سنن ابي داود
Abu Dawud
كتاب الطهارةPurification (Kitab Al-Taharah)
باب التَّيَمُّمِChapter: The Tayammum.
Hadith 320
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ أَبِي خَلَفٍ ، وَمُحَمَّدُ بْنُ يَحْيَى النَّيْسَابُورِيُّ ، فِي آخَرِينَ ، قَالُوا : حَدَّثَنَا يَعْقُوبُ ، أَخْبَرَنَا أَبِي ، عَنْ صَالِحٍ ، عَنِ ابْنِ شِهَابٍ ، حَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ ، عَنِ ابْنِ عَبَّاسٍ ، عَنْ عَمَّارِ بْنِ يَاسِرٍ ، " أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَرَّسَ بِأَوَّلَاتِ الْجَيْشِ وَمَعَهُ عَائِشَةُ ، فَانْقَطَعَ عِقْدٌ لَهَا مِنْ جَزْعِ ظَفَارِ ، فَحُبِسَ النَّاسُ ابْتِغَاءَ عِقْدِهَا ذَلِكَ حَتَّى أَضَاءَ الْفَجْرُ وَلَيْسَ مَعَ النَّاسِ مَاءٌ ، فَتَغَيَّظَ عَلَيْهَا أَبُو بَكْرٍ ، وَقَالَ : حَبَسْتِ النَّاسَ وَلَيْسَ مَعَهُمْ مَاءٌ ، فَأَنْزَلَ اللَّهُ تَعَالَى عَلَى رَسُولِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رُخْصَةَ التَّطَهُّرِ بِالصَّعِيدِ الطَّيِّبِ ، فَقَامَ الْمُسْلِمُونَ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَضَرَبُوا بِأَيْدِيهِمْ إِلَى الْأَرْضِ ثُمَّ رَفَعُوا أَيْدِيَهُمْ وَلَمْ يَقْبِضُوا مِنَ التُّرَابِ شَيْئًا فَمَسَحُوا بِهَا وُجُوهَهُمْ وَأَيْدِيَهُمْ إِلَى الْمَنَاكِبِ ، وَمِنْ بِطُونِ أَيْدِيهِمْ إِلَى الْآبَاطِ " ، زَادَ ابْنُ يَحْيَى فِي حَدِيثِهِ : قَالَ ابْنُ شِهَابٍ فِي حَدِيثِهِ : وَلَا يَعْتَبِرُ بِهَذَا النَّاسُ ، قَالَ أَبُو دَاوُد : وَكَذَلِكَ رَوَاهُ ابْنُ إِسْحَاقَ ، قَالَ فِيهِ : عَنِ ابْنِ عَبَّاسٍ ، وَذَكَرَ ضَرْبَتَيْنِ ، كَمَا ذَكَرَ يُونُسُ ، وَرَوَاهُ مَعْمَرٌ ، عَنْ الزُّهْرِيِّ ، ضَرْبَتَيْنِ ، وقَالَ مَالِكٌ ، عَنْ الزُّهْرِيِّ ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ ، عَنْ أَبِيهِ ، عَنْ عَمَّارٍ ، وَكَذَلِكَ قَالَ أَبُو أُوَيْسٍ عَنْ الزُّهْرِيِّ ، وَشَكَّ فِيهِ ابْنُ عُيَيْنَةَ ، قَالَ مَرَّةً : عَنْ عُبَيْدِ اللَّهِ ، عَنْ أَبِيهِ ، أَوْ عَنْ عُبَيْدِ اللَّهِ ، عَنِ ابْنِ عَبَّاسٍ ، وَمَرَّةً قَالَ : عَنْ أَبِيهِ ، وَمَرَّةً قَالَ : عَنْ ابْنِ عَبَّاسٍ ، اضْطَرَبَ ابْنُ عُيَيْنَةَ فِيهِ وَفِي سَمَاعِهِ مِنْ الزُّهْرِيِّ ، وَلَمْ يَذْكُرْ أَحَدٌ مِنْهُمْ فِي هَذَا الْحَدِيثِ الضَّرْبَتَيْنِ ، إِلَّا مَنْ سَمَّيْتُ .
Narrated Ammar ibn Yasir: The Messenger of Allah ﷺ encamped at Ulat al-Jaysh and Aishah was in his company. Her necklace of onyx of Zifar was broken (and fell somewhere). The people were detained to make a search for that necklace until the dawn broke. There was no water with the people. Therefore Abu Bakr became angry with her and said: You detained the people and they have no water with them. Thereupon Allah, the Exalted, sent down revelation about it to His Messenger ﷺ granting concession to purify themselves with pure earth. Then the Muslims stood up with the Messenger of Allah ﷺ and struck the ground with their hands and then they raised their hands, and did not take any earth (in their hands). Then they wiped with them their faces and hands up to the shoulders, and from their palms up to the armpits. Ibn Yahya added in his version: Ibn Shihab said in his tradition: The people do not take this (tradition) into account. Abu Dawud said: Ibn Ishaq also reported it in a similar way. In this (version) he said on the authority of Ibn Abbas. He mentioned the words "two strikes" (i. e. striking the earth twice) as mentioned by Yunus. And Mamar also narrated on the authority of al-Zuhri "two strikes". And Malik said: From al-Zuhri from Ubaid Allah bin Abdullah from his father on the authority of Ammar. Abu Uwais also reported it in a similar way on the authority of al-Zuhri. But Ibn Uyainah doubted it, he sometimes said: from his father, and sometimes he said: from Ibn Abbas. Ibn Uyainah was confused in it and in his hearing from al-Zuhri. No one has mentioned "two strikes" in this tradition except those whose names I have mentioned.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
320. Commentary:
Al-Hafiz al-Mundhiri rahimahullah has said that there are two points regarding the hadith of Ammar: either the action of the Companions was in the light of the command of the Messenger of Allah sallallahu alayhi wa sallam, or it was based on their own ijtihad (independent reasoning). If this action was based on their ijtihad, then the action of the Prophet sallallahu alayhi wa sallam has been established as contrary to it, and in comparison to the statement and action of the Messenger of Allah sallallahu alayhi wa sallam, no one’s statement or action holds any weight. Only the truth is worthy of being followed. If, for the sake of argument, their action was under the command of the Messenger of Allah sallallahu alayhi wa sallam, then it is established that it has been abrogated, and there is also an abrogating evidence for it. There is another hadith of this same Ammar radi Allahu anhu. Al-kh.
Al-Hafiz al-Mundhiri rahimahullah has said that there are two points regarding the hadith of Ammar: either the action of the Companions was in the light of the command of the Messenger of Allah sallallahu alayhi wa sallam, or it was based on their own ijtihad (independent reasoning). If this action was based on their ijtihad, then the action of the Prophet sallallahu alayhi wa sallam has been established as contrary to it, and in comparison to the statement and action of the Messenger of Allah sallallahu alayhi wa sallam, no one’s statement or action holds any weight. Only the truth is worthy of being followed. If, for the sake of argument, their action was under the command of the Messenger of Allah sallallahu alayhi wa sallam, then it is established that it has been abrogated, and there is also an abrogating evidence for it. There is another hadith of this same Ammar radi Allahu anhu. Al-kh.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 320
Hafiz Muhammad Ameen
315. Commentary:
➊ This narration has already been mentioned earlier (see narration: 311).
“Do not dust off the soil, etc.” Dusting off the soil is permissible out of necessity, meaning if excessive soil adheres, then one may blow on it or strike both hands together to remove the excess soil. However, if an appropriate amount of soil remains, then blowing or dusting it off is pointless. In any case, dusting off the soil is not a part of tayammum.
➋ Performing tayammum up to the shoulders and armpits is contrary to other narrations; therefore, some scholars have not considered wiping up to the shoulders, armpits, and elbows as correct, rather, they have declared these words to be irregular (shadh). For details, see: [صحیح سنن أبی داود للألبانی ، رقم : 344 ، 345 ، و صحیح سنن النسائي ، رقم : 315]
Some people did this on their own accord, because nothing of this sort is transmitted from the Messenger of Allah (sallallahu alayhi wa sallam), and this action was also done the first time tayammum was performed after the revelation of the ruling, whereas later its method was determined by the Sunnah of the Prophet.
➊ This narration has already been mentioned earlier (see narration: 311).
“Do not dust off the soil, etc.” Dusting off the soil is permissible out of necessity, meaning if excessive soil adheres, then one may blow on it or strike both hands together to remove the excess soil. However, if an appropriate amount of soil remains, then blowing or dusting it off is pointless. In any case, dusting off the soil is not a part of tayammum.
➋ Performing tayammum up to the shoulders and armpits is contrary to other narrations; therefore, some scholars have not considered wiping up to the shoulders, armpits, and elbows as correct, rather, they have declared these words to be irregular (shadh). For details, see: [صحیح سنن أبی داود للألبانی ، رقم : 344 ، 345 ، و صحیح سنن النسائي ، رقم : 315]
Some people did this on their own accord, because nothing of this sort is transmitted from the Messenger of Allah (sallallahu alayhi wa sallam), and this action was also done the first time tayammum was performed after the revelation of the ruling, whereas later its method was determined by the Sunnah of the Prophet.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 315
