صحيح البخاري
Bukhari
كتاب الغسلThe Book of Ghusl (Washing of the Whole Body)
بَابُ غَسْلِ مَا يُصِيبُ مِنْ فَرْجِ الْمَرْأَةِ:Chapter. Washing away what comes out from the private parts of a woman (woman’s discharge) if one gets soiled with that.
Hadith 293
اُردوEn
حَدَّثَنَا مُسَدَّدٌ ، حَدَّثَنَا يَحْيَى ، عَنْ هِشَامِ بْنِ عُرْوَةَ ، قَالَ : أَخْبَرَنِي أَبِي ، قَالَ : أَخْبَرَنِي أَبُو أَيُّوبَ ، قَالَ : أَخْبَرَنِي أُبَيُّ بْنُ كَعْبٍ ، أَنَّهُ قَالَ : يَا رَسُولَ اللَّهِ ، إِذَا جَامَعَ الرَّجُلُ الْمَرْأَةَ فَلَمْ يُنْزِلْ ؟ قَالَ : " يَغْسِلُ مَا مَسَّ الْمَرْأَةَ مِنْهُ ، ثُمَّ يَتَوَضَّأُ وَيُصَلِّي " ، قَالَ أَبُو عَبْد اللَّهِ : الْغَسْلُ أَحْوَطُ وَذَاكَ الْآخِرُ ، وَإِنَّمَا بَيَّنَّا لِاخْتِلَافِهِمْ .
Narrated Ubai bin Ka`b: I asked Allah's Apostle about a man who engages in sexual intercourse with his wife but does not discharge. He replied, "He should wash the parts which comes in contact with the private parts of the woman, perform ablution and then pray." (Abu `Abdullah said, "Taking a bath is safer and is the last order.")
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Explanation:
That is, performing a ritual bath (ghusl) in any case is better. Even if, hypothetically, it is not obligatory, is it any lesser benefit that it cleanses the body? However, the majority of scholars (jumhur) have given the verdict that after intercourse between a man and a woman, ritual bath (ghusl) becomes obligatory, whether ejaculation occurs or not. The relevance of the chapter heading here is that due to penetration, the moisture from the woman's private part that comes into contact with the male organ is commanded to be washed.
«قال ابن حجر فى الفتح وقدذهب الجمهور الي ان حديث الاكتفاءبالوضوء منسوخ وروي ابن ابي شيبة وغيره عن ابن عباس انه حمل حديث الماءمن الماءعلي صورة مخصوصة مايقع من روية الجماع وهى تاويل يجمع بين الحديثين بلاتعارض.»
That is, Allamah Ibn Hajar rahimahullah said that the majority have inclined towards the view that those hadiths in which ablution (wudu) is considered sufficient are abrogated. And Ibn Abi Shaybah narrated from Ibn Abbas radi Allahu anhuma that «حديث الماءمن الماء» pertains to a dream, that is, if intercourse is seen in a dream but ejaculation does not occur, then ablution (wudu) will suffice. In this way, reconciliation is achieved between both types of hadiths and no contradiction remains.
Regarding the linguistic investigation of the word janabah, Hazrat Nawab Siddiq Hasan Sahib states:
«وجنب درمصفي گفته مادئه جنب دلالت بربعد ميكند وچوں جماع درمواضع بعيده دمستوره ميشود الخ»
That is, regarding the word «جنب», it is mentioned in Musaffa Sharh Muwatta that the root of this word indicates distance. Intercourse (jima‘) is also performed in a concealed and secluded place, hence the person is called junub, and janabah is used for intercourse. According to one group, a person in the state of janabah becomes distant from acts of worship until he performs ritual bath (ghusl), hence he is called junub. The ritual bath of janabah (ghusl janabah) was an ancient sunnah in the Abrahamic law (shari‘at Ibrahimiya), which was made obligatory and compulsory in Islam. Performing ritual bath (ghusl) on Friday, after cupping, after washing a deceased, is sunnah. Narrated by Dawud and al-Hakim.
It is also necessary for a person who accepts Islam to first perform ritual bath (ghusl), then become a Muslim. [مسك الختام، شرح بلوغ المرام، جلداول، ص: 170]
That is, performing a ritual bath (ghusl) in any case is better. Even if, hypothetically, it is not obligatory, is it any lesser benefit that it cleanses the body? However, the majority of scholars (jumhur) have given the verdict that after intercourse between a man and a woman, ritual bath (ghusl) becomes obligatory, whether ejaculation occurs or not. The relevance of the chapter heading here is that due to penetration, the moisture from the woman's private part that comes into contact with the male organ is commanded to be washed.
«قال ابن حجر فى الفتح وقدذهب الجمهور الي ان حديث الاكتفاءبالوضوء منسوخ وروي ابن ابي شيبة وغيره عن ابن عباس انه حمل حديث الماءمن الماءعلي صورة مخصوصة مايقع من روية الجماع وهى تاويل يجمع بين الحديثين بلاتعارض.»
That is, Allamah Ibn Hajar rahimahullah said that the majority have inclined towards the view that those hadiths in which ablution (wudu) is considered sufficient are abrogated. And Ibn Abi Shaybah narrated from Ibn Abbas radi Allahu anhuma that «حديث الماءمن الماء» pertains to a dream, that is, if intercourse is seen in a dream but ejaculation does not occur, then ablution (wudu) will suffice. In this way, reconciliation is achieved between both types of hadiths and no contradiction remains.
Regarding the linguistic investigation of the word janabah, Hazrat Nawab Siddiq Hasan Sahib states:
«وجنب درمصفي گفته مادئه جنب دلالت بربعد ميكند وچوں جماع درمواضع بعيده دمستوره ميشود الخ»
That is, regarding the word «جنب», it is mentioned in Musaffa Sharh Muwatta that the root of this word indicates distance. Intercourse (jima‘) is also performed in a concealed and secluded place, hence the person is called junub, and janabah is used for intercourse. According to one group, a person in the state of janabah becomes distant from acts of worship until he performs ritual bath (ghusl), hence he is called junub. The ritual bath of janabah (ghusl janabah) was an ancient sunnah in the Abrahamic law (shari‘at Ibrahimiya), which was made obligatory and compulsory in Islam. Performing ritual bath (ghusl) on Friday, after cupping, after washing a deceased, is sunnah. Narrated by Dawud and al-Hakim.
It is also necessary for a person who accepts Islam to first perform ritual bath (ghusl), then become a Muslim. [مسك الختام، شرح بلوغ المرام، جلداول، ص: 170]
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 293
Hafiz Imran Ayyub Lahori
Takhrij al-Hadith:
[197۔ البخاري فى : 5 كتاب الغسل : 29 باب غسل ما يصيب من فرج المرأة 293، مسلم 346، ابن حبان 1169]
Understanding of the Hadith: From this it is understood that the moisture which exits from a woman's private part is impure (najis), which is why the Prophet sallallahu alayhi wa sallam commanded it to be washed.
[197۔ البخاري فى : 5 كتاب الغسل : 29 باب غسل ما يصيب من فرج المرأة 293، مسلم 346، ابن حبان 1169]
Understanding of the Hadith: From this it is understood that the moisture which exits from a woman's private part is impure (najis), which is why the Prophet sallallahu alayhi wa sallam commanded it to be washed.
Source: Jawahir al-Iman: Commentary on al-Lu'lu wal-Marjan, Page: 197
Shaykh Maulana Abdul Aziz Alvi
Hadith Footnote:
Vocabulary of the Hadith:
Iqhat:
And iksal—both refer to the absence of ejaculation.
Vocabulary of the Hadith:
Iqhat:
And iksal—both refer to the absence of ejaculation.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 779
