سنن نسائي
Nasai
ذكر ما يوجب الغسل وما لا يوجبهMention When Ghusal (A Purifying Bath) Is Obligatory And When It Is Not
بَابُ : فِيمَنْ لَمْ يَجِدِ الْمَاءَ وَلاَ الصَّعِيدَChapter: Allah, The Mighty and Sublime, says: And We sent down pure water from the sky. [1] And He, the Mighty and Sublime, says: And He caused water to descend on you from the sky, to clean you thereby. [2] And He, the Most High, says: And you find no water, then perform Tayammum with clean earth [3]
Hadith 325
اُردوEn
أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ الْأَعْلَى ، قال : حَدَّثَنَا خَالِدٌ ، قال : أَنْبَأَنَا شُعْبَةُ ، أَنَّ مُخَارِقًا أَخْبَرَهُمْ ، عَنْ طَارِقٍ أَنَّ رَجُلًا أَجْنَبَ فَلَمْ يُصَلِّ ، فَأَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَرَ ذَلِكَ لَهُ ، فَقَالَ : " أَصَبْتَ ، فَأَجْنَبَ رَجُلٌ آخَرَ فَتَيَمَّمَ وَصَلَّى " ، فَأَتَاهُ ، فَقَالَ : نَحْوَ مَا قَالَ لِلْآخَرِ يَعْنِي أَصَبْتَ .
´It was narrated from Tariq that a man became Junub and did not pray, then he came to the Prophet (ﷺ) and mentioned that to him. He said:` "You did the right thing." Another man became Junub and performed Tayammum and prayed, and he came to him and he said something similar to what he had told the other man - meaning, you did the right thing.
Explanation & Benefits
Hafiz Muhammad Ameen
325. Commentary:
➊ “Did not pray”: He would not have known the ruling of tayammum, or his action was from before the legislation of tayammum, because in Hadith 321 it was mentioned that a man was in a state of major ritual impurity (janabah) and sat apart from the people, so the Prophet sallallahu alayhi wa sallam ordered him to perform tayammum with earth due to the absence of water. This is a clear proof that the correct legal ruling is that in the absence of water, one should perform tayammum, just as the other man performed tayammum and prayed, and the Prophet sallallahu alayhi wa sallam approved of it. As for the first man, he should have done the same, but since he did not know, or the legislation of tayammum had not yet been revealed, he should have prayed in that state, as mentioned in the previous hadith, where the noble Companions radi Allahu anhum prayed without ablution (wudu) and without tayammum, and the Prophet sallallahu alayhi wa sallam maintained their action. Therefore, not praying in such a state was his personal ijtihad (independent reasoning), for which the Prophet sallallahu alayhi wa sallam encouraged him by saying “You have done right (asabt),” meaning that you will receive one reward for your ijtihad. It absolutely does not mean that both of you are correct, because in reality, the one who acts according to the original legal concession or ruling is the one upon the truth, and this reality becomes completely clear when the correct evidence is present. Therefore, two differing mujtahids (independent jurists) cannot both be said to be upon the truth at the same time; certainly, one will be mistaken.
➋ The purpose of Imam al-Nasa’i rahimahullah mentioning this hadith after the hadith of Aisha radi Allahu anha seems to be that, due to its being mursal (a type of weak hadith), it is weak. Therefore, there is no contradiction between the hadith of Aisha and this hadith. And Allah knows best. That is, a person should pray in that state even if neither water nor earth for tayammum is available. However, according to the evidences, this hadith is authentic, as is apparent from research.
➌ This hadith shows that ijtihad (independent reasoning) also took place in the Prophetic era, but it is necessary that the search for textual evidence (nusus) continues thereafter, and when the truth becomes clear to the mujtahid and he finds the correct evidence, he should abandon his previous ijtihad and position.
➊ “Did not pray”: He would not have known the ruling of tayammum, or his action was from before the legislation of tayammum, because in Hadith 321 it was mentioned that a man was in a state of major ritual impurity (janabah) and sat apart from the people, so the Prophet sallallahu alayhi wa sallam ordered him to perform tayammum with earth due to the absence of water. This is a clear proof that the correct legal ruling is that in the absence of water, one should perform tayammum, just as the other man performed tayammum and prayed, and the Prophet sallallahu alayhi wa sallam approved of it. As for the first man, he should have done the same, but since he did not know, or the legislation of tayammum had not yet been revealed, he should have prayed in that state, as mentioned in the previous hadith, where the noble Companions radi Allahu anhum prayed without ablution (wudu) and without tayammum, and the Prophet sallallahu alayhi wa sallam maintained their action. Therefore, not praying in such a state was his personal ijtihad (independent reasoning), for which the Prophet sallallahu alayhi wa sallam encouraged him by saying “You have done right (asabt),” meaning that you will receive one reward for your ijtihad. It absolutely does not mean that both of you are correct, because in reality, the one who acts according to the original legal concession or ruling is the one upon the truth, and this reality becomes completely clear when the correct evidence is present. Therefore, two differing mujtahids (independent jurists) cannot both be said to be upon the truth at the same time; certainly, one will be mistaken.
➋ The purpose of Imam al-Nasa’i rahimahullah mentioning this hadith after the hadith of Aisha radi Allahu anha seems to be that, due to its being mursal (a type of weak hadith), it is weak. Therefore, there is no contradiction between the hadith of Aisha and this hadith. And Allah knows best. That is, a person should pray in that state even if neither water nor earth for tayammum is available. However, according to the evidences, this hadith is authentic, as is apparent from research.
➌ This hadith shows that ijtihad (independent reasoning) also took place in the Prophetic era, but it is necessary that the search for textual evidence (nusus) continues thereafter, and when the truth becomes clear to the mujtahid and he finds the correct evidence, he should abandon his previous ijtihad and position.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 325
