Explanation of the statement: “And for the compilers of the Sunan: (One of the wives of the Prophet (peace and blessings be upon him) bathed in a large basin, so he came to bathe from it, and she said: I was in a state of major ritual impurity)”
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The Shaykh : And for the compilers of the Sunan, who are the compilers of the Sunan?
The student: The four Sunan.
The Shaykh : The four: Abu Dawud, al-Tirmidhi, al-Nasa'i, and Ibn Majah. For the compilers of the Sunan, but if such a phrase is used, does it mean that the compilers of the Sunan agreed upon it? This requires investigation, because sometimes they say “in the Sunan” or “for the compilers of the Sunan” or “the people of the Sunan narrated it,” and the narrator may be one of these four, and the meaning may be the collection rather than all of them. So we say this hadith is in the Sunan, but if we were asked whether each of the compilers of the Sunan narrated it, we would say this requires review. “One of the wives of the Prophet (peace and blessings be upon him and his family) bathed in a large basin, so the Prophet (peace and blessings be upon him) came to bathe from it, and she said: I was in a state of major ritual impurity, so he said:Sunan Abi Dawud 68Sahih (Al-Albani) and al-Tirmidhi and Ibn Khuzaymah graded it as authentic” “One of the wives of the Prophet” This is frequently found in hadiths; the hadith comes with the person involved in the story being unspecified. Does this affect the ruling? The answer is no, if it does not affect the ruling, meaning that whether the person was Aisha, Maymunah, Umm Salama, Zaynab, or someone else, this does not matter. Even if we assumed we investigated the narrations and did not know who it was, it would not matter because it does not affect the ruling in any way. However, in my marginal note, it says it was Maymunah (may Allah be pleased with her), as al-Daraqutni and others narrated. It is not unlikely that it was Maymunah because the hadith is connected to the one before it. “in a large basin” A large basin is a vessel, but it is wide. What is its plural?
The student: Jifan.
The Shaykh : Jifan. And in the Noble Qur'an:[Saba 34:13], jifan are vessels in which food is placed and eaten, while qidr are pots in which food is cooked. The jifan of Solomon (peace be upon him) were like the jawabi; jawabi is the plural of jabiyyah, which is a large pool, meaning large, stationary pots, meaning they are not moved because of their size and greatness... (peace and blessings be upon him) was a king to whom people came from every direction because he combined kingship and prophethood.
Now, “so the Prophet (peace and blessings be upon him) came to bathe from it” meaning from this large basin after the wife had bathed, “so he said: I was in a state of major ritual impurity” meaning I bathed from it while in a state of major ritual impurity, so he said:Sunan Abi Dawud 68Sahih (Al-Albani) This is like what Aisha said when he asked her for the khumrah (a small cloth) while he was in the mosque; she said: “O Messenger of Allah, I was menstruating” He said: Sunan Abi Dawud 261Sahih (Al-Albani) meaning that menstruation does not affect such a thing, and likewise, major ritual impurity does not affect this water; it does not affect it. Yes.
It is derived from this hadith what was mentioned previously, that water is not affected and does not change from being ritually impure to being pure if a person in a state of major ritual impurity bathes in it. And it is known that a person in a state of major ritual impurity will dip his hand in the vessel, but as you know from before, if a person wakes up from his sleep, he does not put his hand in the vessel until he washes it three times.
Among the benefits of this hadith: restricting the mention to the cause without the action, meaning she says “I was in a state of major ritual impurity,” and the implied meaning is “I bathed in it while in a state of major ritual impurity,” but she mentioned the description that may be influential, which is what?
The student: Major ritual impurity.
The Shaykh : And it is major ritual impurity, and this may indicate that they do not see anything wrong with the absence of the action, and that the cause is the major ritual impurity.
The student: The four Sunan.
The Shaykh : The four: Abu Dawud, al-Tirmidhi, al-Nasa'i, and Ibn Majah. For the compilers of the Sunan, but if such a phrase is used, does it mean that the compilers of the Sunan agreed upon it? This requires investigation, because sometimes they say “in the Sunan” or “for the compilers of the Sunan” or “the people of the Sunan narrated it,” and the narrator may be one of these four, and the meaning may be the collection rather than all of them. So we say this hadith is in the Sunan, but if we were asked whether each of the compilers of the Sunan narrated it, we would say this requires review. “One of the wives of the Prophet (peace and blessings be upon him and his family) bathed in a large basin, so the Prophet (peace and blessings be upon him) came to bathe from it, and she said: I was in a state of major ritual impurity, so he said:
Water not defiled.
إنّ الماء لا يجنبThe student: Jifan.
The Shaykh : Jifan. And in the Noble Qur'an:
bowls like reservoirs, and stationary kettles
وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَاسِيَاتٍNow, “so the Prophet (peace and blessings be upon him) came to bathe from it” meaning from this large basin after the wife had bathed, “so he said: I was in a state of major ritual impurity” meaning I bathed from it while in a state of major ritual impurity, so he said:
Water not defiled.
إن الماء لا يجنبYour menstruation is not in your hand.
إنّ حيضتك ليست في يدكIt is derived from this hadith what was mentioned previously, that water is not affected and does not change from being ritually impure to being pure if a person in a state of major ritual impurity bathes in it. And it is known that a person in a state of major ritual impurity will dip his hand in the vessel, but as you know from before, if a person wakes up from his sleep, he does not put his hand in the vessel until he washes it three times.
Among the benefits of this hadith: restricting the mention to the cause without the action, meaning she says “I was in a state of major ritual impurity,” and the implied meaning is “I bathed in it while in a state of major ritual impurity,” but she mentioned the description that may be influential, which is what?
The student: Major ritual impurity.
The Shaykh : And it is major ritual impurity, and this may indicate that they do not see anything wrong with the absence of the action, and that the cause is the major ritual impurity.