Indexed OCR Text

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and it should be waterproof and impermeable. Moreover, the socks should be
mathkhanayn or thaknayn too if they are mun'al, for masah on muna'al socks is not
allowed if they are not also thaknayn.
In the view of Imam Shafi'jadlar, masah on socks is not proper even if they are muna'al.
Hence this hadith is the Hanafi's evidence against them. The Prophet , , atl do made
masah as did (his sahabah) رضى الله عنه Sayyiduna Ali رضى الله عنه . Ibn Mas'ud رضى الله عنه, Anas ibn
.رضى الله عنه Umar ibn Khattab , رضى الله عنه Maalik
The hadith concludes with the words; 'wiped over his socks and sandals.' There can be two
possibilities of na'layn or sandals. (i) They were shoes. So he made masah on the socks with
the shoes. The Arabs at that time wore shoes that were like slippers leaving the upper foot.1
visible. So there was no difficulty in making masah of the socks. (ii) Or, it means that he
wiped over the socks that had heater underneath them.2
ABOUT MASAH OVER REGULAR SOCKS
In Arabic, "khuf" refers to shoes that cover the entire foot including the ankle. Since khuf is
translated s "leather socks" these days, people confuse them with today's regular socks
and, therefore, consider it permissible to make masah over them as well. It is very clear
from studying the ahadith that khuf were not socks, but rather shoes.
In Bukhari, there is a hadith which talks about a man who brought water out of a well
for a thirsty dog in his khuf. The words of the hadith are: "So he filled his khuf with
water." It is impossible to use today's regular socks, which are usually made of cotton
or nylon, to carry or hold water.
It is also clear from the ahadith that they used to go out and walk with these khuf
without wearing shoes over them. They used to travel wearing these khuf. Today , the
use of socks is completely different. We wear shoes over our ordinary socks and to
consider these socks the same as khuf is incorrect. This misunderstanding arises from
not understanding the proper meaning and use of khufs. It is impermissible to person
over the socks we normally wear today.
SECTION III
الفَضلُ الثَّالِثُ
(٥٢٤) عَنِ الْمُخِيُّرَةِ قَالَ مَسَعَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ عَلَى الْخُفَّيْنِ فَقُلْتُ يَا رَسُولَ اللَّهِ نَسِيْتَ قَالَ
بَلُ أَنْتَ نَسِيْتَ بِهَذَا آمَرِنِى رَتٍ عَزَّ وَجَلَّ- (رواه احمد و ابوداؤد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna al Mughairah .524
wy wiped over the socks. So he pointed out, "O Messenger of Allah, you have
forgotten (to remove socks and wash feet)." He said, 'Rather, you have forgotten
(that you attribute forgetfulness tome). This, my Lord, Mighty and Glorious, has
commanded me to do."3
(٥٢٥) وَعَنْ عَلِيٍّ أَنَّهُ قَالَ لَوْ كَانَ الدِّيْنُّ بِالرَّأْيِ لَكَانَ أَسْفَلُ الْحُفِّ أَوْلِى بِالْمَسْجِ مِنْ أَعْلَاهُ وَقَدْ رَأَيْتُ
1 which had the sock on it.
2 Aside from the text, the translator reproduces from the book al Purification by sh. M Ibrahim
Memon Madani (Dar ul Isha' at Karachi) the following portion from p 259.
3 Abu Dawud # 156, Musnad Ahmad 4-253.

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رَسُوْلَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَّمْسَمُ عَلَى ظَاهِرٍ خُفَّيْهِ- (رَوَاهُ أَبُوْدَاوُدَ وَ الدَّارِيِّ مَعْنَاهُ)
525. Sayyiduna Ali ase abl so) asserted, "Had religion been dictated by opinion, then
surely it was more reasonable to wipe over the bottom of the socks than the uppers.
Indeed, I did observe Allah's Messenger lu,4, leabl to wipe over the top of his socks."1
COMMENTARY: Sayyiduna Ali de atl so> meant that since impurity and filth would soil the
underneath of the socks, reason demands that they should be wiped not the upper portion.
But Shari'ah calls for wiping of the uppers reason has no say in this matter. Reasoning is
always subservient to Shari'ah. It is helpless in understanding Divine wisdom and its
implications. Hence, an intelligent person must submit himself to Shari'ah, not to reasoning.
It is the disbelievers, the philosophers and the pursuers of whims who rely on their
intelligence and so are misled and awry.
While concluding this chapter, we present some rulings concerning masah.
(1)
If a sock is torn exposing so much of the foot as equals three toes, then it is not proper
to make masah on that. The same applies if a sock is torn at many places and if all the torn
portions were together they would equal what three toes cover. However if both socks are torn
at different places such that if the torn. Portions were put together, then they would equal the
area of three toes, then that does not matter and the masah on them would be correct.
(2)
Whatever nullifies ablution, nullifies masah too.
(3)
If socks are removed after ablution is nullified then masah will become invalid, too.
(4)
Masah is nullified after its appointed period ends, provided there is no fear of less
of foot due to severe cold. In such cases, masah will not be invalidated till the fear persists.
(5)
If masah, is nullified because of removing socks, or expiry of the appointed period
but ablution is intact, then it is not necessary to make a fresh ablution but it is enough to
wash the feet and put on the socks again.
(6)
If more than half of a foot is exposed out of the sock, masah is nullified.
(7)
If a resident makes masah but undertakes a journey before expiry of one day and one
night, then he may go on making masah for the appointed period of the traveller, three days
and three nights. And, if a traveller who has made masah becomes a resident then he must
remove socks at the expiry of one day and one night, because his appointed period ends.
(8)
If a handicapped person makes ablution say at the time of zuhr and puts on the
socks and his ablution becomes void for some reason other than his handicap then he is
allowed to make masah on the socks till the expiry of the appointed time. When the
appointed time ends, his masah will be nullified.
CHAPTER - X
TAYAMMUM (DRY ABLUTION)
بَابُ التََّمُم
Tayammum (dry ablution)2 is substitute for ablution and bath. The word tayammum (dry
ablution) means 'to intend,' 'to aim,' 'go toward.' In Shari'ah it means to seek or go to 'clean
earth,' or to seek an alternative to it, like stone, lime etc. and, with the objective of purity to
1 Abu Dawud # 162, Darimi (of similar content) # 715.
2 Tayammum was prescribed in 5 AH. The Quran says (Arabic) {and (if) you find no water, then seek
clean earth and wipe your faces and hands with it.} (5:6).

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rub it on the hands and face.
The ulama (Scholars) disagree on this issue on the number of strikes; two or one? The
Imams Abu Hanifah, Abu Yusuf, Maalik and Ahmad say that tayammum (dry ablution)
comprises of two strikes. The palms should be struck on pure (sand or) earth, or its
substitute pure lime, stone, etc. twice, once for a face and the second time for the fore
arms up to the elbow.
The chosen contention of Imam Shafi'i Atlar, and of some of Hanbalis is the same as this.
However, the well-known contention of Imam Ahmad ibn Hanbal and the ancient opinion
of Imam Shafi'i lar> is that there is only one strike of tayammum (dry ablution). The palms
should be struck on pure earth and the face and both fore arms up to the elbows should be
wiped with them. The same method is ascribed to Imam Awza'I att ar), Ata att ar, and
Makhul Atlar>. Both methods are known from the ahadith which will be narrated insha Allah
in the following lines, with necessary explanation.
Let us now mention some commands and occasions when tayammum (dry ablution) is
allowed. It is permitted in these situations:1
(1)
One does not possess water enough to make ablution and bath, but will have to
travel one mile or more for it.
(2)
There is water but it belongs to someone else or is snatched from another person.
(3)
The price of water is extra ordinarily high.
(4)
Water is unavailable at any price irrespective of whether it is available on loan and
whether on borrowing it one is capable (to repay) or not. But, if he possesses the resources
and can get loan for an agreed specified time then he must take the loan.
(5)
When there is fear of illness if water is used, or of an existing malady becoming
serious, or of delay in recovery from an illness.
(6)
If it is very cold and use of water may deform a limb or cause an illness and warm
water is unavailable.
(7)
If water is at any place where beasts abound or enemies, creditors, robbers, etc may
hurt one. Or water is available with a hooligan or an indecent man and a woman fears
molestation at their hands.
(8)
If water is used for ablution or bath then there will be no water or insufficient
water for cooking or drinking for oneself or others, or for the animals unless used water
may suffice the animals.
(9)
There is a well but nothing with which water may be drawn out, not even some
cloth that might be soaked and water squeezed out of it to make ablution or have a bath. Or
water is in a container but there is nothing to bring it out if it nor can the container be
tipped to one side to pour out water. Or, the hands may be impure and there is no one else
to get the water out for him, or wash his hands.
(10)
If one makes ablution or has a bath, by the time he finishes, he may miss such a
salah that is never redeemed, like the salah of eed or of a funeral.
(11) Forgetting that one possesses water. A person thinks that he has no water though
he has it but has forgotten. 2
1 More command are given at he end of this chapter.
2 Six more commands follow at the end of this chapter.

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THE MASNUN AND MUSTAHAB (DESIRABLE) METHOD OF MAKING
TAYAMMUM (DRY ABLUTION)
One must recite the basmalah and form an intention to make tayammum (dry ablution).
Then strike the palms on pure earth or whose impurity was washed off. The palms
should be spread wide before striking and rubbed on the earth. Then they should be
raised and dusted down. Then he should wipe his entire face with his hands, leaving
no space at all where his palms have not touched. Again, he must strike the earth with
his palms, rub them, dust them off. The three fingers of his left counting from the little
finger he must put at the back of knuckles of the fingers of the right hands and slide
them up to the elbow in such a way that the palm of the left hand also slides and the
elbows are also wiped. Then the two remaining finger and thumb and the palm he
must put on the other side of the forearm and slide them down to the fingers. Then he
must make the masah of the left hand in the same way.
This is the method of tayammum (dry ablution) for both ablution and bath and only
tayammum (dry ablution) is enough for both, if an intention is formed for them both.
Here are some of the laws 1and ruling of tayammum (dry ablution):
(1)
It is fard (obligatory) to form an intention when making tayammum (dry ablution) to
gain purity from the hadith (that had nullified ablution or bath) or to do something like
offering the funeral salah or reciting the Qur'an. However, salah will be valid only when the
intention is made to cleanse oneself from an impurity, or an intention is formed for such a
desired worship that cannot be valid without purity.
(2)
It is fard (obligatory) to remove from the limbs that will be wiped such things as
might prevent sand or earth from contact with the skin, like oil, greasy substance, etc.
(3)
It is wajib (expedient) to remove a tight fitting ring, bracelets, bangles etc. from one's person.
(4)
If somehow presence of water in the vicinity is presumed then it is wajib (expedient)
to search for it oneself, or send someone else to search, up to one hundred steps.
(5)
It is wajib (expedient) to request one how had it for water if there is hope of
getting it from him.
(6)
It is sunnah (Practice of Holy Prophet) to make tayammum (dry ablution) in the same
sequence in which the Prophet ,ale aile had done it, beginning with the face, followed
. by the forearms.
(7)
It is sunnah (Practice of Holy Prophet) to interlace fingers through the beard while
wiping the face.
(8)
If anyone has hope of finding water then it is mustahab (desirable) for him to try for
it till the final hour of the salah. For example, there is a wall and he has high hopes of
acquiring rope and bucket before the hour of the salah expires, or he is in a moving train
and knows that before the hour expires, the train will stop at a station (he must try to get
water in both cases).
(9)
Tayammum (dry ablution) is wajib (expedient) if the hour of the salah approaches its
expiry but it is not wajib (expedient) at the inception of the hour.
1 Reproduced from the book of Abdush Shakur Lakhnawi.

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(10)
If there is ample time for one to make tayammum (dry ablution) and offer the salah
then it is wajib (expedient) to make tayammum (dry ablution) but if there is not enough time to
offer the salah then it is not wajib (expedient) to make tayammum (dry ablution).
(11)
Whenever ablution is fard (obligatory), to do something its substitute tayammum (dry
ablution) will also be fard (obligatory) for that (when water is unavailable). Whenever
ablution is wajib (expedient) to perform something, its substitute tayammum (dry ablution)
will also be wajib (expedient) (when water is not had). And is ablution is sunnah (Practice of
Holy Prophet) or mustahab (desirable) for an act, its substitute tayammum (dry ablution) will
also be a sunnah (Practice of Holy Prophet) or mustahab (desirable). The same applies when
tayammum (dry ablution) is done is lieu of bath.
(If anyone is sexually defiled and has a pressing need to enter the mosque then it is wajib
(expedient) for him to make tayammum (dry ablution) (before entering it).
(13)
As for worships to do which it is not binding to cleanse oneself from a major
defilement1 and from a minor defilement (when ablution is nullified), like offering the
greeting salaam or responding to it, one may make tayammum (dry ablution) for them
without any reason. Similarly, tayammum (dry ablution) may be made without necessity, for
such worships for which purity is not binding against minor defilement, like reciting the
Quran, calling the adhan etc, this tayammum (dry ablution) being a substitute for ablution.
(14)
If anyone has water of which he has doubts, like being a donkey's leftover, and, if
it is necessary, he must first make ablution or take bath, as the case may be, and then make
tayammum (dry ablution).
(15)
If the reason for which tayammum (dry ablution) had to made was because of other
peoples fear then, when that cause if removed, all the salah that had been offered after
making tayammum (dry ablution) must be redeemed. For example, he was imprisoned and
denied water or someone may have prevented him from making ablution.
(16)
If a few men make ablution at one place from one lump of clay, then it is allowed.
(17)
If anyone cannot find water and sand or cannot use them because of an illness,
then he must offer the salah without purity but redeem it later after purifying himself. This
can happen to a man in the train or in a prison when he faces such a situation and the time
of salah goes out of hand. The salah must then be redeemed.
SECTION I
الْفَضِلُ الْآوَلْ
(٥٢٦) عَنْ حُذَّيْفَةً قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فُضِّلْنَا عَلَى النَّاسِ بِقَلَاتٍ جُعِلَتْ صُفُوْفُتَا كَصُفُوْفٍ
المَلائِكَةِ وَجُعِلَتْ لَنَا الْأَرْضُ كُلُّهَا مَسْجِدًا وَجُعِلَتْ تُرْبَتُهَا لَنَّا ظَهُوْرًا إِذَا لَمْ نَجِدِ الْمَاءَ - (رواه مسلم)
526. Sayyiduna Hudhayfah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"We are made more excellent than other people in three ways; our rows are regarded
like the rows of the angels, the entire earth is made as a mosque for us, and its sand is
made for us a means of purifying ourselves when water is unavailable."2
1 making both obligatory.
2 Muslim # 522, Musnad Ahmad 5-383.

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COMMENTARY: As it is, the Prophet's alugade ail to ummah is superior to all the past
peoples. Here, the Prophet w, ale al do names three particular distinctions of this ummah
for which they excel over the previous ones.
The rows of this ummah whether in salah or in jihad are compared to the rows of the angels
who arrange themselves before Allah and thereby attain nearness to Him. This ummah, too,
attain nearness to Him through jihad or salah when they close ranks. This is why they are
superior to the past ummahis who did not form rows or offer congregational salah but they
offered it in an unarranged manner. Though their rows and congregation this ummah earns
honour and distinction, the more they observe it, the more their distinction.
Relative to the past ummahs, Allah favoured this ummah by making the whole earth a place of
prostration. A person may bow down before Allah on any piece of pure land and offer the
salah. His salah will be accepted. The previous people could offer their prayer in their houses of
worship only like churches and synagogues, and were not allowed to offer it elsewhere.
The third thing is that tayammum (dry ablution) is made permissible for this ummah. Thereby
Allah has favoured them over the other people considerably. They can make tayammum
(dry ablution) in the absence of water or inability to use it or it being inaccessible.
This hadith seems to say that tayammum (dry ablution) is done only with earth (or sand) as
Imam Shafi'i tlar, and others hold. However, Imam Abu Hanifah atlar,, Imam Maalik atlar,
and Imam Muhammad alar, hold that tayammum (dry ablution) is proper with every thing
that is from the earth. Their attribute is that they do not melt on burning in fire, nor turn
soft, nor become ashes, such as sand, stone and lime and the like, They rely on the
Prophet's صلى الله عليه وسلم saying as narrated by Sayyiduna Jabir رضى الله عنه and transmitted in
salah Bukhari: (جُعِلَتْ لِيَ الأَرْضَ مَسْجِدًا وَطَهُوْرًا) (The earth has been made for me a mosque and a
means of purifying.1
In this saying, the words (,y), the earth) embrace everything that belongs to its soil,
meaning, is of its kind.'
(٥٢٧) وَعَنْ عِمْرَانَ قَالَ كُنَّا فِى سَفَرٍ مََ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَصَلَى بِالنَّاسِ فَلَمَّا انْفَتَلَ مِنْ صَلّائِهِ
إِذَا هُوَ بِرَجُلٍ مُعْتَزِلٍ لَمْ يُصَلِّ مَعَ الْقَوْمِ فَقَالَ مَا مَنَعَكَ يَا قُلَاُ أَنْ تُصَلِّى مَعَ الْقَوْمِ قَالَ آَصَا بَتُنِىٌ
جَنَابَةٌ وَلَا مَاءَ قَالَ عَلَيْكَ بِالصَّعِيْدِ فَإِنَّهُ يَكُفِيُكَ - (متفق عليه)
527. Sayyiduna Imran dusable, narrated that they were a journey with the Prophet
Alugale abl do turning which he led them in the salah. When he finished his salah, he
beheld a man distanced (from them) who had not joined the congregation. So, he
asked, "O you, what had, prevented you from offering the salah with the people?"
He pleaded, "I became sexually defiled and found no water." He said, "You ought
to have used earth. That should suffice you."2
(٥٢٨) وَعَنْ عَمَّارٍ قَالَ جَاءَ رَجُلْ إِلى عُمَرَ بُنِ الْخُطَّابِ فَقَالَ إِّ اجْنَبْتُ فَلَمُ أَصِبِ الْمَاءَ فَقَالَ عَمَّارْ
1 Bukhari # 335, Muslim # 3-521, Nasa'i # 432, Musnad Ahmad 1-259 or 5-161, 162.
2 Bukhari # 344 (part of lengthy hadith), Muslim # 312-682(of like meaning). Musnad Ahmed 4-434,
Darimi # 743.

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لِعُمَرَ أَمَا تَذْكُرُ أَنَّا كُنَّا فِئْ سَفَرٍ أَنَاوَ أَنْتَ فَأَمَّا أَنْتَ فَلَمْ تُصَلٍّ وَأَمَّا أَنَا فَتَمَنَّكُتُ فَصَلَّيْتُ فَذَكَّرُتُ ذُلِكَ
لِلنَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِنَّمَا كَانَ يَكُفِيْكَ هُكَذًا فَضَرَبَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ بِكَفَّيْهِ
اُلَأَرْضَ وَنَفَخَّ فِيْهِمَا تُؤَّ مَسَعَّ بِهِمَا وَجْهَهُ وَكَفَّيْهِ رَوَاهُ الْبُخَارِىُّ وَلِمُسْلِيٍ نَخْوَهُ وَفِيْهِ قَالَ إِأَّمَا يَكُفِيْكَ
اْ تَضْرِبَ بِيَدَيْكَ اُلْأَرْضَ تُؤَّ تَنْفُخَ ثُؤَّ تَمْسَحَ بِهِمَا وَجُهَكَ وَكَفَّئُكَ.
528. Sayyiduna Ammar Aucall so, narrated that a man came to (Sayyiduna) Umar ibn
al-Khatab atlar> and submitted, "I became sexually defiled but could not find any
water." So Ammar رضى الله عنه reminded Umar رضى الله عنه that they were on a journey
and while Umar du all so> did not offer the salah, he rolled himself on the ground
and then offered the salah. Later, he mentioned that to the Prophet alugadoal to who
informed him that it was enough for him he had done as he demonstrated .. Then,
the Prophet alugacall to struck this palms on the earth, dusted them off and wiped
with them his face and his palms1
(Muslim has a similar version with:) "It would suffice you if you strike with your
hands the earth, then blow, then wipe your face and palms of your hand with them."2
COMMENTARY: This hadith does not mention Sayyiduna Umar's dall Go, reply (to the
man). Some versions of the hadith have his answer. He said, "Do not offer the salah." Till
water was not found, he instructed the man, not to offer the salah. So, his contention was
that a sexually defiled person was not permitted to make tayammum (dry ablution).
Perhaps, Umar de atl (so) observed silence because he did not remember that a sexually
defiled person could make tayammum (dry ablution). So, Ammar 4 4tl (so) reminded him of
their past experience when Umar ateall so, had not offered the salah because he was defiled.
Perhaps, he may have hoped that he would find water before the hour of the salah expired,
and he would have a bath and offer the salah. Perhaps, he thought that tayammum (dry
ablution) was a substitute only of ablution, not of bath. He did not know the issue
thoroughly. He may not have had an opportunity to ask the Prophet A,d, atl . about it.
Sayyiduna Ammar & all (so) said of himself that he rolled himself on the earth before
·offering the salah. He too, did not remember the facts correctly. He presumed that like bath,
tayammum (dry ablution) was made on the entire body.
The Prophet ,4 latlo, however, demonstrated to Ammar ducati so, the method of making
tayammum (dry ablution). He struck the earth with the palms of his hands and blew off the
dust from them before wiping his face with them. He blew off the dust lest the dust right
stick on his face and spoil its features. That would have amounted to mutilation which is
prohibited. Mutilation is to alter the natural built of one's body, or spoil Allah's creation.
Anyone who applies any substance on his face to alter his features is badly misled.
This hadith is evidence that it is enough to strike the earth just once as other scholars say but
the Imams Abu Hanifah atlar, Maalik war, and Shafi'i atlar> say that there are two strikes.
1 The text means 'his face and fore arms incli. Elbow, see commentary last paragraph.
2 Bukhari # 338, Abu Dawud # 322, Nasa'i # 312, Ibn Majah # 569.

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So, Imam Shaykh Muhayuddin رحمه اثه explains it thus; The Prophet's صلى الله عليه وسلم aim was
merely to tell Ammar acall so, that the palms should strike the earth and how tayammum
(dry ablution) should be done for sexual defilement. There was no need to roll over on the
earth. He did not intend to describe the entire procedure, so Ammar de atl (+) mentioned
only one strike to teach. This is why the other ahadith narrated by Ammar dic all go, himself
about tayammum (dry ablution) say very clearly that the palms must strike the earth twice.
There is another point. The hadith says () but it refers to (Jels) meaning forearms up to the
elbows not palms. This means that the Prophet alugadail to wiped his forearms up to the elbows.
(٥٢٩) وَعَنْ أَبِ الْجُهَيْمِ بْنِ الْحَارِثِ بُنِ الصِّمَّةِ قَالَ مَرَرْتُ عَلَى الَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ يَبُوْلُ
فَسَلَّمْتُ عَلَيْهِ فَلَمْ يَرُدَّ عَلَىَّ حَتَّى قَامَ إِلَى جِدَارٍ فَحَثَّهُ بِعَصَا كَانَتُ مَعَهُ ثُمَّ وَضَغَ يَدَيْهِ عَلَى الْجِدَارِ فَمَسَّ وُجُهَد
وَذِرًا عَيْهِ ثُوَّ رَوَّ عَلَىَّ وَلَمْ أَجِدُ هُذِهِ الرِّوَايَةَ فِ الصَّحِيُحَيْنِ وَلَّا فِي كِتَابِ الْحُمَيْدِيِّ وَلَكِنْ ذَكَّرَهُ فِعْ شَرُحِ السُّنَّةِ
وَقَالَ هُذَا حَدِيُثْ حَسَنْ۔
529. Sayyiduna Abu al-Juhaym ibn al-Harith ibn as-Sunnah (Practice of Holy
Prophet) رضى الله عنه narrated that he passed by the Prophet صلى اللهعليه وسلم when he was
urinating and he offered the salaam, but the Prophet w, ale atl do gave no reply.
Then he got up to a wall, scraped it with a staff that he had with him. Then, he put
both his hands on the wall and wiped his face and forearms. Then, he responded to
him (his salaam).1
I did not find this hadith in the two sahih books, nor in the kitab ul Humaydi, but
Baghawi had mentioned it in Sharh us Sunnah (Practice of Holy Prophet) and said
that the hadith is hasan.
(it ought not to have found a place in Section I).
COMMENTARY: The Prophet , 4 tl . scraped the wall with his stick that dust may
rise from it because it is better to make tayammum (dry ablution) on that. Also, it earns more
reward. This hadith is evidence that it is mustahab (desirable) to be in a pure state to engage
in Allah's remembrance. It is also mustahab (desirable) to be pure and clean all the time.
SECTION II
الفضلُ الثَّانِى
(٥٣٠) عَنْ أَبٍ ذَرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ الصَّعِيْدَ الطَّيِّبَ وَضُوْءُ الْمُسْلِمِ وَإِ لَّمْ
يَجِدِ الْمَاءَ عَشَرَ سِنِيْنَ فَإِذَا وَجَدَ المَاءَ فَلْيَمَنَّهُ بَشَرَهُ فَإِنَّ ذَلِكَ خَيْرٌ - (دَوَاءُ أَحْمَدُ وَالتِّمِذِىُّ وَأَبُوْدَ اوَدَ وَرَوَى النََّائِىُّ
تَخٌوَهُ إِلَى قَوْلِهِ عَشْرَ سِنِئْنَ)
530. Sayyiduna Abu Dharr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Pure earth is a means of ablution for a Muslim even if he does not find water for ten
years. Then, when he finds water, let him touch it to his body, for it is better for him."2
COMMENTARY: The 'ten years' is not a limit but an expression to show 'many years.'
1 Not found in these words in Bukhari or Muslim, but in the words of the hadith # 535, following
(Bukhari # 337, Muslm # 114-369) Shafi'i has transmited in hese words in his Musnad p 12.
2 Musnad Ahmad 5-155, Tirmidhi # 124, Abu Dawud # 332 (lengthy), Nasa'i # 322 (till 'ten year').

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When he find water, he must use it for bath and ablution if it is in excess of his needs for
drinking and if he is able to use it. In this case it will be wajib (expedient) to have a bath or
make ablution, as the case may be and tayammum (dry ablution) will not be allowed.
The hadith is evidence that tayammum (dry ablution) is not negated when the hour of the
salah expires. Rather, the same commands 1 as are for ablution apply to it. Just as an
ablution is valid as long as it is not nullified, so too the tayammum (dry ablution) made in
lieu of it is valid for salah till it is nullified. This is the contention of Imam Abu Hanifah 47)
all too, but Imam Shafi' atlar> says, that tayammum (dry ablution) is like the ablution of the
handicapped in whose case when the hour of salah is over, his ablution becomes invalid, so
too tayammum (dry ablution) is nullified when the times of the salah expires.
(٥٣١) وَعَنُ جَابِرٍ قَالَ خَرَجُنَا فِيْ سَفَرٍ فَأَصَابَ رَجُلًا مِنَّا حَجَرْ فَشَجَّهُ فِيْ رَأْسِهِ فَاحْتَلَمَ فَسَأَّلَ أَصْحَابَهُ هَلْ
تَجِدُونَ لِ رُخْصَةً فِي النَّيَُّّمِ قَالُوا مَا نَجِدُ لَكَ رُخْصَةً وَأَنْتَ تَقْدِرُ عَلَى المَاءِ فَانْتَسَلَ فَمَاتَ فَلَمَّا قَدِ هُنَا
عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أُخِرَ بِذلِكَ قَالَ قَتَلُوْهُ قَتَلَّهُمُ اللَّهُ اَلَّ سَأَلُوْا إِذَا لَمْ يَعْلَمُوا فَإِنَّمَا شِفَاءُ التَيّ
السُّؤَّالُ إِنَّمَا كَانَ يَكْفِيْهِ آَنْ يَتَيَقَّوَ وَ يُعَضِبَ عَلَى جُرُحِهِ خِرُقَةً ثُمَّ يَمْسَحَ عَلَيْهَا وَيَغْسِلَ سَائِرَ جَسَدِه-
(رَوَاءُ أَبُوْدَاؤدَ)
531. Sayyiduna Jabir Que ad so, narrated that when they were on a journey, one of
their men was struck by a stone on his head and was wounded. Then, he
experienced a nocturnal dream. So he asked his colleagues, "Do you suppose I have
permission to make tayammum (dry ablution)?" They said, 'No because you have
access to water." So, he had a bath but he died. When they came to the Prophet to
Alwyale, he was informed of that and he said, "They have killed him. May Allah kill
them! Why did they not ask what they did not know? For, the only remedy of
ignorance is to ask. What was enough for him was to make tayammum (dry
ablution) tie a bandage over his wound and wipe over it and pour water over the
rest of his body (and bathe it)."2
(٥٣٢) وَرَوَاهُ ابْنُ مَاجَةً عَنْ عَطَاءِ بُنِ آَيْ رَبَاجِ عَنِ ابْنِ عَبَّاس
532. The version of Ibn Majah is narrated by (Sayyiduna) Ata ibn Rabah die 4tl (se)
3.رضى الله عنه from (Sayyiduna) Ibn Abbas
COMMENTARY: Sometimes lack of knowledge can be very dangerous. In this case, it cost
a life. Tayammum (dry ablution) was allowed to this man because water was harmful to him.
This hadith asserts that tayammum (dry ablution) should be done at such times and the rest of
the body should be washed. This is to what Imam Shafi'i atlar> subscribes, but Imam Abu
Hanifah alar> says that one of the two things is enough. The hanafis say that the hadith is
weak and also contrary to judgements. In short, it is enough for such a person to make
1 The Tayammum or placing ablution is negating. The tayammum replacing bath is negated as bath is
negated.
2 Abu Dawud # 336, Daraqutni # 3 in the chapter permission of tayummum to the wounded.
3 Ibn Majah # 572, Zawaid says the isnad is weak. Also, Bukhari # 337.

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tayammum (dry ablution) and it is a unanimous verdict.
If anyone has a wound on his body or an inflammation (or boil abscess), then Imam Shafi'i
alar> says that if removing the bandage might cost him his life, he must wipe over the
bandage and make tayammum (dry ablution). But, Imam Abu Hanifah Aus cul (so) and Imam
Maalik atlas, say that if more of his body is sound and less of it covered with wound, then
the sound portion will be washed and the wounded area will be wiped over, If a larger
portin is covered by the wound then he will make tayammum (dry ablution) and washing
will be waived. Imam ahmad ibn Hanbal atl 47> says that the sound portion should be
washed and for the area covered with wound, tayammum (dry ablution) will be made.
(٥٣٣) وَعَنْ أَلٍ سَعِيدٍ الْخُدْرِيِّ قَالَ خَرَجَ رَجُلَانٍ فِيْ سَفَرٍ فَحَضَرَتِ الصَّلاَةُ وَلَّيْسَ مَعَهُمَا مَاءُ
فَتَيَّقَّمَا صَعِيدًا طَيِّبًّا فَصَلَّيَّا ثُمَّ وَجَدَا الْمَاءَ فِي الْوَقْتِ فَأَعَادَ أَحَدُ هُمَا القَّلوةَ بِوُضُوْءٍ وَلَمْ يُحِدِ الْأُخَرُ
◌ُؤَّ أَتَيَا رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَذَكَّرَ اذَلِكَ فَقَالَ لِلَّذِى لَمْ يُعِدْ أَصَبْتَ السُّنَّةَّ وَأَجْزَ أَثُّكَ
صَلَائُكَ وَقَالَ لِلَّذِىُ تَوَشَّأَ وَاَعَادَ لَكَ الْأَجْرُ مَرَّتَيْنٍ - (رَوَاهُ أَبُوْدَاوُدَ وَ الدَّارِبِىُّ وَ رَوَى النَّسَائِىُّ
نَحْوَهُ وَقَدْ رَوَى هُوَ وَأَبُوْدَاؤدَ آَيْضًا)
533. Sayyiduna Abu Sa'eed al Khudri due abl so) narrated that two men set out on a
journey. When the time of the salah was on them and they had no water, they
performed tayammum (dry ablution) with pure earth and offered the salah. Then,
they found water shortly thereafter, so one of them made ablution and repeated the
salah but the other did not repeat it. Then, they came to Allah's Messenger lablo
Au, (later) and mentioned that (to him). He said to the one who had not repeated
(the salah), "You followed the sunnah (Practice of Holy Prophet). Your salah is
enough for you." And, he said to the one who had made ablution and repeated (the
salah). "For you, the reward is twice over."1
(٥٣٤) عَنْ عَطَاءِ بْنِ يَسَارٍ مُرُسَلًا
534. Sayyiduna Ata ibn Yasar disable, narrated it is a mursal form.2
COMMENTARY: The ulama (Scholars) say unanimously that if anyone has offered the
salah after making tayammum (dry ablution) and soon finds water, it is not necessary for him
to repeat the salah. However, if he observes water while offering the salah, the ulama
(Scholars) say that he must not give up his salah but complete it. His salah is correctly
offered. But, according to one opinion of Imam Abu Hanifah lar, and Imam Ahmad alar,
his tayammum (dry ablution) becomes void, he must give up the salah, make ablution and
begin the salah afresh.
SECTION III
أَلْفَضْلُ الثَّالِثُ
(٥٣٥) وَعَنْ أَبِىِ الْجُهَيْمِ بْنِ الْحَارِثِ بْنِ الصِّمَّةِ قَالَ أَقْبُلَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ نَحْوِ بِثْرِ جَمَلٍ فَلَفِيَهُ
رَجُلْ فَسَلَّمَ عَلَيْهِ فَلَمْ يَرُدَّ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَتَّى أَقْبَلَ عَلَى الْجِدَارِ فَمَسَعَّ بِوَجُهِهِ وَيَدَيْهِ ثُمَّ رََّ عليه
1 Abu Dawud # 338, Darami # 744, Nasa'i # 433.
2 Abu Dawud # 339 (Mursal), Nasa'i # 434 (mursal).

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السلام- (متفق عليه)
535. Sayyiduna Abu Al-Juhaym ibn Harith ibn Simmah narrated that while the
Prophet Alleati to was coming from the side of Bi'r Jamal (a well in Madinah), a man
met him and offered him the salaam. However, the prophet , latil Jo did not respond
till he came to a wall, wiped his face and his hand and responded to his salaam.1
(٥٣٦) وَعَنْ عَمَّارٍ بُنِ يَاسِرٍ أَنَّهُ كَانَ يُحَدِّثُ أَنَّهُمُ تَمَتَحُوْا وَهُمْ مَعَ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
بِالقَعِيْدِ لِصَلَاةِ الفَجُرِ فَضَرَ بُوْا بِأَ كُفِّهِمُ الشَّعِيْدَ ثُمَّ مَسَحُوا بِوُجُوْ هِهِمْ مَسْحَةً وَاحِدَةً ثُمَّ عَادُوا
فَضَّرَبُوا بِأَكْفِّهِمُ الشَّعِيْدَ مَرَّةً أُخْرِى فَمَسَحُوا بِأَيْدِيْهِمْ كُلِّهَا إِلَى المَنَّاكِبِ وَالْأُبَاطِ مِنْ بُطُوُنْ
آیدیھم۔ (رواهابوداؤد)
536. Sayyiduna Ammar ibn Yasir Acall so) narrated often that when they were with
Allah's Messenger A, 4l & & (once), they made tayammum (dry ablution) with
(clean) earth for the salah of fajr. They struck the earth with their palms and wiped
their faces once. Again, they struck the earth with their palms and wiped their arms
all over up to the shoulders and the arm-pits from the insides of their hands.2
.
COMMENTARY: The last sentence of the hadith (wimfis ;lise) 'from the insides of their hands'
means that they began to wipe from the inner sides of their arms, not their uppers. The
jurist write that it is mustahab (desirable) to begin wiping from the uppers of the arms. Or,
the more correct meaning is that they began to wipe from their palms.
These sahabah de atl (so) wiped their hands up to the arm-pits and shoulders. Perhaps they
interpreted the word (hand) to mean the hand complete, because the verse does not say
explicitly how much of the hand. So, they wiped the entire hand from the finger tips to the
shoulders and armpits. It was their own deduction. But, the ulama (Scholars) say that if
tayammum (dry ablution) replaces ablution, the fore arms will be wiped up to the elbows.
The Quran makes it clear about ablution that it is fard (obligatory) to wash the forearms up
to the elbows. So; the same applies to tayammum (dry ablution).
Some commands were reproduced at the beginning of this chapter. The chapter ends with
this hadith, so it is proper that six other commands of tayammum (dry ablution) that were not
mentioned there be reproduced here.
As stated earlier, tayammum (dry ablution) is done with those things that are of the some
category as earth. They are sand, dust, lime stone, lime antimony, brick, sulphurate of
arsenic. It is done also with all kinds of jewels apart from pearl and coral.
It is not necessary that there should be dust on these things that possess the same quality as
earth. Tayammum (dry ablution) will be valid even if there is no dust on them. If tayammum
(dry ablution) is done with such things as do not belong to the category of earth then it is
necessary that they should have dust on them otherwise the tayammum (dry ablution) done
on them will be invalid. Example are wood, cloth, gold and silver, etc. If there is dust on
them, Tayammum (dry ablution) will be valid.
1 Bukhari # 337, Muslim # 114-369, Abu Dawud # 329, Nasa'i # 311, Musnad Ahmad 4-169.
2 Abu Dawud # 318, Nasa'i # 314, Musnad Ahmad 4-320.

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For tayammum (dry ablution) to be permissible, there are four conditions.
(1)
Inability to use water in reality or legally.
(2)
That with which tayammum (dry ablution) is done should be pure.
(3)
The limbs of tayammum (dry ablution) should be wiped completely leaving no
spot unwiped.
(4)
Forming an intention. As stated previously salah will be valid with tayammum (dry
ablution) only if an intention is made for purity from defilement or impurity. It is
not necessary to spell out the kind of defilement or sexual impurity. Or, intention
should be formed for such a worship that cannot be valid without purity.
Thus, if a person makes tayammum (dry ablution) to embrace Islam, or if anyone makes
tayammum (dry ablution) to enter a mosque, and thereafter wishes to offer the salah with the
same tayammum (dry ablution), then the salah is not valid with it. There is (only one and the)
same method of tayammum (dry ablution) for a person who is sexually defiled and who has
nullified his ablution, or a woman who is menstruating or has lochia. This has been
described earlier.1
CHAPTER - XI
BATH AS APPROVED BY SUNNAH (PRACTICE
◌َابُ عِيَادَةِالْمَرِيْضِ وَثَوَابِ الْمَرَضِ
OF HOLY PROPHET)
SECTION I
الفضلالآول
(٥٣٧) عَنِ ابْنِ عُمَرَ رَ﴿لَّهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا جَاءَ أَحَدُكُمُ الْجُمْعَةَ فَلْيُغْتَسِلُ-
(متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger- رضى الله عنه Sayyiduna Ibn Umar .537
said, "When one of you come for the salah of Friday, let him have a bath."2
COMMENTARY: The agreed view is that the bath is for the Friday salah which must be offered
with this very purity. However, some people say that it is to give respect to the day of Friday.
Anyway, all the ulama (Scholars) say that it is mustahab (desirable) mu'hadah to have a bath
for the salah of Friday. But, one verdict of Imam Malik atlar, is that it is wajib (expedient) to
have the bath.
(٥٣٨) وَعَنْ أَبِي سَعِيْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَّمَ خُسْلُ يَوْمِ الْجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلَمٍ-
(متفق عليه)
538. Sayyiduna Abu Sa'eed رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم said,
"The bath on Friday is wajib (expedient) on every person who has attained puberty."3
1 Relative chapters may be seen in the English translation of Bahishti zewar of Mawlana Thanawi and
of Tuhfa Khawateen (Gift for woman) both published by Darul Isha' at, Karachi.
2 Bukhari # 877, Muslim # 1-844, Abu Dawud # 340, Timidhi # 492, Nasa'i # 1376, Ibn Majah # 1088,
Darimi # 1536, Muwatta Imam Maalik # 5.1-5, Musnad Ahmad 2-9.
3 Bukhari # 895, Muslim # 5-846, Dawud # 341, Nasa'i # 1377, Ibn Majah # 1089, Muwatta Maalik # 5-
1/4, Darimi # 1537, Musnad Ahmad 3-60.

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COMMENTARY: Here, 'wajib (expedient)' does not imply that one who does not have a bath
on Friday will be a sinner. But, it is not proper to go without a bath. The ulama (Scholars)
say that it is emphasized. The main reason for this is that in those days the mosques were
overcrowded and very small and the Muslims used to wear wool and were hard-working
labourers. When they perspired, the odour was an bearable by the others. So the Prophet
Alugoleail ho used the word wajib (expedient) to emphasize the need to have a bath.
(٥٣٩) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَقْ عَلَى كُلِّ مُسْلِمٍ أَنْ يَّغْتَسِلَ فِى كُلِّ
سَبْعَةِ آَيَّامٍ يَوْمًّا يَغْسِلُ فِيْهِ رَأْسَهُ وَجَسَدَهُ - (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .539
Aw, said, "It is binding on every Muslim to have a bath once a week in which he
should bathe his head and his body."1 .
SECTION II
الْفَضلُ الثَّانِئِ
(٥٤٠) وَعَنْ سَمُرَةَ بْنِ جُنْدُبٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ تَوَضَّأَ يَوْمَ الْجُمُعَةِ فَبِهَا
وَنِعْمَثُ وَمَنِ اغْتَسَلَ فَالْفُسْلُ أَفْضَلُ- (رواه احمد وابوداود والترمذى والنسائى والدارمى)
540. Sayyiduna Sammarah ibn Jundub dall so, narrated that Allah's Messenger Jo
Alwy que ail said, "He who makes ablution on Friday, does good. And he who has a
bath, indeed, bathing is better."2
COMMENTARY: He who makes ablution discharges a fard (obligatory), an excellent doing!
This hadith makes it clear that a bath on Friday is not wajib (expedient), but it is a sunnah
(Practice of Holy Prophet).
(٥٤١) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنُ غَسَلَ مَبِّنًا فَلْيَغْتَسِلُ- (رَوَاءُ ابنُ مَاجَةً
وَزَادَ اَحْمَدُ وَالتِّزْمِذِىُّ وَأَبُوْدَاوُدَ وَمَنْ حَمَلَهُ فَلْيَتَوَشَُّ
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .541
Alwy said, "He who gives bath to a dead body must then have a bath himself."3
Another version adds, "And he who carried it, must make ablution."4
COMMENTARY: One who gives a bath to a corpse must himself bathe because he might
have possibly have got drops from that on him. Most of the ulama (Scholars) say that this
command is of the kind of mustahab (desirable) because another hadith makes it clear, "If you
give bath to a corpse then it is not necessary for you to bathe yourself." Also, he who
intends to give shoulder to the bier must make ablution beforehand so that he may join the
funeral salah directly on putting it down, otherwise while he makes ablution, the funeral
salah might be over. This command too is of the kind mustahab-(desirable). It is not necessary
to make ablution before carrying the funeral bier.
1 Bukhari # 897, Muslim # 9-849, Musnad Ahmad 2-342.
2 Musnad Ahmad 5-16, Abu Dawud # 354, Tirmidhi # 497, Nasa'i # 1380, Darimi # 1540.
3 Ibn Majah # 1463.
4 Musnad Ahmad # 2-454, Tirmidhi # 995, Abu Dawud # 3161.

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(٥٤٢) وَعَنُ عَائِشَةً أَثّ النَِّىَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَخْتَسِلُ مِنْ أَرْبَعْ مِنَ الْجَنَابَةِ وَيَوْمَ الْجُمُعَةِ وَمِنَ
الحِجَامَةِ وَمِنْ خُسُلٍ المَيِّتِ- (رواه ابوداؤد)
542. Sayyiduna Ayshah رضى الله عنها narrated that the Prophet صلى الله عليه وسلم prescribed
bath for four reasons: (i) sexual defilement, (ii) on Friday, (iii) after undergoing
cupping and (iv) after giving bath to the dead body. 1
COMMENTARY: If we go by the literal meaning of (J-) (yaghtasilu) then, it means 'he
had bath for the four reasons.' Since it is not known that he ever gave bath to a corpse, so
this word is rendered, 'he gave the command .... ' Anyway, bath for sexual defilement is fard
(obligatory), the others are mustahab (desirable). The bath after being cupped is to tidy oneself
and wash off stain of blood, if any.
(٥٤٣) وَعَنْ قَيْسِ بْنِ عَاصِرٍ أَنَّهُ أَسْلَمَ قَأَمَرَهُ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يَخْتَسِلَ بِمَاءٍ وَسِدُرٍ-
(رواه الترمذى وابوداود والنسائى)
543. Qays 2 ibn Aasim death so is reported to have been commanded by the Prophet
3.when he had embraced Islam to bath with water and lote-tree leaves صلى اللهعليهوسلم
COMMENTARY: If a disbeliever who is sexually defiled embraces Islam then it is wajib
(expedient) for him to have a purifying bath. In other cases, when anyone embraces Islam, it
is mustahab (desirable) for him to have a bath. However, the correct thing for him is to first
recite the kalimah shahadah and then have a bath. It is also sunnah (Practice of Holy Prophet)
for him to shave his head before he bathes. The Prophet alugadeal to commanded Qays ().
deatl to use lote-tree leaves with water because that has a tremendous cleansing effect.
SECTION III
الفَضل الثَّالِثُ
(٥٤٤) عَنْ عِكْرِمَةً قَالَ إِّ نَاسًا مِنْ آَهْلِ العِرَاقِ جَاءُوْا فَقَالُوا يَا ابْنَ عَبَّاسٍ أَتَّرَى الْمُسْلَ يَوْمَ الجُمُعَةِ
وَاجِبًّا قَالَ لَا وَلَكِنَّهُ أَظْهَرُ وَخَيْرٌ لِّمَنِ اغْتَسَلَ وَمَنْ لَمْ يَخْتَسِلُ فَلَيْسَ عَلَيْهِ بِوَاجِبٍ وَسَأُخْبِرُ كُمْ كَيْفَ بَدْأَ
الْغُسْلُ كَاكَ النَّاسُ مَجْهُوْ دِيْنَ يَلْبَهُوُنَ القُوْفَ وَيَعْمَلُونَ عَلَى ظُهُوْرِ هِمْ وَكَانٌ، مَسْجِدُ هُمْ ضَيِّقًا
مَقَّارِبَ السَّقْفِ إِنَّمَا هُوَ عَرِيِشْ فَخَرَبَ سُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِى يَوْمٍ حَارٍ وَعَرِقَ النَّاسُ فِ ذَلِكَ
القُوْفِ حَتَّى صَارَتُ مِنْهُمُ رِيَامْ أذى بِذَالِكَ بَعْضُهُمْ بَعْفًا فَلَمَّا وَجَدَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ
تِلْكَ الرِّيَاءَ قَالَ يَا أَيُّهَا النَّاسُ إِذَا كَانَ هُذَا الْيَوْمُ فَاغْتَسِلُوا وَلْتُمَسَّ أَحَدُكُمْ أَخْتَلَ مَا يَجِدُ مِنْ دُهْنِهِ
وَطِيْبِهٍ قَالَ ابْنُ عَبَّاسٍ ثُمَّ جَاءَ اللَّهُ بِالْخَيْرٍ وَلَبِسُوْا غَيْرَ الشُّوْفِ وَكُفُوا الْعَمَلَ وَؤُسّةٌ مَسْجِدُ هُمْ وَذَهَبَ بَعْضُ
الَّذِى كَاتَ يُؤذِى بَعْضُهُمْ بَعْفًا مِنَ العَرْقِ۔(رواه ابوداؤد)
544. Sayyiduna Ikrimah &sail se> narrated that some people of Iraq came and asked
1 Abu Dawud # 248, Musnad Ahmad 6-152.
2 His Kunyah was Abu Ali.
3 'Tırnudhi # 605, Abu Dawud # 355, Nasa'i # 188, Musnad Ahmad # 5-61.

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(Sayyiduna) Ibn Abbas we all so) "Do you think that the bath on Friday is wajib
(expedient)?" He said, "No, but it is purer and better for one who bathes and if
anyone does not have a bath then it is not binding on him. I shall inform you how
(the customs of bathing (on Friday) began. The people were hard pressed,
compelled to wear woolen clothing. They worked (carrying burden) on their backs.
Their mosque was small with a low ceiling of twigs of date trees. One hot day.
Allah's Messenger ,4letl do came out while the people perspired in that woolen
garb so that a bad odour came out of them annoying each other, When Allah's
Messenger Aw,4.le atl Jo observed that odour, he said, 'O you people, when this day
comes, have a bath and each of you must rub on himself the best of oil and perfume
he had."" And, Ibn Abbas &is all so, also said, "Afterwards, Allah gave them (a life
of) ease (and goodness) and they wore other than woolen garments' and were
relieved of toil. Their mosques were spacious. There was relief from the discomfort
caused by the perspiration to each other to a great extent."1
COMMENTARY: In early Islam, the Muslims were very poor and endured a very difficult
life. There were just a few wealthy sahabah (companions) due abl so). A vast majority of them
were engaged in manual labour but were sincere in faith. But, soon this state of life gave way
to a life of prosperity and ease as Islam spread beyond the frontiers of Makkah and Madinah
and Muslims armies raised the name of Allah's and His Messenger lu, 4,le abl do in spite of
hardship and anxieties knocking at the doors of the Qaysar and Kisra. They raised aloft the
standard of Islam over most of the world. Muslims were no longer poor and needy. They did
not now endure a life of hardship and labour but lived in wealth and plenty.
This is how Ibn Abbas deadlyso, has drawn a pen picture of life in the beginning of Islam and
of how it changed to a better life. Their perspiring, bad smelling woolen clothes were
replaced with batter, comfortable garments. Allah opened for them means of livelihood
and abundant prosperity.
The hadith concludes (3,dylan) and elaborates which word means here 'most'. Hence, the
sentence says; 'The perspiration of most people that had perspiration of most people that
had caused discomfort to each other was removed because of ease and access to a.
multitude of means to a rich livelihood.'
:
In short, (Sayyiduna) Ibn Abbas due also, spoke of the heavy had odour of perspiration in
the advent of Islam because of which it was wajib (expedient) to have a bath on Friday.
However, when affluence and comfort brought this thing down considerably, the
command making bath obligatory was withdrawn. It is sunnah (to follow practice of Holy
Prophet صلى اللهعليه وسلم) to bath on Friday.
1 Abu Dawud # 353.8.

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CHAPTER - XII
MENSTRUATION
باب الحيض
The dictionary meaning of hayd (+) is 'to discharge.' In the terminology of Shari'ah(divine
law), it is. the blood that comes out of a woman's womb without illness or childbirth,' In
common parlance, it is 'menstruation,' 'menses,' or 'the monthly period.'
The blood from a woman's womb because of an illness is istihadah (Ablaa ) or excessive bleeding.
The blood that continues to flow after childbirth is called nifas (Mai) or postnatal bleeding of lochia.
The period of the menses is between three days and ten days. During this period, discharge
of blood of whatever colour, except pure white, will be said to be menstruation. The colour
could be red, black, green, pale yellow or muddy. During these days, a woman will neither
fast nor offer the salah. When the period is over, she must redeemed the fasts the missed
but the salah is not redeemed.
Some of the ruling about menstruation are reproduced here. (They are adopted from Ilm ul Fiqh).
(1)
If a woman detects blood on awakening from sleep, her menstruation will be
considered to have begun when she awake, not before that. If a menstruating woman finds
herself free of menses on awakening from sleep, she will be said to be pure from the time
she had gone to sleep.
(2)
When a woman goes through menstruation and post-natal bleeding, it is makruh
(unbecoming) tahrimi to look at her body between her navel and knees, or to put one's own
body there unless a piece of cloth (or garments) cover that portion. And, it is forbidden and
unlawful to have sexual intercourse with her during these days.
(3)
If a menstruating woman teaches the Qur'an to someone, then she may teach one
word at a time with pauses. She is not allowed to recite the whole verse at once.
(4)
It is allowed to kiss a woman who menstruates, to drink her left-over, to sleep
while embracing her, to put one's body over her body at her naval or above it and below
her knees without any kind of cloth between the two bodies. It is also allowed to join
bodies between her naval and knees with some cloth separating them. But it is makruh
(unbecoming) to keep apart from her during her menses.
(5) . If a woman's menstruation ends after ten days and nights, then sexual intercourse
may be had with her as soon as bleeding stops though she nay not have had a bath. If it
ends in less than that time and it is less than her regular menstrual cycle too, then it is not
allowed to have sexual intercourse with her even if she may have had a bath till her regular
cycle is over. If it ends at the end of her regular cycle (and it is less than the maximum
period) then sexual intercourse cannot be had wither till she has bathed herself, or the time
of the salah has passed, in which case sexual intercourse may be had even though she may
not have bathed herself. As for the time of salah having passed, if bleeding stops when the
hour of salah begins then she should wait for the rest of the time to pass. If bleeding ends
when the time of salah is about to end, then there should be at least so much time to permit
her to bath herself and from an intention to after the salah. But if there is not even this much
time then it is ignored and the full time of the next salah must pass. The same command
applies to nijus or post-natal bleeding. If bleeding stops at the end of forty days, then
immediately with that they may have sexual intercourse, it being immaterial whether she
has bathed or not. If bleeding stops before forty days and also before the regular period,
then they should let the regular period pass. If it stops according to the regular period (but

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less than forty days), then they can have sexual intercourse after she has had a bath or the
time of one salah is over. In all these cases, it is mustahab (desirable) that the intercourse may
not be had unless she has had a bath.
(6)
If bleeding stops before ten days and ten nights and, if her regular habit is known
that it is leaser than the regular cycle then it is wajib (expedient) for her to delay her bath till
the mustahab (desirable) time is about to end for salah lest bleeding begins again for example,
if bleeding stops when the time of ishas begins, then she must put off her bath till the final
mustahab (desirable) time of isha which is near midnight. However, if menstrual bleeding
stops at the end of ten days or according to her regular cycle then it is mustahab (desirable)
for her to delay her bath till the final mustahab (desirable) hour of the salah.
(7)
If a woman takes some such medicine outside the period of her menstrual cycle
whereby blood begins to discharge then it is not menstruation. For example, if a woman
menstruates for five days in a month and she takes the medicine fifteen days after that
whereby she begins to bleed then it is not menstruation.
(8)
If menstrual bleeding of a woman begins and continues but she does not remember
her normal cycle, or the date an which she gets it each month and on which it ends, or she
does not recall both things, then she must act according to her strong presumption. Then
she must abide by the rules of menstruation during the period she presumes is her normal
cycle, and abide by the commands of purity during the period she presumes to be her days
without menstruation. However, if she cannot rest her mind on either side then she must
make a fresh ablution at the time of every salah and offer the salah. She must also fast but
when she recovers from this malady, she must redeem her fasts. If she experiences doubt,
then there are two options in it. The first is that if she doubts whether she goes through the
period that is of her menstrual cycle or not, then she must make a fresh ablution this period
for every salah and offer it. The second is that she has doubts about a period of time
whether it is of her menstrual cycle or of her purity or of coming out of her menstrual cycle,
then she must have a bath at the hour of every salah and offer it.
SECTION I
الفَضلُ الْآوَل
(٥٤٥) عَنْ آَنَسٍ قَالَ إِثَّ التَّهُوْدَ كَانُوا إِذَا حَاضَّتِ المَرْأَّةُ فِيْهِمْ لَمْ يُؤَّ اكِلُوهَا وَلَمْ يُّجَا مِعُوْ هُنَّ فِى الْبُيُتِ
فَسَأَلَ أَصْحَابُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَنْزَّلَ اللَّهُ تَعَالِى وَيَسْئَلُؤْنَكَ عَنٍ
الْمَحِيْضِ الْآيَةِ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِصْنَهُوْا كُلَّ شَىْءٍ إِلََّ التِّكَاءَ فَبَلَّ زُلِكَ الْتَّهُوْدَ فَقَالُوا مَا
يُرِيْدُ هُذَا الرَّجُلُ أَنْ يَدَعَ مِنْ أَهْرِنَا شَيْئًا إِلَّ ◌َخَا لَفَنَا فِيْهِ ذَجَاءَ أُسَيْدُ بْنُّ حُضَيْرٍ وَعَبَّادُ بْنُ بِشْرٍ فَقَالَ يَا رَسُوْلَ
اللَّهِثَّ التَّهُوْدَ تَقُوْلُ كَذَا وَكَذَا أَقَلَا تُجَا مِعُهُنَّ فَتَفَّيَّرَ وَجُهُ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَتَّى ظَنَنَّا أَنْ
قَدْ وَجَدَ عَلَيْهِمَا فَخَرَجَا فَاسْتَقْبَلَتْهُمَا هَدِيَّةٌ مِنْ أَّبَنٍ إِلَى النَِّيّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَرْسَلَ فِيْ أَثَارِ هِمَا فَسَّقًا
هُمَا فَعَرَ فَا أَنَّهُ لَمْ يَجِدُ عَلَيْهِمَا- (رواه مسلم)
545. Sayyiduna Anas &c abl ) narrated that when a woman among them
menstruated, the Jews did not eat with her. And they refrained from living with
them in the houses. The Prophet's صلى الله عليه وسلم Sahabah رضى الله عنه asked him, so

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Allah, the Exalted revealed:
وَيَسْئَلُونَكَ عَنِ الْمَحِيُضِ - الْآيَةُ
{And they ask you concerning menstruation .... (2:222)}
Allah's Messenger , 4 l . said, "You may do everything, except sexual
intercourse." The Jews learnt of that and remarked. "All this man intends is to leave
nothing of our affairs without going against us in it." On that Usayd ibn Hudayr e)
,came (to them) and said "O Messenger of Allah رضى الله عنه and Abbad ibn Bishr الله عنه
indeed, the Jews say 'this and that' Shall we not then cease to live with them?"1
The face of Allah's Messenger alugado all to changed and they thought that he was
angry with them. They went out only to find a gift of milk being brought to the
Prophet alugar all Jo. He sent for them both and gave them to drink (some of it).
Thus they realized that he was not angry at them.2
COMMENTARY: The entire verse is
وَيَسْتَلُوْنَكَ عَنِ الْمَحِيُضِ قُلُ هُوَ أَذَّى فَاعْتَزِلُوا النِّسَآءَ فِي الْمَحِيْضِ وَلَا تَقْرَبُوْ هُنَّ حَتَّى يَظْهُرَُ۔
{And they ask you concerning menstruation. Say, "It is a hurt, so keep aloof from
women during menstruation, and go not near them till they are clean.} (2:222)
The Prophet w, 4,le atl Jo explained them that men must not have sexual intercourse
with their wives when they menstruate, but they were allowed to do all else, like
eating, living, touching them.
If anyone has sexual intercourse during his wife's menstruation, he will commit a sin, and
doing it is forbidden. If he commits sexual intercourse with his menstruating wife on the
assumption that it is allowed then he is a disbeliever, because the Qur'an says that it is
forbidden. The intention of the two sahabah Au 4dl (so) in seeking permission to keep away
from menstruating wives was to stop the Jews from taunting them and to create an
atmosphere of co-operation with them.
(٥٤٦) وَعَنْ عَائِشَةً قَالَتْ كُتْتُ أَغْتَسِلُ أَنَا وَالنَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ إِنَاءٍ وَاحِدٍ وَكِلَانَا جُنُبْ وَكَاتَ يَأْ
مُرُنِ فَأَتَّزِرُ فَيُبَاشِرُنِ وَأَنَا حَائِضٌ وَكَاكَ يَخْرُجْ رَأْسَهُ إِلَىَّ وَهُوَ مُنْتَكِفْ فَأَغْسِلُهُ وَأَنَا حَائِضٌ- (متفق عليه)
546. Sayyidah Ayshah narrated, "I used to have bath - I and the Prophet ati duo
Aw, - from one (and the same) vessel. While both of us would be sexually
defiled. He would instruct me to wrap myself at the waist while I would be
menstruating and he would embrace me. And, he would stretch out his head to
me while he observed I'tikaf (within the mosque) and I would wash it though I
would be menstruating."3
1 This is (Arabic) (shall be not live them?) in some version it is (Arabic) we shall not live with them?)
See Muslim in 508 to this hadith 16-302. (The pronoun refers to their women).
2 Muslim # 16-302, Abu Dawud # 258, Tirmidhi # 2988, Nasa'i # 288, Darimi # 1053, Musnad Ahmad
3-132, Tirmidhi has (shall we not have sexual intercourse with them while they menstruate: (+)in
JI). Nasa'i is brief up to the verse only.
3 Bukhari # 299, 300, 301, Muslim # 5-296, 8-297, Nasa'i # 411, 388. (Bukhari's and Muslim's are in
different ahadith, so too Nasa'i)

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358
COMMENTARY: It was the practice of the Arabs and the Prophet , le att . and
Sayyidah Ayshah Que a+, had between them a large vessel, like a tub. They each took
handfuls from it to bathe.
This hadith is evidence that it is forbidden to touch the naked body of a menstruating
women between her navel and knees. This is more clear in other ahadith and the imams
Abu Hanifah 4tl 47), Abu Yusuf atl 47,, Shafi'i atlar, and Maalik atl ar> rule accordingly.
However, the imams Muhammad and Ahmad atlar, and some scholars of the Shafi'i school
of thought say that only sexual intercourse with a menstruating women is forbidden"
The room of Sayyidah Ayshah y a>, was attached directly to the mosque and its doors
opened into the mosque. So, when he observed the I'tikaf in the mosque, the Prophet ably
AlwyLle stretched his head out of the mosque through the door into the room. She sat inside
it and washed his head. This shows that if a man observes the I'tikaf and puts a portion of
his body outside the mosque then his i'tikaf is not flowed.
(I'tikaf is to seclude oneself and devote to worship of Allah, abstaining from all worldly
pursuits. Men do it in the mosque and women at home. It may be for a short while or for
ten days at the end of Ramadan.)
(٥٤٧) وَعَنْهَا قَالَتْ كُنْتُ أَشْرَبُ وَأَنَا حَائِضٌ ثُؤَّ أُنَا وِلُهُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَيَضَعُ فَاهُ عَلَى
مَوْضِعٍ فِي فَيَشْرَبُ وَاَتَعَرَّقُ العَرْقَ وَأَنَا حَائِضْ تُؤَّ أُنَا وِلُهُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَيَضَعُ فَاهُ عَلَى
مَوْضِع ◌ِئَّ۔ (رواه مسلم)
547. Sayyidah Ayshah quea +, narrated, "I would drink and hand over (the cup) to
the Prophet w, 4.le atl do and he would put his mouth at the very place my mouth
had touched and drink (from it) though I was menstruating. And, I would pluck
flesh from a bone and hand it over to the Prophet lu,4 lable and he would put his
mouth at the same spot at which my mouth had been though I was menstruating.1
COMMENTARY: The Prophet Aw,Aleto did it for two reasons. First, he loved Sayyidah
Ayshah Q &)+, immensely. Secondly, he wished to contradict the Jews who were wrong in
spurning menstruating women. This hadith is evidence that it is allowed to eat, drink and
live with a menstruating women. It also is proof that her body is not unclean or impure.
(٥٤٨) وَعَنْهَا قَالَتْ كَانَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَتَّكُ فِي حِجْرِى وَأَنَا حَائِضْ تُؤَّ يَقْرَأُ القُرْآنَ-
(متفق عليه)
548. SAyyidah Ayshah y &+, narrated that though she would be menstruating,
the Prophet Au,4. leati ho would rest on her lap and recite the Quran.2
COMMENTARY: This hadith too stresses that a menstruating women is not impure. If she
were, the Prophet ,4.leatl . would not have reclined on her lap and recited the Qur'an.
(٥٤٩) وَعَنْهَا قَالَتْ قَالَ لِىِّ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ نَاوِ لِيْنِى الْخُمْرَةَ مِنَ الْمَسْجِدِ فَقُلْتُ إِنِّ حَائِضٌ فَقَالَ
1 Muslim # 14-300, Abu Dawud # 259, Nasa'i # 282, Ibn Majah (similar) # 643, Musnad Ahmad 6-127.
2 Bukhari # 297, Muslim # 15-301, Abu Dawud # 260, Nasa'i # 274, Ibn Majah # 634.

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إِبَّ حَيْضَّتَكِ لَيُسَتُ فِى يَدِكٍ-(رواه مسلم)
549. Sayyidah Ayshah رضى الله عنها narrated that the Prophet صلى الله عليه وسلم asked her to
fetch for him a small mat of palm leaves from the mosque. She said, "I am
menstruating." He said, "Your menstruation is not on your hand."1
COMMENTARY: A menstruating woman may stand outside the mosque and pull
something out of it. She only is forbidden to enter the mosque and may stretch her hand
into it.
(٥٥٠) وَعَنْ مَيْمُوْنَةً قَالَتْ كَاتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلّى فِى مِرْطٍ بَعْضُهُ عَلَىَّ وَيَعْضُهُ عَلَيْهِ وَآَنَا
حَائِضْ۔ (متفق عليه)
550. Sayyidah Maymunah aulas, narrated, "Allah's Messenger alu, die all to would
offer the salah in such a sheet of cloth whose portion lay over him and a portion
over me while I was menstruating."2
COMMENTARY: The whole body of a menstruating woman is not impure. Rather, apart
from her vagina, her entire body is pure. If that were not so, then salah would not be correct
in a garment that was partly over her.
Sayyid Jamaluddin atlar> said that this hadith is not found in Bukhari and Muslim in these words.
SECTION II
الفَضلُ الثَّانِى
(٥٥١) عَنْ آتِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ آَى حَائِقًا آَوِامْرَأَةً فِي دُبُرِهَا أَوْ كَاهِنَّا
فَقَدْ كَفَرَ بِمَا أُنزِلَ عَلى مُحَمَّدٍ ﴿رَوَاءُ التّرْ مِذِىُّ وَابْنُ مَاجَةَ وَالدَّارِمِيُّ وَفِى رِوَايَتِهِمَا فَصَدَّقَهُ بِمَا يَقُولُ فَقَدْ
كُفَّرَ وَقَالَ التِّرْمِذِىُّ لَا تَعْرِفُ هُذَا الحَدِيْثَ إِلَّ مِنْ حَكِيْمِ نِ الْأَثْرَمِ عَنْ آَبِ تَمِيْمَةً عَنْ آَبي هُرَيْرَةً)
551. Sayyiduna Abu Hurayrah &cable, narrated that Allah's Messenger said, "If anyone
has sexual intercourse with a menstruating woman, or goes to a woman at her anus, or
goes to a soothsayer, then he has disbelieved in that which is revealed to Muhammad."3
In the version of Ibn Majah and Darimi these words are also found; "And,
substantiated him as right, then he (too) has disbelieved."4
COMMENTARY: If anyone considers it lawful to have a sexual intercourse with a menstruating
woman, or to commit an unnatural act with a woman, or to visit a kahin who tells him about
the unknown and he believes that, then, in all these cases, he is a disbeliever (in Islam).
If, on the other hand, he accepts his doings with the women to be sinful, then he is not a
disbeliever but an indecent sinner. So, too, if he goes to a kahin (soothsayer) but does not
confirm his predictions or disclosures, then he is a sinner. He will be said to show
ingratitude to the blessings he enjoys.
A kahin is one who predicts the future. The astrologer is who sees into the future through the
1 Muslim # 11-298, Abu Dawud # 261, Tirmidhi # 134, Nasa'i # 771, Musnad Ahmad 6-45.
2 This hadith is not found in both B :khari and Muslim. But in Ibn Majah # 653, Musnad Ahmad
1/330. (The like: Bukhari # 379), Muslim # 273, 513, 80, 213-510, Abu Dawud # 369).
3 Tirmidhi # 135. (Abu Dauwd # 3904, Musnad Ahmad 2-408).
4 Ibn Majah # 209, Darimi # 1136.