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Preface
Verily all praise is for Allah, we praise Him and seek
His aid and ask for His forgiveness, and we seek refuge with Allah from the evils of
ourselves and our evil actions. Whomever Allah guides there is none who can misguide him,
and whomever Allah misguides there is none who can guide him, and I bear witness that none
has the right to be worshipped except Allah 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 Allah, through Whom you
demand your mutual (rights) and (reverence) the wombs (that bore you): for Allah ever
watches over you." [Soorat-un-Nisaa' ayah 1]
"O you who believe! Fear Allah
as He should be feared, and die not except in a state of Islam." [Soorat-ul-Aal-i-'Imraan ayah 102]
"O you who believe! FearAllah, 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 Allah 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 Allah and the best guidance is the guidance of Muhammad (pbuh), 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 (pbuh) - if Allah wishes - ordering it
according to the order of the Wudoo of Rasoolullah (pbuh), 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 Allah 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 Sharee'ah:
- Wudoo is using clean and cleansing (Tuhoor) water upon
certain body parts as Allah ta'ala has prescribed and explained.
The Prescription of Wudoo in The Kitaab And Sunnah:
Allah ta'ala 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-Maa'idah, 5:7]
1. Abu Hurairah (ra) said: Rasoolullah (pbuh) 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 (ra) said: Indeed I heard Rasoolullah (pbuh)
say: Allah does not accept Prayer without purification, nor Sadaqah from illegally
attained wealth. [Muslim (1/160) and others].
3. Ibn 'Abbaas (ra) said: Rasolullah (pbuh) 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 Sa'eed (ra) said: Rasoolullah (pbuh) said: The
key to Prayer is purification, its 'tahreem' is the takbeer and its 'tahleel' 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 (ra) said: Rasoolullah (pbuh) said: Shall
I not guide you to that by which Allah wipes away the sins and raises the ranks? They
said: Certainly O Messenger of Allah! 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 (ra) reports that Rasoolullah (pbuh) 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 (ra) reports that Rasoolullah (pbuh) came
to the graveyard and said Peace be upon you, dwelling of Believing People and we will
(all) if Allah wills join you soon. I would have liked to have seen our brothers! They
said: Are we not your brothers, O Messenger of Allah? 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 Allah? 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 Allah. 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 (ra) said: Rasoolullah (pbuh) 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-Ash'aree (ra) said: Rasoolullah (pbuh)
said Purification is half of Imaan. And 'al-hamdu lillaah' fills the Scales. And
'subhaanAllah' 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 Qur'aan 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 (ra) said: Rasoolullah (pbuh) 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 (ra) said: Rasoolullah (pbuh) 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 (ra) said: Rasoolullah (pbuh) 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-Mu'jam 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 (ra) said: Rasoolullah (pbuh) said Whoever
makes wudoo and makes it well then goes out - and then finds that the people have finished
the Prayer - then Allah 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-Nasaa'ee (no.856) and others. Al-Albaanee declares it to be 'saheeh' (As-Saheehah,
no.6039)].
14. Zaid ibn Khaalid al Juhanee (ra) relates that the
Prophet (pbuh) said Whoever makes wudoo and makes it well, then prays two rak'ahs not
letting his mind wander in them - then Allah 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 (ra) said: Rasoolullah (pbuh) said Whoever
makes wudoo and makes it well, then prays two rak'ahs concentrating therein with his heart
and his face - then Paradise is obligatory for him. [Reported by an-Nasaa'ee.
Al-Albaanee declares it to be 'saheeh' (As-Saheehah, no.6062)].
16. 'Uthmaan (ra) said: I heard Rasoolullah (pbuh) 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 Allah
forgives his sins. [Reported by Muslim (1/144) and others].
17. 'Alee (ra) relates that Rasoolullah (pbuh) 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 Ya'laa 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 (pbuh) made wudoo . Then he said:
The Prophet (pbuh) 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 rak'ahs, 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-Nasaa'ee ( 1/63)].
An Niyyah (Intention)
This is the firm resolve of the heart to perform wudoo in
obedience to the order of Allah ta'ala and His Messenger (pbuh). Ibn Taimiyyah
(rahimahullaah) said (Majmoo'at-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 (pbuh) himself explained in the
hadeeth narrated by 'Umar (ra) 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 Allah's Name)
20. Abu Hurairah (ra) said that Rasoolullah (pbuh) said There
is no wudoo for him who does not mention Allah's 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 (ra) that
some of the Companions of the Prophet (pbuh) sought water for wudoo , so Rasoolullah
(pbuh) said Does any of you have water? So he put his hand into the water and said Make
wudoo in the name of Allah. And I saw the water coming out from between his fingers
until they all made wudoo . Thaabit said: "I said to Anas (ra): How many were there?
He said: About seventy. [Al-Bukhaaree, 1/236, Muslim, 8/411, An-Nasaa'ee, V8].
As for the proof for that which we have stated - it is
his (pbuh) saying Make wudoo in the name of Allah. As for those who say that it is
only sunnah mu'akkadah then they base that upon the relative hadeeth being da'eef ( 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 Allah Knows Best.
So it is therefore obligatory as we have shown, however
the one who forgets should mention Allah's name when he remembers.
Washing the Hands
22. Humraan (ra) narrates that 'Uthmaan called for water
to make wudoo and washed his hands three times... then said: I saw Rasoolullah (pbuh)make
wudoo just as I have made wudoo . [Al-Bukhaaree and Muslim, and as preceded].
23. Abu Hurairah (ra) said: Rasoolullah (pbuh) 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
doesn't report "three times"].
24. And in the hadeeth of'Abdullaah ibn Zaid (ra) he was
asked about the wudoo of the Prophet (pbuh), so he called for a bowl of water and made
wudoo from it as the Prophet (pbuh) 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 (ra) who
said: I saw Rasoolullah (pbuh) make wudoo washing his hands three times. [Ahmad (4/9),
An-Nasaa'ee (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 (pbuh), 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 (ra) 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 of'Aa'ishah (ra) in which she
describes the wudoo of the Prophet (pbuh) 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 'Aa'ishah in Abu Dawood, no.l43].
Washing the Nose and Expelling the Water
29. Abu Hurairah (ra) narrates that the Prophet (pbuh)
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 (ra) who said: O Rasoolullah (pbuh),
inform me of the wudoo . He said Complete the wudoo and rub between the fingers and
excert in breathing in the water into the nose unless you are fasting. [Abu Dawood,
no.l42; At-Tirmidhee, no.38; An-nasaa'ee, 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-Baghawi's
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 (pbuh) - 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.
Allah ta'ala 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-Maa'idah,5:7]
Humraan ibn Abaan narrates that 'Uthmaan (ra) called for
water to make wudoo and so mentioned the way in which the Prophet (pbuh) 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 (ra) narrates that the Prophet (pbuh) 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-Baghagawi's Sharh us-Sunnah, 1/421].
32. Anas (ra) narrates that the Prophet (pbuh), 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 Ma'bood, 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.
Allah ta'ala 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-Maa'idah,5:7]
Humraan ibn Abaan reports that 'Uthmaan (ra) called for
water for wudoo and mentioned the Prophet's (pbuh) 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 Allah ta'ala 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 Allah ta'ala's 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 Nu'aim 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 (pbuh) make wudoo . [Muslim, 1/246]
So, dear reader, it is clear from this hadeeth that the
Prophet (pbuh) used to wash the elbows further, he used to increase upon that and wash
part of the upper arm.
34. Jaabir (ra) said that when the Prophet (pbuh) 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 Allah ta'ala says:
...wamsahoo bi ru'oosikum...: ...rub your heads (with water) [Soorat-ul-Maa'idah
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 ru'oosikum the (Baa) is as if
He said regarding Tayammum wamsahoo bi wujoohikum [Allah ta'ala 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 of'Abdullaah ibn Zaid (ra) is a
further proof of the incorrectness of the saying that it means "a part of" - in
that the Prophet (pbuh) 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 (pbuh) 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
(pbuh) 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 da'eef - 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 Allah Knows best.
And of the scholars who hold that they are part of the
head are Ibn al-Musayyib, 'Ataa, al-Hasan, Ibn Seereen, Sa'eed ibn Jubair and an-Nakha'ee
and it is the saying of ath-Thauree and Ahl ur-Ra'y and Imams Malik and Ahmad ibn Hanbal.
Taking Fresh Water for the Head and Ears
37. Ash-Shaikh al-Albaanee says in 'ad-Da'eefah', 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 Mu'awwidh that the Prophet (pbuh)
"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 (pbuh) 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-Nasaa'ee (no.140), Ibn Maajah (no.422) and authenticated by Ibn
Khuzairnah].
Wiping Over the 'Imaamah (Turban) Only
39. 'Amr ibn Umayyah (ra) said: I saw Rasoolullah (pbuh)
wipe over his turban and leather socks. [Reported by al-Bukhaaree (al Fath, 1/266) and
others].
40. Bilaal (ra) reports that the Prophet (pbuh) wiped
over the leather socks and the head cover. [Reported by Muslim, 1/159].
Wiping Over the Turban and Forelock
41. Al-Mugheerah ibn Shu'bah (ra) reports that the
Prophet (pbuh) 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 (pbuh) wiped over his turban
and forelock - as occurs in the hadeeth of al-Mugheerah ibn Shu'bah.
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 woman's 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.
(See'al-Mughnee', 1/312).
Washing the Feet and Ankles
"Allah ta'ala says: ...wa arjulakum
ilaal ka'bayn...: ...and (wash) your feet to the ankles [Soorat-ul-Maa'idah 5:7]" [thus ordering the washing of the feet and ankles].
42. Ibn 'Umar (ra) said: Rasoolullah (pbuh) 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 (pbuh) 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: Muslim's 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 (ra) called for water for wudoo and then mentioned the
wudoo of the Prophet (pbuh) - 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 (ra) did in Muslim's 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 (pbuh) 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 (ra) said: When the Prophet (pbuh) 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-San'aanee 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 (pbuh) said Complete
the wudoo and wipe between the Asaabi' (fingers and/or toes). [Abu Dawood (no.142),
at-Tirmidhee (no.37), an-Nasaa'ee (no.114), Ibn Maajah (no.407), al-Hakim (1/148).
Al-Albaanee says: Saheeh.]. As-San'aanee 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 (pbuh). As for their using as a proof the
reading of the Aayah: "wamsahoo bi ru'oosikum wa arjulakum
ilaal ka'bayn: 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-San'aanee
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 Qur'aan 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
Qur'an which the Prophet (pbuh) 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 (pbuh) 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 Ka'bain) conveys that meaning - as the mentioning of a limit
suggests washing just as Allah ta'ala 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 Allah ta'ala says wamsahoo bi ru'oosikum 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 (pbuh) 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 (ra) - and it is established that they went back on that.
(Al-Mirqaat. 1/400~.)
47. And Abu Hurairah (ra) reports that Rasoolullah (pbuh)
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 (pbuh)
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.
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 (pbuh) that he used to use the siwaak
at every Prayer, and before reading the Qur'an, 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 (ra)
narrates that Rasoolullah (pbuh) 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 'Aa'ishah (ra) narrates that Rasoolullah (pbuh)
said The siwaak is a means of cleansing the mouth and pleasing the Lord.
[Al-Bukhaaree reports it in mu'allaq form - connected by Ahmad, an-Nasaa'ee, 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 (pbuh). Al-Mustawrid ibn Shadad said: I saw Rasoolullah (pbuh) when he made wudoo
rubbing his toes with his litle finger. [Saheeh as has preceded].
50. Abdullah ibn Zaid (ra) narrates that the Prophet
(pbuh) made wudoo and said Rub in this way. [See Nail-ul-Autaar, 4/39].
51. He (ra) also narrates that the Prophet (pbuh) 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 Zaa'idah].
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 Sa'eed ibn al Musayyib,
1/64].
As for what is related with regard to the Prophet's wudoo
(pbuh) then it has been reported sometimes out of the regular order. And the proof is:
52. Al-Miqdaam ibn Ma'd Yakrib said: I came to the
Prophet (pbuh) 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 (pbuh) 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 Allah Knows best.
As-Suyooti says as is reported from him in 'Aun al
Ma'bood' ( 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 Ma'bood' says: This narration is
'shaadh' - 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
Allah 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
(pbuh). It is however established that Ibn 'Umar (ra) 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 didn't see anything
wrong with leaving such gaps whilst making wudoo and it is the saying of al-Hasan,
an-Nakha'ee and the better reported of the two sayings of ash-Shaafi'ee].
Beginning with the Right
That is washing the right hand before the left - and
likewise the feet.
53. 'Aaishah (ra) said: Rasoolullah (pbuh) 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 (ra) narrates that the Prophet (pbuh)
said When you dress and when you make wudoo , then begin with the right. [Abu
Dawood (4141), at-Tirmidhee (1766), an-Nasaa'ee (402). Al-Albaanee declares it to be
saheeh].
Economizing in the Use of Water and not Being Wasteful
55. Anas (ra) said: The Prophet (pbuh) 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 Allah 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 (pbuh) is
made clear and the true Muslim's 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 Du'aa After the Wudoo
56. 'Umar ibn al-Khattaab (ra) said: Rasoolullah (pbuh)
said None of you makes wudoo and completes the wudoo then says:
Ashhadu anlaa ilaaha illAllahu wahdahu laa shareekalahu washhadu anna Muhammadan
'abduhu wa rasooluhu (I bear witness that none has the right to be worshipped except
Allah, 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-Nasaa'ee (no.148), Ibn
Maajah (no.470)].
And at-Tirmidhee adds an authentic addition to it:
Allahumma aj'alnee minat-tawwabeen waj'alnee minal mutatahhireen (O Allah, make me
one of those who constantly repents toYou and of those who purify themselves.) [Declared
as Sahih by al-Albaanee].
57. Abu Sa'eed al-Khudree (ra) said Rasoolullah (pbuh)
said Whoever makes wudoo then says upon finishing the wudoo:
SubhaanakAllahumma 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 (ra) said: Rasoolullah (pbuh) 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 (pbuh)
made wudoo (washing each part) twice. [Al-Bukhaaree (al Fath) 1/226].
Washing Each Body-Part Twice
60. In the hadeeth of'Uthmaan (ra) recorded by
al-Bukhaaree and Muslim, he (pbuh) 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 (pbuh) ['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 (ra) says: The Prophet (pbuh) 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 (pbuh) particularly - then was abrogated on the Day of Fath by the hadeeth of Buraidah
- meaning that which Muslim reports - that he (pbuh) prayed all the Prayers on the Day of
Fath with one wudoo and that 'Umar (ra) asked him about that so he (pbuh) said I did it
deliberately. Or it may be that he (pbuh) 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 Allah
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-Shaafi'ee and Ahmad. ['Al-Mughnee',
1/193, and ~iqh ul Awaaa'ee, 1/56].
62. And the proof for this is what is established from
Abu Hurairah (ra) who said: Rasoolullah (pbuh) said If one of you feels something in
his stomach and he isn't 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 Woman's Washing from a Single Vessel
63. Ibn 'Abbaas (ra) narrates that one of the wives of
the Prophet (pbuh) took a ghusl from Janaabah then saw Rasoolullah (pbuh) 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-Nasaa'ee (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 Sharee'ah
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 (ra) narrates that a man asked
Rasoolullah (pbuh): Should I make wudoo because of the meat of sheep? He (pbuh) 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 (pbuh) said Yes, make wudoo from the meat of the
camel. He asked: May I pray in sheep-pens? He (pbuh) said Yes. He asked: May I
pray in the stalls of camels? He (pbuh) 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 Ya'laa, Abul Ahwas, Ash-Sha'bee, Ath-Thawree, Ishaaq, Ibn
'Umar in a narration, and Abu Hanifah, Maalik, Ahmad, and the Shafi'ee 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 'Aa'ishah (ra) reports - she said: Rasoolullah (pbuh) had a
cloth which he used to dry himself with after making wudoo . [Reported by at-Tirmidhee who
declared it to be da'eef]. Then al Ainee states that an-Nasaa'ee records it in 'al-Kunaa'
with saheeh isnaad.
I say: And it has other narrations which support and
strengthen it. (See Fiqh al-Imam Sa'eed, 1/70). Al-Albaanee declares the hadeeth to be
hasan. (Saheeh ul Jaami', 4706).
65. Salmaan al-Faarsee narrates that the Prophet (pbuh)
made wudoo , then turned up a woollen cloak he had and wiped his face with it. [Reported
by Ibn Maajah (no.468)]. In az-Zawaa'id 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
da'eef!! - but it is strengthened by the previous hadeeth of 'Aa'ishah to the level of
hasan - and Allah 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 (ra) who described
the Prophet's (pbuh) 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 Aa'ishah (ra) - as for the saying that it
is makrooh then that is not acceptable as the saying of Maimoonah (ra) "but he
refused it" does not amount to the fact that it is makrooh - and Allah Knows best.
(1) That Which Comes Out from the Two Private Parts
(Front And Back):
Abu Hurairah (ra) said: Rasoolullah (pbuh) said Allah
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 Allah ta'alas
saying: "Aw jaa'a ahadukum min al ghaa'it...: or one of you
comes from offices of nature..." [Soorat-ul-Maa'idah 5:7] along with his
(pbuh) 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
68. 'Alee ibn Abi Taalib (ra) said: Rasoolullah (pbuh)
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 (ra) said: Rasoolullah (pbuh) 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 (ra) said: Rasoolullah (pbuh) 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 Ma'een (Lum'aat
ut-Tanqeeh Sharh Mishkaat ul Masaabeeh, no.319). Others also narrate it as authentic].
71. Talq ibn 'Alee (ra) said: Rasoolullah (pbuh) was
asked about a man's touching his penis. Should he make wudoo ? He (pbuh) 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 doesn't break the wudoo) is established as being that of a group of the Sahaabah,
from them: Ibn Mas'ood, '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 (pbuh) saying 'a part of him'. [Al-Mishkaat al Masaabeeh, notes on nos.3 19 and 320].
(6) Touching a Woman with Desire:
72. A man's touching a woman without desire does not
break the wudoo . 'Aa'ishah (ra) says: Rasoolullah (pbuh) 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 woman's touching a man without
desire does not break wudoo as is established from 'Aa'ishah (ra): I didn't find the
Prophet (pbuh) 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-Nasaa'ee
(l/101)].
So we see from these two hadeeth that merely touching
does not break the wudoo - and Allah Knows best.
The author of 'at-Ta'leeqaat us-Salafiyyah' upon Sunan of
an-Nasaa'ee (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 doesn't break the wudoo for the
one who holds that view - and above and beyond that is a further proof that it doesn't
break the wudoo is the hadeeth of kissing - as normally kissing is not free from touching
with desire.
The author of 'Aun al Ma'bood' (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
(pbuh) did not make wudoo (before praying). And this (that touching a woman even with
desire doesn't 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) da'eef
but is supported by other narrations. And it is mursal - however ad-Daaraqutnee joins it -
and it is (therefore) an authentic (saheeh) hadeeth inshaaAllah. (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 Allah Knows best. |
