Toggle above to switch between keyword search and direct hadith lookup
صحيح ابن خزيمه
Ibn Khuzaymah
كتاب: الوضوءBook of Wudu (Ablution)
بَابُ الدَّلِيلِ عَلَى أَنَّ الْوُضُوءَ لَا يَجِبُ إِلَّا مِنْ حَدَثٍ.Chapter on the evidence that ablution is only required after a state of impurity
Hadith 15
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ مَنْصُورٍ أَبُو جَعْفَرٍ ، وَمُحَمَّدُ بْنُ شَوْكَرِ بْنِ رَافِعٍ الْبَغْدَادِيَّانِ ، قَالا : حَدَّثَنَا يَعْقُوبُ وَهُوَ ابْنُ إِبْرَاهِيمَ بْنِ سَعْدٍ ، حَدَّثَنَا أَبِي ، عَنْ ابْنِ إِسْحَاقَ ، حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى بْنِ حَبَّانَ الأَنْصَارِيُّ ثُمَّ الْمَازِنِيُّ مَازِنُ بَنِي النَّجَّارِ ، عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ . ح وَحَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى ، حَدَّثَنَا أَحْمَدُ بْنُ خَالِدٍ الْوَهْبِيُّ ، حَدَّثَنَا مُحَمَّدُ بْنُ إِسْحَاقَ ، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبَّانَ ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ ، قَالَ : قُلْتُ لَهُ : أَرَأَيْتَ وُضُوءَ عَبْدِ اللَّهِ بْنِ عُمَرَ لِكُلِّ صَلاةٍ طَاهِرًا كَانَ ، أَوْ غَيْرَ طَاهِرٍ ، عَمَّنْ هُوَ ؟ قَالَ : حَدَّثَتْهُ أَسْمَاءُ بِنْتُ زَيْدِ بْنِ الْخَطَّابِ ، أَنَّ عَبْدَ اللَّهِ بْنَ حَنْظَلَةَ بْنِ أَبِي عَامِرٍ الْغَسِيلَ ، حَدَّثَهَا ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ " أَمَرَ بِالْوُضُوءِ عِنْدَ كُلِّ صَلاةٍ طَاهِرًا كَانَ أَوْ غَيْرَ طَاهِرٍ ، فَلَمَّا شَقَّ ذَلِكَ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَمَرَ بِالسِّوَاكِ عِنْدَ كُلِّ صَلاةٍ ، وَوُضِعَ عَنْهُ الْوُضُوءُ إِلا مِنْ حَدَثٍ " ، وَكَانَ عَبْدُ اللَّهِ يَرَى أَنَّ بِهِ قُوَّةً عَلَى ذَلِكَ فَفَعَلَهُ حَتَّى مَاتَ ، هَذَا حَدِيثُ يَعْقُوبَ بْنِ إِبْرَاهِيمَ ، غَيْرُ أَنَّ مُحَمَّدَ بْنَ مَنْصُورٍ ، قَالَ : وَكَانَ يَفْعَلُهُ حَتَّى مَاتَ
It is narrated from Hazrat Muhammad bin Yahya (may Allah have mercy on him) that he said: I asked Ubaidullah bin Abdullah bin Umar, "In your opinion, is it narrated from anyone that Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) used to perform ablution for every prayer, whether in a state of purity or impurity (with or without ablution)?" Ubaidullah replied that Asma bint Zaid bin Khattab narrated to him that Abdullah bin Hanzalah bin Abi Amir, who was washed by the angels (the narrator of the hadith is his son, not himself), narrated to her that the Messenger of Allah (peace and blessings be upon him) was commanded to perform ablution in every state, whether pure or impure. When this became difficult for the Messenger of Allah (peace and blessings be upon him), he was commanded to use the miswak at the time of every prayer, and the command of ablution for every prayer was lifted from him, except if his ablution was broken (then he would have to perform ablution again). Sayyiduna Abdullah (may Allah be pleased with him) thought that he had the strength to do this (to perform ablution for every prayer), so he continued to do so until his death. This is the narration of Yaqub bin Ibrahim. In the narration of Muhammad bin Mansur, these words are present: « وَكَانَ يَفعَلُهُ حَتَي مَاتَ » "He continued to act in this way until he passed away."
Related hadith on this topic
Explanation & Benefits
Shaykh Muhammad Farooq Rafi
Benefits:
This hadith is evidence that before the Conquest of Makkah, it was obligatory upon the Prophet sallallahu alayhi wa sallam to perform a new ablution (wudu) for every prayer. Then, a concession was granted to him sallallahu alayhi wa sallam, and for the purpose of clarification, leniency was introduced in this obligation. However, even now, performing ablution for every prayer is superior and recommended (mustahabb), and whoever is able to perform a new ablution for every prayer should do so, as it is better for him. But if, despite having the ability and capacity, a person performs multiple prayers with a single ablution, then this is not a disliked (makruh) act; rather, according to the Shari‘ah, this action is also permissible and allowed.
This hadith is evidence that before the Conquest of Makkah, it was obligatory upon the Prophet sallallahu alayhi wa sallam to perform a new ablution (wudu) for every prayer. Then, a concession was granted to him sallallahu alayhi wa sallam, and for the purpose of clarification, leniency was introduced in this obligation. However, even now, performing ablution for every prayer is superior and recommended (mustahabb), and whoever is able to perform a new ablution for every prayer should do so, as it is better for him. But if, despite having the ability and capacity, a person performs multiple prayers with a single ablution, then this is not a disliked (makruh) act; rather, according to the Shari‘ah, this action is also permissible and allowed.
Source: Sahih Ibn Khuzaymah: Commentary by Muhammad Farooq Rafee, Page: 15
Shaykh Umar Farooq Saeedi
Benefits and Issues:
Sayyiduna Abdullah ibn Umar radi Allahu anhuma had an intense passion for following the Messenger sallallahu alayhi wa sallam and for worship. On this basis, he would regularly renew his ablution (wudu), which is a deed of great reward and virtue.
Sayyiduna Abdullah ibn Umar radi Allahu anhuma had an intense passion for following the Messenger sallallahu alayhi wa sallam and for worship. On this basis, he would regularly renew his ablution (wudu), which is a deed of great reward and virtue.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 48
