📘 সুনানে আবু দাউদ - তাহকীক আরনাউত (আবু দাউদ - মৃত্যু 275 হিজরী)

Abu Dawud said: This is _mursal_ (incomplete chain), for Ibrahim al-Taymi did not hear from 'A'ishah.

Abu Dawud said: Thus it was narrated by al-Firyabi and others.

179 — 'Uthman ibn Abi Shaybah narrated to us: Waki' narrated to us: al-A'mash narrated to us, from Habib, from 'Urwah, from 'A'ishah: that the Prophet, peace and blessings be upon him, kissed one of his wives, then went out to the prayer without performing ablution. 'Urwah said: I said to her: "Who was it but you?" And she laughed.

Abu Dawud said: Thus it was narrated by Za'idah and 'Abd al-Hamid al-Himmani, from Sulayman al-A'mash.

180 — Ibrahim ibn Makhlad al-Taliqani narrated to us: 'Abd al-Rahman — meaning Ibn Maghra' — narrated to us: al-A'mash narrated to us: some companions of ours narrated to us, from 'Urwah al-Muzani, from 'A'ishah, with this same hadith.

Abu Dawud said: Yahya ibn Sa'id al-Qattan said to a man: "Report from me that these two — meaning this hadith of al-A'mash from Habib, and his hadith with this chain of transmission concerning the mustahadah that she performs wudu for every prayer — " Yahya said: "Report from me that they are both dubious, amounting to nothing."

Abu Dawud said: It was related from al-Thawri that he said: "Habib only narrated to us from 'Urwah al-Muzani," meaning he did not narrate to them anything from 'Urwah ibn al-Zubayr.

Abu Dawud said: Hamzah al-Zayyat did narrate from Habib, from 'Urwah ibn al-Zubayr, from 'A'ishah, a sound hadith.

68 - Chapter: Wudu from touching the penis

181 - 'Abdullah ibn Maslamah narrated to us, from Malik, from 'Abdullah ibn Abi Bakr, that he heard 'Urwah say:

I entered upon Marwan ibn al-Hakam, and we mentioned what requires wudu. Marwan said: "And touching the penis." 'Urwah said: "I did not know that." Marwan said: "Busrah bint Safwan told me that she heard the Messenger of Allah, peace and blessings be upon him, say: 'Whoever touches his penis, let him perform wudu.'"

69 - Chapter: The concession regarding that

182 - Musaddad narrated to us, Mulazim ibn 'Amr al-Hanafi narrated to us, 'Abdullah ibn Badr narrated to us, from Qays ibn Talq, from his father, who said: We came to the Prophet of Allah, may Allah bless him and grant him peace, and a man who appeared to be a Bedouin came and said: "O Prophet of Allah, what do you say about a man touching his penis after he has performed ablution?" He said: "Is it anything but a piece of him?" or: "a part of him."

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It is in the "Muwatta' of Malik" 1/42, and from his path al-Nasa'i narrated it in "al-Kubra" (159).
Al-Nasa'i also narrated it in "al-Mujtaba" (164) via al-Zuhri, from 'Abdullah ibn Abi Bakr, with this chain.
He also narrated it in "al-Mujtaba" (444) via Sufyan, and (445) via al-Zuhri, both from 'Abdullah ibn Abi Bakr, from 'Urwah, from Busrah. Marwan ibn al-Hakam was not mentioned.
Al-Tirmidhi (83) and Ibn Majah (479) narrated it via Hisham ibn 'Urwah, from his father, from Marwan, from Busrah.
Al-Tirmidhi (82) and (84), and al-Nasa'i in "al-Mujtaba" (446) and (447) narrated it via Hisham ibn 'Urwah, from his father, from Busrah, without mentioning Marwan.
It is in "Musnad Ahmad" (27293) and "Sahih Ibn Hibban" (1112).
And see the hadith of Talq that follows.

(1) Its chain is good; Qays ibn Talq is truthful and good in hadith, and the rest of its narrators are trustworthy.
Al-Tirmidhi (85) and al-Nasa'i in "al-Kubra" (160) narrated it via Mulazim ibn 'Amr, with this chain.
It is in "Musnad Ahmad" (16286) and "Sahih Ibn Hibban" (1121).
And see what follows it.
Al-Tirmidhi said: It has been narrated from more than one of the Companions of the Prophet, may Allah bless him and grant him peace, and some of the Followers, that they did not consider ablution necessary from touching the penis, and that is the opinion of the people of Kufa and Ibn al-Mubarak, and this hadith is the best thing narrated on this topic.

Abu Dawud said: Hisham ibn Hassan, Sufyan al-Thawri, Shu'bah, Ibn 'Uyaynah, and Jarir al-Razi narrated it from Muhammad ibn Jabir, from Qays ibn Talq.

183 - Musaddad narrated to us, Muhammad ibn Jabir narrated to us, from Qays ibn Talq, with his chain of transmission and its meaning, and he said: "during the prayer."(1)

‌‌70 - Chapter on performing ablution from the meat of camels

184 - 'Uthman ibn Abi Shaybah narrated to us, Abu Mu'awiyah narrated to us, al-A'mash narrated to us, from 'Abdullah ibn 'Abdullah al-Razi, from 'Abd al-Rahman ibn Abi Layla, from al-Bara' ibn 'Azib, who said: The Messenger of Allah, peace and blessings be upon him, was asked about performing ablution from the meat of camels, and he said: "Perform ablution from it." And he was asked about the meat of sheep, and he said: "Do not perform ablution from it." And he was asked about praying in the resting places of camels, and he said: "Do not [pray there]."

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We say: The reconciliation between this hadith of Talq and the hadith of Busrah mentioned previously is that the command to perform ablution in the hadith of Busrah is understood as recommended, due to the presence of what diverts it from obligation in the hadith of Talq, as is the doctrine of the Hanafis. This is supported by Ibn Khuzaymah's chapter heading for the hadith of Busrah under "Chapter on the recommendation of ablution from touching the penis," in which he cited Imam Malik's statement: "I consider ablution from touching the penis as recommended, and I do not make it obligatory."

Some scholars held that the hadith of Talq is abrogated, but al-Sindi said: His statement "a piece of flesh" provides a rationale for its not being nullified by a permanent cause, and the principle is that the effect persists with the persistence of the cause, so this supports the continuation of the ruling.

(1) This is a good (hasan) hadith, but this chain of transmission is weak due to the weakness of Muhammad ibn Jabir, and he has been followed (by other narrators). It was also recorded by Ibn Majah (483) via the route of Waki', from Muhammad ibn Jabir, with this chain, and he did not say "during the prayer." It is also in the Musnad of Ahmad (16292), and in it is his statement "during the prayer." See what precedes it.

"Do not pray in the resting places of camels, for they are of the devils." And he was asked about prayer in the folds of sheep, so he said: "Pray in them, for they are a blessing."(1)

71 - Chapter: On performing ablution from touching raw meat and washing it

185 - Muhammad ibn al-'Ala', Ayyub ibn Muhammad al-Raqqi, and 'Amr ibn 'Uthman al-Himsi narrated to us—with the same meaning—they said: Marwan ibn Mu'awiya narrated to us, Hilaal ibn Maymun al-Juhani informed us, from 'Ata' ibn Yazid al-Laythi, Hilaal said: I know it only from Abu Sa'id, and Ayyub and 'Amr said—I think—:
From Abu Sa'id: That the Prophet, peace and blessings be upon him, passed by a boy who was skinning a sheep, and the Messenger of Allah, peace and blessings be upon him, said to him: "Step aside so that I may show you." So he inserted his hand between the skin and the flesh, and pushed it in until it disappeared up to the armpit. Then he went on and led the people in prayer without performing ablution.(2)

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(1) Its chain is authentic. Abu Mu'awiya: he is Muhammad ibn Khazim al-Darir, and al-A'mash: he is Sulayman ibn Mihran.
It was also recorded by al-Tirmidhi (81), and Ibn Majah (494) via al-A'mash, with this chain.
The version of al-Tirmidhi is abridged to the question about ablution from camel meat and sheep meat, and the version of Ibn Majah is abridged to the question about camel meat only.
It is complete in "Musnad Ahmad" (18538), and "Sahih Ibn Hibban" (1128).
It will come abridged as number (493).
It has a supporting witness from the hadith of Jabir ibn Samura in Muslim (360).
(2) Its chain is strong. Hilaal ibn Maymun al-Raqqi was declared trustworthy by Ibn Ma'in, al-Nasa'i said: There is no harm in him, and Abu Hatim said: He is not strong, his hadith is written down. The rest of its narrators are trustworthy.
It was recorded by Ibn Majah (3179) from Abu Kurayb Muhammad ibn al-'Ala', with this chain.
It is in "Sahih Ibn Hibban" (1163).

Abu Dawud said: 'Amr added in his narration: "Meaning, he did not touch water," and he said: "From Hilal ibn Maimun al-Ramli."

And 'Abd al-Wahid ibn Ziyad and Abu Mu'awiyah narrated it from Hilal, from 'Ata', from the Prophet, peace and blessings be upon him, as a mursal report—they did not mention Abu Sa'id.

72. Chapter: On Abandoning Wudu from a Dead Animal (1)

186. 'Abdullah ibn Maslamah narrated to us, Sulayman—meaning Ibn Bilal—narrated to us, from Ja'far, from his father, from Jabir: That the Messenger of Allah, peace and blessings be upon him, passed through the market, entering from the direction of al-'Aliyah, with the people on both sides of him. He passed by a dead, short-eared kid goat. He took hold of it, grasped its ear, then said: "Which of you would like this to be his?" And he narrated the rest of the hadith. (2)

73. Chapter: On Abandoning Wudu from What Fire Has Touched

187. 'Abdullah ibn Maslamah narrated to us, Malik narrated to us, from Zayd ibn Aslam, from 'Ata' ibn Yasar—

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(1) In (D) and (H): on touching a dead animal.
(2) Its chain is authentic. Ja'far: he is Ibn Muhammad ibn 'Ali ibn al-Husayn al-Sadiq.
Muslim (2957) also narrated it from 'Abdullah ibn Maslamah, with this chain. The rest of its text: "They said: 'We would not like it to be ours for anything—what would we do with it?' He said: 'Would you like it to be yours?' They said: 'By Allah, if it were alive, it would have a defect in it, because it is short-eared—so how [could we want it] when it is dead?' He said: 'By Allah, this world is more insignificant to Allah than this is to you.'"
Muslim also narrated it via the route of 'Abd al-Wahhab al-Thaqafi, from Ja'far, with it.
It is in the Musnad of Ahmad (14930).
His saying "asakk" means: one whose ears are cut off or small.

On the authority of Ibn ʿAbbās: that the Messenger of Allah, peace and blessings be upon him, ate a sheep's shoulder, then prayed and did not perform ablution (1).

188 - We were told by ʿUthmān ibn Abī Shaybah and Muḥammad ibn Sulaymān al-Anbārī — with the same meaning — they said: We were told by Wakīʿ, from Misʿar, from Abū Ṣakhrah Jāmiʿ ibn Shaddād, from al-Mughīrah ibn ʿAbd Allāh, from al-Mughīrah ibn Shuʿbah, who said: I was a guest of the Prophet, peace and blessings be upon him, one night. He ordered that a foreleg be roasted, and he took the knife and began cutting pieces of it for me. He said: Then Bilāl came and informed him of the prayer. He said: He threw down the knife and said: "What is the matter with him? May his hands be dust-covered!" And he stood up (2). Al-Anbārī added: And my moustache had grown long, so he trimmed it for me with a tooth-stick. Or he said: "Shall I trim it for you with a tooth-stick?" (3).

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(1) Its chain of transmission is sound. It is in the "Muwaṭṭaʾ of Mālik" 1/25, and from his transmission al-Bukhārī (207) and Muslim (354) narrated it. It was also narrated in similar form by al-Bukhārī (5405), Muslim (354), and al-Nasāʾī in the "Sunan al-Kubrā" (187) via multiple chains from Ibn ʿAbbās. It is in the "Musnad of Aḥmad" (1988) and "Ṣaḥīḥ Ibn Ḥibbān" (1143) and (1144). It will also come later under numbers (189) and (190).

(2) In copies (b) and (h): "And he stood up to pray."

(3) Its chain of transmission is good. Al-Mughīrah ibn ʿAbd Allāh — he is Ibn Abī ʿAqīl al-Yashkurī — a number of narrators reported from him, and al-ʿIjlī and Ibn Ḥibbān declared him trustworthy, and Muslim narrated from him one single hadith on predestination. The rest of its narrators are trustworthy. Wakīʿ: he is Ibn al-Jarrāḥ, and Misʿar: he is Ibn Kidām. Al-Nasāʾī also narrated it in the "Sunan al-Kubrā" (6621) via the chain of Misʿar, with this chain of transmission, without the story of the moustache. It is complete in the "Musnad of Aḥmad" (18212).

189 - Musaddad ibn Musarhad narrated to us, Abu al-Ahwas narrated to us, Simak narrated to us, from Ikrimah, from Ibn Abbas, who said: The Messenger of Allah, peace and blessings be upon him, ate a shoulder (of meat), then wiped his hand with a coarse cloth that was beneath him, then stood and prayed.

190 - Hafs ibn Umar al-Namari narrated to us, Hammam narrated to us, from Qatadah, from Yahya ibn Ya'mar, from Ibn Abbas: That the Prophet, peace and blessings be upon him, ate from a shoulder (of meat), then prayed without performing ablution.

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And His saying: "diftu" — with kasrah on the dad and sukun on the fa' — means: I came upon him as a guest. It is said: "diftu al-rajul" and "tadayyaftuhu" when you come upon him as a guest, and "adiftuhu" and "dayyaftuhu" when you make him your guest.

And His saying: "taribat yadahu" — its meaning is: he became poor. Al-Khattabi said: It is an expression the Arabs use without intending the actual occurrence, just as they say "uqra halqa" (may she be barren and sore-throated) and "habilat-hu ummuhu" (may his mother lose him), meaning may she be bereaved of him. For this category, because of its frequency in their speech and their continuous use of it in their discourse, became for them like idle talk, similar to their saying "la wallahi" (no, by Allah) and "bala wallahi" (yes, by Allah) — and that is from the idle oath that carries no weight and requires no expiation.

(1) A sound hadith, and this chain is good in follow-ups due to the inconsistency of Simak — who is Ibn Harb — in his narration from Ikrimah, and he has been followed up. Abu al-Ahwas: he is Sallam ibn Sulaym al-Hanafi.

And it was also recorded by Ibn Majah (488) via the path of Abu al-Ahwas, with this chain. And it is in the "Musnad" of Ahmad (3012).

And it was recorded without his saying: "then wiped his hand with a coarse cloth that was beneath him" by al-Bukhari (5405) via the path of Ayyub and Asim, from Ikrimah, with it.

And see what preceded under number (187) and what will follow after it.

And "al-mis-h" — with kasrah on the mim and sukun on the sin: a coarse garment made of hair.

(2) Its chain is sound. Hammam: he is Ibn Yahya al-Awadhi, and Qatadah: he is Ibn Di'amah al-Sadusi.

And see what preceded under number (187).

"Intahasa" — with an unpointed sin, it is "ifta'ala" from "al-nahs," which is eating with the front teeth.

191 - Ibrahim ibn al-Hasan al-Khath'ami narrated to us, Hajjaj narrated to us, Ibn Jurayj said: Muhammad ibn al-Munkadir informed me, he said: I heard Jabir ibn Abd Allah say: I brought bread and meat to the Prophet, peace be upon him, and he ate. Then he called for water for ablution and performed ablution, then prayed the noon prayer. Then he called for the remainder of his food and ate, then he stood for prayer without performing ablution(1).

192 - Musa ibn Sahl Abu Imran al-Ramli narrated to us, Ali ibn Ayyash narrated to us, Shu'ayb ibn Abi Hamza narrated to us, from Muhammad ibn al-Munkadir, from Jabir, who said: The last of the two matters from the Messenger of Allah, peace be upon him, was the abandonment of ablution for what had been touched by fire(2).

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(1) Its chain of transmission is authentic. Hajjaj: he is ibn Muhammad al-Misisi, and Ibn Jurayj: he is Abd al-Malik ibn Abd al-Aziz, and he explicitly stated that he narrated it directly, thus removing any suspicion of tadlis (concealment).
It was also narrated with similar wording by Ibn Majah (489) via the chain of Sufyan ibn Uyaynah, from Muhammad ibn al-Munkadir, and Amr ibn Dinar, and Abd Allah ibn Muhammad ibn Aqil, from Jabir.
It was also narrated with similar wording by al-Tirmidhi (80) via the chain of Ibn Uyaynah, from Abd Allah ibn Aqil, through him.
The abandonment of ablution for what had been touched by fire was also narrated in another context by al-Bukhari (5457), and Ibn Majah (3282) via the chain of Sa'id ibn al-Harith, from Jabir.
It is also in "Musnad Ahmad" (14453), and "Sahih Ibn Hibban" (1130).
See also what follows.

(2) Its chain of transmission is authentic.
It was also narrated by al-Nasa'i in "al-Kubra" (188) via the chain of Shu'ayb ibn Abi Hamza, with this chain of transmission.
It is in "Sahih Ibn Hibban" (1134).
See also what precedes it.

Abu Dawud said: This is an abridgment of the first hadith.

193 — Ahmad ibn 'Amr ibn al-Sarh narrated to us, 'Abd al-Malik ibn Abi Karimah narrated to us — Ibn al-Sarh said: among the best of the Muslims — he said: 'Ubayd ibn Thumamah al-Muradi narrated to me, he said:

'Abdullah ibn al-Harith ibn Jaz' al-Zubaydi, one of the companions of the Prophet, peace and blessings be upon him, came to us in Egypt, and I heard him narrating in the mosque of Egypt. He said: I recall that I was the seventh of seven, or the sixth of six, with the Messenger of Allah, peace and blessings be upon him, in the house of a man. Then Bilal passed by and called to prayer. We went out, and we passed by a man whose cooking pot was over the fire. The Messenger of Allah, peace and blessings be upon him, said to him: "Is your pot well-cooked?" He said: "Yes, may my father and mother be your ransom." He took a piece of meat from it and kept chewing it until he entered the prayer, while I was looking at him.

(1) Weak in this context, for 'Ubayd ibn Thumamah is alone in narrating it, and he is unknown — no one narrated from him except Ibn Abi Karimah, and no one declared him trustworthy.

It was also recorded by Ibn 'Abd al-Hakam in "Futuh Misr" p. 300, al-Diya' al-Maqdisi in "al-Mukhtarah" 9/ (187) and (188), and al-Mizzi in his biography of 'Abd al-Malik ibn Abi Karimah in "Tahdhib al-Kamal" 18/396, via the chain of Ahmad ibn al-Sarh.

Ahmad (17702), al-Tirmidhi in "al-Shama'il" (166), and Ibn Majah (3311) recorded via Sulayman ibn Ziyad, from 'Abdullah ibn al-Harith ibn Jaz', who said: We ate roasted meat with the Messenger of Allah, peace and blessings be upon him, in the mosque. Then the prayer was established, so we wiped our hands on the pebbles, then we stood to pray without performing ablution. Its chain is good.

Ibn Majah (3300) and Ibn Hibban (1657) recorded via Sulayman ibn Ziyad, from Ibn Jaz', with the wording: We used to eat bread and meat in the mosque during the time of the Messenger of Allah, peace and blessings be upon him. Its chain is sound.

Ahmad (17705) recorded via 'Uqbah ibn Muslim, from Ibn Jaz', who said: One day we were with the Messenger of Allah, peace and blessings be upon him, in al-Suffah. Food was placed before us and we ate. Then the prayer was established, and we prayed without performing ablution. Its chain is authentic.

74 - Chapter on the Severity of That Matter

194 - Musaddad narrated to us, Yahya narrated to us, from Shu'bah, Abu Bakr ibn Hafs narrated to me, from al-Agharr, from Abu Hurayrah, who said: The Messenger of Allah, peace and blessings be upon him, said: "Perform ablution from what the fire has cooked."

195 - Muslim ibn Ibrahim narrated to us, Aban narrated to us, from Yahya — meaning Ibn Abi Kathir — from Abu Salamah, that Abu Sufyan ibn Sa'id ibn al-Mughirah narrated to him that he entered upon Umm Habibah, and she gave him a cup of sawiq to drink. He called for water and rinsed his mouth. She said: "O son of my sister, will you not perform ablution? Indeed, the Prophet, peace and blessings be upon him, said: 'Perform ablution from what the fire has changed' — or he said: 'what the fire has touched.'"

75 - Chapter: Performing Wudu' (Ablution) from Drinking Milk

196 - Qutaybah narrated to us, saying: Al-Layth narrated to us, from 'Uqayl, from Al-Zuhri, from 'Ubayd Allah ibn 'Abd Allah, from Ibn 'Abbas, that the Prophet, peace and blessings be upon him, drank milk, then called for water and rinsed his mouth, then said: "Indeed, it has greasiness."(1)

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It is also found in "Musnad Ahmad" (26773), (26783), and (27406), and in it [the narration reads]: "O son of my brother" — this is an affectionate form of address, for Umm Habibah was his maternal aunt, as explicitly stated in some narrations.

The hadith of Abu Hurayrah mentioned before it supports it.

This hadith is abrogated, as is the one before it, by the hadith of Jabir mentioned previously under number (192), in which the final of the two matters from the Messenger of Allah, peace and blessings be upon him, was the abandonment of wudu' for what was touched by fire. This is the view of the majority of the imams of the early and later generations. Ahmad narrated in "Al-Musnad" (14262) from the hadith of Jabir who said: "I ate with the Prophet, peace and blessings be upon him, Abu Bakr, and 'Umar bread and meat, then they prayed without performing wudu'." It is a sound hadith due to corroborating evidence, as we have verified in "Al-Musnad."

(1) Its chain of transmission is sound. Al-Layth: he is Ibn Sa'd, and 'Uqayl: he is Ibn Khalid al-Ayli, and Al-Zuhri: he is Muhammad ibn Muslim.

Al-Bukhari (211), Muslim (358), Al-Tirmidhi (89), and Al-Nasa'i in "Al-Kubra" (190) also narrated it from Qutaybah ibn Sa'id, with this chain of transmission. Al-Bukhari paired Yahya ibn Bukayr with Qutaybah.

Al-Bukhari (5609), Muslim (358), and Ibn Majah (498) also narrated it through multiple paths from Al-Zuhri, with it.

It is found in "Musnad Ahmad" (1951) and "Sahih Ibn Hibban" (1158) and (1159).

His saying: "Indeed, it has greasiness" — al-dasam (greasiness) is the fat that appears on the surface of milk. Al-Hafiz Ibn Hajar said in "Fath al-Bari" 1/313: In it is an explanation of the reason for rinsing the mouth after drinking milk, indicating that it is recommended after everything greasy. From it is also derived the washing of the hands for cleanliness.

Then Al-Hafiz mentioned the narrations that contain the command to rinse the mouth, then said: The evidence that the command in this regard is for recommendation is what Al-Shafi'i narrated from Ibn 'Abbas, the narrator of the hadith, that he drank milk and rinsed his mouth, then said: "Had I not rinsed my mouth, I would not have cared."

197 — ‘Uthmān ibn Abī Shaybah narrated to us, from Zayd ibn al-Ḥubāb, from Muṭī‘ ibn Rāshid, from Tawbah al-‘Anbarī, that he heard Anas ibn Mālik [say]: The Messenger of Allah ﷺ drank milk, and he did not rinse his mouth, nor did he perform ablution, and he prayed.

Zayd said: Shu‘bah directed me to this shaykh.

Chapter 76: Ablution from Blood

198 — Abū Tawbah al-Rabī‘ ibn Nāfi‘ narrated to us, Ibn al-Mubārak narrated to us, from Muḥammad ibn Isḥāq, Ṣadaqah ibn Yasār narrated to me, from ‘Uqayl ibn Jābir, from Jābir, who said: We went out with the Messenger of Allah ﷺ — meaning in the expedition of Dhāt al-Riqā‘ — and a man struck the wife of a man from the polytheists. He [the husband] swore that he would not stop until he had shed blood among the companions of Muḥammad. He went out following the track of the Prophet ﷺ. The Prophet ﷺ halted at a campsite and said: “Who is a man who will guard us?” A man from the Muhājirūn and a man from the Anṣār volunteered. He said: “Be at the mouth of the pass.” He said: When the two men went out to the mouth of the pass, the Muhājirī lay down, and the Anṣārī stood praying. The man came, and when he saw his figure, he realized he was a lookout for the people, so he shot him with an arrow and lodged it in him. He pulled it out until he had shot him with three arrows. Then he bowed and prostrated, then he woke his companion.

When he realized that they had become aware of him, he fled. And when the Muhājirī saw the blood on the Anṣārī, he said: "Glory be to God! Why did you not alert me at the first shot?" He said: "I was in a sūrah reciting it, and I did not wish to cut it off."

(1) A ḥasan ḥadīth, but this chain is weak. ʿAqil ibn Jābir — no one narrated from him except Ṣadaqah ibn Yasār, and none declared him trustworthy except Ibn Ḥibbān. Ibn al-Mubārak: he is ʿAbdullāh.

It was also recorded by Aḥmad (14704) and (14865), Ibn Khuzaymah (36), Ibn Ḥibbān (1096), al-Dāraquṭnī (869), al-Ḥākim 1/156–157, and al-Bayhaqī 1/140 and 9/150, via the chain of Muḥammad ibn Isḥāq, with this isnād. The rest of the Anṣārī's statement according to them is: "By God, were it not that I would neglect a post that the Messenger of God ﷺ commanded me to guard, I would have cut my own throat before cutting it off or finishing it."

Al-Bukhārī attached it in his "Ṣaḥīḥ" before ḥadīth (176), saying: It is mentioned on the authority of Jābir: that the Prophet ﷺ was in the campaign of Dhāt al-Riqāʿ, and a man was struck by an arrow and the blood flowed profusely, yet he bowed and prostrated and continued in his prayer.

It has a supporting witness in al-Bayhaqī's "al-Dalāʾil" 3/378–379, from the ḥadīth of Khawwāt ibn Jubayr al-Anṣārī, and he named the Anṣārī as ʿAbbād ibn Bishr, the Muhājirī as ʿAmmār ibn Yāsir, and the sūrah as al-Kahf, and its chain is weak.

His saying: "yakluʾunā" — meaning: guarding us and protecting us. And his saying: "fa-n-tadaba rajul" — meaning: a man responded to his call. And "al-shiʿb": the path in the mountain. And "rabīʾat al-qawm": the lookout who ascends to a high place to watch from which direction the enemy comes and then warns his companions.

His saying: "nadhurū bihi" — meaning: they sensed him and knew of his location.

And the campaign of Dhāt al-Riqāʿ — it is the campaign of Najd. The Messenger of God ﷺ set out in Jumādā al-Ūlā of the fourth year, and it is said: in al-Muḥarram, with four hundred of his companions, and it is said: seven hundred, intending Muḥārib and Banī Thaʿlabah ibn Saʿd of Ghaṭafān. He encountered a gathering of Ghaṭafān, and they faced one another without any fighting between them, and he led them in the prayer of fear. This campaign was only named Dhāt al-Riqāʿ because their feet — may God be pleased with them — had become chafed (their skin had worn thin and blistered from walking), and they would wrap rags around them. See al-Bukhārī (4128).

77 - Chapter on performing ablution after sleep

199 - Ahmad ibn Muhammad ibn Hanbal narrated to us, Abd al-Razzaq narrated to us, Ibn Jurayj informed us, Nafi' informed me:
Abdullah ibn Umar narrated to me: that the Messenger of Allah, peace and blessings be upon him, was occupied away from it (the night prayer) one night and delayed it until we had slept in the mosque, then we woke up, then we slept, then we woke up, then we slept, then he came out to us and said: "No one is waiting for the prayer except you."

200 - Shadh ibn Fayyad narrated to us, Hisham al-Dastawa'i narrated to us, from Qatada:
From Anas who said: The companions of the Messenger of Allah, peace and blessings be upon him, would wait for the night prayer until their heads nodded [from drowsiness], then they would pray without performing ablution.

Abu Dawud said about it: Shu'bah added in it, from Qatadah, who said: "In the time of the Messenger of Allah, may Allah bless him and grant him peace." And Ibn Abi 'Arubah narrated it from Qatadah with a different wording. (1)

201 — Musa ibn Isma'il and Dawud ibn Shabib narrated to us, they said: Hammad narrated to us, from Thabit al-Bunani, that Anas ibn Malik said: "The 'Isha' prayer was commenced, and a man stood up and said: 'O Messenger of Allah, I have a need.' So he stood conversing privately with him until the people, or some of the people, became drowsy. Then he led them in prayer," and he did not mention ablution. (2)

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Al-Khattabi said in "Ma'alim al-Sunan" 1/71: In this hadith there is legal understanding that sleep itself is not a nullifier of ablution. Had it been a nullifier, then in whatever state it occurred, it would necessarily nullify purity, like other nullifiers whose small and large amounts, deliberate and unintentional, are equal in nullifying purity. Rather, it is merely a circumstance in which a nullifier is suspected, suggesting that it may occur from the sleeper in most cases. So when one is in a state of composure and uprightness in sitting, which prevents the emission of anything that nullifies ablution, one is judged to be safe and to retain the prior state of purity...

See also: "Sharh Mushkil al-Athar" 9/55–71, and "Sharh al-Sunnah" 1/337–339, with our verification.

(1) Al-Bazzar (282 — Kashf al-Astar) and Abu Ya'la (3199) narrated it via Sa'id ibn Abi 'Arubah, from Qatadah, from Anas, that the companions of the Messenger of Allah, may Allah bless him and grant him peace, used to lie on their sides and sleep, some of them performing ablution and some not performing ablution. Its chain is authentic, but the addition of "lying on their sides" is anomalous (shadhdhah), for a group narrated it from Qatadah without mentioning it, as is clarified in the commentary on "Musnad Ahmad" (13941).

(2) Its chain is authentic. Thabit al-Bunani: he is Ibn Aslam.
Al-Bukhari (643), Muslim (376) (126), and al-Tirmidhi (525) also narrated it via multiple paths from Thabit, with this chain. The wording in al-Bukhari and Muslim is: "until the people slept." Its interpretation is: until the people slept a sleep that was not deep.
It is also in "Musnad Ahmad" (12633) and "Sahih Ibn Hibban" (2035).

His statement, "he did not mention ablution," means: he did not mention that the people performed ablution because of the drowsiness.

202 — We were told by Yahya ibn Ma‘in, Hannad ibn al-Sari, and ‘Uthman ibn Abi Shayba, from ‘Abd al-Salam ibn Harb — and this is the wording of Yahya’s hadith — from Abu Khalid al-Dalani, from Qatada, from Abu al-‘Aliya, from Ibn ‘Abbas: that the Messenger of God, peace and blessings be upon him, used to prostrate in prayer, then sleep and snore, then get up and pray without performing ablution. I said to him: “You have prayed without performing ablution, though you had slept?!” He said: “Ablution is only required of one who sleeps lying down.” ‘Uthman and Hannad added: “For when he lies down, his joints relax.”

Abu Dawud said: His statement, “Ablution is only required of one who sleeps lying down,” is a rejected hadith; none narrated it except Yazid al-Dalani from Qatada. A group narrated its beginning from Ibn ‘Abbas and did not mention any of this. He said: The Prophet, peace and blessings be upon him, was protected [from such a state].

Aisha said: The Prophet ﷺ said: "My eyes sleep but my heart does not sleep."(1)

Shu'bah said: Qatadah only heard from Abu al-'Aliyah four hadiths: the hadith of Yunus ibn Matta, the hadith of Ibn 'Umar concerning prayer, the hadith "The judges are three," and the hadith of Ibn 'Abbas: "Trustworthy men narrated to me..."(2)(3)

203 — Hayswah ibn Shurayh al-Himsi and others narrated to us, saying: Baqiyyah narrated to us, from al-Wadin ibn 'Ata', from Mahfuz ibn 'Alqamah, from 'Abd al-Rahman ibn 'A'idh, from 'Ali ibn Abi Talib, may Allah be pleased with him, who said: The Messenger of Allah ﷺ said: "The two eyes are the tie of the anus, so whoever sleeps, let him perform ablution."(4)

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(1) It will come at no. (1341), and it is an authentic hadith.
(2) Added in (H): "among them 'Umar, and the most pleasing of them to me is 'Umar. Abu Dawud said: I mentioned the hadith of Yazid al-Dalani to Ahmad ibn Hanbal, and he said: What does Yazid al-Dalani have to do with entering upon the companions of Qatadah! And he did not pay attention to the hadith." And similar on the margin of (J), except that in it: "and he rebuked me, deeming it great, and said: What is with Yazid..."
(3) The hadith of Yunus ibn Matta will come at no. (4669), and the hadith of Ibn 'Umar concerning prayer — the author of "Bazl al-Majhud" 2/146 said: I did not find this hadith in the books I examined. The hadith "The judges are three" was recorded by Ibn Abi Shaybah 7/230, al-Baghawi in "al-Ja'diyyat" (1024), and al-Bayhaqi 10/117. The hadith of Ibn 'Abbas will come at no. (1276). Al-Tirmidhi transmitted Shu'bah's statement after the hadith (181), except that he made them three hadiths and did not mention the hadith of Ibn 'Umar concerning prayer.
(4) Its chain is weak. Baqiyyah — Ibn al-Walid — is weak and practices tadlis of taswiyah, which is its worst type. For one like him, explicit declaration of hearing (al-sama') is required at all levels of the chain, and his explicit statement of narrating from his shaykh is not sufficient. The scholar al-Albani did not pay attention to this principle and thus declared the chain of this hadith hasan in "al-Irwa'" 1/149, and he erred. As for al-Wadin ibn 'Ata', there is criticism of him; al-Hafiz described him in "al-Taqrib" as having poor memory. And the narration of 'Abd al-Rahman ibn 'A'idh from 'Ali is mursal, as Abu Zur'ah stated in what Ibn Abi Hatim transmitted from him in "al-'Ilal" 1/47.

78 - Chapter on a man stepping on filth

204 - Haddathana Hannad ibn al-Sarri and Ibrahim ibn Abi Mu'awiya, from Abu Mu'awiya (H)
And haddathana Uthman ibn Abi Shayba, haddathana Sharik and Jarir and Ibn Idris, from al-A'mash, from Shaqiq, who said:
Abdullah said: We did not perform ablution for stepping on [filth], nor did we refrain from [touching] hair or clothing.

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It was also recorded by Ibn Majah (477) via the chain of Baqiyya, with this isnad.
It is in the Musnad of Ahmad (887).

His saying: "the tie of the anus" — al-wika' is the string with which the waterskin, bag, and the like are tied, and al-sah is the ring of the anus.
Ibn al-Athir said: He made wakefulness for the anus like the tie for the waterskin — just as the tie prevents what is in the waterskin from coming out, likewise wakefulness prevents the anus from releasing anything except by choice.

(1) Its isnad is sound. Abu Mu'awiya: he is Muhammad ibn Khazim al-Darir, and Sharik is Ibn Abdullah al-Nakha'i, and Jarir is Ibn Abd al-Hamid, and Ibn Idris is Abdullah, and al-A'mash is Sulayman ibn Mihran, and Shaqiq is Ibn Salama Abu Wa'il. The doubt mentioned after the hadith is only in the narration of Abu Mu'awiya alone, and Shaqiq's hearing from Abdullah is sound and well-known.
It was also recorded by Ibn Majah (1041) via the chain of Abdullah ibn Idris, with this isnad.
It has a supporting witness from the hadith of Ibn Abbas recorded by Ibn Majah (884) and (1040), and its isnad is sound.

His saying: "for stepping on [filth]" — al-Khattabi said: meaning the filth that is stepped on in the road, and its origin is al-mawtu' (that which is stepped on). By this he meant that they did not repeat ablution for filth that touched their feet — not that they did not wash their feet or clean them of filth when it touched them. Al-Bayhaqi interpreted it as referring to dry impurity, and that they did not wash their feet from merely touching it.
Al-Tirmidhi said: This is the view of more than one of the people of knowledge. They said: If a man steps on a filthy place, washing the foot is not obligatory upon him unless it is wet, in which case he washes what touched it.

Ibrahim ibn Abi Mu‘awiya said: from al-A‘mash, from Shaqiq, from Masruq — or: he narrated it to him from him — he said: ‘Abdullah said. And Hannad said: from Shaqiq — or: he narrated it to him from him — he said: ‘Abdullah said.

79 - Chapter: On one who passes wind during the prayer

205 - ‘Uthman ibn Abi Shayba narrated to us, Jarir ibn ‘Abd al-Hamid narrated to us, from ‘Asim al-Ahwal, from ‘Isa ibn Hittan, from Muslim ibn Sallam, from ‘Ali ibn Talq, who said: The Messenger of Allah, peace and blessings be upon him, said: "If one of you passes wind during the prayer, let him leave, perform ablution, and repeat the prayer."

80 - Chapter: On madhy (pre-ejaculatory fluid)

206 - Qutayba ibn Sa‘id narrated to us, ‘Abida ibn Humayd al-Hadhdha’ narrated to us, from al-Rukayn ibn al-Rabi‘, from Husayn ibn Qabisa, from ‘Ali, may Allah be pleased with him, who said: I was a man who frequently emitted madhy, so I began to bathe until my back cracked. I mentioned that to the Prophet, peace and blessings be upon him — or it was mentioned to him — and the Messenger of Allah, peace and blessings be upon him, said: