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سنن ابي داود
Abu Dawud
كتاب الطهارةPurification (Kitab Al-Taharah)
باب النَّهْىِ عَنْ ذَلِكَChapter: The Prohibition Of That.
Hadith 82
اُردوEn
حَدَّثَنَا ابْنُ بَشَّارٍ ، حَدَّثَنَا أَبُو دَاوُدَ يَعْنِي الطَّيَالِسِيَّ ، حَدَّثَنَا شُعْبَةُ ، عَنْ عَاصِمٍ ، عَنْ أَبِي حَاجِبٍ ، عَنِ الْحَكَمِ بْنِ عَمْرٍو وَهُوَ الْأَقْرَعُ ، " أن النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَى أَنْ يَتَوَضَّأَ الرَّجُلُ بِفَضْلِ طَهُورِ الْمَرْأَةِ " .
Narrated Hakam ibn Amr: The Prophet ﷺ forbade that the male should perform ablution with the water left over by the female.
Related hadith on this topic
Brief Explanation
1؎: One way to reconcile the narrations regarding the prohibition and permissibility of attaining purity (taharah) with water left over by men and women is to interpret the prohibitive narrations as referring to the water that has fallen from the limbs while washing, and the permissive narrations as referring to the water that remains in the vessel. Another way is to interpret the prohibitive narrations as being a discouragement (nahi tanzeehi) rather than an absolute prohibition.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
This prohibition is either from before the concession was granted, or it is based on precaution. However, in Kitab al-‘Ilal of Tirmidhi, it is mentioned that Imam Bukhari rahimahullah declared the hadith of Hakam ibn ‘Amr al-Aqra‘ to be weak. And the more correct view is that which was mentioned in the previous chapter: that a woman and a man may perform ablution (wudu) and ritual bath (ghusl) using water left over and used by each other.
This prohibition is either from before the concession was granted, or it is based on precaution. However, in Kitab al-‘Ilal of Tirmidhi, it is mentioned that Imam Bukhari rahimahullah declared the hadith of Hakam ibn ‘Amr al-Aqra‘ to be weak. And the more correct view is that which was mentioned in the previous chapter: that a woman and a man may perform ablution (wudu) and ritual bath (ghusl) using water left over and used by each other.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 82
Shaykh Dr. Abdur Rahman Freywai
English Commentary:
1:
From this prohibition, a prohibition of tanzih (discouragement, not absolute forbiddance) is intended,
that is, it is better not to use it.
The evidence for this is those hadiths which indicate permissibility,
or this prohibition will be applied to that water which falls from the limbs during ablution (wudu), because that is used water (ma’ musta‘mal).
2:
The meaning is that the narration of Mahmood ibn Ghailan is with an expression of doubt, while that of Muhammad ibn Bashshar is without an expression of doubt.
1:
From this prohibition, a prohibition of tanzih (discouragement, not absolute forbiddance) is intended,
that is, it is better not to use it.
The evidence for this is those hadiths which indicate permissibility,
or this prohibition will be applied to that water which falls from the limbs during ablution (wudu), because that is used water (ma’ musta‘mal).
2:
The meaning is that the narration of Mahmood ibn Ghailan is with an expression of doubt, while that of Muhammad ibn Bashshar is without an expression of doubt.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 64
Hafiz Muhammad Ameen
344. Commentary: See Sunan an-Nasa'i Hadith: 72, 233, 239 and their benefits and issues:
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 344
