Sunan Ibn Majah

The Book of Purification and its Sunnah

كتاب الطهارة وسننها

Chapter 100

فِي الْجُنُبِ إِذَا أَرَادَ الْعَوْدَ تَوَضَّأَ

Sunan Ibn Majah 587
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Translation

Muhammad ibn Abd al-Malik ibn Abi al-Shawarib reported to us; Abd al-Wahid ibn Ziyad reported to us; Asim al-Ahwal reported to us, from Abu al-Mutawakkil, from Abu Said al-Khudri, who said: The Messenger of Allah (peace and blessings be upon him) said, ‘When one of you has been intimate with his wife and then wishes to do so again, let him perform ablution.’

Chapter 101

مَا جَاءَ فِيمَنْ يَغْتَسِلُ مِنْ جَمِيعِ نِسَائِهِ غُسْلاً وَاحِدًا

Sunan Ibn Majah 588
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Translation

Muhammad ibn al-Muthanna Abu Musa reported to us; Abd al-Rahman ibn Mahdi and Abu Ahmad reported to us, from Sufyan, from Mamar, from Qatadah, from Anas, that the Prophet (peace and blessings be upon him) would go around to his wives with one ritual bath.

Sunan Ibn Majah 589
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Translation

Ali ibn Muhammad reported to us; Waki reported to us, from Salih ibn Abi al-Akhdar, from al-Zuhri, from Anas, who said: ‘I set out water for the Messenger of Allah (peace and blessings be upon him) to bathe. He performed the ritual bath after being with all his wives in one night.’

Chapter 102

فِيمَنْ يَغْتَسِلُ عِنْدَ كُلِّ وَاحِدَةٍ غُسْلاً

Sunan Ibn Majah 590
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Translation

Ishaq ibn Mansur informed us; Abd al-Samad reported to us; Hammad reported to us; Abd al-Rahman ibn Abi Rafi reported to us, from his paternal aunt Salma, from Abu Rafi, that the Prophet (peace and blessings be upon him) went around to his wives in one night, bathing after each one. He was asked, ‘Messenger of Allah, why not make it one bath?’ He replied, ‘That is purer, better, and cleaner.’

Chapter 103

فِي الْجُنُبِ يَأْكُلُ وَيَشْرَبُ

Sunan Ibn Majah 591
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Translation

Abu Bakr ibn Abi Shaybah reported to us; Ibn Ulayyah, Ghundar, and Waki reported to us, from Shubah, from al-Hakam, from Ibrahim, from al-Aswad, from Aishah, who said: ‘When the Messenger of Allah (peace and blessings be upon him) wished to eat while in a state of major ritual impurity, he would perform ablution.’

Sunan Ibn Majah 592
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Translation

Muhammad ibn Umar ibn Hayyaj reported to us; Ismail ibn Subayh reported to us; Abu Uways reported to us, from Shurahbil ibn Sad, from Jabir ibn Abdullah, who said: The Prophet (peace and blessings be upon him) was asked about a person in a state of major ritual impurity: ‘May he sleep, eat, or drink?’ He replied, ‘Yes, if he performs ablution as he does for prayer.’

Chapter 104

مَنْ قَالَ يُجْزِئُهُ غَسْلُ يَدَيْهِ

Sunan Ibn Majah 593
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Translation

Abu Bakr ibn Abi Shaybah reported to us; Abdullah ibn al-Mubarak reported to us, from Yunus, from al-Zuhri, from Abu Salamah, from Aishah, that when the Prophet (peace and blessings be upon him) wished to eat while in a state of major ritual impurity, he would wash his hands.

Chapter 105

مَا جَاءَ فِي قِرَاءَةِ الْقُرْآنِ عَلَى غَيْرِ طَهَارَةٍ

Sunan Ibn Majah 594
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Translation

Muhammad ibn Bashshar reported to us; Muhammad ibn Jafar reported to us; Shubah reported to us, from Amr ibn Murrah, from Abdullah ibn Salamah, who said: ‘I visited Ali ibn Abi Talib, and he said: “The Messenger of Allah (peace and blessings be upon him) would go to the privy and relieve himself, then come out, eat bread and meat with us, and recite the Quran. Nothing kept him from the Quran”—or perhaps he said, “Nothing prevented him from it”—“except major ritual impurity.”’

Translation notes
  • The narrator explicitly signals uncertainty between two verbs, ‘kept from’ and ‘prevented’; both readings are preserved.

Sunan Ibn Majah 595
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Translation

Hisham ibn Ammar reported to us; Ismail ibn Ayyash reported to us; Musa ibn Uqbah reported to us, from Nafi, from Ibn Umar, who said: The Messenger of Allah (peace and blessings be upon him) said, ‘A person in a state of major ritual impurity and a menstruating woman do not recite the Quran.’

Sunan Ibn Majah 596
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Translation

Abu al-Hasan said: Abu Hatim reported to us; Hisham ibn Ammar reported to us; Ismail ibn Ayyash reported to us; Musa ibn Uqbah reported to us, from Nafi, from Ibn Umar, who said: The Messenger of Allah (peace and blessings be upon him) said, ‘A person in a state of major ritual impurity and a menstruating woman do not recite anything from the Quran.’

Translation notes
  • This is a separate transmitted occurrence with its own chain and wording; it is not merged with the preceding report.

Chapter 106

تَحْتَ كُلِّ شَعَرَةٍ جَنَابَةٌ

Sunan Ibn Majah 597
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Translation

Nasr ibn Ali al-Jahdami reported to us; al-Harith ibn Wajih reported to us; Malik ibn Dinar reported to us, from Muhammad ibn Sirin, from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings be upon him) said, ‘Under every hair is a state of major ritual impurity, so wash the hair and cleanse the skin.’

Sunan Ibn Majah 598
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Translation

Hisham ibn Ammar reported to us; Yahya ibn Hamzah reported to us; Utbah ibn Abi Hakim reported to me; Talhah ibn Nafi reported to me; Abu Ayyub al-Ansari reported to me that the Prophet (peace and blessings be upon him) said: ‘The five prayers, one Friday until the next, and fulfilling the trust are expiations for what lies between them.’ I asked, ‘What is fulfilling the trust?’ He said, ‘The ritual bath after sexual impurity, for under every hair there is a state of major ritual impurity.’

Translation notes
  • The expression ‘fulfilling the trust’ is retained as the wording of the question and answer; the Arabic does not explain the connection further.

  • وَأَدَاءُ الأَمَانَةِ كَفَّارَةٌ لِمَا بَيْنَهَا

    The referent of ‘between them’ is elliptical, and the phrase ‘fulfilling the trust’ is then identified in the dialogue as ritual bathing after sexual impurity.

    Should the elliptical relation remain as translated or be clarified from a verified commentary?

Sunan Ibn Majah 599
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Translation

Abu Bakr ibn Abi Shaybah reported to us; al-Aswad ibn Amir reported to us; Hammad ibn Salamah reported to us, from Ata ibn al-Saib, from Zadhan, from Ali ibn Abi Talib, from the Prophet (peace and blessings be upon him), who said: ‘Whoever leaves unwashed, in the state of major ritual impurity, a place on his body the size of a hair, such-and-such will be done to him in the Fire.’ Ali said: ‘Because of that, I became hostile to my hair’; and he used to cut it short.

Translation notes
  • وَكَانَ يَجُزُّهُ

    The verb indicates cutting/shearing; the English witness specifies shaving the head, which the Arabic wording here does not explicitly state.

    Can a more precise customary sense be established from a verified parallel?

Chapter 107

فِي الْمَرْأَةِ تَرَى فِي مَنَامِهَا مَا يَرَى الرَّجُلُ

Sunan Ibn Majah 600
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Translation

Abu Bakr ibn Abi Shaybah and Ali ibn Muhammad reported to us; they said: Waki reported to us, from Hisham ibn Urwah, from his father, from Zaynab bint Umm Salamah, from her mother Umm Salamah, who said: ‘Umm Sulaym came to the Prophet (peace and blessings be upon him) and asked him about a woman who sees in her dream what a man sees. He said, “Yes. If she sees fluid, let her perform the ritual bath.” I said, “You have exposed the women! Do women also have wet dreams?” The Prophet said, “May your right hand be covered in dust! From what, then, would her child resemble her?”’

Translation notes
  • The idiomatic rebuke تَرِبَتْ يَمِينُكِ is rendered closely as ‘May your right hand be covered in dust.’

  • تَرِبَتْ يَمِينُكِ

    This is an idiomatic expression of rebuke, not necessarily a literal wish.

    Would an idiomatic English rebuke better preserve the tone without changing the wording's force?

Sunan Ibn Majah 601
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Translation

Muhammad ibn al-Muthanna reported to us; Ibn Abi Adi and Abd al-Ala reported to us, from Said ibn Abi Arubah, from Qatadah, from Anas, that Umm Sulaym asked the Messenger of Allah (peace and blessings be upon him) about a woman who sees in her dream what a man sees. The Messenger of Allah said, ‘If she sees that and emits fluid, she must perform the ritual bath.’ Umm Salamah said, ‘Messenger of Allah, can this happen?’ He replied, ‘Yes. A man’s fluid is thick and white, and a woman’s fluid is thin and yellow. Whichever of the two comes first or prevails, the child resembles it.’

Translation notes
  • فَأَيُّهُمَا سَبَقَ أَوْ عَلاَ أَشْبَهَهُ الْوَلَدُ

    The pronoun and the two comparative verbs could relate to precedence or predominance of either fluid; the Arabic leaves their precise scope compressed.

    Should the wording remain compressed, or can a verified parallel establish the intended relation?

Sunan Ibn Majah 602
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Translation

Abu Bakr ibn Abi Shaybah and Ali ibn Muhammad reported to us; they said: Waki reported to us, from Sufyan, from Ali ibn Zayd, from Said ibn al-Musayyab, from Khawlah bint Hakim, who asked the Messenger of Allah (peace and blessings be upon him) about a woman who sees in her dream what a man sees. He replied, ‘She is not required to perform the ritual bath until she emits fluid, just as a man is not required to perform the ritual bath until he emits fluid.’

Translation notes
  • The English witness uses ‘orgasm’; the Arabic says تنزل, referring to emission, so the narrower term is not adopted.

  • حَتَّى تُنْزِلَ كَمَا أَنَّهُ لَيْسَ عَلَى الرَّجُلِ غُسْلٌ حَتَّى يُنْزِلَ

    The witness renders the condition as orgasm, which is more specific than the Arabic wording.

    The translation follows the Arabic's wording; can the witness's interpretation be verified against a specialist commentary?

Chapter 108

مَا جَاءَ فِي غُسْلِ النِّسَاءِ مِنَ الْجَنَابَةِ

Sunan Ibn Majah 603
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Translation

Abu Bakr ibn Abi Shaybah reported to us; Sufyan ibn Uyaynah reported to us, from Ayyub ibn Musa, from Said ibn Abi Said al-Maqburi, from Abdullah ibn Rafi, from Umm Salamah, who said: I said, 'Messenger of Allah, I am a woman who tightly braids her hair. Must I undo it for the ritual bath after sexual impurity?' He replied, 'It is enough for you to pour three handfuls of water over it, then pour water over yourself, and you will be purified'—or he said, 'Then you will have become purified.'

Translation notes
  • The transmitted wording includes a stated alternative in the final clause; both forms are preserved.

Sunan Ibn Majah 604
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Translation

Abu Bakr ibn Abi Shaybah reported to us; Ismail ibn Ulayyah reported to us, from Ayyub, from Abu al-Zubayr, from Ubayd ibn Umayr, who said: It reached Aishah that Abdullah ibn Amr was instructing his wives to undo their braids when they bathed. She said, 'How astonishing of Ibn Amr! Why does he not tell them to shave their heads? The Messenger of Allah (peace and blessings be upon him) and I used to bathe from a single vessel, and I would do no more than pour water over my head three times.'

Chapter 109

الْجُنُبِ يَنْغَمِسُ فِي الْمَاءِ الدَّائِمِ أَيُجْزِئُهُ

Sunan Ibn Majah 605
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Translation

Ahmad ibn Isa and Harmalah ibn Yahya, both Egyptians, reported to us; they said: Ibn Wahb reported to us, from Amr ibn al-Harith, from Bukayr ibn Abdullah ibn al-Ashajj, that Abu al-Saib, the freedman of Hisham ibn Zuhrah, told him that he heard Abu Hurayrah say: The Messenger of Allah (peace and blessings be upon him) said, 'None of you should bathe in stagnant water while in a state of major ritual impurity.' He was asked, 'What should he do, Abu Hurayrah?' He replied, 'He should take water from it by scooping.'

Translation notes
  • The final instruction says to take from the water by taking or scooping; the parenthetical explanation in the English witness is not part of the Arabic.

Chapter 110

الْمَاءِ مِنَ الْمَاءِ

Sunan Ibn Majah 606
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Translation

Abu Bakr ibn Abi Shaybah and Muhammad ibn Bashshar reported to us; they said: Ghundar, Muhammad ibn Jafar, reported to us, from Shubah, from al-Hakam, from Dhakwan, from Abu Said al-Khudri, that the Messenger of Allah (peace and blessings be upon him) passed by a man from the Ansar and sent for him. The man came out with his head dripping. He said, ‘Perhaps we made you hurry?’ The man replied, ‘Yes, Messenger of Allah.’ He said, ‘If you are hurried or prevented, no ritual bath is due from you, but you must perform ablution.’

Translation notes
  • إِذَا أُعْجِلْتَ أَوْ أُقْحِطْتَ

    The second verb is an uncommon expression in a sexual-purity context; the English witness explicates it as being prevented from ejaculation, but the Arabic wording alone does not spell out that gloss.

    What is the most precise contextual sense of أُقْحِطْتَ here, based on a verified lexical or commentary source?