Sahih Ibn Khuzaymah 303
✧ The groups of chapters on tayammum
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حَدَّثَنَا بُنْدَارٌ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، قَالَ: حَدَّثَنَا شُعْبَةُ، عَنِ الْحَكَمِ، عَنْ ذَرٍّ، عَنِ ابْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبْزَى، عَنْ أَبِيهِ:
أَنَّ رَجُلًا أَتَى عُمَرَ بْنَ الْخَطَّابِ فَقَالَ: إِنِّي أَجْنَبْتُ فَلَمْ أَجِدِ الْمَاءَ، فَقَالَ عُمَرُ: لَا تُصَلِّ، فَقَالَ عَمَّارٌ: أَمَا تَذْكُرُ يَا أَمِيرَ الْمُؤْمِنِينَ إِذْ أَنَا وَأَنْتَ فِي سَرِيَّةٍ فَأَجْنَبْنَا، فَلَمْ نَجِدِ الْمَاءَ، فَأَمَّا أَنْتَ فَلَمْ تُصَلِّ، وَأَمَّا أَنَا فَتَمَعَّكْتُ فِي التُّرَابِ فَصَلَّيْتُ، فَلَمَّا أَتَيْنَا النَّبِيَّ ﷺ فَذَكَرْتُ ذَلِكَ لَهُ، فَقَالَ: " إِنَّمَا كَانَ يَكْفِيكَ "، وَضَرَبَ النَّبِيُّ ﷺ بِيَدِهِ إِلَى الْأَرْضِ، ثُمَّ نَفَخَ فِيهَا، وَمَسَحَ بِهِمَا وَجْهَهُ وَكَفَّيْهِ
Translation
Chain of narrators
- Bundār
- Muḥammad b. Jaʿfar
- Shuʿbah
- al-Ḥakam
- Dhar
- Ibn ʿAbd al-Raḥman b. Abzá
- his father
✧ A man came to 'Umar b. al-Khattab and said: I became junub and did not find water. 'Umar said: Do not pray. 'Ammar said: Do you not remember, O Commander of the Believers, when you and I were on a military expedition and we became junub and did not find water? As for you, you did not pray, but as for me, I rolled in the dust and prayed. When we came to the Prophet ﷺ and I mentioned that to him, he said: "It would have been sufficient for you to do this," and the Prophet ﷺ struck his hand on the ground, then blew into it, and wiped his face and palms with them.
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What scholars said about it
In their own words, as Hadith Unlocked records them. They are shown, not summarised into a grade.
- Taḥāwī
ما ذكره الطحاوي وارتضى به العيني في عمدة القاري من أن حديث عمار لا يصلح حجة في كون التيمم إلى الكوعين أو المرفقين أو المنكبين أو الإبطين لاضطرابه وفيه أن الاضطراب في هذا المقام غير مضر لكون روايات المرفقين والمنكبين مرجوحة ضعيفة بالنسبة إلى غيرها فسقط الاعتبار بها وروايات الآباط قصتها مقدمة على قصة روايات الكفين فلا تعارضها فبقيت روايات الكفين سالمة عن القدح والمعارضة انتهى كلام صاحب السعاية مختصرا
machine translationWhat al-Ṭaḥāwī mentioned, and al-ʿAynī accepted in ʿUmdat al-Qārī, is that the hadith of ʿAmmār is not fit to be used as evidence for tayammum extending to the wrists, or the elbows, or the shoulders, or the armpits, because of its inconsistency (iḍṭirāb). But the inconsistency here does no harm, because the narrations of the elbows and the shoulders are weaker and outweighed in comparison with the others, so they are discounted. As for the narrations of the armpits, their story came earlier than the story of the narrations of the two palms, so they do not conflict with it. Thus the narrations of the two palms remain free from criticism and conflict. End of the words of the author of al-Siʿāyah, abridged.
in صحيح ابن خزيمة, p. 303 - Ibn Ḥajar al-ʿAsqalānī
حديث عمار فورد بذكر الكفين في الصحيحين وبذكر المرفقين في السنن وفي رواية إلى نصف الذراع وفي رواية إلى الآباط فأما رواية المرفقين وكذا نصف الذراع ففيهما مقال وأما رواية الآباط فقال الشافعي وغيره مما تقدم ذكره مرارا ومما يقوي رواية الصحيحين في الاقتصار على الوجه والكفين
machine translationAs for the hadith of ʿAmmār, it came with mention of the two palms in the two Ṣaḥīḥs, with mention of the elbows in the Sunan, in one narration up to half the forearm, and in another up to the armpits. The narrations of the elbows and likewise of half the forearm are open to criticism. As for the narration of the armpits, al-Shāfiʿī and others said what has been mentioned many times before. Among what strengthens the narration of the two Ṣaḥīḥs is that it limits tayammum to the face and the two palms.
in صحيح ابن خزيمة, p. 303 - Badr al-Dīn al-ʿAynī
ما ذكره الطحاوي وارتضى به العيني في عمدة القاري من أن حديث عمار لا يصلح حجة في كون التيمم إلى الكوعين أو المرفقين أو المنكبين أو الإبطين لاضطرابه وفيه أن الاضطراب في هذا المقام غير مضر لكون روايات المرفقين والمنكبين مرجوحة ضعيفة بالنسبة إلى غيرها فسقط الاعتبار بها وروايات الآباط قصتها مقدمة على قصة روايات الكفين فلا تعارضها فبقيت روايات الكفين سالمة عن القدح والمعارضة انتهى كلام صاحب السعاية مختصرا
machine translationWhat al-Ṭaḥāwī mentioned, and al-ʿAynī accepted in ʿUmdat al-Qārī, is that the hadith of ʿAmmār is not fit to be used as evidence for tayammum extending to the wrists, or the elbows, or the shoulders, or the armpits, because of its inconsistency (iḍṭirāb). But the inconsistency here does no harm, because the narrations of the elbows and the shoulders are weaker and outweighed in comparison with the others, so they are discounted. As for the narrations of the armpits, their story came earlier than the story of the narrations of the two palms, so they do not conflict with it. Thus the narrations of the two palms remain free from criticism and conflict. End of the words of the author of al-Siʿāyah, abridged.
in صحيح ابن خزيمة, p. 303 - أبو الحسنات اللكنوي
ما ذكره الطحاوي وارتضى به العيني في عمدة القاري من أن حديث عمار لا يصلح حجة في كون التيمم إلى الكوعين أو المرفقين أو المنكبين أو الإبطين لاضطرابه وفيه أن الاضطراب في هذا المقام غير مضر لكون روايات المرفقين والمنكبين مرجوحة ضعيفة بالنسبة إلى غيرها فسقط الاعتبار بها وروايات الآباط قصتها مقدمة على قصة روايات الكفين فلا تعارضها فبقيت روايات الكفين سالمة عن القدح والمعارضة انتهى كلام صاحب السعاية مختصرا
machine translationWhat al-Ṭaḥāwī mentioned, and al-ʿAynī accepted in ʿUmdat al-Qārī, is that the hadith of ʿAmmār is not fit to be used as evidence for tayammum extending to the wrists, or the elbows, or the shoulders, or the armpits, because of its inconsistency (iḍṭirāb). But the inconsistency here does no harm, because the narrations of the elbows and the shoulders are weaker and outweighed in comparison with the others, so they are discounted. As for the narrations of the armpits, their story came earlier than the story of the narrations of the two palms, so they do not conflict with it. Thus the narrations of the two palms remain free from criticism and conflict. End of the words of the author of al-Siʿāyah, abridged.
in صحيح ابن خزيمة, p. 303
Other narrations of this report
Narrators
- eminent, well-known Companion, among the earliest to embrace Islamd. 37 AHعَمَّار بْن يَاسِرصحابي جليل مشهور من السابقين الأولينفقال
- Young Companion (ṣaḥābī)d. 70-odd AHأَبِيهِصحابي صغيرعن
- trustworthy (thiqah)d. between 91 AH and 100 AHابْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبْزَىثقةعن
- trustworthy (thiqah), devout (ʿābid)d. before the year 100 AHذَرٍّثقة عابدعن
- trustworthy (thiqah), firmly reliable (thabt), a jurist (faqīh), except that he sometimes practised concealment (tadlīs)d. 113 AH, or 114 AH, or 115; also said 110 AHالْحَكَمِثقة ثبت فقيه ، إلا أنه ربما دلسعن
- Trustworthy (thiqah), a retentive memorizer (ḥāfiẓ), meticulous (mutqin)d. 160 AHشُعْبَةُثقة حافظ , متقنحدثنا
- Trustworthy (thiqah), his book was sound (ṣaḥīḥ al-kitāb), except that he had some heedlessness (ghaflah)d. 192 AH or 193 AH or 194 AHمُحَمَّدُ بْنُ جَعْفَرٍثقة صحيح الكتاب إلا أن فيه غفلةحدثنا
- trustworthy (thiqah)d. 252 AHبُنْدَارٌثقةحدثنا
- d. 311 AHابن خزيمة
Who each narrator was and how reliable, from hdith.com
Latin names and English verdicts with a dotted underline are machine translations, not reviewed.