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it." She asked, "How may I purify myself with it?" He repeated, "Purity yourself
with it." She asked again "How may I purify myself with it?" He said, "Allah is
without blemish (subhanAllah)! Purify yourself with it." Sayyidah Ayshah Que a+)
said, "I pulled her towards me and said, 'Rub it over the traces of blood.""1
COMMENTARY: In answers to questions to this nature, the Prophet alugado all to had to
fulfil his obligation and also to be mindful of his modesty. He gave answers in the best
possible indirect words without sounding shameful. Sayyidah Ayshah Que a+, took over
and explained to the woman quietly what she had to do.
With a slightly different spelling the Arabic word (elwa), (musk) could become (el ... )
(leather). The hadith, however, accommodates the first meaning, musk.
The jurists say that is mustahab (desirable) for a woman to place musk or a piece of cloth
coloured with it on her under clothing to ward off the bad odour.
(٤٣٨) وَعَنْ أُمِ سَلَمَةً قَالَتْ قُلْتُ يَا رَسُولَ اللَّهِ إِّ امْرَأَهْ أَشَرُّ ضَفْرَ رَأْسِى أَفَأَنْضُهُ لِخُسْلِ الْجِتَابَةِ فَقَالَ لاَ
إِأَّمَا يَكُفِيْكِ آَنْ تَحْنِى عَلَى رَأِْتِ ثَلَاثَ حَثَيَاتٍ ثُمَّ تُفِيْضِيْنَ عَلَيْكِ الْمَآءُ فَتَظْهُرِيُنَ-(رواه مسلم)
438. Sayyidah Umm Salamah 4:call so, narrated that she asked, "O Messenger of Allah,
I keep my hair closely plaited. Shall I undo them when I bathe to purify myself after
sexual defilement He said, "No Only pouring three handfuls of water over your head
will suffice you. After that, pour water over yourself. You will be purified."2
COMMENTARY: The first portion of the hadith is for woman only. If hair are closely
plaited before having a bath and water is poured over it such that it reaches the roots of
hair then it is enough. However, if water will not reach the roots then hair must be undone.
Men must undo their hair in all cases.
(٤٣٩) وَعَنْ آَنَسٍ قَالَ كَاتَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَوَضَّأُ بِالْمُّدِّ وَيَغْتَسِلُ بِالشَّاءِ إِلَى خَمْسَةِ آَمْدَادٍ.
.
(متفق عليه)
439. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم used a mudd of
water for ablution and from one sa' up to five mudd for his bath.3
COMMENTARY: Mudd is a measure of approximately two thirds of a kilogramme. Sa' is
about four mudd, approximately three kilograms.
In this hadith, mudd and sa' mean the weight of water used in ablution and bath. Hence, it
is sunnah (Practice of Holy Prophet), not wajib (expedient), to use this much water for ablution
and bath. The quantity of water used by the Prophet ,4.letl Jo for ablution is also stated
in some narrations to be two-thirds of a mudd and in some as half a mudd. Hence, we may
say that he often used one mudd for ablution, but sometimes lesser than that.
.
(٤٤٠) وَعَنْ مُعَاذَّةً قَالَتْ قَالَتْ عَائِشَةُ كُنْتُ أَغْتَسِلُ أَنَا وَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ إِنَّآءٍ وَاحِدٍ
بَيْنِيُ وَبَيْنَهُ فَيُبَادِرُ نِيْ حَتَّى أَقُوْلَ دَعْ لِيْ دَعْ لِيْ قَالَتْ وَهُمَأْ جُنُّبَانٍ - (متفق عليه)
1 Bu khari # 213, Muslim # 60-332, Abu Dawud # 315, (similar) Nasa'i # 251, Ibn Majah # 642,
2 Muslim # 58-33, Abu Dawud # 251, Tirmidhi # 105, Nasa'i # 241, Ibn Majah # 603, Musnad Ahmad
(the like of it) 6-314, 315.
3 Bukhari # 201, (with change in sequence of words), Muslim # 51-325.
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440. Sayyidah Mu'adhah &lar> narrated that (Sayyiday) Ayshah queA +, said, "I and
Allah's Messenger alugarcall to would bath from a single vessel that was between us.
He would overtake me and I would plead, 'Leave some for me, leave some (water) for
me!" She added, "And, they would be sexually defiled (before the bath)."1
رضى الله and Sayyidah Ayshah صلى الله عليه وسلم COMMENTARY: The vessel from which the Prophet
Que bathed themselves was like a tub holding three sa' of water. Each of them took out water
from it with their hands at the same time, the tub being placed between them. Ibn Maalik 47,
4tl deduces from the words, 'they both were sexually defiled' that if a sexually impure man or
woman puts his or her hand in water, the water remains pure and valid for purifying.
Imam Ibn Human al 47> stated explicitly that if any one is without ablution or sexually
defiled or menstruating but their hands are clean and purified, and they put their hand in
the vessel to get a handful of water, then the water does not become (impure and)
unuseable. The reason is that they need to collect water from the vessel. He cites this very
hadith to support his ruling. He adds, however, that if a sexually defiled person immerses
his feet or his head in the vessel then the water is unuseable because he did not need to do
it nor was it necessary to employ this method.
SECTION II
الفضل الغَانِى
(٤٤١) عَنْ عَائِشَةً قَالَتْ سُئِلَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ عَنِ الرَّجُلِ تَجِدُ الْبَلَلَ وَلَا يَذْكُرُ إِحْتِلَامًا
قَالَ يَشْتَسِلُ وَعَنِ الرَّجُلِ يَرَى أَنَّهُ قَدِاخْتَلَمَ وَلَّا يَجِدُّ بَلَلَّا قَالَ لَّا خُسْلَ عَلَيْهِ قَالَّتْ أُمُّ سُلَيٍْ هَلْ عَلَى الْمَرْأَِ
تَرَى ذَلِكَ غُصُلْ قَالَ نَعَمُ إِنّب النِّسَآءَ شَقَائِقُ الرِّجَالِ - (رَوَاهُ النِّرُمِذِیُّ وَ ابُوْدَاؤدٌ وَرَوَی الدَّارِمیُّ وَ ابْنُ
مَاجَةً إِلَى قَوْلِهِ لَا غُلَ عَلَيْهِ)
441. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم was .
asked about a man who detected moisture (on his garment) but could not remember
a nocturnal dream. He said, "He should have a bath." He was asked also of a man
who thought that he had experienced a nocturnal dream but did not detect any
moisture. He said, "He need not have a bath." Also, Sayyidah Umm Sulaym also,
4we asked, "Must a woman have a purifying bath if she has this experience?" He
said, "Yes, Surely women have like nature as men."2
COMMENTARY: The hadith says that for a bath to become wajib (expedient), mani or madhi
should be detected on the garment or body. It does not depend on recalling a dream or not.
It is the same with men and women. If they detect moisture on their clothing or body, they
must have a purifying bath. The innate nature of men and women is identical.
A section of the tabi'un and Imam Abu Hanifah dar> have ruled according to tius hadith.
Bath becomes obligatory on merely seeing the moisture even if one is not certain that mani
was discharged with excitement.
1 Bukhari (without 'He would overtake ... ' till the end) # 250, Muslim # 46-321, Nasa'i # 239, Musnad
Ahmad 6-91.
2 Abu Dawud # 136, Tirmidhi # 113, Darimi (up to 'need not have a both') # 165. Musnad Ahmad 6-
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However, most scholars contend that bath is not wajib (expedient) till one knows that
ejaculation was with excitement. If a person knows that mani was discharged with
excitement then bath becomes obligatory (wajib (expedient)), otherwise not though it is
mustahab (desirable) to have bath to be on the safe side.
A relevant question arises. If husband and wife sleep on the same bed and on awakening
detect moisture of mani on the bed but neither of them can say which of the two is
responsible for it, then on whom will bath be wajib (expedient)? The answer is that the
colour of the mani should be examined. If it is white, it belongs to the husband and bath is
wajib (expedient) on him. If it is yellow then bath is wajib (expedient) on the wife. However, it
is safer if both of them have a bath.
(٤٤٢) وَعَنْهَا قَالَتُ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا جَاوَزَ الْحِتَابُ الْخِتَانَ وَجَبَ الْغُسْلُ فَعَلْتُهُ
آنَّا وَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَاغْتَسَلْنَا - (رواه الترمذى وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنها Sayyidah Ayshah .442
said, "When the organs that are circumcised pass one another, bath becomes
wajib (expedient) (to purify). Allah's Messenger , let do and I did that and
then both had a bath."1
COMMENTARY: The circumcised parts are the tip of the penis and the slightly raised part
on the vagina. Purifying bath is wajib (expedient) when the head of the penis penetrates the
vagina, even if there is no ejaculation.
(٤٤٣) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَحْتَ كُلِّ شَعْرَةٍ جَنَابَةٌ فَاغْسِلُوا الشَّعْرَ وَ
الْقُوا الْبَشَرَةَ- (رَوَاهُ أَبُوْدَاؤدَ وَ التِّزْ مِذِىُّ وَ ابْنُ مَاجَةَ وَقَالَ التِّزْمِذِىُّ هُذَا حَدِيْثُ غَزِيُبُ وَالْخَارِثُ بُنُ
وَجِيْهِ الرَّاوِى وَهُوَ شَيْمٌ لَيْسَ بِذَاكَ)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .443
Au said, 'under every stand of hair is sexual defilement. So, wash thoroughly the
hair and purify your body."2
Tirmidhi rated it as hadith gharib and said: al-Harith ibn Wajib (expedient) a sub
narrator who was a shaykh is unreliable.
COMMENTARY: The hair on the head must be washed thoroughly to cause water to soak
the roots of the hair otherwise purity will not be achieved. The relative books tell us that if
even a single stand of hair is left dry at its root then bath will be incomplete.
The body too must be washed minutely. It should be rubbed rigorously and rid of dirt, and
water should be poured all over it leaving no portion dry. If any thing remains on it, water
will not go under it on the body with the result that impurity will remain on it.
(٤٤٤) وَعَنْ عَلِيّ ◌ُلَّهِ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ تَرَكَ مَوْضِعَ شَهْرَةٍ مِنُ جَنَّابَةٍ لَّهُ
يَغْسِلُهَا فُعِلَ بِهَا كَذَا وَكَذَا مِنَ الثَّارِقَالَ عَلِىٌّ فَمِنُ ثَمَّ عَادَيْتُ رَأْسِىٌ فَمِنْ ثَ عَادَيْتُ رَأْسِى فَمِنْ ثَقَّ عَادَيْتُ
1 Tirmidhi # 108, Ibn Majah # 6168, Musnad Ahmad 6-129.
2 Abu Dawud # 248, Tirmidhi # 106, Ibn Majah # 597.
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رَأْسِيْ ثَلَاثًا رَوَاهُ أَبُوْ دَاوُدَ وَاَحْمَدُ وَالدَّارِيُّ إِلَّ أَّهُمَا لَمْ يُكِّرِّرًا فَمِنْ ثَزَّ عَادَيْتُ رَأْسِئُ-
444. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "If
anyone leaves unwashed so much as a hair's space, such and such a thing will be
done with him in the fire." Sayyiduna Ali us at! so) said, "Since then I have
antagonized my head. Since then I have antagonized my head. Since then I have
antagonized my head." Three times. (He meant to have slaved his head.)1
COMMENTARY: This hadith elaborates on the previous hadith 'such and such ... ' is a
figurative expression of saying 'a heavy punishment will be inflicted on him who leaves
the roots of hair dry.'
Sayyiduna Ali Ate abl (so) meant to say that he was apprehensive lest he miss a spot on his
head and leave it dry and then face punishment for that. So just as one eliminates one's
enemy, he eliminated his hair on the head treating them as his enemy.
This enlightens us that a man is allowed to shave one's head, but it is better and a sunnah
(Practice of Holy Prophet) too to let hair on the head grow because the Prophet alugarcall to
and the righteous caliphs deatl so, let the hair on the head alone. As for Sayyiduna Ali Also,
aus, he shaved his head for no reason other than what he said. In this way he disclosed why
he abandoned that which Allah's Messenger ,, leal Jo did with regularity.
(٤٤٥) وَعَنْ عَائِشَةً قَالَتْ كَاتَ النَّبِىُّ عَلَى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَتَوَضَّأُ بَعْدَ الْمُسْلِ- (رواه الترمذى وابوداؤدو
النسائي وابن ماجة)
445. Sayyidah Ayshah رضى الله عنها narrated that the Prophet صلى اللهعليه وسلم did not make
ablution after he had had a bath.2
COMMENTARY: The ablution made before bath suffices. If any one wishes to offer the
salah after having a bath, then he does not need to make a fresh ablution.
(٤٤٦) وَعَنْهَا قَالَتْ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَغْسِلُ رَأْسَهُ بِالْخِطْمِيِّ وَهُوَ جُنُبُ يَخْتَزِىُّ بِذَالِكَ وَلَّا
يَصُبُّ عَلَيْهِالْمَآء-(رواهابوداؤد)
446. Sayyiday Ayshah us & +, narrated that when he was sexually defiled, the
Prophet alugarcall to washed his head with marsh mallow (hibiscus) being satisfied
with that. He did not pour water over it again.3
COMMENTARY: The Arabs used to wash their head with hibiscus. Whenever the Prophet
A4le al Je had a purifying bath, he poured the water mixed with hibiscus over his head.
He applied hibiscus on his head and washed it with water in which hibiscus was mixed.
When he poured water again on his body, he did not pour it on his head. The first washing
was enough. It seems that the water he used to wash his head was dilute with hibiscus
(and not concentrated), so that it maintained its properties and flowed smoothly.
1 Abu Dawud # 249, Musnad ahmad 1-94, Darimi # 751, Ibm Majah # 599, except that Ahmad and
Darimi did not repeat ; 'Since then I have antagonized my head.
2 Tirmidhi # 107, Abu Dawud # 250, Ibn Majah # 579, Nasa'i # 252, Musnad Ahmad 6-68.
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(٤٤٧) وَعَنْ يَعْلِى قَالَ إِكَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَأَى رَجُلًا يَخْتَسِلُ بِالْبَرَازِ فَصَعِدَ الْمِنْبَرَ فَحَمِدَ
اللّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ إِكَّ اللّهَ حَبِّ سَتِيُرْ يُحِبُّ الْحَيَّءَ وَالثَّسَةُُّ فَإِذَا اغْتَسَلَ آَحَدُكُمْ فَلْيَسْتَتِرٌ - (رَوَاهُ
أَبُدَاوُدَ وَالنِّسَائِىُّ وَفِيْ رِوَايَتِهِ قَالَ إِنَّ اللَّهُ سَتِّيْرٌ فَإِذَا آَرَادَ أَحَدُكُمْ آَنْ يَغْتَسِلَ فَلْيَتَوَا رَبِشَيٍْ)
447. Sayyiduna Ya'la 1 رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم saw a
man having bath in the open. So he went up the pulpit, praised and glorified Allah.
Then he (delivered the sermon and) said, "Surely Allah is distinguished by
modesty and extreme veiling. He loves modesty and concealing. Hence, when one
of you has a bath, let him screen himself." The version of Nasai'i has, 'surely, Allah
is known for screening. So when one of you intends to have bath, let him conceal
himself behind something.'2
COMMENTARY: It was the habit of the Prophet alwouldcall to that when he had to say something
important, he would climb up the pulpit and deliver the sermon after praise and glorification of
Allah. This is what he did here. He taught the significance of modesty and humility.
Allah's attributes encompass all sacred and pure distinctions. Modesty and concealment
are among them. He loves that his slaves should brighten their minds and hearts with these
attributes. They should endeavour to the 'utmost to grow His attributes in themselves.
They must observe modesty and shyness and never abandon concealment (of faults, short
comings and nakedness). All Muslims must be mindful of these qualities.
SECTION III
اَلْفَضْلُ الثَّالِثُ
(٤٤٨) وَعَنْ أُتَّ بْنِ كَعْبٍ قَالَ إِنَّمَا كَانَ الْمَاءُ مِنَ الْمَآءِ رُ خْصَةً فِى أَقَلِ الْإِسْلَامِ تُؤَ نَّهِىَ غَنْهَا-(رواهالترمذى وابوداؤدو
الدارمى)
448. Sayyiduna Ubayy ibn Ka'b 'us all so, narrated that in early Islam bath was
wajib (expedient) only when there was an emission, as a concession. Later, it was
disallowed (meaning withdrawn).3
COMMENTARY: This hadith is mentioned in the commentary against the hadith # 431, 432.
The command stands withdrawn, replaced with the command that bath is wajib (expedient)
when the penis penetrates the vagina even though there is no ejaculation.
(٤٤٩) وَعَنُ عَلِيٍّ قَالَ جَآءَ رَجُلْ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِنِّى انْتَسَلْتُ مِنَ الْجَنَابَةِ وَصَلَّيْتُ الْفَجُرّ
فَرَأَيْتُ قَدَرَ مَوْضِعِ الْتُّلِفُرِ لَمْ يُصِبْهُ الْتَاءُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَؤُكُنْتَ مَسَحُتَ عَلَيْهِ بِدِكَ
أَجْزَأَكَ - (رواه ابن ماجة)
صلى الله عليه وسلم narrated that a man came to the Prophet رضى الله عنه Sayyiduna Ali .449
and submitted that after he had had a bath against sexual defilement and had
offered the salah of fajr, he detected a tiny spot, the size of a nail, that water had not
1 It is not clear whether he was Ya'la ibn Umayyah Tamimi or Ya'la ibn Murah Thaqafi Both wer:
صلىاللهعليه وسلم very prominent companions of the Prophet
2 Abu Dawud # 4012, Nasa'i # # 406, Musnad Ahmad (like it) 4-224.
3 Tirmidhi # 110, Abu Dawud # 214, Darami # 759.

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· touched Allah's Messenger , 4let! . said, "Had you stroked it with your (moist)
hand that would have sufficed you."1
COMMENTARY: The Prophet w, Ale al do told him that if he had rubbed the dry spot
while bathing or washed it lightly, his bath would have been correct. "If you observed a
little later than you should have washed, even a simple washing, and redeemed the salah
that you had offered."
(٤٥٠) وَعَنِ ابْنِ عُمَرَ قَالَ كَانْتِ السَّلاَةُ خَمْسِيْنَّ وَالْغُسْلُ مِنَ الْجْتَابَةِ سَبْعَ مَرَّاتٍ وَغَسْلُ الْبَوْلِ مِنَ القَُّبِ
سَبْعَ مَزَّاتٍ فَلَمْ يَزَلْ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْأَلُ حَتَى جُعِدَتِ الصَّلَاةُ خَمْسًّا وَخُسْلُ الْجَنَابَةِ مَرَّةٌ
وَغُسُلُ القَّوْبِ مِنَ الْبَوْلِ مَرَّةً-(رواه ابوداؤد)
450. Sayyiduna Ibn Umar Aus abl (se) said that (in the beginning) the (prescribed)
salah was fifty times and bath against sexual defilement was seven times and
washing a garment soiled with urine was seven times. Allah's Messenger latl
Awy did not cease to pray till the salah was made five (prescribed) times and bath
against sexual defilement once and washing a garment soiled with urine once.2
COMMENTARY: When the Prophet Alw,4 letl Jo crossed all stages of spiritual and physical
heights and on the night of the miraj (bodily ascension) gained real nearness to Allah, He
presented to His creatures a remembrance of this great and auspicious moment. It is the
salah, a corresponding mi'raj of the creatures. It is the greatest means of gaining nearness to
Allah for His pious and obedient slaves. Fifty salah were prescribed every day to enable
them to use this means to optimum benefit.
· Howsoever great that be, but would man be able to discharge the obligation? The Prophet
Alwa deail o perceived man's weakness, benefactor of mankind as he was. If his ummah was
given this duty and they failed to discharge it, then they would face a severe punishment in
the hereafter because of their disobedience. He showed extreme compassion to them and
prayed to Allah for a reduction in the number of salah. He accepted the prayer of his dear
Prophet ,alealdo and made some reduction, but he was not satisfied for his ummah and
continued to make more requests till five salah were made obligatory.
This hadith refers to the mi'raj when fifty salah were prescribed and brought down at the
Prophet's alugade atl to plea gradually to five. At every request, five were cut down till
finally five remained.
In the same way, a sexual defilement could be purified only by having bath seven times.
Later, it was brought down to just one wajib (expedient) bath. It is to pour water over the
whole body once as fard (obligatory), but the sunnah (Practice of Holy Prophet) is to pour it
three times. The hadith in Bukhari and Muslim about this mentions only the salah but does
not mention bath and washing clothes soiled by urine, but this hadith of Abu Dawud
mentions both these things, so this narration is rated as da'if (or weak).
This hadith says apparently that is garments are soiled with urine to only impurity then it is
enough to wash then. it is enough to wash them just once. Imam Shafi'i atlar> rules accordingly
1 Ibn Majah # 664.
2 Abu Dawud # 247.

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that a garment is rendered pure by washing it just once. The Hanafi ulama (Scholars) maintain,
however, that a garment must be wasted till one is convinced that it is purified of urine and
filth they have specified three washings and, after every washing, it must be squeezed. By
doing this three times, one is strongly convinced that the garment is purified.
It is pertinent to show here the times when bath is wajib (expedient) and when it is
mustahab (desirable);
(1)
Bath becomes fard (obligatory) when mani ejaculates with excitement and there is a
lustful desire when it separates from the backbone though the desire may have died down
when mani comes out (mani is semen)
(2)
If an awakening from sleep anyone observes, on his bed, body or clothing moisture
of mani even if it is madhi, bath becomes wajib (expedient) even if he does not remember a
dream because of which mani may have come out.
(3)
If anyone inserts his penis in the vagina or anus of a women who is alive, or
indulges in homosexuality, then bath is fard (obligatory), or both of them, the doer and to
whom it is done.
(4)
Bath becomes fard (obligatory) when the menses are over and when post childbirth
bleeding is over.
(5)
If any one inserts his penis into the front or back of an animal or a dead body and
there is an ejaculation, then bath becomes wajib (expedient), but not if there is no ejaculation.
(6)
Bath does not become wajib (expedient) if madhi and wadi ejaculate similarly, if one
remembers a dream but there is no moisture of mani on the bed or elsewhere and there is
no sign of it at all, then bath is not wajib (expedient).
(7)
If anyone embraces Islam while he was sexually defiled, bath is wajib (expedient) on
him. If he was not sexually defiled, then bath is not wajib (expedient) but merely msutahab.
(8)
It is wajib (expedient) kifayah on the living to give a bath to a dead body (of a
Muslim). This means that if some people give the bath, everyone will be absolved of the
duty, otherwise all the people are sinners.
(9)
Bath is a sunnah (Practice of Holy Prophet) for the salah of Friday, for assuming the
ihram and on the day of Arafah.
(10) If anyone has not performed ablution, then he is not permitted to touch the Qur'an.
But, if the Qur'an is wrapped with a piece of cloth or placed in a case, then he is allowed to
carry it. If only a covering is attached to its binding then it is not proper to touch it.
(11)
If anyone has not performed ablution, then it is makruh (unbecoming) for him to
hold or touch the Qur'an with the sleeves of his shirt or with any kind of a garment that is
on his body (like a sheet of cloth, etc. that he has put over him). If he removes the cloth
away from his body and holds or touches the Qur'an with it then he is allowed to do so.
(12)
If anyone has not performed ablution then it is makruh (unbecoming) for him to
touch such books as are of the exegesis (of the Qur'an) or of hadith or fiqh (jurisprudence).
However, it is agreed unanimously that such books may be touched with the sleeves.
(13)
If a surah of the Qur'an is inscribed on a coin then anyone who has no performed
ablution is not allowed to touch it. However, he may carry it in a purse, etc.
(14) A sexually defiled person may not enter a mosque. If it is very necessary, then he
may go to it. Also, he is not allowed to recite the Qur'an, even less then one verse.
However, he may read it by way of supplicated or praise of Allah. In the same context, a
person who is sexually defiled is allowed to make dhikr (remembrance of Allah), glorify
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In all these rulings, the same command applies to woman experiencing menstruation and
lochia as to the sexual defiled.1
· Heavenly ornaments (Bahishti Zewar) of Mawlana Ashraf Ali Thanwi, relevant
chapters.
. A gift for women, Mufti MuhammadAashiq Elahi Buland Shehri <tl 47),
. relevant chapters pp 101 to 125.
CHAPTER - VI
MINGLING OF THE SEXUALLY DEFILED WITH
OTHERS AND WHAT IS ALLOWED TO SUCH A ONE
بَابٌ مُخَالَظَةِالْجُنُبِ وَمَا يُبَاحُ لَّهُ
In this chapter ahadith of two kinds are reproduced:
(1)
Those about mixing with one who needs to have a purifying bath, being sexually
defiled - like, handshake, conversation and other dealings.
(2)
Those about what such a person is permitted to do while he is in an impure state.
SECTION I
الفَضل الْآَوَّلْ
(٤٥١) عَنْ آَبٍ مُرَيْرَةَ قَالَ لَقِيَنِيْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا جُنُبْ فَأَخَذَ بِيِّدِىٌ فَمَثَيْثُ مَعَهُ حَتّى
قَعَدَ فَانْسَلَلْتُ فَأَتَيْتُ الرَّحْلَ فَاغْتَسَلْتُ ثُمَّ جِئْتُ وَهُوَ قَاعِدْ فَقَالَ أَيْنَ كُنْتَ يَا أَبَا هُرَيْرَةَ فَقُلْتُ لَهُ فَقَالَ
سُبْكَانَ اللّهِإِّ الْمُؤْمِنَ لَا يَنْجَسُ هُذَا لَقْظُ الْبُخَارِيّ وَلِمُسْلِمٍ مَعْنَاهُ وَزَادَ بَعْدَ قَوْلِهِ فَقُلْتُ لَهُ لَقِيْتَنِيْ
وَأَنَا جُنُبْ فَكْرِهْتُ أَنْ أُجَالِسَتَ حَتَّى اغْتَسِلَ وَكَذَا الْبُخَارِىُّ فِى ڕِوَايَةٍ أُخْزى-
451. Sayyiduna Abu Hurayrah dical , narrated, "Allah's Messenger alugarcall to met
me while I was sexually defiled. He took me by my hand and I walked with him till
he sat down. I got away quietly and came home and had a bath. Then I came while
he was (still) seated. He asked, 'where were you, O Abu Hurayrah?' when I informed
him, he said 'subhan Allah! The believer is never impure.' This is as Bukhari
transmits. Muslim has of the same purport with this much more after the words, I
informed him: "that when he met me I was defiled and disliked to sit with him until I
had bathed myself." Bukhari too has these words in another version.2
COMMENTARY: The hadith says that the impurity is by law as defined by Shariah. Bath
becomes wajib (expedient) for it. But, a person who is defiled is not really impure. His
leftover is not impure, nor is his perspiration. To mingle with him is no way disallowed
and there is no abhorrence in that.
(٤٥٢) وَعَنِ ابْنِ عُمَرَ قَالَ ذَكَّرَ عُمَرُ بْنُّ الْخُتَّابٍ لِرَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهْ تُصِيِّبُهُ الْجَنَابَةُ مِنَ
الَّيْلِ فَقَالَ لَهْ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَوَضَّأْ وَاغْسِلُ ذَكَّرَكَ ثُؤَّ نَهُ - (متفق عليه)
1 Further reading:
2 (Bukhari # 265, Muslim # 371, Abu Dawud # 231, Tirmidhi (in brief) # 121, Nasa'i # 269, Ibn Majah
# 534, Musnad Ahmad 2-382, Bukhari's other # 283).
.

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452. Sayyiduna Ibn Umar &sail se> narrated that (Sayyiduna) Umar ibn Khattab (So)
about the seminal impurity that he صلى الله عليه وسلم spoke to Allah's Messenger الله عنه
sometimes experienced during the night. So, Allah's Messenger alugacall to said to
him, (when that happens) perform ablution, wash your penis and go to sleep."1
COMMENTARY: If a sexually defiled person makes ablution and sleeps, it is as though he
sleeps in a pure state. The hadith syas that if anyone experiences a nocturnal dream or has a
sexual intercourse and wishes to sleep or cannot have purifying bath at that time, then it is
sunnah (Practice of Holy Prophet) for him to make ablution.
One may get the impression from the hadith that after making ablution, the penis must be
washed, but it is not so. The correct meaning is to first wash the penis and then make
ablution. The sequence of the words in the hadith is to recognize the significance of ablution.
(٤٥٣) وُعَنُ عَائِشَةَ قَالَتْ كَاتَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ جُنُبًا فَأَرَ ادَ اْ يَأْكُلَ أَوْيَنَامَ تَوَضَّاً
وُضُوء، للقَّلوةِ- (متفقعليه)
453. Sayyidah Ayshah رضى الله عنها narrated that when the Prophet صلى اللهعليه وسلم was sexually
defiled and decided to eat or to sleep, he made ablution as the ablution for the Salah.2
(٤٥٤) وَعَنْ أَبِيْ سَعِيْدٍ الْخُدُرِيِّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا آتَى أَحَدُكُمْ آَهْلَهُ ثُمَّ أَرَادَانُ
◌َّهُوْدَ فَلْيَتَوَضَّأُ بَيْنَهُمَّا وُضُوْءٌ - (رواه مسلم)
454. Sayyiduna Abu Saeed al Khudri cail se> narrated that Allah's Messenger able
Alugole said, "when one of you goes to his wife and then intends to repeat, he must
make an ablution between the two intercourses."3
COMMENTARY: Ibn Maalik (47) said that if a man has intercourse with his wife twice
and makes ablution between the two visits, there are two advantages in that ablution:
(i)
he gains purity,
(ii)
he gets more enjoyment.
Both the hadith tell us that it is mustahab (desirable) for a defiled person if he wishes to eat or
sleep or have another intercourse, then he must wash his penis and makes ablution.
Some ulama (Scholars) say that the ablution mentioned in these ahadith before consuming
food or drink is not the prescribed ablution, but it means washing of hands at that time.
There is a hadith in Nasa'i that say so very clearly.
However, we tan reconcile the two views by saying that the Prophet , & dl
sometimes merely washed his hands to make it short, but often made a complete ablution.
(٤٥٥) وَعَنْ آَنّسٍ قَالَ كَاتَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَكُوْفُ عَلَى نِسَآئِهِ بِغُسْلٍ وَاحِدٍ- (رواه مسلم)
455. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم would have
1
(Bukhari # 290, Muslim # 25-305, Nasa'i # 260, Darimi # 756, Muwatta Imam Malik # 2.19-78,
Musnad Ahmad 2-64).
2 (Muslim # 22-305, Musnad Ahmad 6-126).
3
(Muslim # 27-305, Abu Dauwd # 220, Tirmidhi # 141, Nasa'i # 262, Ibn Majah # 587, Musnad
Ahmad 3-21).

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sexual intercourse with his wives and (then) had only a single (purifying) bath. 1
COMMENTARY: The Prophet A, 4 cil do visited all his wives during a night and had a
bath in the end, not that he had intercourse with one wife and had a bath first before going
to his other wives. It is possible that he made ablution between visits, or he may have
omitted the ablution to demonstrate that it was allowed to omit it.
Sayyiduna Abu Sa'eed رضى الله عنه said that the Prophet صلى الله عليه وسلم was not bound (by a wajib
(expedient)) to allot separate nights to his wives which is the minimum portion of each of
the co-wives if a man has more than a wife. But, he had allotted to each a night of his own
accord as a good will gesture. However, most of the ulama (Scholars) hold that even the
Prophet Au,Llal . was bound and it was wajib (expedient) on him to apportion a separate
night to each wife. As for visiting all his wives in a single night, (when he did that,) he had
their consent. Thus this leaves no doubt at all.
(٤٥٦) وَعَنْ عَائِشَةً قَالَ كَاتَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَذْكُرُ اللّهُ عَلَى كُلِّ أَحْيَانِهِ- (رَوَاهُ مُسْلِمْ وَحَدِيُثُ
ابْنِ عَبَّاس سَتَذْ كُرُهِفِ كِتَابٍ الْأَطْعِمَةِ إِنْ شَآءَ اللّهُ تَعَالى)
456. Sayyidah Ayshah رضى الله عنها narrated that the Prophet صلى الله عليه وسلم remembered
Allah at every moment of his life.2
COMMENTARY: He never neglected to mention and to remember Allah at any moment
even when he was in a defiled state or without ablution.
Some ulama (Scholars) say that here the meaning is remembrance in the heart and thought
of Allah. His heart was occupied in that at all moments.
The hadith of Sayyiduna Ibn Abbas Acall so, will be reproduced in the book kitab ul Ati'mah
(Frods), insha Allah.3
SECTION II
الفَضلُ الثَّانِىِ
(٤٥٧) وَعَنِ ابْنِ عَبَّاسٍ قَالَ الْتَسَلَ بَعْضُ أَزْوَاجِ النَّبِيِّ صَلَّى اللُّهُ عَلَيْهِ وَسَلَّمَ فِي جَفْنَةٍ فَأَرَادَ رَسُولُ اللهِ صلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ آَنْ يَتَوَضَّأَ مِنْهُ فَقَالَتْ يَا تَسُولَ اللّهِ إِّ كُنْتُ جُنُبًّا فَقَالَ إِّ الْمَآءَ لَا يَجْنِبُ رَوَاءُ
التَّزْمِذِىُّ وَأَبُوْدَاؤدُ وَ ابْنُ مَاجَةً وَرَوَى الدَّارِمِئُ نَخُوَ، و
457. Sayyiduna Ibn Abbas &sail >> narrated that one of the wives of the Prophet
then intended to make صلى اللهعليه وسلم bathed from a large tub. The Prophet صلى الله عليه وسلم
ablution from it, but she exclaimed, "O Messenger of Allah. I was sexually impure!"
He said, 'Water does not become defiled."4
(٤٥٨) فِى شَرُح السُّنَّةِ عَنْهُ عَنْ مَيْمُوْنَةً بِلَفْظِ الْمَصَابِيُحِ-
458. Sharah us Sunnah (Practice of Holy Prophet) has the wordings of al Masabih
1 Muslim # 28-304, Abu Dawud # 218, Tirmidhi # 140, Nasa'i # 264, Ibn Majah # 588, Musnad Ahmad
3-225.
2 Muslim # 117-373, Abu Dawud # 18, Tirmidhi # 3395, Ibn Majah # 302, Musnad ahmad 6-70,
Bukhari in the Book of Adhan charter 19 in the sub-heading.
3 Hadith # 4209.
4 Tirmidhi # 65, Abu Dawud # 68, Nasa'i # 325, Ibn Majah # 370, Darimi # 734.

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1.رضى الله عنه from (Sayyidah) Maymunah رضى الله عنه from Ibn Abbas
COMMENTARY: Though this hadith allow a man to make ablution from the water
remaining after a woman's purifying bath, yet a hadith that follow (# 471) quotes the
Prophet alugadatil ho as forbidding a man from making ablution with the water left over by
his wife who had had a purifying bath. Hence, though this hadith is evidence of permission,
the later hadith recommends that it is better not to do it.
(٤٥٩) وَعَنْ عَائِشَةً قَالَتْ كَاتَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَخْتَسِلُ مِنَ الْجُنَابَةِ تُؤَّ يَسْتَدِفُ بِيْ قَبْلَ
أَنْ آَغْتَسِلَ - (رَوَاهُ ابْنُ مَاجَةَ وَرَوَى التَّرِمْذِىُّ تَخُوَهُ وَفِعْ شَرُحِ السُّنَّةِ بِلَفْظِ الْمَصَابِيحِ)
459. Sayyidah Ayshah que a +, narrated that after having a bath to purify from
sexual defilement. Allah's Messenger w, 4 l & warmed himself against her
before she did have a bath.2 Sharah us Sunnah (Practice of Holy Prophet) has the
words of al-Masabih.
COMMENTARY: After the Prophet alugarcall to had his purifying bath, since it was cold,
he would embrace her and get the warmth. This means that one is allowed to lie down
with one's life partner who may be sexually defiled. The body of a defiled person is pure.
(٤٦٠) وَعَنُ عَلِيٍّ قَالَ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَخْرُجُ مِنَ الُلَاءِ فَ يُعْرِتُنَا الْقُرْأَ وَيَاكُلُ مَعَنَا اللَّحْمَ
وَلَمْ يَكُنْ يَجْجُبُهُ أَوْ يَجْجُرُ، عَنِ الْقُرْأنِ شَعْ لَيْسَ الْجَنَابَةِ - (رَوَاءُ أَبُوْدَاوُدَ وَالنِّسَائِىُّ وَرَوَى ابْنُ مَاجَةً تَخُوَه)
460. Sayyiduna Ali رضى الله عنه narrated, "After the Prophet صلى الله عليه وسلم came out of
the privy, he recited the Qur'an to us and also ate meat with us. Nothing prevented
him from (reciting) the Quran but sexual defilement,"3
COMMENTARY: This hadith explains two issues (i) It is allowed to recite the Quran even if
one has not performed ablution. (ii) But, the reciter must not touch the copy of the Quran. It
is disallowed to touch it if one is not in a state of ablution.
(٤٦١) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَقْرَءُ الْخَائِضُ وَلَّا الْجُنُبُ شَيْئًا مِّنَ
الْقُرْآنِ - (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .461
said, "The menstruating woman and the sexually defiled person must not recite
anything from the Quran."4
COMMENTARY: These two kinds of people are not permitted to recite even part of verse
of the Quran. This is also the ruling of Imam Abu Hanifah atlar> and Imam Shafi ati 47).
However, some ulama (Scholars) hold that while it is unlawful for them to recite even a
1 Musabih us Sunnah # 315, Musnad Ahmad 1-337, Dareaqutni # 3 Kitab ul Taharah, Sharah us
Sunnah # 259.
2 Ibn Majah # 580, Tirmidhi # 123 (like it)
3 Abu Dawud # 229, Nasa'i # 265, Ibn Majah (similar) # 594, Tirmidhi (brief) # 146, Musnad Ahmad
1-84.
4 Tirmidhi # 131, Ibn Majah # 596.

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single verse yet the recital of less than one verse is not unlawful: And if they read some
portion of the Quran not with intention to recite it but proposing to show gratitude then it
is allowed, like saying:
الْحُمْدُ لِلُّهِرَبِّ الْعَالَمِينَ
(Praise belongs to Allah, Lord of the worlds). There is no harm in it.
(٤٦٢) وَعَنْ عَائِشَةً قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَجِّهُوْا هَذِهِ الْبُيُوْتَ عَنِ الْمَسْجِدِّ فَإِ لَا
أُحِلُّ الْمَسْجِدَ ◌ِخَائِضٍ وَلَا جُنُبٍ-(رواه ابوداؤد)
.462. Sayyidah رضى الله عنه Ayshah narrated that Allah's Messenger صلى الله عليه وسلم said,
"Turn away (the doors of) these houses from the mosque, because I do not make (entry
into) the mosque lawful to a menstruating woman or a sexually defiled person."1
COMMENTARY: The mosque is Allah's House. Its sanctity must be observed. Reverence
demands that anyone who is defiled or in an impure state must not enter it. So, the Prophet
Alwy cle atl de instructed that such houses whose doors opened into the mosque, and to enter
which their residents had to go through the mosque, must change their directions. Thus, the
sexually defiled and the menstruating were not be compelled to use the mosque as a passage.
Imam Shafi'i lar, and Imam Maalik atlar> have ruled that if a sexually defiled person and a
menstruating woman wish to go through the mosque to another place on the other side then
they may do so, but they cannot stay within the mosque as long as they are not purified.
However, Imam Abu Hanifah tl 47> contends that they should not even go through the
mosque, it being unlawful for them. He decides on the basis of this hadith. The prophet
Alugole ati has forbidden these two people from entering the mosque outright irrespective of
whether they go through it or sit in it. Thus, they must be disallowed to enter the mosque
even to go to the other side.
(٤٦٣) وَعَنْ عَلِيٍّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَدْ خُلُ الْمَلَائِكَةُ بَيْتًّا فِيْهِ صُوْرَةٌ وَلَّا كَلْبٌ وَلَّا
جُنُبْ - (رواه ابوداود والنسائى)
463. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "The
angels do not go into a house that has a picture, a dog or a person who is defiled."2
COMMENTARY: The angels mentioned here are the angels of mercy. They do not enter the
houses mentioned in the hadith and do not bring mercy and blessing into such houses. They
descend to listen to the remembrance of Allah.
If a picture is of a living creature and is placed on a height like a wall, ceiling, curtains, etc,
the angels of mercy do not come to this place. However, if it is on a bed or on the floor
where one puts his feet, then there is no harm.
If the picture is of an inanimate object, like a tree, a house, etc. then it is allowed to keep
them. Also, if the picture is a living being with the head cut off, it is permitted. So too, if a
picture is where it is trampled under foot then it is allowed, like the flooring, pillow etc.
1 Abu Dawud # 232.
2 Abu Dawud # 227, Nasa'i # 261, Ibn Majah # 3650, Musnad Ahmad 1-83, Durami # 2663.

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Angels do enter such houses. Similarly, minor girls are permitted to keep dolls.
As for coins or paper currency with picture, all predecessor scholars kept them and used
them in daily transactions, None of them ever disallowed the use or keeping of them.
As for dogs, if they are kept to conform to fashion or hobby, then it is not allowed to keep
them with oneself. If they are kept to guard livestock, fields or for any need then it is
allowed to keep them.
As for the sexually defiled person, this is not just any defiled one, Rather, such a one as a
lethargic and procrastinates habitually in having a bath so that the time of salah expires.
Another such a one is who neglects to make an ablution (see hadith # 452)
(٤٦٤) وَعَنْ عَمَّارِ بْنِ يَاسِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلَاثَةٌ لَا تَقْرَ بُهُمُ الْمَلَائِكَةُ حِيْفَةُ
الْكَافِرِ وَالْمُتَضَّقِّةُ بِالْخُلُوْقٍ وَالْجِئُبُ إِلَّ آْ يَتَوَضَّأَّ- (رواه ابوداؤد)
464. Sayyiduna Ammar ibn Yasir du abl (so) 1 narrated that Allah's Messenger abi
Alwyale said, "There are three whom the angels do not approach. (They are:)
(i)
the body of disbeliever,
(ii)
a man who applies khaluq,
(iii)
a defiled person who does not make ablution." 2
COMMENTARY: The word (aa) (Jifah) means the body of an infidel whether alive or
dead. Actually, it means a dead body and clearly an infidel is like a dead, lifeless body,
because he does not keep away from wine, interest, etc and so remains impure and filthy.
Khaluq is a perfume of saffron, etc. Men apply it to immitate women though they are not
allowed to use it because it is colourful. Only women are permitted to use it. If a man
applies it, the angels of mercy do not go near him.
The fact is that whoever contravenes the sunnah (Practice of Holy Prophet), is impure and
worse than a dog.
As for the Prophet's words about the sexually defiled, this is a warning and a reproach to
keep this person alive to the need of not delaying a purifying bath. If he is not warned then
he becomes a habitual procrastinator.
1 His kunyah was Abu Yaqzan. He was among the very first Muslims His mother Sumayyah also
due was the first woman to be martyred in Allah's path. He, his mother and his father were among the
very early Muslims, entrants to Islam. Ammar رضى الله عنه was among those Sahabah رضى الله عنه who
were oppressed because they had embraced Islam but they emerged like lustrous gold from the kiln.
He had embraced Islam when Allah's Messenger ,leil o was hiding in the safe house of Arqam
was much رضى الله عنه He and Suhayb ibn Sinan embraced Islam together. Ammar ibn Yasir .رضى اللهعنه
tormented. When he did not budge of the idolaters, they would burn him in the fire. The Prophet
Alwycleall often witnessed his plight and stroked his head and say, "O Fire! Cool down for Ammar as
you did for Ibrahim Jale." when he was Wounded (in the battle of siffin), he instructed, 'Bury me
in these very clothes. I wish to stand before Allah in them.' So, Ali Lucaul so> buried him (when he was
martyred) in those clothes. It was in Rabi ul Awwal 37 AH, at the age of 94, that he was martyred in
the Battle of siffin. (Asad ul ghabah).
2 Abu Dawud # 4180.

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(٤٦٥) وَعَنْ عَبْدِ اللَّهِ بْنِ آٍ بَكْرِ بْنِ مُحَتَّدِ بْنِ عَمْرٍ وبْنِ حَزْمٍ أَّ فِىِ الْكِتَابِ الَّذِىُ كَتَّبَهُ دَسُولُ اللهِ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِعَمْرٍ وبْنٍ حَزْمِ آَنْ لَّا يَمْسَ الْقُرْآنَ إِلَّ طَاهِرٌ - (رواه مالك والدار قطنى)
465. Sayyiduna Abdullah ibn Abu Bakr ibn Muhammad ibn Amr 1 ibn Hazm
narrated that it was stated in the letter sent by Allah's Messenger ly ,le al do to
Amr ibn Hazm that none but the pure should touch the Quran. 2
COMMENTARY: The Prophet صلى اللهعليه وسلم had made Amr ibn Hazm رضى اللهعنه governor of a
city of Yeman. He had written down guidelines for him. There were rules and laws about
obligations, inheritance, charities, blood wit, and so on. It also had the command
mentioned in this hadith.
(٤٦٦) وَعَنْ نَافِعٍ قَالَ انْطَلَقْتُ مَعَ ابْنِ عُمَرَ فِي حَاجَةٍ فَقَضْی ابنُ حَاجَتَهُ وَكَانَ مِنْ حَدِيثِه يَوْمَئِذٍ آَبْ
قَالَ مَرَّ رَجُلْ فِيْ سِكَّةٍ مِنَ السِّكَّكِ فَلَقِ رَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ وَقَدْ خَرَجَ مِنْ غَيٍِ أَوْ بَوْلٍ فَسَلَّمَ
عَلَيْهِ فَلَمْ يَرُدَّ عَلَيْهِ حَتَّى إِذَا كَادَ الرَّجُلُ أَنْ يَتَوَارِئْ فِي السِّكَّةِ ضَرَبَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِيّدِهِ
عَلَى الْخَائِطِ وَمَسَحَّ بِهِمَا وَجْهَهُ ثُمَّ ضَرَبَ ضَرْبَةً أُخْرِى فَمَسَحَ زِرَاعَيْهِ ثُوَّ رَدَّ عَلَى الرَّجُلِ السَّلَامَ وَقَالَ إِنَّهُ
لَمُ يَمْنَعْنِى أَنْ آَرَُّّ عَلَيْكَ السَّلَامَ إِلََّ آَنِى لَمْ آَكُنْ عَلی ◌ُهُرٍ-(رواه ابوداؤد)
466. Sayyiduna Rafi Atlar, narrated that he went alongwith (Sayyiduna ) Ibn Umar
a:cables>> when he went to relieve himself. After that, during his conversation that day,
he narrated that a man who passed by one of the streets met Allah's Messenger dildo
Alw, que who had then come out of the privy, or had then passed water. The man
offered him the salaam (greetings) but he did not respond. When the man was almost
gone in the next street, Allah's Messenger ,deadly struck his hands on a wall and
with them wiped his face. Then he truck a second strike and wiped his forearms (up
to his elbows). Then he returned to the man the salaam and said, "Nothing prevented
me from responding to your salaam but that I was not in a state of ablution."3
COMMENTARY: Actually, As-salaam is the name of Allah, the exalted. Normally, the real
meaning of salaam is not expressed but it signifies 'peace!' (It is a form of greeting; as-
salaam u alaykum!) In spite of that the Prophet alugade all to showed respect to its original
significance and did not deem it proper to call Allah's name without being in a pure state.
In this way, the Prophet , Aleatl do pointed the superior and difficult course for his ummah
otherwise, as we read in the previous ahadith, the easy and convenient course is that one can
recite the Quran and teach others and engage in dhikr and make remembrance of Allah; The
Prophet w, Ale atlo demonstrated that it is allowed to take the name of Allah without
1 Amr ibn Hazm &c4th so, was the name. Kunyah was Abu Dahhak an ansar. His first battle was the
Battle of Trenches. The Prophet w,a, leatl o made him governor of Najran when he was just 17 years
old. He died in 51 AH or 54 AH in Madinah.
2 Muwwata Imam Maalik # 15.1-1, Daraqutni # 2 in Nahaal hadith in sunil Quran.
3 Abu Dawud # 330.

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performing ablution, but it is better and more meritorious to perform ablution first.
This hadith teaches two things (i) It is wajib (expedient) to respond to someone's greeting
(salaam). (ii) If any one cannot give the response promptly then it is musthab that later he
should disclose the reason for not responding so that he should not be mistaken for an
arrogant person.
(٤٦٧) وَعَنِ الْمُهَاجِرِ بْنِ قُتْقُذٍ أَنَّهُ آَلَى النَِّيَّ عَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ يَبُوْلُ فَسَلَّمَ عَلَيْهِ فَلَمْ يَرُدَّ عَلَيْهِ حَتّى
تَوَضَّأَ تُؤَّ اعْتَذَرَ إِلَيْهِ وَقَالَ إِّعْ كَرِهْتُ أَنْ أَذْكُرَ اللهُ إِلَّ عَلى طهٍ رَوَاهُ آبوداود وَرَوَى النَّسَائُّ إِلى قَولِم
حَتَّى تَوَضَّأَوَقَالَ فَلَمَّا تَوَضَّأَرَأَّعَلَيْهِ.
467. Sayyiduna al Muhajir ibn Qunfudh due dil go, 1 narrated that he passed by the
Prophet alugarcall to while he was passing water. He offered salaam but he did not
give him a response until he had made ablution. Then, he explained to him, saying,
"I dislike that I should mention (the name of) Allah without having performed
ablution." Nasai'i's version is up to 'he made ablution' and adds, 'when he had
performed ablution, he gave the response.'2
COMMENTARY: The word makruh (unbecoming) (dislike) does not mean that it is disallowed
to call the name of Allah without having performed ablution. Rather, the Prophet's ,lablo
Aw words mean that it is better to take the sacred and blessed name of Allah in a state of
purify. If anyone who is without ablution takes His name, there is not sin on him.
SECTION III
الفَصلُ الثَّالِثُ
(٤٦٨) عَنْ أُمِّ سَلَمَةَ قَالَتُ كَانَ رَسُوْلُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ يُجْنِبُ ثُؤَّ يَنَامُ ثُؤَّ يَتَنَبَّهُ ثُؤَّ يَنَاهُ.
(رواه احمد)
468. Sayyidah Umm Salamah &we all , narrated that (even when) Allah's
Messenger , Ale wild would be defiled, he would go to sleep, got up again and
once more go to sleep.3
COMMENTARY: Earlier, we have seen in hadith # 453, that if the Prophet augalcall to wished
to sleep though he was sexually defiled, he would first make ablution and then go to sleep.
Though not stated in this hadith, yet it is implicit that he made ablution before going to sleep.
Or, sometimes he did not make ablution and straightaway went to sleep. In this way, he
demonstrated that one could do so, but the better course was to make ablution first.
(٤٦٩) وَعَنُ شُعْبَةً قَالَ إِكَّ ابْنَ عَبَّاسٍ كَانَ إِذَا اغْتَسَلَ مِنَ الْجَنَابَةِ يُفْرُِ بِيَدِهِ الْيُمْنى عَلَى يَدِهِ الْيُسْزى
سَبْعَ مَرَّاتٍ ثُوَّ يَغْسِلُ فَرْجَهُ فَنَسِىَّ مَرَّةً كَمْ أَفْرَةَ فَسَأَلَنِيْ فَقُلْتُ لَّا آدْرِىٌ فَقَالَ لَا أُقَّ لَكَ وَمَا يَمْنَعُكَ أَنْ
1 He was a Quraysh Taymi. Muhajir and Qunfudh are said to be titles and his name was Amr ibn
Khalaf das 4tl so). He embraced Islam after the conquest of Makkah and after hijrah, took up residence
in Busrah till he died.
2 Abu Dawud # 17, Nasa'i # 38, Ibn Majah # 350, Musnad Ahmad 4-345.
3 Musnad Ahmad 6-298.
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قَدْرِىَ تُؤَّ يَتَوَضَّأُ وُضُوْءَه لِلشَّلوةِ ثُمَّ يُفِيُضُ عَلَى جِدْدِهِ الْمَآءَ ثُؤَّ يَقُولُ هُكَذَا كَاتَ تَسُولُ اللَّهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ يَتَطَهَّرُ - (رواه ابوداؤد)
469. Sayyiduna Shu'bah Alar> narrated that when (Sayyiduna) Ibn Abbas ducati se,
had a bath to purify from sexual defilement, he poured water from his right hand
over his left hand seven times. Then, he washed his penis. Once he forgot how
many times she had poured water, so he asked Shu'bah dar, but he said, "I cannot
recall." He reproached him, "May you lose your mother! what prevented you from
remembering?" Then he made ablution as the ablution prescribed for the salah,
poured water over his skin (body) and said, 'This is how Allah's Messenger cail
alwe used to obtain purity."1
COMMENTARY: The ahadith that mention that the Prophet , 4,le di do washed hands
before washing his private parts, either do not give the number of times he washed his
hands or say that he washed his hands two or three times. An earlier hadith (# 436) that is
narrated by Ibn Abbas رضى الله عنه states that the Prophet صلى اللهعليه وسلم washed his hands but
does not say how many times. But, this hadith narrated by Shubah <tl47> states that Ibn
Abbas death so> washed the hands seven times.
We may conclude, therefore, that Ibn Abbas aus atl (so) had some particular reason for
washing hands seven times. Or, he may not have known that the command to wash them
seven times was abrogated.
A student must be very attentive before his teacher and mentor and note every action of his
teacher. The hadith is evidence that a mentor or teacher has a right to scold his student
when he is negligent or inattentive.
(٤٧٠) وَعَنْ أَبِيِ رَافِعٍ قَالَ إِّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ طَافَ ذَاتَ يَوْمٍ عَلَى نِسَآئِهِ يَخْتَسِلُ عِنْدَ هَذِهٍ وَعِنْدَ
هذِهٍ قَالَ فَقُلْتُ يَا رَسُولَ اللَّهِ الَّ تَجْعَلُهُ خُسْلًا وَاحِدَ اخِرًّا قَالَ هذَا أَزْكِى وَأَطْيَبُ وَأَظْهَرُ-(رواه احمد وابوداؤد)
صلى الله عليه narrated that once Allah's Messenger رضى الله عنه 'Sayyiduna Abu Rafi .470
Awy went round his wives having a bath with each of them (after intercourse with
her). So, Abu Rafi 4walls>> asked, "Why O Messenger of Allah, did you not have a
single bath at the end?" He said, "This is pure, dear, perfect."2
COMMENTARY: Previously, the hadith # 455 informs us that the Prophet alugado all to had
intercourse with all his wives in a single night and then had his purifying bath just once at the
end. This hadith speaks about the night when he had the purifying bath after every intercourse.
We may say that the earlier hadith reflects an easy and convenient procedure for the ummah.
The superior and better way, however, is to have a bath better way, however, is to have a
bath after every intercourse.
While replying to the question of Abu Rafi رضى الله عنه the Prophet صلى الله عليه وسلم used three
words: (i) azka ( 5;1) (ii) atyab (.) and (iii) athar (bi). Allmah Teebi atlar> explains the
1 Abu Dawud # 246.
2 Musnad Ahmad 6-8, Abu Dawud # 219, Ibn Majah # 590.

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subtle difference in these three words.
Tathir (dha) from which athar is derived is used for the apparent purity. The other two -
tazkiyah (15}) and tatyib (A) concern internal purity. Thus, tathir removes bad manners
while Tazkiyah and tatyib grows good habits and peculiarities. In other words, having a
purifying bath after every sexual intercourse removes bad manners like anger, etc and
develops good habits and traits like knowledge righteousness etc.
(٤٧١) وَعَنِ الْحُكِّمِ بْنِ عَمْرٍ وقَالَ تَى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يَتَوَضَّأَ الرَّجُلُ بِفَضْلٍ طُهُوْرِ
الْمُرْأَةِ- (رَوَاهُ أَبُوُدَاؤَدَ وَابْنُ مَاجَةَ وَالتِّرْ مِذِىُّ وَزَادَ آَوْقَالَ بِسُوْرِهَا وَقَّالَ هُذَا حَدِيْثْ حَسَنْ صَحِيٌْ)
صلى الله عليه وسلم narrated, Allah's Messenger رضى الله عنه Sayyiduna Hakam ibn Amr .471
disallowed that a man should make ablution with the water remaining after a
woman's ablution." Tirmidhi has these words more: "Or, he said, 'her leftovers."2
COMMENTARY: Here, 'leftovers' refers to the water remaining from ablution or bath.
In the commentary on the hadith # 457, we have explained the upparent difference in that
hadith and this.
Allamah Sayyid Jamaluddin lar, said that the disallowance in this hadith and the next is
nahi tanzihi (a restraining interdict).3
This means that each hadith is worthy of being following and there seems to be no
contradiction in them.
(٤٧٢) وَعَنْ حُمَيْدِهِ الْحِمْيَرِيُ قَالَ لَقِيْثُ رَجُلًا صَحِبَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَزْبَعَ سِنِيْنَ كَمَا صَحِبَهُ
أَبُوْ هُرَيْرَةً قَالَ ◌َى رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أٌَ تَخْتَسِلَ الْمَرْأَةُّ بِفَضْلِ الرَّجُلِ أَوْ يَخْتَسِلَ الرَّجُلُ
بِفَضْلِ الْمَرْأَةِ زَادَ مُسْدَهْ وَ لُيُخْتٍَّ فَا جَمِيْهَا رَوَاهُ أَبُوْدَا ودَ وَالنَّسَائِقُّ وَزَادَ أَحْمَدُ فِيْ آَقَِّهِ ◌َى أَنْ أَمْتَشِطَ أَحَدُنَاكُلَّ
يَوْم آويَبُوْلَ فِىْ مُغْتَسَلٍ-
472. Sayyiduna Humayd 4 al Himyari bl47> narrated that he met a man who had
been the Prophet's صلى الله عليه وسلم companion رضى الله عنه for four years just as
صلى الله عليه had been. He said, "Allah's Messenger رضى الله عنه Sayyiduna) Abu Hurayrah)
Awy forbade that a woman should have bath with the water that remains after a
man's bath or that a man should have bath with the water that remains after a
woman's bath." Musaddad (a sub narrator) added, 'And they should take handfuls
together (and bath).' Ahmad added in the beginning. "He forbade us that one of us
should comb his hair everyday, or pass water in the place where one bathes.'5
(٤٧٣) وَ رَوَاهُ ابْنُ مَاجَةً عَنْ عَبْدِاللّهِبْنِ سَرُچِیں
1 He is known by the tribe Ghifar. After the death of the Prophet alugado all to he emigrated to
Busrah. His step brother, Ziyad, made him governor of Khurasan. He died there in Marw in 50 AH.
2 Abu Dawud # 82, Ibn Majah # 373, Tirmidhi # 64, Musnad Ahmad 5-66.
3 nearer lawful, not forbidden.
4 He was Ibn Abdur Rahman of Himyar. He was learned and exceptional, so was the imam of Busrah.
5 Abu Dawud # 81, Nasa'i # 238, Musnad Ahmad 4-110.

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473. Ibn Majah transmits it from Abdullah ibn Sarjis.1
COMMENTARY: The Prophet alugarcall to forbade combing of the hair every day because
it is the manner of these who adorn themselves. The sunnah (Practice of Holy Prophet) is to
comb the hair every third day. Urinating at the place where one bathes creates doubts in
the hearts. As a result, they hinder concentration in worship.
CHAPTER - VII
LAWS ABOUT WATER(OF DIFFERENT KINDS)
◌َابُ اَحْكَامِالْمِيَّاهِ
SECTION I
الفضل الآول
(٤٧٤) عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَبُوْ لَنَّ أَحَدُكُمْ فِي الْمَّآءِ الدَّآئِ الَّذِى لَا
يَجْرِئْ تُؤَّ يَغْتَسِلُ فِيْهِ مُتَّفَقْ عَلَيْهِ وَفِيْ رِوَايَةٍ لِمُسْلِمٍ قَالَ لاَ يَغْتَسِلُ أَحَدُكُمْ فِى الْتَآءِ الذَّآئِ وَهُوَ جُنُبٌ قَالُوا
كَيْفَ يَفْعَلُ يَا آَبَا هُرَيْرَةَ قَالَ يَتَنَا وَلُهُتَنَاؤُلَّا-
صلى الله عليه narrated that Allah's Messenger رضى الله منه Sayyiduna Abu Hurayrah .474
Au said, "None of you must urinate in motionless water that is not running, and
then have a bath in it."2
A version in Muslim quotes him as saying, "None of you must have a purifying
bath in standing water while he is sexually defiled." They asked him, "How to do
it, then, O Abu Hurayrah?" He said, "Take out of it little by little (in handfuls and
bathe outside the mass of water.)"3
COMMENTARY: The hadith speaks of Maaqalil (little water) because maa Kathir (plenty of
water) attracts the law of running or following water and does not become impure through
urine, etc. and it is allowed to have bath in it.
Some ulama (Scholars) say, however, that it is disallowed to pass urine even in maa kathir
(plenty of water) though the water does not become impure through urine, etc. If anyone
urinates in it, other will follow suit and soon all the people would take it as a place to pass
urine there. Gradually, the water will change colour, taste and odour. It will lose its
property and become impure.
Thus, the command in the hawith will be; (i) when water is little (the disallowance to urinate
in it is of the kind of unlawful because urinating in little water makes it impure. (ii) when
water is plenty, it is of the kind of repugnance or undesirable.
As for what is little water and what plenty of it (or abundant water), insha Allah this will
be explained in the next few pages.
The hadith qualifies the water as running or flowing. If it is flowing water then both little or
abundant water will not become impure if urine or any other impurity drops inte it.
Moreover, the ulama (Scholars) assert that these details apply during day time. As for
1 Ibn Majah # 374.
2 Bukhari # 239, Muslim # 90-282, Abu Dawud # 69, Tirmidhi # 68, Nasa'i # 57, 58, Darimi # 78,
Musnad Ahmad 2-346.
3 Muslim # 97-283.

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nightfall, it is makruh (unbecoming) to relieve oneself in any kind of water absolutely
because of the fear of jinns who haunt the places where water is at night. They spend the
night in ponds, lakes, rivers, etc.
If a sexually defiled person puts his hand in the water to draw a handful, the water does
not become 'used,' or unworthy of use. But, if he puts his hand into it to wash off the
impurity from his hand, then the water becomes 'used' and unworthy of use.
(٤٧٥) وَعَنْ جَابِرٍ قَالَ تَى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يُبَالَ فِي الْمَآءِ الرَّاكِدِ- (رواه مسلم)
475. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم forbade
that anyone should urinate in motionless water.1
(٤٧٦) وَعَنِ السََّئِبِ بُنِ يَزِيْدَ قَالَ ذَهَبَتُ بِي خَالَتِى إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ زَسَلَّمَ فَقَالَتْ يَا رَسُولَ اللهِ
إِثَّ ابْنَّ أُخْتِىٍ وَجِهْ فَمَسَحَ رَأْسِى وَدَعَالِيٌ بِالْبَرَكَّةِ ثُؤٌ تَوَضَّأَ فَشَرِبْتُ مِنْ وَضُوْئِهِ ثُمَّ قُمْتُ خَلْفَ ظَهْرِهٍ
فَتَظَرْتُ إِلَى خَاتِمِ النُّجُوَّةِ بَيْنَّ كَتِفِيْهِ مِثْلِ زَّرِّ الْحَجَلَةِ ۔ (متفق عليه)
476. Sayyiduna As-Sa'ib ibn Yazid &e all go) narrated that his maternal aunt took
him to the Prophet Aw, Ale atl Jo. She said, "O Messenger of Allah, my nephew is
unwell." He stroked his head, prayed for blessing on him and performed ablution,
the used water of which he drank. Then he stood behind his back and looked at the
seal of Prophethood between his shoulders resembling the button on a bride's bed.2
COMMENTARY: 'Performed ablution' whose water Sa'ib de atl so drank. It was the water
that remained in the vessel after the Prophet , 4 tl do had made ablution. Or, as the
Prophet صلى الله عليه وسلم performed it, Sa'ib رضى الله عنه drank the water that dropped from his
limbs to collect blessings.
Allah the Exalted, sent the Prophet alugacall to with prophethood and messenger ship to the
world. He gave him many signs and miracles to testify to his truthfulness. One of the great
sign was the seal of prophethood between his shoulders. Sa'ib ducati soy describes it here.
It is called the seal of prophethood because there had been many Prophet's alugarcall to before
him and the Books that Allah had revealed to them gave tidings of his coming with the sign of
the seal of prophethood between his shoulders. Thus, when he was sent, he was recognized by
this sign as the Prophet of the final times spoken of in the earlier Books. The sea of
prophethood was recognized as the symbol and sign of his prophethood and messengership.
The ulama (Scholars) have enumerated other reasons for this nomenclature, but they are
not mentioned here for want of sufficient space.
The ulama (Scholars) say that the inside of the sign of prophethood was inscribed with (83;
say) (He is one. Without any partner). And the words:
تَوَجَّهُ حَيْثُ مَا كُنْتَ فَإِنَّكَ مَنْصُورُ
(wheresoever you turn, you shall be helped and be successful).
The ulama (Scholars) say that the sign of the prophethood was first seen after his heart was
1 Muslim # 94-281, Musnad Ahmad 2-350.
2 Bukhari # 190.

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opened and replaced. Or, it came up quickly after his birth. Or, he was born with it. ,leati duo
A, Allah knows best.
SECTION II
الفضل الثَّانِى
(٤٧٧) عَنِ ابْنِ عُمَرَ قَالَ سُئِلَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الْمَآءِ يَكُونُ فِى الْفَلَاةِ مِنَ الْأَرْضِ وَمَا
يَنُوُبُهُ مِنَ الدَّوَابِ وَ السَِّاءِ فَقَالَ إِذَا كَاَ الْمَاءِ قُلَّتَيْنٍ لَمْ يَحْمِلِ الْحَبَثَ- (رَوَّاهُ أَحْمَدُ وَ أَبُوُدَاؤُدَ وَ
الثِّرِ مِذِىُّ وَالنِّسَائِىُّ وَالدَّارِيُّ وَابْنُ مَاجَةَ وَفِى أُخْرُكُ لِأَنٍ دَاؤْدَ فَإِنَّهِ لَّا يَنْجَسُ)
477. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم was
asked about water that accumulates on land in the desert to which animals and
beasts come often. He said, "When the water is enough for two pitchers, it does not
carry any impurity."1
Another version of Abu Dawud has the words, "It does not become impure."
COMMENTARY: The word (als) (pitcher) is a large container and (als) (two containers)
with a capacity of one and a half water skin, each. On the basis of this hadith, Imam Shafi'I
alar, has ruled that if water is as much as two large pitchers and impurity or filth drops
into it, then, as long as the water does not change colour, taste and odour, it is not impure.
However, the ulama (Scholars) disagree on the soundness is this hadith. The renowned
scholar of hadith and writer of safar us sa'dah writes, 'A section of the ulama (Scholars)
regards this hadith as sahih, but another classify it as 'not sahih.'
Ali ibn Madini atlar> the teacher of Imam Bukhari ablar> wrote, "This hadith is not at all
".صلىاللهعليهوسلم traced to the Prophet
Moreover the ulama (Scholars) write that the a majority of the sahabah aus all so, had
conducted themselves in a way contrary to this hadith. Once, an Ethiopian fell down in the
well of zamzam and ibn Abbas de atl (so) and Ibn Zubayr &we all (so) had all the water of the
well drawn out. None of the very many sahabah deatl so, who witnessed that demurred.
Further, neither the Hanafis nor the Shafi'is have found a hadith that specifies the
amount of water that becomes impure when an impurity falls into it, and the amount
that will not lose its purity.
Imam Tahawi atlar, said that though this hadith is sahih, yet they cannot abide by it. He
gave the reason that the word (als) (Qillah) has many meanings. It is a pitcher as well as a
water skin. The peak of mountain is also a qillah. Hence, if the exact meaning of this word
in this hadith cannot be determined, how may one follow it?
Those ulama (Scholars) who go by the words of the ahadith and their literal sense, say that
the water does not turn impure when an impurity or the like drops into it whether the
water is little or abundant, flowing or standing, and whether it changes colour, taste and
odour. They cite the hadith (# 478) that follows, quoting its words:
إِثَّ الْمَآءَ ظُهُوْ لَّا يُنَجُِّهِ شَْ
(water is pure, nothing defiles it)
1 Musnad Ahmad 2-27, Abu Dawud # 63, Tirmidhi # 67, Nasa'i # 52 (from Ibn Umar from his
further), Darami # 732, Ibn Majah # 517, (The other version) Abu Dawud # 65.