Fiqh-us-Sunnah, Volume 1: Ablution (Wudu’)

Ablution means to wash one’s face, hands, arms, head and feet withwater.

Volume 1, Page 25a: Part of Islamic law

This is proven from the three major sources of Islamic law:

-1- The Qur’an. Says Allah in the Qur’an, “O you who believe, when yourise for prayer, wash your faces and your hands up to the elbows andlightly rub your heads and (wash) your feet up to the ankles(al-Mai’dah 6).

-2- The Sunnah. Abu Hurairah reported that the Messenger of Allah said,”Allah does not accept the prayer of one who nullified his ablutionuntil he performs it again.” (Related by al-Bukhari, Muslim, Abu Dawudand at-Tirmizhi.)

-3- The Consensus. There is a consensus of scholarly opinion thatablution is part of Islamic law. Therefore, it is a recognized fact ofthe religion.

Volume 1, Page 25b: Its virtues

Many hadith state the virtues of ablution. We shall mention just afew:

-1- ‘Abdullah ibn as-Sunnabiji stated that the Messenger of Allah said,”When a slave makes ablution and rinses his mouth, his wrong deeds fallfrom it. As he rinses his nose, his wrong deeds fall from it. When hewashes his face, his wrong deeds fall from it until they fall frombeneath his eyelashes. When he washes his hands, his wrong deeds fallfrom them until they fall from beneath his fingernails. When he wipeshis head, his wrong deeds fall from it until they fall from his ears.When he washes his feet, his wrong deeds fall from them until they fallfrom beneath his toenails. Then his walking to the mosque and hisprayer give him extra reward.” (Related by Malik, an-Nasa’i, Ibn Majahand al-Hakim.)

-2- Anas reported that the Messenger of Allah said, “If goodcharacteristics exist in a person, Allah makes all of his acts good. Ifa person purifies himself for prayer, he expiates all of his sins andhis prayer is considered an extra reward for him.” (Related by AbuYa’la, al-Bazzar and at-Tabarani in al-Ausat.)

-3- Abu Hurairah reported that the Messenger of Allah said, “‘Shall Iinform you (of an act) by which Allah erases sins and raises degrees?”They said, “Certainly, O Messenger of Allah.” He said, “Perfecting theablution under difficult circumstances, taking many steps to themosque, and waiting for the (next) prayer after the (last) prayer hasbeen performed. That is ribat. (Related by Malik, Muslim, at-Tirmizhiand an-Nasa’i.)

-4- Abu Hurairah also reported that the Messenger of Allah, upon whombe peace, passed by a grave site and said, “Peace be upon you, O homeof believing people. Allah willing, we shall meet you soon, although Iwish I could see my brothers.” They asked, “Are we not your brothers, OMessenger of Allah?” He said, “You are my companions. My brothers arethe ones who will come after (us).” They said, “How will you know thepeople of our nation who will come after you, O Messenger of Allah?” Hesaid, “If a man has a group of horses with white forelocks amidst agroup of horses with black forelocks, will he recognize his horses?”They said, “Certainly, O Messenger of Allah.” He said, “They (mybrothers) will come with white streaks from their ablutions, and I willreceive them at my cistern. But there will be some who will be drivenaway from my cistern as a stray camel is driven away. I will call themto come. It will be said, ‘They changed matters after you,’ then I willsay, ‘Be off, be off.”‘ (Related by Muslim.)

Volume 1, Page 27: The obligatory parts of the ablution

Ablution has certain components which, if not fulfilled according tothe correct Islamic procedures, make one’s ablution void.

Volume 1, Page 27a: Intention

This is the desire to do the action and to please Allah by followingHis command. It is purely an act of the heart, for the tongue (verbalpronouncement, and so on) has nothing to do with it. To pronounce it isnot part of the Islamic law. That the intention is obligatory is shownin the following: ‘Umar related that the Prophet, upon whom be peace,said, “Every action is based on the intention (behind it), and everyoneshall have what he intended…” (Related by “the group.”)

Volume 1, Page 27b: Washing the face

This involves “pouring” or “running” water from the top of theforehead to the bottom of the jaws, and from one ear to the other.

Volume 1, Page 27c: Washing the arms to the elbow

The elbows must be washed, for the Prophet, upon whom be peace, didso.

Volume 1, Page 27d: Wiping the head

This means to wipe one’s head with his hand. It is not sufficientjust to place the hand on the head or to touch the head with a wetfinger. The apparent meaning of the Qur’anic words, “…and wipe overyour heads…” does not imply that all of the head needs to be wiped.It has been recorded that the Prophet used to wipe his head threedifferent ways:

-1- Wiping all of his head. ‘Abdullah ibn Zaid reported that theProphet, upon whom be peace, wiped his entire head with his hands. Hestarted with the front of his head, then moved to the back, and thenreturned his hands to the front. (Related by “the group.”).

-2- Wiping over the turban only. Said ‘Amru ibn Umayyah, “I saw theMessenger of Allah, upon whom be peace, wipe over his turban andshoes.” (Related by Ahmad, al-Bukhari and Ibn Majah). Bilal reportedthat the Prophet, upon whom be peace, said, “Wipe over your shoes andhead covering.” (Related by Ahmad.) ‘Umar once said, “May Allah notpurify the one who does not consider wiping over the turban to bepurifying.” Many hadith have been related on this topic by al-Bukhari,Muslim and others. Most of the scholars agree with them.

Wiping over the front portion of the scalp and the turban

Al-Mughirah ibn Shu’bah said that the Messenger of Allah, upon whom bepeace, made ablution and wiped over the front portion of his scalp, histurban and his socks. (Related by Muslim.) There is, however, no stronghadith that he wiped over part of his head, even though al-Ma’idah:apparently implies it. It is also not sufficient just to wipe overlocks of hair that proceed from the head or along the sides of thehead.

Volume 1, Page 28: Washing the feet and the heels

This has been confirmed in mutawatir (continuous) reports from theProphet, upon whom be peace, concerning his actions and statements. Ibn’Umar said, “The Prophet lagged behind us in one of our travels. Hecaught up with us after we had delayed the afternoon prayer. We startedto make ablution and were wiping over our feet, when the Prophet said,’Woe to the heels, save them from the Hell-fire,’ repeating it two orthree times.” (Related by al-Bukhari and Muslim.)

Needless to say, the preceding obligations are the ones that Allah hasmentioned in (al-Ma’idah 6).

Volume 1, Page 28a: Following the prescribed sequence

Allah mentioned the obligations in a specific order. He alsodifferentiated the legs from the hands–though both of them have to bewashed–from the head, which only needs to be wiped. The polytheists ofArabia would not differentiate items unless there was some benefit indoing so. The way Allah structured the ablution made it easier for themto comprehend it. Al-Ma’idah 6 explains what is obligatory and it fallsunder the generality of the Prophet’s statement, “Begin with what Allahbegan with.” The Prophet used to follow that sequence as one ofablution’s principles. There is no such report that the Prophet, uponwhom be peace, ever departed from that sequence. Ablution is part ofworship, and in matters of worship there is no room for anything exceptdoing what has been commanded.

Volume 1, Page 28c:

This section deals with those acts connected with the ablution, butwhich are not obligatory, as the Prophet, upon whom be peace, did notrigorously stick to them or censure anyone for not doing them. They areas follows:

Volume 1, Page 29: Mentioning the name of Allah at thebeginning

There are some weak hadith that mention this act, and all of thechains of these hadith point to the fact that there is some basis forthis act. In any case, it is a good act in and of itself and, ingeneral, it is part of the Islamic law.

Volume 1, Page 29a: Dental Hygiene

This involves using a stick or similar object to clean one’s teeth.The best type to use is that of the arak tree found in the Hejaz. Sucha practice strengthens the gums, prevents tooth disease, helpsdigestion and facilitates the flow of urine. This sunnah is fulfilledby using any object which removes yellow stains on the teeth and cleansthe mouth, such as a toothbrush, and so on. Abu Hurairah reported thatthe Prophet, upon whom be peace, said, “Were it not to be a hardship onmy community, I would have ordered them to use a toothbrush for everyablution.” (Related by Malik, ash-Shaf’i, al-Baihaqi and al-Hakim.)’Aishah reported that the Prophet said, “The toothbrush purifies themouth and is pleasing to the Lord.” (Related by Ahmad, an-Nasa’i andat-Tirmizhi.)

Using a toothbrush is liked at any time, but there are five times inwhich it is especially liked:

-1- ablution,

-2- prayer,

-3- reading the Qur’an,

-4- rising from sleep, and

-5- when the taste in one’s mouth has changed. Fasting and non-fastingpeople may use it at the beginning, the end, or at any other timeduring the day. ‘Amr ibn Rabi’ah said, “I have seen the Messenger ofAllah, upon whom be peace, on countless occasions using a toothbrushwhile fasting.” (Related by Ahmad, Abu Dawud and at-Tirmizhi.)

When one uses a toothbrush, it is sunnah to clean it afterwards. Said’Aishah, “When the Prophet, upon whom be peace, used his toothbrush, hewould give it to me. I would wash it, use it, wash it again and give itback to him.” (Related by Abu Dawud and alBaihaqi.)

It is part of the sunnah that one who has no teeth may use his fingersto clean his mouth. Asked ‘Aishah, “O Messenger of Allah, how should atoothless person cleanse his mouth?” “By putting his fingers into hismouth,” he replied. (Related by at-Tabarani.)

Volume 1, Page 30: Washing the hands three times at thebeginning

This is based on the hadith of Aus ibn Aus al-Thaqafi who said, “Isaw the Messenager of Allah make ablution, and he washed his handsthree times.” (Related by Ahmad and an-Nasa’i.) Abu Hurairah reportedthat the Prophet, upon whom be peace, said, “When one of you rises fromhis sleep, he should not put his hand into a pot until he has washed itthree times, for he does not know where his hand was (while he slept).”(Related by “the group”, al-Bukhari did not mention the number oftimes.)

Volume 1, Page 30a: Rinsing the mouth three times

Laqit ibn Sabrah reported that the Prophet said, “When one performsablution, he should rinse his mouth.” (Related by Abu Dawud andal-Baihaqi.)

Volume 1, Page 30b: Sniffing up and blowing out waterthree times

Abu Hurairah reported that the Prophet, upon whom be peace, said,”When one of you performs ablution, he should sniff water up hisnostrils and then blow it out.” (Related by al-Bukhari, Muslim and AbuDawud.)

The sunnah is to put the water into the nostrils with the right handand blow it out with the left. ‘Ali once called for water for ablution,rinsed his mouth, sniffed up water into his nostrils and blew it outwith his left hand. He did that three times and then said, “That is howthe Prpohet, upon whom be peace, would purify himself.” (Related byAhmad and an-Nasa’i.)

This sunnah is fulfilled by putting water into the mouth and nostrilsin any way. The practice of the Prophet was to do both acts at the sametime. ‘Abdullah ibn Zaid said, “The Prophet would rinse his mouth andnose with just one hand (at one time, together). He did that threetimes.” In one narration it says, “He would rinse his mouth and nosewith three scoops of water.” (Related by al-Bukhari and Muslim.) It isalso sunnah to be plentiful (with water) while performing this sunnah,except if one is fasting. Laqit asked the Prophet, “Inform me aboutyour ablution.” He replied, “Complete and perfect the ablution and (putwater) between your fingers. Use lots of water while sniffing it upyour nostrils, unless you are fasting.” (Related by “the five.”At-Tirmizhi said it is sahih.)

Volume 1, Page 31: Running one’s fingers through hisbeard

‘Aishah reported that the Messenger of Allah would run his fingersthrough his beard. (Related by Ibn Majah and at-Tirmizhi, whoclassified it as sahih . )

Anas said that when the Messenger of Allah performed ablution, he wouldtake a handful of water and put it under his jaws and pass it throughhis beard. He said, “This is what my Lord, Allah, ordered me to do.”(Related by Abu Dawud, al-Baihaqi and al-Hakim.)

Volume 1, Page 31a: Running water through one’s fingersand toes

Ibn ‘Abbas said that when the Messenger of Allah performed ablution,he would run his fingers through his fingers and toes. (Related by “thefive,” except Ahmad.) It is also related that it is preferable toremove jewelry, for example, rings, bracelets, and so on, whileperforming ablution. Even though these reports are not accepted asfully authentic, one must follow them, for they fall under the generalcategory of completing and perfecting the ablution.

Volume 1, Page 31b: Repeating each washing three times

This is a sunnah that the Prophet, upon whom be peace, almost alwaysfollowed. If he acted otherwise, it was just to show that the otheracts are permissible. ‘Amr ibn Shu’aib related on the authority of hisfather from his grandfather who said: “A bedouin came to the Messengerof Allah, upon whom be peace, and asked him about the ablution. Heshowed him how to wash each part three times and said, ‘This is theablution. Whoever does more than that has done wrong, transgressed andcommitted evil.” (Related by Ahmad, an-Nasa’i and Ibn Majah.) ‘Uthmanalso reported that the Messenger of Allah would repeat each washingthree times. (Related by Ahmad, Muslim and at-Tirmizhi.) It is alsoproven that he performed each washing only once or twice. According tomost of the reports, he wiped his head only once.

Volume 1, Page 31c: Beginning each action with theright side

Said ‘Aishah, “The Messenger of Allah loved to begin with his rightside while putting on his shoes, straightening his hair and cleaning(or purifying) himself.” (Related by al-Bukhari and Musilm.) AbuHurairah reported that the Prophet said, “When you clothe or washyourself, begin with your right side.” (Related by Ahmad, Abu Dawud,at-Tirmizhi, and an-Nasa’i.)

Volume 1, Page 32: Rubbing the limbs with water

This means to rub the hands over the bodily parts with water.’Abdullah ibn Zaid reported that the Messenger of Allah was brought apot of water which he used to perform ablution, and then rubbed hisarms. (Related by Ibn Khuzaimah.) He also related that the Messenger ofAllah performed ablution, then rubbed his limbs. (Related by Abu Dawudat-Tayalisi, Ahmad, Ibn Hibban and Abu Ya’la.)

Volume 1, Page 32a: Close sequence

Each bodily part must be washed right after the other in theprescribed sequence (without separating the washing of the differentparts of acts not related to the abution). This is the customarypractice of the early and later generations of Muslims.

Volume 1, Page 32b: Wiping the ears

The sunnah is to wipe the interior of the ears with the indexfingers and the exterior portions with the thumbs. The water used towipe the head is also used for the ears, as the ears are part of thehead. Al-Miqdam ibn Ma’d Yakrih reported that the Prophet, upon whom bepeace, wiped his head and his ears, the interior and exterior, whilemaking ablution. He also put his finger inside his ear. (Related by AbuDawud and at-Tahawi.)

While describing the ablution of the Prophet, upon whom be peace, Ibn’Umar said, “He wiped his head and ears with one wipe.” (Related byAhmad and Abu Dawud.) In one narration it states, “He wiped the innerportion of his ears with his index finger, and the outer portion withhis thumb.”

Volume 1, Page 32c: Elongating the streaks of light

This refers to washing the complete forehead, a practice which ismore than what is obligatory in washing the face, and will increase thestreak of light (on the Day of Judgement). It also refers to washingabove the elbows and ankles. Abu Hurairah reported that the Messengerof Allah said, “My nation will come with bright streaks of light fromthe traces of ablution.” Abu Hurairah then said, “If one can lengthenhis streak of light, he should do so.” (Related by Ahmad, al-Bukhariand Muslim.) Abu Zar’ah related that when Abu Hurairah made ablution,he washed his arms above his elbows and his feet up to his calves. Hewas asked, “Why do you do this?” He said, “This is the extent of theembellishment.” (Related by Ahmad. ) According to al-Bukhari andMuslim, its chain is sahih.

Volume 1, Page 32d: Economizing the use of water, evenif one is in front of the sea

Anas said, “The Prophet, upon whom be peace, used to perform ghusl(the complete bathing) with a sa’a of water (1.616 cm) 3 to 5 madd(each 4 madd equals one sa’a). He also used to make ablution with onemadd (404 cm) of water.” (Related by al-Bukhari and Musim.) ‘Ubaidullahibn Abu Yazid narrated that a man asked Ibn ‘Abbas, “How much water issufficient for ghusl?” He answered, “One madd.” “And how much issufficient for ghusl?” He said, “One sa’a.” The man said, “That is notsufficient for me.” “Ibn ‘Abbas said, “No? It was sufficient for onebetter than you, the Messenger of Allah, upon whom be peace.” (Relatedby Ahmad, al-Bazaar and at-Tabarani in al-Kabeer. Its narrators aretrustworthy.) ‘Abdullah ibn ‘Umar narrated that the Messenger of Allahpassed by Sa’d while he was performing ablution and said, “What is thisextravagance, Sa’d?” He said, “Is there extravagance in the use ofwater?” He said, “Yes, even if you are at a flowing river.” (Related byAhmad and Ibn Majah with a weak chain.)

Extravagance is to use water without any benefit, like washing theparts more than three times. Ibn Shu’aib’s hadith, quoted earlier,illustrates the point in question. ‘Abdullah ibn Mughaffal narratedthat he heard the Prophet say, “There will be people from my nation whowill transgress in making supplications and in purifying themselves.”(Related by Ahmad, Abu Dawud and an-Nasa’i.)

Says al-Bukhari, “The scholars do not like one to use water beyond whatthe Prophet, upon whom be peace, used for ablution.

Volume 1, Page 33: Supplication while performingablution

There is nothing confirmed from the Prophet, upon whom be peace,regarding supplications during ablution save the hadith of Abu Musaal-Ash’ari who said, “I came to the Messenger of Allah with water.While he was performing ablution, I heard him supplicate, ‘O Allah,forgive my sins. Make my residence spacious for me and bless me in myprovisions.’ I said, ‘O Prophet of Allah, I heard you supplicating suchand such.’ He said, ‘Did I leave anything out?” (Related by an-Nasa’iand Ibn as-Sunni with a sahih chain.) An-Nawawi includes this eventunder the chapter, What is to be said after one completes the ablution,and Ibn as-Sunni has it under, What is to be said when one is in thestate of ablution.

An-Nawawi holds that both meanings may be implied from the hadith.

Volume 1, Page 34: Supplication after ablution

‘Umar reported that the Prophet, upon whom be peace, said, “If onecompletes (and perfects) the ablution and then says, ‘I testify thatthere is no god except Allah, the One Who has no partner, and thatMuhammad is His slave and Messenger,” the eight gates of paradise willbe opened for him and he may enter any of them that he wishes.”(Related by Muslim.)

Abu Sa’eed al-Khudri reported that the Prophet said, “Whoever makesablution and says, ‘Glory be to Thee, O Allah, and the praise be toThee. I bear witness that there is no god except You. I beg Yourforgiveness and I repent unto you,’ will have it written for him, andplaced on a tablet which will not be broken until the Day ofResurrection. This hadith is related by at-Tabarani in al-Ausat. Itsnarrators are of the sahih. An-Nasa’i has it with the wording. “It willbe stamped with a seal, placed below the throne, and it will not bebroken until the Day of Resurrection.” The correct statement is that itis mauqoof.

As for the supplication, “Allah, cause me to be from among therepentant, and cause me to be from among the pure,” it has beennarrated by at-Tirmizhi who said, “Its chain is muzhtarib and there isnothing authentic concerning this (supplication).”

Volume 1, Page 34a: Praying two rak’ah after ablution

Abu Hurairah reported that the Messenger of Allah, upon whom bepeace, said to Bilal, “O Bilal, tell me what good deed you have done inIslam that I hear the sound of your footsteps in Paradise?” Bilal said,”That after I purify myself during the day or night, I pray with thatpurification as much as Allah has destined for me.” (Related byal-Bukhari and Muslim.) ‘Uqbah ibn ‘Aamr related that the Messenger ofAllah, upon whom be peace, said, “If one performs and perfects hisablution and prays two rak’ah with his heart and face (completely onhis prayer), Paradise becomes his.” (Related by Muslim, Abu Dawud, IbnMajah and Ibn Khuzaimah in his Sahih.) Khumran, the client of ‘Uthman,added, “I saw ‘Uthman call for water for ablution, pour it from the potonto his right hand and wash it three times. He then put his right handinto the container, rinsed his mouth and nose and blew the water out.Then he washed his face three times, followed by his arms up to theelbows. Then he washed his feet three times and said ‘I saw theMessenger of Allah, upon whom be peace, make ablution like this.’ Andthen he would say, ‘Whoever makes ablution like this and then prays tworak’ah without having any other concern on his mind, all his past sinswill be forgiven.” (Related by al-Bukhari, Muslim and others.)

Other practices (protecting the eyes and wrinkles, removing any rings,wiping the neck, and so on) have not been mentioned here as theirnarrations are still questionable. But, one may follow them as part ofgeneral cleanliness.

Volume 1, Page 35: Nullification of ablution

It is not desirable that one who is making ablution should leave anyof the sunan that have just been mentioned. The person would then losethe great reward of these (simple)acts. Anytime one abandons thesunnah, he has done a disliked deed.

Volume 1, Page 35a: An excretion of the penis, vaginaor anus

This would include urine, feces (Allah says, “…or one of you comesfrom relieving himself,” thus proving that such an act obligates a newpurification), and releasing gas from the anus. Abu Hurairah reportedthat the Messenger of Allah said, “Allah does not accept the prayer ofa person who has released gas until he makes a new ablution. A personfrom Hazhramaut asked Abu Hurairah, “What does releasing gas mean?” Heanswered, “Wind with or without sound.” (Related by al-Bukhari andMuslim.) He also narrated that the Prophet said, “If one of you finds adisturbance in his abdomen and is not certain if he has released anygas or not, he should not leave the mosque unless he hears its sound orsmells its scent.” (Related by Muslim.)

Hearing the escaping gas or smelling it is not a condition fornullifying ablution, but he stressed that one should be certain of theaction. As for al-Mazhi (prostatic fluid), the Prophet said, “Makeablution.” Concerning sperm or al-mani, said Ibn ‘Abbas “It requiresghusl and for al-mazhi and al-wadi, wash your sex organs and makeablution.” This was related by al-Baihaqi in his Sunan.

Volume 1, Page 35b: Deep sleep that makes a personcompletely unaware of his surroundings

If the person did not keep his bottocks firmly seated on the floorwhile sleeping, he must make a new ablution. Safwan ibn ‘Asal said,”The Prophet, upon whom be peace, used to order us while we weretravelling not to take our socks off unless we were in post-seximpurity (i.e. not for defecation, urination or sleep).” (Related byAhmad, an-Nasa’i and at-Tirmizhi, who graded it sahih.) If one’sbuttocks has remained firmly on the floor during his sleep, no newablution is necessary. This is implied by the hadith of Anas who said,”The companions of the Prophet were waiting for the delayed nightprayer until their heads began nodding up and down (from drowsiness andsleep). They would then pray without performing ablution.” (Related byash-Shaifi, Muslim, Abu Dawud and at-Tirmizhi.) The wording thatat-Tirmizhi recorded from the chain of Shu’bah is, “I have seen thecompanions of the Prophet sleeping to the extent that one could hearsome of them snoring. But, they would stand for prayer without a newablution.” Said Ibn alMubarak, “In our opinion, this happened when theywere sitting.”

Volume 1, Page 36: Loss of consciousness

This nullifies the ablution regardless of whether it was owing toinsanity, fainting, drunkenness, or some medicine. It also does notmatter if one was unconscious for a short or long period of time, or ifone was sitting, or fell to the earth, and so on. The aspect ofunawareness here is greater than that of sleeping. The scholars areagreed on this point.

Volume 1, Page 36a: Touching the sexual organ withoutany “barrier” between the hand and the organ

Busrah bint Safwan narrated that the Prophet, upon whom be peace,said, “Whoever touches his sexual organ cannot pray until he performsablution.”

This hadith is related by “the five.” At-Tirmizhi classified it assahih and al-Bukhari called it the most authentic report on that topic.Malik, ash-Shaifi, Ahmad and others also narrated it. Abu Dawud said,”I asked Ahmad, ‘Is the hadith of Busrah authentic?’ He said,’Certainly it is authentic.” In the narration of Ahmad and an-Nasa’i,Busrah heard the Prophet saying, “Ablution is to be made by the one whotouches his sexual organ.” This is general and encompasses touchingone’s own sexual organs or touching somebody else’s. Abu Hurairahreported the Prophet as saying, “Whoever touches his sexual organwithout any covering (between them) must perform ablution.” (Related byAhmad, Ibn Hibban and al-Hakim, who classified it as sahih, as did Ibn’Abdul-Barr.)

Said Ibn as-Sakin, “That hadith is from the best of what has beenrelated on this topic.” Ash-Shaf’i related: “Any man who touches hispenis must perform ablution. Any women who touches her vagina mustperform ablution.” Commenting on its authenticity, Ibn alQayyim quotesal-Hazimi who says, “That chain is sahih.” The Hanifiyyah are of theopinion, based on the following hadith, that touching the sexual organdoes not nullify the ablution: “A man asked the Prophet if a man whotouches his penis has to perform ablution. Said the Prophet, upon whombe peace, “No, it is just a part of you.” (Related by “the five.” IbnHibban classified it as sahih, and Ibn al-Madini said, “It is betterthan the hadith of Busrah.”)

Volume 1, Page 37: Touching a woman

‘Aishah related that the Messenger of Allah, upon whom be peace,kissed her while he was fasting and said, “Kissing does not nullify theablution, nor does it break the fast.” (Related by Ishaq ibn Rahawaihand al-Bazzar with a good chain.)

Evaluating its authenticity, ‘Abdul-Haqq says, “I do not know of anydefect in the hadith that could cause its rejection.”

‘Aishah also said, “One night, I missed the Messenger of Allah in mybed, and so went to look for him. I put my hand on the bottom of hisfeet while he was praying and saying, ‘O Allah, I seek refuge in Yourpleasure from Your anger, in Your forgiveness from Your punishment, inYou from You. I cannot praise you as You have praised Yourself”(related by Muslim and at-Tirmizhi, who classified it as sahih.), andshe also reported, ‘The Prophet kissed some of his wives and went toprayer, without performing ablution.” (Related by Ahmad and “thefour,” and its narrators are trustworthy.) She also said, “I wouldsleep in front of the Prophet, upon whom be peace, with my feet in thedirection of the qiblah (to him). When he made prostrations, he wouldtouch me, and I would move my feet.” In another narration it says,”When he wanted to prostrate, he would touch my legs.”

Volume 1, Page 38: Bleeding from an unusual place

This involves bleeding due to a wound, cupping or a nosebleed, andregardless of whether the amount of blood is small or large.

Said al-Hassan, “The Muslims still prayed even while wounded.” (Relatedby al-Bukhari.) He also reported, “Ibn ‘Umar squeezed a pimple until itbled, but he did not renew his ablution. Ibn Abi ‘Uqiyy spat blood andcontinued his prayer. ‘Umar ibn al-Khattab prayed while blood wasflowing from him. ‘Ibbad ibn Bishr was hit with an arrow while praying,but continued his prayers.” (Related by Abu Dawud, Ibn Khuzaimah, andal-Bukhari in mu ‘allaq form.)

Volume 1, Page 38a: Vomit

Regardless of whether the amount of vomit was great or small, thereis no sound hadith that it nullifies ablution.

Volume 1, Page 38b: Eating camel meat

That this does not nullify the ablution was the opinion of the fourrightly guided caliphs, the companions and the following generation,although there is an authentic hadith that states one should makeablution after it.

Said Jabir ibn Sumrah, “A man asked the Prophet, ‘Should we makeablution after eating mutton?’ He said, ‘If you wish, make ablution. Ifyou do not, do not make ablution.’ The man asked ‘Should we makeablution after eating camel meat?’ He said, ‘Yes.”‘ Al-Barra’ ibn’Aazib related that someone asked the Prophet about praying in the densof camels, and he said, “Do not pray therein, for they are of thedevils.” He asked about the dens of sheep, and he said, “Pray therein,for they are blessings. (Related by Ahmad, Abu Dawud and Ibn Hibban. )Ibn Khuzaimah said, “I know of no dispute over the authenticity of thisreport.” In summation, an-Nawawi can be quoted as saying, “This opinionhas the strongest proof, although the majority of the scholars differfrom it.”

Volume 1, Page 39: Of doubts whether or not one hasreleased gas

This is the case where the person cannot quite recall if he is in astate of purity or not. Such a state of mind does not nullify ablution,regardless of whether the person is in prayer or not, until he iscertain that he has nullified his ablution. ‘Abbad ibn Tameem relatedthat his uncle queried the Prophet about a person who feels somethingin his abdomen while praying. Said the Prophet, “He should not leave(the prayer) until he hears it or smells it.” (Related by Muslim, AbuDawud and at-Tirmizhi). It does not mean that its sound or bad smellnullifies ablution, but that the person must be certain about the factthat he has nullified his ablution. Says Ibn al-Mubarak, “If one isuncertain about his condition of purity, he does not need to perform anew ablution.” If one is certain that he has nullified his ablution anddoubts whether he has purified himself or not, he must perform a newablution.

Volume 1, Page 39a: Laughing during prayer

This does not nullify ablution, for there are no confirmed reportsthat state such a thing.

Volume 1, Page 39b: Washing a dead person

This also does not require a new ablution, for the reports that sayit nullifies ablution are weak.

Volume 1, Page 39c: Any type of ritual prayer

This involves only obligatory, voluntary, or funeral prayers, notthe supplications (du’a). This is based on Allah’s statement, “O youwho believe. When you get up to perform a prayer (salah) wash your faceand your arms up to the elbows and wipe your head and feet to theankles.” Also, the Messenger of Allah, upon whom be peace, said, “Allahdoes not accept a prayer (that was performed while the person) was notin a state of purity. Nor does he accept charity from misappropriatedbooty.” (Related by “the group,” except for al-Bukhari.)

Volume 1, Page 40: Circumambulating the Ka’bah

Ibn ‘Abbas reported that the Messenger of Allah said,”Circumambulation is a type of prayer, but Allah has permitted speakingduring it. Whoever speaks during it should only speak good.”

This hadith is related by at-Tirmizhi, ad-Daraqutni, al-Hakim, Ibnas-Sakin and Ibn Khuzaimah, who classified it as sahih.

Volume 1, Page 40a: Touching a copy of the Qur’an

Abu Bakr ibn Muhammad related from his father on the authority ofhis grandfather that the Prophet, upon whom be peace, sent a letter tothe people of Yemen which stated, “No one is to touch the Qur’an exceptone who is purified.”

This hadith is related by an-Nasa’i, ad-Daraqutni, al-Baihaqi andal-Athram. Of its chain, Ibn ‘Abdul-Barr says, “It appears to be acontinuous transmission.” ‘Abdullah ibn ‘Umar reported that theProphet, upon whom be peace, said, “No one is to touch the Qur’anunless he has purified himself.” (Al-Haithami mentioned it in Majma’az-Zawaid and said its narrators are trustworthy.) Apparently, thishadith has a problem. The word “purify” must have one particularmeaning here. Therefore, to say that one who has a minor defilement maynot touch the Qur’an makes no sense. Concerning Allah’s statement,”…which none touches save the purified,” (alWaqi’ah 79), apparentlythe pronoun refers to “the Book kept hidden” (from the preceding verse)and that is “the well-preserved tablet” and the “purified” refers tothe angels, which is similar to the verses, “On honored scrolls,exalted, purified, (set down) by scribes, noble and righteous” (Abasah13-16). Ibn ‘Abbas, ashSha’bi, azh-Zhahak, Zaid ibn ‘Ali, al-Mu’aiyadBillah, Dawud, Ibn Hazm and Hammad ibn Abu Sulaiman are of the opinionthat one who has a minor defilement may touch the Qur’an. Most of thescholars, however, agree that such people may recite the Qur’an withouttouching it.

Volume 1, Page 40b: While mentioning the name of Allah

Al-Muhajir ibn Qunfuzh related that he greeted the Prophet, uponwhom be peace, but that the latter did not return his salutation untilhe had made ablution: “There is nothing that prevented me fromresponding to you except that I do no like to mention the name of Allahunless I am in a state of purity.” Said Qatadah, “Because of this,al-Hassan hated to recite the Qur’an or mention Allah’s name unless hehad performed ablution. (Related by Amad, Abu Dawud, an-Nasa’i and IbnMajah.) Raeported Abu Juhaim ibn al-Harith, “The Prophet, upon whom bepeace, met a person at the well of Jaml, who greeted him, but he didnot return his greeting until he had wiped his face and hands.”(Related by Ahmad, al-Bukhari, Muslim, Abu Dawud and an-Nasa’i.) Thisaction was one of preference, not of obligation. Mentioning the name ofAllah is permissible for the one who is in a state of purity, one whohas a minor impurity, a person in post-sex impurity, or one who isstanding, sitting, and so on. Said ‘Aishah, “The Messenger of Allahused to remember Allah at all times.” (Related by “the five,” exceptfor an-Nasa’i.) Al-Bukhari recorded it in mu’alliq form.) Reported’Ali, “The Messenger of Allah would come from relieving himself, reciteto us and eat meat with us. Nothing would stop him from the Qur’anexcept post-sex impurity.” (Related by “the five.” At-Tirmizhi and Ibnas-Sakin categorized it as sahih.)

Volume 1, Page 41: Going to sleep

Al-Barra’ ibn ‘Aazib reported that the Messenger of Allah, upon whombe peace, said, “When you go to your bed, perform ablution, lie on yourright side and then say, ‘O Allah, I submit my soul to You, and I turnmy face to You. I entrust my affairs to You. I retreat unto You forprotection with hope and fear in You. There is no resort and no saviorbut You. I affirm my faith in Your books which You revealed and in Yourprophets you sent.’ If you die during that night, you will be along thenatural path. Make it your final statement (of the night). He reportedthat he repeated this supplication to the Prophet, upon whom be peace,and he said, “…and Your messengers.” The Prophet interjected,”No,…’and the prophets You sent.” (Related by Ahmad, al-Bukhari, andat-Tirmizhi.) This also applies to one who is in post-sex impurity .Ibn ‘Umar asked the Prophet, “O Messenger of Allah, can one of us sleepwhile he is in post-sex impurity?” The Prophet answered, “Yes, if hemakes ablution.” Reported ‘Aishah, “When the Prophet, upon whom bepeace, wanted to sleep in a state of post-sex impurity, he would washhis private parts and perform ablution.” (Related by “the group.”)

Volume 1, Page 41a: To remove a sexual impurity

If a person in a state of post-sex impurity wants to eat, drink orhave intercourse again, he should perform ablution.

Said ‘Aishah, “When the Prophet, upon whom be peace, was in a state ofimpurity because of intercourse and wanted to eat or sleep, he wouldperform ablution.” ‘Ammar ibn Yasar reported that the Prophet permitteda person in post-sex impurity to eat, drink or sleep if he performedablution first. (Related by Ahmad and at-Tirmizhi, who classified it assahih.)

Abu Sa’eed reported that the Prophet, upon whom be peace, said, “If onehas intercourse with his wife and wants to repeat the act, he shouldperform ablution.” (Related by “the group,” except for al-Bukhari. IbnKhuzaimah, Ibn Hibban and al-Hakim recorded it with the addition, “Itmakes the return more vivacious.”)

Volume 1, Page 42: Before performing ghusl

It is preferred to perform ablution before ghusl regardless ofwhether that particular ghusl was an obligatory or a preferred act.Said ‘Aishah, “When the Messenger of Allah, upon whom be peace,performed post-sex ghusl, he would begin by washing his hands and thenpour water from his right hand to his left and wash his private parts.He would then perform ablution..” (Related by “the group.”)

Volume 1, Page 42a: Before eating food touched by fire

Said Ibrahim ibn ‘Abdullah ibn Qarizh, “I passed by Abu Hurairahwhile he was performing ablution and he said, ‘Do you know why I ammaking ablution? It is because I ate some yoghurt dried over a fire,for I heard the Messenger of Allah say, ‘Perform ablution before eatingfood touched by fire.” (Related by Ahmad, Muslim and “the four.”)

‘Aishah related that the Prophet, upon whom be peace, said, “Performablution from whatever touches fire.” (Related by Ahmad, Muslim,an-Nasa’i and Ibn Majah.) This order is one of preference as thefollowing hadith makes clear: ‘Amr ibn Umayyah azhZhamari said, “I sawthe Messenger of Allah, upon whom be peace, cutting a piece of asheep’s shoulder and eating it. He was then called to prayer. He putthe knife down, prayed, and did not perform another ablution.” (Relatedby al-Bukhari and Muslim.)

Volume 1, Page 42b: Renewing the ablution for everyprayer

Said Buraidah, “The Prophet, upon whom be peace, made ablution forevery prayer. On the day of the conquest of Makkah, he made ablution,wiped over his socks and prayed a number of times with just oneablution. ‘Umar said to him, ‘O Messenger of Allah, you did somethingthat you have not done (before).’ He answered, ‘I did it on purpose,’Umar.”‘ (Related by Ahmad, Muslim and others.)

Said Anas ibn Malik, “The Prophet, upon whom be peace, used to makeablution for every prayer.” He was asked, “And what did you people useto do?” Malik said, “We prayed the prayers with one ablution unless wenullified it.” (Related by Ahmad and al-Bukhari . )

Abu Hurairah reported that the Prophet said, “Were it not to be ahardship on my people, I would order them to make ablution for everyprayer.” (Related by Ahmad with a hassan chain.)

Ibn ‘Umar reported that the Prophet, upon whom be peace, said, “Whoevermakes ablution while he is already in a state of purity will have tengood deeds written for him.”~ø (Related by Abu Dawud,at-Tirmizhi, and Ibn Majah.)

Volume 1, Page 43: Notes of importance concerningablution

It is permissible to speak while performing ablution. There isnothing reported from the sunnah that prohibits it.

Making supplications while washing the extremities is based on falsehadith. It is best for the person to use only the supplicationsmentioned under the Sunnah Acts of Ablution.

If the person who is making ablution has a doubt concerning how manytimes he has washed a particular part of the body, he should go by thenumber he is certain about.

If any barrier or substance with weight, such as wax, is found on thebody, it would invalidate one’s ablution unless it is removed and theablution is performed again. Coloring, like henna, is permissible, asit does not affect the ablution’s correctness.

People with unusual circumstances (i.e. women with “prolonged flows ofblood”), people who cannot control their urine, people with flatulence,and so on, should perform one ablution for each prayer whether theirproblem exists all or part of the time. Their prayers will beacceptable even while their problems are occuring.

One may be assisted by others in performing ablution.

One may use a towel to dry himself during any time of the year.

Volume 1, Page 44: Proof of its legitimacy

Wiping over the socks is part of the sunnah. An-Nawawi states, “Allthose who qualify for ijma’ (consensus) agree that it is allowed towipe over the socks–during travelling or at home, if needed ornot–even a woman who stays at home or a handicapped person who cannotwalk can do so. The Shi’ah and Khawarij reject it, but their rejectionis not valid. Says Ibn Hajr in Fath al-Bari, “All of the preservers (ofhadith) are of the opinion that wiping over the socks has come througha continuous transmission. Some have collected all of its narrations(from among the companions), and its number exceeds eighty. Thisincludes hadith from the ten pepole who were promised Paradise.” Thestrongest hadith on this point has been related by Ahmad, al-Bukhari,Muslim, Abu Dawud and at-Tirmizhi on the authority of Hammam anNakha’iwho said, “Jarir ibn ‘Abdullah urinated, performed ablution and wipedover his socks.” It was said to him, “You do that and you haveurinated?” He said, “Yes, I saw the Messenger of Allah, upon whom bepeace, urinate and then do likewise.” Said Ibrahim, “They were amazedat that hadith, because Jarir had embraced Islam after surah al-Ma’idahwas revealed (10 AH). One of its verses calls for washing one’s feet.This hadith helps us understand the verse by confining it to one who isnot wearing socks. This constitutes a particular case, and the personwho wears socks can just wipe over them.

Volume 1, Page 44a: Wiping over slippers

It is allowed to wipe over slippers, as this has been related frommany companions. Says Abu Dawud, “Wiping over sandals (has been doneby) ‘Ali ibn Abu Talib, Ibn Mas’ud, al-Barra’ ibn ‘Aazib, Anas ibnMalik, Abu Umamah, Sahl ibn Sa’d and ‘Amr ibn Hareeth. It has also beenrelated from ‘Umar ibn al-Khattab and Ibn ‘Abbas.” ‘Ammar, Bilal ibn’Abdullah ibn Abu Aufi and Ibn ‘Umar also have hadith on this subejct.In Ibn alQayyim’s Tahzhib as-Sunan, he relates from Ibn al-Munzhir,”Ahmad made a statement about the permissibility of wiping overslippers because of his fairness and justice. Nevertheless, the basisof this permissibility is the practice of the companions and a manifestanalogy. There is no real difference between socks and slippers. It iscorrect that they take the same ruling. Most scholars say that one canwipe over either one.” Those who permit it include Sufyan al-Thauri,Ibn al-Mubarak, ‘Ata, al-Hasan and Sa’eed ibn alMusayyab. Commenting onthis subject, Abu Yusuf and Muhammad said, “It is allowed to wipe overthem if they are thick and completely hide what they cover.”

Abu Hanifah did not approve of wiping over thick slippers, but hechanged his mind three or seven days before his death. He wiped overhis slippers during his illness and said to his visitors, “I did what Iused to tell people not to do.” Al-Mughirah ibn Shu’bah reported thatthe Messenger of Allah, upon whom be peace, made ablution and wipedover his socks and slippers. This is related by Ahmad, at-Tahawi, IbnMajah and at-Tirmizhi, who called it hassan sahih. Abu Dawud graded itweak.2

As it is permissible to wipe over socks so is it permissible to wipeover any foot covering, which has been used to avoid the cold orprotect the wound, and so on. Of its permissibility, Ibn Taimiyyahsays, “It is all right to wipe over foot covering because it takesprecedence over wiping socks or slippers, for usually a foot coveringis used for some need and to protect the feet from some harm. If wipingover the socks and slippers is allowed, then wiping over any footcovering should come first. Whoever claims that there is a consensus onthe inadmissibility of wiping over foot coverings does so with a lackof knowledge. Not to speak of a consensus, he cannot prove itsforbiddance even from the works of ten famous scholars.” He goes on tosay, “Whoever ponders over the words of the Messenger of Allah, uponwhom be peace, and gives analogy its proper place, will know that thelicense from him was spacious on this subject and in accord with thebeauty of Islamic law and the monotheistic magnanimity with which theProphet had been sent.” Even if there are some holes or cuts in thesocks, it is permissible to wipe over them, as long as the person hasonly such socks to wear. Says al-Thauri, “The slippers of the emigrantsand helpers were not free of cuts or holes, like the slippers of thepeople (in general). If this were a matter of concern, it would havebeen mentioned and related by them.”

Volume 1, Page 45: Conditions for wiping over the socks

One must have put his socks (or whatever covering he is using) whilein a state of purity.

Said al-Mughirah ibn Shu’bah, “I was with the Messenger of Allah, uponwhom be peace, one night during an expedition. I poured water for himto make ablution. He washed his face and arms and wiped his head. ThenI went to remove his socks and he said, ‘Leave them on, as I put themon while I was in a state of purity,’ and he just wiped over them.”(Related by Ahmad, al-Bukhari and Muslim).

Al-Humaidi related in his Musnad that al-Mughirah reported, “We said,’O Messenger of Allah, may we wipe over our socks?’ He said, ‘Yes, ifyou put them on while you were in a state of purity.” The stipulationsby the jurists that the socks must completely cover the foot to theankle, and that one must be able to walk (a distance) in them alone,has been shown by Ibn Taimiyyah in his al-Fatawa to be weak.

Volume 1, Page 46: The place to be wiped on a sock

Islamic law prescribes that the top of the sock is to be wiped.

Said al-Mughirah, “I saw the Messenger of Allah, upon whom be peace,wipe over the top of his socks.” (Related by Ahmad, Abu Dawud andat-Tirmizhi, who called it hassan.) ‘Ali observed, “If the religion wasbased on opinion, the bottom of the sock would take preference in beingwiped to the top of the sock.” (Related by Abu Dawud and ad-Daraqutniwith a hassan or sahih chain.) What is obligatory in the wiping is whatis meant by the lexicographical meaning of the word “wipe.” There areno specifications authentically mentioned with respect to the wiping.

Volume 1, Page 46a: The duration of the wiping

For the resident, this period is one day and night. For thetraveller, it is three days and nights. Said Safwan ibn ‘Assal, “Wewere ordered (by the Prophet) to wipe over the socks if we were in astate of purity when we put them on, for three days if we weretravellers, and for one day and night if we were residents. We did notremove them unless we were in post-sex impurity.” (Related byash-Shaf~i, Ahmad, Ibn Khuzaimah, at-Tirmizhi, and an-Nasa’i, whograded it sahih.)

Shuraih ibn Hani said, “I asked ‘Aishah about wiping over socks and sheanswered, ‘For the traveller, three days and three nights; for theresident, one day and night.” This hadith is related by Ahmad, Muslim,at-Tirmizhi, an-Nasa’i and Ibn Majah. Of its authenticity, al-Baihaqisays, “This is the most authentic report on this topic.” Some say thatthe duration begins with the time of the wiping, while others say itbegins from the time of nullifying the ablution after wearing thesocks.

Volume 1, Page 46b: The description of the wiping

After the person completes his ablution and puts on his socks orslippers, it is proper for him to wipe over them later on when he wantsto perform ablution. He is permitted to do that for one day and nightif he is resident, and for three days and nights if he is a traveller.But if he is in post-sex impurity, he must remove his socks, inaccordance with the preceding hadith of Safwan.

Volume 1, Page 47: What invalidates the wiping

The following invalidates the wiping:

-1- The end of the permissible time period for wiping.

-2- Post-sex impurity.

-3- Removal of the socks. If (i) or (iii) occurs while the person wasin a state of purity, he need only wash his feet.