PROPHETS WUDOO A Description of How the Prophet Made Wudoo By Fahd ibn Abdir Rahman ash-Shuwaib. Translated into English by Dawood Burbank al-Britanee. Source: qss.org Introduction The Definition of Wudoo The Prescription of Wudoo in The Kitaab And Sunnah The Excellence of Wudoo The Components of Wudoo An Niyyah (Intention) At-Tasmiyyah (Mentioning Allaahs Name) Washing the Hands Al-Madmadah and Al-Istinshaaq Washing the Mouth and Nose Together with One Handful (of Water) Washing the Mouth Washing the Nose and Expelling the Water Taking Water into the Nose with the Right Hand and Expelling it with the Left Washing the Face Running Water Through the Beard with the Fingers Washing the Arms Including the Elbows Wiping the Head and Ears and Imaamah Taking Fresh Water for the Head and Ears The Way of Wiping Wiping Over the Imaamah (Turban) Only Wiping Over the Turban and Forelock Washing the Feet and Ankles The Reply to Those who Follow Wiping of the Feet Without Washing Other Aspects of Wudoo The Siwaak Ad-Dalk (Rubbing the Water over the Body Parts): Performing the Wudoo in the Order Mentioned in the Ayaah Al-Mawaalaat (Washing Each Part Directly After the Previous one - Leaving no Time Gap in Between) Beginning with the Right Economizing in the Use of Water and not Being Wasteful The Duaa After the Wudoo Washing Each Body-Part Once Washing Each Body-Part Twice Washing Each Body-Part Thrice The Desirability of Making Wudoo for Each Prayer The One who is not Sure if he has Broken the Wudoo or not Relies upon that which he is Certain of A Man and Womans Washing from a Single Vessel Making Wudoo after Eating Camel Meat Drying the Body Parts after Purification Those Things which Break Wudoo (1) That Which Comes Out from the Two Private Parts (Front And Back) (2) Sound Sleep (3) Becoming Unconscious - Other than Sleep (4) Touching the Uncovered Private Parts (5) Touching the Penis (6) Touching a Woman with Desire Conclusion Introduction Preface Verily all praise is for Allaah, we praise Him and seek His aid and ask for His forgiveness, and we seek refuge with Allaah from the evils of ourselves and our evil actions. Whomever Allaah guides there is none who can misguide him, and whomever Allaah misguides there is none who can guide him, and I bear witness that none has the right to be worshipped except Allaah Alone, having no partner, and I bear witness that Muhammad is His slave and His Messenger. O mankind! Reverence your Guardian-Lord, Who created you from a single person, created, of like nature his mate, and from them twain scattered countless men and women; reverence Allaah, through Whom you demand your mutual (rights) and (reverence) the wombs (that bore you): for Allaah ever watches over you. [Soorat-un-Nisaa ayah 1] O you who believe! Fear Allaah as He should be feared, and die not except in a state of Islaam. [Soorat-ul-Aal-i-Imraan ayah 102] O you who believe! FearAllaah, and (always) say a word did to the right that He may make your conduct whole and sound and forgive you your sins: He that obeys Allaah and His Messenger, has already attained the highest achievement. [Soorat-ul-Ahzaab ayaat 70-71] As for what follows: Verily the most truthful speech is the Word of Allaah and the best guidance is the guidance of Muhammad (sallallaahu alaihi wa sallam), and the worst of affairs are the novelties and every novelty is an innovation and every innovation is a going astray and every going astray is in the Fire. I desired to write this as a completion for the treatises which are in circulation amongst the people today - about the different fields - especially of worship such as Prayer and Fasting, etc. - which have made easier that which is difficult as regards religious rulings and being guided thereby, as it maybe difficult these days for some to read, research and extract these rulings from their places within the source books - either because of the ignorance of the Muslims or laziness or other worldly problems. I sincerely advise all the Muslims to read and research until they come to know and understand their true Deen - and I wished to write this in order to complete the series of the types of worship, especially since no one has particularized this topic in a treatise - except what occurs within the books of reference as we have explained - but I have not found this in the form of a treatise. My method for this treatise has been not to quote except what is authentic from the hadeeth of Rasoolullah (sallallaahu alaihi wa sallam) - if Allaah wishes - ordering it according to the order of the Wudoo of Rasoolullah (sallallaahu alaihi wa sallam), and I have commented on some of the points about which there is difference of opinion - stating that which is correct therefrom in our view after replying to the other opinions. I ask Allaah to guide us to that which is proper - verily He is the One having authority over that and having the Power to do so. The Definition of Wudoo Wudoo in the Arabic Language: Wudoo is the action, and wadoo the water used therefor - and it is also a verbal noun; or they are two forms of the same word, both meaning the verbal-noun and maybe both referring also to the water used. Wudoo in the Shareeah: Wudoo is using clean and cleansing (Tuhoor) water upon certain body parts as Allaah taala has prescribed and explained. The Prescription of Wudoo in The Kitaab And Sunnah: Allaah taala says: O Ye who believe! When ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; rub your heads (with water); and (wash) your feet to the ankles [soorat-ul-Maaidah, 5:7] 1. Abu Hurairah (radhiAllaahuanhu) said: Rasoolullah (sallallaahu alaihi wa sallam) said: The Prayer of anyone of you breaching purification is not accepted unless he makes wudoo. [Al-Bukhaaree, (Fath ul-Baaree, 1/206), Muslim (no.225) and others]. 2. Ibn Umar (radhiAllaahu anhumaa) said: Indeed I heard Rasoolullah (sallallaahu alaihi wa sallam) say: Allaah does not accept Prayer without purification, nor Sadaqah from illegally attained wealth. [Muslim (1/160) and others]. 3. Ibn Abbaas (radhiAllaahu anhumaa) said: Rasolullah (sallallaahu alaihi wa sallam) said: Verily I have been ordered to make wudoo when I stand for Prayer. [Saheeh. Reported by Abu Dawood (no.3760); at-Tirmidhee (no.1848), and he declared it to be hasan-saheeh: an-Nasaa.ee (1/73). And Shaikh al-Albaanee declares it to be saheeh (Saheeh ul-Jaami, no.2333)]. 4. Abu Saeed (radhiAllaahu anhu) said: Rasoolullah (sallallaahu alaihi wa sallam) said: The key to Prayer is purification, its tahreem [1] is the takbeer and its tahleel [2] is the giving salaam. [Reported by Abu Dawood (no.60); at-Tirmidhee (no.3); Ibn Maajah (no.275) and others. Declared as saheeh by Shaikh al-Albaanee: (Saheeh ul-Jaami, no.5761)]. The Excellence of Wudoo 5. Abu Hurairah (radhiAllaahuanhu) said: Rasoolullah (sallallaahualaihi wa sallam) said: Shall I not guide you to that by which Allaah wipes away the sins and raises the ranks? They said: Certainly O Messenger of Allaah! He said Completing the wudoo when it is a hardship, and many steps to the mosques and waiting for the [next] Prayer after the Prayer, that is ar-Ribaat (defending the frontiers), that is ar-Ribaat that is ar-Ribaat). [Reported by Muslim (1/151) and others]. 6. Abu Hurairah (radhiAllaahuanhu) reports that Rasoolullah (sallallaahu alaihi wa sallam) said When the Muslim (or Believing) servant makes wudoo and washes his face then the sin of everything he looked at with his eye comes away with the water, or with the last drop of the water, and when he washes his hands then the sin of everything he stretched out his hands to comes away with the water, or with the last drop of the water. And when he washes his feet every sin which his feet walked towards comes away with the water or with the last drop of the water - so that he leaves clean (clear/pure) from sins. [Reported by Muslim (1/148) and others]. 7. Abu Hurairah (radhiAllaahu anhu) reports that Rasoolullah (sallallaahu alaihi wa sallam) came to the graveyard and said Peace be upon you, dwelling of Believing People and we will (all) if Allaah wills join you soon. I would have liked to have seen our brothers! They said: Are we not your brothers, O Messenger of Allaah? He said You are my Companions and our brothers are those who have not yet come! They said: How will you know those who have not yet come from your Ummah, O Messenger of Allaah? He said Have you not seen that if a man had a horse with a white blaze and hoof along with a totally jet-black horse, then would he not know his horse? They said: Certainly, O Messnger of Allaah. He said So they will come with white blazes and marks from the wudoo and I am present before them at the Hand (water-tank) Indeed men will be driven away from my water-tank as the lost camel is driven away from their gathering place. Come on. So it will be said: Indeed they have made changes after you, so I will say: Be off, be off. [Muslim 249]. 8. Abu Umaamah (radhiAllaahuanhu) said: Rasoolullah (sallallaahu alaihi wa sallam) said When a Muslim makes wudoo the sins he has committed come away from his hearing and from his sight and from his hand and from his feet, so when he sits he sits down having been forgiven. [Reported by Ahmad (5/252) and is hasan]. 9. Abu Maalik al-Asharee (radhiAllaahu anhu) said: Rasoolullah (sallallaahu alaihi wasallam) said Purification is half of Imaan. And al-hamdu lillaah fills the Scales. And subhaanAllaah and al-hamdu lillaah fill whatever is between the heaven and the earth. And Prayer is a light. And Sadaqah is a clear proof. And Sabr (patience) is a shining light. And the Quraan is a proof for or against you. Every person starts the day dealing for his own soul so he either sets it free or destroys it. [Reported by Muslim (1/140) and others]. 10. Uthmaan (radhiAllaahu anhu) said: Rasoolullah (sallallaahu alaihi wa sallam) said Whoever makes wudoo and makes it well, his sins come out from his body, even coming out from under his nails. [Reported by Muslim (3/133) and others]. 11. Uthmaan (radhiAllaahu anhu) said: Rasoolullah (sallallaahu alaihi wa sallam) said Whoever makes wudoo like this - then all of his previous sins are forgiven - and his Prayer and his walking to the mosque are above and beyond that. [Reported by Muslim, 3/113]. 12. Ibn Umar (radhiAllaahu anhumaa) said: Rasoolullah (sallallaahualaihi wasallam) said When one of you makes wudoo and makes it well, then goes out to the mosque - having no purpose except Prayer - then his left foot continues to wipe away his evil deeds and his right foot continually writes for him good deeds until he enters the mosque. And if the people knew what there was in the night prayer and Subh prayers - then they would come to them even if they had to crawl. [Reported by at-Tabraanee in al-Mujam ul-Kabeer. And Ash-Shaikh al-Albaanee declares it to be saheeh (As-Saheehah, no.454). And its meaning is reported by al-Bukhaaree and Muslim from the narration of Abu Hurairah]. 13. Abu Hurairah (radhiAllaahuanhu) said: Rasoolullah (sallallaahu alaihi wa sallam) said Whoever makes wudoo and makes it well then goes out - and then finds that the people have finished the Prayer - then Allaah gives him the same reward as one who had prayed it along with the people without diminishing any of their reward. [Reported by Abu Dawood (no.564) and an-Nasaaee (no.856) and others. Al-Albaanee declares it to be saheeh (As-Saheehah, no.6039)]. 14. Zaid ibn Khaalid al Juhanee (radhiAllaahuanhu) relates that the Prophet (sallallaahu alaihi wa sallam) said Whoever makes wudoo and makes it well, then prays two rakahs not letting his mind wander in them - then Allaah forgives him all of his previous sins. [Reported by Abu Dawood (no.905) and others. Al-Albaanee declares it to be hasan (As-Saheehah, no.6041)]. 15. Uqbah ibn Aamir (radhiAllaahu anhu) said: Rasoolullah (sallallaahu alaihi wa sallam) said Whoever makes wudoo and makes it well, then prays two rakahs concentrating therein with his heart and his face - then Paradise is obligatory for him. [Reported by an-Nasaaee. Al-Albaanee declares it to be saheeh (As-Saheehah, no.6062)]. 16. Uthmaan (radhiAllaahu anhu) said: I heard Rasoolullah (sallallaahu alaihi wa sallam) say Whoever makes wudoo for Prayer and completes the wudoo - then walks to the obligatory Prayer and prays it with the people - or with the congregation - or in the mosque - then Allaah forgives his sins. [Reported by Muslim (1/144) and others]. 17. Alee (radhiAllaahu anhu) relates that Rasoolullah (sallallaahu alaihi wa sallam) said Completing the wudoo when it is a hardship, and walking to the mosque, and waiting for the next prayer after the previous one (greatly) washes away the sins. [Reported by al-Haakim (1/132) who declared it to be saheeh to the standard of Muslim. And al-Haithumee said in Az-Zawaa-id: It is narrated by Abu Yalaa and al-Bazzaar. And its narrators are up to the standard of Al-Bukharee], 18. Humraan ibn Abaan relates that Uthmaan asked for water to make wudoo - then he mentioned how the Prophet (sallallaahu alaihi wa sallam) made wudoo . Then he said: The Prophet (sallallaahu alaihi wa sallam) said at the end of the hadeeth Whoever makes wudoo in the same way that I have just made wudoo then stands up and prays two rakahs, not thinking of other things, then his previous sins are forgiven. [Related by al-Bukhaaree (Fath ul-Baaree, 11/213) and Muslim (no.226) and an-Nasaaee ( 1/63)] . The Components of Wudoo An Niyyah (Intention) This is the firm resolve of the heart to perform wudoo in obedience to the order of Allaah taala and His Messenger (sallallaahu alaihi wa sallam). Ibn Taimiyyah (rahimahullaah) said (Majmooat-ur-Rasaa-il il-Kubraa 1/243): The place of the niyyah is the heart and not the tongue in all forms of ibaadah - and that is agreed upon by all the Muslim scholars - Purification, Prayer, Zakaat, Sawm, Hajj, Itq (freeing of slaves), Jihaad, etc. If he were to express with his tongue other than that which he intended in his heart - then what he intended is counted, not what he said. If he voiced the intention with his tongue and the intention was not in his heart, that will not count - by total agreement of all the scholars of Islaam - so the niyyah is the firm intention and resolve itself. 19. As Rasoolullah (sallallaahu alaihi wa sallam) himself explained in the hadeeth narrated by Umar (radhiAllaahu anhu) in the Sahihain Verily the actions are by intention and there is for everyone only what he intended... [Fath-ul-Baaree, 1/9, and Muslim, 6/48]. At-Tasmiyyah (Mentioning Allaahs Name) 20. Abu Hurairah (radhiAllaahu anhu) said that Rasoolullah (sallallahu alaihi wasallam) said There is no wudoo for him who does not mention Allaahs name upon it. [Reported by Ibn Maajah (no.399), At-Tirmidhee (no.26), Abu Dawood (no.101) and others. Ash-Shaikh al-Albaani says: hadeeth Saheeh (Saheeh ul-Jaarni, no.7444)]. Imam Ahmad in one of his two sayings is of the opinion that it is obligatory in wudoo, ghusl, and Tayammum. He was followed in this opinion by Abu Bakr, and it is the saying of al-Hasan (al-Basaree) and Imam Ishaaq - as reported by Ibn Qudaamah in al-Mughnee (1/84) and their proof is this hadeeth. Ibn Qudaamah adds: If we take the saying that it is obligatory, then the wudoo of one who deliberately leaves it is not correct as he has left an obligatory duty in Purification - just as if he had left the intention; and if he left it forgetfully then his purification is correct. (Al-Mughnee). And this is the saying that we regard as being correct. As for Ibn Taimiyyah (rahimahullah) he held it to be obligatory if the related hadeeth was authentic - as occurs in his Kitaab-ul-Imaan - and the hadeeth is authentic, so therefore his opinion (rahimahullah) is that it is obligatory. 21. Al-Bukhaaree and Muslim report from Anas (radhiAllaahu anhu) that some of the Companions of the Prophet (sallallaahu alaihi wa sallam) sought water for wudoo , so Rasoolullah (sallallaahu alaihi wa sallam) said Does any of you have water? So he put his hand into the water and said Make wudoo in the name of Allaah. And I saw the water coming out from between his fingers until they all made wudoo . Thaabit said: I said to Anas (radhiAllaahuanhu): How many were there? He said: About seventy. [Al-Bukhaaree, 1/236, Muslim, 8/411, An-Nasaaee, V8]. As for the proof for that which we have stated - it is his (sallallaahu alaihi wa sallam) saying Make wudoo in the name of Allaah. As for those who say that it is only sunnah muakkadah then they base that upon the relative hadeeth being daeef ( There is no wudoo ... ). However since the hadeeth is saheeh as we have explained, then there remains no proof for them and the proof is with us, and Allaah Knows Best. So it is therefore obligatory as we have shown, however the one who forgets should mention Allaahs name when he remembers. Washing the Hands 22. Humraan (radhiAllaahuanhu) narrates that Uthmaan called for water to make wudoo and washed his hands three times... then said: I saw Rasoolullah (sallallaahu alaihi wa sallam)make wudoo just as I have made wudoo . [Al-Bukhaaree and Muslim, and as preceded]. 23. Abu Hurairah (radhiAllaahuanhu) said: Rasoolullah (sallallaahu alaihi wa sallam) said When one of you awakes from sleep then let him not enter his hand into the bowl/vessel until he washes it three times as he does not know where his hand has spent the night. [Al-Bukhaaree (Fath ul-Baaree, 1/229), Muslim and it is his wording, as al-Bukhaaree doesnt report three times]. 24. And in the hadeeth ofAbdullaah ibn Zaid (radhiAllaahuanhu) he was asked about the wudoo of the Prophet (sallallaahu alaihi wa sallam), so he called for a bowl of water and made wudoo from it as the Prophet (sallallaahu alaihi wa sallam) made wudoo, and he poured out water from the bowl upon his hand and washed it three times. [Al-Bukhaaree (al Fath, l/255), Muslim, 3/121]. 25. Aus ibn Abi Aus reports from his grandfather (radhiAllaahu anhu) who said: I saw Rasoolullah (sallallaahu alaihi wa sallam) make wudoo washing his hands three times. [Ahmad (4/9), An-Nasaaee (1/55) - with saheeh isnaad]. Al-Madmadah and Al-Istinshaaq AL-MADMADAH: Is washing the mouth and moving the water around within it. AL-ISTINSHAAQ: Is taking water into the nose and breathing it into its backmost part. AL-ISTINTHAAR: Is expelling the water from the nose after istinshaaq. Washing the Mouth and Nose Together with One Handful (of Water) 26. Abdullaah ibn Zaid al-Ansaaree said that it was said to him: Perform for us the wudoo of Rasoolullah (sallallaahu alaihi wa sallam), so he called for a pot of water..until he said: So he washed his mouth and nose with a single handful and did that three times. [Al-Bukhaaree and Muslim]. Washing the Mouth 27. In the hadeeth of Amr ibn Yahyaa (radhiAllaahu anhu) he said: And he washed his mouth and nose using three handfuls of water. [Muslim, 3/123]. Al-Imam an-Nawawi says: And in this hadeeth is a clear proof for the correct opinion that the sunnah in washing the mouth and nose is that it should be with three handfuls of water - washing the mouth and nose [together] with each of them. 28. In the hadeeth ofAaishah (radhiAllaahuanhaa) in which she describes the wudoo of the Prophet (sallallaahu alaihi wa sallam) that he said When you make wudoo then wash your mouth. [Al-Baihaqi says: Its isnaad is saheeh. And it contains an addition to the previous hadeeth of Aaishah in Abu Dawood, no.l43]. Washing the Nose and Expelling the Water 29. Abu Hurairah (radhiAllaahuanhu) narrates that the Prophet (sallallaahu alaihi wa sallam) said When one of you makes wudoo then let him enter water into his nose, then expel it. [Al-Bukhaaree (al-Fath, 1/229), Muslim (no.237), Abu Dawood (no. 140)]. 30. Exerting in sniffing in the water as long as you are not fasting is reported in the hadeeth of Laqeet (radhiAllaahu anhu) who said: O Rasoolullah (sallallaahu alaihi wa sallam), inform me of the wudoo . He said Complete the wudoo and rub between the fingers and exert in breathing in the water into the nose unless you are fasting. [Abu Dawood, no.l42; At-Tirmidhee, no.38; An-nasaaee, no.ll4; IbMaajah, no.407; and others]. (Declared as saheeh by Ibn Hibbaan and al-Haalcim, and adh-Dhahabee agreed to that. Also declared as saheeh by Ibn al Qaataan, An-Nawawi and Ibn Hajr. Refer to the footnote in al-Baghawis Sharh us-Sunnah: 1/417]. It is clear from these two ahaadith that washing the mouth and nose are both obligatory (waajib). Ibn Qudaamah says in al-Mughnee: Washing the nose and washing the mouth are both obligatory in both forms of purification - Ghusl and wudoo - as washing the face is obligatory in both of them in the established view of the madhhab; and it is the saying of Ibn al-Mubaarak, Ibn Abi Lailaa and Ishaaq, and it is reported from Ataa. Taking Water into the Nose with the Right Hand and Expelling it with the Left Abd Khair said: We were sitting looking towards Alee - as he made wudoo - and he entered into his mouth a handful of water with his right hand and washed his mouth and nose, then expelled it from his nose with his left hand - he did that three times, then said: Whoever would like to see the way of purification of Rasoolullah (sallallaahu alaihi wa sallam) - then this is his purification. [Reported by ad-Daarimee. Ash-shaikh al-Albaanee says in his notes on al-Mishkaat: Its isnaad is saheeh]. Washing the Face The face (wajh) is determined as being everything between the beginnings of the hair down to the cheeks and the chin, and up to the start of the ears including that which is between the beard and ear. Allaah taala says: O Ye who believe! When ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; rub your heads (with water); and (wash) your feet to the ankles. [soorat-ul-Maaidah,5:7] Humraan ibn Abaan narrates that Uthmaan (radhiAllaahu anhu) called for water to make wudoo and so mentioned the way in which the Prophet (sallallaahu alaihi wa sallam) made wudoo . Humraan said: Then he washed his face three times. [Al-Bukhaaree (al-Fath, 1/312), Muslim (no.226)]. Running Water Through the Beard with the Fingers 31. Uthmaan (radhiAllaahuanhu) narrates that the Prophet (sallallaahu alaihi wa sallam) used to run his (wet fingers) through his beard. [At-Tirmidhee (no.31), Ibn Maajah (no.430), Ibn Jaarood (p.43) and al-Haakim (1/14~) who declared its isnaad as saheeh as did Ibn Khuzaimah and Ibn Hibbaan. See the note in al-Baghagawis Sharh us-Sunnah, 1/421]. 32. Anas (radhiAllaahuanhu) narrates that the Prophet (sallallaahualaihi wa sallam), when he made wudoo , used to take a handful of water and enter it below his chin and rub it through his beard and said This is what my Lord - the Great and Exalted - has ordered me to do. [Abo Dawood (no.145), al-Baihaqee (1/54), al-Haakim (1/149). Ash-Shaikh al-Albaani declares it to be saheeh (Saheeh ul-Jaami, no.4572)]. Some of the scholars have declared that entering water through the beard is obligatory and say: If he deliberately leaves it - then he must repeat the ( wudoo and) prayer. And this is the saying of Imam Ishaaq and Abu Thaur. Most of the scholars however are of the opinion that the order is an order of desirability (istihbaab) and it is not obligatory - and that it is clearer that that which is obligatory is moving water through that part of the beard..so that it reaches the skin underneath. [Al-Khattaabee, 1/56]. Imam Ahmad and Laith and most of the scholars hold that moving water through the beard is obligatory when taking ghusl from Janaabah - and not obligatory in wudoo . [Aun al Mabood, 1/247]. Washing the Arms Including the Elbows Note: The arms here which we are ordered to wash begin with the fingertips and hands - which are to be included in this washing - they being part of the arm (yad) which we are ordered to Wash in the aayah. Allaah taala says: O Ye who believe! When ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; rub your heads (with water); and (wash) your feet to the ankles. [soorat-ul-Maaidah,5:7] Humraan ibn Abaan reports that Uthmaan (radhiAllaahuanhu) called for water for wudoo and mentioned the Prophets (sallallaahu alaihi wa sallam) way of making wudoo - and Humraan said: Then he washed his right arm including the elbow three times, then the left in the same way. [Al-Bukhaaree and Muslim as has preceded]. Regarding inclusion of the elbows in the washing of the arms - scholars have differed: Some of them saying that they must be included in this washing, and others saying that this is not so. And this difference of opinion is due to their disagreement over the meaning of the word ilaa (to) in the aayah - does it mean up to/until or up to and including ? He who says that it means up to does not include the elbows in the washing - just as Allaah taala says: ... thumma atimmus-siyaama ilaa -llail: Then complete your fast till the night appears; [soorat-ul-Baqara, 2:187]. And this is the opinion of some of the companions of Imam Maalik. Most scholars, however, hold the view that the meaning is up to and including/along with - and thus include the elbows in the washing and use as their evidence Allaah taalas saying: ...wa yayazidkum quwwatan ilaa quwwatikum...: ...and add strength to your strength; [Soorat-ul-Hud 11:52] 33. The proof in this matter is the hadeeth of Nuaim ibn Mijmar who said: I saw Abu Hurairah make wudoo - he washed his face and completed the wudoo , then washed his right hand until he reached the upper arm, then his left hand till he reached the upper arm - then in the end of the hadeeth he said: This is how I saw Rasoolullah (sallallaahu alaihi wa sallam) make wudoo . [Muslim, 1/246] So, dear reader, it is clear from this hadeeth that the Prophet (sallallaahu alaihi wa sallam) used to wash the elbows further, he used to increase upon that and wash part of the upper arm. 34. Jaabir (radhiAllaahuanhu) said that when the Prophet (sallallaahu alaihi wa sallarn) made wudoo , he would pass the water over his elbows. [Reported by ad-Daaraqutnee (1/15), al-Baihaqee (1/56) and others - Ibn Hajr declared it to be hasan. And Ash-Shaikh al-Albaanee declared it to be saheeh (Saheeh ul-Jaami, 4547)]. Wiping the Head and Ears and Imaamah 1. Wiping over all of the head as Allaah taala says: ...wamsahoo bi ruoosikum...: ...rub your heads (with water) [Soorat-ul-Maaidah 5:7] Ibn Qudaamah says in al-Mughnee: Some of the people who claim that that which is ordered to be wiped is part of the head only - claim that the (Baa) [in the verse] means part of as if He had said: Wipe part of your heads. However, we say that in His saying wamsahoo bi ruoosikum the (Baa) is as if He said regarding Tayammum wamsahoo bi wujoohikum [Allaah taala orders us to wipe the faces]. Therefore their saying that the (Baa) means part of is incorrect and unknown to the scholars of the language. Ibn Burhaan says: He who claims that the baa means part of has declared before the scholars of the language that of which they have no knowledge. [al-Mughnee, 1/112]. Ash-Shaukaanee (rahimahullah) says in Nail-ul-Autaar: It is not established that it means part of and Seebawaih (one of the foremost scholars of the Arabic language) has denied that in fifteen places in his book. (Nail-ul-Autaar, 1/193). 35. In the hadeeth ofAbdullaah ibn Zaid (radhiAllaahuanhu) is a further proof of the incorrectness of the saying that it means a part of - in that the Prophet (sallallaahu alaihi wa sallam) wiped his head with his two hands, moving them forwards and backwards - beginning with the front of the head and (wiping) with them up to his nape then he (sallallaahu alaihi wa sallam) returned them to the place from which he began. [Al-Bukhaaree (al-Fath, 1/251), Muslim (no.235), at-Tirmidhee (no.28) and others]. 2. Wiping the ears: The ruling for the ears is the same as that for the head. 36. And it is authentically reported that Rasoolullah (sallallaahu alaihi wa sallam) said The two ears are a part of the head. [Reported by at-Tirmidhee, no.37; Abu Dawood, no.l34 and Ibn Maajah, no.444]. (Declared by ash-Shaikh al-Albaanee to be saheeh - as-Saheehah, 1/36 - and Imam Ahmad was of the view that wiping the ears has the same ruling as that for wiping the head.)] As for those who hold the view that it is a sunnah they do not have any evidence except their regarding this hadeeth as being daeef - it is however authentic due to a chain of narration which they did not come across and so the proof is with our saying - and Allaah Knows best. And of the scholars who hold that they are part of the head are Ibn al-Musayyib, Ataa, al-Hasan, Ibn Seereen, Saeed ibn Jubair and an-Nakhaee and it is the saying of ath-Thauree and Ahl ur-Ray and Imams Malik and Ahmad ibn Hanbal. Taking Fresh Water for the Head and Ears 37. Ash-Shaikh al-Albaanee says in ad-Daeefah, no.995: There is not to be found in the Sunnah anything which obligates taking fresh water for the ears - therefore he should wipe them along with the water for the head - just as it is also permissible to wipe the head with the water remaining from that of the arms after washing them according to the hadeeth of Ar-Rabee bint Muawwidh that the Prophet (sallallaahu alaihi wa sallam) wiped his head with water remaining in his hand. [Reported by Abu Dawood and others with hasan isnaad]. The Way of Wiping 38. From Abdullaah ibn Amr - about the way of performing wudoo - he said: Then he (sallallaahu alaihi wa sallam) wiped his head and entered his two forefingers into his ears and wiped the backs of his ears with his thumbs. [Reported by Abu Dawood (no.135), an-Nasaaee (no.140), Ibn Maajah (no.422) and authenticated by Ibn Khuzairnah]. Wiping Over the Imaamah (Turban) Only 39. Amr ibn Umayyah (radhiAllaahu anhu) said: I saw Rasoolullah (sallallaahu alaihi wa sallam) wipe over his turban and leather socks. [Reported by al-Bukhaaree (al Fath, 1/266) and others]. 40. Bilaal (radhiAllaahu anhu) reports that the Prophet (sallallaahualaihi wa sallam) wiped over the leather socks and the head cover. [Reported by Muslim, 1/159]. Wiping Over the Turban and Forelock 41. Al-Mugheerah ibn Shubah (radhiAllaahuanhu) reports that the Prophet (sallallaahu alaihi wa sallam) made wudoo and wiped over his forelock and over the turban and leather socks. [Reported by Muslim, 1/159]. Ibn Qudaamah says in al-Mughnee (1/310); And if part of the head is uncovered and it is normally so, then it is preferable to wipe over that along with the turban - that is recorded from Ahmad: as the Prophet (sallallaahu alaihi wa sallam) wiped over his turban and forelock - as occurs in the hadeeth of al-Mugheerah ibn Shubah. As for caps/prayer hats, it is not permissible to wipe over them as Ahmad says for various reasons, from them: (1) They do not cover all of the head normally, nor are they tied around it. (2) There is no difficulty in their removal. As for the womans head cover - it is permissible to wipe over it as Umm Salamah used to wipe over her head cover - as reported by Ibn al-Mundhir. (Seeal-Mughnee, 1/312). Washing the Feet and Ankles Allaah taala says: ...wa arjulakum ilaal kabayn...: ...and (wash) your feet to the ankles [Soorat-ul-Maaidah 5:7] [thus ordering the washing of the feet and ankles]. 42. Ibn Umar (radhiAllaahu anhumaa) said: Rasoolullah (sallallaahu alaihi wa sallam) fell behind us and then came upon us during a journey, then we found him and it was time for Asr - so we began to make wudoo and wipe over our feet, so he (sallallaahu alaihi wa sallam) called out at the top of his voice Woe to the ankles from the Fire. (two or three times) [Al-Bukhaaree (al Fath, 1/232) and Muslim, 3/128]. An-Nawawi says in his explanation of Sahih Muslim after mentioning the hadeeth: Muslims intention (rahimahullah) in quoting these hadeeth was to prove with it the obligation of washing the feet - and that wiping them is not sufficient. 43. In the hadeeth of al-Bukhaaree and Muslim from Humraan ibn Abaan that Uthmaan (radhiAllaahuanhu) called for water for wudoo and then mentioned the wudoo of the Prophet (sallallaahu alaihi wa sallam) - then Humraan said: Then he washed his right foot to the ankle three times and then his left foot to the ankle three times. 44. As Abu Hurairah (radhiAllaahu anhu) did in Muslims narration: Then he washed his right foot till he reached the shin, then he washed the left foot till he reached the shin and in the end of the hadeeth said: This is what I saw Rasoolullah (sallallaahu alaihi wasallam) do. [Muslim, 1/246]. From this hadeeth - O Brother Muslim - it becomes clear that the ankles enter into this washing as is clear from his saying till he reached the shin. 45. Al-Mustaurad (radhiAllaahu anhu) said: When the Prophet (sallallaahu alaihi wa sallam) made wudoo he would enter the water between his toes with his little finger. [Reported by Abu Dawood (no.148), at-Tinnidhee (no.40) and Ibn Maajah (no.446). Declared as saheeh by al-Albaanee]. As-Sanaanee says in Subul-us-Salaam after quoting this hadeeth: It is a proof for the obligation of wiping between the toes - and this also occurs in the hadeeth of Ibn Abbaas which we have indicated - which is reported by at-Tirmidhee, Ahmad, Ibn Maajah and al-Haakim - and authenticated by al-Bukhaaree. And it is done by using the little finger. (See Subul-us-Salaam, 1/48). 46. And Laqeet ibn Sabarah said: Rasoolullah (sallallaahu alaihi wa salam) said Complete the wudoo and wipe between the Asaabi (fingers and/or toes). [Abu Dawood (no.142), at-Tirmidhee (no.37), an-Nasaaee (no.114), Ibn Maajah (no.407), al-Hakim (1/148). Al-Albaanee says: Saheeh.]. As-Sanaanee says: It clearly means both the fingers and toes and is shown clearly in the hadeeth of Ibn Abbaas. [Subul-us-Salaam, 1/47]. The Reply to Those who Follow Wiping of the Feet Without Washing (1) Wiping the feet when not wearing anything on the foot is not established from the Prophet (sallallaahu alaihi wa sallam). As for their using as a proof the reading of the Aayah: wamsahoo bi ruoosikum wa arjulakum ilaal kabayn: rub your heads and your feet to the ankles...[soorat-ul-Maaidah 5:7] reading (arjulikum) - and saying that the feet are thus connected to (the command to wipe) the heads - and this is not correct, rather they are connected to (the order to wash) the hands. As for the reading of the word (arjulikum) with Kasra of the laam - as-Sanaanee says That is for wiping over the leather socks - as is shown by the Sunnah - and this is the best interpretation for this particular recital. (As-Subul, 1/58). (2) The Quraan is not to be explained according to the human intellect - especially in the matters of worship such as Salaat and wudoo , etc. - but by the Sunnah which explains this Pillar. And there are many such examples in the Quran which the Prophet (sallallaahu alaihi wa sallam) explained by his sayings - and from this is the washing of the feet - and its proof from the Sunnah has preceded. (3) If they wish to use the intellect then we say to them: The bottom of the foot has more right to be wiped than the surface (their saying being the wiping of the surface), and if they say: Then what about the socks? we say: That is established from the Prophet (sallallaahu alaihi wa sallam) just as washing the foot is also established in the Sunnah. (4) Leaving out one of two verbs and sufficing with one of them, as the Arabs, when two verbs come together having similar meaning and are followed by things related to them, makes it permissible to mention only one of the two verbs and attaching those things relating to the second to those relating to the first which is mentioned - according to what the wording demands, until it is as if the two are partners with regard to the verb, as the poet said: I fed it with hay and cold water. And what is meant is: I fed it with hay and gave it cold water to drink. (5) The saying of az-Zajjaj (a great scholar of the language): It is permissible that the wording (arjulikum) has the meaning of wash the feet as the wording (ilal Kabain) conveys that meaning - as the mentioning of a limit suggests washing just as Allaah taala says ilaal maraafiq [that is the limit of the elbows is for washing] however, if wiping were intended then there would be no need for mention of a limit just as Allaah taala says wamsahoo bi ruoosikum not mentioning any limit (for wiping the head) and further the term wiping can be used to mean washing. (Al-Mirqaat, 1/400). (6) And further, the great majority of scholars have agreed that it is obligatory to wash the feet and that is reported - and reaches the level of mutawaatir from the Prophet (sallallaahu alaihi wa sallam) as al-Haafiz Ibn Hajr says; and further it is not established that any of the Sahaabah differed regarding that - except what is reported from Alee, Ibn Abbas and Anas (radhiAllaahu anhum) - and it is established that they went back on that. (Al-Mirqaat. 1/400~. 47. And Abu Hurairah (radhiAllaahu anhu) reports that Rasoolullah (sallallaahu alaihi wa sallam) came to the graveyard and said ...they will come on the Day of Judgement with their blazes shining from the wudoo (It has preceded, no.7). Meaning the Rasoolullah (sallallaahu alaihi wa sallam) will know from the traces of the washing, as for those who do not wash then he will not know them on the Day of Judgement. Ibn Hajr says: And it is established that this shining of the faces, hands and feet are particular to the Muslim Ummah. Other Aspects of Wudoo The Siwaak The SIWAAK is that which the mouth is brushed with. And it is also called the MISWAAK, the plural being: SOOK. And the siwaak comes from the Araak tree and it is a well-known tree. Abu Hanifah said: It is the best of the trees whose twigs are used for brushing the teeth... smelling of milk. Abu Ziyaad said: From it is taken there tooth-sticks - from its twigs and roots - and the best part for that is its roots, and it is broadly spreading..And Ibn Shameel: The Araak is a tall fine-shoot green tree with many leaves and branches, having weak wood and growing in hollows - miswaaks are taken from it, being one of the citrus trees. Its singular is Araak and its plural Araa-ik. (Lisaan-ul-Arab, 268). It is mustahabb (desirable) to use the siwaak at many different times as is established from the Prophet (sallallaahu alaihi wa sallam) that he used to use the siwaak at every Prayer, and before reading the Quran, and before sleeping and when waking, and when the breath changes - whether fasting or not - or whether at the start of the day or in the afternoon, and it is a form of worship which is easy therefore observe it, O my Muslim Brother. 48. And also when making wudoo , as Abu Hurairah (radhiAllaahu anhu) narrates that Rasoolullah (sallallaahu alaihi wa sallam) said If I did not fear to cause hardship to my Ummah I would have ordered them to use the siwaak with every wudoo. [Reported by at-Tirrnidhee (no.22) who said: Hasan Saheeh, and Maalik (no.123), Ahmad (4/116), Abu Dawood (no.37) and others. Al-Albaanee declared it to be saheeh (Takhree; ul Mishkaat, no.390)]. 49. And Aaishah (radhiAllaahu anhaa) narrates that Rasoolullah (sallallaahu alaihi wa sallam) said The siwaak is a means of cleansing the mouth and pleasing the Lord. [Al-Bukhaaree reports it in muallaq form - connected by Ahmad, an-Nasaaee, Ibn Khuzaimah and Ibn Hibbaan]. Ad-Dalk (Rubbing the Water over the Body Parts): This is part of the wudoo authentically reported from the Prophet (sallallaahu alaihi wa sallam). Al-Mustawrid ibn Shadad said: I saw Rasoolullah (sailallaahu alaihi wa sallam) when he made wudoo rubbing his toes with his litle finger. [Saheeh as has preceded]. 50. Abdullah ibn Zaid (radhiAllaahu anhu) narrates that the Prophet (sallallaahualaihiwasallam) made wudoo and said Rub in this way. [See Nail-ul-Autaar, 4/39]. 51. He (radhiAllaahuanhu) also narrates that the Prophet (sallallaahu alaihi wa sallam) made wudoo with two thirds of a mudd [3] (of water) and rubbed over his forearms. [Ibn Khuzaimah (no.118), and its isnaad is Saheeh - and al-Haakim (1/161) reports it by way of Yahyaa ibn Abi Zaaidah]. Performing the Wudoo in the Order Mentioned in the Ayaah As for what is narrated regarding the order as mentioned in the Aayah, then there is nothing to contradict that - and this order is obligatory (waajib) and it is said: Sunnah. [See Fiqh al Imam Saeed ibn al Musayyib, 1/64]. As for what is related with regard to the Prophets wudoo (sallallaahu alaihi wa sallam) then it has been reported sometimes out of the regular order. And the proof is: 52. Al-Miqdaam ibn Mad Yakrib said: I came to the Prophet (sallallaahu alaihi wa sallam) with water for wudoo , so he washed his hands three times, then washed his face three times, then washed his forearms three times, then washed his mouth and nose three times, then wiped his head and ears - their outsides and insides - and washed each of his feet three times. [Ahmad (4/132), Abu Dawood (1/19) with Saheeh isnaad. Ash-Shaukaanee (1/1~5) said: Its isnaad is good, and it is reported by ad-Diyaa in al-Mukhtaarah. And al-Albaanee records it in as-Saheehah, no.261] . So this is a proof that he (sallallaahu alaihi wa sallam) did not always stick to the regular order - and this is a proof that it is not obligatory - however, his sticking to it mostly shows that it is Sunnah. And Allaah Knows best. As-Suyooti says as is reported from him in Aun al Mabood ( 1/48): It is used as a proof - that is the aforementioned hadeeth - by him who says that sticking to the regular order in wudoo is not obligatory as he washed his mouth and nose after washing his arms. The author of Aun al Mabood says: This narration is shaadh [4] - and therefore not to be taken in contradiction to the established narrations which put the washing of the mouth and nose before the washing of the face. I say: The difference of opinion between the scholars here is with regard to those parts of wudoo which are Sunnah. As for the obligatory duties - then they are according to the order mentioned in the noble Aayah, and the best thing is to perform all of the actions in the way mentioned in the majority of the ahaadeeth - and Allaah Knows best. Al-Mawaalaat (Washing Each Part Directly After the Previous one - Leaving no Time Gap in Between) Nothing other than this is established from the Prophet (sallallaahu alaihi wa sallam). It is however established that Ibn Umar (radhiAllaahu anhu) urinated within the market, then made wudoo and so washed his face and hands and wiped his head, then he was called to pray over a Janazzah so he entered the mosque then wiped over his leather socks, then prayed over it. [Reported by Maalik (no.72) and al-Baihaqee (1/84). And Ataa didnt see anything wrong with leaving such gaps whilst making wudoo and it is the saying of al-Hasan, an-Nakhaee and the better reported of the two sayings of ash-Shaafiee]. Beginning with the Right That is washing the right hand before the left - and likewise the feet. 53. Aaishah (radhiAllaahu annaa) said: Rasoolullah (sallallaahu alaihi wa sallam) used to like to begin with the right in putting on shoes, combing his hair, in purification and in all of his affairs. [Al-Bukhaaree (al Fath) 1/235, Muslim (no.267) and others]. 54. Abu Hurairah (radhiAllaahuanhu) narrates that the Prophet (sallallaahu alaihi wa sallam) said When you dress and when you make wudoo , then begin with the right. [Abu Dawood (4141), at-Tirmidhee (1766), an-Nasaaee (402). Al-Albaanee declares it to be saheeh]. Economizing in the Use of Water and not Being Wasteful 55. Anas (radhiAllaahu anhu) said: The Prophet (sallallaahu alaihi wa sallam) used to make wudoo with a mudd (of water) and make ghusl with a saa or up to five mudds. [Muslim (1/156) and others]. A saa is equal to four mudds. ( A mudd is that amount of water which is held by the two hands cupped together.) If you consider this hadeeth well, O my Muslim Brother, you would feel ashamed of what some people do these days - one of them opening the water tap and making wudoo and sometimes talking to his companion whilst the water is running out - what an excess in wastefulness! So he who does that should fear Allaah and remember this hadeeth and keep it in mind and follow the Sunnah with regard to using the water sparingly and not being wasteful - and here the true following of the Prophet (sallallaahu alaihi wa sallam) is made clear and the true Muslims belief. It is from the Sunnah for the Muslim who wishes to make wudoo to have with him a container large enough for a mudd of water - in order to force himself to return to the following of the Sunnah. The Duaa After the Wudoo 56. Umar ibn al-Khattaab (radhiAllaahu anhu) said: Rasoolullah (sallallaahu alahi wa sallam) said None of you makes wudoo and completes the wudoo then says: Ashhadu anlaa ilaaha illallaahu wahdahu laa shareekalahu washhadu anna Muhammadan abduhu wa rasooluhu (I bear witness that none has the right to be worshipped except Allaah, and that Muhammad is His slave andMessenger) except that all eight Gates of Paradise are opened for him - so that he enters by whichever he pleases. [Reported by Muslim (no.234), Abu Dawood (no 169), at-Tirmidhee (no.55), an-Nasaaee (no.148), Ibn Maajah (no.470)]. And at-Tirmidhee adds an authentic addition to it: Allaahumma ajalnee minat-tawwabeen wajalnee minal mutatahhireen (O Allaah, make me one of those who constantly repents toYou and of those who purify themselves.) [Declared as Sahih by al-Albaanee]. 57. Abu Saeed al-Khudree (radhiAllaahu anhu) said Rasoolullah (sallallaahu alaihi wa sallam)said Whoever makes wudoo then says upon finishing the wudoo: Subhaanakallaahumma wa bihamdika ashhadu anlaa ilaaha illa anta astaghfiruka wa atoobu ilaika (I declare You free from all defects my Lord and all praise belongs to you and I bear witness that there is none worthy of worship except You. I seek Your forgiveness and I turn to You) It is written in a parchment, then sealed and is not opened till Judgement Day. [Reported by Ibn ar-Sunnee in Amal al Yaurn wal-l~ilah, no.30. Declared as Saheeh by al-Albaanee]. Washing Each Body-Part Once 68. Ibn Abbaas (radhiAllaahu anhu) said: Rasoolullah (sallallaahu alaihi wa sallam) made wudoo (washing each part) once. [Al-Bukhaaree (al Fath) 1/226]. Washing Each Body-Part Twice 59. Abdullaah ibn Zaid narrates that the Prophet (sallallaahu alaihi wa sallam) made wudoo (washing each part) twice. [Al-Bukhaaree (al Fath) 1/226]. Washing Each Body-Part Thrice 60. In the hadeeth of Uthmaan (radhiAllaahu anhu) recorded by al-Bukhaaree and Muslim, he (sallallaahu alaihi wasallam) washed each of the parts three times. So from these ahaadeeth it becomes clear to us that, as is well-known to the large majority of scholars, washing each body-part once is obligatory - and the second and third washings are Sunnah - and it is better to do likewise following the Sunnah of the Prophet (sallallaahu alaihi wa sallam) [al-Majmoo of an-Nawawi, 1/229]. The Desirability of Making Wudoo for Each Prayer Al-Haafiz says in al Fath (1/172) in the question Making wudoo without having broken it: 61. Anas (radhiAllaahu anhu) says: The Prophet (sallallaahu alaihi wa sallam) used to make wudoo for every prayer. I said: What had you (the Sahaabah) used to do? He said: One wudoo was sufficient for us till such time as we broke it. This hadeeth is an evidence that what is meant generally is the obligatory Prayer. Al-Tahaawee says: It may be that that was obligatory upon him (sallallaahu alaihi wa sallam) particularly - then was abrogated on the Day of Fath by the hadeeth of Buraidah - meaning that which Muslim reports - that he (sallallaahu alaihi wa sallam) prayed all the Prayers on the Day of Fath with one wudoo and that Umar (radhiAllaahu anhu) asked him about that so he (sallallaahu alaihi wa sallam) said I did it deliberately. Or it may be that he (sallallaahu alaihi wa sallam) used to do it out of desirability only, then feared that it might be thought to be obligatory and so left it to show the permissibility of that. I say: The result is that making wudoo for every Prayer is mustahabb and praying all of the Prayers with one wudoo is permissible - and Allaah Knows best. The One who is not Sure if he has Broken the Wudoo or not Relies upon that which he is Certain of If he who knows that he has made wudoo then is not sure that he has broken it - then his wudoo remains. And he who knows that he has done that which breaks wudoo and doubts when he has made wudoo thereafter then he does not have wudoo . In each case he relies upon that which he is certain of before that which he has doubt about - and he throws the doubt away. And this is the saying of the great majority of scholars - and it is the saying of Abu Hanifah, ash-Shaafiee and Ahmad. [Al-Mughnee, 1/193, and ~iqh ul Awaaaee, 1/56]. 62. And the proof for this is what is established from Abu Hurairah (radhiAllaahu anhu) who said: Rasoolullah (sallallaahu alaihi wa sallam) said If one of you feels something in his stomach and he isnt sure did anything (wind) come out of it or not - then let him not leave the mosque until he hears a sound or finds a smell. [Muslim (Sharh an-Nawawi, 4/51), Aaridat-ul-Ahwadhee Sharh ut-Tirmidhee, 1/79]. So the hadeeth is a proof that things remain upon their original state until there is a certainty of a change in that, and doubt does not harm that - so he who is sure of having made wudoo and thinks that he may have broken it, then he remains upon wudoo . A Man and Womans Washing from a Single Vessel 63. Ibn Abbaas (radhiAllaahu anhumaa) narrates that one of the wives of the Prophet (sallallaahu alaihi wa sallam) took a ghusl from Janaabah then saw Rasoolullah (sallallaahu alaihi wa sallam) about to take a ghusl from the water remaining - so she informed him that she had made ghusl therefrom - so Rasoolulah said Nothing makes the water impure. [Reported by Abu Dawood (no.67), and an-Nasaaee (no.326), and at-Tirmidhee who declared it to be hasan saheeh, and Ibn Maajah (no.370)]. Ibn Abd ul-Barr says: There is nothing in the Shareeah to prevent each of them washing with the water remaining from the other - either together or one after the other, and this is the saying of the scholars of the different lands and the great majority of scholars - and the ahaadeeth about it are Mutawaatir. (Al-Istidhkaar, 1/373). Making Wudoo after Eating Camel Meat 64. Jaabir ibn Samurah (radhiAllaahu anhu) narrates that a man asked Rasoolullah (sallallaahu alaihi wa sallam): Should I make wudoo because of the meat of sheep? He (sallallaahu alaihi wa sallam) said If you wish make wudoo and if you wish then do not make wudoo. He said: Should I make wudoo from the meat of the camel? He (sallallaahu alaihi wa sallam) said Yes, make wudoo from the meat of the camel. He asked: May I pray in sheep-pens? He (sallallaahu alaihi wa sallam) said Yes. He asked: May I pray in the stalls of camels? He (sallallaahu alaihi wa sallam) said No. [Reported by Muslim, 1/189]. Drying the Body Parts after Purification Uthman ibn Affaan, al- Hasan ibn Alee, Anas ibn Maalik, al-Hasan al-Basree, Ibn Seereen, Alqamah, al-Aswad, Masrooq, ad-Dahhaak, Abdullaah ibn al Haarith, Abu Yalaa, Abul Ahwas, Ash-Shabee, Ath-Thawree, Ishaaq, Ibn Umar in a narration, and Abu Hanifah, Maalik, Ahmad, and the Shafiee Madhhab in one saying, all say that it is permissible after both wudoo and ghusl to dry the body-parts. And their evidence is what Aaishah (radhiAllaahu anhaa) reports - she said: Rasoolullah (sallallaahu alaihi wa sallam) had a cloth which he used to dry himself with after making wudoo . [Reported by at-Tirmidhee who declared it to be daeef]. Then al Ainee states that an-Nasaaee records it in al-Kunaa with saheeh isnaad. I say: And it has other narrations which support and strengthen it. (See Fiqh al-Imam Saeed, 1/70). Al-Albaanee declares the hadeeth to be hasan. (Saheeh ul Jaami, 4706). 65. Salmaan al-Faarsee narrates that the Prophet (sallallaahu alaihi wa sallam) made wudoo , then turned up a woollen cloak he had and wiped his face with it. [Reported by Ibn Maajah (no.468)]. In az-Zawaaid it is said: Its isnaad is saheeh. I say: In its isnaad is al-Wadeen ibn Ataa who is sadooq but has a bad memory as al-Haafiz Ibn Hajr says in Taqreeb ut-Tahdheeb, so its isnaad is daeef!! - but it is strengthened by the previous hadeeth of Aaishah to the level of hasan - and Allaah Knows best. Some others hold it to be makrooh to dry the body-parts after Purification and their proof is: 66. What is established from Maimoonah (radhiAllaahuanhaa) who described the Prophets (sallallaahu alaihi wa sallam) ghusl from Janaabah and said: Then I brought him a cloth but he refused it. [Al-Bukhaaree, and Muslim - and the word is his]. The Final word: Is that drying the body-parts is one of the desirable actions as shown by the hadeeth of Aaishah (radhiAllaahu anhaa) - as for the saying that it is makrooh then that is not acceptable as the saying of Maimoonah (radhiAllaahu anhaa) but he refused it does not amount to the fact that it is makrooh - and Allaah Knows best. Those Things which Break Wudoo (1) That Which Comes Out from the Two Private Parts (Front And Back): Abu Hurairah (radhiAllaahu anhu) said: Rasoolullah (sallallaahu alaihi wa sallam) said Allaah does not accept the prayer of any one of you having committed hadath until he makes wudoo. [Al-Bukhaaree (al Fath, 1/206) and Muslim (no.245)]. 67. An-Nawawi says in al-Majmoo (2/3) as for that which comes out of the two private parts - then it breaks wudoo according to Allaah taalas saying: Aw jaaa ahadukum min al ghaait...: or one of you comes from offices of nature...[Soorat-ul-Maaidah 5:7] along with his (sallallaahu alaihi wa sallam) saying There is no wudoo except from a sound or a smell. [Saheeh and has preceded (Saheeh ul Jaarni (7443)]. He adds: So that which comes out of the front or back part of a man or woman breaks the wudoo - whether excretion or urine or wind - or a worm or pus or blood or stones or anything else and there is no difference in that for something which happens normally or rarely. (2) Sound Sleep [5] 68. Alee ibn Abi Taalib (radhiAllaahu anhu) said: Rasoolullah (sallallaahu alaihi wa sallam) said The eye is the drawstring for the anus, so he who sleeps then let him make wudoo. [Abu Dawood (no.203), Ibn Maajah (no.477), Ahmad. Declared as Saheeh by al-Albaanee]. In the hadeeth is an evidence that sleep does not in itself something that breaks wudoo , however the Purification is broken if it is possible for something to come out from the anus - however if that is restricted, e.g. by sitting flat on the earth, then that is not the case. (3) Becoming Unconscious - Other than Sleep That is the intellect going away by any means because of insanirt or fainting or intoxication - as in this condition he does not know whether his wudoo is broken or not. This is the saying of the great majority of scholars. (Sharh Saheeh Muslim (4/74) and al-Mughnee (1/164)). (4) Touching the Uncovered Private Parts 69. Abu Hurairah (radhiAllaahu anhu) said: Rasoolullah (sallallaahu alaihi wa sallam) said If one of you touches his penis and there is no veil between him and it nor any cover, then wudoo has become obligatory for him. [al-Haakim (1/138) and others]. (Al-Albaanee says: hadeeth Saheeh.) (5) Touching the Penis 70. Busrah (radhiAllaahu anhaa) said: Rasoolullah (sallallaahu alaihi wa sallam) said If one of you touches his penis then let him make wudoo. [At-Tirmidhee (1/18) who said it is hasan saheeh. And also declared as Saheeh by Ahmad, al-Bukhaaree and Ibn Maeen (Lumaat ut-Tanqeeh Sharh Mishkaat ul Masaabeeh, no.319). Others also narrate it as authentic]. 71. Talq ibn Alee (radhiAllaahuanhu) said: Rasoolullah (sallallaahualaihi wa sallam) was asked about a mans touching his penis. Should he make wudoo ? He (sallallaahu alaihi wa sallam) said And is it except a part of him? [At-Tirmidhee (no.85) and he said: And this is the best of what is reported in this regard]. Al-Albaanee says: Its isnaad is Saheeh, and this (the view that it doesnt break the wudoo) is established as being that of a group of the Sahaabah, from them: Ibn Masood, Ammaar ibn Yaasir, and because of these Imam Ahmad gave the choice between this and the one before it. Shaikh-ul-Islaam Ibn Taimiyyah harmonized the two carrying the first to mean if he touched it with desire and this upon the touching without desire - and there is in this hadeeth that which gives that impression and it is his (sallallaahu alaihi wa sallam) saying a part of him. [Al-Mishkaat al Masaabeeh, notes on nos.3 19 and 320]. (6) Touching a Woman with Desire 72. A mans touching a woman without desire does not break the wudoo . Aaishah (radhiAllaahu anhaa) says: Rasoolullah (sallallaahu alaihi wa sallam) prayed and I was lying in front of him as in front of a Janaazah, so when he wished to prostrate I pulled up my leg. [Al-Bukhaaree and Muslim]. 73. And in the same way a womans touching a man without desire does not break wudoo as is established from Aaishah (radhiAllaahu anhaa): I didnt find the Prophet (sallallaahu alaihi wa sallam) one night so I tried to find him with my hand - and my hand fell upon his feet which were raised up as he was making prostration. [Muslim (3/203) and an-Nasaaee (l/101)]. So we see from these two hadeeth that merely touching does not break the wudoo - and Allaah Knows best. The author ofat-Taleeqaat us-Salafiyyah upon Sunan of an-Nasaaee (1/23) says concerning he pushed me with his foot: It is well-known that that is a touching without desire. And so the author uses it as a proof that touching without desire does not break the wudoo . As for the touching with desire - its proof is that the wudoo is not broken until a proof is established that it does indeed break it - and this is enough of a proof to show that it doesnt break the wudoo for the one who holds that view - and above and beyond that is a further proof that it doesnt break the wudoo is the hadeeth of kissing - as normally kissing is not free from touching with desire. The author of Aun al Mabood (1/69) says regarding her saying he kissed me and did not make wudoo - It contains a proof that touching a woman does not break the wudoo as kissing is part of touching and the Prophet (sallallaahu alaihi wa sallam) did not make wudoo (before praying). And this (that touching a woman even with desire doesnt break the wudoo ) is the saying of Alee and Ibn Abbaas and Ataa ibn Taawoos, and Abu Hanifah and Sufyaan ath-Thawree. And this hadeeth is (in itself) daeef but is supported by other narrations. And it is mursal - however ad-Daaraqutnee joins it - and it is (therefore) an authentic (saheeh) hadeeth inshaaAllaah. (See Nasb ur Raayah, l/70). The author of al-Mughnee (1/190) says: The touching is not in itself something which breaks wudoo but breaks wudoo as it leads to prostratic fluid or semen being emitted - so the condition which leads to breaking of the wudoo is considered - and that is when there is desire. Summary: That when a man and woman are safe from anything being emitted which breaks wudoo - then their wudoo is not broken; and it is preferable to be on the safe side, as they may not be safe from such emissions in the condition of desire - and Allaah Knows best. Conclusion This is what Allaah taala has made easy for us to gather together about the wudoo and its rulings, so we hope from Allaah the Most High, the All-Powerful, that we have been able to do justice to the subject - and we hope that any scholarly solicitous brother who comes across anything in our booklet which is incorrect to cover up and give sincere advice. And it is Allaah who grants success. REFERENCES: Al Quran al Kareem. Fathul Baaree - Explanation of Saheeh ul Bukhaaree - by Ibn Hajr. Saheeh Muslim with an-Nawawis explanation. Sunan Abi Dawood. Sunan an-Nasaaee. Jaami ut-Tirmidhee. Sunan Ibn Maajah. Al-Musnad of Imam Ahmad. As-Sunan al Kubraa of aI-Baihaqee. Al-Mustadrak alas-Saheehain by al-Haakim. Al-Muwatta with az-Zarqaanees explanation. Majma az-Zawaaid by al-Haitumee. Nasb ur-Raayah of az-Zailaee. Kanz ul Ummaal. Al Mughnee wash-Sharh ul Kabeer- Ibn Qudaamah. Sharh us-Sunnah al Baghawee. Al-Majmoo of an-Nawawee. Al-Isbidhkaar of Ibn Abd il Barr. Mirqaat ul Mafaateeh Sharh of Mishkaat ul Masaabeeh. Saheeh ul-Jaami us-Sagheer by Al-Albaanee. Daeef ul Jaami us-Sagheer by al-Albaanee. Nail ul Autaar of ash-Shaukaanee. Subul us-Salaam of as-Sanaanee. Fiqh us-Sunnah of Sayyid Saabiq. Minhaaj us-Sunnah of Ibn Taimiyyah. Tahdheeb-ut-Tahdheeb of Ibn Hajr. Fiqh of al Imam Saeed ibn al Musayyib. Fiqh of al Imam al Auzaaee. Lisaan ul Arab of Ibn Manzoor. Mashaariq ul Anwaar. Aun al Mabood explana~ion of Abi Dawood. Aaridat-ul-Ahwadhee explanahon of at-Tirmidhee. Tafseer Ibn Katheer. Fath-ul-Qadeer by ash-Shaukaanee. Kitaab-ul-Imaan by Ibn Taimiyyah. Majmooat-ur-Rasaail il-Kubraa by Ibn Taimiyyah. At Tafseer ul Kabeer of Al Fakhr-ur-Raazee. Lumaat ut-Tanqeeh - explanation of Mishkaat ul-Masaabeeh. At-Taleeqaat us-Salafiyyah upon Sunan of an-Nasaaee. Produced by JAMIAT IHYAA MINHAAJ AL SUNNAH 24 BISHOPS HILL, IPSWICH, SUFFOLK, IP3 8EN Tel.: (0473) 646783 August 1991
Posted on: Sat, 26 Oct 2013 13:09:08 +0000