Indexed OCR Text

240
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
The hadith also gives an idea of the hugeness of the ummah of Muhammad ,,led Lo and
their ranks. They will be all around him, on his four sides, and they will be of varying
degrees and ranks.
The sahabi meant to say that there had been a long period of time since Prophet Nooh 4l
››.J during which, not one or two, but innumerable ummah had passed. Besides, in terms
of numbers, an uncountable people were born and died. So, how would the Prophet ante
enlightened him صلى الله عليه وسلم pick out his ummah among all of them, The Prophet عليه وسلم
about the distinguishing mark of his ummah with which they would be recognized.
Prophet Nooh (>Jule was named exclusively to highlight the length of the time. Secondly
he was more known than the other Prophet's p> Jule 1.
CHAPTER - I
WHEN IS IT WAJIB TO MAKE ABLUTION
بَابُ مَا يُؤْجِبُ الْوُضُؤْءَ
This chapter mentions those things that nullify ablution. According to Imam Abu Hanifah
als>, these things nullify ablution:
(1)
Excretion from penis, vagina or anus of and kind, like fasces, urine, wind, etc. but
not wind passed though the penis or vagina.
(2)
Any thing that is impure (like blood, pus etc) and emerges from the body by itself
to flow up to the limb that is washable in bath or ablution. For instance, if it
remains on the bridge of the nose or in the eye, ablution will not be breached,
because it is not necessary to wash them.
(3)
Vomiting a mouthful whatever comes out with it. Ablution is not invalidated if
phlegm is discharged. If dilute blood or pus is vomited then even if it is as much as
spit or a major portion of the spit, ablution is nullified but if it is less, then it is not
nullified, If in just one feeling of nausea, a little vomit is so much that, if it is put
together then it would amount to a mouthful, then ablution is negated Ablution
does not break with anything that is not impure, like a little vomit, blood out of the
body that does not flow on the body in which case it is not impure.
(4)
Insanity.
(5)
Being intoxicated.
(6)
Falling unconscious.
(7)
An adult's laugh in the course of such a salah as is made up of bowing and
prostration.
(8)
Indecent fondling of man and woman, woman and woman or man and man, by
touch of their limbs that ought to be concealed.
(9)
.
`Falling asleep by lying down or reclining on something such that when it is
removed one would fall.
(10)
Falling asleep on one's sides, buttocks, back, face down, resting buttocks on a wall,
or stooping low with one's belly on the feet. However, if one falls asleep whi1.
standing, or bowing (ruku), or prostrating, then ablution is not nullified, provided
..
1
Could it also be that the creation was destroyed in the deluge in his time? Then history begins with
him afresh.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
241
the bowing and prostration are in the sunnah manner. If bacteria infest a wound,
or a piece of flesh separates from the body and falls down, then ablution remains
intact.
(11)
If a leech sucks blood to its full or a large tick sucks blood and fills its belly,
ablution is nullified, otherwise not.
(12)
If someone's eye aches and sheds tears, ablution is nullified though most people
are careless about it. But, if someone's eyes shed tears continuously always then he
is excused and is an exception.
(13)
If an ear aches and pus or blood pours out, ablution is nullified but if pus and
blood ooze from it without it aching, then ablution remains intact.
All these things mentioned in the proceeding lines are nullifiers of ablution. Except for two
things on which all the Scholars agree, there is a difference of opinion on the rest. The two
are: (i) anything being excreted from the penis, vagina and anus, and (ii) falling asleep.
They are unanimous that these two things invalidate ablution.
SECTION I
الفضلالآۇّلْ
(٣٠٠) عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُقْبَلُ صَلَاةُ مَنْ أَحْدَثَ حَتَّى يَتَوَضَّأَ
(متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyidun Abu Hurayrah .300
said, "The salah is not accepted of one who has passed urine, stool or wind until he
makes (a fresh) ablution."1
COMMENTARY: If a person has water and is not precluded from using it then he is bound
to make ablution to offer the salah otherwise his salah will be void.
If any one cannot find water, or is unable to use it, then, instead of ablution, he must make
tayammum (or dry ablution). If anyone does not find water or pure sand or earth, or is not
capable of using them, then, in the terminology of Shari'ah (divine law), he is called
(Arabic). Such a person should not offer the salah, but when he finds water, etc. he may
make ablution and offer the salah.
However, Imam Shafi's ales, contention is that such a person must respect the time of the
salah and offer it without ablution of tayammum. When he finds water or sand, he must
make ablution or tayammum and redeem the salah.
Our Scholars say that if anyone offers the salah deliberately without being purified and
does not do so out of respect for the time of the salah then he is considered to be a
disbeliever. If he offers salah without being purified for fear of other people and to show
them, then he is a disbeliever. In both these cases, the person belittles Shari'ah (divine law).
A person who disparages the Shari'ah (divine law) by word of mouth or by deed does not
deserve to remain in the sphere of Islam and faith.
(٣٠١) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تُقْبَلُ صَلاَةٌ بِخَيْرٍ مُيُورٍ وَلَا صَدَقَةٌ مِنْ
غُلُوُلٍ-(رواه مسلم)
301. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
Bukhari # 135, Muslim # 2-225, Tirmidhi # 76, Abu Dawud # 60, Musnad Ahmad 2-303.

242
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
"Salah is not accepted without purification. So is sadaqah not accepted from the
proceeds of unfaithful dealings."1
COMMENTARY: It is to think little of sadaqah (or charity) if it is given from unlawful
earning. Our Scholars go to the extent to rule that if anyone gives charity from unlawful
earnings and hopes for a reward there from then he is a disbeliever.
(٣٠٢) وَعَنْ عَلِيٍّ قَالَ كُنْتُ رَجُلًّا هَذَّاءُ فَكُنْتُ اسْتَحُبِئْ أَنْ أَسْأَلَ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لِمَكَانٍ النَّتِهِ
فَأَمَرْتُ الْمِقْدَادَ فَسْأَلَّهُ فَقَالَ يَغْسِلُ ذَكَّرَ، وَيَتَوَضَّأُ. (متفق عليه)
302. Sayyiduna Ali que a >> narrated that his prostratic fluid (madhi) flowed
constantly and he felt shy to ask the Prophet صلى الله عليه وسلم (about it) because of his
daughter's position as his wife). So, he instructed Sayyiduna) Miqdad «can +, to ask
him. The Prophet صلى الله عليه وسلم said, "Let him wash his penis and perform ablution."2
COMMENTARY: The hadith suggests that it is not proper for a son-in-law to speak of
sexual excitement and intercourse to his father in law.
(٣٠٣) وَعَنْ آَنْ هُرَيْرَةً قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ تَوَضَّتُوْا مِمَّا مَسَّتِ النَّارُّ -
(رواه مسلم) قَالَ الشَّيْخُّ الْإِمَامُ الْأَجَلُّ مُحِىّ السُّنَّةِ رَحِمَهُ اللّهُ تَعَالِى هَذَا مَنُْوُْ مُحَدِيْثٍ
303. Sayyiduna Abu Hurayrah As an +, narrated that he heard Allah's Messenger Say.
"Make ablution after eating anything that is cooked on fire."3 The honourable Shaykh,
imam Muhyi us sunnah at.», said that this hadith is abrogated (by the hadith of)
(٣٠٤) ابْنِ عَبَّاسِ قَالَ إِّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اكُلَ كَتِفَ شَاةٍ ثُمَّ صَلَّى وَلَمْ يَتَوَضَّأُ- (متفق عليه)
304. Sayyiduna Ibn Abbas رضى الله عنه (who) narrated that Allah's Messenger صلى الله عليهوسلم ate
the shoulder of a sheep (mutton). Then he offered the salah without making ablution. 4
COMMENTARY: Apart from the hadith of Sayyiduna Ibn Abbas usd+), the first hadith is
said to mean; 'when you eat something cooked on fire, wash your hand and mouth to clean
yourself and to abide by the sunnah. This is called wudu ut tu'am (ablution after eating).
Thus, it is not necessary to describe the first hadith as abrogated.
(٣٠٥) وَعَنْ جَابِرِ بُنِ سَمُرَةَ آَّ رَجُلًّا سَأَلَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَتَوَضَّأُ مِنْ أُوْمِ الْغَنَّمِ قَالَ
إِكْ شِئْتَ فَتَوَضَّأُ وَإِنْ شِئْتَ فَلَا تَتَوَّضَّأُ قَالَ آَنَتَوَضَّأُ مِنْ أُوْمِ الْإِبِلِ قَالَ نَعَمْ فَتَوَضَّأُ مِنْ خُؤْمِ الإِلِ
قَالَ أُصَلِى فِى مَرَابِضِ الْغَنَّمِ قَالَ نَّعَمْ قَالَ أُصَلِى فِيْ مَبَارَكِ الْإِبِلِ قَالَ لَا - (رواه مسلم)
305. Sayyiduna Jabir ibn Samurah us as (+) 5 narrated that a man asked Allah's
1
Muslim # 10224, Tirmidhi # 1, Ibn Majah # 272, Musnad Ahmad 2-39, Abu Dawud (from Abu Malik
from his father) # 59 and so Nasa'i # 139.
2 Bukhari # 132, Muslim # 17-303, Musnad ahmad 1-80 (Many traditions of like meaning in hadith
books).
3
Muslim # 352, Tirmidhi # 79, Nasa'i # 175, Musnad Ahmad 2-365.
4 Bukhari # 307, Muslim # 354, Abu Dawud # 190, Musnad Ahmad 1-267.
5
His kunyah was Abu Abdullah Aamiri. His death is placed in 66 AH or 74 AH.

243
Vol.1
Translation & Commentary of MISHKATUL MASAABIH
Messenger ,às .. "May we make ablution after eating mutton?" He said, "If you
wish you may make ablution, if not then you may not make it." He asked, "May we
make ablution after eating camel flesh?" He said, "Yes," The man asked, "May I offer
the salah in the sheepfolds?" He said, "Yes," He then asked if he may offer the salah
in the enclosures where camels kneel and the Prophet صلى اللهعليهوسلم said, "No." 1
COMMENTARY: Imam Ahmad bin Hanbal at, goes by the apparent meaning of the
hadith. So, his verdict is that it is necessary to make ablution after eating the flesh of camel.
However, Abu Hanifah & Aa), Imam Shafi'I an , and Imam Maalik aus, rule that a
person's ablution is not breached if he eats camel flesh. They go by the dictionary meaning
of the word wudu - to wash the hands and (rinse) the mouth, camel's flesh being more
greasy then sheep's when the choice is the eater's and he may or may not make ablution on
eating mutton.
The Prophet the a . forbade offering the salah in the enclosures of camels. This is by
way of nahi tanzihi (a restraining interdict) because the camels might disturbs the
worshipper and his concentration would waver. However, the permission to offer the salah
in sheepfolds is dependent on the place being pure.
(٣٠٢) وَعَنْ آتٌَ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا وَجَدَ أَحَدُكُمْ فِيْ بَطْنِهِ شَيْئًا فَأَشْكُلَ عَلَيْهِ
آخَرَ ◌ّ مِنْهُ شَىْ أَمْ لَّا فَلَايَخْرُ جَنَّ مِنَ الْمَسْجِدِ حَتَّى يَسْمَعَ صَوْتًا أَوْنَجِدَ رِيحًا۔(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .306
said, "If one of you experiences something in his abdomen causing him doubt that
something had exuded from him, or may be not, then he must not go out of the
mosque till he has heard a sound or detected a smell." 2
COMMENTARY: The words, 'till he has heard a sound or detected a smell' express the
utmost degree, otherwise the implication is 'when it is known for sue.' In that case,
whether he hears the sound or not senses the odour or not, he should know that his
ablution is breached.
(٣٠) وَعَنُ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ رَضِىَ اللهُ عَنْهُمَا قَالَ إِّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَرِبَ لَبْنَّا
فَمَضْمَضَ وَقَالَ إِّ لَه دَسَمًّا - (متفق عليه)
307. Sayyiduna Abdullah ibn Abbas «can », narrated that (one day) Allah's Messenger
toàn o drank some milk. Then he rinsed his mouth and said, "It has greasiness." 3
COMMENTARY: This hadith says that it is mustahab to rinse the mouth after consuming
something that is greasy. Some of it might stick inside the mouth and be swallowed during
the salah. The same applies to every such eatable that is retained in the mouth and would
be swallowed while offering the salah. Hence, to rinse the mouth is mustahab.
The Scholars deduct from it that hands should be washed before having meals unless
they are already clean and tidy. So, too hands must be washed after the meals. If the
Muslim # 360, Musnad ahmad 5-86.
2 Muslim # 99-362, Abu Dawud # 177, Musnad Ahmad 2/414.
3 Bukhari # 211, Muslim # 95-358, Tirmidhi # 89, Nasa'i # 189, Abu Dawud # 196, Ibn Majah # 501,
(from Anasرضى الله عنه), Musnad Ahmad 1-233.

244
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
food is dry or a spoon is used to eat, then they may not be washed after eating since
nothing sticks on the hands.
If anyone asks why this hadith has been placed here, the answer is that it mentions rinsing
of the mouth which is related to ablution, so this hadith finds its place here.
(٣٠٨) وَعَنْ بُرَيْدَةً أَّ النَّبِىَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ صَلَّى الشَّلَوَاتٍ يَوْمَ الْفَتْحِ بِوُضُوءٍ وَاحِدٍ وَمَسَحَ عَلى
خُفَّيْهِ فَقَالَ لَه ◌ُمَرٌ لَقَدُ صَنَّعْتَ الْيَوْمَ شَيْئًّا لَمْ تَكُنْ تَصْنَئُه فَقَالَ عَمَدًا صَنَعْتُهُ يَا عُمَرُ-(رواه مسلم)
308. Sayyiduna Buraydah 1 رضى الله عنه narrated that the Prophet صلى الله عليه وسلم offered
several salah with a single ablution on the day of the conquest (of Makkah in 8 AH)
and he wiped over his sandals. (Sayyiduna) Umar ucan+, said to him, "You have done
today what you have never done before." He said, 'I did that on purpose. O Omar."2
COMMENTARY: Sayiduna Umar رضى الله عنه meant to ask to Prophet صلى الله عليه وسلم that he used
to make a fresh ablution for each salah till that day on which he offered many salah with
one ablution and he did something else that he had never done before which was to wipe
over his socks. The Prophet صلى الله عليه وسلم explained that he had done it to show that it was
allowed to do so and others could emulate him.
(٣٠٩) وَعَنْ سُوَيْدٍ بُنِ التُّعْمَانِ أَنَّهُ خَرَجْ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَامَ خَيْبَ حَتَّى إِذَا كَانُوْا
بِالشَّهْبَاءِ وَهِىَ مِنْ أَذْنَى خَيْبَرَ صَلَّى الْعَضْرَ ثُمَّ دَغَى بِالْأَزْوَادٍ فَلَمْ يُؤْتَّ إِلَّا بِالشَّوِئِقِ فَأَمْرَبِهِ فَقُرِّىَ فَأَكَل
دَسْوْلُ اللهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ وَاكَلْنَا تُؤَّ قَامَ إِلَى الْمَغْرِبِ فَمَضْمَضَ وَمَضْمَضْنَا نُؤَّ صَلَّى وَلَمْ يَتَوَكَّلْ-
(رواه البخارى)
309. Sayyiduna Suwayd ibn Numan 3 رضى الله عنه narrated that he went out with
Allah's Messenger صلى الله عليه وسلم in the year of khaybar till they came to or sahba
which is near Khaybar. He offered the salah of 'asr there and asked for food but
nothing could be had beyond parched barley, so he instructed that it should be
رضى الله (and the sahabah(Companions صلى الله عليه وسلم moistened. Then Allah's Messenger
w it and afterwards he got up to offer the salah of maghrib, so he rinsed his mouth
and the sahabah(Companions) رضى الله عنه did so too, and he offered the salah but did
not make (a fresh) ablution). 4
COMMENTARY: This hadith makes it clear that ablution is not breached on eating any
food that is cooked on fire. The Prophet صلى الله عليه وسلم ate parched barley which is roasted on
fire. Thereafter, he did only rinse his mouth and offered the salah without refreshing his
ablution. (This was in 7 AH)
SECTION II
الفضلُ الثانی
(٣١٠) عَنْ آَبِئْ هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا وُضُوْءَالَّ مِنْ صَوْتٍ آورِئچٍ - (رواه أحمد والترمذى)
-
He was Buraydah ibn Husayb. His kkunyah was Abu Abdullah, He was a resident of Madinah and
died in Marda (or Mard) in the times of Yazid in 63 AH.
2.
Muslim # 86-277, 1 urmidhi # 61, Abu Dawud # 172, Nasa'i # 133, Musnad Ahmad 5-251, Ibn Majah # 510.
Suwayd ibn Nu'man رضى الله عنه was a resident of Madinah.
4 Bukhari # 39, Ibn Majah (similar to it) # 492, Muwata Malik # 2.5-20, Musnad Ahmad (similar) 3-488.
!

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
245
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .310
said," It become wajib (obligatory) to make ablution only when one makes a sound
or detects a smell."1
COMMENTARY: This means that ablution is not nullified on a mere doubt. It remains
intact till one is certain that it is breached. A raisy stomach may cause doubt that one has
broken wind but this is not the criteria. A sound or smell in this case indicates that ablution
is no more intact.
(٣١١) وَعَنْ عَلِيٍّ رَضِىَ اللهُ عَنْهُ قَالَ سَأَلْتُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الْتَّذِيِّ فَقَالَ مِنَ الْمَذِيِّ الْوُضُوْءُ
وَمِنَّ الْتَنِيِّ الْفُسْلُ- (رواه الترمذى)
311. Sayyiduna Ali رضى الله عنه narrated that he asked the Prophet صلى الله عليه وسلم about
madhi (prostratic fluid) and he said, "For madhi, perform ablution and for mani
(semen), have a purifying bath." 2
(٣١٢) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِفْتَاءُ الشَّلَاةِ التُّهُوْرُ وَتَخْرِيْمُهَا التَّكْبِيْرُ وَتَحْلِيُلُهَا
التَّسْلِيْمُ - رَوَاءُ أَبُوْدَاؤْدَ وَالتِرْ مِذِىُّ وَالدَّارِمِيُّ وَرَوَاهُ ابْنُ مَاجَةً عَنْهُ وَعَنْ آَبِئْ سَعِيْدٍ-
312. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "The
key of salah is purification. Its tahrim (sacred state) is the takbir (saying, Allahu
Akbar, God is the Greatest) and its tahlil (legality or and of the sacred state) is the
taslim (or salutation, saying assalaamu alaykum wa rahmatullah, to end it)."3
(٣١٣) وَرَوَاءُ ابْنُ مَاجَةً عَنْهُ وَعَنٌ أَبٍِ سَعِيُّدٍ -
313. Ibn Majah transmitted it from Sayyiduna Ali usan », and also from Sayyiduna
4 رضى اله عنه ,Abu Sa'eed
COMMENTARY: Takbir, or saying Allahu Akbar begins the salah. With it everything that
is contradictory to the salah, like eating drinking, etc. stand prohibited. With the taslim the
salah ends and with it those things that were prohibited during the salah stand restored.
(٣١٤) وَعَنْ عَلِيٍّ بِنْ طَلْقٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا فَسَا أَحَدُكُمْ فَلْيَتَوَضَّأُ وَلَا تَأْثُوْا
النِّسَاءَفى اعجازِهِن۔(رواه الترمذى وابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ali ibn Talq .314
said, "When anyone of you breaks wind, he must make ablution. And you must not
have sexual intercourse with women by their backs (anus)."5
(٣١٥) وَعَنُ مُعَاوِيَّةَ ابْنِ آَنٍ سُفْيَانَ أَكّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّمَا الْعَيْنَانٍ وِكَاءُ الشَّهِ فَإِذَا
نَامَتِ الْعَيْنُ اسْتَظْلَقَ الْوِكَاءُ-(رواه الدارمى)
1
Musnad Ahmad 2-471, Tirmidhi # 74, Ibn Majah # 515.
2 Tirmidhi # 114, Ibn Majah # 504, Musnad Ahamd 1-109, 110.
3 Tirmidhi # 3, Abu Dawud # 64, Darimi # 687, Musnad Ahmad 1-123.
4 Ibn Majah # 275 and (from Abu Sa'eed) 276.
5
Abu Dawud # 205, Tirmidhi # 1167.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
246
صلى اله عليه narrated that the Prophet 1 رضى اللهعنه Sayyiduna Mu'awiyah ibn Abu Sufyan .315
, said, "The eyes are the seal of the anus. When the eye sleeps, the seal is released."2
COMMENTARY: As long as a person is awake he exercises some control over himself and
if he happens to break wind, he knows that when he is asleep and his joints are relaxed and
he had no control over himself. Hence, sleep is a nullifier of ablution.
(٣١٦) وَعَنْ عَلِيٍّ رَضِىَ اللَّهُ عَنْهُ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وِكَاءُ الشَّهِ الْعَبْنَانِ فَمَنْ نَامَر
فَلَيْتَوَضَّأُّ- (رواه ابوداؤد) وَقَالَ الشَّيْخُّ الْإِمَامُ مُحِىّ السُّنَّةِ رَحِمَهُ اللهُ لهِذَا فِي غَيْرِ الْمَقَّاعِدِ لِمَا صََّ
316. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "The
seal of the anus are the two eyes. So, he who sleep must make ablution."3
The shaykh, the imam Muhyi us Sunnah alus, said, "This applies to one who is not
sitting (but is lying down and sleeps) in view of the sound hadith that:
(٣١٧) عَنْ آَنَسٍ قَالَ كَاتَ أَصْحَابُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَنْتَظِرُوُنَّ الْمِشَاءَ حَتَّى تَخْفِقَّ
رَؤُؤْسُهُمْ خُذَّ يُصَلُّوْكَ وَلَا يَتَوَضَّأُوُنَ رَوَاهُ أَبُوْدَاوُدَ وَالْتِرْمَذِىُّ الَّ أنَّهُ ذَكَّرَ فِيْهِ يُنَامُوْنَ بَدَلَ
يَنْتَظِرُ وُنَّ الْمِشَاءَ حَتَّى تَخْفِقَ رُؤُؤْسُهُمْـ
317. Sayyiduna Anas us àn >, narrated that while the sahabah(Companions of
Prophet) (companions) of Allah's Messenger صلى الله عليه وسلم waited for the salah of isha,
they dozed (sitting down). Then, they offered the salah but did not make (a fresh)
ablution. However, Tirmidhi's version is 'they slept' instead of 'they waited
for ... isha.' 4
COMMENTARY: Imam Muhyius sunnah said that the command of the hadith applies to
those who sleep while lying down because the limbs are relaxed in this position and one
does not have control over his physical condition, such a person would not know if he
breaks wind.
As for one who is sitting and dozes off, when he awakes and his seat is undisturbed, his
ablution is not nullified howsoever much he has slept. The books of fiqh mention the
different position of sitting and they are proved through deduction and other ahadith.
(٣١٨) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَإِّ الْوُضُوءِعَلى مَنْ تَّمَ مُصْطَجِهَا فَإِنَّه
إِذَا اضْطَجة اسْتَزْخَتْ مَقَاصِلُه-(رواه الترمذى و ابوداؤد)
318. Sayyiduna Ibn Abbas رضى اله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Ablution becomes necessary for one who sleeps lying down, because when one
lies down one's joints are relaxed."5
COMMENTARY: Mirak Shah said that this hadith is rejected. One of its sub-narrators is
Yazid Dalani who has made many mistakes and was subject to doubts. He was not reliable.
His Kunya was Abu Abdur Rahman. He was one of the scribes of the revelation. He died in 60 AH.
2
Darimi # 722, Musnad Ahad 4-97.
3
Abu Dawud # 203, Ibn Majah # 161, Musnad Ahmad 1-111.
4
Abu Dawud # 200, Tirmidhi # 78.
5
Abu Dawud # 202, Tirmidhi # 97, Musnad Ahmad 1-256. (Tirmidhi is lengthier).
1234
.

247
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
(٣١٩) وَعَنْ بُسْرَةً بِئْتٍ صَفَّوَاتَ بْنِ تَوْفَلٍ قَالَتْ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمْ إِذَا مَسَ آَحَدُكُمْ
ذكر،فَلُهُتَوضَّاُ-(رواهمالك واحمد وابوداؤد والترمذى والنسائى ابن ماجه والارمى)
319. Sayyidah Busrah bint Sufwan ibn Nawfal 4.can», narrated that Allah's Messenger
1".said, "If any of you touches his penis then he must make ablution صلى الله عليهوسلم
COMMENTARY: There is a difference of opinion on this question and even the sahabah
(Companions of Prophet) رضى الله عنه were not unanimous on it.
Imam Shafi'I al >, said that if anyone touches his penis with his bare hand then his
ablution is breached.
Imam Abu Hanifah said that ablution does not nullify if anyone touches his penis and he
relies on the hadith of Sayyiduna Qays ibn Talq ibn Ali us ano, that follows (as narrated
from his father) and he (Abu Hanifah) has many more ahadith to support his contention.
See also the sharah of Mulla Ali Qari ales, and the translation of Mishkat by Shaykh Abdul
Haq Dahlawi antes, (in Urdu)
Ibn Humam a >, said that that both these hadith are not beyond the classification of
hasan. However, the hadith of Talq ibn Ali as an+, will be preferred to that of Sayyidah
Busrah us a +, because she was a woman and Talq was a man. Clearly, a man's hadith is
stronger than a woman's because man retain knowledge and hadith in memory better than
woman do. Their memory is stronger than the memory of women. This is why the
testimony of two women is equal to that of a man.
(٣٢٠) وَعَنْ طَلْقٍ بِنْ عَلِيٍّ قَالَ سُئِلَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ عَنْ مَسِّ الرَّجُلِ ذَكَّرَهُ بَعْدَ مَا يَتَوَضَّأُ قَالَ
وَهَلْ هُوَ إِلَّا بُضْعَةٌ مِنْهُ - رَوَاهُ أَبُوْدَاؤْدَ وَالتِّزْ مِذِىُّ وَ النِّسَاءِ ◌ُّ وَ رَوَى ابْنُ مَاجَةَ تَخُوَهُ وَقَالَ الشَّيْخُ الْإِمَامُ
مُحِىّ السُّنَّةِ هُذَا مَنْتُؤْمٌ لِآَّ أَبَا هُرَيْرَةَ أَسْلَمَ بَعْدَقُدُؤْمِ طَلْقٍ وَقَدْ
320. Sayyiduna Talq 2 ibn Ali we al+, narrated that Allah's Messenger was asked
about a man touching his penis after having performed ablution. He said, "Is it not
but a part of him?"3
The Shaykh and the Imam Muhyi us Sunnah said that this hadith is abrogated
because Sayyiduna Abu Hurayrah us a +, had embraced Islam after the coming of
Sayyiduna Talq and:
(٣٢١) رَوَى أَبُوْ هُرَيْرَةً عَنْ رَسُوْلِ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا أَقْطَى أَحْدُكُمْ بِيَدِهٍ إِلَى ذَكَرٍهٍ لَّيُسَ بَيْنَهُ
وَبَيْنَهَا شَرْ فَلْيَتَوَضَّأُ- (دَوَاهُ الثَّافِىُّ وَالدَّارَ قُطْنِيُّ)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .321
said, "when any of you touches his penis without anything being between him and
1 Muwatta Maalik 2.15-60, Musnad Ahmad 6-402, Abu Dawud # 181, Tirmidhi # 82, Ibn Majah # 479,
Dirimi # 724.
2 His Kunyah was Abu Ali. His Son qays narrated his ahadith.
3
Abu Dawud # 182, Tirmidhi # 85, and (life it) 483, Musnad Ahmad 4-22.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
248
it, he must make ablution."1
(٣٢٢) وَرَوَاهُ النَّسَائِىُّ عَنْ بُشْرَةَ إِلَّا أَنَّهُ لَمْ يَذْكُرُ لَيُسَ بَيْنَهِ وَبَيْنَهَا شَهْ
322. And Nasa'i transmitted if from without the words, 'without anything being
between him and it.2
COMMENTARY: The Prophet ,lean Lo meant that like any other limb, the penis too is a
piece of flesh of the body and just as ablution is not breached on touching the other parts, it
is not invalidated on touching the penis.
As for the opinion of Imam Muhyi us Sunnah amos,, it reflects the Shafi'I School of thought.
He argues that Sayyiduna Abu Hurayrah e a+, embraced Islam in 57 AH at the time of
the Battle of Khaybar and Sayyiduna Talque a +, immediately after the hijrah when the
Masjid Nabawi yla > was being built. So, the latter heard the hadith much before the
former whose hadith is the abrogater of the abrogated hadith of Sayyiduna Talq sås +).
However, the hanafis argue that this would have been correct if Sayyiduna Talq As an(+)
had died or returned to his native land before the Islam of Sayyiduna Abu Hurayrah also,
,Since this is not the case .صلی اللهعليه وسلم and so had heard no other hadith from the Prophet عنه
it is possible that Sayyiduna Talq might have heard his hadith after Abu Hurayrah san>
embraced Islam. Hence, the deduction of the Shafi' is not correct.
Shaykh Mazhar a >, has suggested a decisive course, since the two ahadith give
contradictory rulings, we must resort to the narratives of the other sahabah(Companions of
Prophet) as &+). The ahadith of many of them establish that the ablution is not breached
on touching the penis. They include: (Sayyiduna) Ali, Ibn Mas'ud, Abu Darda Hudhayfah
.رضى اله عنه and umar
Therefore, the hanafi point of view that touching the penis does not negate the ablution.
Allah know best what is correct.
(٣٢٣) وَعَنْ عَائِشَةً قَالَتْ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُ بَعْضَ أَزْوَاجٍهٍ ثُمَّ يُعَلِّى وَلَا يَتَوَضَّأُ - رَوَاءُ
أَبُودَاوُدَ وَالِّزْ مِذِىُّ وَالنَّسَائِىُّ وَابْنُ مَاجَةً وَقَالَ الِّزْمِذِىُّ لَّا يَصُِّ عِنْدَ أَصْحَابِنَا مِحَالٍ إِسْنَادُ عُرُوَةَ عَنْ عَائِشَةً وَأَيْقًّا
إِسْنَادُ إِبْرَاهِيمَ التَّيِِّيِّ عَنْهَا وَقَالَ أَبُوْدَا ؤدَ هُذَا مُرُسَلْ وَإِبْرَاهِيُمُ التَّيْمِىُّ لَمْ يَسْمَعُ عَنْ عَائِشَةَ.
323. Sayyiduna Ayshah رضى الله عنها narrated that the Prophet صلى الله عليه وسلم would kiss
one of his wives and, without making (fresh) ablution, would offer the salah.3
Tirmidhi rated as unsound the isnad Urwa from Ayshah and Ibrahim at Taymi from
her. Abu Da'wud rated as mursal saying that Ibrahim at Faymi never heard from her.
COMMENTARY: The Scholars differ on this question too. Imam Shafi'I a >, and Imam
Ahmad al-, hold that ablution is breached in touching woman who does not belong to the
mahram category. Imam Malik atu, says that ablution is nullified on touching her with
lustful desires, not otherwise. Imam Abu Hanifah ale, hold that ablution is not breached,
Musnad of Shafi'I p 12, 13 Daraqutni # 6 (Touching genitab and amr). Musnad Ahmad (like it) 2-
333.
2
Nasa'i # 163.
3
Tirmidhi # 86, Abu Dawud # 179, Nasa'i # 170, Ibn Majah # 502, Musnad Ahmad 6.210.

.
249
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
relying on this hadith as also on another hadith of Sayyidah Ayshah رضى الله عنها transmitted
by bukhari. She narrated, 'When the Prophet صلى الله عليه وسلم wake up to offer the tahajjud, I
would be sleeping. My feet would be at the place of his prostration. When he was about to
make the prostration, he would tap my feet and I would pull them towards myself." Thus,
this hadith also proves that ablution is not nullified on touching a woman. As for
Tirmidhi's رحمهالله words that the isnad Urwah رحمه الله from Ayshah رضى الله عنها is unsound, it is
incorrect because there are many ahadith in Bukhari als, and Muslim antes, that prove that
urwah رحمه الله had heard from Sayyidah Ayshah رضى الله عنها. Perhaps the compiler of the
Mishkat has made an error in attributing these words to Tirmidhi because his words are
not interpreted as the compiler of Mishkat does.
As for Abu Dawud ales, calling this hadith as mursal it actually weakens the argument of
Imam Abu Hanifah als). However, we assert that even a mursal hadith can be provided
as an evidence. In fact, the Scholars also accept the evidence of a mursal hadith. Hence, this
hadith cannot be rejected for evidence.
(٣٢٤) وَعَنِ ابْنِ عَبَّاسٍ قَالَ أَكَلَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ كَتِفَّا تُؤَّ مَسَحَ يَدَهُ بِمِسُجٍ كَانَ تَحْتَهُ ثُّ قَامَ
قَسلی۔(رواهابوداؤدابن ماجة)
324. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم ate a
shoulder. Then he wiped his hand with a sackcloth that was spread for him to sit
on. Then, he got up and offered the salah. 1
COMMENTARY: This hadith upholds another contention of the hanafis, namely that
ablution is not invalidated by eating that which is cooked on fire.
The hadith also says that it is not necessary to wash hands and mouth after eating if there is
no greasiness on them.
(٣٢٥) وَعَنْ أُمِ سَلَمَةَّ أَنَّمَا قَالَتْ قَرَّبْتُ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَنُّبًا مَشْوِيًّا فَأَكَلَ مِنْهُ ثُمَّ قَامَ إِلَى
الضَّلوةِ وَلَمْ يَتَوَضَّأُّ- (رواه احمد)
325. Sayyidah Umm Salalamah us +, narrated that the presented to the Prophet
a piece of roasted shoulder. He ate from it and then got up for the salah صلى الله عليه وسلم
without making (a fresh) ablution. 2
SECTION III
الفَصلُ الثَّالِثُ
(٣٢٦) عَنْ آَبِ رَافِعٍ قَالَ اشْهَدُ لَقَدْ كُنْتُ أَشْوِىٌ لِرَسُوْلِ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ بَطْنَ الشَّاِ ثُؤَّ صَلَى وَلَهُ
يَتَوَضَّأُ-(رواه مسلم)
326. Sayyiduna Abu Rafi was +, asserted, "I testify that I used to roast the inside of
sheep for Allah's Messenger صلى الله عليه وسلم who then offered the salah without making
(a fresh) ablution." 3
Abu Dawud # 189, Ibn Majah # 488.
2 Musnad Ahmad 6-307, Tirmidhi # 1836.
Muslim # 94-357.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
250
(٣٢٧) وَعَنْهُ قَالَ أُهْدِيَتِ لَهْ شَاءٌ فَجَعَلَهَا فِى الْقِدْرِ فَدَخَلَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ مَا لهذَا يَا
أَبَارَافِعْ فَقَالَ شَاةٌ أُهْدِيَتْ لَنَا يَا رَسُولَ اللَّهِ فَطَبَخْتُهَا فِىِ الْقِدْرِ فَقَالَ نَاوِلْنِ الذَّرَاءَ یَا آبَا رَافِعٍ فَنَاوَلَّهُ
الذَّرَاءَ تُؤَّ قَالَ نَاوِلْنِ الذِّرَاءَ الْآخَرَ فَنَاوَلْتُهُ الذِّرَاءَ الْآخَرَ تُؤَّ قَالَ نَاوِلْنِىِ الذِّرَاءَ الْآخَرَ فَقَالَ لَهُ يَا
رَسُولَ اللُّوِنَّمَا لِلشَّاةِ ذِرَاعَانٍ فَقَالَ لَّهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَمَّا إِنَّكَ لَوْسَكَّكَّ لَنَا وَلْتَنِيْ
ذِرَاعًا فَذِرَاعًا مَاسَكِّكَ ثُمَّ دَعَا بِمَاٍ فَتَمَضْمَضَ فَاهُ وَغَسَلَ أَطْرَافَ أَصَابِعِهِ ثُمَّ قَامَ فَعَلَى ثُّ عَادَ إِلَيْهِمْ فَوَجَدَ
عِنْدَهُمْ لَمَّا بَارِدًا فَأَكُلَ تُؤَّ دَخَلَ الْمَسْجِدَ فَصَلَى وَلَمْ يَّمَشَّ مَآءَ - رَوَاهُ أَحْمَدُ وَرَوَاهُ الدَّارِيُّ عَنْ آَبِ عُبَيْدٍ إِلَّا
أنَّهُ لَهُ یَذْكُرْ نُؤَّ دَھًا پھَآءٍإلیآخرې۔
327. He also narrated that someone presented to him a sheep. He put its flesh in a
(cooking) pot. Allah's Messenger صلى الله عليه وسلم come in, meanwhile and asked, "What
is it, O Abu Rafi?" He said, 'a sheep. It is presented to us, O Messenger of Allah. So,
I have cooked it in the pot." He said, "Give me a foreleg, O Abu Rafi'!" He gave it to
him and he again asked for another foreleg. He gave him the second foreleg. Then
he said, "Give me another foreleg," and he replied, "O Messenger of Allah, a sheep
has only two forelegs Allah's Messenger صلى الله عليه وسلم said to him, "But, had you said
nothing to us, you would have handed over to me a foreleg after a foreleg as long as
you had been quiet." Then he asked for water and rinsed his mouth and washed the
tips of his fingers before getting up to offer the salah. He came again to them and
found some cold meat with them which he ate. Then he went into the mosque and
offered the salah without touching water. 1
328. Darami transmitted this hadith from Abu Ubayd except that he did not
mention, 'Then he asked for water ... ' till the end of it.2
COMMENTARY: The Prophet صلى الله عليه وسلم liked the foreleg very much because it is
invigorating. It provides physical strength and thus enables one to devote deeply to
worship of Allah.
The Prophet صلى الله عليه وسلم said to Abu Rafi' رضى الله عنه that if he had quietly stretched his hand to
give another foreleg, then Allah would have provided him forelegs one after another as a
miracle. But, he withdrew his hand and did not realize Allah's power, so Allah too stooped
giving him the forelegs. Perhaps the Prophet's attention too was diverted to Abu Rafi do,
A to tell him about the miracle, otherwise Allah' s grant would not have stopped for His
-صلى اللهعليه وسلم Prophet
(٣٢٩) وَعَنْ آَنَّسِ بُنِ مَالِكٍ قَالَ كُنْتُ أَنَا وَ أُنْ وَأَبُوْ طَلْحُةُّ جُلُوْمًا فَأَكَنَا لَمَّا وَخُبْزًا ثُمَّ دَعَوْتُ بِوُضُوءٍ
فَقَالًا لِمَ تَتَوَضَّأُ فَقُلْتُ لِهِذَا التَّعَامِ الَّذِىْ اَكَلْنَا فَقَالَا آتَتَوَضَّأُ مِنَ التَّيِّبَاتِ لَوْ يَتَوَضَّأُ مِنْهُ مَنْ هُوَ خَيْرَ
مِنْك۔(رواه احمد)
1
Musnad Ahmad 6-392.
2 Darimi # 44, Musnad ahmad 2-48.

251
Vol.1
Translation & Commentary of MISHKATUL MASAABIH
329. Sayyiduna Anas ibn Maalik usan+, narrated that he Ubayy and Abu Talhah
us +, sat and ate some meat and bread. Then he called for water to make ablution.
They asked him why he wished to make ablution and he said, "Because of this food
that we just ate. "They exclaimed, "will you make ablution for the pure things (that
you have eaten)? One who was better than you did not make ablution for that." 1
(٣٣٠) وَعَنِ ابْنِ عُمَرَ رَضِىَ اللهُ عَنْهُمَا كَانَ يَقُوُلُ قُبْلَةُ الرَّجُلِ امْرَأَتَهُ وَجِشُّهَا بِيَّدٍهٍ مِنَ الْمُلَامَسَةِ وَمَنْ
قَبَّلَ امْرَ أَتَّهُ أَوْجَسَّهَا بِيِّدِهِ فَعَلَيْهِ الْوُضُوْءُ - (رواه مالك والشافعى)
330. Sayyiduna Ibn Umar us à >, used to say, "A man's kissing his wife and
touching her with his hands are parts of sexual intercourse. So whoever kisses his
wife or touches her with his hand must make ablution." 2
COMMENTARY: Among the nullifiers of ablution, the Qur'an also says:
أَوُلُمُسْتُمُ النِّسَآءَ
{Or, you have touched (or had a contact with a woman.) (4:43, 5:6)
(The words is (Ad) what is the true meaning of (L.)? There is a difference of opinion.
Imam shafi'I a >, said that it is to touch a woman and his contention is that a mere
touching a woman nullifies one's ablution.
This is what is hadith of Sayyiduna Ibn Umar as a +, means. He said that to touch a
woman or to kiss her is included in (.).
Imran Abu Hanifah als, said that this word means 'to have a sexual intercourse.' Hence,
the Qur'an means 'sexual contact' or intercourse. Imam Abu Hanifah alter, has compiled a
treasure of evidence, for his point of view. This may be seen in books of Ligh.
(٣٣١) وَعَنِ ابْنٍ مَسْئُوْدٍ كَانَ يَقُوُلُ مِنْ قُبْلَةِ الرَّجُلِ امْرَأَتَهُ الْوُضُوْءُ- (رواه مالك)
331. Sayyiduna Ibn Mas'ud us à >, said often, 'A man's kissing his wife
necessitates ablution." 3
(٣٣٢) وَعَنِ ابْنِ عُمَرَأَثَّ عُمَرَ بُنَ الْخُتَّابِ قَالَ إِّ الْقُبْلَةَ مِنَ اللَّمْسِ فَتَوَنََّتُؤْ مِنْهَا-
رضى اله عنه narrated that Sayyiduna Umar ibn Khattab رضى الله عنه Sayyiduna Ibn Umar .332
said, "A kiss is a part of sexual intercourse, so make an ablution because of that."4
رضى الله عنه and Ibn Umar رضى الله عنه COMMENTARY: These ahadith of (Sayyiduna) Ibn Mas'ud
uphold the Shafi'I als, contention.
However, Abu Hanifah at dos, said that these traditions do not go beyond the sahabah
صلى الله عليه so their directives are not of the same category as the Prophet ,رضى الله عنه (Companions)
J. Moreover, he held that these traditions are not of the standard of sound.
Apart from that, the hadith of Sayyidah Ayshah As an >, says very clearly that ablution is
not nullified on touching a woman. There is another hadith in Musnad Abu Hanifah
narrated by Ibn Abbas رضى الله عنه that the Prophet صلى اللهعليه وسلم said:
-
Musnad ahmad 4-30.
2
Muwatta Imam Maalik # 2.16-66, Musnad of Imam Shafi'i p 11.
3
Muwatta Imam Maalik # 2.16-67.
4
Daraqutni # 37.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
252
لَيْسَ فِى الْقُبْلَةِ وُضُوُِّ
(Ablation is not necessary after kissing). Hence, perhaps this hadith abrogates those
that call for ablution at such times. Allah knows best.
(٣٣٣) وَعَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيْزِ عَنْ تَمِيْمِ الدَّارِيِّ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْوُضُوْءُ مِنْ كُلِّ
دَيِّ سَائِلٍ رَوَاهُ الدَّارَقُطْنِ وَقَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيْزِ لَمْ يَسْمَعُ مِنْ تَمِيُمِ الذَّارِيِّ وَلَّارَاءُ وَيَزِيْدُ بُنُ خَالِدٍ
وَيَزِيْدُ بُنُّ مُحَمَّدٍ مَجْهُوْلَاں۔
333. Sayyiduna Umar ibn Abdul Aziz al , 1 narrated on the authority of
Sayyiduna Tamim Dari 2 رضى الله عنه that Allah's Messenger صلى الله عليه وسلم said, "Every
blood that flows makes ablution necessary."3
Daraqutni who transmitted the two preceding traditions said that Umar ibn Abdul Aziz
Àla, neither heard from Tamim Dari ales, nor saw him. He also said that the two sub-
narrattors yazid ibn Khalid and Yazid ibn Muhammad are not known - Mujhul.
COMMENTARY: Imam Abu Hanifah's als, contention is that every blood that flow from
its wound necessitates ablution if it flows up to the limb that has to be washed in ablution
or bath. The other imam hold that if blood flows out of the penis or the anus then it
becomes necessary to make a fresh ablution, but not if it flows from elsewhere.
However, Daraqutni makes an adverse comment on the hadith. Umar ibn Abdul Aziz amas,
neither heard nor saw Tamim Dari que a+). So this hadith is mursal. Moreover, two of the
sub narrators, Yazid ibn Khalid and yazid ibn Muhammad are majhul (unknown).
In other words, he wishes to prove that it is not a strong evidence for Imam Abu Hanifah
altes, to support his point of view.
However, we wish to assert that a hadith mursal is acceptable by a majority of the Scholars,
not only ourselves, as evidence and argument for any contention Also, there is a difference
of opinion on whether the two named sub-narrators were actually majhul or not. Be that as
it may, the main evidence of Imam Abu Hanifah ales, is the hadith that the Prophet said:
مَنْ قَاءَاوْرَ حُفَ أَوْ أَمْذُى ◌ِفِي صَلُوتِهِ فَلْيَنْصَرِفٌ وَلْيَتَوَضَّأُ وَلْيَيْنِ عَلى صَلُوتِهِ مَا لَمْ يَتَكَلَّمُ - (كذا فى الهدايه)
"If anyone vomits or has a nosebleed or discharges madhi (semen) in his salah then
he must give up the salah and make ablution, and if he has not spoken then he may
resume that same salah."
Furthermore, a hadith of the same purport is found in Abu Dawud too. This shows that if
blood pores out from any part of the body including from the penis and anus also then
ablution is nullified.
He was a famous Khalifah. He died in Rajab 101 AH.
2 He was TAmim ibn Aws Dari e Al gay and embraced Islam in 9 AH. He died in shaam after
Sayyiduna Uthman's رضى الله عنه martyrdom.
3
Daraqutni # 27.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
253
CHAPTER - II
بَابُ أُدَابِ الْخَلَاءِ
GENERAL RULES1 OF THE PRIVY
Aadab or etiquettes are things to mention which is good. These things may concern
deeds or words.
In this chapter, such ahadith are narrated as concern the etiquettes of istinja (cleansing after
relieving oneself). They are those things that are forbidden during istinja or are undesirable.
They are also those things that are necessary or recommended.
(٣٣٤) عَنْ آنِيْ آَيُبَ الْأَنْصَارِيِّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَتَيْتُمُ الْغَائِطَ فَلَا تَسْتَقْبِلُؤْا
الْقِبْلَةَ وَلَا تَسْتَدُ بِرُوْهَا وَلكِنْ شَرِّقُوا أَوْ غَرِّبُوْا مُتَّفَقِّ عَلَيْهِ قَالَ الشَّيْخُّ الْإِمَامُ مُحِىُّ السُنَّةِ رَحِمَهُ اللّهُ هُذَا
الْحَدِيْثُ فِي الصَّحْرَآءِ آَمَّا فِى الْبُنْيَانٍ فَلَا بَأْسَ لِمَا - (متفق عليه)
صلى الله عليه Ansari narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Ayub .334
Aw, said, "When you go to the toilet do not face the qiblah and do not turn your
back to it, but turn towards the east or towards the west."2
The Shaykh and Imam Muhhyi us Sunnah di ar, said that this hadith concerns
·(people in the) deserts. But in cities of raised buildings, there is no harm, in view of
the hadith:
(٣٣٥) رُوِىَّ عَنُ عَبْدِ اللهِ بْنِ عُمَّرَ قَالَ إِرْتَقَيْتُ فَوْقَ بَيْتٍ حَفْصَةً لِبَعْضٍ حَاجَتِيْ فَرَأَيْتُ رَسُولَ اللّهِ صَلَى
اللّهُ عَلَيْهِ وَسَلَّمَ يَقْفِى حَاجَتَهُ مُسْتَدْبِرَ الْقِبْلَةِ مُسْتَقْبِلَ الشَّامِـ
335. Sayyiduna Abdullah ibn Umar we also, narrated, 'I went up to the roof of
صلى اللهعليه وسلم house for a purpose of mine. I saw Allah's Messenger رضى الله عنه Hafsah's
relieving himself with his back towards the qiblah and face towards Syria." 3
COMMENTARY: The direction specified in the hadith is from Madinah and for those people
who reside on the same latitude. The qiblah is to the south of Madinah, so they will keep their
face and back towards the east and west, whereas in countries of our region, the face and back
should not be turned towards the east and west, because the qiblah is towards the west.
Imam Abu Hanifah dular, said that neither the face nor the back should be turned towards
the qiblah when relieving oneself whether one is in a desert or in a residential city. If
anyone does it then he perpetrates the for bidden.
Imam shafi atlas> said, that it is forbidden to turn the face and back towards the qiblah in a
desert, but not in a city or house.
Imam Abu Hanifah abl 47> relies on the first hadith of Abu Ayyub Ansari due at so). The
command is absolute without differentiating between a desert and a city. This hadith is narrated
by a large number of the sahabah death se, in addition to Abu Ayyub Ansari. accabl so)
1
The title is Aadabul Khala (or etiquettes of the privy or relieving oneself) rendered here as General rules of the privy.
2
Bukhari # 394, Muslim # 59-264, Abu Dawud # 9, Tirmidhi # 8, Nasa'i # 20, 21, Ibn Majah # 318, Musnad
ahmad 5-417.
Bukhari # 148, Muslim # 62-266, Tirmidhi # 11 (with the word Ka'bah instead of qiblah), Musnad Ahmad 2-12.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
254
The second argument of Imam Abu Hanifah رحمه الله is that the Prophet صلى اللهعليه وسلم forbade
the turning of the face or back towards the qiblah as a mark of respect for it. This is
demanded everywhere, both in a desert and in a city. It is like the prohibition to spit or
stretch the legs towards the qiblah wherever one is.
The hadith of Abdullah ibn Umar de atl so> upholds the view of Imam shafi'l atl 4>>. This
hadith say that is allowed to turn one's back towards the qiblah in a house.
Our contention is that Abdullah ibn Umar dalle, may have deserved that Prophet labi
Aw, in the privy in a house with his back towards the qiblah and face towards Syria before
the command not to do it. Besides, ibn Umar Ate all (so) may not have correctly judged the
direction because obviously he could not have seen the Prophet alugado all to on purpose or
deliberately. He may have thrown only a casual look. Hence, it is not a sound evidence for
رحمه الله .Imam Shafi
(٣٣٦) وَعَنْ سَلْمَانَ قَالَ ثََّانًا يَمْنِيْ رَسُولَ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ آَ نَسْتَقْبِلَ الْقِبْلَةَ بِغَائِطٍ أَوْبُوُلٍ
أَوْ تَسْتَنْجِى بِالْيَمِيْنِ آَوْ آَ نَّسْتَنْجِ بِاِقَلَّ مِنْ ثَلاثَةِ أَحْجَارٍ آوْ اْ تَسْتَنْجِی بِرَجِيْعِ آوپِعَظٍ - (رواه مسلم)
336. Sayyiduna Salman Aus 4bl (go) 1 narrated "He, meaning Allah's Messenger tl
Awy4,le, forbade us to face the qiblah while relieving ourselves or passing urine and
to make istinja (cleanse ourselves) with the right hand, and to make istinja with
less than three stones, and to make istinja with dung or bone."2
COMMENTARY: The ulama (Scholars) say: to face the qiblah while relieving oneself is
makruh tahrimi (undesirable almost to the point to being unlawful) and to make istinja with
the right hand is makruh tanzihi (undesirable but nearer lawful than unlawful).
The penis must not be touched with he right hand. The lumps of clay must be held with
the left hand and the penis placed on it without using the right hand, for, it is makruh to
use the right hand.
Imam Shafi'I atlar> said that it is wajib to use three lumps of clay. Imam Abu Hanifah dlar,
said that if one can cleanse with less than three then that is enough. He cites the hadith of
Ibn Mas'ud رضى الله عنه that the Prophet صلى اللهعليه وسلم went to relieve himself and asked him. to
get three lumps of clay. He could find two, so he took dung along. The Prophet alugadoaty to
threw away the dung and used the two lumps of clay.3
(٣٣٧) وَعَنْ أَنَسٍ قَالَ قَالَ تَسْوُلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ الْخُلَاءَ يَقُولُ اللَّهُوَّ إِنٌ أَعُوذُبِكَ مِنَ
الْخُبُثِ وَالْخُبَائِثِ - (متفق عليه)
صلى الله عليه وسلم narrated that when Allah's Messenger رضى الله عنه Sayyiduna Anas .337
decided to enter the privy, he prayed, 'O Allah, I seek refuge in you from the
1 He was salaman Farsi dieabl so). His kunyah was AbuAbdullah. He died in 35 AH towards the close
of Uthman's diabloso> Khalifah, or in early 36AH.
2 Muslim # 57-262, Abu Dawud # 7, Tirmidhi # 16, Nasa'i (Like it) # 41, Musnad Ahmad 5-439, Ibn
Majah # 316.
3 Bukhari # 156, As for istinja, 'lumps of day' also stands for stones thought this chapter of
purification

255
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
impure male demons and the impure female demons." 1
COMMENTARY: It is part of the etiquettes of entering the toilet that while going into it,
one should make this supplication. If he is in a desert then he should make the supplication
at the moment he decides to do it, meaning when he gathers together his clothes.
(٣٣٨) وَعَنِ ابْنِ عَبَّاسٍ قَالَ مَرَّ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِقَبْرَيْنِ فَقَالَ إِنَّهُمَا لَيُعَذَّبَانٍ وَمَا يُعَذِّبَاتٍ فِى
كَبِيْرٍ آَمَّا أَحَدُهُمَا فَكَاَ لَا يَسْتَبِرُ مِنَ الْبُوْلِ وَفِيْ رِوَايَةٍ لِمُسْلِيٍ لَا يَسْتَذِْهُ مِنَ الْبُوْلِ وَ آَمَّا الْآخَرُ فَكَانَ
يَمْشِى بِالنَّمِيْمَةِ تُؤَّ أَخَذَ جَرِيْدَةٌ رَطْبَةٌ فَشَقَّهَا بِنِصْفَيْنٍ ثُمَّ غَرَزَّ فِي كُلِّ قَبْرٍ وَاحِدَةً قَالُوا يَا رَسُولَ اللُّهِلِمَ
صَنَّكْتَ هُذَا فَقَالَ لَعَلَّهُ أَنْ تُكَفَّفَ عَنْهُمَا مَا لَمُ يَبِسَا- (متفق عليه)
338. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم passed by
two graves and said, "Both of them are being punished, but not for a major sin. One of
them was not careful enough to avoid being defiled by urine." The version in Muslim
has, "did not avoid being undefiled by urine." And, "the other continued to slander
people." The Prophet du, ale atl . then took a fresh palm twig, broke it into two and
planted are on each grave. He was asked, "O Messenger of Allah, why did you do it?"
He said, "Perhaps their punishment may be softened till they do not dry up."2
COMMENTARY: Another version of Muslim has the words (y) so it means 'he did not
seek purity from urine.' Yet another version has the words (_)) meaning, 'he did not jerk
his pelvis enough to get all drops.
Whatever the words, the sense makes no difference; he did not keep himself undefiled
from urine, since it is a major sin to defile from urine and the salah becomes void because of
it, so Allah punished him.
Some people entertain the misconceptions that since the Prophet w,4lat Je is not known
to have dried urine with lumps of clay, so these may not be used at all. If anyone is able to
control drops from being discharged after urinating then it is enough for him to use only
water to make istinja and he may not use the lumps of clay. But, if any one continues to get
drops of urine after finishing, as is common wish most people, and he does not use lumps
of clay, then his garments will be soiled, and impure. As for the Prophet alugado all Jo, he
had a strong physique and exercised strict control over himself. So, he did not use lumps of
clay but cleansed himself with water alone.
Moreover, if it is necessary to do something but is not known from the Prophet alugarcall to,
we cannot reject it outright. For instance he never went though a renesedion. So, if anyone is
prescribed the opening of a vein, he cannot say that he would not undergo that process.
Otherwise, he would suffer. We must bear in mind what the objective of Shari'sh and its
legislator is. And the objective is 'purification.' We have obtain it by water or lumps of clay,
and not remain impure. The Prophet Alu, Ale abl do said, "Punishment in the grave is often
because of urine. So purify yourself from it." He also said, "Preserve yourself from urine
1 Bukhari # 142, Muslim, # 12, 375, Abu Dawud # 4, Tirmidhi # 5, Nasa'i # 19, Ibn Majah Mujah #
298, Darimi # 669, Musnad Ahmad 3-99.
2 Bukhari # 216, Muslim # 111-292, Abu Dawud # 21, Tirmidhi # 70, Nasa'i # 31, Ibn Majah (in brief #
247, Darimi # 139, Musnad Ahmad 1-225.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
256
because it is the first part of that which subjects the dead to a grievous reckoning." (Tabarani)
Moreover, it is established the Sayyiduna Umar de atl so, used lumps of clay after passing
water. A sahabi's practice is enough evidence in the light of the Prophet lu,, leatl . words,
"Hold fast to my sunnah and also hold fast to the sunnah of the righteous caliphs."
According to Musannaf Ibn Abu Shaybah: "Sayyiduna Umar de atl so) wiped his penis on a
wall or a stone after passing urine He did not pour water on it, at all." Further, Shah
Waliullah Muhaddith Dahlawi atlar, said that the ahlus sunnah wa al jama'ah are unanimous
that lumps of clay must be used to dry drop after urinating. 1
The (next) word (aJI) (in the hadith) is about one who transmits news about one to another
both of whom are at loggerheads, to create more mischief. Imam Nawawi alar, said: it is to
convey one's words to another to cause trouble. It is 'telling tales. It is a base trait and Islam
condemns it. The two sahih books of hadith say: 'The tale-bearer will not enter paradise.'
On the enquiry of Sayyiduna Umar Ate al (so) Sayyiduna Ka'b Ahbar du atl (so) said that tale
bearing is described in the Torah as the most grievous sin. Umar die all go, said, "Its sin is
worse than the sin of killing." He (Ka'b) said, "Murder also follows tale bearing as do other
evils originate from it."
The ulama (Scholars) say about the concluding words of the hadith that the Prophet
observed with his spiritual eyes that the two men in their graves were being punished. He
was so merciful that he could not bear to see that. He prayed to Allah for mercy and the
Merciful, Forgiving Allah accepted the prayer of His beloved and decided that as long as
the branches of the date palm tree planted on the graves did not dry, the punishment of the
two would be softened.
This is made more clear in another version of Muslim which concludes with the words:
"Allah accepted my intercession. Till so long as the branches remains moist, they will not
be subjected to punishment."
Indeed, this seems to be its apparent reason. It is also confirmed by the version of Muslim.
However, the ulama (Scholars) have suggested many other reasons apart from this one.
Other books and expositions convey them in some detail. Thus, Kirmani said, "Mitigation
in punishment was because of the two moist twigs. They had the characteristic of removing
punishment, but the characteristic is not intrinsic to them. Rather, it was passed on to i:
through the blessing of the privileged hand of the chief of the worlds, the Prophet,"
The hadith also teaches us that the ulama (Scholars) and righteous must visit the graves so
that punishment to their inmates may be softened because of them. The visit of the
righteous to the graves is a means of mitigating punishment to the dead.
(٣٣٩) عَنْ أَبِ مُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّقُوا الََّعِنَيْنِ قَالُوا وَمَا اللََّعِنَانِ يَا
رَسُوْلَ اللّهِ قَالَ الَّذِىْ يَتَخَلَّى فِيْ طَرِيْقِ النَّاسِ أَوْفِي ظِلِّهِمُ - (رواه مسلم)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .339
Aw said, "Preserve yourselves from the two things that bring (on you) curse." The
sahabah die 4tl (o) asked, "And what are they that bring curse, O Messenger of
1 According to the Book of purification by Shaikh Muhammad Ibrahim Memon Mdani (Darul Isha'at
Karachi) p 131; 'Today toilet paper is used ... is an acceptable alternative.
1

257
Translation & Commentary of MISHKATUL MASAABIH
Vol.1
Allah?" He said, "It is to relieve oneself on the path of the people, or in their shade
(where they rest)." 1
COMMENTARY: The ulama (Scholars) explain that the path is one that is frequented not a
deserted road which is used rarely.
Shade is what is provided by a tree or a canopy (or any such cover) under which the people
sit, rest or sleep. If anyone defecates here and makes these places dirty, he will hurt Allah's
creatures. It does not behave a believer to hurt other people.
(٣٤٠) وَعَنْ أَبِيْ قَتَادَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا شَرِبَ آَحَدُكُمْ فَلَا يَتَنَّفَّسُ فِى الْإِنَاءِ وَإِذَا
آَتَ الخُلَاءَ فَلاَیَمُشُ ذَکَرَ، بَمِیْنِ وَلَّا یَتَمَشَُّ بِیَمِین۔۔ (متفقعليه)
صلى الله عليه narrated that Allah's Messenger 2 رضى الله عنه Sayyiduna Abu Qatadah .340
Awy said, "When one of you drinks, let him not breathe into the vessel. When he
goes to the toilet, let him not touch his penis with his right hand or cleanse himself
with his right hand."3
COMMENTARY: If any one who is drinking something has to breathe, then he must.
remove the vessel to a side and breathe. Thus, he will not breathe anything into the vessel.
The second advice is that one must not use his right hand to hold his genital or to make istinja.
The right hand is to eat and it is repulsive to touch with it the organ that gives out impurity.
(٣٤١) وَعَنُّ آبيْ هُرَيْرَةَ قَالَ قَالَ تَسْوُلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ تَوَضَّأَ فَلْيَسْتَنْهِرُ وَمَنِ اسْتَجُمَرَ فَلْيُؤْتِرُ-
:
(متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .341
said, "He who makes ablution must (snuff up water and) blow his nose, And, he who
cleanses himself with stones must use an odd number of them (say, three, five, etc)."4
(٣٤٢) وَعَنْ أَنَسٍ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَدْخُلُ الْخُلَاءَ فَأَحْمِلُ أَنَا وَغُلَامْ إِدَاوَةٌ مِنْ قَّآءٍ
وعَلََّةٌ يَسْتَنْجِئْ بِالْمَاءِ- (متفق عليه)
342. Sayyiduna Anas رضى الله عنه narrated, "When the Prophet صلى اللهعليه وسلم went to the
toilet, I and a servant (Bilal or Ibn Mas'ud) carried a skin of water and a pointed
stick. He cleansed himself with water."5
COMMENTARY: The Prophet alweare all he took two servants along to carry water and a
pointed stick when he went to the privy. He used the stick to soften the earth with it. Thus,
urine would go into it and not splash or spill over. Also, it could be used to uproot stones
or lumps of clay. Or, it was put to other use as necessary.
1 Muslim # 68-269, Abu Dawud # 25, Musnad Ahmad 2-372.
2 His name was Harith ibn Rabi'i. He was an ansar and a Khazraji. He is better known by his kunyah
abu Qatadan.
3 Bukhari # 153, Muslim # 63-267, Abu Dawud # 31, Musnad Ahmad 5-269.
4 Bukhari # 161, Muslim # 22-237, Tirmidhi # 27, Nasa'i # 88, Ibn Majah # 409, Darimi # 703,
Muwatta Maalik # 2.1-3, Musnad Ahmad 2-236.
5 Bukhari # 150, Muslim # 70-271, Nasa'i # 45, Musnad Ahmad 3/171.

Vol.1
Translation & Commentary of MISHKATUL MASAABIH
258
SECTION II
الفضلُالثّانِی
(٣٤٣) عَنْ أَنَسٍ قَالَ كَاتَ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ الْخُلَاءَ نَزَعَ خَاتِمَهُ- رَوَاهُ أَبُوُدَاؤدٌ
وَالنَّسَائِىُّ وَالْتِرْ مِذِىُّ وَقَالَ هُذَا حَدِيْثْ حَسَنْ صَحِيْمٌ غَرِيُبْ وَقَالَ أَبُوْدَاؤدَ هُذَا حَدِيْثْ مُنْگِّرْ وَفِيْ
رِوَايَتِهِ وَضَِّ بَدَلَ نَزَءَ۔
343. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم took off his ring
when he went to the privy ... Trimidhi rated it a hasan sahib gharib and Abu Dawud
as munkar (rejected). Abu Dawud's version has 'put down' instead of 'took off.' 1
COMMENTARY: The Prophet صلى الله عليه وسلم removed the ring while going to the privy
because it was inscribed with 'Muhammad Rasu Allah.' This hadith is evidence that it is
wajib for one who makes istinja not to take with him to the toilet anything with the name of
رحمه الله (and also the Quran. (Teebi , صلى الله عليه وسلم Allah and His Messenger
In fact, Abhari atlar, has said that even if the names of the other Messenger JI Ale are
inscribed, he must not take that inscription to the toilet.
İbn Hajar alar> said that one who intends to make istinja, it is mustahab for him to remove
from his person, or put off. All such things that are venerable including the names of Allah,
of a Prophet or of an angel.
:
Though Abu Dawud has commented on this hadith adversely yet the ulama (Scholars) say
that this hadith can be cited as evidence. Mulla Ali Qari has discussed this issue in detail.
This hadith is also found in Jami Saghir as transmitted by Haakim and others.
(٣٤٤) وَعَنْ جَابِرٍ قَالَ كَانَ الثَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَرَادَ الْبَرَازَ إِنْطَلَقَ حَتَّى لَا يَرَاهُ أَحَدْـ(رواهابوداؤد)
344. Sayyiduna Jabir رضى الله عنه narrated that when the Prophet صلى الله عليه وسلم wanted
to relieve himself, he went for off where no one could see him. 2
(٣٤٥) وَعَنْ أَبِيْ مُؤْسى قَالَ كُنْتُ مََّّ الَِّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ فَأَرَادَ آَنْ يَُّوْلَ فَأَتُ دَمِنَّا فِى
أَضْلٍ جِدَارٍ فَبَالَ تُؤَّ قَالَ إِذَا آَرَادَ احَدُكُمْ آَ يَئُولَ فَلْیَرْتَدُلِبولە۔(رواه ابوداود)
صلى الله عليه وسلم narrated "I was with the Prophet رضى الله عنه Sayyiduna Abu Musa .345
one day. He had to pass water, so he went to a soft ground at the base of a wall and
passed water. After that, he said, "When one of you wants to pass water, he should
seek a soft ground to do it there." 3
صلى الله عليه وسلم said that the wall at whose base the Prophet رحمه الله COMMENTARY: Khattabi
passed water may not have belonged to anyone because doing that could damage the wall.
It is disallowed to pass urine at someone's wall without his permission.
(٣٤٦) وَعَنْ أَنَسٍ قَالَ كَاتَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَرَادَ الُحَاجَةَ لَمْ يَرْفَعُ ثَوْبَهُ حَتَّى يَدُنُوَ مِنَ
الآرض۔(رواه الترمذى وابوداؤد والدارمى)
1 Abu Dawud # 19, Tirmidhi # 1725, Nasa'i # 5213, Ibn Majah # 303.
2 Abu Dwud # 2, Ibn Majah # 335, Tirmidhi form Mughairah # 20, Darimi # 660.
3 Abu Dawud # 3, Musnad Ahmad 4-396.

259
Translation & Commentary of MISHKATUL MASAABIH
:
Vol.1
346. Sayyiduna Anas رضى الله عنه narrated that when the Prophet صلى اللهعليه وسلم wanted
to relieve himself, he raised his lower garment only when he was near the ground. 1
COMMENTARY: One must not uncover unnecessarily one's body that is required to be
concealed. When one sits to relieve oneself, it becomes necessary to uncover oneself when
one is nearly on the ground. It is disallowed to uncover oneself while standing even if one
is inside one's private toilet.
(٣٤٧) وَعَنْ آنِيْ هُرَيْرَةَ قَالَ قَالَ رَسُوُلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا أَنَا لَكُمْ مِثْلُ الْوَالِدِ لِوَلَدِهِ أُعَلِّمُكُمُ
إِذَا أَتَيْتُمُ الْغَائِطَ فَلَا تَسْتَقْبِلُوا الْقِبْلَةَ وَلَّا تَسْتَدُ بِرُوْهَا وَآَمَرْ بِقَلَاثَةٍ أَحْجَارٍ وَتَّى عَنِ الرَّؤْثِ وَالرِّمَّةِ
وَتََّى آْ يَسْتَطِيبَ الرَّجُلُ بِيَمِينِه- (رواه ابن ماجة والدارمى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .347
Aw, said, "I am to you like a father to his son. I teach you that when you go to
relieve yourselves, do not face the qiblah, nor turn your back it." And, he
commanded that three stones should be used and forbade the use of dung and
bones. He also forbade that a man should cleanse himself with his right hand. 2
COMMENTARY: The Prophet A, d. atl had great love for his ummah to teach them
religion and advise them. He compared himself to a father and his ummah to children. The
hadith teaches us that the children must obey their father and it is wajib for a father to teach
them etiquettes of every day essentials.
(٣٤٨) وَعَنْ عَائِشَةَ قَالَ كَانَتْ يَدُ رَسُولِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْيُمْنِى لِظُهُوْرِهِ وَطَعَامِهِ وَكَانَتُ يَدُهُ
الْيُسْرِى ◌َِلَائِهِ وَمَا كَانَ مِنْ أَذَّى-(رواه ابوداؤد)
صلى narrated that the right hand of Allah's Messenger رضى الله عنها Sayyidah Ayshah .348
Alw, qle att was used for ablution and his food, and his left hand was for his
evacuations and that which was disagreeable. 3
(٣٤٩) وَعَنْهَا قَالَتْ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا ذَهَبَ أَحَدُكُمُ إِلَى الْغَائِطِ فَلْيَذُّ هَبْ مَعَهُ
بِقَلَائَةٍ آحِجَارٍ يَسْتَطِيْبُ بِهِنَّ فَإِنَّمَا تُجُزِئُ عَنْهُ-(رواه ابوداؤدو النسائى ووالدارم)
349. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
"When any of you goes to ease himself, he should take with him three stones. He
must cleanse himself with them, for they will suffice him." 4
COMMENTARY: The real purpose is to obtain purity. If he uses three stones (or lumps of
clay) and rids of impurity then he will not require water. However, if he uses water after
that then it is better and mustahab.
(٣٥٠) وَعَنِ ابْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تَسْتَنْجُوْا بِالرَّوْثِ وَلا بِالْعِظَامِ فَإِنَّه
1 Tirmidhi # 41, Abu Dawud # 14, Darimi # 666.
2 Ibn Majah # 313, Abu Dwud # 8, Nasa'i # 40, Musnad Ahmad in similar words.
3 Abu Dawud # 33, Musnad Ahmad 6-205.
4 Musnad Ahmad 6-108, Abu Dawud # 40, Nasa'i # 44, Darimi # 670. Daraqutni # 4.
.