Wed. Feb 28th, 2024

Saheeh Al-Jami ‘As-Saghir Hadith No. 221

By almaas Jan 31, 2024

اختتن إبراهيم وهو ابن ثمانين سنة بالقدوم» .
(صحيح) … [حم ق] عن أبي هريرة. الإرواء 78, الضعيفة 2112, مختصر مسلم 1607)

It is narrated from the words of Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah (peace and blessings of Allaah be upon him) said:

“Ibrahim, peace be upon him, circumcised at the age of eighty with the help of an adze.” [1]  This hadith was narrated by Ahmad 2/322, 417, 435, al-Bukhari 3356 and 6298 and Muslim 2370.

[1] “Bil-qaddum”: the commentaries indicate that the word “qaddum” can also be understood as the name of a place. In this case, the translation should be as follows: “Ibrahim, peace be upon him, was circumcised at the age of eighty in al-Qaddum.”

Hafiz ibn Hajar said: “It is most likely that what is mentioned in the hadith is an instrument. Abu Ya’la said that ‘Ali ibn Rabi’a said: “Ibrahim was ordered to circumcise himself, so he circumcised himself with an adze, and it was very painful for him. Then Allah revealed to him: “You hastened to do this, before We told you which tool to use.” He said, “Oh God, I didn’t want to delay obeying Your order.”

Ibn al-Qayyim said: “Circumcision was one of the tests that Allah tested Ibrahim, His close friend. He fulfilled them perfectly, so Allah made him the leader of humanity. It is said that he was the first to be circumcised, as mentioned above. As-Saheeh says that Ibrahim circumcised himself when he was eighty years old. After him, circumcision continued among the messengers and their followers, and even Jesus was circumcised. Christians confirm this and do not deny it, because they also confirm that he was forbidden to eat from pigs … ”. See. ” Tuhfatul-Maudud”, pp. 158-159.

There was disagreement among the imams over the word qaddum. Some said that they were talking about a place with that name, and this opinion was chosen by Imam al-Bukhari. Others said they were talking about an adze, a carpenter’s tool with which the Prophet Ibrahim (peace be upon him) circumcised. See Fathul Bari 11/91.

Circumcision was imputed for reasons of purity, so it is not compulsory until the age of majority, since the child is not obliged to comply with the Sharia law before the age of majority. See Mausuatul-fiqhiya 19/28, Tuhfatul-maudud 110.

The time for circumcision is not set in the Sunnah. The imams have expressed many different opinions on this matter. Imam Malik said: “Basically, what I saw in our city (Medina) is that a child was circumcised when he had teeth.” Imam Ahmad said: “I have not heard anything about the time of circumcision!” Al-Lays ibn Sa’d said: “Circumcision should be performed between seven and ten years.” Hasan al-Basri considered it blameworthy to perform circumcision on the seventh day after the birth of a boy, saying that this is like being like the Jews. These statements and others were cited by Imam Ibn al-Munzir in his book “al-Ashraf”, in the chapter “Circumcision”, and then said: “There is no prohibition on circumcision at any time, there is no established time for the desirability of this, there is no reference to this in the Sunnah, which should be followed. For this reason, this action remains permissible at any time, and you can not prohibit anything in this except if there is an argument! ” See al-Majmu 1/307, Talhysul-khabir 4/83.

Also, one of the opinions of scientists is that the time of circumcision of a child is that period of his age when he can more easily endure it. See al-Insaf 1/124.

One opinion is that circumcision is compulsory for both men and women. This is the opinion of ash-Sha’bi, Rabi’i, al-Awza’i, Yahya ibn Sa’id al-Ansari, the Shafi’ites, as well as one of the opinions of Malik. See al-Insaf 1/123, al-Majmu 3/422.

The second opinion is that circumcision is not an obligation, but a highly desirable Sunnah. This is the opinion of the Hanafis, as well as one of the opinions of Imam Ahmad, and he was preferred by Imam al-Shaukani. See Mukhtasar Khalil 3/48, Naylyul-Autar 1/162.

And the third opinion is that circumcision is obligatory for men and contentment for women, but not obligatory for them. This is the opinion of Imam Ahmad, and it was chosen by Ibn Qudama, and this was followed by some Shafi’is, and also Sheikh ‘Abdur-Rahman al-Sa’di, Ibn’ Uzaimin and the scholars of the Standing Committee chose it. See al-Mughni 1/115, al-Muhtarat al-jaliya 16, Fatawa al-Lajna 5/1134.

Imam Ibn Qudama said: “As for circumcision, it is obligatory for men, and permissible, but not obligatory for women, and this is the opinion of many scientists. Imam Ahmad said: “For men, the issue of circumcision is stricter than for women.” See al-Mughni 1/70.

Shaykh ibn ‘Utaymin (may Allah have mercy on him) said: “The most correct opinion is that it is obligatory for men and desirable for women. The difference between them is that in the case of a man, it serves an interest related to one of the conditions of prayer, namely, purity (tahara). Because if the foreskin remains, when urine leaves the urethra, some of it accumulates there, and this causes a burning sensation and infection. Each time a person moves, and each time the foreskin is compressed, some drops of urine are released, forming najasa (impurity). In the case of a woman, this serves a purpose that is to reduce her desire. This is for her own perfection. ” Sharh al-Mumti, 1 / 133-134.

By almaas

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