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صحيح ابن خزيمه
Ibn Khuzaymah
جماع أبواب الأحداث الموجبة للوضوءChapters on Acts Requiring Wudu
(26) بَابُ ذِكْرِ الدَّلِيلِ [عَلَى] أَنَّ الْمُحْدِثَ لَا يَجِبُ عَلَيْهِ الْوُضُوءُ قَبْلَ وَقْتِ الصَّلَاةِChapter mentioning the evidence that a person in a state of impurity is not required to perform ablution before prayer time
Hadith 35
اُردوEn
حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ ، وَزِيَادُ بْنُ أَيُّوبَ ، وَمُؤَمَّلُ بْنُ هِشَامٍ ، قَالُوا : حَدَّثَنَا إِسْمَاعِيلُ وَهُوَ ابْنُ عُلَيَّةَ ، قَالَ زِيَادٌ : قَالَ : ثنا أَيُّوبُ ، وَقَالَ الآخَرَانِ : عَنْ أَيُّوبَ ، عَنِ ابْنِ أَبِي مُلَيْكَةَ ، عَنِ ابْنِ عَبَّاسٍ ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَرَجَ مِنَ الْخَلاءِ ، فَقُرِّبَ إِلَيْهِ طَعَامٌ ، فَقَالُوا : أَلا نَأْتِيكَ بِوَضُوءٍ ؟ فَقَالَ : " إِنَّمَا أُمِرْتُ بِالْوَضُوءِ إِذَا قُمْتُ إِلَى الصَّلاةِ " . وَقَالَ الدَّوْرَقِيُّ : لِلصَّلاةِ
It is narrated from Sayyiduna Ibn Abbas (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) came out of the toilet (after relieving himself), and food was brought to him. The Companions said, "Shall we bring water for you to perform ablution?" The Prophet (peace and blessings be upon him) said: "Indeed, I have been commanded to perform ablution only when I stand for prayer." In the narration of Duraqi, the word « للصلاة » is used instead of « الي الصلاة ». (The meaning is the same.)
Related hadith on this topic
Explanation & Benefits
Shaykh Muhammad Farooq Rafi
Benefits:
➊ There is consensus among the scholars on this issue that for a person without ablution (wudu), it is permissible to eat, drink, remember Allah (dhikr), recite the Qur'an, and engage in marital relations (jimaa’), and performing any of these acts without ritual purity is not disliked (makruh). [نووي: 68/4]
➋ Performing ablution (wudu) after eating or drinking is neither obligatory nor recommended (mustahabb). Similarly, after one's ablution is nullified, it is not necessary to immediately perform ablution again; rather, ablution is a condition for the validity of prayer (salah), and performing ablution is obligatory (fard) for the performance of prayer.
➊ There is consensus among the scholars on this issue that for a person without ablution (wudu), it is permissible to eat, drink, remember Allah (dhikr), recite the Qur'an, and engage in marital relations (jimaa’), and performing any of these acts without ritual purity is not disliked (makruh). [نووي: 68/4]
➋ Performing ablution (wudu) after eating or drinking is neither obligatory nor recommended (mustahabb). Similarly, after one's ablution is nullified, it is not necessary to immediately perform ablution again; rather, ablution is a condition for the validity of prayer (salah), and performing ablution is obligatory (fard) for the performance of prayer.
Source: Sahih Ibn Khuzaymah: Commentary by Muhammad Farooq Rafee, Page: 35
Hafiz Muhammad Ameen
132. Commentary:
➊ The command for ablution (wudu) at the time of prayer applies only if one is without ablution, or else it will be understood as a recommendation (mustahabb).
➋ If the hands are clean, it is not necessary to wash them again at the time of eating; it is preferable.
➌ Remaining in a state of ablution (wudu) at all times is recommended (mustahabb), but not obligatory (wajib).
➊ The command for ablution (wudu) at the time of prayer applies only if one is without ablution, or else it will be understood as a recommendation (mustahabb).
➋ If the hands are clean, it is not necessary to wash them again at the time of eating; it is preferable.
➌ Remaining in a state of ablution (wudu) at all times is recommended (mustahabb), but not obligatory (wajib).
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 132
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: By consensus, eating, drinking, engaging in remembrance (dhikr), and reciting (the Qur'an) verbally are permissible without ablution (wudu). This very hadith is evidence for this.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 827
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ If the hands are clean, it is not a Sunnah to wash them again at the time of eating.
➋ After relieving oneself in the toilet, it is necessary to clean the hands thoroughly; there is no need to wash them again for eating.
➌ Remaining in a state of ablution (wudu) at all times is recommended (mustahabb), but not obligatory.
➍ Performing ablution (wudu) at the time of eating is better, but not necessary.
➊ If the hands are clean, it is not a Sunnah to wash them again at the time of eating.
➋ After relieving oneself in the toilet, it is necessary to clean the hands thoroughly; there is no need to wash them again for eating.
➌ Remaining in a state of ablution (wudu) at all times is recommended (mustahabb), but not obligatory.
➍ Performing ablution (wudu) at the time of eating is better, but not necessary.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3760
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
From this hadith, it is understood that performing ablution (wudu) immediately after urinating is not obligatory; however, prayer is not valid without ablution.
From this hadith, it is understood that performing ablution (wudu) immediately after urinating is not obligatory; however, prayer is not valid without ablution.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 484
