And it was narrated to us by Ishaq ibn Ibrahim, and 'Ali ibn Khashram, who said: Isa ibn Yunus informed us, who said: Ibn Jurayj narrated to us
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The reciter: And it was narrated to us by Ishaq ibn Ibrahim, and 'Ali ibn Khashram, who said: Isa ibn Yunus informed us, who said: Ibn Jurayj narrated to us, who said: Zayd ibn Aslam informed me with this chain of narration, and he said: .
The Shaykh : In this hadith is evidence for what was the heading of the chapter, which is the permissibility of a person in the state of ihram washing his head. It is known that if this is for major ritual impurity, it is obligatory. If it is for something else, it is not obligatory, but if it is for a recommended practice, let him do it, just as if he took a bath for entering Makkah, for the Prophet (peace and blessings be upon him) took a bath for entering Makkah. And just as if he took a bath for standing at 'Arafah, for that is a recommended practice. And if it is also for a permissible matter, it is permissible, just as if he took a bath to cool off, for it is permissible for him to wash his head and let the water reach the roots of his hair.
In this hadith is evidence for the permissibility of disputing with knowledge, meaning arguing, if the intention is to reach the truth.
In it is evidence for asking the one who is more knowledgeable than the disputants.
In it is also evidence for the permissibility of appointing a representative in seeking knowledge and asking about it.
In it is also evidence that the statement of one man is accepted in matters of knowledge and religion, and this is a matter on which the Companions (may Allah be pleased with them) are in agreement.
In it is also evidence that the one taking a bath covers himself with a garment, because Abu Ayyub (may Allah be pleased with him) was between the two pillars, covered with a garment. The two pillars are the two columns placed on the well, on which a crossbeam is placed that holds the pulley.
In it is also evidence for the permissibility of speaking to the one taking a bath, because al-Mandub, when he saw Abu Ayyub taking a bath, asked him, so he lowered the garment for him, meaning he lowered it in order for his head to be seen.
In it is also, among the benefits of this hadith, that there is no blame on a person if he washes his head and wipes it with his hand while in the state of ihram and there is perfume on it, because he did not intend the perfume but intended the washing.
In it is evidence for considering the intention in matters, and that it has an effect. If a man were to put something on his head in order to attach perfume to it while in the state of ihram, we would say this is forbidden. But if he washed his head with it and some perfume stuck to his hand, there is no harm in that.
In it is evidence for the jurisprudence of Ibn 'Abbas (may Allah be pleased with them both) in the statement of al-Miswar ibn Makhramah: I will never dispute with you after this. And this is his acknowledgment of the jurisprudence of Ibn 'Abbas (may Allah be pleased with him).
Abu Ayyub then passed both his hands over his head, all of it, over the entire head, moving them forward and backward. Then al-Miswar said to Ibn 'Abbas: I will never dispute with you again.
فأمرّ أبو أيّوب بيديه على رأسه جميعًا على جميع رأسه ، فأقبل بهما وأدبر ، فقال المسور لابن عبّاسٍ : لا أماريك أبدًاThe Shaykh : In this hadith is evidence for what was the heading of the chapter, which is the permissibility of a person in the state of ihram washing his head. It is known that if this is for major ritual impurity, it is obligatory. If it is for something else, it is not obligatory, but if it is for a recommended practice, let him do it, just as if he took a bath for entering Makkah, for the Prophet (peace and blessings be upon him) took a bath for entering Makkah. And just as if he took a bath for standing at 'Arafah, for that is a recommended practice. And if it is also for a permissible matter, it is permissible, just as if he took a bath to cool off, for it is permissible for him to wash his head and let the water reach the roots of his hair.
In this hadith is evidence for the permissibility of disputing with knowledge, meaning arguing, if the intention is to reach the truth.
In it is evidence for asking the one who is more knowledgeable than the disputants.
In it is also evidence for the permissibility of appointing a representative in seeking knowledge and asking about it.
In it is also evidence that the statement of one man is accepted in matters of knowledge and religion, and this is a matter on which the Companions (may Allah be pleased with them) are in agreement.
In it is also evidence that the one taking a bath covers himself with a garment, because Abu Ayyub (may Allah be pleased with him) was between the two pillars, covered with a garment. The two pillars are the two columns placed on the well, on which a crossbeam is placed that holds the pulley.
In it is also evidence for the permissibility of speaking to the one taking a bath, because al-Mandub, when he saw Abu Ayyub taking a bath, asked him, so he lowered the garment for him, meaning he lowered it in order for his head to be seen.
In it is also, among the benefits of this hadith, that there is no blame on a person if he washes his head and wipes it with his hand while in the state of ihram and there is perfume on it, because he did not intend the perfume but intended the washing.
In it is evidence for considering the intention in matters, and that it has an effect. If a man were to put something on his head in order to attach perfume to it while in the state of ihram, we would say this is forbidden. But if he washed his head with it and some perfume stuck to his hand, there is no harm in that.
In it is evidence for the jurisprudence of Ibn 'Abbas (may Allah be pleased with them both) in the statement of al-Miswar ibn Makhramah: I will never dispute with you after this. And this is his acknowledgment of the jurisprudence of Ibn 'Abbas (may Allah be pleased with him).