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though it does not speak about just any water, but of abundant water. Apart from them, all
the ulama (Scholars) and scholars of hadith hold that if there is plenty of water, it will not
become impure on any impurity failing into it, but if there is little water then it will turn
impure when an impurity drops into it.
The next issue is to define 'abundant' and 'little' water. The four imams disagree on a
definition. Imam Maalik alar> said that when an impurity falls in water and it does not
change its colour, taste or odour, then this is maa kathir (abundant water). When there is a
change, the water is maa qalil (little water),
Imam Shafi'i atlar, and Imam Ahmad atlar, go by this hadith: water that is equal to two
qillah is abundant, less than that is little. (or maaqalil)
Imam Abu Hanifah alar, said that so much water is abundant when it is agitated at one extreme,
the other extreme is motionless and unmoving. But, if the other end stirs, then the water is little.
Some hanafis of later day define as abundant water, the water in pond ten cubits square
and so deep that retrieving a handful of water will not reveal the bottom. This kind of a
pond is called 'daholardah'. If, in such a pond, impurity falls such as is invisible after
falling into it, then it is allowed to make ablution from its four corners. This kind of
impurity could be urine, blood, wine, etc. However, if so much of impurity falls into it (this
pond) as changes the colour or taste of the water or gives out a bad odour, then the water is
impure. A pond that measures twenty cubits in lengthy and five in width, or twenty five
cubits by four cubits it also a dahdardah.
(٤٧٨) وَعَنْ آَنِيْ سَعِيْدٍ الْخُدْرِيِّ قَالَ قِيْلَ يَا رَسُولَ اللهِ أَنَتَوَ ضَّأُ مِنْ بِئْرِ بُضَاعَةً وَهِىَ بِثْ يُلْقَى فِيْهَا الْحِيَضُ وَ
◌ُوْمُ الْكِلَابِ وَالنَّتْنُ فَقَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِّ الْمَآءَ ◌ُهُوْرْ لَا يُنَجِّمُهُ شَيْتَّى- (رواه احمدو
الترمذى و ابو داؤد النسائى)
478. Sayyiduna Abu Sa'eed al-khudri due 4ul so, narrated that someone asked, "O
Messenger of Allah, may be make ablution out of the well of Buda'ah?" It was a
well into which menstrual rags, dead dogs and stinking things were thrown. He
said, "Water is pure. Nothing defiles it."1
COMMENTARY: The bi'r (or well) Buda'ah was a well in Madinah. It was on the path of
an open drain which emptied its contents into it. However, the speaker seemed to say that
people threw the impurities into it. That is not so because not even an ordinary Muslim
would do such a things. So, how may the superior believers be expected to do an unethical
and an unpermitted thing.
There was too much water in this well and it was like a spring. Any impurity that fell into
it flowed out with the water. The well had running water that flowed into a garden. It was
because of this quality and peculiarity of the well that the Prophet lw, ale at do gave the
same ruling for as for abundant water.
The words of the hadith must not be taken to mean that if impurity drops into it,
water does not become impure even if it is little. Rather, this command in only for
abundant water, not little water.
Some hanafi scholars say that a well like a spring is like a running water. The same ruling
1 Musnad Ahmad 3-31, Tirmidhi # 66, Abu Dawud # 66, Nasa'i # 326.

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applies to it as to running water.
(٤٧٩) وَعَنْ أَبِ هُرَيْرَةً قَالَ سَأَلَ رَجُلْ تَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُوْلَ اللَّهِ إِنَّا نَرْكَبُ
الْبَحْرَ وَتَحْمِلُ مَعَنَا الْقَلِيْلَ مِنَ الْمَآءِ فَإِنْ تَوَضَّأُ نَابِهِ عَِقْنَا أَفَتَتَوَضَّأُ بِمَآءِ الْبَحْرِ فَقَالَ رَسُوْلُ اللَّهِ صَلَّى
اللُّهُ عَلَيْهِ وَسَلَّمَ هُوَ الثُّلُهُوْرُ مَاؤُهُ وَالْحِلُّ مَيْتَتُه- (رواه مالك والترمذى وابو داؤد والنسائي وابن ماجة والدارمى)
479. Sayiduna Abu Hurayrah &s abl ) narrated that a man asked Allah's
Messenger Aw,ale also, "O Messenger of Allah, we travel by sea and carry with us
only a little water. So, if we make ablution with it, we shall go thirsty. Shall we
make ablution with sea-water?" Allah's Messenger alugado all to said, "Its water is
pure and its dead creatures are lawful food."1
COMMENTARY: The word (a) (maytah) in this hadith is the animal that has died its death
without being slaughtered. It is the fish. To catch it in the net or to bring it out of water is
tantamount to slaughtering it. However, the fish that dies in the water is not lawful in the
sight of the hanafis.
The fish is lawful in the view of all the scholars while there is a difference of opinion about
the other sea animals.
(٤٨٠) وَعَنْ أَبٍ زَيْدٍ عَنْ عَبْدِ اللّهِ بْنِ مَسْمُوْدٍ آَّ اللَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَهْ لَيْلَةَ الْجِنِّ مَا فِى إِذَا
وَتِكَ قَالَ قُلْتُ نَبِيُذْ قَالَ تَمْرَةٌ طَيِّبَةٌ وَمَاْ ظُهُوُرْ رَوَاهُ أَبُوْدَاوُدَ وَزَادَ أَحْمَدُ وَ التِزْ مِذِىُّ فَتَوَضَّأَ مِنْهُ وَقَالَ
الِّزْ مِذِىُّ ابُوُزَيْدٍ مَجْهُوْلْ وَصََ
480. Sayyiduna Abu Zayd lar, reported that Sayyiduna Abdullah ibn Mas'ud (so)
ducati narrated that on the night of the jinn, the Prophet Alwyd, leati o asked him, 'what
do you have in your skin vessel?" He said, 'Nabidh.' He remarked, "Dates are fresh
and water purifies." Then he performed ablution with it.2
Tirmidhi said that Abu Zayd is unknown. But the sound tradition is that:
(٤٨١) عَنْ عَلْقَمَةَ عَنْ عَبْدِ اللَّهِبْنِ مَ حُوْدٍ قَالَ لَمْ أَكُنُ لَيْلَةَ الْجِنِّ مَعَ رَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ (رواه مسلم)
481. Alqamah reported that Abdullah ibn Mas'ud die abl se, said, "I was not with
Allah's Messenger ,4, leil on the night of the jinn."3
COMMENTARY: Laylatal jinn or the night of the jinn was the night when the jinns came to
the Prophet du, Ale algo. He invited them to Islam and recited to them the Quran. . They
went to their fellow jinns and invited them to Islam and conveyed to them what the Quran
teaches. This occasion has reference to it in surah of jinn in the Qur'an.
As for nabidh tamr, dry dates are soaked in water for a few days. A sweet drink is
produced thereby with a slight stimulating effect. As long as it does not numb the senses,
it is lawful. It is said that nabidh tami was prepared for the Prophet alugadeath to too.
1 Tirmidhi # 69, Abu Dawud # 83, Nasa'i # 59, Ibn Majah # 386, Musnad Ahmad 2-361, Muwatta
Maalik # 213-12.m
2 Abu Dawud # 84, Musnad Ahmad 1-450, Tirmidhi # 88, Ibn Majah # 384.
3 Muslim # 152-450.

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Views differ on whether it can be used for ablution. Abu Hanifah &catl so, said that if water is
unavailable nabidh tamr may be used for ablution. When it is there, tayammum is not permitted.
Imam Shafi'I atlar> does not agree with this contention. Imam Abu Hanifah atlar, cites this
hadith to establish his ruling about ablution with nabidh, but the followers of Imam Shafi'i
Al47> call this hadith weak and Tirmidhi says that Abu Zayd a sub narrator was unknown
and establishes through Alqamah that Ibn Masr'ud lar> was not with the Prophet lat
Aw, on the night of jinn.
However, Abu Hanifah ablar, holds a correct contention and as for the sub-narrator being
unknown, it does not reflects on the hadith. The remark against a sub-narrator can be
proved wrong through other sources.
As for Ibn Mas'ud de all (so), his presence on the night of jinn is established through other
ahadith. According to one of them the Prophet ,.leatl had asked Ibn Mas'ud dar, to
wait for him within a circle that he had etched around him. He himself went to present the
teachings of the Qur'an to the jinns.
As for the tradition of Alqamah, «lar), it is sound but, it does not imply that Ibn Mas'ud (so)
As all was simply not there. Rather, when the Prophet w,,lealdo was conversing with the
jinns, he was not with him. Or, he was not with the Prophet Aw, Ale at do when he was
going to the jinns, but came there in the last part of the night. Allah knows best.
(٤٨٢) وَعَنْ كَبَشْهَ بِنْتٍ كَعْبٍ بُنِ مَالِكٍ وَكَانَتْ تَحْتَ ابْنِ آَيْ قَتَادَةَ آَكَّ آبَاقَتَادَةً دَخَلَ عَلَيْهَا فَسَكَبَتُ لَهُ
وَضُوْءٍ فَجَاءَتْ هِرَّةٌ تَشْرَبُ مِنْهُ فَأَصْغَى لَهَا أُلِنَآءَ حَتّى شَرِبَتْ قَالَتُ كَبْشَةُ فَرَانِى أَنْظُرُ إِلَيْهِ فَقَالَ أَتَّمُجَبِيْنَّ
يَا ابْنَّةَ آَخِيْ قَالَتْ فَقُلْتُ نَعَمْ فَقَالَ إِّ رَسُولَ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّهَا لَيْسَتُ بِنَجُسٍ إِنَّمَا مِنَّ
التَّوَّافِيْنِ عَلَيْكُمْ أَوِ الطَّوَّافَاتٍ - (رواه مالك واحمد والترمذى وابو داود والنسائي وابن ماجة والدارمى)
482. Sayyidah Kabshah bint ka'b ibn Maalik us at so), the wife of Ibn Abu
Qatadah رضى الله عنه narrated that Abu Qatadah رضى الله عنه visited her. She poured out
for him water for ablution. Suddenly a cat came in to drink from it. He tilted the
vessel for her and she drank her fill. He observed kabshah watch him and asked,
"Are you surprises, O my niece?" She said, "Yes!" He said, "Indeed, Allah's
Messenger w,ale atl . had said, 'She is not impure, She is among those who move
round us.' (He used the masculine (طوافين) or the feminine (طوافات) for the cat.)"1
COMMENTARY: Abu Qatadah alar called Sayyidah Kabshah alar, his niece though she
was not related to him. It is a custom among the Arabs to call their addressee who is
young, 'nephew' or 'niece' on the basis of Islamic brotherhood.
The cat is referred to in both genders and these words (sub) and (Styb) also mean hare
'domestic help.' The cats help men in many ways, like getting rid of harmful rodents. Also,
there is reward in looking after servants, so perhaps this is why a cat is called 'domestic help.'
It being rewarding to care for cats. And, like servants, cats too move about in the house.
1 Muwatta Maalik # 2.3-13, Musnad Ahmad 5-303, Tirmidhi # 92, Abu Dawud # 75, Nasa'i # 68, Ibn
Majch # 368, Darimi # 736, Shafi'i in his musnad p 90.

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If a cat's leftover was declared impure then that would cause immense hardship to the people.
This hadith points out that a cat's leftover is pure. Imam Shafi'I Atlar> gave the some ruling.
Imam Abu Hanifah atlar> ruled that a cat's leftover is makruh (unbecoming) tanzihi. If there is
no other water, but a cat's leftover, then that may be used for ablution. It is leftover is there
then it is not necessary to make tayammum. If there is other water, too, then it is makruh
(unbecoming) to make ablution with water leftover by a cat.
According to another hadith the cat is described as a beast. Beasts are impure. So, Imam
Abu Hanifah lar compromised the meanings of both hadith. He declared a cat's leftover
as makruh (unbecoming), not impure.
(٤٨٣) وَعَنُ دَاؤدَ بُنَ صَالِحِ بُنِ دِيْنَارٍ عَنْ أُقِهِ آَّ مَوْلَاتَهَا أَرْسَلَتْهَا بِهَرِيْسَةٍ إِلَى عَائِشَةً قَالَتْ فَوَجَدُ ثُمَا
تُصَلِى فَأَشَارَتْ إِلَىَّ أَنْ ضَعِيْهَا فَجَآءَتُ هِرَّةٌ فَأَكَلَتْ مِنْهَا فَلَمَّا انْصَرَ فَتْ عَائِشِهُ مِنْ صَلَا ◌ِهَا أَكَلَتُ مِنْ
حَيْثُ أَكَلَتِ الْهِزَّةُ فَقَالَتْ إِّ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّهَا لَيْسَتْ بِتَجَسٍ إِنَّهَا مِنَ التَّوَّافِيْنَ
عَلَيْكُمُ وَإِى رَأَيْتُ رَسُوْلَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَتَوَضَّأُ بِفَضْلِهَا - (رواه ابوداؤد)
483. Sayyiduna Dawud ibn Salih ibn Dinar atlar, reported that his mother narrated
(to him) that her mistress had sent her to Sayyidah Ayshah Que à >, with some
harisah. She found her offering the salah. She indicated to her to put it down. Then
a cat came and ate from it. When Sayyidah Ayshah Que a +, had finished the salah
she ate from where the cat had eaten and said, "Allah's Messenger u, Ale at) do had
said, indeed, that she is not impure being among those who move round among
you. And surely I did see him make ablution with water left by her."1
COMMENTARY: Sayyidah Ayshah quea +, made a slight gesture to the woman to put down
the food somewhere. This is evidence that such a simple gesture in salah is permissible what
negates a salah is conversation or overdoing something (that is not part of the salalt).
This hadith discloses that the Prophet himself made ablution with the water leftover by a
cat. Imam Abu Hanifah alar, and others who say that it is makruh (unbecoming) tanzihi point
out that the Prophet's w, 4latlo action means that it is a concession and an easy way for
the ummah and that it is allowed (when necessary). Other who say that a cat's leftover is
pure, they have this hadith as evidence and need to make no interpretation or assumption.
(٤٨٤) وَعَنْ جَابِرٍ قَالَ سُئِلَ رَسُولُ اللَّهِ عَلَّى اللهُ عَلَيْهِ وَسَلَّمَ انَتَوَ نَّأُ بِمَا أَفْضَلِتِ الْحُمُرُ قَالَ نَّعَمْ وَ بِمَّا
أَفْضَلَتِ السِّبَاءُ كُلُّها- (رواه فى شرح السنة)
484. Sayiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم was
asked, "May we make ablution with water leftover by the asses?" He said, "Yes and
with the leftover of all beasts of prey."2
COMMENTARY: The question whether the leftover water of donkeys or mules is pure
cannot be answered satisfactorily. The ahadith on this issue give both rulings: It is forbidden
and also it is pennitted. Mirqat has collected ahadith of both kinds. So, no final verdict is
1 Abu Dawud # 76, Harisah is a sweet pastry mixture of flour, melted butter and sugar.
2 Musnad of Shafi'i ablar > p 8, sharah us Sunnah # 287.

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possible. Moreover, the sahabah us all go), too, held divergent views. For instance,
(Sayyiduna) Ibn Umar aus abl (so) termed what a donkey or a mule left as impure, but
(Sayyidunna) Ibn Abbas tatil so, held that it is pure.
On the face of it, this hadith declares that what the beasts of prey leave is pure. Imam Shafi'I
al 4>> subscribes to this view, but Imam Abu Hanifah 47, holds that their leavings are
impure, because they will drop their saliva definitely in water and saliva grows from flesh
and their flesh is impure.
The ulama (Scholars) question the authenticity of the ahadith that declare the leftover of
beasts of prey as pure. Moreover, if the ahadith are sahih, it will be presumed that such
ahadith refer to the water in large reservoirs in the deserts and this is explained in the
ahadith of yahya and Abu Sa'eed deatl so> that follow. They affirm that if a wild beast drinks
from water that is abundant then the water is pure. If there is little water then it will turn
impure when the wild beast drinks from it.
Moreover, the leftover of dogs is impure by consensus. Therefore, it follows by reasoning
that those ahadith that declare the water left by beasts of prey as pure mean water in large
ponds, etc. in a desert and is very abundant.
In passing, let us touch on a ruling about the dog. Its saliva is impure. If it drops on anyone's
body or clothing then it must be washed and purified However, if a dog grabs someone's
body or clothing in anger then it will not be impure. But, if it catches it in play and not in
anger then it will become impure. This is because when it grabs in anger, it uses its teeth
which do not have any moisture on them so they will not make anything impure. When a
dog holds something in play and mischief, it does not use its teeth. Since its lips are soaked
with its saliva, the impurity passes on to what it holds. That must be washed and purified.
(٤٨٥) وَعَنْ أُتِ هَا نِيٍ قَالَتْ إِنْتَسَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هُوَ وَمَيْمُوْنَهُ فِي قَصْعَةٍ فِيْهَا آَثَرُ
الْعَجِيْنِ - (رواه النسائي وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger 1 رضى الله عنه Sayyidah Umm Hani .485
and (Sayyidah) Maymunah &cable) had both from a single basin that had traces
of dough on it. 2
COMMENTARY: The contention of the Shafi'is is that if water changes in any way though
something pure and permissible or forbidden and impure, then that water is unsuitable to
make ablution or to have bath. So, they explain this hadith that the paste of dough was too
little to change the water in any manner. This is why the Prophet Au, le atl do and
(Sayyidah) Maymunah «wallso) had bath in it.
The hanafis need not make any premise because they hold that if water undergoes a
change because of something that is pure but not does not make it dense, then ablution and
bath will be proper with it.
1 She was Fakhtah but known by her kunyah. She was the daughter of Abu Talib and real sister of Ali
.رضى الله عنه ibn Abu Talib
2 Nasa'i # 243 (or 240), Ibn Majah # 378, Musnad ahmad 6-342.
:

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SECTION III
الفَصلُ الثَّالِثُ
(٤٨٦) وَعَنْ يَحِى بُنِ عَبْدِ الرَّحُمُنِ قَالَ إِثَّ عُمَّرَ خَرَجَ فيِ رَكْبٍ فِيُهِمْ عَمْرُ وابْنُ الْعَاصِ حَتَّى وَرَدُوْا حَوْنّا
فَقَالَ عَمْرُويَا صَاحِبَ الْخُوُضِ هَلْ تَرِدُ حَوْضَك الِّبَاءُ فَقَالَ عُمَرُ ابْنُ الخُطَّابِ يَا صَاحِبَ الْخُوْضِ لَا
تُخْبِرْنَا فَإِنَّا نَرِدُ عَلَى السِّبَاءِ وَتَرِدُ عَلَيْنَا رَوَاهُ مَالِكْ وَزَادَ رَزِيْنْ قَالَ:
486. Sayyiduna Yahya ibn Abdur Rahman alar, reported that once (Sayyiduna)
رضى الله set out with some riders. (Sayyiduna) Amr ibn Aas رضى الله عنه Umar ibn Khattab
u was one of them. They came to a watering - place where Amr du atl so, asked. "O
رضى الله عنه ibn Khattab رضى الله عنه owner of the pond, do beasts of prey come to it?" Umar
interjected, "O owner of the pond, do not inform us, for we drink after beasts of
prey and they drink after us."1
(sometimes, we came to water and sometimes they but they do not make it impure
because there is very much water).
Razzin added that some transmitters said:
(٤٨٧) زَادَ بَعْضُ الزُّوَاةِفِيْ قَوْلٍ عُمَّرَ وَإِنَّخْ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَّهَا مَا أَخَذَتْ فى
بُطُوْنِهَا وَمَا بَقِيَ فَهُوَلَنَا ظُهُوُرْ وَشَّرَابٌ-
487. (Sayyiduna) Umar صلى الله عليه وسلم also said, "And, I had heard Allah's Messenger
,say, "For them is what they take in their bellies what remains as for us صلى الله عليه وسلم
purifying and drinkable."2
(٤٨٨) وَعَنْ أَبِ سَعِيْدِ الْخُدْرِيِّ آَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سُئِلَ عَنِ الْخِيَّاضِ الَّتِ بَيْنَ مَگَّةً وَ
الْمَدِيْنَةِ تَرِدُهَا السِّبَاءُ وَالْكِلَابُ وَالْحُمُرُ عَنِ الُّهْرِ مِنْهَا فَقَالَ لَّهَا مَا حَمَلَتْ فِيْ بُوْنِهَا وَلَنَا مَا غَبرَ طَهُوُلُ-
(رواه ابن ماجة)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed al Khudri .488
Alugale was asked about the watering - places or ponds that abound between Makkah
and Madinah to which predators, dogs and donkeys advance. He said, "For them is
that which they carry in their bellies, and for us is what remains. It purifies."3
COMMENTARY: The command in these two hadith about water being pure and a purifier
does not mean just any water after the beasts of prey drink from it. Rather, it is the
command about large watering places and ponds where abundant water accumulates (and
predators drink from them).
(٤٨٩) وَعَنْ عُمَرَ بْنِ الْخُطَّابِ قَالَ لَا تَخْتَسِلُوْا بِالْمَآءِ الْمُشَمَّسِ فَإِنَّه يُؤْرِثُ الْبَرَصَ- (رواه الدارقطنى)
489. Sayyiduna Umar ibn al Khattab 4satlo, said, "Do not have a bath with water
1 Muwatta Maalik # 2.3-14.
2 Razin.
3 Ibn Majah # 519.

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that is heated by sunlight. It is the cause of leprosy."1
COMMENTARY: This applies to water that is exposed to the sun and gets heated.
Mirak shah alar>, however, said that this saying of Sayyiduna Umar de atl so) is not strong
صلى اللهعليه وسلم and has no support in any hadith of the Prophet
On the other hand, Imam Shafi alar, has transmitted this tradition of Sayyiduna Umar o
que atl through another line of narrators who are trustworthy. Hence, the soundness of this
hadith should not be questioned.
What Umar ate 4tl (so) means is that one should not make a habit of using water heated by
sunlight regularly for making ablution or having bath.
As for the ruling, there is no harm in water that is heated in sunlight. The three imams Abu
Hanifah al 47> Maalik atl ar, and Ahmad att ar> see no dislike in it. Imam Shafi'i atl 47,
regarded it as makruh (unbecoming) to have bath in water heated by sunlight. However, his
(Shafi's) ulama (Scholars) of later date have concurred with the other three imams, and
have ruled that there is no dislike in having bath in such water.
CHAPTER - VIII
THE CLEANSING OF IMPURITIES
SECTION I
بَابُ تَطْهِيْرِ النَّجَاسَاتِ
الفَضل الآوَلْ
(٤٩٠) وَعَنْ آبيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا شَرِبَ الْكَلْبُ فِي إِنَآءِ آَحَدِكُمْ فَلْيَغْسِلُهُ
سَبْعَ مَرَّاتٍ مُتَّفَقْ عَلَيْهِ وَفِيْ رِوَايَةٍ لِمُسْلٍِ قَالَ ظُهُوْرُ إِنَّاءِ أَحَدِكُمْ إِذَا وَلَّةَ فِيْهِ الْكَلْبُ آَ يَغْسِلَهُ سَبَُ
مَرَّاتٍ أُوْلَّاهُنَّ بِالُّراپِ.
490. Sayyiduna Abu Hurayrah dical so, narrated that Allah's Messenger alwerdal to said,
"when the dog drinks from the vessel of one of you, he must wash it seven times."2
Another version in Mudim is he said, "The cleansing of the vessel of one of you
when the dog licks the water in it is that he should wash is seven times, the first
time with earth."3
COMMENTARY: This is how most scholars and the three imams rule. But, Imam Abu
Hanifah il a>> has bracketed this with other kinds of impurities, saying that the vessel
should be washed only three times without earth. He said that the command to wash seven
times is not a wajib (expedient) but merely a choice. Or, the command to wash seven times
was implemented in early Islam. Later it was abrogated Allah knows best.
(٤٩١) وعَنْهُ قَالَ قَامَ أَعْرَائِيْ فَبَالَ فِي الْمَسْجِدِ فَتَنَا وَلَهُ النَّاسُ فَقَالَ لَّهُمُ النَِّيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَعُوْهُ
وَهَرِ يْقُوا عَلَى بَوْلِهِ سَجِلًا مِنْ قَآءٍ أَوْ ذَنُوْبًّا مِنْ مَّاءٍ فَإِنَّمَا بُمِثْتُمُ مُيَسْرِيْنَ وَلَمُ تُبُعَنُوْا مُعَسِّرِيْنَ- (رواه البخارى)
1 Daraqutni # 4 (Baab Muskhan).
2 Bukhari # 172, Muslim # 90-279, Nasa'i # 63, Ibn Majah # 364, Muwatta Maalik # 2.6-36, Musnad
Ahmad 2-245.
3 Muslim # 91-279, Abu Dawud # 71.

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491. Sayyiduna Abu Hurayrah &s abl (so) narrated that a villager stood up and
passed water in the mosque. The people grabbed him, but the Prophet said, "Let
him alone and pour over his urine a bucketful of water. Indeed, you have been sent
as those who make things easy and are not sent as creator of difficulty." 1
COMMENTARY: The Arabic text has two alternative word (>>_) and (is). Both mean
bucket. The sub narrator was unsure of the word used.
The Prophet Aw,aleall Jo was very merciful of his ummah. Not only did he not say anything
to the erring villager. He also dissuaded his sahabah weall so, from scolding him. There is a
lesson in this for his ummah, They should not put others in difficulty and hardship nor
should they distress them.
If there is impurity on the ground, pouring much water on it or causing it to drift away will
make the ground pure.
If the water in which the impurity is washed does not change (colour, etc) then it is pure. If it
strains through something and drops on the ground then such a things does not become
impure. Though the scholars differ on this issue, the correct verdict is that if the purifying
water falls on the ground after it is rid of the impurity and purified then it will be pure. The
purifying water that falls on the place of impurity before it is purified then it will be impure.
If the purifying water has changed colour, taste or odour then it is agreed that it is impure.
Feebi atlar, said that if the ground becomes impure because of an impurity then it will
not become pure on drying. Purity will be achieved only by pouring water and ridding
the place of impurity. It is not necessary to scrap the place or to dig out earth from
there and throw it away.
However, Imam Abu Hanifah &sail so, holds that if the earth or ground dries, it will become
pure. If anyone wants to hasten the purifying then he must scrap the earth and throw it
away. That place will become pure.
The hanafi scholars deduct the conclusion from this hadith that the people may have offered
the salah before the place, where the villager has passed water, had dried. Hence, the
command was issued that an impure place cannot be cleansed without pouring water.
As for pouring water, the Prophet alugado all to gave the command in the hope that the
impurity might decrease and the colour and bad odour of the urine may disappear.
However, that portion of the ground would have become pure only on drying.
Mulla Ali Qari has presented many other arguments and evidences in the exposition of the
Mishkat in Mirqat. They may be studied there.
(٤٩٢) وَعَنْ آَنَسٍ قَالَ بَيْتَمَا تَخُنُّ فِي الْمَسْجِدِ مَعَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذْ جَاءَ أَعْرَائِيْ فَقَامَ يَبُوُلُ فِى
الْمَسْجِدِ فَقَالَ أَصْحَابُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَهْ مَهُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُزْرِ
مُؤْهُ دَعُوُهُ فَتَرَكُوْهُ حَتَّى بَالَ تُؤَّ إِكَّ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَعَاهُ فَقَالَ لَهُ إِثَّ هَذِهِ الْمَسَاجِدَ لَا
تَضْلُغُ لِشَهِيْ مِنْ هُذَا الْبُوْلِ وَالْقَذَّرِ إِنَّمَا هِىَ لِذِكْرِ اللَّهِ وَالصَّلَاةِ وَقِرَآ ءَةِ الْقُرْآنٍ أَوْكَمَا قَالَ رَسُولُ اللّهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ وَأَمَرَ رَجُلًا مِنَ الْقَوْمِ فَجَآءَ بِدَ لْوٍ مِنْ مَآءٍ فَسَنَّهُ عَلَيْهِ- (متفق عليه)
1 Bukhari # 220, Abu Dawud # 380, Tirmidhi # 147, Nasa'i # 56, Ibn Majah # 529, Musnad Ahmad 2-
.رضى الله عنه Ibn Majah also from Anas ,239

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492. Sayyiduna Anas &is also narrated that while they were in the mosque with
Allah's Messenger Alu, Ale atl do a villager come and stood passing urine in the
mosque. The sahabah رضى الله عنه of Allah's Messenger صلى الله عليه وسلم exclaimed. "No
no!" But, Allah's Messenger ,4, lablo said, "Do not prevent him, let him finish."
صلى الله عليه وسلم So, they left him alone till he had urinated. Then Allah's Messenger
called him and said to him, "Surely, these mosques are not proper places for urine
and filth. They are only for remembrance of Allah the salah and the recital of the
Qur'an." or as Allah's Messenger dw,4.leatl do said. Then he instructed a man of the
people (around) and he brought a bucketful of water and he poured it over it.1
(٤٩٣) وَعَنْ أَسْمَاءَ بِئْتٍ أَيْ بَكْرٍ قَالَتْ سَأَلَتِ امْرَأَّةٌ تَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَتْ يَا رَسُوْلَ
اللَّهِ أَرَأَيْتَ إِحْدَانَا إِذَا أَصَابَ ثَوْبَهَا الدَُّ مِنَ الْخَيْضَةِ كَيْفَ تَصْنَهُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا
أَصَابَ ثَوْبَ إِحْدَا كُنَّ الدَّمُ مِنَ الْخَيْضَةِ فَلْتَقْرُضُهُ ثُوَّ لْتَنْضَّحْهُ بِمَآءٍ ثُوَّ لِتُصَلِّ فِيْهِ- (متفق عليه)
493. Sayyidah Asma bint Abu Bakr Au able> narrated that a woman asked Allah's
Messenger. "O Messenger of Allah, what should one of us do when blood from her
menses soils her garment?" He said, 'when blood from the menses of any one of
you soils her garment, she should scrape it with her finger and then wash with
water. Then she may offer the salah in it."2
(٤٩٤) وَعَنْ سُلَيْمَانَ بْنِ يَسَارٍ قَالَ سَأَلْتُ عَائِشَةً عَنِ الْمَنِيّ يُصِيبُ القَّوْبَ فَقَالَتْ كُنْتُ أَغْسِلُهُ مِنْ ثَوُبٍ
رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَيَخْرُجُ إِلَى الصَّلَاةِ وَأَثَرُ الغُسْلِ فِى ثَوْبِه- (متفق عليه)
494. Sayyiduna Sulayman 3 ibn Yasar alar> said that he asked Sayyidah Ayshah (+)
Queun about mani (or prostratic fluid) that might soil the garment. She said, "I used to
wash it off from the garment of Allah's Messenger ,4, leatlJo. He would then go to
offer the salah with the traces of washing still on his garment."4
COMMENTARY: 'Mani' is impure and if it drops on the garment it must be cleansed.
While Imam Abu Hanifah atlar, and Imam Maalik atlar> rule in this way, Imam Shafi'i atlas,
said that, like mucus, it is pure.
(٤٩٥) وَعَنِ الَّاسُوَدٍ وَهَتَّامٍ عَنْ عَائِشَةَ قَالَتْ كُنْتُ أَفْرُكُ المَنِيَّ مِنْ ثَوْبٍ رَسُوْلِ اللّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ
رَوَاهُمُسْلِمْ
1 Bukhari # 219 (brief), Muslim # 99-284, Tirmidhi # 148, (from Abu Hurayrah &callso)), Nasa'i # 53,
54, Darami (brief) # 740, Musnad Ahmad 3-110.
2 Bukhari # 307, Muslim # 110-291, Abu Dawud # 361, Tirmidhi # 295, Ibn Majah # 536, Musnad
Ahmad 6-142.
3 His Kunyah was Abu Ayyub. He died in 107 AH at the age of 53 years.
4 Bukhari # 230, Muslim # 108-289, Abu Dawud # 303, Nasa'i # 295, Ibn Majah # 532, Musnad
Ahmad 6-142.

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495. Sayyiduna Al-Aswad lar, 1 and Hammam &us all(so) 2 reported that Sayyidah
Ayshah Que a +, said, "I used to scrape the prostrates fluid from the garment of
73.صلى الله عليه وسلم Allah's Messenger
(٤٩٦) وَبِرِوَايَةٍ عَلْقَمَةً وَالْأَسْوَدِ عَنْ عَائِشَةً نَحْوَهُ ثُزَ يُصَلُِّ فِيْهِ.
496. The version of Alqamah and Aswad from her is like it with this addition:
"Then he would offer the salah in it."4
COMMENTARY: The contention of Imam Abu Hanifah alar> is upheld by this hadith too. If
the prostratic fluid is moist, it should be washed away. If it is thick and not absorbed in the
garment then, after it dries, it should be scraped or rubbed off.
(٤٩٧) وَعَنْ أُيِّ قَيْسٍ بِئْتٍ مِحْصَنٍ أَّمَا آتَتُ بِابْنٍ لَهَا صَغِيٍُ لَمْ يَأْكُلِ الطَّعَامَ إِلَى رَسُولِ اللُّهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ فَأَجْلَسَهْ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيِ حِجُرِهِ فَبَالَ عَلَى ثَوْبِهِ فَدَعَا بِمَآءٍ فَتَضَحَهُ وَلَمُ يَغْسِلُهُ.
(متفق عليه)
497. Sayyidah Umm Qays &e atl 50, 5 bint Mihsan narrated that she brought her
infant son who had not been weaned till then to Allah's Messenger Aw, eatl Jo. He
put him on his lap, but the infant passed urine on his garment. He asked for some
water and sprinkled it and did not wash it. 6
COMMENTARY: While Imam Shafi'i atlar> follows this hadith and rules that water should
be sprinkled when an infant who is no it weaned urinates, Imam Abu Hanifah allar, and
Imam Maalik atlar, hold that it must be washed. Both of them translate the Arabic word
(ai) to mean 'wash.' They explain the last words (y) did not wash it) as 'did not wash it
thoroughly.' But washed it in an ordinary way by pouring water over it. They went
through this elaborate exercise because other ahadith make it clear that a through washing
is necessary, for example: (التنزلهومن البول) (cleanse yourself from urine).
Tahawi atlar, said that in this hadith (was) means to wash without rubbing and squeezing
(but pouring water).
It is mustahab (desirable) to take children to the elders and the saintly to get their prayers.
(٤٩٨) وَعَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسِ قَالَ سَمِعْتُ تَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِذَادُبِهَ الْإِهَابُ فَقَدُ طَهُرَ-
(رواه مسلم)
498. Sayyiduna Abdullah ibn Abbas &se il (o) narrated that he heard Allah's
1 Aswad ibn Bilal Maharabi, a tabi'i. He died in 84 AH.
2 Hamman ibn Harith Nahfi, a tabi'i.
3 Muslim # 106-288, Abu Dawud # 371, 372, Tirmidhi # 116, Nasa'i # 297, 300,m Ibn Majah # 537, 539,
Musnad ahmad 1-135.
4 Muslim # 105, 288.
5 She was Mihsan's daughter and Ukkashah's sister. She embraced Islam in its early days. In Makkah.
6 Bukhari # 223, Muslim # 103-287, Abu Dawud # 374, Tirmidhi # 71, Nasa'i # 302, Ibn Majah # 524,
Darimi # 741, Muwatta Maalik # 2.30-111, 112, Musnad Ahmad 6-350.

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Messenger ,aleail to say, "The hide when it is tanned is pure."1
COMMENTARY: cleansing skin is through tanning. It is odone in many ways; by heating
on fire or drying in the heat. If it is dried without sunlight then that is not tanning. While
Imam Abu Hanifah(RH holds that the hide of swine and of human being cannot be
purified Imam Shafi'i atlar), said that even the dog's skin cannot be purified. However the
holding says that all hides, except a human being's and swine's, are purified through
tanning. The former is because of his excellence and distinction and the latter because of its
impurity and debasement.
(٤٩٩) وَعَنْهُ قَالَ تُصُدِّقَ عَلَى مَوْلَاةٍ لِمَيْمُوْنَةَ بِشَاةٍ فَمَاتَتْ فَمَرَّ بِهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ
هَلَّا أَخَذْتُمْ إِمَابَهَا فَدَ بَخْتُمُوْهُ فَانْتَفَعْتُهُ بِهِ قَالُوا إِنَّهَا مَيْتَةٌ فَقَالَ إِنَّمَا حُرِّمَ أَكْلُهَا - (متفق عليه)
499. Sayyiduna Abdulah Ibn Abbas aus abl so, narrated that a sheep was
presented as charity to a freed female slave of (Sayyidah) Muymunah, Luc atl (50)
but it died. Allah's Messenger ,4,latido passed by it and asked, "why do you
not take its hide and tann it and profit from it?" They said, "It is carrion," He
said, 'Only eating it is forbidden."2
COMMENTARY: This hadith tells us about animals that die a natural death. Those of their
parts, like meat, that are eaten after slaughtering it become unlawful when it dies without
being slaughtered. However, such things as its tanned hide, teeth, hair horn, etc, may be
put to use to bought and sold.
(٥٠٠) وَعَنْ سَوْدَةًا زَوْجِ النَِّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَتْ مَاتَتْ لَنَا شَاءٌ فَدَ بَغْنَا مَسْكَّهَا ثُؤَّ مَازِلُنَا نُنُبِذُفِيْهِ
حَتّى صَارَ شَنَّا-(رواه البخارى)
500. Sayyidah Sawdah 3 رضى الله عنه the wife of the Prophet صلى الله عليه وسلم narrated,
"One of our sheep died. So we tanned its skin and did not cease to prepare nabidh
in it till it wore out." 4
SECTION II
الفَضلُ الثَّانِى
(٥٠١) عَنْ لُبَابَةَ بِنُتِ الْخَارِثِ قَالَتْ كَانَ الْحُسَيْنُ بْنِ عَلِيٍّ فِي حِجُرٍ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَبَالَ
عَلَى ثَوْبِهِ فَقُلْتُ إِلْبَسُ ثَوْبًّا وَ أَعْطِيْ إِزَّارَكَ حَتَّى اغْسِلَهُ فَقَالَ إِنَّمَا يُغْسَلُ مِنْ بَوْلِ الْأُنْفِى وَيُنْضَُّ مِنْ بَوْلِ
إلذَّكَرٍ - رَوَاهُ أَحْمَدُ وَ أَبُوْدَاوُدَ وَ ابْنُ مَاجَةً وَفِىْ رِوَايَةٍ لِاَ بِ دَاۈدَ وَالنَّسَائِىُّ
1 Muslim # 105-366, Abu Dawud # 4123, Tirmidhi # 1734, Nasa'i # 4241, Ibn Majah# 3609, Muwatta
Maalik # 35.6-17, Darimi # 1985, Musnad Ahmad 1-219,
2 Bukhari # 1492, Muslim # 100-363, Abu Dawud # 4120, Nasa'i # 4236, Ibn Majah # 3610, Darimi #
1988, Muwatta Maalik # 25.6-16.
3 The mother of the believers, Sayyidah Sawdah "caul so, was the daughter of Zama'ah. She embraced
Islam from its beginning. She died in 54 AH in Madinah.
+ Bukhari # 6686, Nasa'i # 4240, Musnad Ahmad 6-426.
,

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501. Sayyidah Lubabah bint Harith Aus ul (go) 1 narrated that (Sayyiduna) Husayn
ibn Ali au ail so) (who was then an infant) was sitting in the lap of Allah's
Messenger , ale ail Je and urinated on his garment. She said, "Put on a (new)
garment and give me your trousers that I may wash them." He said, "Only the urine
of the female (child) is washed but the urine of the male (child) is sprinkled."2
(٥٠٢) عَنْ أَبِيِ السَّمْخُ قَالَ يُخْسَلُ مِنُّ بَوْلِ الْجَارِيَةِ وَيُرَشُّ مِنْ بَوْلِ الْقُلَّامِـ
502. Abu as-Samh narrated that Allah's Messenger algade all to said, "Washing is
for a girl's urine and sprinkling on a boy's urine."3
COMMENTARY: Imam Tahawi atlar> said that 'sprinkling' is used here to say. 'pour water
without rubbing or scraping and squeezing. And 'washing' is to wash thoroughly with
effort Sayyidah Ayshah's Aus au so, hadith has that when an infant male urinate on the
Prophet lw, ale adlo, garment, he said, 'pour water on it.' This shows that a male infant's
urine is also washed. The difference is that it is enough to pour water over a boy's urine
without rubbing over it because it does not spread while the urine of a girl does spread out.
It is for this reason that a girl's urine is washed well.
(٥٠٣) وَعَنْ أَبٍ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا وَطِىَ أَحَدُكُمْ بِنَعْلِهِ الْآَذِى فَإِنَّ
الثُّرَابَ لَهُ طَهُوْرٌ - (رَوَاءُ أَبُودَاوُدَ وَلِإِبْنِ مَاجَةَ مَعْنَاهُ)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .503
said, 'When one of you walks with his sandals on filth, surely earth purifies it."4
COMMENTARY: If anyone has his sandals on him and happens to walk on an unclean or
dirty place, when he walks ahead and comes to clean earth, it will purify his sandals as it
rubs on it.
Imam Abu Hanifah alar and one of his pupils Imam Muhammad war, say that the
impurity or filth is solid and dry. If it sticks to the sandals or socks, clean earth will purify
them when he walks on it. If it is not dry then it will not be got rid of by rubbing.
However, his other student Imam Abu Yusuf allar> holds the same opinions Imam Shafi'i
aislar, that the hadith refers to any kind of filth be it dry or moist. If it is rubbed on earth, it
will be purified. But, Imam Shafi'i atlar, in his revised ruling said that filth will have to be
washed off whatever nature, dry or moist. It will not be purified on rubbing on earth.
The hanafi jurists follow the verdict of Imam Abu Yusuf atlar>. If solid filth sticks to the
sandals or socks, whether dry or moist, it will purify on rubbing on earth vigorously.
It must be borne in mind that this difference of opinion among the scholars is about solid,
physical filth like dung, etc. As for filth and impurity that has no body, like urine and wine,
1 Her kunyah was Umm Fadl. She was the wife of Sayyiduna Abbas ibn Abdul Muttalib &sail 50) and
.صلىاللهعليه وسلم wife of the Prophet رضى الله عنه sister of Sayyidah Maymunah
2 Abu Dawud # 375, Ibn Majah # 522, Musnad Ahmad 6-339.
3 Abu Dawud # 376, Nasa'i # 304, Ibn Majah # 526.
4 Abu Dawud # 385, (Ibn Majah # 532, of some purport: The characteristic of the earth is the earth is
that some of it purifies the impurity stuck on the feet.

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all are of an unanimous opinion that it is wajib (expedient) to wash it.
(٥٠٤) وَعَنْ أُمِّ سَلَّمَةً قَالَتْ لَّهَا إِمْرَأَةٌ إِّ أُطِيْلُ ذَيْلِىٌ وَأَمْشِئْ فِى الْمَكَانِ الْقَذِرِ قَالَتْ قَالَ رَسُولُ اللَّهِ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُطَهِّرُهُ مَا بَعْدَهُ- (رَوَاهُ مَالِكْ وَ أَحْمَدُ وَ التِّرْ مِذِىُّ وَ أَبُوُدَاوُدَ وَ الدَّارِِيُّ وَقَّالاً
الْمَرْأَةُ أُم وَلَدٍ لِإِبْرَاهِيمَ بْنِ عَبْدِ الرَّحمنِ بُنِ عَوْفٍ)
504. Sayyidah Umm Salamah 4 4il go, narrated that a woman said to her that she
had a long shirt. She walked in filthy places (and it dragged). She informed the
woman that Allah's Messenger Aw, Ale il Jo had said (about it), "It is cleansed by
what follows it." Abu Dawud and Darimi said that the woman was the umm walad
of Ibrahim ibn Abdur Rahman ibn Awf.1
COMMENTARY: This command is about dry impurity. When the shirt drags on clean
earth, they drop off and the shirt is cleansed.
As against sandals, a garment is cleansed only on washing This is why the ulama
(Scholars) have specified the application of the command to dry impurities.
(٥٠٥) وَعَنِ الْمِقْدَامِ بْنِ مَعْدِ يْكَرَبَ قَالَ تَى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ لُبُسِ جُلُودِ السِّبَاءِ
وَالُّكُوْبٍ عَلَيْهَا-(رواه ابوداود والنسائى)
505. Sayyiduna Al-Miqdam ibn Ma'dikharib aus abl ) narrated that Allah's
Messenger alugarcall to forbade them to wear the skins of predators and to ride on
them (as saddles). 2
COMMENTARY: It is disallowed to make dresses of the hides of wild beasts and to sit on
them while riding or to put them on the reins of horses. (This is the practice of the arrogant
and the 'worldly. The pious should refrain from this. In this sense, perhaps, it would be
nahi tanzihi (prohibition bordering on the lawful). But, those who hold that hair of carrion
is impure and cannot be cleansed even on dyeing say that it is nahi tahrimi (prohibition
absolutely unlawful).
(٥٠٦) وَعَنْ آَبِ الْمَلِيُحِ بْنِ أُسَامَةً عَنْ أَبِيُّهِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثَى عَنُ جُلُوْدِ السِّبَاءِ - (رَوّاهُ أَحْمَدُ
وَأَبُوْدَا ؤدَ وَالنِّسَائِىُّ وَزَادَ التِّرْمِذِىُّ وَالدَّارِمِىُّ أَنْ تُفْتََّشَ)
506. Sayyiduna Abu al-Malih alar, ibn Usamah dis abl so, narrated from his father
that the Prophet ,4.leatly forbade the use of the skin of the wild beasts.3
And tirmidhi and Darimi added: 'and spreading them as carpets.'4
(٥٠٧) وَعَنْ آَبِ الْمَلِيْحِ اَنَّهُ كَرِهَ ثَّمَنَ جُلُودِ التِّبَاعِ- (رواه الترمذى)
1 Muwatta Maalik # 2.4-16, Musnad Ahmad # 6-290, Tirmidhi # 143, Abu Dawud # 383, Ibn Majah #
531, Darimi # 742.
2 Abu Dawud # 5131 (in a lengthy hadith), Nasa'i # 4255.
3 Musnad Ahmad 5-74, Abu Dawud # 4132, Nasa'i # 4253, Tirmidhi # 1271.
4 Tirmidhi # 1770, Darimi # 1983.

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507. Sayyiduna al Malih «lar, disliked the pricing of the skins of beasts of prey.1
COMMENTARY: It is not proper to buy and sell skin of beats of prey. This is the verdict of
Ibn Malik «lar, and of Ibn al Malih. It is stated in fatawa Qadi Khan that if skins of wild
beasts are sold before being tanned then it is void. In the original copy of the Mishkat there
was a blank space after the word (at);) 'narrated.' The text was added later on.
(٥٠٨) وَعَنْ عَبْدِ اللّهِبْنِ عُكَّيْمٍ قَالَ آَتَانَا كِتَابُ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ لَا تَنْتَفِعُوا مِنَ الْمَيْتَةِ
بِهَابٍ وَلَّا عَصَبٍ- (رواه الترمذى وابوداؤد والنسائي وابن ماجة)
508. Sayyiduna Abdullah ibn Ukaym due dil (5%) 2 narrated that they (of the tribe
Juhaynah) received a letter of Allah's Messenger alugadoall to instructing them not to
derive benefit from what dies a natural death with its hide or sinews.3
COMMENTARY: This command covers the hide and sinew that the not tanned. Until that
is done, they cannot be put to use.
(٥٠٩) وَعَنْ عَائِشَةَ أَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَأَنْ يُسْتَمْتَعَ مِجُلُودِ الْمَيْتَةِ إِذَا دُبِغَتُ-
(رواهمالك و ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنها Sayyidah Ayshah .509
commanded them that they should derive benefit from the hides of carrion once
they were tanned.4
COMMENTARY: This subject is the some as in the hadith # 299. However, Imam Maalik 47,
« puts a restriction to the use. After tanning, the skin, though it becomes pure, can be used
only for something dry and keeping in water. It cannot be used for any liquid other than
water that is thin and juicy.
(٥١٠) وَعَنْ مَيْمُوْنَةً قَالَتْ مَرَّ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رِجَالٌ مِنْ قُرَيْشٍ تَجُوُكَ شَاءَّ لَّهُمْ مِثْلَ
الْحِمَارِ فَقَالَ لَهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَوْ آَخَذُ تُمْ إِمَابَهَا قَالُوا إِنَّهَا مَيْتَةٌ فَقَالَ رَسُولُ اللَّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ يُطَهِّرُهَا الْمَاءُ وَالْقَرَطُ - (رواه احمد وابوداؤد)
510. Sayyidah Mayurtnah &calle narrated that some people went by the Prophet
alugar att to pulling a (dead) sheep like an ass. He asked them, Perhaps you used its
skin?" They said, "It has died a natural death." He said, 'water and leaves of
mimosa flava purify it (by curing)."5
COMMENTARY: Tanning is done in many ways, but the way mentioned in this hadith
cures skin perfectly. This method is mustanab (desirable) because the hadith mentions it.
Other methods include curing though sunlight, etc.
1 Tirmidhi with the foregoing without mention of pricing.
2 Abdullah ibn Ukaym (RT) was a contemporary of Allah's Messenger alugarcall to, but it cannot be
verified whether he met him or not.
3 Tirmidhi # 1735, Abu Dawud # 4127, Nasa'i # 4251, Ibn Majah # 3613.
4 Muwatta Maalik # 25.16-18, Abu Dawud # 4124, Nasa'i # 4252, Ibn Majah # 3612.
5 Musnad Ahmad 6-334, Abu Dawud # 4126, Nasa'i # 4248.

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(٥١١) وَعَنْ سَلَمَةَ بْنِ الْمُحَبَّقِ قَالَ إِّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَاءَ فِي غَزْوَةٍ تَبُوُكَ عَلَى اَهْلِ بَيْتٍ
فَإِذَا قِرُبَةٌ مُعَلَّقَةْ فَسَأَلَ الْمَآءَ فَقَالُوْا لَهُ يَا رَسُولَ اللَّهِ إِنَّهَا مَيْتَةٌ فَقَالَ دِبَا غُهَا ◌ُهُوْرُ هَا- (رواه احمد وابوداود)
511. Sayyiduna Salamah ibn Muhabbiq &e all so, narrated that during the Battle
of Tabuk Allah's Messenger w,ale atlo came to the people of a house. He behold
a water skin suspended above. So he asked for some water. They pleaded, "O
Messenger of Allah, it is (the skin of) a carrion." He said, "Its tanning is its
purification." (The water skin had been tanned already, so he told them that it
was purified thereby.)1
SECTION III
اَلْفَضْلِ الثَّالِثُ
(٥١٢) عَنِ امْرَأَةٍ مِنْ بَنِى عَبْدِ الْأَشْهَلِ قَالَتْ قُلْتُ يَا رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ لَنَاطَرِ يْقًّا إِلَى
الْمَسْجِدِ مُنْتِنَةً فَكَيْفَ نَفْعَلُ إِذَا مُطِرْنًا قَالَتْ فَقَالَ أَلَيْسَ بَعْدَ هَا طَرِيقُ؟ هِىَ أَظْيَبُ مِنْهَا قُلْتُ بَلَى قَالَ فَهذِه
پهذه۔(رواهابوداؤد)
512. A woman of Banu Abd al Ashhal narrated that she said, "O Messenger of
Allah, we have a road to the mosque that stinks. How should we conduct ourselves
when it rains?" He asked, "Is there not after that a cleaner road?" She said, "Yes!"
He said, "So this compensates for that."2
COMMENTARY: Read this hadith with the commentary on hadith # 504. The impurity is
cleansed on walking on the clean road with the rubbing thereon as long as it is a solid filth
having a body, like dung, on shoes or socks. But if an impurity is like urine on sandals,
garment or body then it must be washed. Solid impurity on a garment will have to be
washed too, unlike on sandals, shoes or socks.
(٥١٣) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْمُؤْدٍ قَالَ كُثَّا نُصَلّى مَعَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَلَا تَتَوَضَّأُ مِنَ الْمُؤْطِئْ.
(رواه الترمذى)
513. Sayyiduna Abdullah ibn Mas'ud aus abi so, said. "We used to offer the salah
with Allah's Messenger alugado at Jo but never made (a fresh) ablution because of
walking on the earth."3
COMMENTARY: He means "we made ablution for the salah before leaving our home.
Whatever impurity stuck on our bare feet. Sandals or socks we washed off.
Again, this is about dry impurity that fell off on walking on clean road, or they washed it.
As for moist impurity, all the ulama (Scholars) agree that it has to be washed from the feet.
Or whatever it soils.
(٥١٤) وَعَنِ ابْنِ عُمَّرَ قَالَ كَانَتِ الْكِلَابُ تُقْبِلُ وَ تُدْبِرُ فِي الْمَسْجِدِ فِيِ زَّمَانٍ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ
1 Musnad Ahmad 3-476, Abu Dawud # 4125, Nasa'i # 4244 (from Sayyidah Ayshah ( 50)
2 Abu Dawud # 384, Majah # 533.
3 Tirmidhi (comment son) # 143, Abu Dawud # 204.

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وَسَلَّمَ فَلَمْ يَكُوْنُوْا يَرُشُّوْكَ شَيْئًا مِنْ ذلِكَ- (رواه البخارى)
514. Sayyiduna Ibn Umar due dil se, narrated that dogs (entered and) moved have
there in the mosque in the times of Allah's Messenger w,a, leatl . But, nothing was
washed because of their encroaching.1
COMMENTARY: There were no doors or gates in those days. The dogs could not be kept
off and their feet were dry, so nothing had to be washed. When doors were introduced,
their encroachment was checked.
(٥١٥) وَعَنِ الْبَرَآءِ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَّا بَأْسَ بِبَوْلِ مَا يُؤْكُلُ لَحْمُه
515. Sayyiduna Bara رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"There is nothing wrong in the urine of the animal whose flesh is consumed."2
(٥١٦) وَفِى ڕِوَايَةٍ جَابِرٍ قَالَ مَا اُكِلَ لَهُد فَلابَاس پِبَوْله- (رواه احمد والدار قطنى)
516. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Whose flesh is eaten, There is no harm in its urine."3
COMMENTARY: The imams Maalik tl 47, Ahmad tl 47), Muhammad atlar, and some
scholars of the Shafi' school have deduced from this hadith that the urine is pure of the
animals whose flesh is consumed. Imams Abu Hanifah (H), Abu Yusuf atlar, and all the
ulama (Scholars) atlar, say that it is impure. They cite the haidith:
إِسْتَنْزِهُوْا مِنَ الْبَوْلِ فَإَِّ عَامَّةً عَذَابِ الْقَبْرِ مِنْهُ
(Cleanse yourself of urine because the punishment in the grave is mostly because of it.)
This hadith has a general, universal-application. Hence, it is better to be safe and call the
urine of animals, even whose flesh is consumed, as impure.
CHAPTER - IX
WIPING OVER THE SOCKS
بَابُ المَسْحِ عَلَى الْخُقَّيْنِ
The permission to make inasah 4 over the socks is proved through sunnah (Practice of Holy
Prophet) and known aathar. The hadith about it is mutawatir. More than eighty sahabah
aus4tl have transmitted it, the ashrah mubashshirah among them.
Allamah Abdul Barr atlar> said that he could not say if anyone ever rejected it among the
predecessor scholars. Hasan Busri lar> said that he knew of seventy sahabah aus also, who
believed in it. Imam Karkhi lar> said, "If anyone does not accept the issue of wiping on
socks then I fear that he might become a disbeliever, because the ahadith permitting it have
attained the limit of tawatar."
1 Bukhari # 174, Abu Dawud # 382 (a lengthy hadith), Musnad Ahmad 2-71.
2 Darqutni # 3 chapter Impurity.
3 Daraqutni # 4 chapter Impurity.
4 Masah is wiping.

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Imam Abu Hanifah atlar> also said that he was convinced of the permissibility of masah on
socks when he realized the very many ahadith emphasizing it. Thus, there is no doubt about
validity of wiping on socks, given so many testimonies.
However, it must be understood that wiping over socks is a concession1 and a convenience.
To wash the feet is better and more rewarding. It says in the Hiadayah that if anyone does
not believe in wiping over socks then he is a bidah (an innovator), but if anyone believes in it
yet does not wipe over socks and prefers to wash his feet then he is best owed great reward.
It is stated in Mawahib Ladunniyahah that the ulama (Scholars) disagree on whether it is
better to wipe over socks or to remove them and such the feet. Some of them hold that is
better to wipe over the socks because this belies the bid'atis, the Rawafid and the khawarij
who question this practice. Imam Ahmad agreed with it. Imam Nawawi said that their
ulama (Scholars) of the Shafi'I school of thought contend that it is better to wash the feet
because this is the actual but one must not abandon wiping over socks totally.
The author of Safar u ssa'adah wrote that the Prophet , laul . did not find difficulty in
either option. When he had the socks on, he did not remove them and if he did not have
them on, he washed his feet directly.
The correct thing is to act on the sunnha. Muslims must do what the Prophet w, 4,le able
did, without hesitation.
SECTION I
الْفَضلُ الأَلْ
(٥١٧) عَنْ شُرَيْحِ بْنِ هَانِئٍ قَالَ سَأَلْتُ عَلِيّ بْنَ آبيٍ طَالِبٍ عَنِ الْمَسْحِ عَلَى الْحُفَّيْنِ فَقَالَ جَعَلَ رَسُولُ اللَّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلَاثَةَ آَيَّامٍ وَلَيَّا لِيَّهُنَّ لِلْمُسَافِرِ وَيَوْمًا وَلَيْلَةً لِلْمُقُِّمِ-(رواه مسلم)
517. Sayyiduna Shurayh ibn Hani de atl (so) narrated that he asked Sayyiduna Ali
ibn Abu Talib diablo, about wiping over socks. He said that Allah's Messenger
Alwy dule atl had fixed the period of three days and three nights for the traveller, and
one day and one night for the resident.2
COMMENTARY: The traveller may wipe over his socks for three days and three night while
making ablution. The resident is allowed to do that for one day and one night. This period
begins when the ablution is nullified. For example if a resident made ablution at noon and
wore socks and his ablution was nullified in the evening. The time period of masah begins
from then and he is permitted to make masah on his socks till evening of the next day.
(٥١٨) وَعَنِ الْمُخِزْرَةِ بْنِ شُعْبَةَ أَنَّهُ غَزَا مَعَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ غَزْوَةً تَبُوْكَ قَالَ الْمُخِيْرَةُ فَتَبَرَّزَ
تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قِبَلَ الْغَائِطِ فَحَمَلْتُ مَعَةٍ إِذَا وَّ قَبْلَ الْفَجُرِ فَلَمَّا رَجَعَ آَخَذْتُ أُهْرِئِقُ عَلَى
يَدَيْهِ مِنَ الْإِدَاوَةِ فَغَسَلَ يَدَيْهِ وَوَجْهَدُ وَعَلَيْهِ جُبَّةٌ مِنْ صُوْفٍ ذَهَبَ يَحْسِرُ عَنْ زِرَاعَيْهِ فَضَاقَ كُتُ الجُبَّةِ فَآَخْرَمْ
1 If we study in rules of the Shari'ah of Islam, we shall learn that it aims at making things easy for it
adherents. It is an unlimited love of the Prophet w,Aleadlo for his ummah. Islam makes allowances
for human nature and weakness, otherwise Muslim would have faced many difficulties. Take
ablution, it becomes trying to do it in winter and the most difficult part is to wash the feet when it is
cold. So, permission is granted to merely wipe over the socks (instead of washing feet).
2 Muslim # 85, 276, Nasa'i # 128 Ibn Majah # 552, Darimi # 714, Musnad Ahmad 1-96.

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يَدَيْهِ مِنْ تَحْتِ الْحُبَّةِ وَأَلْقَى الْحُبَّةَ عَلَى مَنْكَبَيْهِ وَغَسَلَ ذِرَا عَيْهِ ثُؤَّ مَسَعَ بِنَا صِيَتِهٍ وَعَلَى الْحِمَامَةِ تُؤَّ أَهْوَيُثُ
لِأَنْزِءَ خُفَّيْهِ فَقَالَ دَعْهُمَا فَإِنِِّ آَدُخَلْتُهُمَّا طَاهِرَ تَيْنٍ فَمَسَعَّ عَلَيْهِمَا تُؤَّ رَكِبَ وَرَكِبْتُ فَانْتَهَيْنَا إِلَى الْقَوْمِ
وَقَدْ قَامُوا إِلَى الصَّلَاةِ وَيُصَلِى بِهِمْ عَبْدُ الرَّحِمُنِ بْنُ عَوْفٍ وَقَدْ رَكَةَ بِهِمْ رَكْمَةٌ فَلَمَّا أَحَتَّ بِالنَّبِيِّ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ ذَهَبَ يَتَأَخَّرُ فَأَوْمَا إِلَيْهِ فَأَدْرَكَ النَِّىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِحْدَى الزَّكْمَتَيْنِ مَعَهُ فَلَمَّا سَلَّمَ قَامَ
النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقُمْتُ مَعَهُ فَرَكَتْنَا الرَّكْمَةَ الَّتِيْ سَبَقَتْنَا- (رواه مسلم)
518. Sayyiduna Mughirah ibn shu'bah 's abl (se) narrated that he had accompanied
Allah's Messenger Au,4lable to the Battle of Tabuk. He said that Allah's Messenger
Alwy que atl do relieved himself along a low ground before the salah of fajr, and
Mughirah deathse, was carrying a small water skin. When he returned, Mughirah se
Au ail poured water from the water skin over his hands and he washed his hands and
face. He had on a woolen gown of long sleeves and he could not get his fore arms out
of the narrow sleeves of the gown. Hence, he brought them out from under the gown
which he threw over his shoulders and then washed his forearms, and then wiped his
forelock and over his turban. Then Mughirah made to remove his socks, but he said,
"Let them be. My feet were pure when I had put the socks on them." Then he rubbed
over them. Then he mounted his beast and Mughirah his till they came to the (other)
people. Indeed, they had stood for the salah in which (Sayyiduna) Abdur Rahman
ibn Awf &e ail so> led them and had completed one raka'a with them. When he
perceived that the Prophet alugado all to was there, he began to move back, but he
gestured to him to carry on The Prophet alugacall to got one raka'ah of the two with
him. When he offered the salutation (to end the salah), the Prophet ,aleatl . stood
and Mughirah due au (se) also stood with him and they offered the raka'ah that had
preceded them (thereby completing the salah).1
COMMENTARY: He described the Prophet's alugarcall to ablution but passed over rinsing
of the mouth and snuffing up water, touching only on what was important here.
As for wiping over the turban, he wiped over one fourth of his head and, instead of wiping
over the whole head, he wiped over his turban. Thus the sunnah (Practice of Holy Prophet) of
wiping over the entire head was discharged. See also the hadith # 399.
Six things are confirmed through this hadith. They are:
(i)
The Prophet always all to going out to relieve himself before the salah of fajr shows
that it is mustahab (desirable) to make preparations for worship, like salah etc, before its
appointed hour.
(ii)
If another person helps someone make ablution then it is allowed,
(iii)
It is allowed for a senior and better person to stand behind a junior how leads the
congregation.
(iv)
If anyone misses some part of the salah then he must stand up when the imam
1 Muslim # 81-274, Abu Dawud # 149, Nasa'i # 125, Ibn Majah # 545, Darimi # 714, Musnad Ahamd
4-251, Bukhari/both brief and lengthy / # 182, 2918, 4421, 5798, 5799.

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makes the salutation and complete the raka'at. According to Imam Shafi'i al 47, it is
absolutely disallowed to stand before the imam's salutation to offer the remaining raka'ah.
According to Abu Hanifah «lar), it is makruh (unbecoming) tahrimi (disliked to the point of
being disallowed) to stand up (to complete the salah) before the imam's salutation unless
the worshipper apprehends that his salah would become void. Examples are the salah of fajr
when he is afraid that the sun may rise before he completes the remaining raka'ah. This
issue is explained in detail in books of fiqh.
(v)
If the imam is not there at the appointed hour and it cannot be said when he will
come then it is mustahab (desirable) not to wait for him. Someone else may take over. But, if
it is known when he would come then it is mustahab (desirable) to wait for him. If his house
is near the mosque then it is mustahab (desirable) to inform him that the time is up.1
SECTION II
الفضلُ الثَّانِى
(٥١٩) عَنْ أَبِيْ بَكْرَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ رَخَّصَ لِلْمُسَافِرِ ثَلَاثَةَ آَيَّامٍ وَلَيَا لِيَّهُنَّ وَلِلْمُقِيْمِ يَوْمًا
وَلَيْلَةً إِذَا تَطَهَّرَ فَلَبِسَ خُفَّيْهِ آٌَ يَمْسَخْ عَلَيْهِمَا - (رَوَاهُ الْأَثْرَمُ فِيْ سُنَّنِهِ وَابْنُ خُزَيْمَةَ وَالدَّارَ قُطْنِيُّ وَقَّالَ
الْخُطَّائِ هُوَ صَحِيحُ الْإِسْنَادِ مُكَذَا فِي الْمُنْتَفى
519. Sayyiduna Abu Bakrah رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم allowed
the traveller three days and three nights and the resident one day and one night to
wipe over his socks if he was with ablution when he had put them on.2
(٥٢٠) وَعَنْ صَفْوَانَ بْنِ عَثَالٍ قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأْمُرُنَا إِذَا كُنَّ سَفُرًّا آَ لَّا
نَنْزِعَ خِفَافَنَا ثَلَائَةَ آَيَّامٍ وَلَيَا لِيَهُنَّ إِلَّ مِنْ جَنَابَةٍ وَلَكِنُ مِنْ غَائِطٍ وَبَوْلٍ قَنَوْمٍ- (رواه الترمذى والنسائى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Safwan ibn Assal .520
Aw, had ordered them not to remove their socks during travel till three days as and
three night except for sexual defilement, but not because of relieving themselves,
urinating or sleeping.3
COMMENTARY: It is not necessary within the stipulated,time to remove the socks to make
ablution. They must be wiped over. When bath becomes wajib (expedient) for sexual
defilement However, it is necessary to remove the socks and mere masah is not in order.
(٥٢١) وَعَنِ الْمُخِيُّرَةِ بْنِ شُعْبَةً قَالَ وَضَّأْتُ النَّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي غَزُوَةٍ تَبُوْكَ فَمَسَحَ أَعْلَى الْخُفِّ
وَأَسْفَلَهُ- (رَوَاهُ أَبُوْدَاؤدَ وَالتِّزْ مِذِىُّ وَ ابْنُ مَاجَةَ وَقَالَ التِّزْمِذِىُّ هُذَا الْحَدِيْثُ مَعْلُوْلْ وَسَأَلْتُ أَبَازُرُعَةَ
وَمُحَمَّدَّ يَعْنِى الْبُخَارِنَّ عَنْ هُذَا الْحَدِيْثِ فَقَالَ لَّيْسَ بِصَحِيْحٍ وَكَذَا ضَغَفَهُ أَبُوُدَاؤد)
. 521. Sayyiduna Al-Mughirah ibn Shu'bah de atl (se) narrated that he helped the
Prophet du,4leadl Jo through ablution during the Battle of Tabuk. He wiped the top
1 The original does not have the sixth.
2 Daraqutni # 1 chapter wiping over socks, Ibn majah # 556.
3 Timidhi # 96 Masa'i # 127, Ibn Majah # 478m Musnad Ahmad 4-239.

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and bottom of his socks.1
(Tirmidhi said that it is a weak hadith, mu'lul).
COMMENTARY: Imam Maalik dar, and Imam Shafi'i atlar, held that it is wajib (expedient)
to make masah on the top of the socks and sunnah (Practice of Holy Prophet) to make it on the
bottom. Imam Abu Hanifah atlar, and Imam Ahmad held that masah is done only on the
top of the socks, They point out that this hadith is weak. Many ahadith say that masah is
done only on the top of the socks.
The scholars of hadith say that a hadith ma'lul is one with such reasons that make it
necessary not to abide by it.
There are two reasons why it is weak:
(1) . It is not established that the chain of narrators is traced up to Mughirah du ath so). It
is traced only up to his freed slave and scribe, Bulad. And,
.
(2)
Thawar ibn Zayd has narrated it from Raja ibn Haywah al47> though his hearing
from Raja atlar, cannot be proved.
Moreover, the hadith # 518 of Mughirah atlar, simply mentions masah and says noting of the
top or bottom of the socks, Also, another, hadith of Mughirah de atl se> will follow. It says
explicitly that the Prophet Au,4.leat & made masah on top of the socks.
Therefore, this hadith, under discussion is confusing and it is the reason why it must not be
put in action and is ma'lul.
(٥٢٢) وَعَنْهُ أَنَّهُ قَالَ رَأَيْتُ النَِّيَّ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ يَمْسَحُ عَلَى الْحُفَّيْنِ عَلَى ظَاهِرٍ هِمَا-(رواه الترمذى وابوداود)
522. He also narrated that he saw the Prophet w, 4,latido wipe over the top of his
socks (or the visible portion).2 .
COMMENTARY: The method of wiping the socks is to place the fingers of the right hand on
the top of the right foot and of the left hand on the top of the left foot. Then they should be
pulled up to above the ankles. The fingers should be kept wide open, not joined to each other.
If anyone makes it thrice with fresh water each time and wipes a new place each time, it will
be proper otherwise not. The books of fiqh have many other methods which may be seen.
(٥٢٣) وعَنْهُ قَالَ تَوَضَّأَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَسَحَّ عَلَى الْجُوْرَ بَيْنِ وَالنَّعْلَيْنِ- (رواه احمد والترمذى وابوداود ابن ماجة)
523. He also narrated that the Prophet , 4.le ld made ablution and wiped over
his socks and sandals.3
COMMENTARY: The jurab (sock) is an envelope of the foot. There are many kinds of it.
We write here some of its commands and rules.
According to the Hanafis, wiping over the socks is correct when they are bound with
leather on top and bottom, or only in the bottom which is muna'al (Ja) and they should be
hard, thick and firm ( mathkhanayn) with which a person may walk on farsakh.4
It must not be tied or fastened, resting on the shin or calf. Its inside should be invisible
1 Abu Dawud # 165, Jhn Majah # 550, Tirmidhi # 97, Tirmidhi said that he asked Abu Zur'ah and
Bukhari and they said that it is not sound.
2 Tirmidhi # 98, Abu Dawud # 161.
3 Musnad ahmad 4-252, Tirmidhi # 99, Abu Dawud # 159, Ibn Majah # 559.
4 a league or three and three quarters of a mile (3.75).