Bulugh al-Maram
The Book of Purification
كتاب الطهارة
Chapter 9
التيمم
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Saʿid al-Khudri (may Allah be pleased with him) reported: “Two men set out on a journey. When the time for prayer came, they had no water, so they performed tayammum with clean earth and prayed. They then found water while the prayer time remained. One of them repeated the prayer and ablution, but the other did not. They came to the Messenger of Allah (peace and blessings be upon him) and told him what had happened. He said to the one who had not repeated it that he had acted in accordance with the Sunnah and that his prayer was sufficient. He told the other that he would have a double reward.”
[Grading note:] Sound. Reported by Abu Dawud (338) and al-Nasa (113).
Notes and open questions — unreviewed
The source includes the report, the two Companions with differing actions, and the compiler grading and references. The English witness inserts footnote marker 9, which has no corresponding Arabic note in this block and is not carried over.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn ʿAbbas (may Allah be pleased with them both), concerning the words of the Almighty, “If you are ill or on a journey …,” said: “If a man has a wound in the path of Allah and sores, then becomes sexually impure and fears that he will die if he bathes, he should perform tayammum.” Al-Daraqutni transmitted it as a mawquf report, while al-Bazzar raised it; Ibn Khuzaymah and al-Hakim authenticated it.
[Editorial notes:] 1. Sound. Reported by Abu Dawud (338) and al-Nasaʾi (113). 2. Weak, both as a mawquf and as a marfuʿ report. The mawquf version was reported by al-Daraqutni (177/9); the marfuʿ version was reported by Ibn Khuzaymah (272) and al-Hakim (165).
Notes and open questions — unreviewed
Both Arabic editorial notes are translated as printed. Note 1 appears to cite the preceding report; it is retained without reassignment or correction. The English witness expands the Quranic reference and adds “Jihad,” neither of which is supplied by the Arabic text.
1 - صحيح. رواه أبو داود (338)، والنسائي (113).
These references appear to match the preceding report rather than this Ibn Abbas report, so note 1 may have been attached from the prior block. The source provides no correction, and note 2 gives a different grading and references.
Can note 1 be confirmed as belonging to this report, or is it an editorial attachment error?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
ʿAli (may Allah be pleased with him) said: “One of my forearm bones was broken, so I asked the Messenger of Allah (peace and blessings be upon him), and he instructed me to wipe over the splints.” Abu Dawud transmitted it with a very weak chain.
[Grading note:] Fabricated. Reported by Ibn Majah (657).
Notes and open questions — unreviewed
The source text calls the chain very weak, while its attached grading note calls the report fabricated. The English witness says only that the chain is very weak.
رَوَاهُ اِبْنُ مَاجَه بِسَنَدٍ وَاهٍ جِدًّ ا
The source text and attached note give materially different assessments, and the text attributes the transmission to Abu Dawud while the note cites Ibn Majah.
Is the grading note attached to the wrong report, or does it reflect a separate assessment?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Jabir ibn ʿAbd Allah (may Allah be pleased with them both) reported regarding the man who sustained a head wound, then performed ghusl and died: “It would have been sufficient for him to perform tayammum, bind a cloth over his wound, wipe over it, and wash the rest of his body.” Abu Dawud transmitted this report with a chain containing weakness, and its transmitters differed over it.
[Grading and source note:] Weak. Abu Dawud (336) reported from Jabir: “We set out on a journey, and a stone struck one of our men, splitting his head. He then had a wet dream and asked his companions whether they found a concession for him to perform tayammum. They replied that they found no concession for him while he was able to use water. So he performed ghusl and died. When we came to the Prophet (peace and blessings be upon him), we told him about it, and he said that they had killed him, may Allah kill them; why had they not asked when they did not know? The remedy for ignorance is to ask.” This is the hadith. Calling the report hasan because it has corroborating reports, as in Jamiʿ al-Usul (764), is an error: those reports corroborate only the portion mentioned here. As for the additional wording cited by the Hafiz, which is the relevant point of evidence, it remains weak. Allah knows best.
Notes and open questions — unreviewed
The Arabic compiler note distinguishes the corroborated wording from the additional detail under discussion; the English witness gives only the short report and its weak chain.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn ʿAbbas (may Allah be pleased with them both) said: “It is part of the Sunnah for a man to perform only one prayer with each tayammum, then to perform tayammum for the next prayer.” Al-Daraqutni transmitted it with a very weak chain.
[Grading note:] Very weak. Reported by al-Daraqutni (185).
Chapter 10
الحيض
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
ʿAʾishah (may Allah be pleased with her) said: “Fatimah bint Abi Hubaysh used to suffer from irregular bleeding. The Messenger of Allah (peace and blessings be upon him) told her that menstrual blood is black and recognizable; when it is that, she should refrain from prayer, and when it is the other blood, she should perform ablution and pray.”
[Compiler comments and grading:] Abu Dawud, al-Nasaʾi, Ibn Hibban, and al-Hakim transmitted it; Ibn Hibban and al-Hakim graded it sound, while Abu Hatim rejected it. Good. Reported by Abu Dawud (286), al-Nasaʾi (185), Ibn Hibban (1348), and al-Hakim (174). They added, except for Ibn Hibban, that it is only a vein.
Notes and open questions — unreviewed
The source text records both authentication and rejection by named scholars, then gives a separate hasan grade. The English witness presents only authentication and omits the disagreement and added wording.
وَصَحَّحَهُ اِبْنُ حِبَّانَ, وَالْحَاكِمُ, وَاسْتَنْكَرَهُ أَبُو حَاتِم
The compiler preserves a disagreement among hadith critics and appends a separate hasan grade.
Should the appended hasan grade be understood as reconciling the cited disagreement?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
In the report of Asma bint ʿUmays transmitted by Abu Dawud, the Prophet (peace and blessings be upon him) said of the woman experiencing irregular bleeding: “Let her sit in a basin. When she sees yellow discharge on the surface of the water, let her perform one ghusl for the Zuhr and ʿAsr prayers, one ghusl for Maghrib and ʿIsha, and one ghusl for Fajr; she should perform ablution between those times.”
[Grading and source note:] Sound. Abu Dawud (296) reported from Asma bint ʿUmays that she said that she told the Messenger of Allah: Fatimah bint Abi Hubaysh had experienced irregular bleeding for some time and had not prayed. The Messenger of Allah (peace and blessings be upon him) said, “Glory be to Allah! This is from Satan. Let her sit …” This is the hadith.
Notes and open questions — unreviewed
The Arabic source gives the instruction and then quotes only the beginning of the report transmitted by Abu Dawud, ending with an ellipsis; the omitted continuation is not supplied. The English witness includes the instruction but not the source note.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hamnah bint Jahsh said that she suffered very heavy, severe irregular bleeding and came to the Prophet (peace and blessings be upon him) to ask for his ruling. He told her that it was a stroke from Satan and that she should treat it as menstruation for six or seven days, then perform ghusl. When clean, she should pray for twenty-four or twenty-three days and fast and pray; that would suffice for her. She should do as women normally do during menstruation. If able to delay Zuhr and bring ʿAsr forward, then, when clean, she should perform ghusl and combine Zuhr and ʿAsr. Then she should delay Maghrib and bring ʿIsha forward, perform ghusl, and combine the two prayers. She should perform ghusl at dawn and pray. He said that this was the more preferable of the two options to him.
[Sources and grading:] Reported by the Five except al-Nasaʾi. Al-Tirmidhi authenticated it and al-Bukhari graded it hasan. The attached note grades it hasan and cites Abu Dawud (287), al-Tirmidhi (128), Ibn Majah (627), and Ahmad (6/439).
Notes and open questions — unreviewed
The Arabic gives two alternatives, six or seven days, and twenty-four or twenty-three days, then a conditional schedule for combining prayers. The English witness has a different rendering of the sequence and grading. The main text says it was reported by the Five except al-Nasaʾi, while the attached note lists four collections.
رَوَاهُ اَلْخَمْسَةُ إِلَّا النَّسَائِيَّ, وَصَحَّحَهُ اَلتِّرْمِذِيُّ, وَحَسَّنَهُ اَلْبُخَارِيّ
The main text gives a collective source formula and two separate grades, whereas the attached note cites four works and gives only a hasan grade.
Do the attached references intentionally omit a fifth source, and should the separate grades remain as stated?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
ʿAʾishah (may Allah be pleased with her) reported that Umm Habibah bint Jahsh complained to the Messenger of Allah (peace and blessings be upon him) about bleeding. He told her to remain for as long as her usual menstrual period would keep her from prayer, then perform ghusl. She used to perform ghusl for every prayer.
[Grading note:] Sound. Reported by Muslim (334 [66]).
Notes and open questions — unreviewed
The source states that she used to perform ghusl for each prayer. This detail is retained; the English witness adds an instruction to pray after ghusl, which is not in the Arabic text.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
In a version transmitted by al-Bukhari, he said: “Perform ablution for every prayer.” This wording is also transmitted by Abu Dawud and others through another chain.
Notes and open questions — unreviewed
The English witness adds the phrase similar narration; the Arabic says this wording is in another chain of transmission.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Umm ʿAtiyyah (may Allah be pleased with her) said: “After becoming pure, we did not regard brown or yellow discharge as anything.” Al-Bukhari and Abu Dawud transmitted it; this is the wording in Abu Dawud.
[Grading note:] Sound; this is a mawquf report. Reported by al-Bukhari (326) and Abu Dawud (307).
Notes and open questions — unreviewed
The English witness supplies the explanation that “anything” means menstrual blood; that gloss is not stated in the Arabic and is omitted.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Anas (may Allah be pleased with him) reported that when a woman among the Jews menstruated, they would neither eat with her nor have intercourse with her in their homes. The Prophet (peace and blessings be upon him) said to do everything except sexual intercourse.
[Grading and fuller wording:] Sound. Muslim (302) reported from Anas that when a woman among them menstruated, the Jews would neither eat with her nor have intercourse with her in their homes. The Companions of the Prophet asked him about it, and Allah revealed: “They ask you about menstruation. Say: It is harmful, so keep away from women during menstruation …” The Messenger of Allah (peace and blessings be upon him) then said to do everything except sexual intercourse. When this reached the Jews, they said that this man seemed to oppose them in everything they practiced. Usayd ibn Hudayr and ʿAbbad ibn Bishr came and told the Messenger of Allah that the Jews were saying such-and-such, and asked whether they should refrain from intercourse with menstruating women. The Messenger of Allah changed expression, until they thought he was angry with them. They left, and a gift of milk was brought to the Prophet. He sent after them and gave them some to drink, so they knew that he was not angry with them. The meaning of wajada here is to become angry.
Notes and open questions — unreviewed
The Arabic editorial annotation quotes a fuller version than the English witness, including the reason for the question, the exchange with the Jewish community, and the explanation of the word wajada. The ellipsis in the Quranic quotation reflects the indication in the source to continue to the end of the verse.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
ʿAʾishah (may Allah be pleased with her) said: “When I was menstruating, the Messenger of Allah (peace and blessings be upon him) would tell me to wear an izar, then be intimate with me while I was menstruating.”
[Grading and references:] Sound. Reported by al-Bukhari (300) and Muslim (293); the wording is in al-Bukhari.
Notes and open questions — unreviewed
The English witness renders the verb as fondling. The Arabic wording indicates intimacy but does not specify further physical detail.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn ʿAbbas (may Allah be pleased with them both) reported that the Prophet (peace and blessings be upon him), concerning a man who has intercourse with his wife while she is menstruating, said that he should give one dinar or half a dinar in charity.
[Grading and source note:] Sound as a marfuʿ report, in only the wording cited by al-Hafiz. Reported by Abu Dawud (264), al-Nasaʾi (153), al-Tirmidhi (136), Ibn Majah (640), Ahmad (172), and al-Hakim (172). The main text says al-Hakim and Ibn al-Qattan authenticated it, while others preferred its mawquf form.
Notes and open questions — unreviewed
The compiler distinguishes the raised report from the mawquf form and says the attached sound grade applies only to the wording cited by al-Hafiz. The English witness omits that qualification and the preferred mawquf assessment.
وَصَحَّحَهُ اَلْحَاكِمُ وَابْنُ اَلْقَطَّانِ, وَرَجَّحَ غَيْرَهُمَا وَقْفَه ُ
The source preserves different judgments about the report as raised and stopped at a Companion.
Which wording or transmission form is intended by the attached sound grade?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Saʿid (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: “Is it not the case that when a woman menstruates, she does not pray or fast?”
[Grading and fuller wording:] Sound. Al-Bukhari (304) reported the complete account from Abu Saʿid al-Khudri: “The Messenger of Allah went out to the prayer ground on Eid al-Adha or Eid al-Fitr and passed by the women. He told them to give charity, for he had been shown that they were the majority of the inhabitants of the Fire. They asked why, and he said that they cursed frequently and were ungrateful to their husbands; he had seen no one more deficient in reason and religion, and more able to overpower the judgment of a resolute man, than them. They asked how their religion and reason were deficient. He asked whether the testimony of a woman was equal to half the testimony of a man. They said yes. He said that this was a deficiency in her reason. He then asked whether, when menstruating, she did not pray or fast. They said yes. He said that this was a deficiency in her religion.” Muslim transmitted its chain under no. 80 without its wording, then repeated it under no. 889 with a different wording that does not contain the point cited here. Therefore this report is among al-Hafiz errors. I later saw him say in al-Nukat al-Zhiraf (3/440): “In fact, Muslim did not give its wording at all!”
Notes and open questions — unreviewed
The Arabic note says al-Bukhari gives the full wording, while Muslim transmits the chain without that wording and elsewhere gives a version without the cited point. The English witness says both reported it, so the source itself records a citation discrepancy.
مُتَّفَقٌ عَلَيْهِ فِي حَدِيث ٍ
The attached compiler note says Muslim did not transmit this wording and describes the shared attribution as an error.
Should the shared-source attribution in the main text be treated as an editorial error, as the attached note states?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
ʿAʾishah (may Allah be pleased with her) said: “When we arrived at Sarif, I began menstruating. The Prophet (peace and blessings be upon him) told me to do everything a pilgrim does except circumambulate the House until I became pure.”
[Grading note:] Sound. Reported by al-Bukhari (305) and Muslim (1211 [120]).
Notes and open questions — unreviewed
The source notes that this is part of a longer report; the English witness makes that explicit. The word “pure” follows the Arabic without adding an explanatory reference to ghusl.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muʿadh (may Allah be pleased with him) asked the Prophet (peace and blessings be upon him) what a man may do with his wife while she is menstruating. He replied: “What is above the waist-wrapper.”
[Grading and source note:] Abu Dawud (213) transmitted it and weakened it. Abu Dawud judged the weakening appropriate for the report from Muʿadh because its chain is weak and includes the additional wording, “Abstaining from that is better,” which is munkar. The compiler grades as sound only the sentence cited by al-Hafiz, since supporting evidence for that wording exists, as mentioned in the original. Allah knows best.
Notes and open questions — unreviewed
The Arabic note distinguishes Abu Dawud weak report from the specific sentence cited by al-Hafiz, which the compiler grades sound based on supporting evidence. The English witness omits that distinction and the rejected added wording.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Umm Salamah (may Allah be pleased with her) said: “During the time of the Messenger of Allah (peace and blessings be upon him), women experiencing postpartum bleeding would refrain for forty days after giving birth.”
[Grading and sources:] Weak. Reported by Abu Dawud (311), al-Tirmidhi (139), Ibn Majah (648), and Ahmad (6/300). Al-Tirmidhi called it gharib. The main text says it was reported by the Five except al-Nasaʾi, with the wording of Abu Dawud.
Notes and open questions — unreviewed
The attached note gives four citations and a weak grade, while the main text uses the collective formula the Five except al-Nasaʾi.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
In another wording of the report: “The Prophet (peace and blessings be upon him) did not instruct her to make up the prayers missed during postpartum bleeding.” Al-Hakim authenticated it.
[Grading note:] Weak, like the preceding report. Reported by Abu Dawud (312) and al-Hakim (175).
Notes and open questions — unreviewed
The main text attributes an authentication to al-Hakim, while the attached note calls the report weak like the previous one.
وَصَحَّحَهُ اَلْحَاكِم ُ
The main text and attached grading note conflict over the assessment of the report.
Is the attached weak grade intended to qualify this wording, despite the main text reporting al-Hakim authentication?