Mustahadah : If she performs Ghusl for every prayer that is more prudent for her, and if she performs Wudu for each prayer, then that is acceptable from her, and if she combines between two prayers with (one) Ghusl then that is acceptable.
 
 
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا أَبُو عَامِرٍ الْعَقَدِيُّ، حَدَّثَنَا زُهَيْرُ بْنُ مُحَمَّدٍ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ، عَنْ عَمِّهِ، عِمْرَانَ بْنِ طَلْحَةَ عَنْ أُمِّهِ، حَمْنَةَ بِنْتِ جَحْشٍ قَالَتْ كُنْتُ أُسْتَحَاضُ حَيْضَةً كَثِيرَةً شَدِيدَةً فَأَتَيْتُ النَّبِيَّ صلى الله عليه وسلم أَسْتَفْتِيهِ وَأُخْبِرُهُ فَوَجَدْتُهُ فِي بَيْتِ أُخْتِي زَيْنَبَ بِنْتِ جَحْشٍ فَقُلْتُ يَا رَسُولَ اللَّهِ إِنِّي أُسْتَحَاضُ حَيْضَةً كَثِيرَةً شَدِيدَةً فَمَا تَأْمُرُنِي فِيهَا قَدْ مَنَعَتْنِي الصِّيَامَ وَالصَّلاَةَ قَالَ ‏"‏ أَنْعَتُ لَكِ الْكُرْسُفَ فَإِنَّهُ يُذْهِبُ الدَّمَ ‏"‏ ‏.‏ قَالَتْ هُوَ أَكْثَرُ مِنْ ذَلِكَ قَالَ ‏"‏ فَتَلَجَّمِي ‏"‏ ‏.‏ قَالَتْ هُوَ أَكْثَرُ مِنْ ذَلِكَ قَالَ ‏"‏ فَاتَّخِذِي ثَوْبًا ‏"‏ ‏.‏ قَالَتْ هُوَ أَكْثَرُ مِنْ ذَلِكَ إِنَّمَا أَثُجُّ ثَجًّا فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ سَآمُرُكِ بِأَمْرَيْنِ أَيَّهُمَا صَنَعْتِ أَجْزَأَ عَنْكِ فَإِنْ قَوِيتِ عَلَيْهِمَا فَأَنْتِ أَعْلَمُ ‏"‏ ‏.‏ فَقَالَ ‏"‏ إِنَّمَا هِيَ رَكْضَةٌ مِنَ الشَّيْطَانِ فَتَحَيَّضِي سِتَّةَ أَيَّامٍ أَوْ سَبْعَةَ أَيَّامٍ فِي عِلْمِ اللَّهِ ثُمَّ اغْتَسِلِي فَإِذَا رَأَيْتِ أَنَّكِ قَدْ طَهُرْتِ وَاسْتَنْقَأْتِ فَصَلِّي أَرْبَعًا وَعِشْرِينَ لَيْلَةً أَوْ ثَلاَثًا وَعِشْرِينَ لَيْلَةً وَأَيَّامَهَا وَصُومِي وَصَلِّي فَإِنَّ ذَلِكِ يُجْزِئُكِ وَكَذَلِكِ فَافْعَلِي كَمَا تَحِيضُ النِّسَاءُ وَكَمَا يَطْهُرْنَ لِمِيقَاتِ حَيْضِهِنَّ وَطُهْرِهِنَّ فَإِنْ قَوِيتِ عَلَى أَنْ تُؤَخِّرِي الظُّهْرَ وَتُعَجِّلِي الْعَصْرَ ثُمَّ تَغْتَسِلِينَ حِينَ تَطْهُرِينَ وَتُصَلِّينَ الظُّهْرَ وَالْعَصْرَ جَمِيعًا ثُمَّ تُؤَخِّرِينَ الْمَغْرِبَ وَتُعَجِّلِينَ الْعِشَاءَ ثُمَّ تَغْتَسِلِينَ وَتَجْمَعِينَ بَيْنَ الصَّلاَتَيْنِ فَافْعَلِي وَتَغْتَسِلِينَ مَعَ الصُّبْحِ وَتُصَلِّينَ وَكَذَلِكِ فَافْعَلِي وَصُومِي إِنْ قَوِيتِ عَلَى ذَلِكِ ‏"‏ ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ وَهُوَ أَعْجَبُ الأَمْرَيْنِ إِلَىَّ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَرَوَاهُ عُبَيْدُ اللَّهِ بْنُ عَمْرٍو الرَّقِّيُّ وَابْنُ جُرَيْجٍ وَشَرِيكٌ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ عَنْ عَمِّهِ عِمْرَانَ عَنْ أُمِّهِ حَمْنَةَ إِلاَّ أَنَّ ابْنَ جُرَيْجٍ يَقُولُ عُمَرُ بْنُ طَلْحَةَ وَالصَّحِيحُ عِمْرَانُ بْنُ طَلْحَةَ ‏.‏ قَالَ وَسَأَلْتُ مُحَمَّدًا عَنْ هَذَا الْحَدِيثِ فَقَالَ هُوَ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَهَكَذَا قَالَ أَحْمَدُ بْنُ حَنْبَلٍ هُوَ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَالَ أَحْمَدُ وَإِسْحَاقُ فِي الْمُسْتَحَاضَةِ إِذَا كَانَتْ تَعْرِفُ حَيْضَهَا بِإِقْبَالِ الدَّمِ وَإِدْبَارِهِ وَإِقْبَالُهُ أَنْ يَكُونَ أَسْوَدَ ‏.‏ وَإِدْبَارُهُ أَنْ يَتَغَيَّرَ إِلَى الصُّفْرَةِ فَالْحُكْمُ لَهَا عَلَى حَدِيثِ فَاطِمَةَ بِنْتِ أَبِي حُبَيْشٍ وَإِنْ كَانَتِ الْمُسْتَحَاضَةُ لَهَا أَيَّامٌ مَعْرُوفَةٌ قَبْلَ أَنْ تُسْتَحَاضَ فَإِنَّهَا تَدَعُ الصَّلاَةَ أَيَّامَ أَقْرَائِهَا ثُمَّ تَغْتَسِلُ وَتَتَوَضَّأُ لِكُلِّ صَلاَةٍ وَتُصَلِّي وَإِذَا اسْتَمَرَّ بِهَا الدَّمُ وَلَمْ يَكُنْ لَهَا أَيَّامٌ مَعْرُوفَةٌ وَلَمْ تَعْرِفِ الْحَيْضَ بِإِقْبَالِ الدَّمِ وَإِدْبَارِهِ فَالْحُكْمُ لَهَا عَلَى حَدِيثِ حَمْنَةَ بِنْتِ جَحْشٍ ‏.‏ وَكَذَلِكَ قَالَ أَبُو عُبَيْدٍ ‏.‏ وَقَالَ الشَّافِعِيُّ الْمُسْتَحَاضَةُ إِذَا اسْتَمَرَّ بِهَا الدَّمُ فِي أَوَّلِ مَا رَأَتْ فَدَامَتْ عَلَى ذَلِكَ فَإِنَّهَا تَدَعُ الصَّلاَةَ مَا بَيْنَهَا وَبَيْنَ خَمْسَةَ عَشَرَ يَوْمًا فَإِذَا طَهُرَتْ فِي خَمْسَةَ عَشَرَ يَوْمًا أَوْ قَبْلَ ذَلِكَ فَإِنَّهَا أَيَّامُ حَيْضٍ فَإِذَا رَأَتِ الدَّمَ أَكْثَرَ مِنْ خَمْسَةَ عَشَرَ يَوْمًا فَإِنَّهَا تَقْضِي صَلاَةَ أَرْبَعَةَ عَشَرَ يَوْمًا ثُمَّ تَدَعُ الصَّلاَةَ بَعْدَ ذَلِكَ أَقَلَّ مَا تَحِيضُ النِّسَاءُ وَهُوَ يَوْمٌ وَلَيْلَةٌ ‏.‏ قَالَ أَبُو عِيسَى وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِي أَقَلِّ الْحَيْضِ وَأَكْثَرِهِ فَقَالَ بَعْضُ أَهْلِ الْعِلْمِ أَقَلُّ الْحَيْضِ ثَلاَثَةٌ وَأَكْثَرُهُ عَشَرَةٌ ‏.‏ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَأَهْلِ الْكُوفَةِ وَبِهِ يَأْخُذُ ابْنُ الْمُبَارَكِ وَرُوِيَ عَنْهُ خِلاَفُ هَذَا ‏.‏ وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ مِنْهُمْ عَطَاءُ بْنُ أَبِي رَبَاحٍ أَقَلُّ الْحَيْضِ يَوْمٌ وَلَيْلَةٌ وَأَكْثَرُهُ خَمْسَةَ عَشَرَ يَوْمًا ‏.‏ وَهُوَ قَوْلُ مَالِكٍ وَالأَوْزَاعِيِّ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ وَأَبِي عُبَيْدٍ ‏.‏
 
Hamnah bint Jahsh (رضئ اللہ تعالی عنہا) narrated that she had a case of blood flow that was severe and excessive. She said,  'I went to the Prophet (صلى الله عليه و آله وسلم) to inform him and ask him about it. I found him in the house of my sister Ummul Momineen Zainab bint Jahsh (رضئ اللہ تعالی عنہا). I said, 'O Apostle of Allah (صلى الله عليه و آله وسلم)! I suffer from a case of severe and excessive blood flow. So what do you order me to do for it, and does this prevent me from fasting and prayer?' He said : 'Tie a cotton rag around yourself and the bIood will go away.' I said, 'It is more than that.' He said : 'Make it tight.' I said, 'It is more than that.' He said : 'Then use a cloth (to bind it).' I said, it is more than that. It flows too much.' So the Prophet (صلى الله عليه و آله وسلم) said: 'I will order you to do one of two things, which ever of them you do, it will be acceptable for you. You should know which of them you are able to do.' Then he said : 'This is only a blow from Shaitan. Menstruation is for six or seven days, which Allah knows. After it, perform Ghusl. When you see that you have become pure and clean, then perform Salah for twenty-three or twenty-four nights and their days. Perform Salah and fast, and that will be acceptable for you. So do this (if you can) just as (other) women who menstruate and become pure during their periods of menstruation and purity. If (not, and) you are able to delay Zuhr and hasten Asr then perform Ghusl when you have become pure, and pray Zuhr and Asr together. Then delay Maghrib and hasten Isha, then perform Ghusl and combine the two prayers. So do this (if you are able). Then perform Ghusl with the dawn and pray. Do this, and fast if you are able to do so.' Then Allah's Apostle (صلى الله عليه و آله وسلم) said : 'That is what is preferable to me of the two.'" 
 
Imam Tirmidhi said this Hadith is Hasan Sahih.  Ubaidullah bin Amr ar-Raqqi, Ibn Juraij, and Sharik (all) related it from Abdullah bin Muhammad bin Aqil, from Ibrahim bin Muhammad bin Talhah, from his uncle Imran, from his mother Hamnah.  But Juraij said, 'Umar bin Talhah' and what is correct is 'Imran bin Talhah'.  He said, I asked Mohammad about this Hadith.  He said, it is a Hasan Sahih Hadith. The same was said by Ahmad bin Hanbal who said, it is Hasan Sahih Hadith.  Ahmad and Ishaq said about al-Mustahadah : When the woman can distinguish her menstruation by its blood and the blood that comes at the end of it - such that its blood is black and that which comes after it changes to yellow - then she is to act according to the Hadith of Fatimah bin Abi Hubaish (رضئ اللہ تعالی عنہا).  If,  in the case of al-Mustahadah, she is aware of for her menstruation days, then she leaves the Salah for the days of her period.  Then she performs Ghusl and she performs Wudu for every Salah and prays.  If her blood were to continue, without her having normal days (of menstrual flow), and she cannot recognize whether the blood is from that of menstruation or after it, then she is to act according to the Hadith of Hamnah bin Jahsh (رضئ اللہ تعالی عنہا).  This was also said by Abu Ubaid. 
 
Ash-Shafi'i said, al-Mustahadah is the one whose blood continues without ceasing from when she first saw it.  She is to leave prayer for what is between that time and twenty five days.  When  she becomes pure on the twenty fifth day or before that, then these are the days of her menstruation.  If she sees that the blood lasts for more than twenty five days, then she prays for twenty four days, then stops praying for the last possible period of menstruation of an average woman and that is a day and a night. 
 
Imam Tirmidhi said, the people of knowledge differ over the least amount of time for menstruation as well as the most it will be.  This is the saying of Sufyan ath-Thawri and the people of Kufah.  It was also ascribed to by Ibn al-Mubarak, and opposite of that has been related from him as well.  Some of the people of knowledge, among the Ata bin Abi Rabah, say that the least for menstruation is a day and a night and the most is twenty five days.  And this is the saying of Malik, al-Awzai, Ash-Safi'i, Ahmad, Ishaq and Abu Ubaid.
 
 
حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا اللَّيْثُ، عَنِ ابْنِ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّهَا قَالَتِ اسْتَفْتَتْ أُمُّ حَبِيبَةَ ابْنَةُ جَحْشٍ رَسُولَ اللَّهِ صلى الله عليه وسلم فَقَالَتْ إِنِّي أُسْتَحَاضُ فَلاَ أَطْهُرُ أَفَأَدَعُ الصَّلاَةَ فَقَالَ ‏ "‏ لاَ إِنَّمَا ذَلِكِ عِرْقٌ فَاغْتَسِلِي ثُمَّ صَلِّي ‏"‏ ‏.‏ فَكَانَتْ تَغْتَسِلُ لِكُلِّ صَلاَةٍ ‏.‏ قَالَ قُتَيْبَةُ قَالَ اللَّيْثُ لَمْ يَذْكُرِ ابْنُ شِهَابٍ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم أَمَرَ أُمَّ حَبِيبَةَ أَنْ تَغْتَسِلَ عِنْدَ كُلِّ صَلاَةٍ وَلَكِنَّهُ شَيْءٌ فَعَلَتْهُ هِيَ ‏.‏ قَالَ أَبُو عِيسَى وَيُرْوَى هَذَا الْحَدِيثُ عَنِ الزُّهْرِيِّ عَنْ عَمْرَةَ عَنْ عَائِشَةَ قَالَتِ اسْتَفْتَتْ أُمُّ حَبِيبَةَ بِنْتُ جَحْشٍ رَسُولَ اللَّهِ صلى الله عليه وسلم ‏.‏ وَقَدْ قَالَ بَعْضُ أَهْلِ الْعِلْمِ الْمُسْتَحَاضَةُ تَغْتَسِلُ عِنْدَ كُلِّ صَلاَةٍ ‏.‏ وَرَوَى الأَوْزَاعِيُّ عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ وَعَمْرَةَ عَنْ عَائِشَةَ ‏.‏
 
Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) narrated that Umm Habibah hint Jahsh (رضئ اللہ تعالی عنہا) sought a verdict from Allah's Apostle (). She said 'I suffer from persistent bleeding such that I do not become pure. Shall I give up the Salah?' He said: 'No, that is only a blood vein. So perform Ghusl then pray.' So she would perform Ghusl for each prayer." 
 
Qutaibah said, al-Laith said, Ibn Shihab (az-Zuhri one of the narrators) did not mention that Allah Apostle (صلى الله عليه و آله وسلم) ordered Umm Habibah (رضئ اللہ تعالی عنہا) to perform Ghusl for each prayer, but that was something that she did on her own. Imam Tirmidhi said, this Hadith was reported from Az-Zuhri from Amrah from Ummul Momineen Aisha (رضئ اللہ تعالی عنہا), saying 'Umm Habibah bin Hahsh (رضئ اللہ تعالی عنہا) sought a verdict from Allah's Apostle (صلى الله عليه و آله وسلم).  Some of the people of knowledge said that al-Mustahadah should perform Ghusl for each prayer.  And al-Awza'i has narrated it from Az-Zuhri from Urwah and Amrah, from Ummul Momineen Aisha (رضئ اللہ تعالی عنہا).
 

 حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلاَبَةَ، عَنْ مُعَاذَةَ، أَنَّ امْرَأَةً، سَأَلَتْ عَائِشَةَ قَالَتْ أَتَقْضِي إِحْدَانَا صَلاَتَهَا أَيَّامَ مَحِيضِهَا فَقَالَتْ أَحَرُورِيَّةٌ أَنْتِ قَدْ كَانَتْ إِحْدَانَا تَحِيضُ فَلاَ تُؤْمَرُ بِقَضَاءٍ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدْ رُوِيَ عَنْ عَائِشَةَ مِنْ غَيْرِ وَجْهٍ أَنَّ الْحَائِضَ لاَ تَقْضِي الصَّلاَةَ ‏.‏ وَهُوَ قَوْلُ عَامَّةِ الْفُقَهَاءِ لاَ اخْتِلاَفَ بَيْنَهُمْ فِي أَنَّ الْحَائِضَ تَقْضِي الصَّوْمَ وَلاَ تَقْضِي الصَّلاَةَ ‏.‏
 
Mu'adhah (رضئ اللہ تعالی عنہ) narrated that a woman asked Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) shouldn't one of us make up her prayers the days of her menstruation?" She said, "Are you one of the Haruriyyah? Indeed we would menstruate, and we were not ordered to make up."
 
Imam Tirmidhi said this Hadith is Hasan Sahih.  And it has been reported from more than one route from Ummul Momineen Aisha (رضئ اللہ تعالی عنہا), that the menstruating woman does not make up the prayer.  This is the saying of the Fuqaha in general and there is no difference among them that the menstruating woman makes up the fasts, but she does not make up the prayers.
 
Explanation
 
Harūrīyya (الحرورية) were an early Muslim sect during Rashidun Caliphate (632-661). They are named after their leader Habīb ibn-Yazīd al-Harūrī. They were a branch of Kharajis who turned against Hadhrat Ali (رضئ اللہ تعالی عنہ). 
 
 
 
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، وَالْحَسَنُ بْنُ عَرَفَةَ، قَالاَ حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَيَّاشٍ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏"‏ لاَ تَقْرَإِ الْحَائِضُ وَلاَ الْجُنُبُ شَيْئًا مِنَ الْقُرْآنِ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَلِيٍّ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ ابْنِ عُمَرَ حَدِيثٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ إِسْمَاعِيلَ بْنِ عَيَّاشٍ عَنْ مُوسَى بْنِ عُقْبَةَ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏"‏ لاَ يَقْرَإِ الْجُنُبُ وَلاَ الْحَائِضُ ‏"‏ ‏.‏ وَهُوَ قَوْلُ أَكْثَرِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ مِثْلِ سُفْيَانَ الثَّوْرِيِّ وَابْنِ الْمُبَارَكِ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ قَالُوا لاَ تَقْرَأُ الْحَائِضُ وَلاَ الْجُنُبُ مِنَ الْقُرْآنِ شَيْئًا إِلاَّ طَرَفَ الآيَةِ وَالْحَرْفَ وَنَحْوَ ذَلِكَ وَرَخَّصُوا لِلْجُنُبِ وَالْحَائِضِ فِي التَّسْبِيحِ وَالتَّهْلِيلِ ‏.‏ قَالَ وَسَمِعْتُ مُحَمَّدَ بْنَ إِسْمَاعِيلَ يَقُولُ إِنَّ إِسْمَاعِيلَ بْنَ عَيَّاشٍ يَرْوِي عَنْ أَهْلِ الْحِجَازِ وَأَهْلِ الْعِرَاقِ أَحَادِيثَ مَنَاكِيرَ ‏.‏ كَأَنَّهُ ضَعَّفَ رِوَايَتَهُ عَنْهُمْ فِيمَا يَنْفَرِدُ بِهِ ‏.‏ وَقَالَ إِنَّمَا حَدِيثُ إِسْمَاعِيلَ بْنِ عَيَّاشٍ عَنْ أَهْلِ الشَّأْمِ ‏.‏ وَقَالَ أَحْمَدُ بْنُ حَنْبَلٍ إِسْمَاعِيلُ بْنُ عَيَّاشٍ أَصْلَحُ مِنْ بَقِيَّةَ وَلِبَقِيَّةَ أَحَادِيثُ مَنَاكِيرُ عَنِ الثِّقَاتِ ‏.‏ قَالَ أَبُو عِيسَى حَدَّثَنِي أَحْمَدُ بْنُ الْحَسَنِ قَالَ سَمِعْتُ أَحْمَدَ بْنَ حَنْبَلٍ يَقُولُ ذَلِكَ ‏.‏
 
Ibn Umar (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said: "The menstruating woman does not recite, nor the Junub, anything from the Qur'an."
 
He said, there is narration on this topic from Hadhrat Ali (رضئ اللہ تعالی عنہ). Imam Tirmidhi said, we do not know of the Hadith of Ibm Umar (رضئ اللہ تعالی عنہ) except from the narration of Ismail bin Ayyash, from Musa bin Uqbah, from Nafi, from Ibn Umar (رضئ اللہ تعالی عنہ) from the Prophet (صلى الله عليه و آله وسلم) that he said - the menstruating woman does not recite, nor the Junub.  This is the saying of  most of the people of knowledge among the companions of the Prophet (صلى الله عليه و آله وسلم), the Tabi'in, and those after them, like Sufyan ath-Thawri, Ibn al-Mubarak, Ash-Shafi'i, Ahmad and Ishaq; they all say that the menstruating and the Junub do not recite anything from the Quran, except for the first part of the verse, or a word or the like.  They permit Tasbih and Tahlil for the Junub and menstruating persons. He said I heard Ismail saying, Ismail bin Ayyash reported objectionable Ahadith from the people of Hijaz and Iraq.  It is as if he graded him weak in the case of those narrations which he alone narrated from them.  And he said, Ismail bin Ayyash is the one who also narrated from the people of Ash-Sham (Syria).  Ahmad bin Hanbal said, Ismail bin Ayyash is better than Baqiyyah. There are some Ahadith that Baqiyyah narrated from trustworthy narrators that are objectionable. Imam Tirmidhi said, Ahmad bin al-Hasan narrated that to me, he said, I heard Ahmad bin Hanbal saying that.
 
حَدَّثَنَا بُنْدَارٌ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، عَنْ سُفْيَانَ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنِ الأَسْوَدِ، عَنْ عَائِشَةَ، قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا حِضْتُ يَأْمُرُنِي أَنْ أَتَّزِرَ ثُمَّ يُبَاشِرُنِي ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أُمِّ سَلَمَةَ وَمَيْمُونَةَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عَائِشَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ وَبِهِ يَقُولُ الشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ ‏.‏
 
Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) narrated that (sometimes) when I would menstruate, Allah's Apostle (صلى الله عليه و آله وسلم) ordered me to wear a waist wrap, then he would fondle with me."
 
He said there are narrations on this topic from Ummul Momineen  Umm Salamah (رضئ اللہ تعالی عنہا) and Ummul Momineen Maimunah (رضئ اللہ تعالی عنہا).  Imam Tirmidhi said, the Hadith of Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) is a Hasan Sahih Hadith.  This (permissibility of fondling with a menstruating wife) is the saying of more than one of the people of knowledge among the companions of Prophet (صلى الله عليه و آله وسلم) and the Tabi'in, and it is the view of Ash-Shafi'i, Ahmad and Ishaq.
 
 
حَدَّثَنَا عَبَّاسٌ الْعَنْبَرِيُّ، وَمُحَمَّدُ بْنُ عَبْدِ الأَعْلَى، قَالاَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، حَدَّثَنَا مُعَاوِيَةُ بْنُ صَالِحٍ، عَنِ الْعَلاَءِ بْنِ الْحَارِثِ، عَنْ حَرَامِ بْنِ مُعَاوِيَةَ، عَنْ عَمِّهِ عَبْدِ اللَّهِ بْنِ سَعْدٍ، قَالَ سَأَلْتُ النَّبِيَّ صلى الله عليه وسلم عَنْ مُوَاكَلَةِ الْحَائِضِ فَقَالَ ‏ "‏ وَاكِلْهَا ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَائِشَةَ وَأَنَسٍ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عَبْدِ اللَّهِ بْنِ سَعْدٍ حَدِيثٌ حَسَنٌ غَرِيبٌ ‏.‏ وَهُوَ قَوْلُ عَامَّةِ أَهْلِ الْعِلْمِ لَمْ يَرَوْا بِمُوَاكَلَةِ الْحَائِضِ بَأْسًا ‏.‏ وَاخْتَلَفُوا فِي فَضْلِ وَضُوئِهَا فَرَخَّصَ فِي ذَلِكَ بَعْضُهُمْ وَكَرِهَ بَعْضُهُمْ فَضْلَ طَهُورِهَا ‏.‏
 
Abdullah bin Sa'd (رضئ اللہ تعالی عنہ) narrated that I asked the Prophet (صلى الله عليه و آله وسلم) about eating with a menstruating woman. He said: "Eat with her." 
 
He said there are narrations on this topic from Ummul Momineen Aisha and Anas (رضئ اللہ تعالی عنہما).  Imam Tirmidhi said, the Hadith of Abdullah bin Sa'd is a Hasan Sahih Hadith.  And it is the saying of the people of knowledge in general; they did not see any harm in eating with a menstruating woman.  They differ over what is leftover from her Wudu.  Some of them permitted it and some of them disliked using the leftover of water she used for purification.
 
 

حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا عَبِيدَةُ بْنُ حُمَيْدٍ، عَنِ الأَعْمَشِ، عَنْ ثَابِتِ بْنِ عُبَيْدٍ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، قَالَ قَالَتْ لِي عَائِشَةُ قَالَ لِي رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ نَاوِلِينِي الْخُمْرَةَ مِنَ الْمَسْجِدِ ‏"‏ ‏.‏ قَالَتْ قُلْتُ إِنِّي حَائِضٌ ‏.‏ قَالَ ‏"‏ إِنَّ حَيْضَتَكِ لَيْسَتْ فِي يَدِكِ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ وَأَبِي هُرَيْرَةَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عَائِشَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَهُوَ قَوْلُ عَامَّةِ أَهْلِ الْعِلْمِ لاَ نَعْلَمُ بَيْنَهُمُ اخْتِلاَفًا فِي ذَلِكَ بِأَنْ لاَ بَأْسَ أَنْ تَتَنَاوَلَ الْحَائِضُ شَيْئًا مِنَ الْمَسْجِدِ ‏.‏
 
Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) said to me : 'Bring me the prayer mat (الْخُمْرَةَ) from the Masjid.' She said : "I said : 'I am menstruating.' He said : 'Indeed your menstruation is not in your hand.'" 
 
He said there are narrations on this topic from Ibn Umar and Abu Hurairah (رضئ اللہ تعالی عنہما).  Imam Tirmidhi said, the Hadith of Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) is a Hassan Sahih Hadith.  This is the saying of the people of knowledge, in general, and we do not know if there is any difference of opinion among them,  that there is no harm in a menstruating woman getting something from the Masjid.
 
 
حَدَّثَنَا بُنْدَارٌ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، وَعَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، وَبَهْزُ بْنُ أَسَدٍ، قَالُوا حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ حَكِيمٍ الأَثْرَمِ، عَنْ أَبِي تَمِيمَةَ الْهُجَيْمِيِّ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏"‏ مَنْ أَتَى حَائِضًا أَوِ امْرَأَةً فِي دُبُرِهَا أَوْ كَاهِنًا فَقَدْ كَفَرَ بِمَا أُنْزِلَ عَلَى مُحَمَّدٍ صلى الله عليه وسلم ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى لاَ نَعْرِفُ هَذَا الْحَدِيثَ إِلاَّ مِنْ حَدِيثِ حَكِيمٍ الأَثْرَمِ عَنْ أَبِي تَمِيمَةَ الْهُجَيْمِيِّ عَنْ أَبِي هُرَيْرَةَ ‏.‏ وَإِنَّمَا مَعْنَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ عَلَى التَّغْلِيظِ ‏.‏ وَقَدْ رُوِيَ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏"‏ مَنْ أَتَى حَائِضًا فَلْيَتَصَدَّقْ بِدِينَارٍ ‏"‏ ‏.‏ فَلَوْ كَانَ إِتْيَانُ الْحَائِضِ كُفْرًا لَمْ يُؤْمَرْ فِيهِ بِالْكَفَّارَةِ ‏.‏ وَضَعَّفَ مُحَمَّدٌ هَذَا الْحَدِيثَ مِنْ قِبَلِ إِسْنَادِهِ ‏.‏ وَأَبُو تَمِيمَةَ الْهُجَيْمِيُّ اسْمُهُ طَرِيفُ بْنُ مُجَالِدٍ ‏.‏
 
Abu Hurairah (رضئ اللہ تعالی عنہ) narrated that  the Prophet (صلى الله عليه و آله وسلم) said,  "Whoever engages in sexual intercourse with a menstruating woman, or a woman in her anus, consults a soothsayer, then he has disbelieved in what was revealed to Muhammad (صلى الله عليه و آله وسلم)." 
 
Imam Tirmidhi said, we do not know this Hadith except as a narration of Hakim al-Athram, from Abu Tamimah al-Hujaimi from Abu Hurairah (رضئ اللہ تعالی عنہ).  According to the people of knowledge, this meant to indicate the severity of it.  It has been reported that the 'Prophet (صلى الله عليه و آله وسلم) said, 'whoever engages in sexual intercourse with a menstruating woman, then let him give a dinar in charity'.  Thus, if entering into a menstruating woman was (an absolute) disbelief, he would not have ordered an expiation for it. Mohammad graded this Hadith weak due to its chain.  And Abu Tamimah's name is Tarif bin Mujahid.
 
 
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا شَرِيكٌ، عَنْ خُصَيْفٍ، عَنْ مِقْسَمٍ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم فِي الرَّجُلِ يَقَعُ عَلَى امْرَأَتِهِ وَهِيَ حَائِضٌ قَالَ ‏ "‏ يَتَصَدَّقُ بِنِصْفِ دِينَارٍ ‏"‏ ‏.‏
 
Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said about a man who had sexual intercourse with his wife while she is menstruating: "He should give half a Dinar in charity."
 

 
Ibn Abbas (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said: "When the blood is red then (give) a Dinar. And when the blood is yellow then half Dinar." 
 
Imam Tirmidhi said the Hadith about expiation for entering into the menstruating woman has been narrated from Ibn Abbas (رضئ اللہ تعالی عنہ) both as his own statement, as well as a statement from the Prophet (صلى الله عليه و آله وسلم).  And this is the saying of some of the people of knowledge, and it is the view of Ahmad and Ishaq.  Ibn al-Mubarak said, 'he must seek forgiveness from his Lord but there is no atonement due from him.  Something similar to the statement of Ibn al-Mubarak has been reported from some of the Tabi'in, among them, Sa'id bin Jubair, and Ibrahim (an-Nakha'i).  And it is the view of the scholars of the lands in general.
 

حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ فَاطِمَةَ بِنْتِ الْمُنْذِرِ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ، أَنَّ امْرَأَةً، سَأَلَتِ النَّبِيَّ صلى الله عليه وسلم عَنِ الثَّوْبِ يُصِيبُهُ الدَّمُ مِنَ الْحَيْضَةِ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ حُتِّيهِ ثُمَّ اقْرُصِيهِ بِالْمَاءِ ثُمَّ رُشِّيهِ وَصَلِّي فِيهِ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ وَأُمِّ قَيْسٍ بِنْتِ مِحْصَنٍ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَسْمَاءَ فِي غَسْلِ الدَّمِ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدِ اخْتَلَفَ أَهْلُ الْعِلْمِ فِي الدَّمِ يَكُونُ عَلَى الثَّوْبِ فَيُصَلِّي فِيهِ قَبْلَ أَنْ يَغْسِلَهُ قَالَ بَعْضُ أَهْلِ الْعِلْمِ مِنَ التَّابِعِينَ إِذَا كَانَ الدَّمُ مِقْدَارَ الدِّرْهَمِ فَلَمْ يَغْسِلْهُ وَصَلَّى فِيهِ أَعَادَ الصَّلاَةَ ‏.‏ وَقَالَ بَعْضُهُمْ إِذَا كَانَ الدَّمُ أَكْثَرَ مِنْ قَدْرِ الدِّرْهَمِ أَعَادَ الصَّلاَةَ ‏.‏ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَابْنِ الْمُبَارَكِ ‏.‏ وَلَمْ يُوجِبْ بَعْضُ أَهْلِ الْعِلْمِ مِنَ التَّابِعِينَ وَغَيْرِهِمْ عَلَيْهِ الإِعَادَةَ وَإِنْ كَانَ أَكْثَرَ مِنْ قَدْرِ الدِّرْهَمِ ‏.‏ وَبِهِ يَقُولُ أَحْمَدُ وَإِسْحَاقُ ‏.‏ وَقَالَ الشَّافِعِيُّ يَجِبُ عَلَيْهِ الْغَسْلُ وَإِنْ كَانَ أَقَلَّ مِنْ قَدْرِ الدِّرْهَمِ وَشَدَّدَ فِي ذَلِكَ ‏.‏
 
Asma' bint Abu Bakr (رضئ اللہ تعالی عنہا) narrated that a woman asked the Prophet (صلى الله عليه و آله وسلم) about a garment that was touched by some menstrual blood.  Allah's Apostle (صلى الله عليه و آله وسلم) said: "Remove it, and scrub it, then rinse it and pray in it".  
 
He said, there are narrations on this topic from Abu Hurairah and Umm Qais bint Mihsan (رضئ اللہ تعالی عنہما).  Imam Tirmidhi said the Hadith of Asma (رضئ اللہ تعالی عنہا) about washing the blood is a Hasan Sahih Hadith.  The people of knowledge have differed over the case of blood getting on the garment when one prays in it before washing. Some of the people of knowledge among the Tabi'in said that when the blood is of the size of a Dirham, and one does not wash it, then prays in it, then they should repeat the prayer. Some of the them said that when the blood is more than the size of a Dirham, the prayer is repeated.  This is the saying of Sufyan ath-Thawri and Ibn al-Mubarak.  Some of the people knowledge among the Tabi'in and others did not consider it required to repeat the prayer, even if it was larger than the size of a Dirham.  This is the saying of Ahmad and Ishaq.  Ash-Shafi'i said that it is obligatory to wash it, even if it is less than a Dirham and he was firm on that.
 

حَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ الْجَهْضَمِيُّ، حَدَّثَنَا شُجَاعُ بْنُ الْوَلِيدِ أَبُو بَدْرٍ، عَنْ عَلِيِّ بْنِ عَبْدِ الأَعْلَى، عَنْ أَبِي سَهْلٍ، عَنْ مُسَّةَ الأَزْدِيَّةِ، عَنْ أُمِّ سَلَمَةَ، قَالَتْ كَانَتِ النُّفَسَاءُ تَجْلِسُ عَلَى عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم أَرْبَعِينَ يَوْمًا فَكُنَّا نَطْلِي وُجُوهَنَا بِالْوَرْسِ مِنَ الْكَلَفِ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ أَبِي سَهْلٍ عَنْ مُسَّةَ الأَزْدِيَّةِ عَنْ أُمِّ سَلَمَةَ ‏.‏ وَاسْمُ أَبِي سَهْلٍ كَثِيرُ بْنُ زِيَادٍ ‏.‏ قَالَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَلِيُّ بْنُ عَبْدِ الأَعْلَى ثِقَةٌ وَأَبُو سَهْلٍ ثِقَةٌ ‏.‏ وَلَمْ يَعْرِفْ مُحَمَّدٌ هَذَا الْحَدِيثَ إِلاَّ مِنْ حَدِيثِ أَبِي سَهْلٍ ‏.‏ وَقَدْ أَجْمَعَ أَهْلُ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ عَلَى أَنَّ النُّفَسَاءَ تَدَعُ الصَّلاَةَ أَرْبَعِينَ يَوْمًا إِلاَّ أَنْ تَرَى الطُّهْرَ قَبْلَ ذَلِكَ فَإِنَّهَا تَغْتَسِلُ وَتُصَلِّي ‏.‏ فَإِذَا رَأَتِ الدَّمَ بَعْدَ الأَرْبَعِينَ فَإِنَّ أَكْثَرَ أَهْلِ الْعِلْمِ قَالُوا لاَ تَدَعُ الصَّلاَةَ بَعْدَ الأَرْبَعِينَ وَهُوَ قَوْلُ أَكْثَرِ الْفُقَهَاءِ ‏.‏ وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَابْنُ الْمُبَارَكِ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ ‏.‏ وَيُرْوَى عَنِ الْحَسَنِ الْبَصْرِيِّ أَنَّهُ قَالَ إِنَّهَا تَدَعُ الصَّلاَةَ خَمْسِينَ يَوْمًا إِذَا لَمْ تَرَ الطُّهْرَ ‏.‏ وَيُرْوَى عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ وَالشَّعْبِيِّ سِتِّينَ يَوْمًا ‏.‏
 
Ummul Momineen Umm Salamah (رضئ اللہ تعالی عنہا) narrated  that the time of waiting for Nifas (after delivery of a child) during the time of AIlah's Apostle (صلى الله عليه و آله وسلم) was forty days. We used to scrub our faces with (something known as) reddish-brown Warse." 
 
Imam Tirmidhi said this Hadith is Gharib (weak) as we do not know of it except as a narration of Abu Sahl from Mussah al-Azdiyyah, from Ummul Momineen Umm Salamah (رضئ اللہ تعالی عنہا).  Abu Sahl's name is Kathir bin Ziyad. Mohammad bin Ismail (al-Bukhari) said, Ali bin Abdullah (one of the narrators) is highly trustworthy and Abu Sahl is trustworthy.  He did not know this Hadith to be from other than the narration of Abu Sahl.  The people of knowledge among the companions of the Prophet (صلى الله عليه و آله وسلم), the Tabi'in and those after them agree that the woman under Nifas leaves the prayer for forty days, unless she sees that she has become pure before that, then she is to perform Ghusl and pray.  If she sees blood after forty days, then most of the people of knowledge say that she does not leave the prayer after forty days.  This is the opinion of most of the Fuqaha.
 
 

CHAPTER (106)

باب مَا جَاءَ فِي الرَّجُلِ يَطُوفُ عَلَى نِسَائِهِ بِغُسْلٍ وَاحِدٍ‏‏

What has been related about  the person going to all his wives with one Ghusl

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith #140
حَدَّثَنَا بُنْدَارٌ، مُحَمَّدُ بْنُ بَشَّارٍ حَدَّثَنَا أَبُو أَحْمَدَ، حَدَّثَنَا سُفْيَانُ، عَنْ مَعْمَرٍ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَطُوفُ عَلَى نِسَائِهِ فِي غُسْلٍ وَاحِدٍ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أَبِي رَافِعٍ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَنَسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَطُوفُ عَلَى نِسَائِهِ بِغُسْلٍ وَاحِدٍ ‏.‏ وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْهُمُ الْحَسَنُ الْبَصْرِيُّ أَنْ لاَ بَأْسَ أَنْ يَعُودَ قَبْلَ أَنْ يَتَوَضَّأَ ‏.‏ وَقَدْ رَوَى مُحَمَّدُ بْنُ يُوسُفَ هَذَا عَنْ سُفْيَانَ فَقَالَ عَنْ أَبِي عُرْوَةَ عَنْ أَبِي الْخَطَّابِ عَنْ أَنَسٍ ‏.‏ وَأَبُو عُرْوَةَ هُوَ مَعْمَرُ بْنُ رَاشِدٍ ‏.‏ وَأَبُو الْخَطَّابِ قَتَادَةُ بْنُ دِعَامَةَ ‏.‏ قَالَ أَبُو عِيسَى وَرَوَاهُ بَعْضُهُمْ عَنْ مُحَمَّدِ بْنِ يُوسُفَ عَنْ سُفْيَانَ عَنِ ابْنِ أَبِي عُرْوَةَ عَنْ أَبِي الْخَطَّابِ ‏.‏ وَهُوَ خَطَأٌ وَالصَّحِيحُ عَنْ أَبِي عُرْوَةَ ‏.‏
 
Anas (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) would go around to his wives with one Ghusl." 
 
He said there is narration on this topic from Abu Rafi (رضئ اللہ تعالی عنہ).  Imam Tirmidhi said, the Hadith of Anas (رضئ اللہ تعالی عنہ) (that the Prophet ﷺ would go around to his women with one ghusl) is Hasan Sahih. This is the saying of more than one of the people of knowledge.  Among them Hasan al-Basri, who said that there is no harm in repeating it before performing Wudu. Mohammad bin Yusuf has reported this from Sufyan, and he said from Abu Urwah, from Abu al-Khattab, from Anas (رضئ اللہ تعالی عنہ).  Abu Urwah is Ma'mar bin Rashid, and Abu al-Khattab is Qatadah bin Di'amah.  Imam Tirmidhi said, some of them narrated it from Mohammad bin Yusuf from Sufyan from Ibn Abu Urwah from abu al-Khattab.  But this is a mistake.  What is correct is 'from Abu Urwah'.
 
Explanation
 
This shows the extreme care the Prophet (صلى الله عليه و آله وسلم) took in looking after his wives.  It is reported that the Prophet (صلى الله عليه و آله وسلم) would do so mostly after returning from a long journey.
 
 
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا حَفْصُ بْنُ غِيَاثٍ، عَنْ عَاصِمٍ الأَحْوَلِ، عَنْ أَبِي الْمُتَوَكِّلِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ إِذَا أَتَى أَحَدُكُمْ أَهْلَهُ ثُمَّ أَرَادَ أَنْ يَعُودَ فَلْيَتَوَضَّأْ بَيْنَهُمَا وُضُوءًا ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عُمَرَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَبِي سَعِيدٍ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَهُوَ قَوْلُ عُمَرَ بْنِ الْخَطَّابِ وَقَالَ بِهِ غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ قَالُوا إِذَا جَامَعَ الرَّجُلُ امْرَأَتَهُ ثُمَّ أَرَادَ أَنْ يَعُودَ فَلْيَتَوَضَّأْ قَبْلَ أَنْ يَعُودَ ‏.‏ وَأَبُو الْمُتَوَكِّلِ اسْمُهُ عَلِيُّ بْنُ دَاوُدَ ‏.‏ وَأَبُو سَعِيدٍ الْخُدْرِيُّ اسْمُهُ سَعْدُ بْنُ مَالِكِ بْنِ سِنَانٍ ‏.‏
 
Abu Sa'eed Al-Khudri (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said, when one of you comes to his wife, then he wants to repeat (it), let him perform Wudu between them."
 
He said there is something on this topic from Hadhrat Umar (رضئ اللہ تعالی عنہ).  Imam Tirmidhi said the Hadith of Abu Sa'eed is Hasan Sahih.  This is the saying of Umar bin al-Khattab (رضئ اللہ تعالی عنہ). More than one of the people of knowledge held this view.  They said that when a man lives with his wife, then (sometimes they want) to repeat it, therefore he should (wash and) perform Wudu before he repeats it.  Abu al-Mutawakki's name is Ali bin Dawud.  Abu Sa'eed al-Khudri's name is Sa'd bin Malik bin Sinan (رضئ اللہ تعالی عنہ).
 
حَدَّثَنَا هَنَّادُ بْنُ السَّرِيِّ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ الأَرْقَمِ، قَالَ أُقِيمَتِ الصَّلاَةُ فَأَخَذَ بِيَدِ رَجُلٍ فَقَدَّمَهُ وَكَانَ إِمَامَ قَوْمِهِ وَقَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ "‏ إِذَا أُقِيمَتِ الصَّلاَةُ وَوَجَدَ أَحَدُكُمُ الْخَلاَءَ فَلْيَبْدَأْ بِالْخَلاَءِ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَائِشَةَ وَأَبِي هُرَيْرَةَ وَثَوْبَانَ وَأَبِي أُمَامَةَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عَبْدِ اللَّهِ بْنِ الأَرْقَمِ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ هَكَذَا رَوَى مَالِكُ بْنُ أَنَسٍ وَيَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ وَغَيْرُ وَاحِدٍ مِنَ الْحُفَّاظِ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الأَرْقَمِ ‏.‏ وَرَوَى وُهَيْبٌ وَغَيْرُهُ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ رَجُلٍ عَنْ عَبْدِ اللَّهِ بْنِ الأَرْقَمِ ‏.‏ وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ ‏.‏ وَبِهِ يَقُولُ أَحْمَدُ وَإِسْحَاقُ قَالاَ لاَ يَقُومُ إِلَى الصَّلاَةِ وَهُوَ يَجِدُ شَيْئًا مِنَ الْغَائِطِ وَالْبَوْلِ ‏.‏ وَقَالاَ إِنْ دَخَلَ فِي الصَّلاَةِ فَوَجَدَ شَيْئًا مِنْ ذَلِكَ فَلاَ يَنْصَرِفْ مَا لَمْ يَشْغَلْهُ ‏.‏ وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ لاَ بَأْسَ أَنْ يُصَلِّيَ وَبِهِ غَائِطٌ أَوْ بَوْلٌ مَا لَمْ يَشْغَلْهُ ذَلِكَ عَنِ الصَّلاَةِ ‏.‏
 
Hisham bin Urwah (رضئ اللہ تعالی عنہ) narrated from his father, (Urwahؓ ) from Abdullah bin AI-Arqam (رضئ اللہ تعالی عنہ) : He (Urwahؓ ) said : "While standing for the prayer he (Abdullah bin Al-Arqamؓ ) took a man by the hand leading him forward, he (Abdullahؓ ) was in front of the people, and he said : 'I heard Allah's Apostle (صلى الله عليه و آله وسلم) say: "When standing for the prayer and one of you finds that he has to relieve himself then let him relieve himself first." 
 
He said there are narrations on this topic from Ummul Momineen Aisha, Abu Hurairah, Thawban and Abu Umamah (رضئ اللہ تعالی عنہم).  Imam Tirmidhi said the Hadith of Abdullah bin al-Arqam is a Hasan Sahih Hadith.  Similar to this has been reported by Malik bin Anas, Yahya bin Sa'eed al-Qattan and more than one of the Huffaz, from Hisham bin Urwah, from his father, from Abdullah bin al-Arqam.  And Wuhaib and others reported it from Hisham bin Urwah, from his father from a man from Abdullah bin al-Arqam.  This is the saying of more than one of the companions of the Prophet (صلى الله عليه و آله وسلم) and the Tabi'in.  It is the view of Ahmad and Ishaq.  They say that one is not to begin the prayer while he feels that he has to defecate or urinate.  They say that if he begins the prayer and notices something of this nature, then he should not leave the prayer if he is not distracted by it. Some of the people of knowledge said that there is no harm in praying while one feel the need to defecate or urinate as long as it does not distract him from the prayer.
 

حَدَّثَنَا أَبُو رَجَاءٍ، قُتَيْبَةُ حَدَّثَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ مُحَمَّدِ بْنِ عُمَارَةَ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ أُمِّ وَلَدٍ، لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ قَالَتْ قُلْتُ لأُمِّ سَلَمَةَ إِنِّي امْرَأَةٌ أُطِيلُ ذَيْلِي وَأَمْشِي فِي الْمَكَانِ الْقَذِرِ فَقَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ يُطَهِّرُهُ مَا بَعْدَهُ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ كُنَّا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم لاَ نَتَوَضَّأُ مِنَ الْمَوْطَإِ ‏.‏ قَالَ أَبُو عِيسَى وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ قَالُوا إِذَا وَطِئَ الرَّجُلُ عَلَى الْمَكَانِ الْقَذِرِ أَنَّهُ لاَ يَجِبُ عَلَيْهِ غَسْلُ الْقَدَمِ إِلاَّ أَنْ يَكُونَ رَطْبًا فَيَغْسِلَ مَا أَصَابَهُ ‏.‏ قَالَ أَبُو عِيسَى وَرَوَى عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ هَذَا الْحَدِيثَ عَنْ مَالِكِ بْنِ أَنَسٍ عَنْ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنْ أُمِّ وَلَدٍ لِهُودِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ عَنْ أُمِّ سَلَمَةَ ‏.‏ وَهُوَ وَهَمٌ وَلَيْسَ لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ ابْنٌ يُقَالُ لَهُ هُودٌ وَإِنَّمَا هُوَ عَنْ أُمِّ وَلَدٍ لإِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ عَنْ أُمِّ سَلَمَةَ ‏.‏ وَهَذَا الصَّحِيحُ ‏.‏
 
Abdur Rahman bin Awf's  Umm Walad (رضئ اللہ تعالی عنہا) (meaning his wife) said : "I said to Ummul Momineen Umm Salamah (رضئ اللہ تعالی عنہا) that  I am a woman with lengthy hems, and I walk in places that (sometimes) contains (dry) filth.' So she said, 'Allah's Apostle (صلى الله عليه و آله وسلم) said : "It (automatically gets) purified by what comes (the pure earth) after it." 
 
Imam Tirmidhi said Abdullah bin al-Mubarak reported this Hadith from Malik bin Anas, from Mohammad bin Umarah from Mohammad bin Ibrahim from the Umm walad of Hud bin Abdur Rahman in Awf from Ummul Momineen Umm Salamah (رضئ اللہ تعالی عنہم).  But this is incorrect as Abdur Rahman bin Awf did not have a son named Hud.  It should be from Abdur Rahman bin Awf, from Ummul Momineen Umm Salamah (رضئ اللہ تعالی عنہما) and this is what is correct.  He said on this topic, it is reported that Ibn Masud (رضئ اللہ تعالی عنہ) said, 'we were with Allah's Apostle (صلى الله عليه و آله وسلم) and we did not perform Wudu for what we walked in.  Imam Tirmidhi said this the saying of more than one of the people of knowledge.  They say, when a man walks in a filthy place, it is not required for him to wash his feet unless it (the filth) is wet, then he washes where it touched.
 
 

CHAPTER (110)

باب مَا جَاءَ فِي التَّيَمُّمِ‏‏

What has been related about  Tayammum 

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith #144
 
حَدَّثَنَا أَبُو حَفْصٍ، عَمْرُو بْنُ عَلِيٍّ الْفَلاَّسُ حَدَّثَنَا يَزِيدُ بْنُ زُرَيْعٍ، حَدَّثَنَا سَعِيدٌ، عَنْ قَتَادَةَ، عَنْ عَزْرَةَ، عَنْ سَعِيدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبْزَى، عَنْ أَبِيهِ، عَنْ عَمَّارِ بْنِ يَاسِرٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم أَمَرَهُ بِالتَّيَمُّمِ لِلْوَجْهِ وَالْكَفَّيْنِ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَائِشَةَ وَابْنِ عَبَّاسٍ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عَمَّارٍ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدْ رُوِيَ عَنْ عَمَّارٍ مِنْ غَيْرِ وَجْهٍ ‏.‏ وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم مِنْهُمْ عَلِيٌّ وَعَمَّارٌ وَابْنُ عَبَّاسٍ وَغَيْرِ وَاحِدٍ مِنَ التَّابِعِينَ مِنْهُمُ الشَّعْبِيُّ وَعَطَاءٌ وَمَكْحُولٌ قَالُوا التَّيَمُّمُ ضَرْبَةٌ لِلْوَجْهِ وَالْكَفَّيْنِ ‏.‏ وَبِهِ يَقُولُ أَحْمَدُ وَإِسْحَاقُ ‏.‏ وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ مِنْهُمُ ابْنُ عُمَرَ وَجَابِرٌ وَإِبْرَاهِيمُ وَالْحَسَنُ قَالُوا التَّيَمُّمُ ضَرْبَةٌ لِلْوَجْهِ وَضَرْبَةٌ لِلْيَدَيْنِ إِلَى الْمِرْفَقَيْنِ ‏.‏ وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَمَالِكٌ وَابْنُ الْمُبَارَكِ وَالشَّافِعِيُّ ‏.‏ وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنْ عَمَّارٍ فِي التَّيَمُّمِ أَنَّهُ قَالَ لِلْوَجْهِ وَالْكَفَّيْنِ مِنْ غَيْرِ وَجْهٍ ‏.‏ وَقَدْ رُوِيَ عَنْ عَمَّارٍ أَنَّهُ قَالَ تَيَمَّمْنَا مَعَ النَّبِيِّ صلى الله عليه وسلم إِلَى الْمَنَاكِبِ وَالآبَاطِ ‏.‏ فَضَعَّفَ بَعْضُ أَهْلِ الْعِلْمِ حَدِيثَ عَمَّارٍ عَنِ النَّبِيِّ صلى الله عليه وسلم فِي التَّيَمُّمِ لِلْوَجْهِ وَالْكَفَّيْنِ لَمَّا رُوِيَ عَنْهُ حَدِيثُ الْمَنَاكِبِ وَالآبَاطِ ‏.‏ قَالَ إِسْحَاقُ بْنُ إِبْرَاهِيمَ بْنِ مَخْلَدٍ الْحَنْظَلِيُّ حَدِيثُ عَمَّارٍ فِي التَّيَمُّمِ لِلْوَجْهِ وَالْكَفَّيْنِ هُوَ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَحَدِيثُ عَمَّارٍ تَيَمَّمْنَا مَعَ النَّبِيِّ صلى الله عليه وسلم إِلَى الْمَنَاكِبِ وَالآبَاطِ لَيْسَ هُوَ بِمُخَالِفٍ لِحَدِيثِ الْوَجْهِ وَالْكَفَّيْنِ لأَنَّ عَمَّارًا لَمْ يَذْكُرْ أَنَّ النَّبِيَّ صلى الله عليه وسلم أَمَرَهُمْ بِذَلِكَ وَإِنَّمَا قَالَ فَعَلْنَا كَذَا وَكَذَا فَلَمَّا سَأَلَ النَّبِيَّ صلى الله عليه وسلم أَمَرَهُ بِالْوَجْهِ وَالْكَفَّيْنِ فَانْتَهَى إِلَى مَا عَلَّمَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم الْوَجْهِ وَالْكَفَّيْنِ وَالدَّلِيلُ عَلَى ذَلِكَ مَا أَفْتَى بِهِ عَمَّارٌ بَعْدَ النَّبِيِّ صلى الله عليه وسلم فِي التَّيَمُّمِ أَنَّهُ قَالَ الْوَجْهِ وَالْكَفَّيْنِ فَفِي هَذَا دَلاَلَةٌ أَنَّهُ انْتَهَى إِلَى مَا عَلَّمَهُ النَّبِيُّ صلى الله عليه وسلم فَعَلَّمَهُ إِلَى الْوَجْهِ وَالْكَفَّيْنِ ‏.‏ قَالَ وَسَمِعْتُ أَبَا زُرْعَةَ عُبَيْدَ اللَّهِ بْنَ عَبْدِ الْكَرِيمِ يَقُولُ لَمْ أَرَ بِالْبَصْرَةِ أَحْفَظَ مِنْ هَؤُلاَءِ الثَّلاَثَةِ عَلِيِّ بْنِ الْمَدِينِيِّ وَابْنِ الشَّاذَكُونِيِّ وَعَمْرِو بْنِ عَلِيٍّ الْفَلاَّسِ ‏.‏ قَالَ أَبُو زُرْعَةَ وَرَوَى عَفَّانُ بْنُ مُسْلِمٍ عَنْ عَمْرِو بْنِ عَلِيٍّ حَدِيثًا ‏.‏
 
Ammar bin Yasir (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) ordered him to perform Tayammum by rubbing his face and two palms.
 
He said there are narrations on this topic from Ummul Momineen Aishah and Ibn Abbas (رضئ اللہ تعالی عنہما).  Imam Tirmidhi said the Hadith of Ammar (رضئ اللہ تعالی عنہ) is Hassan Sahih.  It has been reported from Ammar (رضئ اللہ تعالی عنہ) by more than one route.  This is the opinion of more than one of the people of knowledge among the companions of the Prophet (صلى الله عليه و آله وسلم), among them, Hadhrat Ali, Ammar, Ibn Abbas (رضئ اللہ تعالی عنہم) and more than one of the Tabi'in, among them Ash Sha'bi, Ata, and Makhul.  They said that Tayammum is performed by rubbing the face and the palms. And this is the view of Ahmad and Ishaq.  Some of the people of knowledge among them Ibn Umar, Jabir, Ibrahim, and al-Hasan (رضئ اللہ تعالی عنہم) said, Tayammum is performed by rubbing the face and rubbing the hands up to elbows. And this is the saying of Sufyan ath-Thawri, Malik,  Ibn al-Mubarak and Ash-Shafi'i. 
 
The Hadith from Ammar (رضئ اللہ تعالی عنہ) about Tayammum in which he said "the face and two palms" has been reported from more than one route.  It has also been reported from Ammar (رضئ اللہ تعالی عنہ) that he said, 'We performed Tayammum in the presence of the Prophet (صلى الله عليه و آله وسلم) up to the shoulders and armpits.  Some of the people of knowledge considered the Hadith of Ammar (رضئ اللہ تعالی عنہ) from the Prophet (صلى الله عليه و آله وسلم) stating that Tayammum is for the face and the two hands, as weak because of what was reported from him the Hadith about the shoulders and armpits.
 
Ishat bin Ibrahim bin Mukhlad al-Hanzali said 'the Hadith of Ammar (رضئ اللہ تعالی عنہ) on Tayammum for the face and the two palms' is a Hasan Sahih Hadith and the Hadith of Ammer (رضئ اللہ تعالی عنہ) - 'We performed Tayammum with the Prophet (صلى الله عليه و آله وسلم) up to our shoulders and our armpits does not contradict the Hadith that mentions the face and the two palms.  Because Ammar (رضئ اللہ تعالی عنہ) did not say that the Prophet (صلى الله عليه و آله وسلم) ordered them to do that, he only said 'we did this and that' so when the Prophet (صلى الله عليه و آله وسلم) was asked about it, he ordered them to do the face and two palms.  So he resorted to what Allah's Apostle (صلى الله عليه و آله وسلم) taught him, the face and the two palms.  The proof for this is the verdict that Ammar (رضئ اللہ تعالی عنہ) gave after the death of Allah's Apostle (صلى الله عليه و آله وسلم) that Tayammum is to rub the face and two palms.  This indicated that he resorted to the instruction that the Apostle of Allah (صلى الله عليه و آله وسلم) gave him that Tayammum involves only the face and the palms.
 
He said, I heard Abu Zur'ah Ubaidullah bin Abdul Karim saying, 'I did not see any who was better at memorizing in Basrah than these three - Ali bin al-Madini, Ibn Ash-Shadhakuni, and Amr bin Ali al-Fallas.  Abu Zurah said, 'Affan bin Muslim narrated a Hadith from Amr bin Ali.
 
 
 
Ikrimah (رضئ اللہ تعالی عنہ) narrated that Ibn Abbas (رضئ اللہ تعالی عنہ) was asked ahout Tayammum. He said : "When Allah mentioned Wudu in His Book, He said - ‏فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إلى المَرَافِقِ‏ [ So wash your faces and your hands (forearms) up to the elbows.] (Al-Maaida-6). And He said about Tayammum - فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ [ And rub therewith your faces and hands. ] (Al-Maaida-6). And He said - وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيِهْمَا [And the male thief and the female thief; cut off their hands. ] (Al-Maida - 38) So the Sunnah for cutting is the two hands. So it is only the face and the hands, meaning, Tayammum."
 
Imam Tirmidhi said this Hadith is Hasan Sahih Gharib.
 
 
حَدَّثَنَا أَبُو سَعِيدٍ عَبْدُ اللَّهِ بْنُ سَعِيدٍ الأَشَجُّ، حَدَّثَنَا حَفْصُ بْنُ غِيَاثٍ، وَعُقْبَةُ بْنُ خَالِدٍ، قَالاَ حَدَّثَنَا الأَعْمَشُ، وَابْنُ أَبِي لَيْلَى، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ عَبْدِ اللَّهِ بْنِ سَلِمَةَ، عَنْ عَلِيٍّ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُقْرِئُنَا الْقُرْآنَ عَلَى كُلِّ حَالٍ مَا لَمْ يَكُنْ جُنُبًا ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عَلِيٍّ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَبِهِ قَالَ غَيْرُ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ ‏.‏ قَالُوا يَقْرَأُ الرَّجُلُ الْقُرْآنَ عَلَى غَيْرِ وُضُوءٍ وَلاَ يَقْرَأُ فِي الْمُصْحَفِ إِلاَّ وَهُوَ طَاهِرٌ ‏.‏ وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ ‏.‏
 
Hadhrat Ali (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) would recite the Qur'an in all conditions, as long as he was not Junub." 
 
Imam Tirmidhi said this Hadith of Ali (رضئ اللہ تعالی عنہ) is Hasan Sahih.  And it is the view of more than one of the people of knowledge among the companions of the Prophet (صلى الله عليه و آله وسلم) and the Tabi'in.  They said, a man may recite Quran without having Wudu, but he should not recite from the Mushaf unless he is in the state of purity.  This is the saying of Sufyan ath-Thawri, Ash-Shafi'i, Ahmad and Ishaq.
 
 
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، وَسَعِيدُ بْنُ عَبْدِ الرَّحْمَنِ الْمَخْزُومِيُّ، قَالاَ حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ دَخَلَ أَعْرَابِيٌّ الْمَسْجِدَ وَالنَّبِيُّ صلى الله عليه وسلم جَالِسٌ فَصَلَّى فَلَمَّا فَرَغَ قَالَ اللَّهُمَّ ارْحَمْنِي وَمُحَمَّدًا وَلاَ تَرْحَمْ مَعَنَا أَحَدًا ‏.‏ فَالْتَفَتَ إِلَيْهِ النَّبِيُّ صلى الله عليه وسلم فَقَالَ ‏"‏ لَقَدْ تَحَجَّرْتَ وَاسِعًا ‏"‏ ‏.‏ فَلَمْ يَلْبَثْ أَنْ بَالَ فِي الْمَسْجِدِ فَأَسْرَعَ إِلَيْهِ النَّاسُ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ أَهْرِيقُوا عَلَيْهِ سَجْلاً مِنْ مَاءٍ أَوْ دَلْوًا مِنْ مَاءٍ ‏"‏ ‏.‏ ثُمَّ قَالَ ‏"‏ إِنَّمَا بُعِثْتُمْ مُيَسِّرِينَ وَلَمْ تُبْعَثُوا مُعَسِّرِينَ ‏"‏ ‏.‏
 
Abu Hurairah (رضئ اللہ تعالی عنہ) narrated that a Bedouin entered the Masjid while the Prophet (صلى الله عليه و آله وسلم) was sitting. He prayed, then when he was finished, he said: 'O Allah! Have mercy upon me and Muhammad (صلى الله عليه و آله وسلم), and do not have mercy on anyone along with us.' The Prophet (صلى الله عليه و آله وسلم) turned, towards him and said : 'You have restricted something that is unrestricted.' It was not long before that people saw him urinating inside the Masjid. Looking at this, people rushed towards him. But Prophet (صلى الله عليه و آله وسلم) said : 'Pour a bucket of water over it or a tumbler of water over it.' Then he said : 'You have been sent to make things easy (for the people); you have not been sent to make things difficult for them.'" 
 

 
A similar Hadith (like # 147 above) is narrated on the authority of Anas bin Malik (رضئ اللہ تعالی عنہ).
 
He said, there are narrations on this topic from 'Abdullah bin Mas'ud, Ibn Abbas, and Wathilah bin AI-Asqa (رضئ اللہ تعالی عنہم).  Imam Tirmidhi said this Hadith is Hasan Sahih. Some of the knowledgeable people have acted upon it and this is the saying of Ahmad and Ishaq.  Younus narrated this Hadith from Az-Zuhri, from Ubaidullah bin Abdullah, from Abu Hurairah (رضئ اللہ تعالی عنہم). 
 
 

السلام عليكم و رحمة الله و بركاته

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