سنن ابي داود
Abu Dawud
تفرح أبواب الجمعةPrayer (Tafarah Abwab ul Jummah)
باب اسْتِئْذَانِ الْمُحْدِثِ الإِمَامَChapter: Should The One Who Commits Hadath (Breaks His Wudu’) Ask Permission From The Imam To Leave?
Hadith 1114
اُردوEn
حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْحَسَنِ الْمِصِّيصِيُّ ، حَدَّثَنَا حَجَّاجٌ ، حَدَّثَنَا ابْنُ جُرَيْجٍ ، أَخْبَرَنِي هِشَامُ بْنُ عُرْوَةَ ، عَنْ عُرْوَةَ ، عَنْ عَائِشَةَ ، قَالَتْ : قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِذَا أَحْدَثَ أَحَدُكُمْ فِي صَلَاتِهِ فَلْيَأْخُذْ بِأَنْفِهِ ثُمَّ لِيَنْصَرِفْ " . قَالَ أَبُو دَاوُد : رَوَاهُ حَمَّادُ بْنُ سَلَمَةَ ، وَأَبُو أُسَامَةَ ، عَنْ هِشَامٍ ، عَنْ أَبِيهِ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، لَمْ يَذْكُرَا عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا .
Narrated Aishah, Ummul Muminin: The Prophet ﷺ said: When one of you becomes defiled during prayer, he should hold his nose and then turn away. Abu Dawud said: This tradition has been narrated by Hammad bin Salamah and Abu Usamah from Hisham on the authority of his father from the Prophet ﷺ. They did not mention the name of Aishah.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
1114. Commentary:
That is, in this matter, the ruling regarding the prayer and the sermon (khutbah) is almost the same, and in the case of losing ablution (wudu), leaving with one's hand placed over the nose has been described as a sign of having an excuse.
That is, in this matter, the ruling regarding the prayer and the sermon (khutbah) is almost the same, and in the case of losing ablution (wudu), leaving with one's hand placed over the nose has been described as a sign of having an excuse.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1114
Maulana Ataullah Sajid
Benefits and Issues:
➊ The benefit of placing the hand on the nose is that onlookers will assume that perhaps a nosebleed has occurred. That is why he left the prayer and exited the row. Otherwise, one would feel embarrassed while leaving the row, because people would sense that he passed wind.
➋ From this hadith, it can be deduced that the ablution (wudu) is nullified by the flow of blood. However, this deduction is not strong, because the person with a nosebleed leaves the row in order to stop the blood, as pouring water on the head will stop the bleeding. It is not necessary that he performs ablution (wudu), as is explicitly stated in more authentic ahadith, that the ablution (wudu) is not nullified by blood exiting the body. Imam Malik has transmitted in the Muwatta from Abdullah ibn Abbas radi Allahu anhu, Sa'id ibn al-Musayyib, and Salim ibn Abdullah rahimahullah, that these individuals would not perform ablution (wudu) again upon a nosebleed. In one narration of the Muwatta, performing ablution (wudu) from Sa'id ibn al-Musayyib is transmitted, but from this, the linguistic meaning of ablution (wudu)—that is, washing the face and hands—can be intended, because it is also narrated from Sa'id ibn al-Musayyib that he would not perform ablution (wudu). (Muwatta Imam Malik, Book of Purification, Chapter: What Has Been Reported Regarding Nosebleed and Chapter: The Practice Regarding Nosebleed, Hadith 49, 48, 47)
➊ The benefit of placing the hand on the nose is that onlookers will assume that perhaps a nosebleed has occurred. That is why he left the prayer and exited the row. Otherwise, one would feel embarrassed while leaving the row, because people would sense that he passed wind.
➋ From this hadith, it can be deduced that the ablution (wudu) is nullified by the flow of blood. However, this deduction is not strong, because the person with a nosebleed leaves the row in order to stop the blood, as pouring water on the head will stop the bleeding. It is not necessary that he performs ablution (wudu), as is explicitly stated in more authentic ahadith, that the ablution (wudu) is not nullified by blood exiting the body. Imam Malik has transmitted in the Muwatta from Abdullah ibn Abbas radi Allahu anhu, Sa'id ibn al-Musayyib, and Salim ibn Abdullah rahimahullah, that these individuals would not perform ablution (wudu) again upon a nosebleed. In one narration of the Muwatta, performing ablution (wudu) from Sa'id ibn al-Musayyib is transmitted, but from this, the linguistic meaning of ablution (wudu)—that is, washing the face and hands—can be intended, because it is also narrated from Sa'id ibn al-Musayyib that he would not perform ablution (wudu). (Muwatta Imam Malik, Book of Purification, Chapter: What Has Been Reported Regarding Nosebleed and Chapter: The Practice Regarding Nosebleed, Hadith 49, 48, 47)
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1222
