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زَادُ إِخْوَانِكُمُ مِنَ الْجِنِ - رَوَاءُ الْتِِّمِذِىُّ وَالنِّسَائِىُّ إِلََّ أَنَّهُ لَمْ يَذْكُرُ زَادَ إِخْوَانِكُمْ مِنَ الْجِنِّ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .350
said "Do not cleanse yourselves with dung and bones for it is the provision of your
brothers among the jinns." 1
Tirmidhi and Nasa'i transmitted it, Nasa'i without the words 'for it is the
provision ... among the jinns.'
COMMENTARY: Just as the Shari'ah of Muhammad Aw, Ale adlo is addressed to mankind
so is it addressed to the jinns Hence the Prophet ,,le ail . was mindful of their welfare
too both in affairs of the world and the religion. Mankind are instructed not to use dung
and bones. Bones are food for the jinns and dung for their animals.
(٣٥١) وَعَنْ رُوَيْفِعٍ بِنْ ثَابِتٍ قَالَ قَالَ لِْ تَسْوُلُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَا رُوَيْفَهُ لَعَلَّ الْحَيَاةَ سَتَطُوْلُ بِكَ
بَعْدِىٌ فَأَخْبِرِ النَّاسَ آَثَّ مَنْ عَقَدَ ◌ِخُيَتَهُ أَوْ تَقَلَّدَ وَتَرَّا أَوِ اسْتَنْجِی بِرَجِيُعِ دَابَّةٍ آوعَظٍُ فَإِّ مُحَمَّدًا مِنْهُبَرِنی۔
(رواهأبوداود)
351. Sayyiduna Ruwayfa' ib Thabit dall go, 2 narrated that Allah's Messenger di
Alw, ale said to him, "O Ruwayfa.' Perhaps your life after me may be long. So,
inform the people that Muhammad is absolved of him who ties his beard or puts a
string round his neck to ward off the evil eye, or cleanses himself with animal
refuse or bones." 3
COMMENTARY: The Prophet صلى اللهعليه وسلم instructed Ruwayfah رضى الله عنه to warn the people
whom he may find involved in sin, if he survived him. 'To tie the beard' may be interpreter
in different ways Most ulama (Scholars)(Scholars) say that anyone might devise ways and
take pains to fix rolls on his beard to make it curly. The Prophet w,4.lail Jo disallowed it
because it is a departure from the sunnah(practice of the Prophet) which is to keep the hair
of the beard straight.
Some ulama (Scholars)(Scholars) point out that during the jahiliyah(ignorant era), the
people tied the hair of their beard when they were engaged in warfare. The Prophet atle
alugale disallowed is because it is a resemblance to woman.
Some ulama (Scholars)(Scholars) say that it attempts to change Allah's creation as the non-
Arabs were went to do it.
The words (5,) (water) accommodates different meanings. It may mean string by which
talisman or charm is put on the necks of children, horses etc to ward off evil eye. The
Prophet alugarkcal to forbade this thing. Or, it may be the strings on which the disbelievers
tied bells and jingles to suspend them. It may also be the string of bows put round the
horse's neck to preserve it from the evil eye. The Prophet , le atl . forbade all those
customs because they smack of the rituals of the infidels. He did not tolerate any
resemblance to the disbelievers.
1 Tirmidhi # 18, Nasa'i # 39.
2 He belonged to the Banu Najjar and was of Egypt.
3 Abu Dawud # 36, Nasa'i # 5067.
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We might ponder that if these little practices of the disbelievers displeased the Prophet
Alwy cle atl how much he would be angered by those who emulate the infidels in their major
rituals. What will happen to the Musims who engage in them?
(٣٥٢) وَعَنْ آَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنِ اكْتَحَلَ فَلْيُؤْتِرُ مَنْ فَعَلَ فَقَدْ أَحْسَنَّ وَمَنُ لَّا
"لَّا حَرَجَ وَمَنِ اسْتَجْمَرَ فَلْيُؤْتِرْ مَنْ فَعَلَ فَقَدُ أَحْسَنَ وَمَنْ لَا فَلَا حَرَجٌ وَمَنْ أَكَلَ فَمَا تَخَلَّلَ فَلْيُلْفِظُ وَمَا لَاكْ
بِلِسَانِهِ فَلْيُبْتَلِعُ مَنْ فَعَلَ فَقَدُ أَحْسَنَ وَمَنْ لَّا فَلَا حَرَجَ وَمَنْ آَّ الْغَائِطَ فَلْيَسْتَتِرْ فَإِنْ لَّمْ تَجِدْ إِلَّ أَكْ تَجْمَعَ
كَثِيْبًا مِنْ رَمَلٍ فَلْيَسْتَدُبِرُهُ فَإِنَّ الشَّيْطَانَ يَلْعَبُ بِمَقَاعِدٍ بَنِي آدَمَ مَنْ فَعَلَ فَقَدْ أَحْسَنَ وَمَنْ لَّا فَلَاحَرَتْـ
(رواه أبوداودوابن ماجة والدارمى)
352: Sayyiduna Abu Hurayrah & alle narrated that Allah's Messenger said, "He
who applies collyrium should do it an odd number of times, so if he does that, he
has done well, but if he does not then there is no harm. And, he who cleanses
himself with stones must use an odd number of them, so if he does that, he had
done well, but if not then there is no harm. He who eats and picks his teeth must
throw away what he picks out but swallow that which he gets out with his tongue
so, if he does that, he had done well, but if not then there is no harm. He who goes
out to relieve himself should conceal himself even with so much as a heap of stand
and he should sit putting his back to it, because the devil plays with the backs of
the children of Aadam, so if he does that he does well but if not, there is no harm."1
COMMENTARY: The Prophet Aw, Ale atl do applied collyrium three times in each eye first
the right. Some people apply two in the right, one in the left and again one in the right. If
anyone does not apply collyrium an odd number of times, then this is only mustahab.
As for the three stones for istinja being good, but otherwise there is no harm, this upholds
the contention of Imam Abu Hanifah atlar> that it is not wajib to use three stones. One may
use less or more though it is mustahab to use an odd number.
As for picking teeth and throwing out what is picked, this is because the use of tooth pick
generally causes bleeding. Hence, it is better to throw out what is picked. There is no such
risk in picking teeth with the tongue. So, what is picked may be swallowed. The Prophet Je
Alugo leail said, "If anyone does not do it then there is no harm," but this applies when there
is no bleeding, otherwise if blood appears then it is forbidden to swallow it. It is wajib to
throw away anything picked out with blood.
As for one who relieves himself without concealing himself, the devil plays with his back.
It means that he whispers evil in the hearts of the people and incites them to see one who
has not concealed himself and defecates. Also, if one does not conceal himself, a swift
breeze might splash impurity on him and his garments. Again, the Prophet , ale cit
said that if anyone does not do it there is no harm, but caution demands that he should
conceal himself. Rather, if it most likely that people would see then it is necessary to
conceal oneself.
If anyone cannot help sitting uncovered, then, anyway, it is a sin to look at him
1 Abu Dawud # 35, Ibn Majah # 337, Darimi # 662.
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deliberately. In any case, it is very difficult to conceal one's back without some sort of a
cover. One can conceal one's front with his body, however.
(٣٥٣) وَعَنْ عَبْدِ اللَّهِ بْنِ مُغْقَلٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يُوْلَنَّ أَحَدُكُمْ فِيْ مُسْتَحَهِّهِ ثُؤَّ
يَشْتَسِلُ فِيْهِ أَوْ يَتَوَضَّأُ فِيْهِ فَإِّ عَامَةَ الْوَسْوَاسِ مِنْهُ رَوَاهُ أَبُوْدَاوُدَ وَالِّزْ مِذِىُّ وَالنِّسَائِىُّ إِلَّ أَنَّهُمَا لَمْ يَذْكُرَا
تُؤَّ يَغْتَسِلُ فِيْهِاَوْبِتَوَقًّاُفِيهِ
353. Sayyiduna Abdullah ibn Mughaffal disabl se,1 narrated that Allah's Messenger
Awy ale ati do said, "None of you must urinate in his bathroom and then bathe in it or
perform ablution in it, because most of the evil promptings emanate from it."2
COMMENTARY: If anyone urinates in the bathroom and afterwards makes ablution or has
a bath there, then daubts arise in his mind that as water is poured, impurity might splash
on him. Gradually, the doubt gets the better of him.
Of course, if the floor is sloped and all the urine drains out, then it is not detestable to
urinate there. This disallowance is nahi tanzihi, not nahi tahrimi.
(٣٥٤) وَعَنْ عَبْدِ اللَّهِ بْنِ سَرْجٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَبُوْلَنَّ أَحَدُكُمْ فِي جُحْرٍ-
(رواهابوداود والنسائى).
354. Sayyiduna Abdullah ibn Sarjis ducati se narrated that Allah's Messenger dild
Awyale said, "None of you must urinate in a hole."3
COMMENTARY: It is disallowed to urinate in a hole because very often a hole is home for
worms, insects, snakes, scorpions, etc. It is quite possible that any of these might get
irritated when urine drops on them and hurt the person who is passing water. Or, if a
harmless creatures is inside the hole then it would suffer from the urine.
Or, the jinns might dwell inside a hole. It is reported of a sahabi Sa'd ibn Ubadah du atl (so)
Khazraji that when he passed water in a hold in Hawran, he jinns killed him.
However, if a hole is made with the purpose of passing urine in it, then one may urinate in it.
(٣٥٥) وَعَنْ مُعَاذٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اتَّقُوا الْمَلَا عِنَ القَّلَاثَةَّ الْبَرَازَ فِي الْمَوَارِدِ وَ
قَارِ عَةِ الطَّرِئْقِ وَالظِّلِّ-(رواهابوداؤد وابن ماجة)
355. Sayyiduna Mu'adh رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Keep away from three things that bring curse. (they are) relieving yourself in
watering places, In the middle of the road and in the shade."4
COMMENTARY: There are three places which people use. When they come to them and
find the filth, they curse the person who relieved himself there. It could also mean that this
1 His kunyah was Abu Sa'eed. He took up residence in madinah. Then went to Busrah being sent
there by Umar Aw,4. leable to teach religious rulings. He died there in 59 AH.
2 Abu Dawud # 27, Ibn Majah # 304. And, without then 'and then bathe or perform ablution on it'
Tirmidhi # 21, Nasa'i # 36.
3 Abu Dawud # 29, Nasa'i # 34, Musnad Ahamd 5-82.
4 Abu Dawud # 26, Ibn Majah # 326.

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person is a wrong doer and a wrong doer is always accursed.
The word mawarid translated as watering places, also means 'places where people gather
to converse or discuss.'
Shade can be under a tree or of any other kind.
(٣٥٦) وَعَنْ أَبِيْ سَعِيْدٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَخْرُجُ الرَّجُلَانِ يَفْرِبَانٍ الْغَائِطَ
كَاشِفَيْنِ عَنْ عَوْرَ ◌ِهِمَا يَتَحَدَّثَانٍ فَإِنَّ اللهَ يَمْقُتُ عَلَى ذَلِكَ- (رواه احمد وابوداؤد ابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed .356
said. "Two men should not go out together to ease themselves and bare their bodies
and (continue to) converse. Surely. Allah gets angry at that."1
COMMENTARY: It is forbidden to both men and women to sit together to relieve
themselves while their private parts are visible to one another. It is also makruh to converse
at the same time as easing themselves. These things invite Allah's wrath.
These days, women particularly do not think it wrong to undress before each other,
particularly when having bath or when relieving themselves. These women should study
this hadith carefully and fear Allah.
According to Sharah ul Sunnah, dhikr (or remembrance of Allah) should not be made with
the tongue when relieving oneself or being engaged in sexual intercourse.
(٣٥٧) وَعَنْ زَيْدِ ابْنٍ أَرْقَمَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ لهذِهِ الْفُوْشَ مُخْتَضَرَةٌ فَإِذَا آَّى
أَحَدُكُمُ الْخُلَآءَ فَلْيَقُلُ أَعُوذُ بِاللّهِ مِنَ الْحُبُثِ وَالْخُجَائِثِ- (رواه ابوداود وابن ماجة)
357. Sayyiduna Zayd ibn Arqam wall so) 2 narrated that Allah's Messenger Alcailo
Au said, "Surely, these latrines and haunted by the jinns and the devils. So, when
one of you goes to the latrine, let him pray:
أُوْذُ بِاللّهِ مِنَ الْحُبُثِ وَالُبَآئِثِ
(I seek refuge in Allah from the male and the female devils). 3
COMMENTARY: The jinns and the devils come to the privies and bother those who enter
to relieve themselves. One who goes to the privy uncovers his body and cannot make
mention of Allah. Hence while going in, he must make this supplication (in the hadith) and
he will be safe from their mischief. Earlier, the words of the supplication, in hadith # 337,
are slightly different. Either of them must be made, but it is better to make both at different
times, or both together.
(٣٥٨) وَعَنْ عَلِيٍّ رَضِىَ اللهُ عَنْهُ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَتَرْ مَابَيْنَ آَعْيُنِ الْجُمِنِّ
وَعَوْرَاتِ بَنِيْ أُدَهَ إِذَا دَخَلَ أَحَدُهُمُ الْخُلَاءَ أَنْ يَّقُوْلَ بِسْمِ اللَّهِ- (رَوَاهُ الْتِّزْمِذِىُّ وَقَّالَ هُذَا
حَدِيْثْ غَرِيُبْ وَإِسْنَادُهُ لَيْسَ بِقَوِيٍ)
1 Musnad Ahmad 3-36, Abu Dawud # 15, Ibn Majah # 342.
2 He was an ansar. His kunyah was Abu Amr. He participated in 17 battles with the Prophet catlo
Aw,. He resided in Kufah and died there in 68 AH,
3 Abu Dawud # 6, Ibn Majah # 296, Musnad Ahmad 4-369.

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358. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "The
screen between the eyes of jinns and the private parts of the children of Aadam is that
when one of them enters the latrine, he should say bismillah (in the name of Allah)."1
COMMENTARY: The devils in the latrine cannot see a man's private parts if he recites
bismillah before entering the latrine. According to Ibn Hajar, it is sunnah while going to the
latrine to recite bismillah and then the supplication mentioned in the previous hadith. Though
this hadith is da'if yet even a da'if hadith must be acted on to comply with excellent deeds.
(٣٥٩) وَعَنْ عَائِشَةً قَالَتْ كَانَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا خَرَجَ مِنَ الُخُلَآءِ قَالَ غُفْرَانَكَ-
(رواه ترمذى وابن ماجة والدارمى)
359. Sayyidah Ayshah رضى الله عنها narrated that when the Prophet صلى الله عليه وسلم came out
of the toilet he said: (301;22) (O Allah, I seek your forgiveness). 2
COMMENTARY: The ulama (Scholars) suggest two reasons for seeking forgiveness. First, the
Prophet dualcall to never omitted to mention Allah, except in extreme cases of helplessness,
like going to the toilet. In such cases, he asked Allah's forgiveness for the lapse.
Secondly, when a person eats something it turns into blood in his body and part of it
becomes waste matter that he excretes. This working is a great blessing of Allah for which
His creatures cannot express gratitude to Him as is due. Hence, the Prophet , ale al
sought Allah's forgiveness for the inability.
Some of the Shaykhs point out our inability and weakness. We are filled with impurity. In
contrast,^Allah is sacred and pure. We must reflect on it. It is better to pray after (JU1;22) (I
seek your forgiveness)
اَلْبُدُ لِلْهِ الَّذِىْ أَذْهَبَ عَتِى الْآَذِى وَعَافَاني-
(Praise belongs to Allah who relieved me from the suffering and gave me health).
(٣٦٠) وَعَنْ آنِيْ هُرَيْرَةَ قَالَ كَانَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا آتَى الْخُلَآءَ آتَيْتُهُ بِمَآءٍ فِيْ تَوْرٍ أَوْ رَكُوَةٍ
فَاسْتَنْجِى ثُمَّ مَسَحَ يَدَهُ عَلَى الْأَرْضِ ثُمَّ أَتَيْتُه پِإِنَاءٍ آخَرَ فَتَوَضَّاً-(رواهابوداؤدوروى الدارمى والنسائى معناه)
360. Sayyiduna Abu Hurayrah narrated that when the Prophet Al,Llc 4tl Jo went to
the privy, he took to him water in a small vessel or a skin and he cleansed himself
(with it). Then, he wiped his head on the ground Abu Hurayrah de atl (so) next
brought to him another vessel (with water) and he made ablution with it. 3
COMMENTARY: Abu Hurayrah due dil go) took water either in a small vessel or a skin, one
of the two at different times. Or, the sub narrator expressed a doubt on which of the two
Abu Hurayrah stabil so) mentioned.
After cleansing himself, the Prophet w, ale atl wiped his hand on the ground and
washed them to get rid of the odour and have very clean hands. Hence, it is a sunnah to
(purity or) wash hands in this way on coming out of the privy.
A separate vessel was brought for ablution, not because it is not proper to use the same
1 Tirmidhi # 606, Ibn Majah # 297.
2 Tirmidhi # 7, Ibn Majah # 300, Darami # 680, Abu Dawud # 30, Musnad Ahamd 6-155.
3 Abu Dawud # 45, Ibn Majah (in brief) # 358, Darimi # 678, Nasa'i # 50.
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vessel but because the water for istinja was just sufficient for it. However, some ulama
(Scholars) do say that it is mustahab to have separate vessels for istinja and ablution.
(٣٦١) وَعَنِ الْحُكِّمِ بْنِ سُفْيَانَ قَالَ كَانَ النَّيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا بَالَ تَوَضَّأَ وَنَضَحَ فَرُجَه-
(رواه ابوداود والنسائى)
361. Sayyiduna al Hakam ibn Sufyan &sailso, 1 narrated that when the Prophet
alugadoall passed water, he would make ablution and sprinkle his penis.2
COMMENTARY: After passing urine, the Prophet alugadatil to made ablution and poured some
of its water on his trousers over the penis to remove any doubt about drops of urine on it.
Of course, he was above all doubt, So we should resume that he did it to teach the ummah.
If they did not pour water on their garment and felt some moistness, they will entertain
doubts that drops of urine have splased on the garment. If water is sprinkled then
moistness will be blamed on water and there would be peace of mind for worship.
Ibn Maalik lar> explained that a second reason for sprinkling on the penis could be to stop
further drops of urine. They would not discharge after that.
(٣٦٢) وَعَنْ أُمَيْمَةً بِنْتِ رُقَيْقَةً قَالَتْ كَانَ لِلَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَدْمْ مِنْ عِيْدَانٍ تَحْتَ سَرِيْرَةٍ
يُولُ فِيهِپِاللَّيْلِ- (رواهابوداود والنسائى)
صلى أثه narrated that the Prophet 3 رضى الله عنه Sayyidah Umaymah bint Raqayqah .362
Alwyale had a wooden bed pan under his bed. He passed water in it at night. 4
COMMENTARY: It was difficult and troublesome to get up in the night because of cold or
some other reason. Hence, the Prophet , 4,le al do had a small pan to pass urine in.
However, if we look at it deeply, his aim was to teach his ummah and in this way he made it
easy for them if they are inconvenienced at might. The bed pen may be used at night and it
may be emptied in the morning. Apart from ease, it would not be necessary to go out to the
privy in the night where the devils abound and cause more suffering in the night then
during the day.
صلى الله عليه unwillingly drank the urine from the Prophet رضى الله عنه It is said that one sahabi
, bedpan. As a consequence, as long as he survived, his body gave out a sweet,
fragrant smell. Not only that, for many generations thereafter, his children's bodies also
emitted the sweet smell.
(٣٦٣) وَعَنُ عُمَرَ قَالَ رَانِ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا أَبُوُلُ قَائِمًّا فَقَالَ يَاعُمَرُ لَا تَبْلُ قَائِمًّا فَمَا بُلْتُ
قَائِمًّا رَوَاءُ الْتِّزْ مِذِىُّ وَابْنُ مَاجَةً قَالَ الشَّيْخُ الْإِمُ مُحِىَّ السُّنَّةِ رَحِمَهُ اللَّهُ قَدْصََّ -
363. Sayyiduna Umar narrated that the Prophet صلى الله عليه وسلم saw him pass urine
standing. He said, "Umar do not urinate while you are standing.' Umar Ale atle
.عليه السلام .His kunyah was Abu al Hakam Thaqafi 1
2 Abu Dawud # 166, Nasa'i # 134, Ibn Majah # 461, Musnad Ahmad 3-410.
3 She was the daughter of the sister of Sayyidah Khadijah. cath so).
4 Abu Dawud # 24, Nasa'i # 32.
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Aw, said, "So, I never again urinated in a standing posture."1 Tirmidhi and Ibn
Majah transmitted it. The Shaykh and Imam Muhyi us sunnah «il 47, reported a
sound tradition that:
(٣٦٤) عَنْ حُذَيْفَةً قَالَ أَلَى النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سُبَاطَةً قَوْمٍ فَبَالَ قَائِمًّا مُتَّفَقْ عَلَيْهِ، قِيْلَ كَانَ ذَلِكَلِهُذٍِّ
364. Sayyiduna Hudhayfah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم came to a
midden of a people and passed water standing. 2 It is said that it was with a valid reason.
COMMENTARY: The ulama (Scholars) say unanimously that it is makruh to pass water
standing. However, their opinions differ on whether it is makruh tahrimi or makruh tanzihi
(nearly unlawful or bordering the permissible).
As for Umar Awail so, conduct, it was common during the pre-Islamic period to stand while
urinating. So, he had that habit (till the Prophet alugade al do forbade him). Or, he may have
had a reason for doing that.
The Prophet too had a reason for urinating in a standing position for urinating in a
standing position. The ulama (Scholars) have suggested many reasons and some of them
have said that the particular place was impure (being a garbage heap) and he could find no
place to sit. Some others say that his feet ached, or he had a backache and he could not sit.
SECTION III
الفصلُ الثَّالِثُ
(٣٦٥) عَنْ عَائِشَةً قَالَتْ مَنْ حَدَّثَكُمْ آَّ النَّبِىَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَبُوْلُ قَائِمًا فَلَا تُصَدِّقُؤْهُ مَا
كَانَ يَبُوْلُ إِلَّا قَاعِدًا - (رواه أحمد والترمذى والنسائى)
365. Sayidah Ayshah asserted, "If anyone tells you that the Prophet alugarcall to passed
water standing, do not vindicate him. He passed water only in a sitting position."3
COMMENTARY: Previously, Imam Muhyi us Sunnah transmitted the hadith (364) of
Sayyiduna Hudhayfah رضى الله عنه that says explicitly that the Prophet صلى الله عليه وسلم passed
water standing. But, this hadith (# 365) rejects that he did that asserting, 'he never passed
water but while sitting."
We may say that Sayyidah Ayshah (s &n ., said what she knew. She had never seen him pass
water standing so she denied that he had ever done that. On the other hands, Sayyiduna
Hudhayfah رضى الله عنه said what he saw the Prophet صلى اللهعليهوسلم do outside and, moreover, for
a valid reason. It was an exception. This leaves no contradiction in the two hadith.
(٣٦٦) وَعَنْ زَيْدِ بْنِ حَارِثَةً عَنِ النَِّيّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَكَّ جِبْرِيْلَ آَتَاهُ فِيْ آَقَّلِ مَا أُوْجِىَ إِلَيْهِ فَعَلَّمَهُ
الْوُضُوْءَ وَالضَّلوَة فَلَمَّا فَرَةَ مِنَ الْوُضُوْءِ آَخَذَ خُرْفَةً مِنَ الْمَاءِ فَتَضَّحَّ بِهَا فَرُجَه - (رواه احمد والدارقطنى)
1 Tirmidhi exposition of # 12, Ibn Majah # 305, (from Hudayfah).
2 Bukhari # 224, Muslim # 73, 273, Abu Dawud # 23, Tirmidhi # 31, Nasa'i # 8(26), Ibn Majah # 305,
Darimi # 668, Musnad Ahmad 5-402.
3 Musnad Ahmad 6-192, Tirmidhi # 12, Nasa'i # # 29, Ibn Majah # 307.
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صلى الله عليه narrated from the Prophet 1 رضى الله عنه Sayyiduna Zayd ibn Harithah .366
Au, that when JIbril ALJAle came to him with the first revelation he received, he
taught him (how to make) ablution and (offer) the salah. When he had finished
with the ablution, he took a handful of water and sprinkled his penis with it. 2
COMMENTARY: Sayyiduna Jibril عليه السلام came to the Prophet صلى اللهعليه وسلم in the form of a
human being. He performed ablution and offered the salalı before him to teach him. After
the ablution, he sprinkled the garment over his thighs with some water to show how
hesitation may be set at rest.
(٣٦٧) وَعَنْ أَبٍ هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَاءَ جِبْرِيْلُ فَقَالَ يَا مُحَتَّدُ إِذَا تَوَضَّأْتَ
فَانْتَضِحُ رَوَاءُ الْتِّرْمِذِىُّ وَقَالَ هُذَا حَدِيْثْ غَرِيُبْ وَسَمِعْتُ مُحَمَّدًا يَعْنِى الْبُخَارِىَّ يَقُوْلُ الْحْسَنُ بْنُ عَلِيّ
الْهَاشِمِىُّ الرَّاوِى مُنْكِّرُ الْحَدِيُثِ۔
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .367
Au, said, "Jibril came to me and said, 'O Muhammad when you make ablution
sprinkle yourself (on the private parts).""3 Tirmidhi transmitted it, saying, 'This
hadith is gharib and Muhammad (meaning, Bukhari) said that Hasan ibn Ali
Hashmi is rejected for his hadith.'
(٣٦٨) وَعَنْ عَائِشَةَ قَالَتْ بَالَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَامَ عُمَرُ خَلْفَهُ بِكُوْرٍ مِنْ مَاءٍ فَقَالَ مَاهَذَا يَا
مُمَرُ قَالَ مَاءٌ تَتَوَضَّأُبِهِ قَالَ مَا أُمِرْتُ كُلَّمَا بُلْتُ أَنْ أَتَوَضَّأَ وَلَوْ فَعَلْتُ لَكَانَتْ سُنَّةً- (رواه ابوداؤدوابن ماجة)
صلى الله عليه narrated that once when Allah's Messenger رضى الله عنها Sayyiduna Ayshah .368
A, passed water, Umar due dil so, stood behind him with a pitcher of water. He
asked, "What is it, Umar?" He said, "Water, that you may perform ablution." He
said, "I am not instructed to make ablution whenever I pass water. If I did that, it
would become a sunnah."4
COMMENTARY: The Prophet alugarcati to said that it is not wajib or fard to make ablution
every time after passing water and if he did that it would become sunnah mu'akkadah (an
emphasized sunnah). The word sunnah means mu'akkadah in this case because to cleanse
oneself with water and always remain in a state of ablution is mustahab in the sight of all
the ulama (Scholars).
The hadith shows that the Prophet alugarcall to by passed insignificant things sometimes for
the sake of his ummalı. He did that lest it become binding on them.
(٣٦٩) وَعَنْ أَبِيْ آَيُّوُبَ وَجَابِرٍ وَ آَنٍَّ آثَّ هُذِهِ الْآيَةَ لَمَّا نَزَّلَتْ فِيْهِ رِجَالْ تُحِبُّونَ أَنْ يَتَطَهَّرُوا وَاللَّهُ
1 Zayd ibn Haritah die all (se) was his name and Abu Usama his kunyah. He had the distinction of
being the Prophet alugar all to adopted son. He was martyred at the age of 55 years in the Battle of
Mutah in Shaam in 8 AH.
2 Musnad Ahamd 4-161, Daraqutni # 1, (pouring water on penis), Ibn Majah # 462.
3 Tirmidhi # 50, Ibn Majah (Like it # 463.
4 Abu Dawud # 432, Ibn Majah # 327, Musnad Ahmad 6/95.

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يُحِبُّ الْمُطَهِّرِ يْنَ قَالَ رَسُولُ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ يَا مَعْشَرَ الْأَنْصَارِ إِنَّ اللّهَ قَدْ أَثْنِى عَلَيْكُمُ فِي الظُّهُوْرِ
قَمَا ظُهُوْرُ كُمْ قَالُوا تَتَوَضَّأُ لِلقَّلوةِ وَتَخْتَسَلُ مِنَ الْجَنَابَةِ وَنَسْتَنْجِئْ بِالْمَآءِ قَالَ فَهُوَ ذَاكَ فَعَلَيْكُمُوْهُ- (رواه
ابن ماجة، التوبة ١٠٨)
369. Sayyiduna Abu Ayyub, Jabir and Anas Aus all so) narrated that when this verse
(9:108) was revealed:
فِيْهِرِ جَالْ مُحِتُّوْنَ اْ يَتَطَهَّرُوا وَاللّهُ يُحِبُّ الْمُظَّهِّرِيْنَ
{In it are men who love purify themselves, and Allah loves those who purify themselves,}
Allah's Messenger w, Ale il do asked, "O company of the ansar, Allah has praised
you purification. What is your purification?" They said, "We make ablution for the
salah, have a purification bath on sexual defilement and cleanse ourselves with
water." He said, "That is it! You must go on doing that!" 1
COMMENTARY: The Ansars cleansed themselves with lumps of clay or stones followed by
water. This verse, therefore, mentions their excellence. The Prophet alugado all to lauded
them and advised them to stick that procedure.
(٣٧٠) وَعَنْ سَلْمَانَ قَالَ قَالَ بَعْضُ الْمُشْرِكِيْنَ وَهُوَ يَسْتَهْزِىُّ إِنِّيْ لَّأَرَى صَاحِبَكُمْ يُعَلِّمُكُمُ حَتَّى الْخِرَاءَةَ
قُلْتُ أَجَلٌ آمَرّنَا أَنْ لَّا تَسْتَقْبِلَ الْقِبْلَةَ وَلَا نَسْتَنْجِىَ بِأَيْمَانِنَا وَلَا تَكُتَفِىَ بِدُونٍ ثَلَاثَةِ آَخْجَارٍ لَيْسَ فِيُّهَا
رَجِيْعٌ وَلَّا عَظُهُ - (رَوّاهُ مُسْلِهْ وَ أَحْمَدُ وَاللَّفْظُ لَه)
370. Sayyiduna Salman &sail so> narrated that one of the polytheist said by way of
making fun, "I see that your friend teaches you (everything) even how to go to the
privy." Salman ducati so> said, "Of course, he has commanded us that we should not
face the qiblah, cleanse ourselves with our right hand, or suffice with less then
three stones that should not include dung and bone." 2
COMMENTARY: If we study deeply the reality, we shall realize that religion is a complete
code of life and a perfect charter of living. It guides mankind thereby through their
religious and worldly life.
If it were a set of a few beliefs, some prescribed worship and limited number of deeds then
it would not be but merely a creation and ideology of the human mind.
Islam's distinction, superiority and perfection over other religions is its comprehensive and
nature. Let alone the Muslims who could be partial to their own religion, even the
intelligentsia and scholars of the world, who are not bound by Islam belief and commands,
agree that only Islam of all the religions is a complete code of life touching on every
department of man's life. It guides him through every difficulty, major or minor. Where it
cover his major issues of beliefs and ideas, it also tells him how to conduct himself in little
matters of life though the earthlings may consider them insignificant. This is what the
polytheist had done and Sayyiduna Salman Farsi ste aul go) had convinced him that these
1 Ibn Majah # 355.
2 Ibn Majah # 316, Musnad Ahmad 5-439, Muslim # 57, 262. The words are from Musnad Ahmad.

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teachings are not laughable.
The Prophet Alw,a, lecil ho was kind and considerate. He taught the major issues of monotheism,
messenger ship, beliefs, salah, zakah, hajj etc. and also the little everyday things like purifying
and cleansing oneself. This is how his guidance is universal and comprehensive.
The Prophet ,aleaile instructed us not to face or turn our back to the qiblah. Doing that
is a sign of disrespect to it.
He also said, "Do not cleanse yourselves with your right hand." Clearly, the hand we use to
eat and drink should not be used to clean impurities. (The left hand is to cleanse ourselves.)
He recommended the use of three stones or lumps of clay to cleanse after urinating or
excretion. Dung and bone should not be used, or any other impure things. While bone is the
provision of the jinns, the other things will add to the uncleanliness instead of purifying.
(٣٧١) وَعَنْ عَبْدِ الرَّحُمُنِ بُنِ حَسَنَةً قَالَ خَرَجَ عَلَيْنَا رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَفِيْ يَدِهِ الدَّرَقَةُ
فَوَضَعَهَا ثُمَّ جَلَسَ فَبَالَ إِلَيْهَا فَقَالَ بَعْضُهُمْ أُنْظُرُوْ إِلَيْهِ يَبُوْلُ كَمَا تَبُوُلُ الْمَرْأَُّ فَسَمِعَةُ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ فَقَالَ وَيُحُكَ أَمَا عَلِمُتَ مَا أَصَابَ صَاحِبَ بَنِي إِسْرَائِيْلَ كَانُوْا إِذَا أَصَابَهُمُ الْبَوْلُ قَرَضُوْهُ
بِالْمَقَارِيُضِ فَتَهَا هُمْ ذَهُذِّبَ فِى قَبْرٍ»- (رواهابوداود وابن ماجة)
371. Sayyiduna Abdur Rahman ibn Hasanah & ail so) narrated that Allah's
Messenger w,4latlo came out to them with a leather shield in his hand. He put it
down (ahead of him), sat and passed water facing it. Someone among them (a
polytheist) remarked, 'Watch, him He urinates as a woman does." The Prophet did
alugue heard him and said, "Woe to you! Do you know not what happened to the
man of the Banu Isra'il? They used to cut off (their body or garment) with scissors if
some urine splashed on them. He forbade them (to do such a thing) and was
punished in his grave."1
(٣٧٢) ورواه النسائى عن ابى موسى
372. And, Nasa'i transmitted it from him from Abu Musa death so, 2
COMMENTARY: The Shari'ah(divine law) for Banu Isra'il required them to cut off the
portion of their flesh which was soiled with impurity or that part of their garment on which
impurity had dropped. One of them, however, refused to comply with it and also
dissuaded other from doing it. Hence, he was punished in the grave.
The Prophet w,4. leatl do pointed out to that Shari'ah(divine law). Though it was very strict
and caused loss of property and inflicted physical wound, yet it had to be obeyed. To not
observe modesty and shyness can bring punishment on one. To screen oneself and be shy
while passing water is desired not only by Shari'ah(divine law) but by common sense.
(٣٧٣) وَعَنْ مَرْوَانَ الْأَصْفَرِ قَالَ رَأَيْثُ بُنَ عُمَرَ أَنَاَ رَاحِلَتَهُ مُسْتَقْبِلَ الْقِبْلَةٍ ثُمَّ جَلَسَ يَبُوْلُ إِلَيْهَا
1 Abu Dawud # 22, Ibn Maiah # 346.
2 Nasa'i # 30 (but not from Abu Musa, only from Abdur Rahman ibn Hasanah). However, Abu
Dawud has mentioned from Abu Musa in the remarks following the hadith.
:

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فَقُلْتُ يَا آبَا عَبْدِ الرَّحْمُنِ اَلَيْسَ قَدْ تُهِىَ عَنْ هَذَا قَالَ بَلُ إِنَّمَا تُّهِىَ عَنْ ذُلِكَ فِى الْفِضَاءِ فَإِذَا كَانَ بَيْنَكَ وَبَيْنَّ
الْقِبْلَةِ شَهْ يَسْتُكَ فَلا بأس- (رواهابوداؤد)
373. Sayyiduna Marwan Asfar alar, narrated, "I saw Ibn Umar dis ati (so) make his
camel kneel facing the qiblah. Then, he sat down and passed water towards it. I
asked, 'O Abu Abdur Rahman are we not forbidden to do this?' He said, 'Rather! It
is forbidden only in the desert, but when there is between you and the qiblah
something that conceals you, there is no harm.""1
COMMENTARY: These words of Abdullah ibn Umar aus cul o) cannot be cited as
evidence. He has taken cue from the hadith (# 335) narrated by him that he had seen the
Prophet ,ale adlo ease himself with his back towards the qiblah. We have pointed out
against it that there may have been one of several possibilities for doing so. It is not
proper to present an exceptional deed as an evidence moreover, it is established by many
ahadith that the command not to face the qiblah or turn the back to it is universal without
exception, not limited to the open places. Imam Abu Hanifah dar, has ruled accordingly
that it is forbidden to face the qiblah and to put one's back to it while relieving oneself -
passing urine or stool.
(٣٧٤) وَعَنْ آَنَسٍ قَالَ كَانَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا خَرََ مِنَ الْخُلَاءِ قَالَ لَحَمْدُ لِلْهِ الَّذِى أَذْهَبَ عَنِّى
الآذى وعافاني۔ (رواه ابن ماجه)
374. Sayyiduna Anas رضى الله عنه narrated that when the Prophet صلى الله عليه وسلم came out
of the toilet, he prayed:
-
اَلْهُدُ لِلّهِ الَّذِى أَذْهَبَ عَتَّى الْآَذَى وَعَافَانِ
(Praise belong to Allah who removed the suffering from me and gave me health).2
COMMENTARY: If anyone wished to count the blessings of Allah then it is impossible to
do that. From his birth to death, each moment of his life, he received an uncountable
number of Allah's blessings. No mortal can even thank Allah for His favours.
On the face of it, passing urine and stool may seen very insignificant, but any physician
will conform that a person's life depends on it. If a person cannot pass urine or stool, he
becomes restless and if this situation prolongs then he may die.
Thus, it is a great blessing of Allah that He enables man to get rid of the impurity within
himself. Therefore, Allah's Messenger alugade al Jo did not fail to thank Him for this
blessing. The hadith teaches us that the Prophet augdis ati to praised Allah on emerging
from the privy. O Allah, all praise belongs to you and you are worthy of it.
Some ahadith teach us this other prayer on coming out of the privy:
اَلْهْدُ لِلْهِ الَّذِى أَذْهَبَ عَنِّى مَا يُؤْذِيْنِىٍ وَ أَبْقَى عَلَىَّ مَا يَنْفَمُنِى
(All praise belongs to Allah who removed from me what caused me suffering and
retained in me what profits me.)
1 Abu Dwud # 11.
2 Ibn Majah # 301.

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When someone digests food, it divides in two parts. The larger part turns into waste and
another which is the essence becomes blood and other energizing substance. Life depends
on it. This prayer refers to these two parts of food and diet.
Only if one reflects on these two blessings, he will realize how important they are. But, how
very regrettable it is that there are today many cold-hearted and careless man who have no
idea of these blessings!
(٣٧٥) وَعَنِ ابْنِ مَسْعُوْدٍ قَالَ لَمَّا قَدِمَ وَقْدُ الْجِنِّ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالُوا يَا رَسُوْلَ اللَّهِ إِنَّهَ أُقْتَّكَ
أَنْ يَسْتَنْجُوْا بِعَظْمٍ أَوْرَوْثَةٍ أَوْكُمْمَةٍ فَإِنَّ اللّهُ جَعَلَ لَنَا فِيْهَا رِزْقًّا فَتَهَانَا رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ عَنْذَالِك-(رواه ابوداؤد)
375. Sayyiduna Ibn Mas'ud narrated that when the deputation of the jinn came to
the Prophet Alu, 4.le algo, they submitted, "O Messenger of Allah, do disallow your
ummah to use bone dung or charcoal to cleanse themselves. Indeed, Allah has made
for us provision in these things." So, Allah's Messenger lw, 4,le atl do forbade them
from doing that. 1
COMMENTARY: While bone is the provision for the jinns, dung is food for their animals.
As for charcoal, they use it to cook their food or to get light from it. Hence, they
described it as their food.
CHAPTER - III
AS-SIWAK(THE TOOTH STICK)
بَابُ السّوَاكِ
The ulama (Scholars) say unanimously that to use the miswak is sunnah. Abu Hanifah atlar,
said that is a sunnah while making ablution. Shafi'i atlar> said that it is a sunnah for ablution
and at the time of the salah. Also great emphasis is placed on using the miswak before the
salah of fajr and zuhr.
The ulama (Scholars) say that the merits of miswak are described in forty ahadith. Apart
from the reward, much physical benefit is derived from it; the mouth remains clean
without any kind of odour, the teeth become sparkling white, the gums gain strength and
the teeth grow strong.
In some cases, use of the miswak is more excellent. Example are; at the time of ablution, before
reciting the Quran, when teeth are pale or dirty, and on having a bed taste after sleeping,
keeping quiet of feeling hungry. At these times, it is more mustahab to use the miswak.
However, there are some etiquettes of using miswak to use it in public in such a way that
water on spittle pours out from the mouth, particularly (makruh) among the elders.
Miswak should be a twig of a bitter and a hard tree, like (neem) margosa or salvadora
persica (pelu) which is better. The ahadith mention pelu. Imam Nawawi said that it
mustahab to use the pelu.
Its tip should be softened and made like a hairy brush. Its length should be of one span.
Miswak should be rubbed on the width of the teeth, not on their length which might hurt
the gums. In ablution it must be done when rinsing the mouth as most ulama (Scholars)
1 Abu Dawud # 39.

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say. However, some say that it must be used before making ablution. It mustahab to begin
from the right side.
If anyone does not have a miswak, or has broken teeth then he must clean his teeth or
gums with his finger. He may also use a thick cloth piece, tooth powder, etc. when he has a
miswak but nothing to make it soft.
SECTION I
الفَضل الْآوَلْ
(٣٧٦) عَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَوْ لَا أَكْ أَشْقَّ عَلَى أُمَّتِيْ لَّامَرْتُمُ پِتَاخِيُرِ
الْعِشَآءِ وَبِالسَّوَاكِ عِنْدَ كُلِّ صَلَاةٍ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .376
said, "If it was not that I would make it difficult for my sunnah, I would have
commanded them to delay the (salah of) isha and to use the siwak before every salah." 1
COMMENTARY: It is highty excellent and mustahab to put off the salah of isha and use the
siwak at each salah.
All the ulama (Scholars), except Imam shafi'I atlar, hold that the salah of isha should be
delayed to one-third or middle of the night. That is mustahab.
As for miswak, the Prophet w, leatl . would have made it compulsory to use it at the time
of every salah meaning with the ablution for it, had it not been burdensome on his ummah.
However, he is merciful and kind to his ummah, so he did not make these things fard. The
Muslims would not have been able to do it and as a result would have become sinners.
This is why it is left as mustahab. Those who do not observe it, commit no sin and those
who comply are very fortunate.
(٣٧٧) وَعَنْ شُرَيْحِ بُنِ هَانِيٍ قَالَ سَأَلُتُ عَائِشَةً بِأَيِّ شَيْ كَاتَ يَبْدَأُ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا
دَخَلَ بَيْتَهُ قَالَ پِالسّواكـ(رواه مسلم)
377. Sayyiduna Shurayh ibn Hani «il 47> narrated that he asked Sayyidah Ayshah
did on entering his صلى الله عليه وسلم What was the first thing Allah's Messenger" ,رضى الله عنها
house?" She said, "He used to siwak."2
COMMENTARY: The Prophet Au, Ale ad Jo did that to remove any adour from the mouth
because of a long silence or some conversation with the people. In this way, he taught his
ummah that they should remain clean and pure with their home mates. The miswak will
ward off any odour in the mouth and others will not feel discomfort.
There are as many as seventy benefits of the siwak. The most minor of these is that the
person who uses the siwak will remember the Kalima shahadah at the time of death, so
definitely his end will be on a good note. This is exactly how the opium addict faces
seventy disadvantages, the least of which is that he will not remember the kalimah
shahadah at the time of his death. We seek refuge in Allah from that.
Ibn Hajar alar> said that it is important for every one who enters his house that the fire.
1 Bukhari # 887, Muslim # 42.252, Abu Dawud # 46, (his word), Tirmidhi second half of # 22, so too
Ibn Majah # 287, Musnad Ahmad 2-25.
2 Muslim # 43-252, Abu Dawud # 51, Nasa'i # 8, Ibn Majah # 290, Musnad Ahmad # 6-188.
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thing he should do is use the siwak. It will create a very pleasant smell and a good
atmosphere with the people of his house.
(٣٧٨) وَعَنْ حُذَيْفَةً قَالَ كَاتَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَالَ لِلتَّهَخُدِ مِنَ اللَّيْلِ يَشُوْصُ فَاهُ بِالسِّوَاكِ-
(متفق عليه)
صلى الله عليه وسلم narrated that when the Prophet رضى الله عنه Sayyiduna Hudhayfah .378
arose to offer the tahajjud salah in the night, he brushed and cleaned his mouth
with the siwak. 1
(٣٧٩) وَعَنْ عَائِشَةً قَالَتْ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَشْرٌ مِنَ الْفِطْرَةِ قَصُّ الشَّارِبِ وَإِعْفَاءُ
اللِّحْيَّةِ وَالسِّوَاكُ وَ إِسْتِنْشَاقُ الْمَاءِ وَقَتُّ الْآَخْفَارِ وَغَمْلُ البُرَاجِمِ وَنَتْفُ الْإِبِطِ وَحَلَقُّ الْعَانَةِ وَانْتِقَّاصُ
الْمَآءِ يَعْنِى الْإِسْتِنْجَاءَ وَقَالَ الرَّاوِىُ وَنَسِيْتُ الْعَاشِرَةَ إِلَّ أَكْ تَكُوْكَ الْمَضْمَضَةَ رَوَاهُ مُسْلِمْ وَفِيُ رِوَايَةٍ
الخِتَابُ بَدَّلَ إِعْفَاءُ الْلِّحُيَّةِ لَمُ أَجِدُ هُذِهِ الرِّوَايَةَّ فِ الصَّحِيُحَيْنِ وَلَا فِيْ كِتَابِ الْحُمَيْدِيِّ وَلَكِنُ ذَكَّرَهَا
صَاحِبُ الْجَامِعِ وَكَذَا الْخِطَائِ فِيْ مَعَالِمِ الشُّنَنِ عَنْ
379. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
"Ten things are natural (meaning that they belong to religion): trimming the
moustache, growing the beard, using the siwak, snuffing up water, clipping the
nails, washing the back of the fingers (on their joints), plucking hair under the
armpits, shaving the pubes, abstersion with water." And, the sub-narrator said that
. he forgot the tenth, except that it might be 'rinsing the mouth.' 2
According to a version, it is 'circumcision' instead of 'growing the beard,' but I did not
find this version in the two sahih Books (of hadith) or in al-Humaydis book. However,
the compiler of the Jami mentioned and so did al-Khitabiy in Mu'alim us sunan, from:
(٣٨٠) عن آبي داؤد- (برواية عمار بن ياسر)
3.رضى الله عنه Abu Dawud as narrated by Sayyiduna Ammar ibn Yasir .380
COMMENTARY: The ten things mentioned were sunnah(Practice of Holy Prophet) in the
Shari'al(divine law for) of all previous Prophet Lust ale and are sunnah(Practice of Holy
Prophet) in the Shari'ah(divine law) of Prophet Muhammad , ,le atl do too Hence, most
ulama (Scholars)(Scholars) hold that this is the meaning of fitrah (natural characteristic).
There are other expositions that convey more comments of the ulama (Scholars), but that
would make this discussion longer, so we do not reproduce them here.
The first characteristic is trimming the moustache. The correct ruling is that the tip of the
upper lip must be visible. According to Imam Abu Hanifah &dl47), the moustaches should
1 Bukhari # 254, Muslim # 46.205, Abu Dawud # 55, Nasa'i # 2, Ibn Majah # 286, Musnad Ahmad 5-
382, (Tahajjud is the optional salah late in the night).
2 Muslim # 56-261, Abu Dawud # 53, Tirmidhi # 2766, Nasa'i # 5040, Ibn Majah # 294, Musnad
Ahmad 6. 137.
3 Abu Dawud # 54, Ibn Majah # 294.
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be as dense as the eye-brows but the warriors are allowed to keep thicker moustaches to
impress, and inspire awe in, the enemies. It is makruh(unbecoming) to trim the moustaches
to the extent that their traces disappear or to shave them outright. In fact, same ulama
(Scholars)(Scholars) say that it is forbidden and unlawful to do so. However, some ulama
(Scholars)(Scholars) say that it is sunnah (Practice of Holy Prophet) to do so.
As for the beard, it should be grown up to one fist long, as the ulama (Scholars) hold. It
should not be shorter but can be longer up to moderate length, not more. It is forbidden to
shave the beard complete or to sport a shorter beard. This is what most polytheists do or as
the irreligious do. To grow the beard one first long is wajib. It is called a sunnah(Practice of
Holy Prophet) because it is established by sunnah(Practice of Holy Prophet), like the salah of
eed is called sunnah(Practice of Holy Prophet) through it is wajib(expedient). If some hair
grow out of level then it is allowed to cut and set them right to a level, but it is better that
they (extra long) too should not be cut off.
If a women has hair or her beard then it is mustahab for her to get rid of it.
The third thing is miswak. The ulama (Scholars) are unanimous that it is sunnah to use it. In
fact, Dawud rates it as wajib(expedient), and Shah Ishaq goes further to say that if anyone
omits the miswak deliberately then his salah is invalid.
The fourth is to snuff water. It is mustahab (desirable) for ablution but fard(obligatory) for a
purifying bath. AS for rinsing the mouth, it is sunnah for ablution but fard(obligatory) for the bath.
The fifth thing is to clip the nails. It is sunnah (Practice of Holy Prophet) to do it in any
sequence, but is better to begin with the forefinger of the right hand followed by the middle
finger, the ring finger, the little finger and the thumb. Then the fingernail of the left hand
beginning with the little finger and ending at the thumb. Some ulama (Scholars) say that
before the right hand's thumb, the left hand's finger must be clipped and the left thumb
ending at the right hand's thumb. As for the toes, begin with the right foot at the small toe
and end with its counterpart of the left foot.
Some ulama (Scholars) say that it is mustahab (desirable) to clip the nails on Friday. Some say
that it is mustahab (desirable) to bury them in the earth but there is no harm if they are
thrown away. However, it is makruh (unbecoming) to cast them in the privy or bathroom.
The sixth is to wash the joints of the fingers, knuckles, and their upper skin where dirt
accumulates. This is more marked with those who do manual labour. Their fingers become
stiff and dusty. Similarly, other portions of the body where dirt gathers should be washed,
like the ears, armpits the navel.
The seventy is to pluck hair from the armpits. It is not a sunnah (Practice of Holy Prophet) to
shave them but it is a sunnah (Practice of Holy Prophet) to pluck them with the hand. Some
ulama (Scholars) say that it is for those who can tolerate plucking, otherwise they may be
shaved or removed by a depilatory.
The eight is to shave the pubes. It is a sunnah (Practice of Holy Prophet). They too be plucked
or removed with a depilatory. But, if they are clipped with the scissors then that is not the
sunnah (Practice of Holy Prophet). It is also mustahab (desirable) to have hair at the buttocks.
According to some version, the Prophet alugadoall to removed the pubes with a depilatory.
But Allah knows best.
It is better for women to pluck the hair below their navel. In this way, they will curb their
sexual desire which multiplies after shaving them.
The time period is forty days for shaving the pubes and hair under the armpit, clipping the
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beyond that it is makruh (unbecoming).
The ninth is to consume less water which is to cleanse after relieving oneself. The words
(Wtoolası) have two meaning 'abstersion with water' and 'to reduce urine by abstersion (or
istinja) with water' because of which drops of urine are withheld.
According to another version, the words is (last) instead of (last) to imply
sprinkling water on the thighs as mentioned in earlier hadith. Both these things are
sunnah (Practice of Holy Prophet).
As for circumcision, Imam Shafi'i war holds that it is wajib (expedient). However, most
ulama (Scholars) say that it is sunnah (Practice of Holy Prophet) for both men and women.
Abu Hanifah atlar, says that it is sunnah (Practice of Holy Prophet) for men, and (a,.)
(mukarimah, noble deed) or preferable for women.
Since circumcision is symbol of Islam, if all the people of a city abstain from being
circumcised, then the imam (or ruler) of the times must declare war against them till they
agree to observe it. This is like the command for adhan.
The ulama (Scholars) differ on the proper age and time when circumcision must be
observed. Some of them say that it must be done on the seventh day after birth, like aqiqah.
Some put the time as one year and some others at nine years. Yet others hold that there is
no time limit before the child attains puberty. Imam Abu Hanifah att Ar, said that the
condition to do it before adulthood is significant because to observe circumcision is sunnah
(Practice of Holy Prophet) and to conceal one's private parts from the age of adulthood is
wajib (expedient). If any one has himself circumcised after attaining puberty then he will
abandon a wajib (expedient) to observe a sunnah (Practice of Holy Prophet) though it is not
allowed to observe a sunnah (Practice of Holy Prophet) at the expense of a wajib (expedient).
SECTION II
الفضلالثَّانِی
(٣٨١) عَنْ عَائِشَةَ قَالَتْ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ السِّوَاكُ مُطَهِّرَةُ لِّلْفَمِ مَرْضَاءٌ لِّلَّتِّ - رَوَاءُ
الشَّافِىُّ وَأَحْمَدُ وَالدَّارِهِيُّ وَالنَّسَائِىُّ وَرَوَى الْبُخَارُِّ فِى صَحِيُحِهِ بِلَا إِسْنَادٍ-
381. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
"The siwak is used to purify the mouth and is a means to earn Allah's pleasure."1 .
(٣٨٢) وَعَنْ آنِيْ آَيُّوُبَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَرْبَهُ مِنُ سُنَّنِ الْمُرْسَلِيْنَ الْخِيَاءِ وَيُرُوَى
الْخِتَابُ وَالتَّعَظُرُ وَالسِّوَاكُ وَالتِّكَاُ - (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Ayyub .382
said, "Four things are from the sunnah (Practice of Holy Prophet) of the Messenger
A) JaJe. modesty (or, according to a version; circumcision), applying perfume, using
the siwak and marriage." 2
COMMENTARY: The Prophet's alu, ale al to words that these four things are from the
sunnah (Practice of Holy Prophet) of the Messengers alug ade all to mean 'most of the
1 Shafi'i in His Musnad p 14, Musnad Ahmad 6-47, Darimi # 684, Nasa'i #5, Bukhari heaving Book of
Fasting chapier 27.
2 Tirmidhi # 1083, Musnad Ahmad 6-160.
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Messenger's JI ale, because there were those with whom some of these lacked. For
instance, Sayyiduna Yahya JI4,le did not marry.
As for modesty, it implies that one should keep away from bad things.
عليه Hud ,عليه السلام Nuh, عليه السلام Shith , عليه السلام Some narrations tell us that (Sayyiduna) Aadam
عليه Sulayman , عليه السلام Musa , عليه السلام Yusuf , عليه السلام Shu'auyb , عليه السلام Lut , عليه السلام Salin السلام
who was the Prophet of عليه السلام Hanzalah ibn Safwan , عليه السلام Easa , عليه السلام Zakariya , السلام
Ashab ur Ra's and Prophet Muhammad alugacall to was circumcised after his birth.
The Prophet ,aleail to was very clean and pure. He loved perfume and applied musk.
The Prophet's alwgade all to Shari'an gives much importance to marriage and he called it his
sunnah (Practice of Holy Prophet), saying, "He who abstains from my sunnah (Practice of Holy
Prophet) meaning does not marry, is not of my ummah." Ibn Hajar wler> said that the number
of ahadith he had collected on the merits and excellences of marriage exceeds one hundred.
(٣٨٣) وَعَنُ عَائِشَةً قَالَتْ كَاتَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَا يَرْقُدُ مِنْ لَيْلٍ وَلَا تَارٍ فَيَسْتَيْقِظٌ إِلَّ يَتَسَوَّكُ
قَبْلَ آنْ يَتَوَضَّأَ-(رواه احمد وابوداؤد)
383. Sayyidah Ayshah رضى الله عنها narrated that whenever the Prophet صلى اللهعليهوسلم woke
up from sleep by night or by day, he used the siwak before he made ablution.1
COMMENTARY: The Prophet alugarcall to did have a short nap and rest during the day. It
is sunnah (Practice of Holy Prophet) to do so and it enables one to get up in the night to
worship Allah. It is like having the pre-dawn meal before fasting.
It is sunnah (Practice of Holy Prophet) muwakkadah to use the miswak on awakening from
sleep. It cleans the mouth and rids it to bad odour.
Did the Prophet w,lail to use the siwak again during ablution? Perhaps he was content
with the first brushing and did not use the siwak again for ablution. It is also possible that
he used it again when contemplating ablution or when rinsing the mouth during ablution.
Allah knows best.
(٣٨٤) وعَنَّهَا قَالَتْ كَانَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْتَاكُ فَيُعْطِيْنِى السِّوَاكَ لِأَغْسِلَهُ فَأَبْدَأُ بِهِ فَأَسْتَاكُ
◌ُتَّ اغْسِلُه ◌َادُفَهُه-(رواه ابوداؤد) .
384. Sayyidah Ayshah رضى الله عنها also narrated that the Prophet صلى اللهعليه وسلم would use
the siwak and give it to her to wash it. She then used it herself before washing it
and returning it to him. 2
COMMENTARY: It is mustahab (desirable) to wash the siwak after use. Ibn Humam alar,
saida that to use the siwak three times and wash it each time with water is mustahab
(desirable). Also, the siwak should be soft.
Sayyidah Ayshah Que a+, used it before washing it in order to get the blessing of the
Prophet's ,aleaile saliva. Then she washed it and gave it back to him. It is not making
to use anyone else's siwak with his permission. It is also a good thing to seek blessing from
the saliva or any other thing of a righteous and a saintly man.
1 Abu Dawud # 57, Musnad Ahmad 6-160.
2 Abu Dawud # 52.
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SECTION III
اَلْفَصلُ الثَّالِثُ
(٣٨٥) عَنِ ابْنِ عُمَرَ أَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ آرَانِيٍ فِ الْمَنَامِ آَتَسَوَّكُ بِسِوَاتٍ فَجَآءَ نِي رَجُلَانٍ
أَحَدُهُ مَا اكْبَرُ مِنَ الْأُخَرِ فَنَا وَأْتُ الشِوَاكَ الْأَصْغَرَ مِنْهُمَا فَقِيلَ لِيْ كَبِّرُ فَدَفَعْتُهُ إِلَى الْأَكْبَرٍ مِنْهُمَا - (متفق عليه)
385. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "I
saw myself in a dream using the siwak when two men came to me. One of them was
elder than the other. I gave the siwak to the younger of the two, but was told 'The
elder!' so, I gave it to the older of the two." 1
COMMENTARY: The hadith speaks of the esteem of the siwak because the Prophet ,leatlo
Awy was instructed to give it to the elder. A thing of esteem is given to a senior person who
is respected and admired.
The hadith also teaches us that when serving food, applying perfume or doing any such
thing. One must begin with the elder.
(٣٨٦) وَعَنْ أَبِ أُمَامَةً أَكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَاجَآءٍ فِيْ جِبْرِيْلُ عليه السلام قَطُ إِلَّ آمَرَنِيْ
بِالسِّوَاكِ لَقَدْ خَشِيْتُ أَنْ أُخْفِى مُقَدَّمَ فيَّ - (رواه احمد)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Umamah .386
said, "Jibril J Ale never came to me without instructing me to use the siwak.
Indeed, I am apprehensive lest I abrade the front of my mouth." 2
صلىاللهعليه وسلم COMMENTARY: This hadith again speaks of the merit of miswak. The Prophet
abided by the command of Jibril Je to such an extent that he was afraid he might
excoriate his lips or mouth.
(٣٨٧) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَقَدْ اَ كْثَرُتُ عَلَيْكُمْ فِي السِّوَاكِ - (رواه البخارى)
387. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Indeed, I have impressed upon you often (the merit) concerning the siwak."3
COMMENTARY: If something is reminded again and again then surely that must be
very important.
(٣٨٨) وَعَنْ عَائِشَةً قَالَتْ كَاتَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْتَنُّ وَعِنْدَهُ رَجُلَانِ أَحَدُهُ مَا أَكْبَرُ مِنَ
الْآخَرِ فَأُوْجِىَ إِلَيْهِ فِيْ فَضْلِ السّوَاكِ آَنْ كَبِّرُ اَعْطِ السِّوَّاكَ آگَبُرَهُمَا۔(رواه ابوداود)
388. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم was
using the siwak while two man, one older than the other, were with him. So, a
revelation descended on him about the merit of the siwak and he was instructed to
give preference to the older of the two and to give it to him. 4
1 Bukhari # 246, Muslim # 19-2271.
2 Ibn Majah # 289, Musnad Ahmad 5 263.
3 Bukhari # 888, Nasa'i # 6 Darimi # 682, Musnad ahmad 3-143.
4 Abu Dawud # 50
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(٣٨٩) وعَنَهَا قَالَتُ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ تَفْضُلُ الشَّلَاةُ الَّتِى يُسْتَأْكُ لَهَا عَلَى الصَّلاةِ الَّتِيْ
لَا يُسْتَأْكُ لَهَا سَبْعِيْنَ ضِئْقًا-(رواه البيهقى فى شعب الايمان)
389. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
"The salah for which the siwak is used excels the salah for which the siwak is not
used by seventy times." 1
COMMENTARY: In other words, the reward for the salah for which siwak was used in
ablution is seventy times the reward of the salah for which no ablution was made.
(٣٩٠) وَعَنْ آَبِيْ سَلَمَةَ عَنْ زَيْدِ بْنِ خَالِدِ الْجُمَنِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ لَوْلًا
آَتْ أَشْقَّ عَلَى أُمَّتِى لَآَمَرْ تُهُمُ بِالسِّوَاتِ عِنْدَ كُلِّ صَلَاةٍ وَلاَخَّرْتُ صَلَاةَ الْعِشَآءِ إِلَى ثُلُثِ اللَّيْلِ قَالَ فَكَانَ
زَيْدُ بْنُ خَالٍِ تَشْهَدُ القَّلَوْتِ فِى الْمَسْجِدِ وَسِوَاكُهُ عَلَى أُذُنِهِ مَوْضِعَ الْقَلَمِ مِنْ أُذُنِ الْكَاتِبِ لَا يَقُوُهُ إِلَى
القَّلوةِ إِلَّ اسْتَنَّ تُؤَّ رَدَّهِ إِلى مَوْضِعِهِ - رَوَاءُ الْتَِّمِذِىُّ وَأَبُوْدَادَ إِلَّ أَنَّهُ لَمْ يَذْكُرُ وَلَاَ خَّرْتُ صَلَاةَ الْمِشَآءِ إلى
ثُلُثِ اللَّيْلِ وَقَالَ الْتَّزْمِذِىُّ هُذَا حَدِيثٌ حَسَنْ صَحِيمٌ-(رواهابوداود والترمذى)
390. Sayyiduna Abu Salamah «lar, 2 reported that Sayyiduna Zayd ibn Khalid )
say. "If it was صلى الله عليه وسلم 3Juhanni narrated that he heard Allah's Messenger الله عنه
not that I may make it difficult for my ummah. I would have commanded them to
use the siwak before every salah and I would delay the salah of isha till lone third
of the night had passed."
He also reported that Zayd ibn Khalid &we all so, had the siwak on his ear like a
scribe puts his pen over his ear when he came to the mosque for his salah. He did
not offer the salah till he had used the siwak and after that he replaced it where it
was (on his ear). 4
Abu Dawud does not have; 'I would delay the salah of isha till one third ... passed.'
1 Musnad Ahmad 6-276, Bayhaqi in Sha'ub ul Eeman.
2 He was a tabi'i blar>. He died in 94 AH at the age of 72 years.
3 He was a well-know sahabi die4tl se). His kunyah was Abu Abdur Rahman. He died when he was
85 in 78 AH in the times of Abdul Malik, or the last days of Mu'wiyah's rule.
4 Tirmidhi # 29, Abu Dawud # 47, Musnad Ahmad 4-116.
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CHAPTER - IV
THE SUNNAHS OF ABLUTION
باب سنن الوضوء
In this chapter the sunnah (Practice of Holy Prophet)s of ablution mean the deeds and the
sayings of the Prophet , ale ail . concerning ablution. They cover the fard, sunnah
(Practice of Holy Prophet) and etiquettes of ablution.
SECTION I
الفَضِلُ الْأوّلُ
(٣٩١) عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا اسْتَيْفَظَ أَحَدُكُمُ مِنْ نَوْمِهِ فَلَا يَغْمِسُ
يَدَهُ فِي الْإِنَاءِ حَتَّى يَخْسِلَهَا ثَلَاثًا فَإِنَّهُ لَا يَدْرِئْ آَيْنَ بَاتَتُ يَدُه - (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .391
Aw, said, "When any of you wakes up from sleep, he must not immerse his hand in
the vessel (of water) before washing it three times, because he cannot say where his
hand spent the night."1
COMMENTARY: It is sunnah (Practice of Holy Prophet) to wash the hand before making
ablution. There was much shortage of water during those days and the Arabs did not use
water to cleanse themselves but used lumps of clay or stones. In the severe heat and hot
winds, they perspired much and it was very likely that their hand stretched to their sexual
organs in the night and became unclean. So, the Prophet ,leail Jo commanded them to
first wash their hands before immersing them in the vessel containing water. Then they
could use it for ablution.
However, apart from this the ulama (Scholars) hold that everyone, even who has not arisen
from sleep, must wash his hands before making ablution. It is sunnah (Practice of Holy
Prophet). Even one who is awake may have dirty or impure hands.
This command is neither fard not wajib (expedient), but sunnah (Practice of Holy Prophet). If
anyone does not comply, there is no harm and the water will not become impure, but Imam
Ahmad «klar, holds that it is wajib (expedient) to wash hands first on arising from sleep.
(٣٩٢) وَعَنْهُ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا اسْتَيْفَظَ أَحَدُكُمْ مِنْ مَنَامِهِ فَتَوَضَّأَ فَلْيَسْتَنْثِرْ ثَلَاقًا
فَإِثَّ الشَّيْطَانَ يَبِيْتُ عَلى خَيْتُومِه- (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .392
Au said, "When one of you gets up from sleep and performs ablution, let him
(snuff up water and) clear his nose three times because the devil spends the night in
the depths2 of his nose."3
COMMENTARY: The true meaning of the devil spending the night in anyone's
nasopharynx is known only to Allah and His Messenger , ,le cui Jo. Our perception is
1 Bukhari # 162, Muslim # 87-278, Abu Dawud # 105, Tirmidhi # 24, Nasa'i # 1, Ibn Majah # 398,
Darimi # 766, Muwatta Maalik # 2.2-0 Musnad Ahmad 2-241.
2 The Arabic is (خيشومه) his nasopharynx.
3 Bukhari # 3295, Muslim # 23-238, Nasa'i # 90.