[Machine] We were with the Messenger of Allah ﷺ on a journey and he mentioned a narration. He then called the people to prayer. When he finished the prayer, a man who had been staying behind did not pray with the congregation. The Messenger of Allah ﷺ asked him, "What prevented you, O so-and-so, from praying with the people?" He replied, "O Messenger of Allah, I was in a state of major ritual impurity (janabah) and had no water." The Messenger of Allah ﷺ said, "You should use clean soil, as it will suffice for you." The narration continued and said, "The last part of this incident is that the one who was in a state of major ritual impurity was given a vessel of water, and the Messenger of Allah ﷺ told him, 'Go and pour it over yourself; you have a release from your obligation.' This narration is in Sahih Bukhari and Sahih Muslim from the hadith of Awf ibn Abi Jamilah."  

كُنَّا مَعَ رَسُولِ اللهِ ﷺ فِي سَفَرٍ فَذَكَرَ الْحَدِيثَ قَالَ وَنَادَى بِالصَّلَاةِ بِالنَّاسِ فَلَمَّا انْفَتَلَ مِنَ الصَّلَاةِ إِذَا رَجُلٌ مُعْتَزِلٌ لَمْ يُصَلِّ مَعَ الْقَوْمِ قَالَ مَا مَنَعَكَ يَا فُلَانُ أَنْ تُصَلِّيَ مَعَ الْقَوْمِ قَالَ يَا رَسُولَ اللهِ أَصَابَتْنِي الْجَنَابَةُ وَلَا مَاءَ قَالَ رَسُولُ اللهِ ﷺ عَلَيْكَ بِالصَّعِيدِ فَإِنَّهُ يَكْفِيكَ وَذَكَرَ الْحَدِيثَ قَالَ وَكَانَ آخِرَ ذَلِكَ أَنْ أَعْطَى الَّذِي أَصَابَتْهُ الْجَنَابَةُ إِنَاءً مِنْ مَاءٍ فَقَالَ اذْهَبْ فَأَفْرِغْهُ عَلَيْكَ مُخَرَّجٌ فِي الصَّحِيحَيْنِ مِنْ حَدِيثِ عَوْفِ بْنِ أَبِي جَمِيلَةَ  

[Machine] "I saw Abu Dharr mentioning a hadith regarding janaba (major ritual impurity) and the difficulty it causes, and the lack of water. He said that the Messenger of Allah ﷺ said, 'Oh Abu Dharr, the clean sand is sufficient for you even if you do not find water for ten years. And when you find water, pour it over your body.' Yunus bin Habib, also known as Abu Hafs, narrated that Yazid bin Zurai' narrated from Khalid al-Hathaa from Abu Qilaba from Amr bin Bujdan who said, 'I heard Abu Dharr meaning this.'"  

رَأَيْتُ أَبَا ذَرٍّ فَذَكَرَ الْحَدِيثَ فِي الْجَنَابَةِ تُصِيبُهُ وَلَا مَاءَ قَالَ قَالَ رَسُولُ اللهِ ﷺ يَا أَبَا ذَرٍّ الصَّعِيدُ الطَّيِّبُ كَافِيكَ وَإِنْ لَمْ تَجِدِ الْمَاءَ عَشْرَ سِنِينَ فَإِذَا وَجَدْتَ الْمَاءَ فَأَمِسَّهُ جِلْدَكَ قَالَ يُونُسُ بْنُ حَبِيبٍ أَنَا أَبُو حَفْصٍ ثنا يَزِيدُ بْنُ زُرَيْعٍ عَنْ خَالِدٍ الْحَذَّاءِ عَنْ أَبِي قِلَابَةَ عَنْ عَمْرِو بْنِ بُجْدَانَ قَالَ سَمِعْتُ أَبَا ذَرٍّ يَعْنِي بِذَلِكَ  

[Machine] The prayer was fifty times and washing from sexual impurity was seven times, and washing clothes from urine was seven times. But the Messenger of Allah ﷺ kept asking until he made the prayer five times, and washing from sexual impurity once, and washing clothes from urine once. Ash-Shafi'i said about what was narrated from him, "As for what is narrated from the Prophet ﷺ that there is impurity under every hair, so wash the hair and clean the skin, for it is not confirmed."  

كَانَتِ الصَّلَاةُ خَمْسِينَ وَالْغُسْلُ مِنَ الْجَنَابَةِ سَبْعَ مِرَارٍ وَغَسْلُ الثَّوْبِ مِنَ الْبَوْلِ سَبْعَ مِرَارٍ فَلَمْ يَزَلْ رَسُولُ اللهِ ﷺ يَسْأَلُ حَتَّى جَعَلَ الصَّلَاةَ خَمْسًا وَغُسْلَ الْجَنَابَةِ مَرَّةً وَغَسْلَ الثَّوْبِ مِنَ الْبَوْلِ مَرَّةً قَالَ الشَّافِعِيُّ فِيمَا حُكِيَ عَنْهُ فَأَمَّا مَا رُوِيَ عَنِ النَّبِيِّ ﷺ تَحْتَ كُلِّ شَعْرَةٍ جَنَابَةٌ فَبُلُّوا الشَّعْرَ وَأَنْقُوا الْبَشَرَةَ فَإِنَّهُ لَيْسَ بِثَابِتٍ يَعْنِي  

[Machine] The Messenger of Allah, ﷺ , said, "There is impurity under every hair, so wash the hair and cleanse the skin." Al-Harith bin Wajih did this in a distinctive manner. Abu Abdullah Al-Hafiz reported to us that Abu Abbas Muhammad bin Ya'qub said, "I am Abbas bin Muhammad." He said, "I asked Yahya bin Ma'in about Al-Harith bin Wajih, and he said, 'His hadith is not reliable according to others who are knowledgeable in the hadith of Bukhari, Abu Dawood Al-Sijistani, and others. It is only narrated from Al-Hasan from the Prophet, ﷺ , as a Mursal hadith, and from Al-Hasan from Abu Hurairah as a Mawquf hadith. It was also transmitted by Al-Nakha'i, which is said to have been taken by Al-Shafi'i in the narration of Al-Za'farani and others from him, but it includes what is apparent and what is internal in the nose and mouth, which resembles the inner parts of the eyes and ears.' He said, 'Therefore, whoever spoke about it with Al-Shafi'i, the analogy is not to repeat it, but we have taken the narration from Ibn Abbas.'"

Note: The translation provided is a literal translation and may not convey the full meaning or nuances of the original text.  

قَالَ رَسُولُ اللهِ ﷺ تَحْتَ كُلِّ شَعْرَةٍ جَنَابَةٌ فَبُلُّوا الشَّعْرَ وَأَنْقُوا الْبَشَرَةَ تَفَرَّدَ بِهِ هَكَذَا الْحَارِثُ بْنُ وَجِيهٍ وَقَدْ أَخْبَرَنَاهُ أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ أَنَا الْعَبَّاسُ بْنُ مُحَمَّدٍ قَالَ سَأَلْتُ يَحْيَى بْنَ مَعِينٍ عَنِ الْحَارِثِ بْنِ وَجِيهٍ فَقَالَ لَيْسَ حَدِيثُهُ بِشَيْءٍ وَأَنْكَرَهُ غَيْرُهُ أَيْضًا مِنْ أَهْلِ الْعِلْمِ بِالْحَدِيثِ الْبُخَارِيُّ وَأَبُو دَاوُدَ السِّجِسْتَانِيُّ وَغَيْرُهُمَا وَإِنَّمَا يُرْوَى عَنِ الْحَسَنِ عَنِ النَّبِيِّ ﷺ مُرْسَلًا وَعَنِ الْحَسَنِ عَنْ أَبِي هُرَيْرَةَ مَوْقُوفًا وَعَنِ النَّخَعِيِّ كَانَ يُقَالُ ثُمَّ قَدْ حَمَلَهُ الشَّافِعِيُّ فِي رِوَايَةِ الزَّعْفَرَانِيِّ وَغَيْرِهِ عَنْهُ عَلَى مَا ظَهَرَ وَدَاخِلُ الْأَنْفِ وَالْفَمِ مِمَّا بَطَنَ فَأَشْبَهَ دَاخِلَ الْعَيْنَيْنِ وَدَاخِلَ الْأُذُنَيْنِ فَقَالَ مَنْ تَكَلَّمَ فِيهَا مَعَ الشَّافِعِيِّ الْقِيَاسُ أَنْ لَا يُعِيدَ وَلَكِنَّا أَخَذْنَا بِالْأَثَرِ عَنِ ابْنِ عَبَّاسٍ يَعْنِي  

[Machine] "That this evidence is valid and can be used as a basis, but it is problematic for us to rely on the narration of Busrah bint Safwan about the Prophet ﷺ , as well as Uthman and Aisha, who are not well-known in their respective cities. How can it be acceptable for someone to confirm the authenticity of an unknown weak source and weaken a known strong source? The sheikh said, and it was narrated by Al-Hajjaj ibn Artat from Aisha bint Ajrad, and Al-Hajjaj ibn Artat is not a reliable narrator."  

أَنَّ هَذَا الْأَثَرَ ثَابِتٌ يُتْرَكُ لَهُ الْقِيَاسُ وَهُوَ يَعِيبُ عَلَيْنَا أَنْ نَأْخُذَ بِحَدِيثِ بُسْرَةَ بِنْتِ صَفْوَانَ عَنِ النَّبِيِّ ﷺ وَعُثْمَانُ وَعَائِشَةُ غَيْرُ مَعْرُوفَيْنِ بِبَلَدِهِمَا وَكَيْفَ يَجُوزُ لِأَحَدٍ أَنْ يُثَبِّتَ ضَعِيفًا مَجْهُولًا وَيُوَهِّنَ قَوِيًّا مَعْرُوفًا قَالَ الشَّيْخُ وَرَوَاهُ الْحَجَّاجُ بْنُ أَرْطَاةَ عَنْ عَائِشَةَ بِنْتِ عَجْرَدٍ وَالْحَجَّاجُ بْنُ أَرْطَاةَ لَيْسَ بِحُجَّةٍ