Hadith 114
اُردوEn
وعن ابن عباس رضي الله عنهما في قوله عز وجل «وإن كنتم مرضى أو على سفر» قال: "إذا كانت بالرجل الجراحة في سبيل الله والقروح ، فيجنب ، فيخاف أن يموت إن اغتسل: تيمم" . رواه الدارقطني موقوفا ، ورفعه البزار ، وصححه ابن خزيمة ، والحاكم .
Narrated Ibn `Abbas (RAA): concerning the verse, “And if you are ill or on a journey...” (an-Nisa': 43). He said, "If a man sustains a wound, which he suffered during Jihad (in the cause of Allah) or ulcers, then he became junub (sexually impure) and is afraid that if he bathes he would die; he may perform ablution with clean earth (Tayammum). [Reported by Ad- Daraqutni in a Mawquf (untraceable) Hadith and Al-Bazzar in a Marfu' (traceable) one. Ibn Khuzaima and Al-Hakim graded it Sahih (sound)].
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:
«مَرْضٰي» is with alif maqsurah. It is the plural of "mareed", meaning a sick person.
«عَلٰي سَفَرٍ» is used in the sense of «عَلٰي», «فِي», meaning "to be a traveler". Some of the words following this verse are: «أَوْ جَاءَ أَحَدٌ مِّنْكُمْ مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوْا مَاءً فَتَيَمَّمُوْا صَعِيْدًا طَيِّبًا» [المائدة 5 : 6]. Sayyiduna Ibn Abbas radi Allahu anhuma explained the tafsir of this verse as follows: "When a person..." etc.
«اَلْجِرَاحَةُ» is derived from «جَرْح», and by it is meant a wound caused by a weapon or the like.
«اَلْقُرُوحُ» is the plural of «قَرْح», which means boils, and in the Qur'anic verse, "qurooh" is used for those wounds and sores that are inflicted in the battlefield due to weapons, as the Qur'an states: «اِنْ يَّمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِّثْلُهُ» [آل عمران 3 : 140] "If you have been wounded today, then a similar wound has already afflicted those people."
Benefits and Issues:
➊ "If you are sick or on a journey and you do not find water, then perform tayammum." This means that when you wish to pray and there is something preventing you from performing ablution (wudu) or ritual bath (ghusl), then perform tayammum and pray.
➋ What is meant by sickness and illness in this verse? It cannot refer to minor boils, pimples, or scratches; rather, it refers to that illness which is commonly recognized as sickness or disease. As for the degree of illness for which tayammum is permissible, there is a difference of opinion among the Imams.
➌ According to Imam Shafi'i rahimahullah, tayammum is permissible in such an illness where there is a fear of death or a fear that a limb or part of the body may be lost or become defective. According to Imam Abu Hanifah rahimahullah, even if there is a fear that the illness may be prolonged, tayammum is permissible.
➍ In this verse, permission is also given to perform tayammum in the case of being on a journey. The journey referred to here is not the journey for which shortening of prayers (qasr) and breaking the fast is permitted, but rather any journey is meant, and the only condition is the absence of water during travel. This is the position of Imam Malik and Imam Shafi'i rahimahum Allah.
➎ According to our researcher, this narration is weak in its chain of transmission, while other hadith scholars also have differing opinions regarding this hadith. In this matter, the opinion of Darqutni is more correct, as Bazzar says that apart from Jarir, no reliable narrator has heard this narration from Ata at the time when his memory had already become mixed up. In this respect, its being marfu' is not correct.
«مَرْضٰي» is with alif maqsurah. It is the plural of "mareed", meaning a sick person.
«عَلٰي سَفَرٍ» is used in the sense of «عَلٰي», «فِي», meaning "to be a traveler". Some of the words following this verse are: «أَوْ جَاءَ أَحَدٌ مِّنْكُمْ مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوْا مَاءً فَتَيَمَّمُوْا صَعِيْدًا طَيِّبًا» [المائدة 5 : 6]. Sayyiduna Ibn Abbas radi Allahu anhuma explained the tafsir of this verse as follows: "When a person..." etc.
«اَلْجِرَاحَةُ» is derived from «جَرْح», and by it is meant a wound caused by a weapon or the like.
«اَلْقُرُوحُ» is the plural of «قَرْح», which means boils, and in the Qur'anic verse, "qurooh" is used for those wounds and sores that are inflicted in the battlefield due to weapons, as the Qur'an states: «اِنْ يَّمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِّثْلُهُ» [آل عمران 3 : 140] "If you have been wounded today, then a similar wound has already afflicted those people."
Benefits and Issues:
➊ "If you are sick or on a journey and you do not find water, then perform tayammum." This means that when you wish to pray and there is something preventing you from performing ablution (wudu) or ritual bath (ghusl), then perform tayammum and pray.
➋ What is meant by sickness and illness in this verse? It cannot refer to minor boils, pimples, or scratches; rather, it refers to that illness which is commonly recognized as sickness or disease. As for the degree of illness for which tayammum is permissible, there is a difference of opinion among the Imams.
➌ According to Imam Shafi'i rahimahullah, tayammum is permissible in such an illness where there is a fear of death or a fear that a limb or part of the body may be lost or become defective. According to Imam Abu Hanifah rahimahullah, even if there is a fear that the illness may be prolonged, tayammum is permissible.
➍ In this verse, permission is also given to perform tayammum in the case of being on a journey. The journey referred to here is not the journey for which shortening of prayers (qasr) and breaking the fast is permitted, but rather any journey is meant, and the only condition is the absence of water during travel. This is the position of Imam Malik and Imam Shafi'i rahimahum Allah.
➎ According to our researcher, this narration is weak in its chain of transmission, while other hadith scholars also have differing opinions regarding this hadith. In this matter, the opinion of Darqutni is more correct, as Bazzar says that apart from Jarir, no reliable narrator has heard this narration from Ata at the time when his memory had already become mixed up. In this respect, its being marfu' is not correct.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 114
