سنن نسائي
Nasai
صفة الوضوءDescription Of Wudu
بَابُ : مَسْحِ الْمَرْأَةِ رَأْسَهَاChapter: Women Wiping Their Heads
Hadith 100
اُردوEn
أَخْبَرَنَا الْحُسَيْنُ بْنُ حُرَيْثٍ ، قال : حَدَّثَنَا الْفَضْلُ بْنُ مُوسَى ، عَنْ جُعَيْدِ بْنِ عَبْدِ الرَّحْمَنِ ، قال : أَخْبَرَنِي عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بْنِ الْحَارِثِ بْنِ أَبِي ذُنَابٍ ، قال : أَخْبَرَنِي أَبُو عَبْدِ اللَّهِ سَالِمٌ سَبَلَانُ ، قال : وَكَانَتْ عَائِشَةُ تَسْتَعْجِبُ بِأَمَانَتِهِ وَتَسْتَأْجِرُهُ ، فَأَرَتْنِي كَيْفَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَوَضَّأُ " فَتَمَضْمَضَتْ وَاسْتَنْثَرَتْ ثَلَاثًا ، وَغَسَلَتْ وَجْهَهَا ثَلَاثًا ، ثُمَّ غَسَلَتْ يَدَهَا الْيُمْنَى ثَلَاثًا وَالْيُسْرَى ثَلَاثًا ، وَوَضَعَتْ يَدَهَا فِي مُقَدَّمِ رَأْسِهَا ثُمَّ مَسَحَتْ رَأْسَهَا مَسْحَةً وَاحِدَةً إِلَى مُؤَخِّرِهِ ، ثُمَّ أَمَرَّتْ يَديْهَا بِأُذُنَيْهَا ، ثُمَّ مَرَّتْ عَلَى الْخَدَّيْنِ " . قَالَ سَالِمٌ : كُنْتُ آتِيهَا مُكَاتَبًا مَا تَخْتَفِي مِنِّي فَتَجْلِسُ بَيْنَ يَدَيَّ وَتَتَحَدَّثُ مَعِي حَتَّى جِئْتُهَا ذَاتَ يَوْمٍ ، فَقُلْتُ : ادْعِي لِي بِالْبَرَكَةِ يَا أُمَّ الْمُؤْمِنِينَ ، قَالَتْ : وَمَا ذَاكَ ؟ قُلْتُ : أَعْتَقَنِي اللَّهُ ، قَالَتْ : بَارَكَ اللَّهُ لَكَ ، وَأَرْخَتِ الْحِجَابَ دُونِي فَلَمْ أَرَهَا بَعْدَ ذَلِكَ الْيَوْمِ .
´Abu 'Abdullah Salim Sabalan said:` "'Aishah liked my honesty and hired me, and she showed me how the Messenger of Allah (ﷺ) used to perform Wudu'. She rinsed her mouth, sniffed water into her nose and blew it out three times, and washed her face three times. Then she washed her right hand three times and her left hand three times. Then she put her hand on the front of her head and wiped her head once, front to back. Then she rubbed her ears with her hands, then she passed her hands over her cheeks." Salim said: "I came to her as a slave with a contract of manumission, and she did not hide herself from me. She would sit before me and talk to me, until I came to her one day and said: 'Pray for blessing for me, O Mother of Believers.' She said: 'Why is that?' I said: 'Allah has set me free.' She said: 'May Allah bless you.' Then she lowered the Hijab before me, and I never saw her again after that day."
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
100. Commentary:
➊ The narrator's name is Salim, Sablān is his title, and Abu Abdullah is his kunya. He was a slave, later set free.
➋ (Mukatab) refers to a slave who enters into an agreement with his master to pay a certain amount for his freedom. Such a slave remains the property of his master until he pays the agreed amount. Since it is not obligatory to observe hijab from slaves, there is no objection to Lady Aisha radi Allahu anha speaking to Salim without hijab (similarly, hijab is not obligatory for female slaves either). As soon as Salim was freed, she immediately observed hijab from him.
➌ The aforementioned narration is valid as evidence; although this method of wiping (masah) is not transmitted in general narrations, since this method is also established through an authentic source, a person may occasionally adopt this Sunnah method of wiping as well.
➌ From the chapter heading of Imam al-Nasa'i rahimahullah, it appears that he considers this method of wiping to be specific to women only. However, Lady Aisha radi Allahu anha performing ablution (wudu) in response to the questioner’s inquiry, and then attributing this method of wiping to the Prophet sallallahu alayhi wa sallam, is evidence that this method is equally applicable for both men and women. The specification for women is less preferred. And Allah knows best.
➊ The narrator's name is Salim, Sablān is his title, and Abu Abdullah is his kunya. He was a slave, later set free.
➋ (Mukatab) refers to a slave who enters into an agreement with his master to pay a certain amount for his freedom. Such a slave remains the property of his master until he pays the agreed amount. Since it is not obligatory to observe hijab from slaves, there is no objection to Lady Aisha radi Allahu anha speaking to Salim without hijab (similarly, hijab is not obligatory for female slaves either). As soon as Salim was freed, she immediately observed hijab from him.
➌ The aforementioned narration is valid as evidence; although this method of wiping (masah) is not transmitted in general narrations, since this method is also established through an authentic source, a person may occasionally adopt this Sunnah method of wiping as well.
➌ From the chapter heading of Imam al-Nasa'i rahimahullah, it appears that he considers this method of wiping to be specific to women only. However, Lady Aisha radi Allahu anha performing ablution (wudu) in response to the questioner’s inquiry, and then attributing this method of wiping to the Prophet sallallahu alayhi wa sallam, is evidence that this method is equally applicable for both men and women. The specification for women is less preferred. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 100
Maulana Ataullah Sajid
Benefit:
Our esteemed researcher has declared the aforementioned narration to be weak in its chain of transmission.
Whereas Shaykh al-Albani has declared it to be authentic.
Furthermore, he has written that the aforementioned narration is an abridgment of the narration in Sahih Muslim.
In it, it is stated that the two rak‘ahs referred to are the Sunnah prayers of Fajr, not the Sunnah of ablution (wudu).
For details, see: (al-Da‘ifah, no. 4181)
In addition, Imam Ibn Majah rahimahullah has also mentioned this narration under the chapter titled “The Statement Regarding the Two Rak‘ahs Before Fajr.”
Our esteemed researcher has declared the aforementioned narration to be weak in its chain of transmission.
Whereas Shaykh al-Albani has declared it to be authentic.
Furthermore, he has written that the aforementioned narration is an abridgment of the narration in Sahih Muslim.
In it, it is stated that the two rak‘ahs referred to are the Sunnah prayers of Fajr, not the Sunnah of ablution (wudu).
For details, see: (al-Da‘ifah, no. 4181)
In addition, Imam Ibn Majah rahimahullah has also mentioned this narration under the chapter titled “The Statement Regarding the Two Rak‘ahs Before Fajr.”
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1146
