The Book of Jihad, Expeditions, and Authority-06a
Machine translationRead the Arabic original
The reciter: Yahya ibn Yahya al-Tamimi narrated to us, 'Abd al-'Aziz ibn Abi Hazim narrated to us from his father, that he heard Sahl ibn Sa'd asking about the injury of the Messenger of Allah (peace and blessings be upon him) on the day of Uhud, and he said: Sahih Muslim 1790a.
The Shaykh : In this is evidence for several issues, among which is:
What the Prophet (peace and blessings be upon him) was tested with, such as these calamities, and his patience with them, the patience of the noble ones, and he was afflicted with severe harm besides that.
And among them is the permissibility of seeking the assistance of women in war, in washing the wounded and bandaging their injuries, and the like.
And among its benefits is also that human blood is ritually impure, because Fatimah (may Allah be pleased with her) was washing the wound of the Prophet (peace and blessings be upon him). This is how some of the scholars of knowledge argued, but there is no indication in it of what they argued for:
First: The mere action does not indicate obligation; obligation requires a command, and here there is no command.
Second: She did this because it is not fitting for the blood to remain on the face of the Messenger of Allah (peace and blessings be upon him) in a soiled state. So washing it is a matter of cleaning, not a matter of purification. And when the matter revolves around whether it is for purification or for cleaning, what is the default?
That it is for cleaning. Why? Because the default is purity, until it becomes clear that the blood is ritually impure and that its washing here is for purification.
Also: All parts that separate from a human being are pure. If a finger is cut from him, it is pure, or a limb, it is pure. All parts that separate from a human being are pure, because the carrion of a human being is pure. So why would blood be ritually impure? Blood, like other things that separate from the body, is pure.
Yes, menstrual blood is foul with a bad smell and is ritually impure. One must purify oneself, as the women of the Companions (may Allah be pleased with them) used to do, by the command of the Prophet (peace and blessings be upon him).
As for the blood of irregular non-menstrual bleeding, some of the scholars of knowledge say it is pure, because the Prophet (peace and blessings be upon him) said:. And the blood of the veins is pure. And some say it is not pure, because it comes out from the two passages, so it has the ruling of what comes out from the two passages. And everything that comes out from the two passages—according to their principle—is ritually impure, except what indicates its purity, such as semen and wind. And there is no doubt that the precaution is the obligation to purify the blood of irregular non-menstrual bleeding like menstrual blood.
The face of the Messenger of Allah (ﷺ) was injured, his front teeth were damaged and his helmet was crushed. Fatima, the daughter of the Messenger of Allah (ﷺ), was washing the blood (from his head), and 'Ali b. Abu Talib was pouring water on it from a shield. When Fatima saw that the bleeding had increased on account of (pouring) water (on the wound), she took a piece of mat and burnt it until it was reduced to ashes. She put the ashes on the wound and the bleeding stopped.
جُرِحَ وَجْهُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَكُسِرَتْ رَبَاعِيَتُهُ، وَهُشِمَتِ الْبَيْضَةُ عَلَى رَأْسِهِ، فَكَانَتْ فَاطِمَةُ بِنْتُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَغْسِلُ الدَّمَ، وَكَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ يَسْكُبُ عَلَيْهَا بِالْمِجَنِّ، فَلَمَّا رَأَتْ فَاطِمَةُ أَنَّ الْمَاءَ لَا يَزِيدُ الدَّمَ إِلَّا كَثْرَةً، أَخَذَتْ قِطْعَةَ حَصِيرٍ فَأَحْرَقَتْهُ حَتَّى صَارَ رَمَادًا، ثُمَّ أَلْصَقَتْهُ بِالْجُرْحِ، فَاسْتَمْسَكَ الدَّمُThe Shaykh : In this is evidence for several issues, among which is:
What the Prophet (peace and blessings be upon him) was tested with, such as these calamities, and his patience with them, the patience of the noble ones, and he was afflicted with severe harm besides that.
And among them is the permissibility of seeking the assistance of women in war, in washing the wounded and bandaging their injuries, and the like.
And among its benefits is also that human blood is ritually impure, because Fatimah (may Allah be pleased with her) was washing the wound of the Prophet (peace and blessings be upon him). This is how some of the scholars of knowledge argued, but there is no indication in it of what they argued for:
First: The mere action does not indicate obligation; obligation requires a command, and here there is no command.
Second: She did this because it is not fitting for the blood to remain on the face of the Messenger of Allah (peace and blessings be upon him) in a soiled state. So washing it is a matter of cleaning, not a matter of purification. And when the matter revolves around whether it is for purification or for cleaning, what is the default?
That it is for cleaning. Why? Because the default is purity, until it becomes clear that the blood is ritually impure and that its washing here is for purification.
Also: All parts that separate from a human being are pure. If a finger is cut from him, it is pure, or a limb, it is pure. All parts that separate from a human being are pure, because the carrion of a human being is pure. So why would blood be ritually impure? Blood, like other things that separate from the body, is pure.
Yes, menstrual blood is foul with a bad smell and is ritually impure. One must purify oneself, as the women of the Companions (may Allah be pleased with them) used to do, by the command of the Prophet (peace and blessings be upon him).
As for the blood of irregular non-menstrual bleeding, some of the scholars of knowledge say it is pure, because the Prophet (peace and blessings be upon him) said: