Toggle above to switch between keyword search and direct hadith lookup
سنن ابي داود
Abu Dawud
كتاب الطهارةPurification (Kitab Al-Taharah)
باب فِي الإِكْسَالِChapter: Intercourse Without Ejaculation.
Hadith 217
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ ، حَدَّثَنَا ابْنُ وَهْبٍ ، أَخْبَرَنِي عَمْرٌو ، عَنْ ابْنِ شِهَابٍ ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " الْمَاءُ مِنَ الْمَاءِ " ، وَكَانَ أَبُو سَلَمَةَ يَفْعَلُ ذَلِكَ .
Aba Saeed al-Khudri reported: The Messenger of Allah ﷺ said: water (bath) is necessary only when there is seminal emission. And Abu Salamah followed it.
Related hadith on this topic
Brief Explanation
1؎: Because they did not consider it abrogated.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ Some of the Companions (Sahabah) and Followers (Tabi'in) held the opinion that ritual bath (ghusl) does not become obligatory unless ejaculation occurs; however, the majority were of the view, as mentioned above, that this was a concession in the early period of Islam. Later, ritual bath (ghusl) was made obligatory upon the meeting of the two circumcised parts (i.e., penetration), and now this is the correct position. These narrations have been compiled together in Sahih Muslim. [صحيح مسلم حديث : 343 وما بعد]
➊ Some of the Companions (Sahabah) and Followers (Tabi'in) held the opinion that ritual bath (ghusl) does not become obligatory unless ejaculation occurs; however, the majority were of the view, as mentioned above, that this was a concession in the early period of Islam. Later, ritual bath (ghusl) was made obligatory upon the meeting of the two circumcised parts (i.e., penetration), and now this is the correct position. These narrations have been compiled together in Sahih Muslim. [صحيح مسلم حديث : 343 وما بعد]
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 217
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
The meaning is that a believer’s attitude regarding these questions and doubts should be that he says to the person asking the question, or to the devil who casts doubts, and to his own self, that I have been granted the light of faith in Allah and His messengers. Therefore, for me, this question is not worthy of attention or consideration.
Just as for a person with eyes, it is not a matter worth pondering whether the sun has risen or not, whether it is bright or dark—because when Allah is that Being whose existence is His essential attribute, and who grants existence to all that exists, and is in need of no one.
If even about Him such a question is considered worthy of reflection, then where would He remain the Creator? He would become created and dependent.
The meaning is that a believer’s attitude regarding these questions and doubts should be that he says to the person asking the question, or to the devil who casts doubts, and to his own self, that I have been granted the light of faith in Allah and His messengers. Therefore, for me, this question is not worthy of attention or consideration.
Just as for a person with eyes, it is not a matter worth pondering whether the sun has risen or not, whether it is bright or dark—because when Allah is that Being whose existence is His essential attribute, and who grants existence to all that exists, and is in need of no one.
If even about Him such a question is considered worthy of reflection, then where would He remain the Creator? He would become created and dependent.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 343
