al-Muwatta'
Imam Malik
1.1 The Times of Prayer
1 He said, "Yahya ibn Yahya al-Laythi related to me from Malik ibn Anas from Ibn Shihab that one day 'Umar ibn 'Abd al-'Aziz delayed the prayer. 'Urwa ibn az-Zubayr went to him and told him that al-Mughira ibn Shu'ba had delayed the prayer one day while he was in Kufa and Abu Mas'ud al-Ansari had gone to him and said, 'What's this, Mughira? Do you not know that the angel Jibril came down and prayed and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he said, "This is what I was ordered to do." '
'Umar ibn 'Abd al-'Aziz said, "Be sure of what you relate, 'Urwa. Was it definitely Jibril who established the time of the prayer for the Messenger of Allah?"
'Urwa replied, "That's how it was related to Bashir ibn Abi Mas'ud al-Ansari by his father."
[see 499- al-Bukhari]
2 'Urwa said that 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, used to pray 'Asr while the sunlight was pouring into her room, before the sun itself had become visible (i.e. because it was still high in the sky).
[see 499- al-Bukhari]
3 Yahya related to me from Malik from Zayd ibn Aslam that 'Ata' ibn Yasar said, "A man came to the Messenger of Allah, may Allah bless him and grant him peace, and asked him about the time of the Subh prayer. The Messenger of Allah, may Allah bless him and grant him peace, did not answer him, but in the morning he prayed Subh at first light. The following morning he prayed Subh when it was much lighter, and then said, 'Where is the man who was asking about the time of the prayer?' The man replied, 'Here I am, Messenger of Allah.' He said, 'The time is between these two.'"
4 Yahya related to me from Malik from Yahya ibn Sa'id from 'Amra bint 'Abd ar-Rahman that 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "The Messenger of Allah, may Allah bless him and grant him peace, used to pray Subh and the women would leave wrapped in their garments while they could not yet be recognised in the darkness."
[cf. Bukhari 553]
5 Yahya related to me from Malik from Zayd ibn Aslam from 'Ata' ibn Yasar and from Busr ibn Sa'id and from al-A'raj - all of whom related it from Abu Hurayra - that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever manages to perform a rak'at of Subh before the sun has risen has done Subh in time, and whoever manages to perform a rak'at of 'Asr before the sun has set has done 'Asr in time."
[cf. Bukhari 554]
6 Yahya related to me from Malik from Nafi', the mawla of 'Abdullah ibn 'Umar, that 'Umar ibn al-Khattab wrote to his governors, saying. "The most important of your affairs in my view is the prayer. Whoever protects it and observes it carefully is protecting his deen, while whoever is negligent about it will be even more negligent about other things."
Then he added, "Pray Dhuhr any time from when the afternoon shade is the length of your forearm until the length of your shadow matches your height. Pray 'Asr when the sun is still pure white, so that a rider can travel two or three farsakhs before the sun sets. Pray Maghrib when the sun has set. Pray 'Isha 'any time from when the redness in the western sky has disappeared up until a third of the night has passed - and a person who sleeps, may he have no rest, a person who sleeps, may he have no rest, a person who sleeps, may he have no rest. And pray Subh when all the stars are visible and like a haze in the sky."
7 Yahya related to me from Malik from his uncle Abu Suhayl from his father that 'Umar ibn al-Khattab wrote to Abu Musa saying that he should pray Dhuhr when the sun had started to decline, 'Asr when the sun was still pure white before it was tinged with any yellowness, Maghrib when the sun had set, and to delay 'Isha' as long as he did not sleep, and to pray Subh when the stars were all visible and like a haze in the sky, reciting in it two long suras from the Mufassal.
8 Yahya related to me from Malik from Hisham ibn 'Urwa from his father that 'Umar ibn al-Khattab wrote to Abu Musa al-Ash'ari that he should pray 'Asr when the sun was still pure white so that a man could ride three farsakhs (before Maghrib) and that he should pray 'Isha' during the first third of the night, or, if he delayed it, then up until the middle of the night, and he warned him not to be forgetful.
9 Yahya related to me from Malik from Yazid ibn Ziyad that 'Abdullah ibn Rafi', the mawla of Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, asked Abu Hurayra about the time of the prayer. Abu Hurayra said, "Let me tell you. Pray Dhuhr when the length of your shadow matches your height, 'Asr when your shadow is twice your height, Maghrib when the sun has set, 'Isha' in the first third of the night, and Subh in the very first light of dawn," i.e. when the dawn has definitely come.
10 Yahya related to me from Malik from Ishaq ibn 'Abdullah ibn Abi Talha that Anas ibn Malik said, "We used to pray the 'Asr prayer and then if one of us went out to the Banu 'Amr ibn 'Awf, we would find them praying 'Asr."
[cf Bukhari 523]
11 Yahya related to me from Malik from Ibn Shihab that Anas ibn Malik said, "We used to pray 'Asr and then it was still possible for one of us to go to Quba' and reach there while the sun was still high."
[cf. Bukhari 526]
12 Yahya related to me from Malik from Rabi'a ibn Abi 'Abd ar-Rahman that al-Qasim ibn Muhammad said, "None of the Companions that I met prayed Dhuhr until well after noon," (i.e. until when the sun had lost it fierceness).
1.2 The Time of the Jumu'a Prayer
13 Yahya related to me from Malik from his uncle Abu Suhayl ibn Malik that his father said, "I used to see a carpet belonging to 'Aqil ibn Abi Talib spread out on the day of Jumu'a up to the west wall of the mosque. When the shadow of the wall covered the whole carpet, 'Umar ibn al-Khattab would come out and pray the Jumu'a prayer."
Malik, Abu Suhayl's father, added, "We would then return after the Jumu'a prayer and take our midday sleep".
14 Yahya related to me from Malik from 'Amr ibn Yahya ibn Yahya al-Mazini from Ibn Abi Salit that 'Uthman ibn 'Affan prayed Jumu'a in Madina and 'Asr in Malal (a place seventeen miles from Madina). Malik commented, "That was by praying Jumu'a just past midday and then travelling fast."
1.3 Catching a Rak'at of the Prayer
15 Yahya related to me from Malik from Ibn Shihab from Abu Salama ibn 'Abd ar-Rahman from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever catches a rak'at of the prayer has caught the prayer."
(cf. Bukhari 555)
16 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar ibn al-Khattab used to say, "If you have missed ruku', you have missed sajda.".
17 Yahya related to me from Malik that he had heard that 'Abdullah ibn 'Umar and Zayd ibn Thabit used to say, "Whoever catches the ruku' has caught the sajda."
18 Yahya related to me from Malik that he had heard that Abu Hurayra used to say, "Whoever catches the ruku' has caught the sajda and whoever misses the recitation of the Umm al-Qur'an has missed much good."
1.4 Duluk ash-Shams and Ghasaq al-Layl
19 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar used to say, "Duluk ash-Shams begins from when the sun passes the meridian."
20 Yahya related to me from Malik that Da'ud ibn al-Husayn said that someone had told him that 'Abdullah ibn 'Abbas used to say, "Duluk ash-Shams begins from when the sun passes the meridian. Ghasaq al-Layl is the gathering of the night and its darkness."
1.5 The Times of Prayer in General
21 Yahya related to me from Malik from Nafi' from 'Abdullah ibn 'Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "If someone misses the 'Asr prayer, it is as if he has been deprived of his family and all his wealth.""
[cf. Bukhari 527]
22 Yahya related to me from Malik from Yahya ibn Sa'id that once 'Umar ibn al-Khattab left after doing the 'Asr prayer and met a man who had not been there. 'Umar asked him what had kept him from the prayer and even though the man gave a good reason, 'Umar said, "You have given yourself short measure."
Yahya added that Malik commented, "It is said that everything has a short measure and a full measure."
23 Yahya related to me from Malik that Yahya ibn Sa'id used to say, "Even if someone manages to pray before the time of the prayer has passed, the time that has passed him by is more important, or better, than his family and wealth."
Yahya said that Malik said, "If the time for a prayer comes and a traveller delays the prayer through neglect or forgetfulness until he reaches his family, he should do that prayer in full if he arrives within the time. But if he arrives when the time has passed, he should do the travelling prayer - that way he only repays what he owes."
Malik said, "This is what I have found the people and men of knowledge doing in our community."
Malik explained that shafaq is the redness in the sky after the sun has set, and said, "When the shafaq has gone then the 'Isha' prayer is due and you have left the time of Maghrib."
24 Yahya related to me from Malik from Nafi' that one time 'Abdullah ibn 'Umar fainted and lost consciousness and he did not make up the prayer.
Malik commented, "We consider that that was because, and Allah knows best, the time had passed. Someone who recovers within the time has to pray."
1.6 Sleeping through the Prayer
25 Yahya related to me from Malik from Ibn Shihab from Sa'id ibn al-Musayyab that the Messenger of Allah, may Allah bless him and grant him peace, travelled by night on the way back from Khaybar. Towards the end of the night he stopped for a rest and told Bilal to stay awake to keep watch for the Subh prayer. The Messenger of Allah, may Allah bless him and grant him peace, and his companions slept. Bilal stayed on guard as long as was decreed for him and then he leant against his riding camel facing the direction of the dawn and sleep overcame him and neither he nor the Messenger of Allah nor any of the party woke up until the sun's rays struck them. The Messenger of Allah, may Allah bless him and grant him peace, was alarmed. Bilal excused himself, saying, "Messenger of Allah! The One who took your self was the One who took my self." The Messenger of Allah, may Allah blesshim and grant him peace, ordered the party to move on and so they roused their mounts and rode on a short distance. The Messenger of Allah, may Allah bless him and grant him peace, ordered Bilal to give the iqama and then led them in the Subh prayer. When he had finished he said, "A person who forgets a prayer should pray it when he remembers. Allah the Blessed and Exalted says in His book, 'Establish the prayer to remember Me.' "
[Mursal hadith, which Muslim has from Abu Hurayra]
26 Yahya related to me from Malik that Zayd ibn Aslam said, "The Messenger of Allah, may Allah bless him and grant him peace, stopped for a rest one night on the way to Makka and appointed Bilal to wake them up for the prayer. Bilal slept and everyone else slept and none of them woke up until the sun had risen. When they did wake up they were all alarmed. The Messenger of Allah, may Allah bless him and grant him peace, ordered them to ride out of the valley, saying that there was a shaytan in it. So they rode out of the valley and the Messenger of Allah, may Allah bless him and grant him peace, ordered them to dismount and do wudu and he told Bilal either to call the prayer or to give the iqama. The Messenger of Allah, may Allah bless him and grant him peace, then led them in prayer. Noticing their uneasiness, he went to them and said, 'O people! Allah seized our spirits (arwah) and if He had wished He would have returned them to us at a time other than this. So if you sleep through the time for a prayer or forget it and then are anxious about it, pray it as if you were praying it in its time.' The Messenger of Allah, may Allah bless him and grant him peace, turned to Abu Bakr and said, 'Shaytan came to Bilal when he was standing in prayer and made him lie down and lulled him to sleep like a small boy.' The Messenger of Allah, may Allah bless him and grant him peace, then called Bilal and told him the same as he had told Abu Bakr. Abu Bakr declared. 'I bear witness that you are the Messenger of Allah.'"
[Mursal hadith]
1.7 Not Doing the Prayer at the Hottest Hour of the Day
27 Yahya related to me from Malik from Zayd ibn Aslam from 'Ata' ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace, said, "Scorching heat is from the blast of Jahannam. So, when the heat is fierce, delay the prayer until it gets cooler."
He added in explanation, "The fire complained to its Lord and said, 'My Lord, part of me has eaten another part,' so He allowed it two breaths in every year, a breath in winter and a breath in summer."
[mursal hadith]
28 Malik related to us from 'Abdullah ibn Yazid, the mawla of al-Aswad ibn Sufyan, from Abu Salama ibn 'Abd ar-Rahman from Muhammad ibn 'Abd ar-Rahman ibn Thawban from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When the heat is fierce, delay the prayer until it gets cooler, for scorching heat is from the blast of Jahannam."
He added, "The Fire complained to its Lord, so He allowed it two breaths in each year, a breath in the winter and a breath in summer."
[cf. Bukhari 512]
29 Yahya related to me from Malik from Abu'z-Zinad from al-A'raj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When the heat is fierce, wait until it gets cooler before you do the prayer, for scorching heat is from the blast of Jahannam."
[cf. Bukhari 510]
1.8 Not Entering the Mosque Smelling of Garlic and Not Covering the Mouth in Prayer
30 Yahya related to me from Malik from Ibn Shihab from Sa'id ibn al-Musayyab that the Messenger of Allah, may Allah bless him and grant him peace, said, "Anyone who eats this plant should not come near our mosques. The smell of the garlic will offend us."
31 Yahya related to me from Malik from 'Abd ar-Rahman ibn al-Mujabbar that he used to see Salim ibn 'Abdullah pull the cloth away fiercely from the mouth of any man he saw covering his mouth while praying.
[mursal hadith. It is related by Muslim from Abu Huraya]
2.1 How to do Wudu
1 Yahya related to me from Malik from 'Amr ibn Yahya al-Mazini that his father once asked 'Abdullah ibn Zayd ibn 'Asim, who was the grandfather of 'Amr ibn Yahya al-Mazini and one of the companions of the Messenger of Allah, may Allah bless him and grant him peace, "Can you show me how the Messenger of Allah, may Allah bless him and grant him peace,used to do wudu'?" 'Abdullah ibn Zayd ibn 'Asim said, "Yes," and asked for water to do wudu'. He poured some out on to his hand and washed them twice and then rinsed his mouth and snuffed water up his nose and blew it out three times. Then he washed his face three times and both of his arms up to the elbows twice. He then wiped his head with both hands, taking his hands from his forehead to the nape of his neck and then bringing them back to where he had begun. Then he washed his feet.
[cf Bukhari 183]
2 Yahya related to me from Malik from Abu'z-Zinad from al-A'raj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you do wudu, snuff water into your nose and blow it out, and if you use stones to clean your private parts use an odd number."
[cf Bukhari 160]
3 Yahya related to me from Ibn Shihab from Abu Idris al-Khawlani from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "The person doing wudu should snuff water up his nose and blow it out again."
[cf Bukhari 159]
4 Yahya said that he heard Malik say that there was no harm in washing the mouth and cleaning the nose with only one handful of water.
5 Yahya related to me from Malik that he had heard that 'Abd ar-Rahman ibn Abi Bakr was visiting 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, on the day that Sa'd ibn Abi Waqqas died, and he asked for some water to do wudu. 'A'isha said to him, "'Abd ar-Rahman! Perform your wudu fully, for I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Woe to the heels in the fire.' "
[In Muslim]
6 Yahya related to me from Malik from Yahya ibn Muhammad ibn Talha from 'Uthman ibn 'Abd ar-Rahman that his father related to him that he had heard that 'Umar ibn al-Khattab used to wash what was beneath his waist-wrapper with water.
7 Yahya said that Malik was asked what a man should do if, when he did wudu, he forgot and washed his face before he had rinsed his mouth, or washed his forearms before he had washed his face. He said, "If someone washes his face before rinsing his mouth, he should rinse his mouth and not wash his face again. If someone washes his forearms before his face, however, he should wash his forearms again so that he has washed them after his face. This is if he is still near the place (of wudu)."
8 Yahya said that Malik was asked about what a man should do if he does not remember that he has not rinsed his mouth and nose until after he has prayed. He said, "He does not have to repeat the prayer, but should rinse his mouth and nose if he wishes to do any more prayers after that."
2.2 Wudu for Prayer after Sleep
9 Yahya related to me from Malik from Abu'z-Zinad from al-A'raj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you wake up from sleep, you should wash your hands before putting them in the wudu water, for none of you knows where his hands were during the night."
[cf. Bukhari 160]
10 Yahya related to me from Malik from Zayd ibn Aslam that 'Umar ibn al-Khattab said, "If you fall asleep lying down you must do wudu' (before you pray)."
Yahya related to me from Malik from Zayd ibn Aslam that the ayat "You who believe! When you rise for prayer wash your faces, and your arms to the elbows, and wipe over your heads and your feet up to the ankles," refers to rising from bed, meaning sleep.
11 Yahya said that Malik said, "The situation with us is that you do not have to perfom wudu 'on account of a nose-bleed, or for blood, or on account of pus issuing from the body. You only have to perform wudu' on account of impurities which issue from the genitals or the anus, or for sleep."
Yahya related to me from Malik from Nafi' that Ibn 'Umar used to sleep while sitting and then would pray without doing wudu'.
2.3 What is Pure for Wudu'
12 Yahya related to me from Malik from Safwan ibn Sulaym from Sa'id ibn Salama of the Banu Azraq from al-Mughira ibn Abi Burda of the tribe of Banu 'Abd ad-Dar that he heard Abu Hurayra speak about a man who came to the Messenger of Allah, may Allah bless him and grant him peace, and said, "Messenger of Allah! We travel by sea and we do not carry much fresh water with us so if we do wudu with it we go thirsty. Can we do wudu with sea-water?" The Messenger of Allah, may Allah bless him and grant him peace, replied, "Its water is pure, and its dead creatures are halal."
[In Abu Dawud, at-Tirmidhi, an-Nasa'i and Ibn Majah]
13 Yahya related to me from Malik from Ishaq ibn 'Abdullah ibn Abi Talha from Humayda bint Abi 'Ubayda ibn Farwa that her maternal aunt, Kabsha bint Ka'b ibn Malik, who was the wife of the son of Abu Qatada al-Ansari, told her that once Abu Qatada was visiting her and she poured out some water for him to do wudu with. Just then a cat came to drink from it, so he tilted the vessel toward it to let it drink. Kabsha continued, "He saw me looking at him and said, 'Are you surprised, daughter of my brother?' I said, 'Yes.' He replied that the Messenger of Allah, may Allah bless him and grant him peace, said, 'Cats are not impure. They intermingle with you.' "
[In Abu Dawud, at-Tirmidhi, an-Nasa'i and Ibn Majah]
Yahya said that Malik said, "There is no harm in that unless one sees impurities on the cat's mouth."
14 Yahya related to me from Malik from Yahya ibn Sa'id from Muhammad ibn Ibrahim ibn al-Harith at-Taymi from Yahya ibn 'Abd ar-Rahman ibn Hatib that 'Umar ibn al-Khattab set out on one occasion with a party of riders, one of whom was 'Amr ibn al-'As. They came to a watering place and 'Amr ibn al-'As asked the man who owned it whether wild beasts drank from it. 'Umar ibn al-Khattab told the owner of the watering place not to answer, since the people drank after the wild beasts and the wild beasts drank after them.
15 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar used to say that men and their wives used to do wudu together in the time of the Messenger of Allah, may Allah bless him and grant him peace.
[cf. Bukhari 190]
2.4 Things which do not break Wudu
16 Yahya related to me from Malik from Muhammad ibn 'Umara from Muhammad ibn Ibrahim that the mother of the son of Ibrahim ibn 'Abd ar-Rahman ibn 'Awf questioned Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, and said, "I am a woman who wears a long skirt and (sometimes) I walk in dirty places." Umm Salama replied, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'What follows (i.e. clean places) purifies it.
[Abu Dawuf, at-Tirmidhi, and Ibn Majah]
17 Yahya related to me from Malik that he saw Rabi'a ibn 'Abd ar-Rahman vomit several times when he was in the mosque and he did not leave, nor did he do wudu before he prayed.
Yahya said that Malik was asked whether a man who vomited food had to do wudu and he said, "He does not have to do wudu, but he should rinse the inside of his mouth and wash his mouth out."
18 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar prepared the body of one of Sa'id ibn Zayd's sons for burial and carried it and then entered the mosque and prayed without doing wudu.
Yahya said that Malik was asked whether it was necessary to do wudu because of regurgitating undigested food and he said, "No, wudu is not necessary, but the mouth should be rinsed."
2.5 No Wudu on Account of Eating Cooked Food
19 Yahya related to me from Malik from Zayd ibn Aslam from 'Ata' ibn Yasar from 'Abdullah ibn 'Abbas that the Messenger of Allah, may Allah bless him and grant him peace, ate a shoulder of lamb and then prayed without doing wudu.
[cf. Bukhari 204]
20 Yahya related to me from Malik from Yahya ibn Sa'id from Bushayr ibn Yasar, the mawla of the Banu Haritha, that Suwayd ibn an-Nu'man told him that he went with the Messenger of Allah, may Allah bless him and grant him peace, on the expedition to Khaybar. When they reached as-Sahba', which was near Khaybar, "the Messenger of Allah, may Allah bless him and grant him peace, stopped and prayed 'Asr. He asked for food but only parched barley (sawiq) was brought, so he asked for it to be moistened. The Messenger of Allah, may Allah bless him and grant him peace, ate and we ate with him. Then he got up to do Maghrib and rinsed his mouth out and we rinsed out ours. Then he prayed without repeating wudu."
[cf. Bukhari 206]
21 Yahya related to me from Malik that both Muhammad ibn al-Munkadir and Safwan ibn Sulaym transmitted to him from Muhammad ibn Ibrahim ibn al-Harith at-Taymi from Rabi'a ibn 'Abdullah ibn al-Hudayr that he had eaten an evening meal with 'Umar ibn al-Khattab who then prayed without doing wudu.
22 Yahya related to me from Malik from Damra ibn Sa'id al-Mazini from Aban ibn 'Uthman that 'Uthman ibn 'Affan ate bread and meat, rinsed his mouth out, washed his hands and wiped his face with them, and then prayed without doing wudu.
23 Yahya related to me from Malik that he had heard that 'Ali ibn Abi Talib and 'Abdullah ibn 'Abbas did not do wudu after eating cooked food.
24 Yahya related to me from Malik from Yahya ibn Sa'id that he asked 'Abdullah ibn 'Amir ibn Rabi'a whether a man who did wudu for prayer and then ate cooked food had to wudu' again. He said, "I saw my father do that without doing wudu."
25 Yahya related to me from Malik from Abu Nu'aym Wahb ibn Kaysan that he heard Jabir ibn 'Abdullah al-Ansari saying, "I saw Abu Bakr as-Siddiq eat meat and then pray without doing wudu."
26 Yahya related to me from Malik from Muhammad ibn al-Munkadir that the Messenger of Allah, may Allah bless him and grant him peace, was invited to eat, and some bread and meat was brought to him. He ate some of it, and then did wudu and prayed. Then more of the same food was brought and he ate some more and then prayed without doing wudu.
[Mursal hadith. Abu Dawud has it from Jabir. at-Tirmidhi reports it.]
27 It was related to me from Malik from Mua ibn 'Uqba from 'Abd ar-Rahman ibn Yazid al-Ansari that when Anas ibn Malik came back from Iraq, Abu Talha and Ubayy ibn Ka'b visited him. He brought them some cooked food and they ate, and then Anas got up and did wudu'. Abu Talha and Ubayy ibn Ka'b asked, "What's this, Anas? Is it an Iraqi custom?" and Anas said, "I wish I had not done it." (i.e. wudu). Abu Talha and Ubayy ibn Ka'b both got up and prayed without doing wudu.
2.6 Wudu in General
28 Yahya related to me from Malik from Hisham ibn 'Urwa from his father that the Messenger of Allah, may Allah bless him and grant him peace, was asked about cleaning after excretion. He replied, "Are any of you unable to find three stones?"
[mursal. Abu Dawud reports it from 'A'isha, and it is in an-Nasa'i]
29 Yahya related to me from Malik from al-'Ala' ibn 'Abd ar-Rahman from his father from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, went to the burial grounds and said, "Peace be upon you, home of a people who believe! We shall be among you, Allah willing. I wish that I had seen our brothers!" The people with him said, "Messenger of Allah! Are we not your brothers?" "No," he said, "You are my companions. Our brothers are those who have not yet come. And I will precede them to the Hawd." (The Hawd: the watering place of the Prophet, may Allah bless him and grant him peace, from which he will give to the people of his community on the day of rising.) They asked him, "Messenger of Allah! How will you recognise those of your community who come after you?" He said, "Does not a man who has horses with white legs and white blazes on their foreheads among totally black horses recognise which ones are his own?" They said, "Of course, Messenger of Allah." He went on, "Even so will they come on the day of rising with white marks on their foreheads, hands and feet from wudu, and I will precede them to the Hawd. Some men will be driven away from the Hawd as if they were straying camels and I shall call out to them, 'Will you not come? Will you not come? Will you not come?' and someone will say, 'They changed things after you,' so I shall say, 'Then away with them, away with them, away with them!' "
[In Muslim]
30 Yahya related to me from Malik from Hisham ibn 'Urwa from his father from Humran, the mawla of 'Uthman ibn 'Affan, that 'Uthman ibn 'Affan was once sitting on the Maqa'id (the benches surrounding the mosque in Madina, or else a stone near 'Uthman ibn 'Affan's house where he sat to discuss with people), when the mu'adhdhin came and told him that it was time for the 'Asr prayer. He called for water and performed wudu. Then he said, "By Allah, I shall tell you something which I would not tell you if it were not in the Book of Allah. I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Anyone who does wudu, and does it well, and then does the prayer, will be forgiven everything that he does between then and the time when he prays the next prayer.' "
Yahya said that Malik said, "I believe he meant this ayat: 'Establish the prayer at the two ends of the day and in the first part of the night. Good actions eradicate bad actions. This is a reminder for people who pay heed.'" (11:114).
[cf Bukhari 158]
31 Yahya related to me from Malik from Zayd ibn Aslam from 'Ata' ibn Yasar from 'Abdullah as-Sanabihi that the Messenger of the Allah, may Allah bless him and grant him peace, said, "The believing slave does wudu and as he rinses his mouth the wrong actions leave it. As he cleans his nose the wrong actions leave it. As he washes his face, the wrong actions leave it, even from underneath his eyelashes. As he washes his hands the wrong actions leave them, even from underneath his fingernails. As he wipes his head the wrong actions leave it, even from his ears. And as he washes his feet the wrong actions leave them, even from underneath the toenails of both his feet." He added, "Then his walking to the mosque and his prayer are an extra reward for him."
[In an-Nasa'i and Ibn Majah]
32 Yahya related to me from Malik from Suhayl ibn Abi Salih from his father from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "The Muslim (or the believer) does wudu and as he washes his face every wrong action he has seen with his eyes leaves with the water (or the last drop of water). As he washes his hands every wrong action he has done with his hands leaves with the water (or the last drop of water). And as he washes his feet every wrong action his feet have walked to leaves with the water (or the last drop of water) so that he comes away purified of wrong actions."
[In Muslim]
33 Yahya related to me from Malik from Ishaq ibn 'Abdullah ibn Abi Talha that Anas ibn Malik said, "I saw the Messenger of Allah, may Allah bless him and grant him peace, when it was near the time of 'Asr. People were looking for water for wudu' but could not find any. Then the Messenger of Allah, may Allah bless him and grant him peace, brought some water in a vessel. He put his hand into that vessel and told them all to do wudu' from it." Anas added, "I saw water gushing up from under his fingers. Then all of them to the last man did wudu."
[cf Bukhari 167]
34 Yahya related to me from Malik from Nu'aym ibn 'Abdullah al-Madani al-Mujmir that he heard Abu Hurayra say, "If someone does wudu and does it correctly and then goes off intending to do the prayer, he is in prayer as long as he intends to do the prayer. A good action is written for every alternate step he makes and a wrong action is erased for the other. When you hear the iqama do not lengthen your stride, and the one who has the greatest reward is the one whose house is furthest away." They said, "Why, Abu Hurayra?" He replied, "Because of the greater number of steps."
[Ibn 'Abdu'l-Barr mentions that Malik and others said that Nu'aym has many traditions from Abu Hurayra in the mawquf form.]
35 Yahya related to me from Malik from Yahya ibn Sa'id that he heard someone ask Sa'id ibn al-Musayyab about washing off excreta with water. Sa'id said, "That is the way women wash."
36 Yahya related to me from Malik from Abu'z-Zinad from al-A'raj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "If a dog drinks from a vessel belonging to one of you, he should wash it seven times."
[cf Bukhari 170]
37 Yahya related to me from Malik that he heard that the Messenger of Allah, may Allah bless him and grant him peace, said, "Try to go straight, although you will not be able to do so. Act, and the best of your actions is the prayer. And only a believer is constant in his wudu."
[mursal. Ibn 'Abdu'l-Barr relates it from Thawban, and Ibn Majah has it.]
2.7 Wiping the Head and Ears
38 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar used two fingers to take up water to his ears.
39 Yahya related to me from Malik that he had heard that Jabir ibn 'Abdullah al-Ansari was asked about wiping over the turban. He said, "Not unless you have wiped over your hair with water."
40 Yahya related to me from Malik from Hisham ibn 'Urwa that Abu 'Urwa ibn az-Zubayr used to take off his turban and wipe his head with water.
41 Yahya related to me from Malik from Nafi' that she saw Safiyya bint Abi 'Ubayd, the wife of 'Abdullah ibn 'Umar, remove her head-covering and wipe her head with water. Nafi' was a child at the time.
Malik was asked about someone who did wudu but forgot to wipe his head until the water had dried. He said, "I consider that he should wipe his head and then repeat the prayer if he has already performed it."
Malik was asked about wiping over the turban and the head-covering. He said, "Neither the man nor the woman should wipe over the turban or the head-covering. They should wipe over the head itself."
2.8 Wiping over Leather Socks
42 Yahya related to me from Malik from Ibn Shihab from 'Abbad ibn Ziyad, a descendant of al-Mughira ibn Shu'ba from his father from al-Mughira ibn Shu'ba that the Messenger of Allah, may Allah bless him and grant him peace, went to relieve himself during the expedition of Tabuk. Mughira said, "I went with him, taking water. Then the Messenger of Allah, may Allah bless him and grant him peace, came back and I poured out the water for him. He washed his hands and then went to push his arms out of the sleeves of his garment, but could not do so because of their narrowness. So he brought them out from underneath his garment. Then he washed his arms, wiped his head and wiped over his leather socks. The Messenger of Allah, may Allah bless him and grant him peace, returned and 'Abd ar-Rahman ibn 'Awf was leading the people in prayer, and he had already finished one rak'a with them. The Messenger of Allah, may Allah bless him and grant him peace, prayed the remaining rak'a with them to everyone's concern. When the Messenger of Allah, may Allah bless him and grant him peace, finished he said, 'You have acted correctly.' "
[cf. Bukhari 4156]
43 Yahya related to me from Malik that Nafi' and 'Abdullah ibn Dinar told him that 'Abdullah ibn 'Umar arrived at Kufa and went to Sa'd ibn Abi Waqqas, who was the Amir of Kufa at that time. 'Abdullah ibn 'Umar saw him wiping over his leather socks and disapproved of it. So Sa'd said to him, "Ask your father when you get back." 'Abdullah returned but forgot to ask 'Umar about the matter until Sa'd arrived and said, "Have you asked your father?" and he said, "No." 'Abdullah then asked 'Umar and 'Umar replied, "If your feet are ritually pure when you put them in the leather socks then you can wipe over the socks." 'Abdullah said, "What about if we have just come from relieving ourselves?" 'Umar said, "Yes, even if you have just come from relieving yourself."
44 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar urinated in the market place and then did wudu, washing his face and hands and wiping his head. Then as soon as he had come into the mosque, he was called to pray over a dead person, so he wiped over his leather socks and prayed.
45 Yahya related to me from Malik that Sa'id ibn 'Abd ar-Rahman ibn Ruqaysh said, "I saw Anas ibn Malik come and squat and urinate. Then water was brought and he did wudu. He washed his face, then his arms to the elbows, and then he wiped his head and wiped over his leather socks. Then he came to the mosque and prayed."
Yahya said that Malik was asked whether someone who did wudu for prayer and then put on his leather socks, and then urinated and took them off and put them back on again, should begin wudu afresh. Malik replied, "He should take off his socks and wash his feet. Only someone who puts on leather socks when his feet are (already) ritually purified by wudu can wipe over them. Someone who puts on leather socks when his feet are not ritually purified by wudu, should not wipe over them."
Yahya said that Malik was asked about someone who did wudu with his leather socks on and forgot to wipe over them until the water was dry and he had prayed, and he said, "He should wipe over his socks and repeat the prayer but not repeat wudu."
Malik was asked about someone who washed his feet and put on his leather socks and then started doing wudu, and he said, "He should take off his socks and do wudu and wash his feet."
2.9 How to Wipe over Leather Socks
46 Yahya related to me from Malik from Hisham ibn 'Urwa that he saw his father wiping over his leather socks. He said, "When he wiped over his socks he would never do more than wipe the tops and he would not wipe the bottoms."
47 Yahya related to me that Malik asked Ibn Shihab how to wipe over leather socks. Ibn Shihab put one hand under the sock and his other hand above the sock and then passed them over it.
Yahya said that Malik said, "Of all that I have heard about the matter I like what Ibn Shihab said the most."
2.10 Nosebleeds in the Prayer
48 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar would leave and do wudu if he had a nosebleed and then return and complete his prayer without saying anything.
49 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Abbas used to have nose-bleeds and would leave to wash off the blood. He would then return and complete his prayer.
50 Yahya related to me from Malik from Yazid ibn 'Abdullah Qusayt al-Laythi that he saw Sa'id ibn al-Musayyab having a nosebleed while praying. He went off to the room of Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, and water was brought to him and he did wudu.' He then returned and completed his prayer.
2.11 Nosebleeds in General
51 Yahya related to me that 'Abd ar-Rahman ibn Harmala al-Aslami said, "I saw Sa'id ibn al-Musayyab with his nose bleeding and the blood was pouring out of it so that his fingers were all red from the blood coming out of his nose, and prayed without doing wudu.
52 Yahya related to me from Malik from 'Abd ar-Rahman ibn al-Mujabbar that he saw Salim ibn 'Abdullah with blood running from his nose so that his fingers were all coloured red. Then he rubbed his nose and he prayed without doing wudu."
2.12 Bleeding from a Wound or a Nosebleed
53 Yahya related to me from Hisham ibn 'Urwa from his father that al-Miswar ibn Makhrama told him that he had visited 'Umar ibn al-Khattab on the night he was stabbed and had woken him up for Subh and 'Umar had said, "Yes. Whoever stops doing the prayer will get nothing from Islam," and he did the prayer with blood pouring from his wound.
54 Yahya related to me from Malik from Yahya ibn Sa'id that Sa'id ibn al-Musayyab was asked, "What do you say about someone who is afflicted by a nosebleed which does not stop?" Malik stated that Yahya ibn Sa'id said that Sa'id ibn al-Musayyab said, "I say that he should signal with his head." (i.e. instead of doing sajda or ruku'.)
Yahya said that Malik said, "That is what I like most out of what I have heard about the matter."
2.13 Wudu on Account of Prostatic Fluid
55 Yahya related to me from Malik from Abu'n-Nadr, the mawla of 'Abdullah ibn 'Ubaydullah, from Sulayman ibn Yasar from al-Miqdad ibn al-Aswad that 'Ali ibn Abi Talib told him to ask the Messenger of Allah, may Allah bless him and grant him peace, what a man should do, who, when close to his wife, had a flow of prostatic fluid. 'Ali explained that the daughter of the Messenger of Allah, may Allah bless him and grant him peace, was living with him then and he was too shy to ask for himself. Al-Miqdad said, "I asked the Messenger of Allah, may Allah bless him and grant him peace, about it, and he said, "When that happens, wash your genitals with water and do wudu as for prayer."
[Muslim has it from Ibn 'Abbas.]
56 Yahya related to me from Zayd ibn Aslam from his father that 'Umar ibn al-Khattab said, "I find it dropping from me like small beads. When that happens, wash your penis and do wudu as for prayer."
57 Yahya related to me from Malik from Zayd ibn Aslam from his father that Jundub, the mawla of 'Abdullah ibn 'Ayyash, said, "I asked 'Abdullah ibn 'Umar about prostatic fluid and he said, 'When you find it, wash your genitals and do wudu as for prayer.' "
2.14 Indulgence about not having to do Wudu on account of Prostatic Fluid
58 Yahya related to me from Malik from Yahya ibn Sa'id that he was listening to Sa'id ibn al-Musayyab and a man questioned him saying, "I discover a discharge when I am praying. Should I leave?" Sa'id ibn al-Musayyab said to him, "Even if it were to flow on my leg I would not leave until I had finished the prayer."
59 Yahya related to me from Malik that as-Salt ibn Zuyayd said, "I asked Sulayman ibn Yasar about a discharge I discovered. He said, 'Wash what is under your garments with water and forget about it.' "
2.15 Wudu on Account of Touching the Genitals
60 Yahya related to me from Malik that 'Abdullah ibn Abi Bakr ibn Muhammad ibn 'Amr ibn Hazim heard 'Urwa ibn az-Zubayr saying, "I went to see Marwan ibn al-Hakam and we were talking about what you had to do wudu for, and Marwan mentioned that you had to do wudu if you touched your penis." 'Urwa continued, "I hadn't known that." Marwan ibn al-Hakam said that Busra bint Safwan had told him that she heard the Messenger of Allah, may Allah bless him and grant him peace, say, "If any of you touches his penis he should do wudu'."
[Abu Dawud, at-Tirmidhi, an-Nasa'i and Ibn Majah]
61 Yahya related to me from Malik from Isma'il ibn Muhammad ibn Sa'd ibn Abi Waqqas that Mus'ab ibn Sa'd ibn Abi Waqqas said, "I was holding the Book for Sa'd ibn Abi Waqqas and I rubbed myself. Sa'd enquired whether I had touched my penis. I replied that I had and he told me to get up and do wudu. So I got up and did wudu and then returned."
62 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar used to say, "If you touch your penis you have to do wudu'."
63 Yahya related to me from Malik from Hisham ibn 'Urwa that his father used to say, "If any of you touches his penis he has to do wudu'."
64 Yahya related from Malik from Ibn Shihab that Salim ibn 'Abdullah said, "I saw my father 'Abdullah ibn 'Umar, do ghusl and then do wudu'. I said to him, 'Father, isn't ghusl enough for you?' He said, 'Of course, but sometimes I touch my penis, so I do wudu'.' "
65 Yahya related to me from Malik from Nafi' that Salim ibn 'Abdullah said, "I was with 'Abdullah ibn 'Umar on a journey and after the sun had risen I saw him do wudu' and then pray. So I said to him, 'This isn't a prayer that you normally do.' He said, 'After I had done wudu for Subh, I touched my genitals. Then I forgot to do wudu. So I did wudu again and repeated my prayer.' "
2.16 Wudu' on Account of a Man Kissing his Wife
66 Yahya related to me from Malik from ibn Shihab from Salim ibn 'Abdullah that his father 'Abdullah ibn 'Umar used to say, "A man's kissing his wife and fondling her with his hands are part of intercourse. Someone who kisses his wife or fondles her with his hand must do wudu."
67 Yahya related to me from Malik that he had heard that 'Abdullah ibn Mas'ud used to say, "Wudu is necessary if a man kisses his wife."
68 Yahya related to me from Malik that Ibn Shihab used to say, "Wudu is necessary if a man kisses his wife."
Nafi' said that Malik said, "That is what I like most out of what I have heard."
2.17 How to do Ghusl for Major Ritual Impurity
69 Yahya related to me from Malik from Hisham ibn 'Urwa from his father from 'A'isha, Umm al-Muminin, that whenever the Messenger of Allah, may Allah bless him and grant him peace, did ghusl for major ritual impurity (janaba), he would begin by washing his hands, and then do wudu as for prayer. He would then put his fingers in the water and rub the roots of his hair with them. Then he would pour as much water as two hands can hold on to his head three times, and over the entire surface of his skin.
[cf. Bukhari 245]
70 Yahya related to me from Malik from ibn Shihab from 'Urwa ibn az-Zubayr from 'A'isha, Umm al-Muminin, that the Messenger of Allah, may Allah bless him and grant him peace, used to perform ghusl for major ritual impurity from a vessel called a faraq.
[cf Bukhari 247]
[A faraq holds two or three sa's.]
71 Yahya related to me from Malik from Nafi' that when 'Abdullah ibn 'Umar used to do ghusl for major ritual impurity he would begin by pouring water on his right hand and washing it. Then, in orrder, he would wash his genitals, rinse his mouth, snuff water in and out of his nose, wash his face and splash his eyes with water. Then he would wash his right arm and then his left, and after that he would wash his head. He would finish by having a complete wash and pouring water all over himself.
72 Yahya related to me from Malik that he heard that 'A'isha was asked about how a woman should do ghusl for major ritual impurity. She said, "She should scoop water over her head with both hands three times and rub the roots of her hair with her hands."
2.18 Ghusl from the Two "Circumcised Parts" Meeting
73 Yahya related to me frrrm Malik from ibn Shihab from Sa'id ibn al-Musayyab that 'Umar ibn al-Khattab and 'Uthman ibn 'Affan and 'A'isha, the wife of tom Malik from ibn Shihab from Sa'id ibn al-Musayyab that 'Umar ibn al-Khattab and 'Uthman ibn 'Affan and 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, used to say, "When the circumcised part touches the circumcised part, ghusl is obligatory."
74 Yahya related to me from Malik from Abu'n-Nadr, the mawla of 'Umar ibn 'Abdullah that Abu Salama ibn 'Abd ar-Rahman ibn 'Awf related that he had asked 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, what made ghusl obligatory. She said, "Do you know what you are like, Abu Salama? You are like a chick when it hears the cocks crowing and so crows with them. When the circumcised part passes the circumcised part, ghusl is obligatory."
[At-Tirmidhi also transmits it.]
75 Yahya related to me from Malik from Yahya ibn Sa'id from Sa'id ibn al-Musayyab that Abu Musa al-Ash'ari came to 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, and said to her, "The disagreement of the companions about a matter which I hate to bring before you has distressed me." She said, "What is that? You did not ask your mother about it, so ask me." He said, "A man penetrates his wife, but becomes listless and does not ejaculate." She said, "When the circumcised part passes the circumcised part ghusl is obligatory." Abu Musa added, "I shall never ask anyone about this after you."
[Ibn 'Abdu'l-Barr says that this hadith is mawquf. Muslim also transmits it.]
76 Yahya related to me from Malik from Yahya ibn Sa'id from 'Abdullah ibn Ka'b, the mawla of 'Uthman ibn 'Affan, that Mahmud ibn Labid al-Ansari asked Zayd ibn Thabit about a man who penetrated his wife but became listless and did not ejaculate. Zayd ibn Thabit said, "He does ghusl." Mahmud said to him, "Ubayy ibn Ka'b used not to think that ghusl was necessary," but Zayd ibn Thabit said, "Ubayy ibn Ka'b withdrew from that position before he died."
77 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar used to say, "When the circumcised part touches the circumcised part, ghusl is obligatory."
2.19 Wudu' of a Person in a State of Major Ritual Impurity (Janaba)
78 Yahya related to me from Malik from 'Abdullah ibn Dinar that 'Abdullah ibn 'Umar related that 'Umar ibn al-Khattab mentioned to the Messenger of Allah, may Allah bless him and grant him peace, that he would sometimes become junub in the night. The Messenger of Allah, may Allah bless him and grant him peace, said to him, "Do wudu and wash your penis, and then sleep."
[cf Bukhari 286]
79 Yahya related to me from Malik from Hisham ibn 'Urwa from his father that 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, used to say, "If you have intercourse with your wife and then wish to go to sleep before doing ghusl, do not sleep until you have done wudu as for prayer."
[In Muslim]
80 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar, if he wished to sleep or eat while junub, would wash his face and his arms to the elbows and wipe his head. Then he would eat or sleep.
2.20 The repetition of the prayer by a person in a state of major ritual impurity, his doing ghusl, when he has prayed without remembering it, and his washing his garments
81 Yahya related to me from Malik from Isma'il ibn Abi Hakim that 'Ata' ibn Yasar told him that the Messenger of Allah, may Allah bless him and grant him peace, said the takbir in one of the prayers and then indicated to them with his hand to stay in place. He left and then returned with traces of water on his skin.
[Mursal, but related by al-Bukhari 271 and Muslim from Abu Hurayra]
82 Yahya related to me from Malik from Hisham ibn 'Urwa that Zubayd ibn as-Salt said, "I went with 'Umar ibn al-Khattab to Juruf and he looked down and noticed that he had had a wet dream and had prayed without doing ghusl. He exclaimed, 'By Allah, I realise that I have had a wet dream and did not know it and have not done ghusl.' So he did ghusl and washed off whatever he saw on his garment, and sprinkled with water whatever he did not see. Then he gave the adhan or the iqama and prayed in the mid-morning."
83 Yahya related to me from Malik from Isma'il ibn Abi Hakim from Sulayman ibn Yasar that 'Umar ibn al-Khattab went out early in the morning to his land in Juruf and found semen on his garment. He said, "I have been tried with wet dreams since I was entrusted with governing the people." He did ghusl and washed any semen that he saw from his garment, and then prayed after the sun had risen.
84 Yahya related to me from Malik from Yahya ibn Sa'id from Sulayman ibn Yasar that 'Umar ibn al-Khattab led the people in the Subh prayer and then went out to his land in Juruf and found semen on his clothes. He said, "Since we have been eating rich meat our veins have become fulsome." He did ghusl, washed the semen from his clothing, and did his prayer again.
85 Yahya relatedto me from Malik from Hisham ibn 'Urwa from his father from Yahya ibn 'Abd ar-Rahman ibn Hatib that he had set off for 'umra with 'Umar ibn al-Khattab in a party of riders among whom was 'Amr ibn al-'As. 'Umar ibn al-Khattab dismounted for a rest late at night on a certain road near a certain oasis. 'Umar had a wet dream when it was almost dawn and there was no water among the riding party. He rode until he came to some water and then he began to wash off what he saw of the semen until it had gone. 'Amr ibn al-'As said to him, "It is morning and there are clothes with us, so allow your garment to be washed." Umar ibn al-Khattab said to him, "I am surprised at you, 'Amr ibn al-'As! Even if you can find clothes, is everybody be able to find them? By Allah, if I were to do that, it would become a sunna. No, I wash what I see, and I sprinkle with water what I do not see."
Malik spoke about a man who found traces of a wet dream on his clothes and did not know when it had occurred and did not remember anything he had seen in his sleep. He said, "Let the intention of his ghusl be from the time when he last slept, and if he has prayed since that last sleep he should repeat it. This is because sometimes a man has a wet dream and sees nothing, and sometimes he sees something but does not have an emission. So if he finds liquid on his garment he must do ghusl. This is because 'Umar repeated what he had prayed after the time he had last slept and not what was before it."
2.21 Ghusl of a woman when she experiences the same as a man in her sleep
86 Yahya related to me from Malik from Ibn Shihab from 'Urwa ibn az-Zubayr that Umm Sulayman asked the Messenger of Allah, may Allah bless him and grant him peace, "Should a woman do ghusl when she experiences the same as a man in her sleep?" The Messenger of Allah said to her, "Shame on you! Does a woman see that?" (i.e. a liquid.) 'A'isha said to her, "May your right hand be full of dust. From where does family resemblance come?"
[Reported in Muslim]
87 Yahya related to me from Malik from Hisham ibn 'Urwa from his father from Zaynab bint Abi Salama that Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, said, "Umm Salama, the wife of Abu Talha al-Ansari, came to the Messenger of Allah, may Allah bless him and grant him peace, and said, "Messenger of Allah! Allah is not shy about the truth - does a woman have to do ghusl if she has had an erotic dream?" He said, 'Yes, if she has a visible discharge.'"
[cf Bukhari 130]
2.22 Ghusl for Major Ritual Impurity
88 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar used to say, "There is no harm in doing ghusl with water that has been used by one's wife as long as she is not menstruating or in a state of major ritual impurity (janaba)."
89 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar used to sweat in a garment while he was in janaba and then pray with it on.
90 Yahya related to me from Malik from Nafi' that the slave girls of 'Abdullah ibn 'Umar used to wash his feet and bring him a mat of palm-leaves while they were menstruating.
Malik was asked whether a man who had wives and slave girls could have intercourse with all of them before he did ghusl. He said, "There is no harm in a man having intercourse with two of his slave girls before he does ghusl. It is disapproved of, however, to go to a free woman on another's day. There is no harm having intercourse first with one slave girl and then with another when one is junub."
Malik was asked about a man who was junub and water was put down for him to do ghusl with. Then he forgot and put his finger into it to find out whether it was hot or cold. Malik said, "If no impurity has soiled his fingers, I do not consider that that makes the water impure."
2.23 Tayammum
91 Yahya related to me from Malik from 'Abd ar-Rahman ibn al-Qasim from his father that 'A'isha, Umm al-Muminin, said, "We went out on a journey with the Messenger of Allah, may Allah bless him and grant him peace, and, when we came to Bayda' or Dhat al-Jaysh, a necklace of mine broke. The Messenger of Allah, may Allah bless him and grant him peace, stopped to look for it and the people stopped with him. There was no water there and the people were not carrying any with them, so they came to Abu Bakr as-Siddiq and said, 'Don't you see what 'A'isha has done? She has made the Messenger of Allah, may Allah bless him and grant him peace, and the people stop when there is no water nearby and they are not carrying any with them.'"
'A'isha continued, "Abu Bakr came and the Messenger of Allah, may Allah bless him and grant him peace, had fallen asleep with his head on my thigh. Abu Bakr said, 'You have made the Messenger of Allah, may Allah bless him and grant him peace, and the people stop where there is no water nearby and they are not carrying any with them.' "
She continued, "Abu Bakr remonstrated with me and said whatever Allah willed him to say, and began to poke me in the waist. The only thing that stopped me from moving was that the Messenger of Allah, may Allah bless him and grant him peace, had his head on my thigh. The Messenger of Allah, may Allah bless him and grant him peace, slept until morning found him with no water. Allah, the Blessed and Exalted, sent down the ayat of tayammum and so they did tayammum. Usayd ibn Hudayr said, 'This is not the first blessing from you, O family of Abu Bakr.'"
'A'isha added, "We roused the camel I had been on and found the necklace under it."
[cf Bukhari 327]
Malik was asked whether someone who did tayammum for one prayer should do tayammum when the time of the next prayer came or whether the first tayammum was enough. He said, "No, he does tayammum for every prayer, because he has to look for water for every prayer. If he looks for it and does not find it then he does tayammum."
Malik was asked whether a man who did tayammum could lead others in prayer if they were in wudu. He said, "I prefer that someone else should lead them. However, I see no harm in it if he does lead them in prayer."
Yahya said that Malik said that a man who did tayammum because he could not find any water, and then stood and said the takbir and entered into the prayer, and then someone came with some water, did not stop his prayer but completed it with tayammum and did wudu for future prayers.
Yahya said that Malik said, "Whoever rises for prayer and does not find water and so does what Allah has ordered him to do of tayammum has obeyed Allah. Someone who does find water is neither purer than him nor more perfect in prayer, because both have been commanded and each does as Allah has commanded. What Allah has commanded as far as wudu is concerned is for the one who finds water, and tayammum is for the one who does not find water before he enters into the prayer."
Malik said that a man who was in a state of major ritual impurity could do tayammum and read his portion of Qur'an and do voluntary prayers as long as he did not find any water. This applied only to circumstances in which it was allowable to pray with tayammum.
2.24 How to do Tayammum
92 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar and he were approaching Juruf. When they got to Mirbad, 'Abdullah got down and did tayammum with some good earth. He wiped his face, and his arms to the elbows, and then prayed.
93 Yahya related to me from Malik from Nafi' that 'Abdullah ibn 'Umar used to do tayammum up to his elbows.
Malik was asked about how tayammum was done and what parts were covered and he said, "Strike the ground once for the face and once for the arms and wipe them to the elbows."
2.25 Tayammum of Someone in a State of Major Ritual Impurity
94 Yahya related to me from Malik from 'Abd ar-Rahman ibn Harmala that a man asked Sa'id ibn al-Musayyab about what a man who was junub and had done tayammum should do when he found water. Sa'id said, "When he finds water he must do ghusl for what comes after."
Malik said about someone who had a wet dream while he was on a journey and there was only enough water for wudu and he was not thirsty so he did not need to use it for drinking. "Let him wash his genitals, and whatever the semen has fallen on, with the water and then he does tayammum with good earth as Allah has ordered him."
Malik was asked whether a man who was junub and wished to do tayammum but could only find salty earth could do tayammum with that earth, and whether it was disapproved of to pray on salty earth. He said, "There is no harm in praying on salty earth or in using it to do tayammum because Allah the Blessed and Exalted has said, '...and do tayammum with good earth.' One is purified by tayammum with everything that is earth, whether it is salty or otherwise."
2.26 What is permitted to a man from his wife when she is menstruating
95 Yahya related to me from Malik from Zayd ibn Aslam that a man questioned the Messenger of Allah, may Allah bless him and grant him peace, saying, "What is permitted to me from my wife when she is menstruating?" The Messenger of Allah, may Allah bless him and grant him peace, said, "Let her wrap her waist-wrapper round herself tightly, and then what is above that is your concern."
[Abu Dawud transmits it from 'Abdullah ibn Sa'd al-Ansari]
96 Yahya related to me from Malik from Rabi'a ibn Abi 'Abd ar-Rahman that on one occasion 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, was sleeping with the Messenger of Allah, may Allah bless him and grant him peace, in one garment, when suddenly she jumped up sharply. The Messenger of Allah, may Allah bless him and grant him peace, said to her, "What's the matter with you? Are you losing blood?" meaning menstruating. She said, "Yes." He said, "Wrap your waist-wrapper tightly about you, and return to your sleeping-place."
[Mursal hadith, Al-Bukhari transmits a similar hadith from Umm Salama 294]
97 Yahya related to me from Malik from Nafi' that 'Ubaydullah ibn 'Abdullah ibn 'Umar sent a question to 'A'isha asking her, "May a man fondle his wife when she is menstruating?" She replied, "Let her wrap her waist-wrapper around her lower part and then he may fondle her if he wishes."
98 Yahya related to me from Malik that he had heard that Salim ibn 'Abdullah and Sulayman ibn Yasar were asked whether the husband of a menstruating woman could have sexual intercourse with her when she saw that she was pure but before she had had a ghusl. They said, "No, not until she has had a ghusl."
2.27 The Purity of a Woman after Menstruation
99 Yahya related to me from Malik from 'Alqama ibn Abi 'Alqama that his mother, the mawla of 'A'isha, Umm al-Muminin, said, "Women used to send little boxes to 'A'isha, Umm al-Muminin, with a piece of cotton cloth in each one on which was yellowness from menstrual blood, asking her about the prayer. She said to them, "Do not be hasty until you see a white discharge." By that she meant purity from menses.
100 Yahya related to me from Malik from 'Abdullah ibn Abi Bakr from his paternal aunt from the daughter of Zayd ibn Thabit that she had heard that women used to ask for lamps in the middle of the night to check their purity. She would criticise them for this saying, "Women never used to do this," i.e. in the time of the Companions.
101 Malik was asked whether a woman whose period had finished could do tayammum to purify herself if she could not find water and he said, "Yes, because she is like some one in a state of major ritual impurity, who, if he cannot find water, does tayammum."
2.28 Menstruation in General
102 Yahya related to me from Malik that he had heard that 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said that a pregnant woman who noticed bleeding left off from prayer.
103 Yahya related to me from Malik that he asked Ibn Shihab about a pregnant woman who noticed bleeding. Ibn Shihab replied, "She refrains from prayer."
Yahya said that Malik said, "That is what is done in our community."
104 Yahya related to me from Malik from Hisham ibn 'Urwa from his father that 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "I used to comb the head of the Messenger of Allah, may Allah bless him and grant him peace, while I was menstruating."
[cf. Bukhari 291]
105 Yahya related to me from Malik from Hisham ibn 'Urwa from his father from Fatima bint al-Mundhir ibn az-Zubayr that Asma bint Abu Bakr as-Siddiq said, "A woman asked the Messenger of Allah, may Allah bless him and grant him peace, saying, 'What do you think a woman should do if menstrual blood gets on her clothes?' The Messenger of Allah, may Allah bless him and grant him peace, said, 'If menstrual blood gets onto your clothes, she should gather up the place in her fingers, rub it, and wash it with water and then she can pray in it.' "
[cf. Bukhari 301]
2.29 Bleeding as if Menstruating
106 Yahya related to me from Malik from Hisham ibn 'Urwa from his father that 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "Fatima bint Abi Hubaysh said, 'Messenger of Allah, I never become pure - should I abandon the prayer?' The Messenger of Allah, may Allah bless him and grant him peace, said, 'That is due to a vein, not menstruation. So when your period comes, leave off from the prayer, and when it stops, wash the blood from yourself and pray.' "
[cf. Bukhari 300]
107 Yahya related to me from Malik from Nafi' from Sulayman ibn Yasar from Umm Salama, , the wife of the Prophet, may Allah bless him and grant him peace, that a certain woman in the time of the Messenger of Allah, may Allah bless him and grant him peace, used to bleed profusely, so Umm Salama consulted the Messenger of Allah, may Allah bless him and grant him peace, for her, and he said, "She should calculate the number of nights and days a month that she used to menstruate before it started happening, and she should leave off from prayer for that much of the month. When she has completed that she should do ghusl, bind her private parts with a cloth, and then pray."
[Also in Abu Dawud and an-Nasa'i]
108 Yahya related to me from Malik from Hisham ibn 'Urwa from his father from Zaynab bint Abu Salama that she saw Zaynab bint Jahsh, the wife of 'Abd ar-Rahman ibn 'Awf, and she used to bleed as if menstruating. She would do ghusl and pray.
109 Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr ibn 'Abd ar-Rahman that al-Qa'qa' ibn Hakim and Zayd ibn Aslam sent him to Sa'id ibn al-Musayyab to ask how a woman who was bleeding as if menstruating should do ghusl. Sa'id said, "She does a ghusl to cover from the end of one period to the end of the next, and does wudu for every prayer, and if bleeding overtakes her she should bind her private parts."
110 Yahya related to me from Malik from Hisham ibn 'Urwa that his father said, "A woman who bleeds as if menstruating only has to do one ghusl, and then after that she does wudu for each prayer."
Yahya said that Malik said, "The position with us is that when a woman who bleeds as if menstruating starts to do the prayer again, her husband can have sexual intercourse with her. Similarly, if a woman who has given birth sees blood after she has reached the fullest extent that bleeding normally restrains women, her husband can have sexual intercourse with her and she is in the same position as a woman who bleeds as if menstruating."
Yahya said that Malik said, "The position with us concerning a woman who bleeds as if menstruating is founded on the hadith of Hisham ibn 'Urwa from his father, and it is what I prefer the most of what I have heard about the matter."
2.30 The Urine of an Infant Boy
111 Yahya related to me from Malik from Hisham ibn 'Urwa from his father that 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "An infant boy was brought to the Messenger of Allah, may Allah bless him and grant him peace, and it urinated on him. The Messenger of Allah, may Allah bless him and grant him peace, called for some water and rubbed over the urine with it."
[cf. Bukhari 220]
112 Yahya related to me from Malik from Ibn Shihab from 'Ubaydullah ibn 'Abdullah ibn 'Utba ibn Mas'ud from Umm Qays ibn Mihsan that she brought a baby boy of hers who was not yet eating food to the Messenger of Allah, may Allah bless him and grant him peace, and he sat him in his lap and and the boy urinated on his clothes, so the Messenger of Allah, may Allah bless him and grant him peace, called for some water and sprinkled over the spot but did not wash it.
[cf. Bukhari 221]
2.31 Urinating Standing and Otherwise
113 Yahya related to me from Malik that Yahya ibn Sa'id said, "A Bedouin came into the mosque and uncovered his private parts to urinate. The people called out to him and began to raise their voices but the Messenger of Allah, may Allah bless him and grant him peace, said, 'Let him be.' So they let him be and he urinated. Then the Messenger of Allah, may Allah bless him and grant him peace, ordered a bucketful of water to be brought and it was poured on the place."
[cf. Bukhari 219; also in Muslim]
114 Yahya related to me from Malik that 'Abduillah ibn Dinar said, "I saw 'Abdullah ibn 'Umar urinating while standing."
Yahya said that Malik was asked if any hadith had come down about washing the private parts from urine and faeces and he said, "I have heard that some of those who have passed away used to wash themselves from faeces. I like to wash my private parts from urine."
2.32 The Tooth-stick (Siwak)
115 Yahya related to me from Malik from Ibn Shihab from Ibn as-Sabbaq that the Messenger of Allah, may Allah bless him and grant him peace, said in a Jumu'a, "Muslims! Allah has made this day a festival day so do ghusl, and it will do no harm if whoever has perfume to applies some of it, and use a tooth-stick."
[Also ibn Ibn Majah]
116 Yahya related to me from Malik from Abu'z-Zinad from al-A'raj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Were it not that I would be overburdening my community I would have ordered them to use the tooth-stick."
[cf Bukhari 847]
117 Yahya related to me from Malik from Ibn Shihab from Humayd ibn 'Abd ar-Rahman ibn 'Awf that Abu Hurayra said, "Were it not that he would have been overburdening his community he (the Messenger of Allah, may Allah bless him and grant him peace) would have ordered them to use the tooth-stick with each wudu."
