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صحيح مسلم
Muslim
كتاب الحيض
The Book of Menstruation
باب الْوُضُوءِ مِمَّا مَسَّتِ النَّارُ:
Chapter: Performing wudu’ after eating something that has been touched by fire
Sahih Muslim 352 — Performing wudu’ after eating something that has
This hadith is listed as number 788 in Maktaba Shamila
(حديث مرفوع) قَالَ ابْنُ شِهَابٍ : أَخْبَرَنِي عُمَرُ بْنُ عَبْدِ الْعَزِيزِ ، أَنَّ عَبْدَ اللَّهِ بْنَ إِبْرَاهِيمَ بْنِ قَارِظٍ أَخْبَرَهُ ، " أَنَّهُ وَجَدَ أَبَا هُرَيْرَةَ ، يَتَوَضَّأُ عَلَى الْمَسْجِدِ ، فَقَالَ : إِنَّمَا أَتَوَضَّأُ مِنْ أَثْوَارِ أَقِطٍ أَكَلْتُهَا ، لِأَنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : تَوَضَّئُوا مِمَّا مَسَّتِ النَّارُ " .
'Abdullah bin Ibrahim bin Qariz reported that he found Abu Hurairah (RA) performing ablution in the mosque, who said: I am performing ablution because of having eaten pieces of cheese, for I heard the Messenger of Allah (ﷺ) say: Perform ablution (after eating anything) touched by fire.
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
Athwar:
Plural of thawr,
pieces.
(2)
Aqit:
Cheese.
Vocabulary of the Hadith:
(1)
Athwar:
Plural of thawr,
pieces.
(2)
Aqit:
Cheese.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 788
Maulana Ataullah Sajid
Commentary:
(1)
By "that which has been altered by fire" is meant everything that has been prepared by cooking or roasting over fire.
(2)
The position of Abdullah radi Allahu anhu was that this ruling is not obligatory, because he himself saw the Messenger of Allah sallallahu alayhi wa sallam eat meat and then pray without performing ablution (wudu) again. Therefore, he posed the question to Abu Hurairah radi Allahu anhu to draw his attention to this. However, it is likely that Abu Hurairah radi Allahu anhu did not witness this action of the Prophet sallallahu alayhi wa sallam, which is why he remained firm on his own position. It is also possible that Abu Hurairah radi Allahu anhu was aware of this permission, but he wished that people would choose what is superior.
(3)
When a ruling in a hadith is stated in general terms, it should be understood as general, until other evidence indicates that a particular case is excluded from this generality.
(4)
The ahadith of the next chapter indicate that this ruling is not obligatory, i.e., it is not necessary to perform ablution (wudu) after eating or drinking something cooked over fire; rather, it is better and more virtuous.
(1)
By "that which has been altered by fire" is meant everything that has been prepared by cooking or roasting over fire.
(2)
The position of Abdullah radi Allahu anhu was that this ruling is not obligatory, because he himself saw the Messenger of Allah sallallahu alayhi wa sallam eat meat and then pray without performing ablution (wudu) again. Therefore, he posed the question to Abu Hurairah radi Allahu anhu to draw his attention to this. However, it is likely that Abu Hurairah radi Allahu anhu did not witness this action of the Prophet sallallahu alayhi wa sallam, which is why he remained firm on his own position. It is also possible that Abu Hurairah radi Allahu anhu was aware of this permission, but he wished that people would choose what is superior.
(3)
When a ruling in a hadith is stated in general terms, it should be understood as general, until other evidence indicates that a particular case is excluded from this generality.
(4)
The ahadith of the next chapter indicate that this ruling is not obligatory, i.e., it is not necessary to perform ablution (wudu) after eating or drinking something cooked over fire; rather, it is better and more virtuous.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 485
