CIF INTERNATIONAL ASSOCIATION

العقيدة الإسلامية الصحيحة

 

 

 

 

 

 JAMI AT-TIRMIDHI

 

ENGLISH TRANSLATION AND GUIDE BY

 

SHAIKH MIR ASEDULLAH QUADRI

 

 

 

 VOLUME (1)

 

بِسم الله الرحمنِ الرحيم  

 الحمد لله رب العالمين ، والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين

 

Hadith books were originally written in Arabic. Later these were translated into other languages.  The  need for authentic Ahle Sunnah English translations and guides of Ahadith books explaining the facts in the light of Quran and Sunnah was felt for a longtime as the  English translations of Ahadith Books by deviant sects do not meet Sahih Iman requirement of Islam.
 
Currently, English Translations and Guides of the following 7 major books of Ahadith are being uploaded on our Network websites.  
(1) Sahih al-Bukhari (صحيح البخاري) 
(2) Sahih Muslim  (صحيح مسلم)
(3) Sahih al-Muatta (صحيح الموطأ)
(4) Sunan an-Nasa'i (سنن النسائي)
(5) Sunan Abi Dawud (سنن أبي داود)
(6) Jami at-Tirmidhi  (جامع الترمذي)
(7) Sunan Ibn Majah  (سنن ابن ماجه)
 
More Ahadith books will be added later. We aim at creating an Ahle Sunnah, multilingual  database of Ahadith. 

 

BOOKS OF AHADITH 

 

A brief account of books of Ahadith, classification of Ahadith and categories of the books of Ahadith is given below.

There are two main sources of Islamic Sharia, Quran and Sunnah. Quran is the word of God, while the Hadith is its translation into pragmatic terms, as exemplified by Prophet Mohammad (صلى الله عليه و آله وسلم).  These two sources are inter related because it is not possible to understand  Qur’an without reference to Ahadith; and it is not possible to explain a Hadith without relating it to Qur’an. The words 'Sunnah' and 'Hadith' are synonymous. Sunnah means 'the way' or conduct of life'.  It refers to  statements, acts, approvals and character descriptions attributed to Prophet Mohammad (صلى الله عليه و آله وسلم).

During the life of Prophet Mohammad (صلى الله عليه و آله وسلم), the emphasis was more on recording, memorizing and preserving Quran. However, some Sahabah used to write whatever the Prophet (صلى الله عليه و آله وسلم) said or did in their presence. It is reported that 1,060 Sahabah have narrated Ahadith from the Prophet (صلى الله عليه و آله وسلم).

After the death of  Prophet Muhammad ( صلى الله عليه و آله وسلم) Sahabah shared and collected Ahadith. This continued for a few decades.  Later, within the first two centuries, Hadith scholars conducted a thorough review of these Ahadith, tracing the origins of each Hadith along with the chain of narrators through whom the Hadith was related. The Ahadith which were verifiable were deemed authentic (Sahih) and other were either considered as weak or in some cases, concocted. 

During the time of Companions (رضئ اللہ تعالی عنہم اجمعين) and their Successors  (تابعين), Islam spread to a large area in the world.  It was this time when it became necessary to record Ahadith in a systematic way. During the era of  the 'Successors of the successors' (تبه  تابعين), Ahadith were systematically collected and written in a text format.  The first such book was compiled by Imam Malik bin Anas (رضئ اللہ تعالی عنہ) titled 'Muatta' (موطأ).  The period that followed,  witnessed critical research by Hadith scholars.  Ahadith were compiled systematically and were grouped under various headings.  The history of collection of Ahadith can be summed up as follows.
 
(i) First period (1st century AH) was the age of companions and their successor.  This is known as the age of 'Saheefah' (صحيفه), like the collections of Hadhrat Abu Bakr, Abu Huraira (رضئ اللہ تعالی عنہما) and others.  Among the well known manuscripts of Hadith collections of the first century Hijri are as follows.
(a) 'As-Sahifa as-Sadiqa' of Abdullah Ibn Amr Ibn al-Aas (d 63 H)
 
(b) 'As-Sahifa as-Sahiha' of Hammam Ibn Munabbih (d 118 H), narrated from Abu Hurairah (رضئ اللہ تعالی عنہ).
 
(c) The collection of Aban Ibn Uthman (d 105 H) from whom Mohammad Ibn Ishaq narrated.
 
(d) The collection of Urwa bin az-Zubair Ibn al-Awwam. This collection was burnt during the sack of Madina by Yazid bin Muawiya in 63 H.
 
(e) Sira of Mohammad Ibn Shihab az-Zuhri  ( d 120 H). 
 
(f) 'Munaqib as-Sahabah' by Asim Ibn Umar Ibn Qatada Ibn al-Numan al-Ansari (d 120 H), etc.
 
(ii) The second period covers middle of second century AH that witnessed planned compilation of Ahadith, like  Imam Malik (رضئ اللہ تعالی عنہ) compilation titled 'Muatta' (موطأ).
 
(iii) The third stage began towards the end of  second century AH, in which classified and organized work on Ahadith was carried out, like Musnad of Imam Ahmad (رضئ اللہ تعالی عنہ).
 
(iv) The fourth and most important period is known as 'the period of Sahih'.   It began at the beginning of third century AH, in which books like Sahih Bukhari, Sahih Muslim and others were compiled.  

One of the common accusations made by non-Muslims against Islamic sciences and the study of Hadith is that there is no way of verifying the Hadith and that they should not be used as a source of Fiqh. This argument is based on a very rudimentary and flawed understanding of how the Ahadith were collected and the incredible care and effort Hadith scholars (محدثين) have taken in verifying their authenticity. 

Hadhrat Umar (رضئ الله تعالی عنه) used to judge the narration of every claimant of the tradition on the basis of the 'Principle of testimony.' Meaning, he would accept it only if two men, or one man and two women, would narrate the same thing.  Hadhrat Ali (رضئ الله تعالی عنه) used to ask the narration on oath and considered oath as one witness.  All authentic Ahadith have been collected and published by our Imams of Ahadith in voluminous books.  Every single Hadith has been investigated and it is clearly written the type of Hadith it is.  In the encyclopedia of narrators, particulars and circumstances are investigated.  All these books are elucidated and are pure from weak Ahadith. We are grateful and indebted to our Hadith scholars for their unparalleled work in the history of mankind.  With the monumental work of our Hadith scholars, we are able to know what words and actions can truly be attributed to Prophet Muhammad (صلى الله عليه و آله وسلم) even after 1400 years  of his life.

 

CLASSIFICATION OF AHADITH

 

Hadith is composed of three parts, viz., (i) Text (متن), (ii) Chain of narrators (اسناد) and (iii) 'Object' (طرف) - the text of the Hadith that refers to Prophet's (صلى الله عليه و آله وسلم) saying, action, or concurrence of others' action. 

The primary Hadith terminology (مُصْطَلَحُ الحَدِيْث‎) that specifies the acceptability of Ahadith developed by Hadith scholars, is as follows. 

(i) As regards to the authority, there are 4 types of Ahadith, as follows.

(a) Divine (Qudsi - قدسي) Revelation of Allah relayed with the words of Prophet (صلى الله عليه و آله وسلم).

(b) Elevated (Murfu - مرفوع) Murfu Ahadith are narrated in the following manner, 'I heard the Prophet (صلى الله عليه و آله وسلم) saying' -

(c) Stopped (Mauquf - موقوف)  A Hadith narrated by the companion (صحابي) - for example, 'we were commanded to -'

(d) Severed (Maqtu - مقطوع) A narration from the 'successors of Sahabah' (تابعين).

 

(ii) As regards to the Chain of Narrators, there are 6 types of Ahadith, as follows

(a) Supported (Musnad - مُسند)   A hadith which is reported by a Hadith scholar, based on what he learned from his teacher at a time of life suitable for learning.  In turn his teacher learned it from his teacher until the chain  reaches to a well known Sahabi and eventually to the Prophet (صلى الله عليه و آله وسلم). Also Ahadith that are arranged in alphabetical order as per Sahaba names as narrators, are also included in this category. 

(b) Continuous (Muttasil - متصل) A Hadith with  an uninterrupted chain of narrators that goes back to a companion (صحابي) or a Successor (تابعي).

(c) Missing link (Mursal - مرسل)  The link of the Hadith missing between the 'Successor' (تابعي), and the Prophet (صلى الله عليه و آله وسلم). Like the Successor (تابعي) says, 'the Prophet (صلى الله عليه و آله وسلم) said - .

(d) Broken Link (Munqati - منقطع) A Hadith whose link is broken before the successor (تابعي). 

(e) Perplexed Link (Mu'dhal - معضل) A Hadith whose narrator omits two or more consecutive reporters in his Chain.

(f) Hanging Link (Mu'allaq - معلق) A Hadith whose narrator omits the entire chain of reporters and directly quotes the Prophet (صلى الله عليه و آله وسلم).

 

(iii) As regards to the number of reporters in the Chain of Narrators, there are 2 types of Ahadith, as follows.
(a) Continuous (Mutawatir - متواتر) A Hadith which is reported consecutively by a large number of people in different chains, and it is not possible that they all will agree upon a lie.  There are two kinds of Ahadith in this category, (1) Mutawatir in wording, and (2) Mutawatir in meaning.
(b) Infrequent (Ahaad - اَحاد) A Hadith which is narrated by people whose number does not reach to the state of 'Perpetual Narration' (حديثِ متواتر).
The 'Infrequent Hadith (حديثِ احد) is of three types, as follows.
(1) Famous (Mash'hur - مشهور) A Hadith reported by more than two reporters.
(2) Strong (Aziz - عزيز) A Hadith  reported by two narrators.
(3) Strange (Gharib - غريب) A Hadith reported by only one narrator. 
 
(iv) As regards to the nature of text and the chain of narration,  there are 2 types of Ahadith, as follows.
(a) Inconceivable (Munkar - منكر) A Hadith reported by a weak narrator and the text is against an authentic Hadith.
(b) Interpolated (Mudraj - مدرج) A Hadith in which addition has been made in the text of Hadith by the narrator. 
 
(v) As regards to the reliability, there are 4 types of Ahadith, as follows.
(a) Sound (Sahih - صحيح)  A Hadith whose narrators are trustworthy in religion.  Each narrator in the chain is truthful and understands how a different expression can alter the meanings of the Hadith.  The narrator reports the Hadith verbatim, not just in meaning.
(b) Good (Hassan - حسن) A Hadith whose source is known and the reporters are unambiguous.
(c) Weak (Dha'eef - ضعيف) A Hadith that does not reach to the status of Hassan Hadith. 
The weakness could be related in discontinuity in the chain of narrators or it could be related to one of the narrator making excessive mistakes, or he is a liar.  It could also be related to  ambiguity surrounding the narrator.
(d) Concocted (Maudu - موضوع) A Hadith whose text goes against the established norms of Prophet's (صلى الله عليه و آله وسلم) traditions or its reporters include known liars. Concocted Ahadith are also identified by external evidence related to a discrepancy found in the date and time of a particular incident.
 
CATEGORIES OF BOOKS OF AHADITH
 
 
The books of Ahadith are broadly divided into following categories.
 
(i) Sahifah (صحيفه)

Initial collections of Ahadith written down during the lifetime of Prophet Mohammad (صلى الله عليه و آله وسلم), like the Sahifah of Hadhrat Abu Huraira (رضئ اللہ تعالی عنہ).

(ii) Ajza  (اجزا)

These books include Ahadith passed down on the authority of a Sahabi or a Taba'ee.  This category also includes Ahadith concerning a specific subject which are known as Rasa'il. 

(iii) Sunan (سنن)

Sunan are collections of Ahadith narrated to authors by their teachers; which were narrated to them by their teachers, and so on; until the chain reaches to Sahabah, and the Prophet (صلى الله عليه و آله وسلم).  In this category, Ahadith are generally related to specific subjects of  laws of Islamic Sharia.

(iv) Musannaf  (المصنف)

In this category, Ahadith are collected on various topics, like Bukhari, Muslim, etc.  

(v) Jami’  (جامع)

Jami is a comprehensive version of Musannaf. Sahih Muslim is considered a Musannaf,  not a Jami’ like that of Sahih Bukhari.  

(vi) Musnad (مسند)

In this category, Ahadith are collected alphabetically as per Sahaba's names as narrators. The famous book in this classification is Musnad of Imam Ahmad.  The Hadith scholars of such books, differ  in their method of arrangement.  In some, Ahadith are arranged as per their Isnad (chain of narrators) in alphabetical order. In others, these are arranged based on the reliability of the people in Isnad. 

(vii) Mu’jam  (معجم)

If Musnad is arranged in alphabetical order, it becomes Mu'jam.  In Mu'jam, Ahadith are taken in alphabetical order irrespective of their content, like  at-Tabarani. 

(viii)  Mustadrak  (المستدرك)

Mustadrak are those books that are written in continuation to the Ahadith books that were written by Hadith scholars earlier. This happens  when Ahadith that conform to the criteria of an earlier work were missed in the earlier work. Mustadrak al-Hakim is an example in this context.  It is said that Mustadrak al-Hakim (المستدرك على الصحيحين للحاكم) contains Ahadith that conform to the criteria of Bukhari and Muslim. 

(ix) Mustakhraj  (المستخرج)

Mustakhraj is similar to Mustadrak.  These books are written when the Hadith scholar finds new chains to previously recorded Ahadith. Abu Nu’aym Isfahani's Mustakhraj is an example in this context that contains fresh isnad (chain of narrations) to Ahadith in Sahih Bukhari and Muslim.

(x) Arba’in  (الأربعين

These books contain 40 Ahadith, the authors consider as important. Book of Imam Nawawi (أحاديث الأربعين النووية) is an example in this category.


The famous six major collections of Ahadith, 'Al-Kutub al-Sitta' (الكتب السته) are (i) Sahih al-Bukhari (صحيح البخاري), (ii) Sahih Muslim  (صحيح مسلم), (iii) Sunan an-Nasa'i (سنن النسائي), (iv) Sunan Abi Dawud (سنن أبي داود), (v) Jami at-Tirmidhi  (جامع الترمذي), (vi) Sunan Ibn Majah  (سنن ابن ماجه).

Three more Ahadith books, after the above six major collections are (vii) Al-Muwatta Imam Malik (الموطأ امام مالك), (viii) Musnad Imam Ahmad (مسند امام احمد), and (ix) Sunan al-Darimi (سنن الدارمي) or Musnad al-Darimi (مسند الدارمي). 

Some other important books of Ahadith are (i) Adab al-Mufrad, (ii) Mishkat al-Masabih, (iii) Sunan al-Kubra al-Bayhaqi, (iv) Sunan ad-Daraqutni, (v) Musannaf of Abdur Razzaq, (vi) Musannaf Ibn Jurayi, (vii) Musannaf Ibn Abi Shaybah, (viii) Musannaf Ibn Khuzaymah, (ix) Sahih Ibn Hibban, (x) Mustadrak Al-Hakim, (xi) Mujma az-Zawa'id, (xii) Sahifah Hammam Ibn Munabbih, (xiii)  Al-Mu'jam al-Kabeer, (xiv) Bulugh al-Maram, (xv) Talkhis al-Mustadrak, (xvi) Tahdhib al-Athar, (xvii) Kitaab-ul-Aathaar, (xviii) At-Tareeq al-Islam Musnad Imam-ul-Azam, (xix) Musnad al-Shafi'i, (xx) Musnad al-Siraj, (xxi) Musnad al-Firdous, (xxii) Musnad Abu Ya'la, (xxiii) Musnad al-Tayalisi, (xxiv) Musnad Abu Awaanah, (xxv) Sunan Sa'id Ibn Mansur, (xxvi) Kanz-ul-Ummal (كنز العمال),  etc. 

 

JAMI AT-TIRMIDHI  (جامع الترمذي)

 

Jami at-Tirmidhi (جامع الترمذي) was compiled by  Imam Abū Īsá Muḥammad ibn Īsá as-Sulamī aḍ-Ḍarīr al-Būghī at-Tirmidhi (أبو عيسى محمد بن عيسى السلمي الضرير البوغي الترمذي‎),  824–892/209-279 AH (رضئ اللہ تعالی عنہ). 
 

BIOGRAPHY OF IMAM  TIRMIDHI (رضئ اللہ تعالی عنہ)

  

Imam Tirmidhi (رضئ اللہ تعالی عنہ) is one the distinguished scholars of Hadith. His book Jami at-Tirmidhi is among the six major books of Ahadith in Islamic literature. He was born  in a town called Bugh, in Tirmidh, Khurasan, the then Abbasid province.  Tirmidh is currently part of  Uzbekistan, bordering Afghanistan.  The Imam was born during the reign of Abbasid Caliph al-Ma'mun.  His date of birth is not known, however, it is believed that he was born towards the end 209 AH (824 AD). 

ANCESTORS

Imam Tirmidhi's ancestors belonged to  Banu Sulaym tribe of Arabs. His name was Mohammad. Since he was the father of Isa, he was called as Abu Isa.  
 
In the olden days, Arabs used to call people along with their paternity lineage. Sometimes, this lineage was stretched to include several generations. Like Imam Abu Isa Muḥammad, ibn Isa, ibn Sawrah, ibn Musa, ibn al Ḍaḥḥak, as-Sulami ad-Dharir al-Bughī at-Tirmidhi, 'As-Sulaimi' represents, he belonged to Banu Sulaym Arab tribe.  Al-Bughi and at-Tirmidhi represent, he was born in Al-Bugh town of Tirmidh. Since the Imam got blind in the last two years of his life, he was called as 'ad-Dharir' (blind).
 
Very little is known about the early life or the profession of his parents,  except that his grandfather Sawra was originally from  Marw but later moved to Tirmidh.   
  
EDUCATION
 
Right from his childhood Imam Tirmidhi was famous for his exceptional memory. If he read or heard something, he would never forget it.  Abbasid's province of Khurasan consisted of major learning centers and home of many Hadith scholars. Thus, the Imam had the opportunity to learn Ahadith from many teachers.  Particularly his teacher Imam Bukhari had a profound effect on him.  He mentioned Bukhari's name 114 times in his  book Jami at-Tirmidhi.  He used Imam Bukhari's books as a source while describing any discrepancy in the text or chain of Ahadith.  He praised Imam Bukhari  as  the most knowledgeable person in Iraq or Khurasan in the science of Ahadith.
 
It is reported that Imam Bukhari also held Imam Tirmidhi in high regard.  Once he told Imam Tirmidhi 'I benefited from you more than you benefited from me'.  Imam Bukhari also narrated Hadith from Imam Tirmidhi in his book 'Sahih Bukhari'.
 
Imam Tirmidhi's others teachers include, (i) Imam Muslim, (ii) Imam Abu Dawood, (iii) Imam ad-Darimi, (iv) Abu Raja Qutaybah ibn Said al-Balkhī al-Baghlani, (v) Ali ibn Ḥujr ibn Iyas as-Sadi al-Marwazzi, (vi) Muḥammad ibn Bashshaar al-Baṣrī, (vii) Abdullah  ibn Muawiyah al-Jumaḥī al-Basri, (viii) Abu Muṣab az-Zuhrī al-Madani, (ix) Muḥammad ibn Abdul Malik ibn Abi ash-Shawarib al-Umawi al-Baṣrī, (x) Ismail ibn Musa al-Fazari al-Kufi, (xi) Muḥammad ibn Abi Mashar as-Sindi al-Madanī, (xii) Abu Kurayb Muḥammad ibn Ala al-Kufī, (xiii) Ibrahīm ibn Abdullah al-Harawī, (xiv) Suwayd ibn Naṣr ibn Suwayd al-Marwazi, (xv) Muḥammad ibn Musa al-Baṣri, (xvi) Zayd ibn Akhzam al-Baṣrī, (xvii) Abbas al-Anbarī al-Baṣri, (xviii) Muḥammad ibn al-Muthanna al-Baṣrī, (xix) Muḥammad ibn Mamar al-Baṣrī, etc.

Imam Tirmidhi traveled to many places in pursuit of Hadith collection.  He went to  Hijaz, Basra, Kufah, Baghdad, Ray, etc., and collected Ahadith from over 200 scholars.  In addition, he was well versed in Fiqh,  Islamic History, Arabic and other related sciences. He is well known for his expertise in deducing Fiqh rulings from Ahadiths. He had many well known students like Haysam ibn Kulaib, Abul Abbas, Muhammed ibn Ahmed, etc. 

Some scholars consider that the Imam Tirmidhi followed Shafii school of thought, while others regard him as a  jurist (Mujtahid).  

WORKS
 
Imam Tirmidhi wrote many books, like (i) Al-Ilal al-Kubra, (ii) Al-Ilal as-Sughra, (iii) az-Zuhad, (iv) Ash-Shamail an-Nabiwiyyah wa al-Fadhail al-Mustafwiyya, (v) Al-Asma wal Kuna, (vi) Kitab at-Tariq, etc.
 
But his book  'Al-Jami al-Mukhtasar min as-Sunan an Rasulillah wa al-Ma'refatu as-Sahih wa al-Ma'lul wa man alaihi al-amal' (الجامع المختصر من السنن عن رسول الله ﷺ ومعرفة الصحيح والمعلول وما عليه العمل), also known as Jami at-Tirmidhi is most famous among all his works. 
 
 
Many commentaries of Jami at-Tirmidhi have been written, like (i) 'Aarizat al-Ahwazi'  in Arabic by Qadhi Abu Bakr Ibn Arabi, (ii) 'Qoot al-Mughtazi'  by Jalauddin Suyuti. 
 
DEATH
 
Imam Tirmidhi died on Wednesday, 13 Rajab, 279 A.H (October 8, 892 AD). He was buried on the outskirts of Sherobod, 60 kilometers north of Tirmidh, Uzbekistan. 
 
It is reported that he had lost his eyesight in the last two years before his death.  Ad-Dahabi wrote 'his blindness is reported to have  caused in view of his excessive weeping during night vigils on his prayer mat showing his extreme servitude to Al-Mighty Allah.   He also cried a lot on the death of Imam Bukhari. 
 
Many scholars have praise Imam Tirmidhi, as follows.
(i) As-Sama`ani said, 'there is no dispute that Tirmidhi was one of leading Imams of Hadith.
 
(ii) Abu Sa'd Al-Idrisi said, 'Muhammad ibn Isa at-Tirmidhi, the blind memorizer of Hadith, is one of the leading scholars of the knowledge of Hadith. He compiled books like 'Al-Jami', 'At-Tawarikh', and Al-`Ilal,  in a proficient and scientific way'.  
 
(iii) Ibn Al-Athir Al-Jazari said, 'He was one of the prominent memorizing scholars of Hadith. Also, he was well aware of Fiqh.'
 
(iv) Abu Al-Fida said, 'He was one of the well-known proficient scholars of Hadith.'
 
(v) Ibn Kathir wrote, 'He was one of the Imams of this matter (Hadith) during  his time.'
 
(vi) Al-Hafiz Abu Al-Hajjaj Al-Mizzi wrote, 'He was one of the prominent memorizing Imams of Hadith by whom Allah has benefited Muslims.'
 
(vii) Amr ibn Alak wrote, 'When Muhammad ibn Ismail Al-Bukhari died, he did not leave behind anyone in Khurasan like Abu Isa at-Tirmidhi, in terms of knowledge and God-fearing.'

 

JAMI AT-TIRMIDHI  (جامع الترمذي) is also known as Sunan at-Tirmidhi.  It contains about 4,400 Ahadith, spread over 46 books.  It is one of the six major books of Ahadith. In Jami Tirmidhi, the Imam placed a heading first, then described one or two related Ahadith.  Then he gave  his opinion on the status of the Hadith.  He also mentioned legal opinions of other scholars about the Hadith.  He focused on Ahadith that were used by jurists for their legal opinions.  Thus Jami became the oldest text dealing with differences of opinions among various fiqh schools.

The unique feature of At-Tirmidhi is that the Imam has mentioned the degree of authenticity of Ahadith. He mentions different versions of Ahadith, wherever required. After mentioning a weak hadith, he explains the state of its weakness.
 
Imam Tirmidhi mentions only that part of the Hadith which is related to the heading of the chapter he has made. He mentions narrators name and kunya (nick name) both.  Ahadith in Tirmidhi conform to the conditions of Bukhari, Muslim,  Abu Dawood and Nasai.

Jami at-Tirmidhi consists of the following 49 books.  Its Translation and Guide consists of  6 Volumes.

 (1) Book of Purification (كتاب الطهارة عن رسول الله صلى الله عليه وسلم)

 (2) Book of Salah  (كتاب الصلاة)

 (3) Book of Salat al-Witr  (أَبْوَابُ الْوِتْرِ)

 (4) Book of Friday Salah  (كِتَاب الْجُمُعَةِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ)

 (5) Book of two Eids  (أَبْوَابُ الْعِيدَيْنِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ)

 (6) Book of travel  (أَبْوَابُ السَّفَرِ)

 (7) Book of Zakat (كتاب الزكاة عن رسول الله صلى الله عليه وسلم)

 (8) Book of Fasting  (كتاب الصوم عن رسول الله صلى الله عليه وسلم)

 (9) Book of Hajj  (كتاب الحج عن رسول الله صلى الله عليه وسلم)

(10) Book of Funerals  (كتاب الجنائز عن رسول الله صلى الله عليه وسلم)

(11) Book of Marriage  (كتاب النكاح عن رسول الله صلى الله عليه وسلم)

(12) Book of infant Suckling  (كتاب الرضاع)

(13) Book of Divorce (كتاب الطلاق واللعان عن رسول الله صلى الله عليه وسلم)

(14) Book of  trading (كتاب البيوع عن رسول الله صلى الله عليه وسلم)

(15) Book of Apostle's commandments  (كتاب الأحكام عن رسول الله صلى الله عليه وسلم)

(16) Book of Blood money  (كتاب الديات عن رسول الله صلى الله عليه وسلم)

(17) Book of  Limitations and punishments (كتاب الحدود عن رسول الله صلى الله عليه وسلم)

(18) Book of Hunting and slaughter (كتاب الصيد والذبائح عن رسول الله صلى الله عليه وسلم)

19) Book of Sacrifices  (كتاب الأضاحى عن رسول الله صلى الله عليه وسلم)

(20) Book of vows and oaths  (كتاب النذور والأيمان عن رسول الله صلى الله عليه وسلم)

(21) Book of  Military expeditions  (كتاب السير عن رسول الله صلى الله عليه وسلم)

(22) Book of virtues of Jihad  (كتاب فضائل الجهاد عن رسول الله صلى الله عليه وسلم)

(23) Book of Jihad  (كتاب الجهاد عن رسول الله صلى الله عليه وسلم)

(24) Book of dress (كتاب اللباس)

(25) Book of Food (كتاب الأطعمة عن رسول الله صلى الله عليه وسلم)

(26) Book of  Drinks (كتاب الأشربة عن رسول الله صلى الله عليه وسلم)

(27) Book of righteousness and dealings with relatives  (كتاب البر والصلة عن رسول الله صلى الله عليه وسلم)

(28) Book of Medicine  (كتاب الطب عن رسول اللَّهِ صلى الله عليه وسلم)

(29) Book of Inheritance (كتاب الفرائض عن رسول الله صلى الله عليه وسلم)

(30) Book of Wills  (كتاب الوصايا عن رسول الله صلى الله عليه وسلم)

(31) Book of  presents and Gifts  (كتاب الولاء والهبة عن رسول الله صلى الله عليه وسلم)

(32) Book of Destiny (كتاب القدر عن رسول الله صلى الله عليه وسلم)

(33) Book of tribulations (كتاب الفتن عن رسول الله صلى الله عليه وسلم)

(34) Book of Dreams (كتاب الرؤيا عن رسول الله صلى الله عليه وسلم)

(35) Book of Witnesses  (كتاب الشهادات عن رسول الله صلى الله عليه وسلم)

(36) Book of Abstinence  (كتاب الزهد عن رسول الله صلى الله عليه وسلم)

(37) Book of Qiyamah (كتاب صفة القيامة والرقائق والورع عن رسول الله صلى الله)

(38) Book of Description of paradise  (كتاب صفة الجنة عن رسول الله صلى الله عليه وسلم)

(39) Book of Description of Hell  (كتاب صفة جهنم عن رسول الله صلى الله عليه وسلم)

(40) Book of Faith  (كتاب الإيمان عن رسول الله صلى الله عليه وسلم)

(41) Book of Knowledge  (كتاب العلم عن رسول الله صلى الله عليه وسلم)

(42) Book of  Seeking permission and respect of Prophet (كتاب الاستئذان والآداب عن رسول الله صلى الله عليه وسلم)

(43) Book of Respect of the Apostle  (كتاب الأدب عن رسول الله صلى الله عليه وسلم)

(44) Book of Parables  (كتاب الأمثال عن رسول الله صلى الله عليه وسلم)

(45) Book of Virtues of Quran  (كتاب فضائل القرآن عن رسول الله صلى الله عليه وسلم)

(46) Book of Recitation  (كتاب القراءات عن رسول الله صلى الله عليه وسلم)

(47) Book of  Tafseer al-Quran (ككتاب تفسير القرآن عن رسول الله صلى الله عليه وسلم)

(48) Book of Supplication  (كتاب الدعوات عن رسول الله صلى الله عليه وسلم)

(49) Book of virtues  (كتاب المناقب عن رسول الله صلى الله عليه وسلم)

 

 

BOOK # 1 - PURIFICATION

كتاب الطهارة عن رسول الله صلى الله عليه وسلم

 

The translation of Ahadith and their explanations, in the light of Quran and Sunnah, are provided below.  First, the content of the Hadith is provided in Arabic,  followed by its translation in English and then, wherever necessary,  explanation has been provided to help readers understand Hadith in the proper perspective. 

Imam Tirmidhi's categorization of Ahadith in his Sunan is as follows: (i) Hasan Sahih, (ii) Sahih Hasan, (iii) Sahih, (iv) Sahih Gharib, (v) Gharib Sahih, (vi) Hasan Gharib, (vii) Gharib.   

 

CHAPTER (1)

باب مَا جَاءَ لاَ تُقْبَلُ صَلاَةٌ بِغَيْرِ طُهُورٍ 

What is related about 'Salah is not accepted without purification' 

 

Jami at-Tirmidhi, Vol 1,  Bk 1, Hadith # 001

 حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ سِمَاكِ بْنِ حَرْبٍ، ح وَحَدَّثَنَا هَنَّادٌ، حَدَّثَنَا وَكِيعٌ، عَنْ إِسْرَائِيلَ، عَنْ سِمَاكٍ، عَنْ مُصْعَبِ بْنِ سَعْدٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏"‏ لاَ تُقْبَلُ صَلاَةٌ بِغَيْرِ طُهُورٍ وَلاَ صَدَقَةٌ مِنْ غُلُولٍ ‏"‏ ‏.‏ قَالَ هَنَّادٌ فِي حَدِيثِهِ ‏"‏ إِلاَّ بِطُهُورٍ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا الْحَدِيثُ أَصَحُّ شَيْءٍ فِي هَذَا الْبَابِ وَأَحْسَنُ ‏.‏ وَفِي الْبَابِ عَنْ أَبِي الْمَلِيحِ عَنْ أَبِيهِ وَأَبِي هُرَيْرَةَ وَأَنَسٍ ‏.‏ وَأَبُو الْمَلِيحِ بْنُ أُسَامَةَ اسْمُهُ عَامِرٌ وَيُقَالُ زَيْدُ بْنُ أُسَامَةَ بْنِ عُمَيْرٍ الْهُذَلِيُّ ‏.‏

Ibn Umar (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said : 'Salah will not be accepted without purification, nor Charity from Ghulul (Haram).' Hannad said in his narration, 'except with purification.'
 
Imam Tirmidhi said,  this Hadith is the best and most correct on this topic. Also, there are narrations on this topic from Abu Al-Malih, from his father and Abu Hurairah (رضئ اللہ تعالی عنہ) and Anas (رضئ اللہ تعالی عنہ). And Abu Al-Malih bin Usamah's name is Amir, and they also say it was Zaid bin Usamah bin Umair Al-Hudhali.
 
 

CHAPTER (2)

باب مَا جَاءَ فِي فَضْلِ الطُّهُورِ 

What is related about the virtue of Purification 

 

Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 002

حَدَّثَنَا إِسْحَاقُ بْنُ مُوسَى الأَنْصَارِيُّ، حَدَّثَنَا مَعْنُ بْنُ عِيسَى الْقَزَّازُ، حَدَّثَنَا مَالِكُ بْنُ أَنَسٍ، ح وَحَدَّثَنَا قُتَيْبَةُ، عَنْ مَالِكٍ، عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ إِذَا تَوَضَّأَ الْعَبْدُ الْمُسْلِمُ أَوِ الْمُؤْمِنُ فَغَسَلَ وَجْهَهُ خَرَجَتْ مِنْ وَجْهِهِ كُلُّ خَطِيئَةٍ نَظَرَ إِلَيْهَا بِعَيْنَيْهِ مَعَ الْمَاءِ أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ أَوْ نَحْوِ هَذَا وَإِذَا غَسَلَ يَدَيْهِ خَرَجَتْ مِنْ يَدَيْهِ كُلُّ خَطِيئَةٍ بَطَشَتْهَا يَدَاهُ مَعَ الْمَاءِ أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ حَتَّى يَخْرُجَ نَقِيًّا مِنَ الذُّنُوبِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ وَهُوَ حَدِيثُ مَالِكٍ عَنْ سُهَيْلٍ عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ ‏.‏ وَأَبُو صَالِحٍ وَالِدُ سُهَيْلٍ هُوَ أَبُو صَالِحٍ السَّمَّانُ وَاسْمُهُ ذَكْوَانُ ‏.‏ وَأَبُو هُرَيْرَةَ اخْتُلِفَ فِي اسْمِهِ فَقَالُوا عَبْدُ شَمْسٍ وَقَالُوا عَبْدُ اللَّهِ بْنُ عَمْرٍو وَهَكَذَا قَالَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ وَهُوَ الأَصَحُّ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ عُثْمَانَ بْنِ عَفَّانَ وَثَوْبَانَ وَالصُّنَابِحِيِّ وَعَمْرِو بْنِ عَبَسَةَ وَسَلْمَانَ وَعَبْدِ اللَّهِ بْنِ عَمْرٍو ‏.‏ وَالصُّنَابِحِيُّ الَّذِي رَوَى عَنْ أَبِي بَكْرٍ الصِّدِّيقِ لَيْسَ لَهُ سَمَاعٌ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم وَاسْمُهُ عَبْدُ الرَّحْمَنِ بْنُ عُسَيْلَةَ وَيُكْنَى أَبَا عَبْدِ اللَّهِ رَحَلَ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقُبِضَ النَّبِيُّ صلى الله عليه وسلم وَهُوَ فِي الطَّرِيقِ وَقَدْ رَوَى عَنِ النَّبِيِّ صلى الله عليه وسلم أَحَادِيثَ ‏.‏ وَالصُّنَابِحُ بْنُ الأَعْسَرِ الأَحْمَسِيُّ صَاحِبُ النَّبِيِّ صلى الله عليه وسلم يُقَالُ لَهُ الصُّنَابِحِيُّ أَيْضًا وَإِنَّمَا حَدِيثُهُ قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏"‏ إِنِّي مُكَاثِرٌ بِكُمُ الأُمَمَ فَلاَ تَقْتَتِلُنَّ بَعْدِي ‏"‏ ‏.‏

Abu Hurairah (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) said : 'When a Muslim or Momin, performs Wudu, washes his face, every evil that he looked at with his eyes leaves with the water or with the last drop of water, or an expression similar to that; and when he washes his hands, every evil he did with his hands leaves with the water or with the last drop of water, until he becomes free of sin.'
 
Imam Tirmidhi said, this Hadith is Hasan Sahih.   It is a Hadith of Malik, from Suhail from his father, from Abu Hurairah (رضئ اللہ تعالی عنہم).  And Abu Salih (one of the narrators), the father of Suhail is,  Abu Salih As-Samman, and his name is Dhakwan.  As for Abu Huraira (رضئ اللہ تعالی عنہ), there is dispute over his name.  They say it was Abdu Shams, and they say it was Abdullah bin Amr.  This is what Mohammad bin Isma'il said, and this the most correct.  
 
There are narrations on this topic from Hadhrat Uthman bin Affan, Thawban, As-Sunabihi, Amr bin Abasah, Salman and Abdullah bin Amr.  As-Sunabihi, the one who narrates from Hadhrat Abu Bakr Siddique (رضئ اللہ تعالی عنہم اجمعين), did not himself hear from Allah's Apostle (صلى الله عليه و آله وسلم) and his name is Abdur Rahman bin Usailah, and his kunya is Abu Abdullah (رضئ اللہ تعالی عنہ).  He traveled to meet the Prophet (صلى الله عليه و آله وسلم) but the Prophet (صلى الله عليه و آله وسلم) died while he was on the way.  He has reported some Ahadith from the Prophet (صلى الله عليه و آله وسلم). There is a companion of the Prophet (صلى الله عليه و آله وسلم) named As-Sunabhi bin Al-Asar Al-Ahmasi and they call him As-Sunabihi (رضئ اللہ تعالی عنہ) as well, but his only Hadith is that he said 'I heard the Prophet (صلى الله عليه و آله وسلم) saying 'Indeed I will boast before the other nations because of you.  So do not fight each other after me.

 

CHAPTER (3)

باب مَا جَاءَ أَنَّ مِفْتَاحَ الصَّلاَةِ الطُّهُورُ

What is related about 'the key to Salah is Purification 

 

Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 003

حَدَّثَنَا قُتَيْبَةُ، وَهَنَّادٌ، وَمَحْمُودُ بْنُ غَيْلاَنَ، قَالُوا حَدَّثَنَا وَكِيعٌ، عَنْ سُفْيَانَ، ح وَحَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ، عَنْ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ، عَنْ عَلِيٍّ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ مِفْتَاحُ الصَّلاَةِ الطُّهُورُ وَتَحْرِيمُهَا التَّكْبِيرُ وَتَحْلِيلُهَا التَّسْلِيمُ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا الْحَدِيثُ أَصَحُّ شَيْءٍ فِي هَذَا الْبَابِ وَأَحْسَنُ ‏.‏ وَعَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَقِيلٍ هُوَ صَدُوقٌ وَقَدْ تَكَلَّمَ فِيهِ بَعْضُ أَهْلِ الْعِلْمِ مِنْ قِبَلِ حِفْظِهِ ‏.‏ قَالَ أَبُو عِيسَى وَسَمِعْتُ مُحَمَّدَ بْنَ إِسْمَاعِيلَ يَقُولُ كَانَ أَحْمَدُ بْنُ حَنْبَلٍ وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ وَالْحُمَيْدِيُّ يَحْتَجُّونَ بِحَدِيثِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ ‏.‏ قَالَ مُحَمَّدٌ وَهُوَ مُقَارِبُ الْحَدِيثِ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ جَابِرٍ وَأَبِي سَعِيدٍ ‏.‏
 
Hadhrat Ali (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) said : 'The key to Salah is purification, its start is the Takbir (Allahu Akbar), and its ending is the Taslim (saying As-salamu alaikum wa rahmatullah).'
 
Imam Tirmidhi said, this Hadith is the most correct thing related about this topic, and the best.  As for Abdullah bin Mohammad bin Aqil (one of the narrators), he is truthful.  However,  some of the people of knowledge have criticized him in view his memory.  Imam Tirmidhi further said, I heard Mohammad bin Ismail saying, Ahmad bin Hanbal, Ishaq bin Ibrahim and Al-Humaidi cite narrations of Abdullah bin Mohammad bin Aqil as proof.  Mohammad said, 'He is Muqarib (average) in Hadith.  Imam Tirmidhi added, there are narrations on this topic from Jabir and Abu Sa'id (رضئ اللہ تعالی عنہما).

 

Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 004

حَدَّثَنَا أَبُو بَكْرٍ، مُحَمَّدُ بْنُ زَنْجَوَيْهِ الْبَغْدَادِيُّ وَغَيْرُ وَاحِدٍ قَالَ حَدَّثَنَا الْحُسَيْنُ بْنُ مُحَمَّدٍ، حَدَّثَنَا سُلَيْمَانُ بْنُ قَرْمٍ، عَنْ أَبِي يَحْيَى الْقَتَّاتِ، عَنْ مُجَاهِدٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، رضى الله عنهما قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ مِفْتَاحُ الْجَنَّةِ الصَّلاَةُ وَمِفْتَاحُ الصَّلاَةِ الْوُضُوءُ ‏"‏ ‏.‏
 
Jabir bin Abdullah (رضئ اللہ تعالی عنہ), narrated that Allah's Apostle (صلى الله عليه و آله وسلم) said : 'the key to Paradise is Salah, and the key to Salah is Wudu'.

 

CHAPTER (4)

باب مَا يَقُولُ إِذَا دَخَلَ الْخَلاَءَ

What is said when entering the toilet 

 

Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 005

حَدَّثَنَا قُتَيْبَةُ، وَهَنَّادٌ، قَالاَ حَدَّثَنَا وَكِيعٌ، عَنْ شُعْبَةَ، عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا دَخَلَ الْخَلاَءَ قَالَ ‏ "‏ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ قَالَ شُعْبَةُ وَقَدْ قَالَ مَرَّةً أُخْرَى أَعُوذُ بِكَ مِنَ الْخُبْثِ وَالْخَبِيثِ أَوِ الْخُبُثِ وَالْخَبَائِثِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ عَلِيٍّ وَزَيْدِ بْنِ أَرْقَمَ وَجَابِرٍ وَابْنِ مَسْعُودٍ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَنَسٍ أَصَحُّ شَيْءٍ فِي هَذَا الْبَابِ وَأَحْسَنُ ‏.‏ وَحَدِيثُ زَيْدِ بْنِ أَرْقَمَ فِي إِسْنَادِهِ اضْطِرَابٌ رَوَى هِشَامٌ الدَّسْتَوَائِيُّ وَسَعِيدُ بْنُ أَبِي عَرُوبَةَ عَنْ قَتَادَةَ فَقَالَ سَعِيدٌ عَنِ الْقَاسِمِ بْنِ عَوْفٍ الشَّيْبَانِيِّ عَنْ زَيْدِ بْنِ أَرْقَمَ ‏.‏ وَقَالَ هِشَامٌ الدَّسْتَوَائِيُّ عَنْ قَتَادَةَ عَنْ زَيْدِ بْنِ أَرْقَمَ ‏.‏ وَرَوَاهُ شُعْبَةُ وَمَعْمَرٌ عَنْ قَتَادَةَ عَنِ النَّضْرِ بْنِ أَنَسٍ فَقَالَ شُعْبَةُ عَنْ زَيْدِ بْنِ أَرْقَمَ ‏.‏ وَقَالَ مَعْمَرٌ عَنِ النَّضْرِ بْنِ أَنَسٍ عَنْ أَبِيهِ عَنِ النَّبِيِّ صلى الله عليه وسلم ‏.‏ قَالَ أَبُو عِيسَى سَأَلْتُ مُحَمَّدًا عَنْ هَذَا فَقَالَ يُحْتَمَلُ أَنْ يَكُونَ قَتَادَةُ رَوَى عَنْهُمَا جَمِيعًا ‏.‏
 
Anas bin Malik (رضئ اللہ تعالی عنہ) said when the Prophet (صلى الله عليه و آله وسلم) entered the toilet he would say : 'O Allah Indeed I seek refuge in You (from the evil).  Shu'bah (one of the narrators) said : 'Another time he said : 'I seek refuge in You from AI-Khubthi (female devil) and al-Khabith (male devil). Or 'Al-Khubthi and Al-Khaba'ith'. (female and male devils)' .
 
Imam Tirmidhi said, there are narrations on this topic from Hadhrat Ali, Zaid bin Arqam, Jabir and Ibn Masud (رضئ اللہ تعالی عنہم).  The Hadith of Anas (رضئ اللہ تعالی عنہ) is the most correct thing narrated on this topic, and it is the best.   The chain for the Hadith of Zaid bin Arqam has some confusion in it.  It was reported by Hisham Ad-Dastawai, and Sa'id bin Abi Arubah, from Qatadah (so sa'id said) : from al-Qasim bin Awf Ash-Shaybani, from Zaid bin Arqam'. And Hisham (Ad-Dastawai) said : From Qatadah from Zaid bin Arqam.' Shubah and Ma'mar reported it from Qatadah, from An-Nadr bin Anas.  Shubah said, 'from an-Nadr bin Anas, from his father (and from the Prophet ﷺ).   Imam Tirmidhi further said, 'I asked Mohammad about this.  He said, 'It implies that Qatadah narrated it from both of them.

 

Jami at-Tirmidhi, Vol 1,  Bk 1, Hadith # 006 

أَخْبَرَنَا أَحْمَدُ بْنُ عَبْدَةَ الضَّبِّيُّ الْبَصْرِيُّ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ إِذَا دَخَلَ الْخَلاَءَ قَالَ ‏ "‏ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْخُبْثِ وَالْخَبَائِثِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏
 
Anas bin Malik (رضئ اللہ تعالی عنہ) said, when the Prophet (صلى الله عليه و آله وسلم) would enter the toilet 'He said : 'O Allah! Indeed I seek refuge in You from al-Khubith and al- Khaba'ith (female and male devils).'
 
Imam Tirmidhi said, this Hadith is Hasan Sahih.
 

Explanation

It is in Quran - إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا تَرَوْنَهُمْ  [Verily, he (Satan) and his tribe(s) (his progeny and associates from jinns) see you from where you cannot see them.] (al-Araf - 27)

Devils frequent the places where humans relieve themselves. Sometimes they make toilets, specially the public toilets, their residence.   Therefore, entering the toilet, it is important to seek refuge of Allah from these devils.

It is in Hadith - عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، رضى الله عنه أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ ‏ سَتْرُ مَا بَيْنَ أَعْيُنِ الْجِنِّ وَعَوْرَاتِ بَنِي آدَمَ إِذَا دَخَلَ أَحَدُهُمُ الْخَلاَءَ أَنْ يَقُولَ بِسْمِ اللَّهِ   [Ali bin Abi Talib (رضئ اللہ تعالی عنہ)  narrated that  the Apostle of Allah (صلى الله عليه و آله وسلم) said : A screen is placed between the eyes of the jinns and nakedness of the children of Adam when one of you enters the area of relieving oneself, and says: 'Bismillah.' (Tirmidhi, Bk 6, Hadith 63)


 

CHAPTER (5)

باب مَا يَقُولُ إِذَا خَرَجَ مِنَ الْخَلاَءِ

What is said when exiting the Toilet 

 
Jami at-Tirmidhi, Vol 1,  Bk 1, Hadith # 007
 
حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، عَنْ إِسْرَائِيلَ بْنِ يُونُسَ، عَنْ يُوسُفَ بْنِ أَبِي بُرْدَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، رضى الله عنها قَالَتْ كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا خَرَجَ مِنَ الْخَلاَءِ قَالَ ‏ "‏ غُفْرَانَكَ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ إِسْرَائِيلَ عَنْ يُوسُفَ بْنِ أَبِي بُرْدَةَ ‏.‏ وَأَبُو بُرْدَةَ بْنُ أَبِي مُوسَى اسْمُهُ عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ قَيْسٍ الأَشْعَرِيُّ ‏.‏ وَلاَ نَعْرِفُ فِي هَذَا الْبَابِ إِلاَّ حَدِيثَ عَائِشَةَ رضى الله عنها عَنِ النَّبِيِّ صلى الله عليه وسلم ‏.‏
 
Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) said : When the Prophet (صلى الله عليه و آله وسلم) would exit the toilet he would say : 'Ghufranak.' ('O my Lord, forgive me.)
 
Imam Tirmidhi said, this Hadith is Gharib Hasan. We do not know of it except from the narration of Isra'il, from Yusuf bin Abu Burdah, and Abu Burdah bin Abu Musa's name is Amir bin Abdullah bin Qais Al-Ashari.  And we do not know of any narrations on this topic except for the Hadith of Ummul Momineen Aisha (رضئ اللہ تعالی عنہا), from the Prophet (صلى الله عليه و آله وسلم).
 

 

CHAPTER (6)

باب فِي النَّهْىِ عَنِ اسْتِقْبَالِ الْقِبْلَةِ، بِغَائِطٍ أَوْ بَوْلٍ

Regarding the prohibition of facing the Qiblah when defecating and urinating 

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 008
 
حَدَّثَنَا سَعِيدُ بْنُ عَبْدِ الرَّحْمَنِ الْمَخْزُومِيُّ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أَبِي أَيُّوبَ الأَنْصَارِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ إِذَا أَتَيْتُمُ الْغَائِطَ فَلاَ تَسْتَقْبِلُوا الْقِبْلَةَ بِغَائِطٍ وَلاَ بَوْلٍ وَلاَ تَسْتَدْبِرُوهَا وَلَكِنْ شَرِّقُوا أَوْ غَرِّبُوا ‏"‏ ‏.‏ فَقَالَ أَبُو أَيُّوبَ فَقَدِمْنَا الشَّأْمَ فَوَجَدْنَا مَرَاحِيضَ قَدْ بُنِيَتْ مُسْتَقْبَلَ الْقِبْلَةِ فَنَنْحَرِفُ عَنْهَا وَنَسْتَغْفِرُ اللَّهَ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ جَزْءٍ الزُّبَيْدِيِّ وَمَعْقِلِ بْنِ أَبِي الْهَيْثَمِ وَيُقَالُ مَعْقِلُ بْنُ أَبِي مَعْقِلٍ وَأَبِي أُمَامَةَ وَأَبِي هُرَيْرَةَ وَسَهْلِ بْنِ حُنَيْفٍ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَبِي أَيُّوبَ أَحْسَنُ شَيْءٍ فِي هَذَا الْبَابِ وَأَصَحُّ ‏.‏ وَأَبُو أَيُّوبَ اسْمُهُ خَالِدُ بْنُ زَيْدٍ ‏.‏ وَالزُّهْرِيُّ اسْمُهُ مُحَمَّدُ بْنُ مُسْلِمِ بْنِ عُبَيْدِ اللَّهِ بْنِ شِهَابٍ الزُّهْرِيُّ وَكُنْيَتُهُ أَبُو بَكْرٍ ‏.‏ قَالَ أَبُو الْوَلِيدِ الْمَكِّيُّ قَالَ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ إِدْرِيسَ الشَّافِعِيُّ إِنَّمَا مَعْنَى قَوْلِ النَّبِيِّ صلى الله عليه وسلم ‏"‏ لاَ تَسْتَقْبِلُوا الْقِبْلَةَ بِغَائِطٍ وَلاَ بِبَوْلٍ وَلاَ تَسْتَدْبِرُوهَا ‏"‏ ‏.‏ إِنَّمَا هَذَا فِي الْفَيَافِي وَأَمَّا فِي الْكُنُفِ الْمَبْنِيَّةِ لَهُ رُخْصَةٌ فِي أَنْ يَسْتَقْبِلَهَا ‏.‏ وَهَكَذَا قَالَ إِسْحَاقُ بْنُ إِبْرَاهِيمَ ‏.‏ وَقَالَ أَحْمَدُ بْنُ حَنْبَلٍ رَحِمَهُ اللَّهُ إِنَّمَا الرُّخْصَةُ مِنَ النَّبِيِّ صلى الله عليه وسلم فِي اسْتِدْبَارِ الْقِبْلَةِ بِغَائِطٍ أَوْ بَوْلٍ وَأَمَّا اسْتِقْبَالُ الْقِبْلَةِ فَلاَ يَسْتَقْبِلُهَا ‏.‏ كَأَنَّهُ لَمْ يَرَ فِي الصَّحْرَاءِ وَلاَ فِي الْكُنُفِ أَنْ يَسْتَقْبِلَ الْقِبْلَةَ ‏.‏
 
Abu Ayyub Ansari (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) said : 'When you arrive to defecate, let none of you face the Qiblah while defecating, nor while urinating. And do not have your back towards it, but have it east of you or west of you.' Abu Ayyub (رضئ اللہ تعالی عنہ) said, we arrived in Syria to find lavatories built facing the Qiblah, so we would turn (our faces from Qibla) seeking Allah's (عَزَّ وَجَلَّ) forgiveness.
 
Imam Tirmidhi said, there are narrations on this topic from Abdullah bin Al-Harith (bin Jazi Az-Zubaid), Maqil bin Abu al-Haytham - and it is said he was Maqil bin Abu Maqil - and Abu Umamah, Abu Huraira and Sahl bin Hunaif (رضئ اللہ تعالی عنہم). 
 
The above Hadith of Abu Ayyub (رضئ اللہ تعالی عنہ) is the best thing on this topic and the most correct.   Abu Ayyub's (رضئ اللہ تعالی عنہ) name is Khalid bin Zaid, and Az-Zuhri's name is Mohammad bin Muslim bin Ubaidullah bin Shihab Az-Zuhri, and his Kunya is Abu Bakr.  Abu al-Walid al-Makki said, 'Abu Abdullah (Mohammad bin Idris) Ash-Shafii said, 'the saying of the Prophet (صلى الله عليه و آله وسلم) 'Do not face the Qiblah for defecation, nor for urination, nor turn your backs to it' only means in the desert. As for a lavatory that is constructed (in a house in concerned), there is an allowance to face it in that.'
 
Ishaq (bin Ibrahim) also said this.  Ahmad bin Hanbal said, 'there is only an allowance from the Prophet (صلى الله عليه و آله وسلم) to have one's back toward the Qiblah.  As for facing the Qiblah, then it is not to be faced.  It is, as if, he did hold the view that one could face the Qiblah in the desert nor in the lavatory.

 

CHAPTER (7)

باب مَا جَاءَ مِنَ الرُّخْصَةِ فِي ذَلِكَ

What is related about the permission for that

 
 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 009
 
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، وَمُحَمَّدُ بْنُ الْمُثَنَّى، قَالاَ حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ، حَدَّثَنَا أَبِي، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ أَبَانَ بْنِ صَالِحٍ، عَنْ مُجَاهِدٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ نَهَى النَّبِيُّ صلى الله عليه وسلم أَنْ نَسْتَقْبِلَ الْقِبْلَةَ بِبَوْلٍ فَرَأَيْتُهُ قَبْلَ أَنْ يُقْبَضَ بِعَامٍ يَسْتَقْبِلُهَا ‏.‏ وَفِي الْبَابِ عَنْ أَبِي قَتَادَةَ وَعَائِشَةَ وَعَمَّارِ بْنِ يَاسِرٍ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ جَابِرٍ فِي هَذَا الْبَابِ حَدِيثٌ حَسَنٌ غَرِيبٌ ‏.‏
 
Jabir bin Abdullah (رضئ اللہ تعالی عنہ) said the Prophet (صلى الله عليه و آله وسلم) prohibited us from facing the Qiblah while urinating. Then I saw him facing it a year before he died.' There are narrations on this topic from Abu Qatada, Ammar bin Yasir (رضئ اللہ تعالی عنہما) and Ummul Momineen Aisha (رضئ اللہ تعالی عنہا).
 
Imam Tirmidhi said, the above Hadith of Jabir (رضئ اللہ تعالی عنہ) on this topic is Hassan Gharib.

Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 010

وَقَدْ رَوَى هَذَا الْحَدِيثَ ابْنُ لَهِيعَةَ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ، عَنْ أَبِي قَتَادَةَ، أَنَّهُ رَأَى النَّبِيَّ صلى الله عليه وسلم يَبُولُ مُسْتَقْبِلَ الْقِبْلَةِ ‏.‏ حَدَّثَنَا بِذَلِكَ قُتَيْبَةُ حَدَّثَنَا ابْنُ لَهِيعَةَ ‏.‏ وَحَدِيثُ جَابِرٍ عَنِ النَّبِيِّ صلى الله عليه وسلم أَصَحُّ مِنْ حَدِيثِ ابْنِ لَهِيعَةَ ‏.‏ وَابْنُ لَهِيعَةَ ضَعِيفٌ عِنْدَ أَهْلِ الْحَدِيثِ ضَعَّفَهُ يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ وَغَيْرُهُ مِنْ قِبَلِ حِفْظِهِ ‏.‏

Abu Qatadah (رضئ اللہ تعالی عنہ) narrated that he saw the Prophet (صلى الله عليه و آله وسلم) urinating while facing the Qiblah.  Qutaibah narrated that to us, he said : 'Ibn Lahi'ah informed us.'  Jabir's Hadith about the Prophet (صلى الله عليه و آله وسلم) is more correct than the Hadith of Ibn Lahi'ah.  Ibn Lahi'ah is weak according to the scholars of Hadith. He was graded weak by Yahya bin Sa'eed Al-Qattan, and others, in view of his memory. 

 

 Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 011 

حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا عَبْدَةُ بْنُ سُلَيْمَانَ، عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبَّانَ، عَنْ عَمِّهِ، وَاسِعِ بْنِ حَبَّانَ، عَنِ ابْنِ عُمَرَ، قَالَ رَقِيتُ يَوْمًا عَلَى بَيْتِ حَفْصَةَ فَرَأَيْتُ النَّبِيَّ صلى الله عليه وسلم عَلَى حَاجَتِهِ مُسْتَقْبِلَ الشَّأْمِ مُسْتَدْبِرَ الْكَعْبَةِ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

Ibn Umar (رضئ اللہ تعالی عنہ) said : "One day I climbed over Ummul Momineen Hafsah's (رضئ اللہ تعالی عنہا) house, and I saw the Prophet (صلى الله عليه و آله وسلم) relieving himself while facing Syria, with his back toward the (direction of) Ka'bah.
 
Imam Tirmidhi said, this Hadith is Hassan Sahih.
 

Explanation

Prophet Mohammad (صلى الله عليه و آله وسلم) kept in view people's ease in actions.  To provide them flexibility in unavoidable circumstances, he himself showed occasional flexibility. 

It is in Hadith - It was narrated from Abu Huraira (رضئ اللہ تعالی عنہ) that the Apostle of Allah (صلى الله عليه و آله وسلم) said : 'Were it not that it would be too difficult for my Ummah, I would have commanded them to use Siwak at (the time of) every Salah.' (Nasai)

Imam Abu Hanifa emphasized the importance of not facing or turning the back towards Qibla.  Imam Ahmad bin Hanbal said there is only an allowance from the Prophet (صلى الله عليه و آله وسلم) to have one's back toward the Qiblah.  As for facing the Qiblah, then it is not to be faced. Imams Shafii and Malik gave the ruling that one can defecate or urinate facing the direction of Qibla or turning his back towards it when there is a screen between him and the direction of Qibla. 

It is important to avoid facing Qibla or turning your back towards it while defecating or urinating.  This is a general rule and it should be adhered to, as far as possible.  Thus, it is important for Muslims to build their toilets in such a way that they do not have to face or turn their back towards Qibla while defecating or urinating. However, during unavoidable circumstances, there is a relaxation. This is the opinion of most of our Ulema. 

 
 

CHAPTER (8)

باب مَا جَاءَ فِي النَّهْىِ عَنِ الْبَوْلِ، قَائِمًا

What is related about the prohibition of urinating while standing

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 012
 
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا شَرِيكٌ، عَنِ الْمِقْدَامِ بْنِ شُرَيْحٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ مَنْ حَدَّثَكُمْ أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَبُولُ قَائِمًا فَلاَ تُصَدِّقُوهُ مَا كَانَ يَبُولُ إِلاَّ قَاعِدًا ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عُمَرَ وَبُرَيْدَةَ وَعَبْدِ الرَّحْمَنِ بْنِ حَسَنَةَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عَائِشَةَ أَحْسَنُ شَيْءٍ فِي هَذَا الْبَابِ وَأَصَحُّ ‏.‏ وَحَدِيثُ عُمَرَ إِنَّمَا رُوِيَ مِنْ حَدِيثِ عَبْدِ الْكَرِيمِ بْنِ أَبِي الْمُخَارِقِ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ عَنْ عُمَرَ قَالَ رَآنِي النَّبِيُّ صلى الله عليه وسلم وَأَنَا أَبُولُ قَائِمًا فَقَالَ ‏ "‏ يَا عُمَرُ لاَ تَبُلْ قَائِمًا ‏"‏ ‏.‏ فَمَا بُلْتُ قَائِمًا بَعْدُ ‏.‏ قَالَ أَبُو عِيسَى وَإِنَّمَا رَفَعَ هَذَا الْحَدِيثَ عَبْدُ الْكَرِيمِ بْنُ أَبِي الْمُخَارِقِ وَهُوَ ضَعِيفٌ عِنْدَ أَهْلِ الْحَدِيثِ ضَعَّفَهُ أَيُّوبُ السَّخْتِيَانِيُّ وَتَكَلَّمَ فِيهِ ‏.‏ وَرَوَى عُبَيْدُ اللَّهِ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ قَالَ قَالَ عُمَرُ رضى الله عنه مَا بُلْتُ قَائِمًا مُنْذُ أَسْلَمْتُ ‏.‏ وَهَذَا أَصَحُّ مِنْ حَدِيثِ عَبْدِ الْكَرِيمِ وَحَدِيثُ بُرَيْدَةَ فِي هَذَا غَيْرُ مَحْفُوظٍ ‏.‏ وَمَعْنَى النَّهْىِ عَنِ الْبَوْلِ قَائِمًا عَلَى التَّأْدِيبِ لاَ عَلَى التَّحْرِيمِ ‏.‏ وَقَدْ رُوِيَ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ إِنَّ مِنَ الْجَفَاءِ أَنْ تَبُولَ وَأَنْتَ قَائِمٌ ‏.‏
 
Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) said whoever narrated to you that the Prophet (صلى الله عليه و آله وسلم) would urinate while standing; then do not believe him. He would not urinate except while sitting down. (the narrator said) there are narrations on this topic from Umar, Buraidah, and Abdur-Rahman bin Hasanah.
 
Imam Tirmidhi) said, the Hadith of Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) is the best thing narrated on this topic and the most correct. 
 
The Hadith of Umar (رضئ اللہ تعالی عنہ) is only reported from the narration of Abdul Karim bin Abi al-Mukhariq, from Nafi, from Ibn Umar (رضئ اللہ تعالی عنہ), from Umar (رضئ اللہ تعالی عنہ) who said : I saw the Prophet ﷺ  (while I was) urinating standing.  So he said, O' Umar (رضئ اللہ تعالی عنہ), do not urinate while standing.'  So I did not urinate while standing afterwards.  Imam Tirmidhi said, this Hadith was only attributed to the Prophet (صلى الله عليه و آله وسلم) in the narration of Abdul Karim bin Abi al-Mukhariq.  He is weak according to the scholars of Hadith.  Ayyub As-Sakhtiyani graded him as weak and criticized him.
 
Ubaidullah reported from Nafi from Ibn Umar (رضئ اللہ تعالی عنہ) who said 'Umar (رضئ اللہ تعالی عنہ) said, 'I have not urinated while standing since I accepted Islam'.  This is more correct than the Hadith of Abdul Karim.  And the Hadith of Buraidah (رضئ اللہ تعالی عنہ) about this is not safe.  And the meaning of the prohibition of urinating while standing is for discipline, not to make it unlawful.  Indeed it has been reported from Abdullah bin Masud (رضئ اللہ تعالی عنہ) that he said, 'Among the loathsome things, is urinating while you are standing.
 
 

CHAPTER (9)

باب الرُّخْصَةِ فِي ذَلِكَ

What is related about the permission for that

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 013 
 
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا وَكِيعٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم أَتَى سُبَاطَةَ قَوْمٍ فَبَالَ عَلَيْهَا قَائِمًا فَأَتَيْتُهُ بِوَضُوءٍ فَذَهَبْتُ لأَتَأَخَّرَ عَنْهُ فَدَعَانِي حَتَّى كُنْتُ عِنْدَ عَقِبَيْهِ فَتَوَضَّأَ وَمَسَحَ عَلَى خُفَّيْهِ ‏.‏ قَالَ أَبُو عِيسَى وَسَمِعْتُ الْجَارُودَ يَقُولُ سَمِعْتُ وَكِيعًا يُحَدِّثُ بِهَذَا الْحَدِيثِ عَنِ الأَعْمَشِ ‏.‏ ثُمَّ قَالَ وَكِيعٌ هَذَا أَصَحُّ حَدِيثٍ رُوِيَ عَنِ النَّبِيِّ صلى الله عليه وسلم فِي الْمَسْحِ ‏.‏ وَسَمِعْتُ أَبَا عَمَّارٍ الْحُسَيْنَ بْنَ حُرَيْثٍ يَقُولُ سَمِعْتُ وَكِيعًا فَذَكَرَ نَحْوَهُ ‏.‏ قَالَ أَبُو عِيسَى وَهَكَذَا رَوَى مَنْصُورٌ وَعُبَيْدَةُ الضَّبِّيُّ عَنْ أَبِي وَائِلٍ عَنْ حُذَيْفَةَ مِثْلَ رِوَايَةِ الأَعْمَشِ ‏.‏ وَرَوَى حَمَّادُ بْنُ أَبِي سُلَيْمَانَ وَعَاصِمُ بْنُ بَهْدَلَةَ عَنْ أَبِي وَائِلٍ عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم وَحَدِيثُ أَبِي وَائِلٍ عَنْ حُذَيْفَةَ أَصَحُّ ‏.‏ وَقَدْ رَخَّصَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ فِي الْبَوْلِ قَائِمًا ‏.‏ قَالَ أَبُو عِيسَى وَعَبِيدَةُ بْنُ عَمْرٍو السَّلْمَانِيُّ رَوَى عَنْهُ إِبْرَاهِيمُ النَّخَعِيُّ ‏.‏ وَعَبِيدَةُ مِنْ كِبَارِ التَّابِعِينَ يُرْوَى عَنْ عَبِيدَةَ أَنَّهُ قَالَ أَسْلَمْتُ قَبْلَ وَفَاةِ النَّبِيِّ صلى الله عليه وسلم بِسَنَتَيْنِ ‏.‏ وَعُبَيْدَةُ الضَّبِّيُّ صَاحِبُ إِبْرَاهِيمَ هُوَ عُبَيْدَةُ بْنُ مُعَتِّبٍ الضَّبِّيُّ وَيُكْنَى أَبَا عَبْدِ الْكَرِيمِ 
 
Hudhaifah (رضئ اللہ تعالی عنہ) narrated : Allah's Apostle (صلى الله عليه و آله وسلم) came to a waste area used by people, so he urinated near it while standing.  I brought him the (water for) Wudu. Then I left to be away from him, but he called me until I was behind him. So he performed Wudu and wiped (Masaba) over his  over his footwear (socks) (خُفَّيْهِ).
 
Imam Tirmidhi said, I heard Al-Jarud saying, 'I heard Waki narrating this Hadith from Al-A'mash, then Waki said, this is the most correct Hadith reported from the Prophet (صلى الله عليه و آله وسلم) about wiping (over Khuff).  And I heard Abu Ammar al-Husaid bin Huraith saying, 'I heard Waki, then he mentioned a similar narration.
 
Similar to this Hadith was reported by Mansur, and Ubaida ad-Dabbi, from Abu Wa'il from Hudhaifah (رضئ اللہ تعالی عنہ), (all) similar to the narration of Al-Am'ash.  Hammad bin Abu Sulaiman and Asim bin Buhdalah reported it from Abu Wa'il from Al-Mughirah bin Shubah (رضئ اللہ تعالی عنہ), from the Prophet (صلى الله عليه و آله وسلم).  But the Hadith of Abu Wa'il from Hudhaifah (رضئ اللہ تعالی عنہ) is more correct. There are those among the people of knowledge who have permitted urinating while standing. 
 
It was reported from Abidah bin Amr As-Salmani by Ibrahim an-Nakha'i, and Abidah is one of the major Tabi'in.  It is reported that Abidah said, 'I accepted Islam two years before the death of  Prophet (صلى الله عليه و آله وسلم).' Ubaidah ad-Dabbi, the companion of Ibrahim, is 'Ubaidah bin Muattib ad-Dabbi, and his Kunya is Abu Abdul Karim..
 
 
Explanation 

It was sunnah of Prophet Mohammad (صلى الله عليه و آله وسلم) to urinate  while sitting. He used to go far away from the public eye to attend the call of nature. This fact is unanimously accepted by all Aimma.  

It is in Hadith -  أَخْبَرَنَا عَمْرُو بْنُ عَلِيٍّ، قَالَ حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، قَالَ حَدَّثَنَا أَبُو جَعْفَرٍ الْخَطْمِيُّ، عُمَيْرُ بْنُ يَزِيدَ قَالَ حَدَّثَنِي الْحَارِثُ بْنُ فُضَيْلٍ، وَعُمَارَةُ بْنُ خُزَيْمَةَ بْنِ ثَابِتٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي قُرَادٍ، قَالَ خَرَجْتُ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم إِلَى الْخَلاَءِ وَكَانَ إِذَا أَرَادَ الْحَاجَةَ أَبْعَدَ ‏.‏  [ It was narrated that Abdur-Rahman bin Abi Qurad (رضئ اللہ تعالی عنہ) said : I went out with the Apostle of Allah (صلى الله عليه و آله وسلم) to an isolated area, and when he wanted to relieve himself, he moved far away.' (Nasai)

Jami Tirmidhi, Hadith # 13, above  describes an exception to the Prophet's (صلى الله عليه و آله وسلم) usual practice.  The Prophet (صلى الله عليه و آله وسلم) was walking away when he had to attend the call of nature. Obviously, the kind of secluded clean place to sit for urinating was not  found there  except a  waste area where people do not come often. He went nearby it to relieve himself standing and asked Hudhaifa (رضئ اللہ تعالی عنہ) to give him cover from behind to avoid being noticed by any passerby. 

Thus, to sit down for urinating is Sunnah. And there is a provision to urinate standing in unavoidable circumstances.  On the basis of it, our fiqh scholars gave the ruling. To urinate while standing is 'Makrooh-e-tanzihi' (should be avoided as far as possible).  But it is not sin. This view is held by Imam Abu Hanifa (رضئ اللہ تعالی عنہ) and is supported by all other Ulema.
 
 

CHAPTER (10)

باب مَا جَاءَ فِي الاِسْتِتَارِ عِنْدَ الْحَاجَةِ

What is related about being screened while relieving oneself

 
Jami at-Tirmidhi, Vol 1,  Bk 1, Hadith # 014 
 
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ السَّلاَمِ بْنُ حَرْبٍ الْمُلاَئِيُّ، عَنِ الأَعْمَشِ، عَنْ أَنَسٍ، قَالَ كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا أَرَادَ الْحَاجَةَ لَمْ يَرْفَعْ ثَوْبَهُ حَتَّى يَدْنُوَ مِنَ الأَرْضِ ‏.‏ قَالَ أَبُو عِيسَى هَكَذَا رَوَى مُحَمَّدُ بْنُ رَبِيعَةَ عَنِ الأَعْمَشِ عَنْ أَنَسٍ هَذَا الْحَدِيثَ ‏.‏ وَرَوَى وَكِيعٌ وَأَبُو يَحْيَى الْحِمَّانِيُّ عَنِ الأَعْمَشِ قَالَ قَالَ ابْنُ عُمَرَ كَانَ النَّبِيُّ صلى الله عليه وسلم إِذَا أَرَادَ الْحَاجَةَ لَمْ يَرْفَعْ ثَوْبَهُ حَتَّى يَدْنُوَ مِنَ الأَرْضِ ‏.‏ وَكِلاَ الْحَدِيثَيْنِ مُرْسَلٌ ‏.‏ وَيُقَالُ لَمْ يَسْمَعِ الأَعْمَشُ مِنْ أَنَسٍ وَلاَ مِنْ أَحَدٍ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَقَدْ نَظَرَ إِلَى أَنَسِ بْنِ مَالِكٍ قَالَ رَأَيْتُهُ يُصَلِّي ‏.‏ فَذَكَرَ عَنْهُ حِكَايَةً فِي الصَّلاَةِ ‏.‏ وَالأَعْمَشُ اسْمُهُ سُلَيْمَانُ بْنُ مِهْرَانَ أَبُو مُحَمَّدٍ الْكَاهِلِيُّ وَهُوَ مَوْلًى لَهُمْ ‏.‏ قَالَ الأَعْمَشُ كَانَ أَبِي حَمِيلاً فَوَرَّثَهُ مَسْرُوقٌ ‏.‏
 
Anas (رضئ اللہ تعالی عنہ) said when the Prophet (صلى الله عليه و آله وسلم) wanted to relieve himself, he would not raise his garment until he was close to the ground.
 
Imam Tirmidhi said, this is how Mohammad bin Rabiah reported this Hadith from Al-A'mash, from Anas (رضئ اللہ تعالی عنہ).  Waki, and (Abu Yahya) Al-Himmani reported that Al-Amash said, 'Ibn Umar (رضئ اللہ تعالی عنہ) said, 'When the prophet (صلى الله عليه و آله وسلم) wanted to relieve himself, he would not raise his garment until he was close to the ground.  Both these Ahadith are Mursal.  They say that Al-Amash did not hear from Anas (رضئ اللہ تعالی عنہ), nor any of the Sahabah.  But he saw Anas bin Malik (رضئ اللہ تعالی عنہ).  He said, 'I saw him praying'.  And he mentioned something about him regarding the prayer. And Al-Amash's name is Sulaiman bin Mihran, and Abu Mohammad Al-Kahili, being their freed slave.  Al-Amash said, 'My father was a Hamil (one who was brought to Islam while a child), so he made Masruq an heir.
 
 

CHAPTER (11)

باب مَا جَاءَ فِي كَرَاهَةِ الاِسْتِنْجَاءِ بِالْيَمِينِ

What is related about it being disliked to use the right hand for Istinja.

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 015 

حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عُمَرَ الْمَكِّيُّ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ مَعْمَرٍ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ، أَنَّ النَّبِيَّ صلى الله عليه وسلم نَهَى أَنْ يَمَسَّ الرَّجُلُ ذَكَرَهُ بِيَمِينِهِ ‏.‏ وَفِي هَذَا الْبَابِ عَنْ عَائِشَةَ وَسَلْمَانَ وَأَبِي هُرَيْرَةَ وَسَهْلِ بْنِ حُنَيْفٍ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَأَبُو قَتَادَةَ الأَنْصَارِيُّ اسْمُهُ الْحَارِثُ بْنُ رِبْعِيٍّ ‏.‏ وَالْعَمَلُ عَلَى هَذَا عِنْدَ عَامَّةِ أَهْلِ الْعِلْمِ كَرِهُوا الاِسْتِنْجَاءَ بِالْيَمِينِ ‏.‏

Abdullah bin Abu Qatadah (رضئ اللہ تعالی عنہ) narrated from his father, the Prophet (صلى الله عليه و آله وسلم) prohibited that a man should touch his penis with his right hand.' 
 
Imam Tirmidhi said, this Hadith is Hasan Sahih.  The name of Abu Qatadah (Ansari) is al-Harith bin Rib'i.  This is acted upon by people of knowledge   and they dislike Istinja with the right hand.  There are narrations on this topic from Ummul Momineen Aisha (رضئ اللہ تعالی عنہا), Salman, Abu Huraira and Sahi bin Hunaif (رضئ اللہ تعالی عنہم).

 

 

CHAPTER (12)

باب الاِسْتِنْجَاءِ بِالْحِجَارَةِ

Using stones for Istinja

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 016
 
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، قَالَ قِيلَ لِسَلْمَانَ قَدْ عَلَّمَكُمْ نَبِيُّكُمْ صلى الله عليه وسلم كُلَّ شَيْءٍ حَتَّى الْخِرَاءَةَ فَقَالَ سَلْمَانُ أَجَلْ نَهَانَا أَنْ نَسْتَقْبِلَ الْقِبْلَةَ بِغَائِطٍ أَوْ بَوْلٍ وَأَنْ نَسْتَنْجِيَ بِالْيَمِينِ أَوْ أَنْ يَسْتَنْجِيَ أَحَدُنَا بِأَقَلَّ مِنْ ثَلاَثَةِ أَحْجَارٍ أَوْ أَنْ نَسْتَنْجِيَ بِرَجِيعٍ أَوْ بِعَظْمٍ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ عَائِشَةَ وَخُزَيْمَةَ بْنِ ثَابِتٍ وَجَابِرٍ وَخَلاَّدِ بْنِ السَّائِبِ عَنْ أَبِيهِ ‏.‏ قَالَ أَبُو عِيسَى وَحَدِيثُ سَلْمَانَ فِي هَذَا الْبَابِ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَهُوَ قَوْلُ أَكْثَرِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَمَنْ بَعْدَهُمْ رَأَوْا أَنَّ الاِسْتِنْجَاءَ بِالْحِجَارَةِ يُجْزِئُ وَإِنْ لَمْ يَسْتَنْجِ بِالْمَاءِ إِذَا أَنْقَى أَثَرَ الْغَائِطِ وَالْبَوْلِ وَبِهِ يَقُولُ الثَّوْرِيُّ وَابْنُ الْمُبَارَكِ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ ‏.‏
 
Abdur-Rahman bin Yazld said, they said to Salman (رضئ اللہ تعالی عنہ), 'Your Prophet (صلى الله عليه و آله وسلم) taught you about everything, even defecating?' So Salman said, 'Yes. He prohibited us from facing the Qiblah when defecating and urinating,  performing Istinja with the right hand, using (not) less than three stones for Istinja, and (prohibited us from) using dung or bones for Istinja."
 
Imam Tirmidhi said, the Hadith of Salman (رضئ اللہ تعالی عنہ) (on this subject) is Hasan Sahih.  It is the saying of most of the people of knowledge among Sahabah and those after them.  They see that Istinja with stones is enough when it removes the traces of defecation and urine, even if one does not use water for Istinja.  This the saying of Ath-Thawri, Ibn al-Mubarak, Ash-Shafii, Ahmad and Ishaq.

 

CHAPTER (13)

باب مَا جَاءَ فِي الاِسْتِنْجَاءِ بِالْحَجَرَيْنِ

What is related about Istinja with two stones

 
Jami at-Tirmidhi, Vol 1,  Bk 1, Hadith # 017 
 
حَدَّثَنَا هَنَّادٌ، وَقُتَيْبَةُ، قَالاَ حَدَّثَنَا وَكِيعٌ، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنْ أَبِي عُبَيْدَةَ، عَنْ عَبْدِ اللَّهِ، قَالَ خَرَجَ النَّبِيُّ صلى الله عليه وسلم لِحَاجَتِهِ فَقَالَ ‏"‏ الْتَمِسْ لِي ثَلاَثَةَ أَحْجَارٍ ‏"‏ ‏.‏ قَالَ فَأَتَيْتُهُ بِحَجَرَيْنِ وَرَوْثَةٍ
 فَأَخَذَ الْحَجَرَيْنِ وَأَلْقَى الرَّوْثَةَ وَقَالَ ‏"‏ إِنَّهَا رِكْسٌ ‏"

 قَالَ أَبُو عِيسَى وَهَكَذَا رَوَى قَيْسُ بْنُ الرَّبِيعِ هَذَا الْحَدِيثَ عَنْ أَبِي إِسْحَاقَ عَنْ أَبِي عُبَيْدَةَ عَنْ عَبْدِ اللَّهِ نَحْوَ حَدِيثِ إِسْرَائِيلَ ‏.‏ وَرَوَى مَعْمَرٌ وَعَمَّارُ بْنُ رُزَيْقٍ عَنْ أَبِي إِسْحَاقَ عَنْ عَلْقَمَةَ عَنْ عَبْدِ اللَّهِ ‏.‏ وَرَوَى زُهَيْرٌ عَنْ أَبِي إِسْحَاقَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الأَسْوَدِ عَنْ أَبِيهِ الأَسْوَدِ بْنِ يَزِيدَ عَنْ عَبْدِ اللَّهِ ‏.‏ وَرَوَى زَكَرِيَّا بْنُ أَبِي زَائِدَةَ عَنْ أَبِي إِسْحَاقَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ عَنِ الأَسْوَدِ بْنِ يَزِيدَ عَنْ عَبْدِ اللَّهِ ‏.‏ وَهَذَا حَدِيثٌ فِيهِ اضْطِرَابٌ ‏.‏ حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ الْعَبْدِيُّ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ حَدَّثَنَا شُعْبَةُ عَنْ عَمْرِو بْنِ مُرَّةَ قَالَ سَأَلْتُ أَبَا عُبَيْدَةَ بْنَ عَبْدِ اللَّهِ هَلْ تَذْكُرُ مِنْ عَبْدِ اللَّهِ شَيْئًا قَالَ لاَ ‏.‏
 
Abdullah (رضئ اللہ تعالی عنہ) said Allah's Apostle (صلى الله عليه و آله وسلم) went out to relieve himself. So he said,  'Bring me three stones.' He said, 'So I came with two stones and a piece of (dried) dung. He took the two stones, and left the dung. He said: 'It is Riks (a filthy thing)'.
 
Imam Tirmidhi said, similarly, Qais bin Ar-Rabi reported this Hadith from Abu Ishaq, from Abu Ubaidah, from Abdullah, and it is similar to the narration of Israil (Hadith # 17 above).  Ma'mar and Ammar bin Ruzaiq reported it from Abu Ishaq from Al-Qamah, from Abdullah.
 
Zuhair reported it from Abu Ishaq, from Abdur Rahman bin al-Aswad, from his father al-Aswad bin Yazid, from Abdullah. Zakariyya bin Abi Zaidah reported it from Abu Ishaq, from Abdur Rahman bin Yazid, from al-Aswad bin Yazid from Abdullah. So there is no coherence in this Hadith.
 
Mohammad bin Bash-shar (al-Abdi) narrated to us, Mohammad bin Jafar narrated to us, from Shubah from Amr bin Murrah who said, 'I asked Abu Ubaidah bin Abdullah, "did you remember anything from Abdullah?  He said, No.
 
 
 

CHAPTER (14)

باب مَا جَاءَ فِي كَرَاهِيَةِ مَا يُسْتَنْجَى بِهِ

What is related regarding what is disliked for one to use for Istinja

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 018 
 
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا حَفْصُ بْنُ غِيَاثٍ، عَنْ دَاوُدَ بْنِ أَبِي هِنْدٍ، عَنِ الشَّعْبِيِّ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ لاَ تَسْتَنْجُوا بِالرَّوْثِ وَلاَ بِالْعِظَامِ فَإِنَّهُ زَادُ إِخْوَانِكُمْ مِنَ الْجِنِّ ‏"‏ ‏.‏ وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ وَسَلْمَانَ وَجَابِرٍ وَابْنِ عُمَرَ ‏.‏ قَالَ أَبُو عِيسَى وَقَدْ رَوَى هَذَا الْحَدِيثَ إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ وَغَيْرُهُ عَنْ دَاوُدَ بْنِ أَبِي هِنْدٍ عَنِ الشَّعْبِيِّ عَنْ عَلْقَمَةَ عَنْ عَبْدِ اللَّهِ أَنَّهُ كَانَ مَعَ النَّبِيِّ صلى الله عليه وسلم لَيْلَةَ الْجِنِّ - الْحَدِيثَ بِطُولِهِ - فَقَالَ الشَّعْبِيُّ إِنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏"‏ لاَ تَسْتَنْجُوا بِالرَّوْثِ وَلاَ بِالْعِظَامِ فَإِنَّهُ زَادُ إِخْوَانِكُمْ مِنَ الْجِنِّ ‏"‏ ‏.‏ وَكَأَنَّ رِوَايَةَ إِسْمَاعِيلَ أَصَحُّ مِنْ رِوَايَةِ حَفْصِ بْنِ غِيَاثٍ ‏.‏ وَالْعَمَلُ عَلَى هَذَا الْحَدِيثِ عِنْدَ أَهْلِ الْعِلْمِ ‏.‏ وَفِي الْبَابِ عَنْ جَابِرٍ وَابْنِ عُمَرَ رضى الله عنهما ‏.‏
 
Abdullah bin Mas'ud (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) said : 'Do not perform Istinja, with dung, nor with bones. For indeed it is provisions for your brothers among the Jinn.' There are narrations on this topic from Abu Huraira, Salman, Jabir and Ibn Umar (رضئ اللہ تعالی عنہم). 
 
Imam Tirmidhi said, this Hadith has been reported by Ismail bin Ibrahim and others, from Dawood bin Abi Hind, from Ash-Shabi from Alqamah, from Abdullah : 'that he (Abdullah) was with the Prophet (صلى الله عليه و آله وسلم) on the night of the Jinn'.  And the Hadith is lengthy.  Ash-Shabi said : Indeed Allah's Apostle (صلى الله عليه و آله وسلم) said : Do not perform Istinja with dung, nor with bones.  For it is provision for your brothers among the Jinn.  It is as if the narration of Ismail is more correct than the narration of Hafs bin Ghiyath. The people of knowledge act according to this Hadith.  And there are narrations on this topic from Jabir, and Ibn Umar (رضئ اللہ تعالی عنہما).
 
 

CHAPTER (15)

باب مَا جَاءَ فِي الاِسْتِنْجَاءِ بِالْمَاءِ

What is reported about Istinja with water

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 019
 
 حَدَّثَنَا قُتَيْبَةُ، وَمُحَمَّدُ بْنُ عَبْدِ الْمَلِكِ بْنِ أَبِي الشَّوَارِبِ الْبَصْرِيُّ، قَالاَ حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ قَتَادَةَ، عَنْ مُعَاذَةَ، عَنْ عَائِشَةَ، قَالَتْ مُرْنَ أَزْوَاجَكُنَّ أَنْ يَسْتَطِيبُوا، بِالْمَاءِ فَإِنِّي أَسْتَحْيِيهِمْ فَإِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَفْعَلُهُ ‏"‏ ‏.‏ وَفِي الْبَابِ عَنْ جَرِيرِ بْنِ عَبْدِ اللَّهِ الْبَجَلِيِّ وَأَنَسٍ وَأَبِي هُرَيْرَةَ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَعَلَيْهِ الْعَمَلُ عِنْدَ أَهْلِ الْعِلْمِ يَخْتَارُونَ الاِسْتِنْجَاءَ بِالْمَاءِ وَإِنْ كَانَ الاِسْتِنْجَاءُ بِالْحِجَارَةِ يُجْزِئُ عِنْدَهُمْ فَإِنَّهُمُ اسْتَحَبُّوا الاِسْتِنْجَاءَ بِالْمَاءِ وَرَأَوْهُ أَفْضَلَ ‏.‏ وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَابْنُ الْمُبَارَكِ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ ‏.‏
 
Ummul Momineen Aishah (رضئ اللہ تعالی عنہا) said, encourage your Husbands to clean themselves with water, for I am too shy (to tell them) about it, and Allah's Apostle (صلى الله عليه و آله وسلم) would do that.' There are narrations on this topic from Jarir bin Abdullah al-Bajali, Anas and Abu Huraira (رضئ اللہ تعالی عنہم). 
 
Imam Tirmidhi said, this Hadith is Hasan Sahih.  The people of knowledge act on it.  They prefer using water for Istinja.  Even though Istinja with stones is enough, but they consider it recommended to perform Istinja with water, and they think that it is more virtuous. This is the view of Sufyan Ath-Thawri, Ibn al-Mubarak, Ash-Shafii, Ahmad and Ishaq.
 
 

CHAPTER (16)

باب مَا جَاءَ أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ إِذَا أَرَادَ الْحَاجَةَ أَبْعَدَ فِي الْمَذْهَبِ

What is related that when the Prophet ﷺ wanted to relieve himself, he would go far away

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 020
 
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الْوَهَّابِ الثَّقَفِيُّ، عَنْ مُحَمَّدِ بْنِ عَمْرٍو، عَنْ أَبِي سَلَمَةَ، عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ، قَالَ كُنْتُ مَعَ النَّبِيِّ صلى الله عليه وسلم فِي سَفَرٍ فَأَتَى النَّبِيُّ صلى الله عليه وسلم حَاجَتَهُ فَأَبْعَدَ فِي الْمَذْهَبِ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي قُرَادٍ وَأَبِي قَتَادَةَ وَجَابِرٍ وَيَحْيَى بْنِ عُبَيْدٍ عَنْ أَبِيهِ وَأَبِي مُوسَى وَابْنِ عَبَّاسٍ وَبِلاَلِ بْنِ الْحَارِثِ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَيُرْوَى عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ كَانَ يَرْتَادُ لِبَوْلِهِ مَكَانًا كَمَا يَرْتَادُ مَنْزِلاً ‏.‏ وَأَبُو سَلَمَةَ اسْمُهُ عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ الزُّهْرِيُّ ‏.‏
 
Al-Mughirah bin Shu'bah (رضئ اللہ تعالی عنہ) said : I was with the Prophet (صلى الله عليه و آله وسلم) on a journey. The Prophet (صلى الله عليه و آله وسلم) had to relieve himself, so he went far away.  He said there are narrations on this topic from Abdur Rahman bin Abi Qurad, Abu Qatada, Jabir and Yahya bin Ubaid from his father and Abu Musa, Ibn Abbas and Bilal bin Al-Harith (رضئ اللہ تعالی عنہم). 
 
Imam Tirmidhi said, this Hadith is Hasan Sahih.  And it has been reported from the Prophet (صلى الله عليه و آله وسلم) 'that he would seek a location to urinate just as he would for a place to camp.  Abu Salamah's (one of the narrators) name is Abdullah bin Abdur Rahman bin Awf Az-Zuhri.
 
 
 

CHAPTER (17)

باب مَا جَاءَ فِي كَرَاهِيَةِ الْبَوْلِ فِي الْمُغْتَسَلِ

What is related that it is disliked to urinate in the bathing area

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 021
 
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، وَأَحْمَدُ بْنُ مُحَمَّدِ بْنِ مُوسَى، مَرْدَوَيْهِ قَالاَ أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، عَنْ مَعْمَرٍ، عَنْ أَشْعَثَ بْنِ عَبْدِ اللَّهِ، عَنِ الْحَسَنِ، عَنْ عَبْدِ اللَّهِ بْنِ مُغَفَّلٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم نَهَى أَنْ يَبُولَ الرَّجُلُ فِي مُسْتَحَمِّهِ ‏.‏ وَقَالَ ‏ "‏ إِنَّ عَامَّةَ الْوَسْوَاسِ مِنْهُ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ مَرْفُوعًا إِلاَّ مِنْ حَدِيثِ أَشْعَثَ بْنِ عَبْدِ اللَّهِ وَيُقَالُ لَهُ أَشْعَثُ الأَعْمَى ‏.‏ وَقَدْ كَرِهَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ الْبَوْلَ فِي الْمُغْتَسَلِ وَقَالُوا عَامَّةُ الْوَسْوَاسِ مِنْهُ ‏.‏ وَرَخَّصَ فِيهِ بَعْضُ أَهْلِ الْعِلْمِ مِنْهُمُ ابْنُ سِيرِينَ وَقِيلَ لَهُ إِنَّهُ يُقَالُ إِنَّ عَامَّةَ الْوَسْوَاسِ مِنْهُ فَقَالَ رَبُّنَا اللَّهُ لاَ شَرِيكَ لَهُ ‏.‏ وَقَالَ ابْنُ الْمُبَارَكِ قَدْ وُسِّعَ فِي الْبَوْلِ فِي الْمُغْتَسَلِ إِذَا جَرَى فِيهِ الْمَاءُ ‏.‏ قَالَ أَبُو عِيسَى حَدَّثَنَا بِذَلِكَ أَحْمَدُ بْنُ عَبْدَةَ الآمُلِيُّ عَنْ حِبَّانَ عَنْ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ ‏.‏
 
Abdullah bin Mughaffal (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) prohibited that a man should urinate in his bathing area. And he said : 'It will only cause (him) evil considerations / thoughts (الْوَسْوَاسِ) in mind.' (He said) There are narrations on this topic from one of the companions of the Prophet (صلى الله عليه و آله وسلم).  He said there are narrations on this topic from.
 
Imam Tirmidhi said, this Hadith is Gharib.  We do not know of it being reported from the Prophet (صلى الله عليه و آله وسلم) except from the narration of Ash'ath bin Abdullah.  And they call him Ash'ath al-A'ma.
 
Some people, among the people of knowledge disliked urinating in the washing area.  They said that it brews misgivings.  Some of the people of knowledge permitted it.  Among them was Ibn Sirin.  They said to him, 'It is said that it brews misgivings?  He said, 'our Lord is Allah, there is no partner for Him.  Ibn al-Mubarak said, 'Indeed urinating in the wash area is permissible when the water in it is flowing.  Imam Tirmidhi said, that was narrated to us by Ahmad bin Abdah al-Amuli, from Hibban, from Abdullah bin al-Mubarak. 
 
 
 

CHAPTER (18)

باب مَا جَاءَ فِي السِّوَاكِ

What is related about Siwak

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 022
 
حَدَّثَنَا أَبُو كُرَيْبٍ، حَدَّثَنَا عَبْدَةُ بْنُ سُلَيْمَانَ، عَنْ مُحَمَّدِ بْنِ عَمْرٍو، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ لَوْلاَ أَنْ أَشُقَّ عَلَى أُمَّتِي لأَمَرْتُهُمْ بِالسِّوَاكِ عِنْدَ كُلِّ صَلاَةٍ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى وَقَدْ رَوَى هَذَا الْحَدِيثَ مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي سَلَمَةَ عَنْ زَيْدِ بْنِ خَالِدٍ عَنِ النَّبِيِّ صلى الله عليه وسلم ‏.‏ وَحَدِيثُ أَبِي سَلَمَةَ عَنْ أَبِي هُرَيْرَةَ وَزَيْدِ بْنِ خَالِدٍ عَنِ النَّبِيِّ صلى الله عليه وسلم كِلاَهُمَا عِنْدِي صَحِيحٌ لأَنَّهُ قَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم هَذَا الْحَدِيثُ ‏.‏ وَحَدِيثُ أَبِي هُرَيْرَةَ إِنَّمَا صَحَّ لأَنَّهُ قَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ ‏.‏ وَأَمَّا مُحَمَّدُ بْنُ إِسْمَاعِيلَ فَزَعَمَ أَنَّ حَدِيثَ أَبِي سَلَمَةَ عَنْ زَيْدِ بْنِ خَالِدٍ أَصَحُّ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ أَبِي بَكْرٍ الصِّدِّيقِ وَعَلِيٍّ وَعَائِشَةَ وَابْنِ عَبَّاسٍ وَحُذَيْفَةَ وَزَيْدِ بْنِ خَالِدٍ وَأَنَسٍ وَعَبْدِ اللَّهِ بْنِ عَمْرٍو وَابْنِ عُمَرَ وَأُمِّ حَبِيبَةَ وَأَبِي أُمَامَةَ وَأَبِي أَيُّوبَ وَتَمَّامِ بْنِ عَبَّاسٍ وَعَبْدِ اللَّهِ بْنِ حَنْظَلَةَ وَأُمِّ سَلَمَةَ وَوَاثِلَةَ بْنِ الأَسْقَعِ وَأَبِي مُوسَى ‏.‏
 
Abu Hurairah (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) said : 'If it were not that it would be difficult on my nation, then I would have ordered them to use the Siwak for each prayer.'
 
Imam Tirmidhi said, this Hadith has been reported by Mohammad bin Ishaq, from Mohammad bin Irahim, from Abu Salamah, from Zaid bin Khalid, from the Prophet (صلى الله عليه و آله وسلم).
 
The Hadith of Abu Salamah from Abu Huraira, that of Zaid bin Khalid (رضئ اللہ تعالی عنہم) from the Prophet (صلى الله عليه و آله وسلم) - both of them are Sahih in my view.  Because this Hadith has been reported from more than one route, from Abu Huraira (رضئ اللہ تعالی عنہ), from the Prophet (صلى الله عليه و آله وسلم).
 
And Abu Huraira (رضئ اللہ تعالی عنہ) is only correct because it has been reported through more than one route.  As for Mohammad bin Ismail, he claimed that the Hadith of Abu Salamah from Zaid bin Khalid is more correct.
 
There are narrations on this topic from Abu Bakr Siddique, Ali, Aisha, Ibn Abbas, Hudhaifa, Zaid bin Khalid, Anas, Abdullah bin Umar, Umm Habiba, Ibn Umar, Abu Umamah, Abu Ayyub, Tammam bin Abbas, Abdullah bin Hanzalah, Umm Salamah, Wathilah bin al-Asqa and Abu Musa (رضئ اللہ تعالی عنہم اجمعين).
 
 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 023 
 
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا عَبْدَةُ بْنُ سُلَيْمَانَ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَنْ أَبِي سَلَمَةَ، عَنْ زَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏"‏ لَوْلاَ أَنْ أَشُقَّ عَلَى أُمَّتِي لأَمَرْتُهُمْ بِالسِّوَاكِ عِنْدَ كُلِّ صَلاَةٍ وَلأَخَّرْتُ صَلاَةَ الْعِشَاءِ إِلَى ثُلُثِ اللَّيْلِ ‏"‏ ‏.‏ قَالَ فَكَانَ زَيْدُ بْنُ خَالِدٍ يَشْهَدُ الصَّلَوَاتِ فِي الْمَسْجِدِ وَسِوَاكُهُ عَلَى أُذُنِهِ مَوْضِعَ الْقَلَمِ مِنْ أُذُنِ الْكَاتِبِ لاَ يَقُومُ إِلَى الصَّلاَةِ إِلاَّ اسْتَنَّ ثُمَّ رَدَّهُ إِلَى مَوْضِعِهِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏
 
Zaid bin Khalid Al-Juhani (رضئ اللہ تعالی عنہ) said, I heard Allah's Apostle (صلى الله عليه و آله وسلم) saying : 'If it were not that it would be difficult on my nation then, I would have ordered them to use the Siwak for each prayer and to delay the Isha prayer until the third of the night.' He (Abu Salamah, one of the narrators) said : Zaid bin Khalid wouId attend the prayer in the Masjid and his Siwak would be on his ear in the location of the pen on the ear of a writer. He would not get up to pray without cleaning his teeth, then returning it to its location.'
 
Imam Tirmidhi said this Hadith is Hasan Sahih.
 
 

CHAPTER (19)

باب مَا جَاءَ إِذَا اسْتَيْقَظَ أَحَدُكُمْ مِنْ مَنَامِهِ فَلاَ يَغْمِسْ يَدَهُ فِي الإِنَاءِ حَتَّى يَغْسِلَهَا

What is related that when one of you awakens from his sleep, let him not put his hand into the vessel (of water) until he washes his hands.

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 024 
 
حَدَّثَنَا أَبُو الْوَلِيدِ، أَحْمَدُ بْنُ بَكَّارٍ الدِّمَشْقِيُّ - يُقَالُ هُوَ مِنْ وَلَدِ بُسْرِ بْنِ أَرْطَاةَ صَاحِبِ النَّبِيِّ صلى الله عليه وسلم حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ عَنِ الأَوْزَاعِيِّ عَنِ الزُّهْرِيِّ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ وَأَبِي سَلَمَةَ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ إِذَا اسْتَيْقَظَ أَحَدُكُمْ مِنَ اللَّيْلِ فَلاَ يُدْخِلْ يَدَهُ فِي الإِنَاءِ حَتَّى يُفْرِغَ عَلَيْهَا مَرَّتَيْنِ أَوْ ثَلاَثًا فَإِنَّهُ لاَ يَدْرِي أَيْنَ بَاتَتْ يَدُهُ ‏"‏ ‏.‏ وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ وَجَابِرٍ وَعَائِشَةَ ‏.‏ قَالَ أَبُو عِيسَى وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ قَالَ الشَّافِعِيُّ وَأُحِبُّ لِكُلِّ مَنِ اسْتَيْقَظَ مِنَ النَّوْمِ قَائِلَةً كَانَتْ أَوْ غَيْرَهَا أَنْ لاَ يُدْخِلَ يَدَهُ فِي وَضُوئِهِ حَتَّى يَغْسِلَهَا فَإِنْ أَدْخَلَ يَدَهُ قَبْلَ أَنْ يَغْسِلَهَا كَرِهْتُ ذَلِكَ لَهُ وَلَمْ يُفْسِدْ ذَلِكَ الْمَاءَ إِذَا لَمْ يَكُنْ عَلَى يَدِهِ نَجَاسَةٌ ‏.‏ وَقَالَ أَحْمَدُ بْنُ حَنْبَلٍ إِذَا اسْتَيْقَظَ مِنَ النَّوْمِ مِنَ اللَّيْلِ فَأَدْخَلَ يَدَهُ فِي وَضُوئِهِ قَبْلَ أَنْ يَغْسِلَهَا فَأَعْجَبُ إِلَىَّ أَنْ يُهَرِيقَ الْمَاءَ ‏.‏ وَقَالَ إِسْحَاقُ إِذَا اسْتَيْقَظَ مِنَ النَّوْمِ بِاللَّيْلِ أَوْ بِالنَّهَارِ فَلاَ يُدْخِلْ يَدَهُ فِي وَضُوئِهِ حَتَّى يَغْسِلَهَا ‏.‏
 
Abu Hurairah (رضئ اللہ تعالی عنہ) reported that the Prophet (صلى الله عليه و آله وسلم) said : When one of you awakens in the night, then let him not put his hand into the vessel (of water) until he has poured water on (his hands) two times, or three times, for indeed he does not know where his hand has spent the night.'
 
There are narrations on this topic from Ibn Umar, Jabir and Ummul Momineen Aisha (رضئ اللہ تعالی عنہم).  Imam Tirmidhi said this Hadith is Hasan Sahih.
 
 
 

CHAPTER (20)

باب مَا جَاءَ فِي التَّسْمِيَةِ عِنْدَ الْوُضُوءِ

What is related about  'Tasmiyah' when performing Wudu

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 025
  
حَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ الْجَهْضَمِيُّ، وَبِشْرُ بْنُ مُعَاذٍ الْعَقَدِيُّ، قَالاَ حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَرْمَلَةَ، عَنْ أَبِي ثِفَالٍ الْمُرِّيِّ، عَنْ رَبَاحِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي سُفْيَانَ بْنِ حُوَيْطِبٍ، عَنْ جَدَّتِهِ، عَنْ أَبِيهَا، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ "‏ لاَ وُضُوءَ لِمَنْ لَمْ يَذْكُرِ اسْمَ اللَّهِ عَلَيْهِ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَائِشَةَ وَأَبِي سَعِيدٍ وَأَبِي هُرَيْرَةَ وَسَهْلِ بْنِ سَعْدٍ وَأَنَسٍ ‏.‏ قَالَ أَبُو عِيسَى قَالَ أَحْمَدُ بْنُ حَنْبَلٍ لاَ أَعْلَمُ فِي هَذَا الْبَابِ حَدِيثًا لَهُ إِسْنَادٌ جَيِّدٌ ‏.‏ وَقَالَ إِسْحَاقُ إِنْ تَرَكَ التَّسْمِيَةَ عَامِدًا أَعَادَ الْوُضُوءَ وَإِنْ كَانَ نَاسِيًا أَوْ مُتَأَوِّلاً أَجْزَأَهُ ‏.‏ قَالَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَحْسَنُ شَيْءٍ فِي هَذَا الْبَابِ حَدِيثُ رَبَاحِ بْنِ عَبْدِ الرَّحْمَنِ ‏.‏ قَالَ أَبُو عِيسَى وَرَبَاحُ بْنُ عَبْدِ الرَّحْمَنِ عَنْ جَدَّتِهِ عَنْ أَبِيهَا ‏.‏ وَأَبُوهَا سَعِيدُ بْنُ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ ‏.‏ وَأَبُو ثِفَالٍ الْمُرِّيُّ اسْمُهُ ثُمَامَةُ بْنُ حُصَيْنٍ ‏.‏ وَرَبَاحُ بْنُ عَبْدِ الرَّحْمَنِ هُوَ أَبُو بَكْرِ بْنُ حُوَيْطِبٍ ‏.‏ مِنْهُمْ مَنْ رَوَى هَذَا الْحَدِيثَ فَقَالَ عَنْ أَبِي بَكْرِ بْنِ حُوَيْطِبٍ فَنَسَبَهُ إِلَى جَدِّهِ ‏.‏
 
Rabah bin Abdur-Rahman bin Abi Sufyan bin Huwaitib narrated from his grandmother, from her father; she said (that he said) : I heard Allah's Apostle (صلى الله عليه و آله وسلم) saying: there is no Wudu for one who does not mention Allah's Name over it.'
 
There are narrations on this topic from Ummul Momineen Aisha, Abu Sa'id al-Khudri, Abu Hurairah, Sahl bin Sa'd and Anas (رضئ اللہ تعالی عنہم اجمعين).  Imam Tirmidhi said, Ahmad bin Hanbal said, I do not know of a Hadith on this topic that has a good (جَيِّدٌ) chain.  Mohammad bin Ismail said, 'the best thing on this topic is the above Hadith of Rabah bin Abdur Rahman.
 
 
 Jami at-Tirmidhi, Vol 1,  Bk 1, Hadith # 026
 
حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ الْحُلْوَانِيُّ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، عَنْ يَزِيدَ بْنِ عِيَاضٍ، عَنْ أَبِي ثِفَالٍ الْمُرِّيِّ، عَنْ رَبَاحِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي سُفْيَانَ بْنِ حُوَيْطِبٍ، عَنْ جَدَّتِهِ بِنْتِ سَعِيدِ بْنِ زَيْدٍ، عَنْ أَبِيهَا، عَنِ النَّبِيِّ صلى الله عليه وسلم مِثْلَهُ ‏.‏
 
Rabah Bin Abdur-Rahman bin Abu Sufyan bin Huwaitib narrated : the same from his grandmother, the daughter of Sa'eed bin Zaid, from her father, from the Prophet (صلى الله عليه و آله وسلم).
 
 
 

CHAPTER (21)

باب مَا جَاءَ فِي الْمَضْمَضَةِ وَالاِسْتِنْشَاقِ

What is related about Madmadah (rinsing of mouth) and Istinshaq (Sniffing water into nose)

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 027
 
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، وَجَرِيرٌ، عَنْ مَنْصُورٍ، عَنْ هِلاَلِ بْنِ يِسَافٍ، عَنْ سَلَمَةَ بْنِ قَيْسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِذَا تَوَضَّأْتَ فَانْتَثِرْ وَإِذَا اسْتَجْمَرْتَ فَأَوْتِرْ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عُثْمَانَ وَلَقِيطِ بْنِ صَبِرَةَ وَابْنِ عَبَّاسٍ وَالْمِقْدَامِ بْنِ مَعْدِيكَرِبَ وَوَائِلِ بْنِ حُجْرٍ وَأَبِي هُرَيْرَةَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ سَلَمَةَ بْنِ قَيْسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِيمَنْ تَرَكَ الْمَضْمَضَةَ وَالاِسْتِنْشَاقَ فَقَالَتْ طَائِفَةٌ مِنْهُمْ إِذَا تَرَكَهُمَا فِي الْوُضُوءِ حَتَّى صَلَّى أَعَادَ الصَّلاَةَ وَرَأَوْا ذَلِكَ فِي الْوُضُوءِ وَالْجَنَابَةِ سَوَاءً ‏.‏ وَبِهِ يَقُولُ ابْنُ أَبِي لَيْلَى وَعَبْدُ اللَّهِ بْنُ الْمُبَارَكِ وَأَحْمَدُ وَإِسْحَاقُ ‏.‏ وَقَالَ أَحْمَدُ الاِسْتِنْشَاقُ أَوْكَدُ مِنَ الْمَضْمَضَةِ ‏.‏ قَالَ أَبُو عِيسَى وَقَالَتْ طَائِفَةٌ مِنْ أَهْلِ الْعِلْمِ يُعِيدُ فِي الْجَنَابَةِ وَلاَ يُعِيدُ فِي الْوُضُوءِ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَبَعْضِ أَهْلِ الْكُوفَةِ ‏.‏ وَقَالَتْ طَائِفَةٌ لاَ يُعِيدُ فِي الْوُضُوءِ وَلاَ فِي الْجَنَابَةِ لأَنَّهُمَا سُنَّةٌ مِنَ النَّبِيِّ صلى الله عليه وسلم فَلاَ تَجِبُ الإِعَادَةُ عَلَى مَنْ تَرَكَهُمَا فِي الْوُضُوءِ وَلاَ فِي الْجَنَابَةِ ‏.‏ وَهُوَ قَوْلُ مَالِكٍ وَالشَّافِعِيِّ فِي آخِرَةٍ ‏.‏
 
Salamah bin Qais (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) said : 'When you perform Wudu then sniff water in the nose and blow it out, and when you use small stones (to remove filth) then make it odd (numbered).'
 
There are narrations on this topic from Uthman, Laqit bin Sabirah, Ibn Abbas, Al-Miqdam bin Madikarib, Wa'il bin Hujr and Abu Huraira (رضئ اللہ تعالی عنہم اجمعين).  Imam Tirmidhi said this Hadith is Hasan Sahih.
 
 

CHAPTER (22)

باب الْمَضْمَضَةِ وَالاِسْتِنْشَاقِ مِنْ كَفٍّ وَاحِدٍ

Al-Madmadah and Istinshaq from one handful

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 028
 
حَدَّثَنَا يَحْيَى بْنُ مُوسَى، حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى الرَّازِيُّ، حَدَّثَنَا خَالِدُ بْنُ عَبْدِ اللَّهِ، عَنْ عَمْرِو بْنِ يَحْيَى، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ زَيْدٍ، قَالَ رَأَيْتُ النَّبِيَّ صلى الله عليه وسلم مَضْمَضَ وَاسْتَنْشَقَ مِنْ كَفٍّ وَاحِدٍ فَعَلَ ذَلِكَ ثَلاَثًا ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ‏.‏ قَالَ أَبُو عِيسَى وَحَدِيثُ عَبْدِ اللَّهِ بْنِ زَيْدٍ حَسَنٌ غَرِيبٌ ‏.‏ وَقَدْ رَوَى مَالِكٌ وَابْنُ عُيَيْنَةَ وَغَيْرُ وَاحِدٍ هَذَا الْحَدِيثَ عَنْ عَمْرِو بْنِ يَحْيَى وَلَمْ يَذْكُرُوا هَذَا الْحَرْفَ أَنَّ النَّبِيَّ صلى الله عليه وسلم مَضْمَضَ وَاسْتَنْشَقَ مِنْ كَفٍّ وَاحِدٍ ‏.‏ وَإِنَّمَا ذَكَرَهُ خَالِدُ بْنُ عَبْدِ اللَّهِ ‏.‏ وَخَالِدُ بْنُ عَبْدِ اللَّهِ ثِقَةٌ حَافِظٌ عِنْدَ أَهْلِ الْحَدِيثِ ‏.‏ وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ الْمَضْمَضَةُ وَالاِسْتِنْشَاقُ مِنْ كَفٍّ وَاحِدٍ يُجْزِئُ وَقَالَ بَعْضُهُمْ تَفْرِيقُهُمَا أَحَبُّ إِلَيْنَا ‏.‏ وَقَالَ الشَّافِعِيُّ إِنْ جَمَعَهُمَا فِي كَفٍّ وَاحِدٍ فَهُوَ جَائِزٌ وَإِنْ فَرَّقَهُمَا فَهُوَ أَحَبُّ إِلَيْنَا ‏.‏
 
Abdullah bin Zaid (رضئ اللہ تعالی عنہ) said : 1 saw the Prophet (صلى الله عليه و آله وسلم) rinse his mouth and sniff water in his nose using one hand, he did that thrice.
 
Imam Tirmidhi said, the Hadith is Hasan Gharib.
 
 

CHAPTER (23)

باب مَا جَاءَ فِي تَخْلِيلِ اللِّحْيَةِ

What is narrated about rinsing the bottom of  hairs of beard

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 029
 
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عَبْدِ الْكَرِيمِ بْنِ أَبِي الْمُخَارِقِ أَبِي أُمَيَّةَ، عَنْ حَسَّانَ بْنِ بِلاَلٍ، قَالَ رَأَيْتُ عَمَّارَ بْنَ يَاسِرٍ تَوَضَّأَ فَخَلَّلَ لِحْيَتَهُ فَقِيلَ لَهُ أَوْ قَالَ فَقُلْتُ لَهُ أَتُخَلِّلُ لِحْيَتَكَ قَالَ وَمَا يَمْنَعُنِي وَلَقَدْ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يُخَلِّلُ لِحْيَتَهُ ‏.‏
 
Hassan bin Bilal said '1 saw Ammar bin Yasir performing Wudu, so he rinsed his beard (with his wet fingers). It was said to him' (or he said) 'I said: 'You rinse your beard?' He said: 'And what is there to prevent me? Indeed I saw Allah's Apostle (صلى الله عليه و آله وسلم) rinsing his beard (from his wet fingers).' 
 
 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 030
 
حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ سَعِيدِ بْنِ أَبِي عَرُوبَةَ، عَنْ قَتَادَةَ، عَنْ حَسَّانَ بْنِ بِلاَلٍ، عَنْ عَمَّارٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم مِثْلَهُ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ عُثْمَانَ وَعَائِشَةَ وَأُمِّ سَلَمَةَ وَأَنَسٍ وَابْنِ أَبِي أَوْفَى وَأَبِي أَيُّوبَ ‏.‏ قَالَ أَبُو عِيسَى وَسَمِعْتُ إِسْحَاقَ بْنَ مَنْصُورٍ يَقُولُ قَالَ أَحْمَدُ بْنُ حَنْبَلٍ قَالَ ابْنُ عُيَيْنَةَ لَمْ يَسْمَعْ عَبْدُ الْكَرِيمِ مِنْ حَسَّانَ بْنِ بِلاَلٍ حَدِيثَ التَّخْلِيلِ ‏.‏ وَقَالَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَصَحُّ شَيْءٍ فِي هَذَا الْبَابِ حَدِيثُ عَامِرِ بْنِ شَقِيقٍ عَنْ أَبِي وَائِلٍ عَنْ عُثْمَانَ ‏.‏ قَالَ أَبُو عِيسَى وَقَالَ بِهَذَا أَكْثَرُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَمَنْ بَعْدَهُمْ رَأَوْا تَخْلِيلَ اللِّحْيَةِ ‏.‏ وَبِهِ يَقُولُ الشَّافِعِيُّ ‏.‏ وَقَالَ أَحْمَدُ إِنْ سَهَا عَنْ تَخْلِيلِ اللِّحْيَةِ فَهُوَ جَائِزٌ ‏.‏ وَقَالَ إِسْحَاقُ إِنْ تَرَكَهُ نَاسِيًا أَوْ مُتَأَوِّلاً أَجْزَأَهُ وَإِنْ تَرَكَهُ عَامِدًا أَعَادَ ‏.‏
 
(In another narration) Ammar (رضئ اللہ تعالی عنہ) narrated the same from the Prophet (صلى الله عليه و آله وسلم).
 
Imam Tirmidhi said, there are narrations on this topic from Uthman, Ummul Momineen Aisha and Umm Salamah, Anas, Ibn Abu Awfa, and Abu Ayyub (رضئ اللہ تعالی عنہم اجمعين). 
 
The Imam further said, I heard Ishaq bin Mansur saying 'Ahmad bin Hanbal said : Ibn Uyainah said 'Abdul Karim (one of the narrators) did not hear the Hadith about going through (rinsing) the beard from Hassan bin Bilal.
 
 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 031
 
حَدَّثَنَا يَحْيَى بْنُ مُوسَى، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ إِسْرَائِيلَ، عَنْ عَامِرِ بْنِ شَقِيقٍ، عَنْ أَبِي وَائِلٍ، عَنْ عُثْمَانَ بْنِ عَفَّانَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يُخَلِّلُ لِحْيَتَهُ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏
 
'Uthman bin Affan (رضئ اللہ تعالی عنہ) narrated that the Prophet (صلى الله عليه و آله وسلم) would go through (rinse) his beard from his wet fingers'. 
 
Imam Tirmidhi said this Hadith is Hasan Sahih. 
 
 

CHAPTER (24)

باب مَا جَاءَ فِي مَسْحِ الرَّأْسِ أَنَّهُ يَبْدَأُ بِمُقَدَّمِ الرَّأْسِ إِلَى مُؤَخَّرِهِ

What is related about wiping the head, that it is to begin with the front of the head to its rear.

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 032
 
حَدَّثَنَا إِسْحَاقُ بْنُ مُوسَى الأَنْصَارِيُّ، حَدَّثَنَا مَعْنُ بْنُ عِيسَى الْقَزَّازُ، حَدَّثَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ عَمْرِو بْنِ يَحْيَى، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ زَيْدٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم مَسَحَ رَأْسَهُ بِيَدَيْهِ فَأَقْبَلَ بِهِمَا وَأَدْبَرَ بَدَأَ بِمُقَدَّمِ رَأْسِهِ ثُمَّ ذَهَبَ بِهِمَا إِلَى قَفَاهُ ثُمَّ رَدَّهُمَا حَتَّى رَجَعَ إِلَى الْمَكَانِ الَّذِي بَدَأَ مِنْهُ ثُمَّ غَسَلَ رِجْلَيْهِ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ مُعَاوِيَةَ وَالْمِقْدَامِ بْنِ مَعْدِيكَرِبَ وَعَائِشَةَ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عَبْدِ اللَّهِ بْنِ زَيْدٍ أَصَحُّ شَيْءٍ فِي هَذَا الْبَابِ وَأَحْسَنُ وَبِهِ يَقُولُ الشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ ‏.‏
 
Abdullah bin Zaid (رضئ اللہ تعالی عنہ) narrated that Allah's Apostle (صلى الله عليه و آله وسلم) wiped over his head with his hands, going over the front with them and the rear.  He began with the front of his head until they went to the nape of his neck. Then he brought them back again to the place where he began. Then he washed his feet.'
 
Imam Tirmidhi said, there are narrations on this topic from Muawiya, Al-Miqdan bin Madikarib and Ummul Momineen Aisha (رضئ اللہ تعالی عنہم).  He further said, the above Hadith of Abdullah bin Za'id is the most correct thing on this topic and the best.  The views of Ash-Shafii, Ahmad and Ishaq were in accordance with it.
 
 
 

CHAPTER (25)

باب مَا جَاءَ أَنَّهُ يُبْدَأُ بِمُؤَخَّرِ الرَّأْسِ

What is related that it is to be begun at the rear of the head

 
Jami at-Tirmidhi, Vol 1,  Bk 1,  Hadith # 033
  
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا بِشْرُ بْنُ الْمُفَضَّلِ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ، عَنِ الرُّبَيِّعِ بِنْتِ مُعَوِّذِ بْنِ عَفْرَاءَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم مَسَحَ بِرَأْسِهِ مَرَّتَيْنِ بَدَأَ بِمُؤَخَّرِ رَأْسِهِ ثُمَّ بِمُقَدَّمِهِ وَبِأُذُنَيْهِ كِلْتَيْهِمَا ظُهُورِهِمَا وَبُطُونِهِمَا ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ وَحَدِيثُ عَبْدِ اللَّهِ بْنِ زَيْدٍ أَصَحُّ مِنْ هَذَا وَأَجْوَدُ إِسْنَادًا ‏.‏ وَقَدْ ذَهَبَ بَعْضُ أَهْلِ الْكُوفَةِ إِلَى هَذَا الْحَدِيثِ مِنْهُمْ وَكِيعُ بْنُ الْجَرَّاحِ ‏.‏
 
Ar-Rubay' bint Mu'awwidh bin Afra (رضئ اللہ تعالی عنہا) narrated, the Prophet (صلى الله عليه و آله وسلم) wiped his head two times : He began with the rear of his head, then with the front of his head and with both of his ears, outside and inside of them.
 
Imam Tirmidhi said, this Hadith is Hasan.  The Hadith of Abdullah bin Zaid is more correct than this and the grade of its chain is better.  Some of the people of Kufa, like Waki bin Al-Jarrah, hold a view in accordance with this Hadith.
 

 

 

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(i) Jami at-Tirmidhi Volume (1.1)

(ii) Jami at-Tirmidhi Volume (1.2)