Tayseer al-‘Allaam

Sharh Umdah al-Ahkaam

Shaykh Abdullah ibn Abdur-Rahmaan Aal Bassaam

Lecture Number Two

Purification Is Essential For Prayer

Hadeeth No. 2:

Hammaam ibn Munabbih, who is the brother of Wahb ibn Munabbih said: This is what has been transmitted to us by Abu Hurairah from Muhammad, the Messenger of Allah (may Blessings of Allah and Peace be upon him): Allah does not accept the prayer of any one of you if he nullifies his state of purification, until he purifies himself once again [by Wudoo or Ghusl].

[al-Bukhaaree 1/101, no. 137; Muslim 1/149, no. 435]

Important Points Derived from the Hadith:

1. The Prayer of the one who has invalidated his state of purification is not accepted until he purifies himself once again from the state of major or minor impurity [according to one’s need].

2. Al-hadath (passing wind, urine, etc) nullifies the ablution, and as well invalidates one’s Salah, if the hadath occurs during the prayer.

3. The intended meaning of: Allah does not accept the prayer – is that the prayer is not correct (Saheeh), nor does one even get credit (Ij-zaa’) for its performance.

4. The hadith indicates that at-Tahaarah (the state of purification) is a necessary pre-condition for the correctness (Sihhah) of the prayer.

The Washing of Feet Properly is an Integral part of Wudoo’

Hadeeth No. 3:

‘Abdullah b. ‘Amr reported: We returned from Makkah to al-Madeenah with the Messenger of Allah, and when we came to some water on the way, some of the people were in a hurry at the time of the afternoon prayer and performed ablution hurriedly; and when we reached them, their heels were dry, no water had touched them. The Prophet said:

Woe to (dry) heels, because of Hell-fire. [Make your ablution thorough]

[Bukhaaree 1/114, no. 164, 166; Muslim 1/154, no. 468, 473]

Important Points Derived from the Hadith:

1. The obligation of giving attention to the parts of the body washed in Ablution, and not being neglectful of any of them. The hadith has clearly pointed to the care in washing the feet, and the rest of the parts of the body washed in ablution are included by Qiyaas (analogy) and based on the texts in other hadith which mention each of these parts.

2. The severe threat for the one who is neglectful in the performance of ablution.

3. The obligation in reference to the two feet – in the performance of ablution – is (al-Ghusl) washing them. This is confirmed in numerous authentic hadith, as well as the consensus (Ijmaa’) of the Muslim Ummah, in contradiction to the strange and deviant position of the Shee’ah who have opposed the whole of the Ummah. They have rejected the confirmed and authentic hadith which report the action of the Prophet, as well as his teaching and instructions to the Companions.

While Cleaning the Nose, And Using Pebbles In The Toilet, The Odd Number is Preferable

Hadeeth No. 4:

Narrated Abu Hurairah: Allah’s Messenger said: If anyone of you performs ablution he should put water in his nose and then blow it out; and whoever cleans his private parts with stones should do so with odd numbers. And whoever wakes up from his sleep should wash his hand before putting it in the water for ablution, because nobody knows where his hand was during the night.

[al-Bukhaaree 1/114, no. 163; Muslim 1/166, no. 544]

[In the Narration of Muslim]

Abu Hurairah reported: The Messenger of Allah said: When anyone performs ablution he must clean his nose, and when anyone wipes himself with pebbles (after answering the call of nature) he must do that an odd number of times.

[Muslim, Vol. 1/153 no.460; see also: 458 - 463]

Ikhtilaaf [Difference of Opinion]

The scholars differed concerning the sleep after which it is legislated to wash one’s hand.

(1) al-Imaam ash-Shaafi’ee and the Majority of Scholars held the opinion that it is legislated after every type of sleep, whether during the night or the day, due to the generality of his words: “…and whoever wakes up from his sleep…” [not specifying sleep of the night or the day].

(2) The two Imaams Ahmad and Daawood adh-Dhaahiree specified it to be legislated after awakening from sleep of the night. They supported their opinion by the fact that the real meaning of al-Baitootah is (spending the night), and therefore this instruction is concerning the sleep of the night [as mentioned in the end of the hadith: “…nobody knows where his hand was during the night”]. They also cited the narration of at-Tirmidhee and Ibn Maajah: “If anyone of you awakens from the night.”

The strongest opinion is the second since the exact reason behind the legislation of washing the hands is not actually clear. What is more likely is that it is purely an act of worship (at-ta’abbudiyyah). In that case, there is no room for making Qiyaas (comparison) between the day and the night, even if someone sleeps during the day for a long period of time (as one sleeps in the night), since such a case is not the common occurrence. The rules and laws are connected – primarily – to the case of the majority or that which is common. The apparent meaning of the ahaadith is the specification of sleep of the night.

The scholars also differed as to whether this washing of the hands upon awakening from sleep is waajib (obligatory) or mustahabb (commendable or recommended)?

(1) The Majority of Scholars held that this washing is mustahabb (commendable). This has been reported as a view of Ahmad, and the choice of al-Kharqee and al-Muwaffaq and al-Majd.

(2) The most famous opinion of the madh-hab of al-Imaam Ahmad is that it is obligatory (waajib), and this is indicated by the apparent wording of the hadith.

Important Points Derived from the Hadith:

1. The obligation of sniffing water up into the nose (al-istin-shaaq) and blowing it out (al-istin-thaar). Imaam an-Nawawee said: Here is a clear indication that al-istin-thaar is different from al-istin-shaaq.

2. The fact that the nose is considered part of the face in the performance of ablution. This is derived from the text of this hadith and the Qur’anic verse: “…and wash your faces…”

3. The legislation of using an odd number [even if it exceeds three] when washing the private parts with pebbles after using the toilet. Al-Majd (the grandfather of Ibn Taymiyyah) says in his book al-Muntaqaa: This legislation of stopping on an odd number is understood to be Sunnah, if there is a need to exceed three.

4. Ibn Hajar said: Some [of the scholars] have derived from this hadith that the actual place of washing (i.e. the private parts) is singled out here for the special allowance [of washing more than three times] as long as any impurities remain.

5. The legislation of washing the hands when someone awakes from the sleep of the night. [This is keeping in mind the difference of opinion concerning whether this instruction is specifically in reference to the sleep of the night or even one who awakens from sleep during the day; and the difference of opinion concerning whether this instruction to wash the hands upon awakening from sleep is obligatory or commendable].

6. The obligation of performing ablution upon awakening from sleep.

7. The prohibition of putting one’s hand in the water-container until washing the hand. This prohibition is either an absolute prohibition (Tahreem) or something detestable (Makrooh), based upon the difference of opinion as to whether the washing of the hand before putting it in the water is obligatory (Waajib) or commendable (Mustahabb).

8. The apparent reason of the legislation of this washing is an-Nadhaafah (cleanliness). However, the ruling is determined by the circumstances of the majority. Therefore, it is legislated to wash the hand even if someone is sure that his hand is clean (if for example it was wrapped in a bag or something similar).

Tayseer al-‘Allaam

Sharh Umdah al-Ahkaam

Shaykh Abdullah ibn Abdur-Rahmaan Aal Bassaam

Lecture Number Three

Urinating in Stagnant Water

Hadeeth No. 5:

Narrated Abu Hurairah: Allah’s Messenger said: We (Muslims) are the last (people to come in the world) but (will be) the foremost (on the Day of Resurrection). The same narrator said that the Prophet said: You should not pass urine in stagnant water which is not flowing, then (you may need to) bathe in it. [al-Bukhaaree, 1/150, no. 239]

In a Narration from Muslim:

No one of you should bathe is standing (stagnant) water, while he is Junub (sexually defiled).

Ikh-tilaaf [Difference of Opinion]

The scholars differed concerning whether the prohibition here [of urinating or taking a bath in stagnant water] indicates at-Tahreem (prohibition) or al-Kiraaheeyah (that it is something detestable).

1. The Maalikee scholars held it to be Makrooh (detestable).

2. The Hanbalee and Zhaahiree (Literalists) held that it indicates at-Tahreem (Prohibition).

3. Some other scholars held that it is Muharram (prohibited) if the amount of water is little; and Makrooh (detestable) if the amount of water is much.

The apparent indication of an-Nahy (prohibition) here is at-Tahreem (forbidden), whether the amount of water is little or much [the second opinion]…

Ikh-tilaaf [Difference of Opinion]

The scholars also differed concerning the water which has been urinated in: does it retain its state of Tahaarah (purity), or does it become defiled?

1. If it is changed [in taste, color or smell] by the Najaasah (impure substance) – there is a confirmed Ijmaa’ (consensus) that it is unclean, whether the amount of water is little or much.

2. If it is not changed [in taste, color or smell] – and it is a large amount – there is Ijmaa’ (consensus) that it retains its state of purity.

3. If it is not changed [in taste, color or smell] – and it is a small amount – there are two opinions:

(A) That it retains its state of purity, which is the position of : Abu Hurairah, Ibn Abbass, al-Hasan al-Basaree, Ibn al-Musayyib, ath-Thawree, Dawood, Maalik and al-Bukhaaree. Al-Bukhaaree has listed a number of Hadeeths refuting those who held that it becomes Najas (impure).

(B) Ibn Umar, Mujaahid, and the Hanafee, Shaafi’ee and Hanbalee Schools hold that it become Najas (impure) simply through coming into contact with impure substances – even if it does not undergo any change [in taste, color or smell], as long as it is a small amount of water. They cite a number of evidences including the Hadeeth under discussion. Each of their evidences can be refuted.

The first group (A) relied upon many evidences including the hadeeth reported by Abu Daawood and at-Tirmidhee who declared it to be a Hasan (good) hadeeth: Water is pure, and nothing causes it to become impure. Their response to the hadeeth of this section [No. 5 above] is that the prohibition mentioned in it is meant to indicate that it is detestable to use such water for drinking, not that such water becomes najas (impure).

The position of the first group (A)[that the water remains pure, even if it is a small amount, as long as it does not undergo any change] is the correct position. This is so because the basis for declaring the water impure is its undergoing some change [in its taste, color or smell] as a result of the impure substances (mixing with it) – no matter if its quantity is small or great. This is the choice of Shaykh al-Islam Ibn Taymiyyah (Raheema-hu’llah).

From this we know also that the strongest opinion concerning the water in which someone takes a bath from al-Janaabah (major state of impurity from sexual relations) is also pure – even if it is a small amount. This is contrary to the well known position of our Madh-hab (Hanbalee School) as well as the position of the Shaafi’ee School who hold that bathing in the water eliminates or nullifies its characteristic [or state] of purity, since it is only a small amount of water.

Important Points Derived from the Hadith:

1. The prohibition of urinating in stagnant water, and that it is Haraam.

2. The prohibition of taking a bath in still water by immersing one’s body in that water, especially the person who is in a state of major ritual impurity – even if he/she did not urinate in it. What is legislated here is to scoop the water by handfuls.

3. The permissibility of the above in flowing water, even though it is better to avoid such.

4. The prohibition of everything harmful or transgression upon others.

If a dog drinks from the utensils of anyone of you then it is essential to wash it 7 times.

Hadeeth No. 6:

Narrated Abu Hurairah: Allah’s Messenger said:

If a dog drinks from the utensil of anyone of you it is essential to wash it seven times.

[al-Bukhaaree 1/120, no. 173]

Muslim’s Narration:

…The first washing should be with Turaab (the surface soil).

Important Points Derived from the Hadith:

1. The severity of the uncleanliness of the dog, due to its filthiness.

2. The licking of a dog in a utensil – and likewise its eating from a utensil – makes the utensil unclean, as well as its contents.

3. The obligation of washing, whatever the dog has licked in, 7 times.

4. The obligation of using turaab once, and it is best that it be with the first washing, so that the water may follow.

5. Whatever is used in the place of turaab takes the same ruling as it, since the intention is cleaning. This is the madh-hab of Ahmad, and one of the sayings of ash-Shaafi’ee. But the more famous saying of ash-Shaafi’ee is that you must use turaab.. Ibn Daqeeq al-Eid supported this position saying that it has been mentioned in the text of the hadeeth, and that it is one of the two major sources of purification. Additionally, if an extracted meaning goes back to contradict the literal text [which it is derived from], then that extracted meaning is rejected. Imam an-Nawawee said that soap or similar substances do not take the place of turaab according to the most correct opinion. I [the author] say: New scientific research has shown that the elimination of these impurities which is achieved through the use of turaab is not achieved by other substances…

6. The greatness of the Pure Sharee’ah, and that it surely is revelation from the All-Wise All-Aware, and the one who delivered it (i.e. the Prophet) does not speak from his desires. Some scholars discussed the wisdom behind the severe stand [of the Sharee’ah Law] concerning this impurity, in consideration of the existence of other equally detestable substances, which do not require a similar effort of purification from them.

One group of scholars went so far as to say: This manner of purification from the saliva of the dog is ta’abbudi (a matter of pure worship) whose wisdom can not be understood. Then modern medicine came along with its scientific discoveries and microscopes confirming the existence of microbes and contagious diseases in the saliva of the dog, which can not be eliminated by water alone.. Highly exalted is Allah, the all-Knowing all-Aware. Congratulations to those who have certainty [concerning Allah’s Revelation], and woe to the deniers.

Tayseer al-‘Allaam

Sharh Umdah al-Ahkaam

Shaykh Abdullah ibn Abdur-Rahmaan Aal Bassaam

Lecture Number Four

How To Perform Ablution (al-Wudoo’)

Hadeeth No. 7:

Humraan, the freed slave of ‘Uthmaan, said: ‘Uthmaan ibn ‘Affaan (may Allah be pleased with him) called for ablution water and this is how he performed the ablution. He washed his hands three times. He then rinsed his mouth and cleaned his nose with water [three times]. He then washed his face three times; then washed his right arm up to the elbow three times, then washed his left arm like that, then wiped his head; then washed his right foot up to the ankle three times, then washed his left foot like that, and then said: I saw the Messenger of Allah (peace and blessings of Allah be upon him) performing ablution like this ablution of mine. Then the Messenger of Allah (peace and blessings of Allah be upon him) said:

((من توضأ نحو وضوئي هذا ثم صلى ركعتين لا يحدث فيهما نفسه غفر له ما تقدم من ذنبه))

He who performs ablution like this ablution of mine and then stood up (for prayer) and offered two rak’ahs of prayer without allowing his thoughts to be distracted, all his previous sins are expiated.

Ibn Shihaab [az-Zuhree] said: Our scholars remarked: This is the most complete of the ablutions performed for prayer.

[Muslim 1/149, no. 436]

In another narration:

Humraan, the freed slave of ‘Uthmaan, said: I saw ‘Uthmaan (may Allah be pleased with him) calling for a vessel (of water) and poured water over his hands three times and then washed them. Then he put his right hand in the vessel and rinsed his mouth and cleaned his nose. Then he washed his face three times and his hands up to the elbows three times; then wiped his head, then washed his feet three times. Then he said that the Messenger of Allah (peace and blessings of Allah be upon him) had said:

He who performed ablution like this ablution of mine and offered two rak’ahs of prayer without allowing his thoughts to be distracted, all his previous sins would be expiated.

[Muslim 1/149, no. 437]

Ikh-tilaaf [Difference of Opinion]

1. The Imams Abu Haneefah, Maalik, ash-Shaafi’ee, Sufyaan and others held the opinion that al-Istin-shaaq (sniffing water up into the nose) during ablution is Musta-habb (comendable), not Waajib (obligatory).

2. The well known opinion of Imam Ahmad is that it (al-Istin-shaaq) is Waajib (obligatory), and hence the ablution is not correct without it. This is also the position of Abu Lailaa, Ishaaq and others.

The first group based their opinion upon the hadeeth: There are ten matters from the Sunnan (practices) of the Messengers. And one of those Sunnan (practices) is al-Istin-shaaq. They said: The thing which is Sunnah is not obligatory.

The second group – who hold that al-Istin-shaaq is obligatory cite the saying of Allah, the Most High:

…fagh-siloo wujooha-kum (then [you must] wash your faces). The argue that the nose is part of the face. They also cite the numerous authentic hadeeth which contain the description of the Prophet performing ablution, as well as his ordering (the people) to do it (al-Istin-shaaq).

They responded to the evidence of the first group who, hold that al-Istin-shaaq is not obligatory, explaining that the intended meaning of Sunnan in the above hadeeth is: at-Tareeqah (the Way), since the use of this terminology Sunnan or Sunnah to mean something which is not obligatory is a terminology which came into use through the later generation scholars of Jurisprudence (Fiqh) [and hence was not in use in the time of the Prophet]. For this reason, the expression al-Fitrah (ten matters of nature) was used in many hadeeth in place of as-Sunnan.

For this reason, there is no doubt about the correctness of the opinion of the second group [i.e. that al-Istin-shaaq (sniffing water up into the nose) is Waajib (obligatory)] due to the strength of their evidences, and the absence of that which opposes or contradicts their position – as far as I know. And Allah is the Best Knower!

Ikh-tilaaf [Difference of Opinion]

The scholars are in agreement concerning the obligation of wiping the head (in ablution). They also agree that it is Mustahabb (commendable) to wipe over the whole head. However, they differ concerning whether merely wiping over a part of the head is sufficient, or is it a necessity to wipe over the whole head?

1. ath-Thawree, al-Awzaa’ee, Abu Haneefah and ash-Shaafi’ee hold the opinion that it is permissible to wipe over part of the head, while differing concerning the amount necessary.

2. Maalik and Ahmad hold the opinion that it is obligatory to wipe over the whole head.

The evidence of the first group is the saying of Allah, the Most High: …wam-sahu bi-Ru’oosi-kum (and wipe over [a part of] your heads…considering the particle (bi) to indicate: a part of (the head). They also cite the hadeeth in Muslim from al-Mughairah: that the Prophet performed ablution and then wiped over his forelock and the turban.

The evidence of the second group who hold it obligatory to wipe the whole of the head is the many hadeeth which show the Prophet wiping over the whole of his head in his ablution. One of these hadeeth is the hadeeth of this chapter. Another is that which is reported in the Six Books of Hadeeth (including al-Bukhaaree and Muslim…): …that he (peace be upon him) wiped his head with his two hands, going from the front (to the back) and then from the back (to the front); he started from the forehead until he reached the nape of the neck; then he returned his hands [wiping his head] to the place where he began.

They also answered the first group who hold that wiping a part of the head is sufficient, saying: the particle (Ba) in the Arabic language has not been reported to have the meaning of a part of something. Instead its meaning is: to touch or come in contact with something. Therefore, its meaning in the above verse is: wipe your head by touching the head with the hands. This is the real meaning of (Ba) according the scholars of Arabic language such as Naf-tuwiyyah and Ibn Duraid. Ibn Burhaan said: Whoever claims that the particle (Ba) means part of something, has come with something which the scholars of the language know nothing about.

Ibn al-Qayyim said: There is not even one authentic hadeeth indicating that the Prophet sufficed to wipe over a part of the head.

Important Points Derived from the Hadith:

1. The Legislation of washing both hands 3 times, before putting them into the water of wadoo’ at the time of performing ablution.

2. Use of the right hand for taking (scooping) out the water of wadoo’ for washing the limbs.

3. The legislation of rinsing the mouth (at-Tamad-mada), putting water in the nose (al-Istin-shaaq) and blowing it out (al-Istin-thaar) – in this order. There is no difference as to whether these acts are legislated, but the difference is concerning whether they are all obligatory (i.e. al-Istin-shaaq). It has already been mentioned that the correct opinion is that it (al-Istin-shaaq) is obligatory.

4. Washing the face 3 times; and the face extends from the hairline of the forehead to the chin (in length) and from one ear to the other (in width). Additionally, the rinsing of the mouth and nose should be performed 3 times, since the nose and mouth are part of what is called the ‘Face’…

5. Washing the hands [from the fingertips (Fath al-Barr, 3/225)] up to and including the elbows 3 times.

6. Wiping the whole head one time, starting from the front, going to the back, reaching the beginning of the neck and then returning to the front of the head.

7. Washing the two feet, including the ankles, 3 times..

8. Doing all of these things in their order – as is understood from the fact that Allah has [purposely] mentioned that which is wiped (al-mam-sooh)– the head – between the mention of those things which are washed (al-magh-soolaat) – in observance of the order (tar-teeb) that one must follow in the washing of the body-parts of ablution. [Likewise, this is the order described in the authentic hadeeth]. This description is a complete description of the Prophet’s Ablution.

9. This description is a complete description of the Prophet’s Ablution.

10. The legislation of performing Salat after the performance of ablution.

11. One of the means of the completion or perfection of the Salat is through the presence of heart and mind while one stands in front of Allah, the Most High. In this is the encouragement to have Ikhlaas (sincerity of intentions) and the warning that the prayer might not be accepted from one whose mind is distracted by worldly affairs while standing in the prayer…

12. The virtue of the complete ablution, and that it is a cause for one’s sins to be forgiven.

13. The promised reward of one’s sins being forgiven is based on both of these factors together: the complete and perfect ablution followed by 2 Rak’ah in which one’s mind is not engaged in worldly matters…

Note: [Some of] the Scholars limited the forgiveness mentioned here to forgiveness of the minor sins. As for forgiveness of major sins – it is required that one repent (tawbah) from them. Allah, the Most High, says: If you avoid al-Kabaa’ir (the Major Sins) from which you have been prohibited – We will remit from you Sayyi’aatikum (your Minor Sins)... [an-Nisaa 4:31] And the saying of Allah, the Most High: Those who avoid kabaa’iru-l-Ithmi (the Major Sins) and al-Fawaahish (illegal sexual intercourse, etc) except al-Lamam (the small faults), Verily! Your Lord is of vast forgiveness. [an-Najm 53:32]. The Messenger of Allah said: The Five daily Prayers, one Jumu’ah to the next and one Ramadan to the next – each serve to remit [the sins committed] between them if al-Kabaa’ir (the Major Sins) are avoided. [Ahmad, Muslim, at-Tirmidhee from Abu Hurairah].

How To Perform Ablution (al-Wudoo’)

Hadeeth No. 8:

Al-Bukhaaree says: CHAPTER. To pass wet hands over the whole head during ablution, as is referred to by the Statement of Allah (the Most High): Rub (by passing wet hands over) your heads (5:6).

And Ibn al-Musayyab said, ‘This order is both for men and women.’

And Maalik was asked, ‘Is the passing of a wet hand over a part of the head sufficient?’ He took his verdict from the narration of Abdullah ibn Zaid which follows immediately [which mentions that the Prophet (may the Blessings of Allah and Peace be upon him) wiped over his whole head].

Narrated Yahya al-Maazinee : A person asked ‘Abdullah ibn Zaid (may Allah be pleased with him), the grandfather of ‘Amr ibn Yahya, ‘Can you show me how the Messenger of Allah (may the Blessings of Allah and Peace be upon him) used to perform ablution?’

‘Abdullah ibn Zaid (may Allah be pleased with him), replied in the affirmative and asked for water. He poured it on his hands and washed them twice, then he rinsed his mouth three times and washed his nose with water three times by putting water in it and blowing it out. He washed his face three times and after that he washed his forearms up to the elbows twice and then passed his wet hands over his head from its front to its back and vice versa beginning from the front and taking them to the back of his head up to the nape of the neck and then brought them to the front again from where he had started and washed his feet [up to the ankles].

[al-Bukhaaree 1/127, no. 185]

The Washing of feet up to the ankles.

Narrated ‘Amr: My father saw ‘Amr ibn Abi Hasan asking Abdullah ibn Zaid about the ablution of the Prophet (may the Blessings of Allah and Peace be upon him). Abdullah ibn Zaid asked for an earthen ware pot containing water and performed ablution like that of the Prophet in front of them. He poured water from the pot over his hand and washed his hands three times and then he put his hand in the pot and rinsed his mouth and washed his nose by putting water in it and then blowing it out with three handfuls of water. Again he put his hand in the water and washed his face three times and washed his forearms up to the elbows twice; and then put his hand in the water and then passed them over his head by bringing them to the front and then to the rear of the head once, and then he washed his feet up to the ankles. [al-Bukhaaree 1/128, no. 186]

Important Points Derived from the Hadith:

The main points of this hadith are the same as the previous one, both describing the complete ablution of the Messenger of Allah (sallallahu alayhi wa sallam). However, this report contains the following additional points:

1. It is clearly mentioned in this hadith of Abdullah ibn Zaid that the rinsing of the mouth (al-mad-madah) as well as the rinsing of the nose (al-istin-shaaq) were three times – from three handfuls of water [rinsing both mouth and nose together, with each handful of water].

2. In the previous hadith of Uthman ibn Affaan, it was mentioned that the washing of the hands was 3 times and this hadith mentions the washing of the hands only 2 times.

3. The words: Again he put his hand in the water and washed his face three times, indicates the use of one hand for washing the face. Imam an-Nawawee – after mentioning various narration’s – says: These words indicate that [the use of one hand for washing the face, as well as the use of two hands] is Sunnah. However, the well known practice which has been affirmed by the majority of scholars is that it is commendable to take water with both hands for washing the face, since this manner is easier and more thorough. [Note: The use of both hands for washing the face has been reported in a narration of al-Bukhaaree from Abdullah ibn Zaid, a narration of al-Bukhaaree from Abdullah ibn Abbaas, and a narration of Abu Daawood and al-Baihaqee from Ali].

4. He said in the previous hadeeth: thumma masaha bi-ra’si-hi, and this expression [bi-ra’si-hi] might possibly be explained as meaning: then he wiped part of the head, as it was interpreted by some in the verse: wa’msahu bi-ru’oosi-kum- and wipe over [part of] your heads. However, the wiping over the whole head is mentioned clearly in this hadith – unlike the previous one. Additionally, the manner of wiping the head is explained in detail in this hadith. There is a General Rule: Some text of the Islamic Law explain and clarify other text; and here the wording in this narration indicates the obligation of wiping over the whole of the head.

5. Both hadith mention that he entered one hand [the right hand] (in the water) at the time of rinsing the mouth and nose. In this hadith, it is mentioned that he entered both hands at the time of washing the hands [up to the elbows] and that he wiped his head with both hands, bringing them from the front to the back, and then from the back to the front one time. Imam Abu Daawood said: All of the authentic hadith indicate that wiping of the head is done one time. Ibn al-Mundhir said: That which is established from the Prophet (may the Blessings of Allah and Peace be upon him) concerning wiping (al-Mash) is one time.

6. It is also understood from this hadith that it is permissible to wash different parts of the body (in ablution) a different number of times… Also, that washing 3 times is the most complete manner, though washing once or twice is also acceptable, as has been confirmed in the authentic hadith.

7. The scholars differed about where the wiping over the head should begin from. Ibn Daqeeq al-Eid and as-San’aanee hold that it is from the front to the back. Others understood, from the words fa-aqbala bi-hima wa adbara that the wiping is from the back to the front, then returning the two hands to the nape of the neck (the point where the head meets the neck). [However the first opinion is clearly indicated in the narration which states: He began bi-muqaddam ra’si-hi (the front of his head) until the two hands reached qafaa-hu (the nape of the neck), then returning them to the place where he began.]

Lecture Number Five

How To Perform Ablution (al-Wudoo’)

Hadeeth No. 8:

Starting From the Right-Hand Side For Ablution, etc.

Hadeeth No. 9:

‘Aaisha reported: The Messenger of Allah (may peace and blessings of Allah be upon his) loved to start from the right hand side in all his affairs; in putting on the shoes, in combing (the hair), in acts of purification.

[Muslim, 1/161, no. 514]

كان رسول الله صلى الله عليه وسلم يحب التيمُنَ في شأنه كله في نعليه وترجله وطُهُورِهِ

Important Points Derived from the Hadith:

1. Giving preference to the right [starting with the right] in all good things is better according to the Islamic legislation as well as from the rational and medical point of view. Imam an-Nawawee said: The ongoing rule in the Islamic legislation is that it is commendable and preferable to begin with the right in those things which are honorable; while the opposite – beginning with the left – is preferable for dishonorable and unclean things.

2. Using the left hand for unclean things is more fitting according to the Islamic law as well as rationally.

3. The Noble Islamic law has come for correction of the people, refining them and protecting them all kinds of harmful things.

4. Specifically concerning ablution – it is preferable to begin with the right members of the body which are washed in ablution, before the left members. Imam an-Nawawee said: the Scholars have agreed by consensus that the preference of starting with the right parts of the body before the left is Sunnah; whoever contradicted it has lost out on a virtuous deed, but his ablution is still complete.

It is Commendable to Include the Forehead in Washing the Face and Include the Elbow and Ankle In Washing the Hands and Feet, While Performing Ablution.

Hadeeth No. 10:

Nu’aim b. ‘Abdullah al-Mujmir reported: I saw Abu Hurairah perform ablution. He washed his face and washed it well. He then washed his right hand including a portion of his arm. He then washed his left hand including a portion of his arm. He then wiped his heard. He then washed his right foot including his shank, and then washed his left foot including shank, and then said: This is how I saw Allah’s Messenger (may peace and blessings of Allah be upon him) performing ablution. And [Abu Hurairah] added that the Messenger of Allah (may the Blessings of Allah and Peace be upon him) had observed. You shall have your faces, hands and feet bright on the Day of Resurrection because of your perfect ablution. He who can afford among you, let him increase the brightness of his forehead and that of hands and legs.

[Muslim 1/156, no. 477]

أنتم الغرُّ المحجَّلون يوم القيامة من إسباغِ الوُضوء فمن استطاع منكم فلْيطِل غرَّته وتحجيلَه

In another Narration:

Nu’aim b. ‘Abdullah reported: He saw Abu Hurairah perform ablution. He washed his face and washed his hands until he almost reached his shoulders. He then washed his feet and reached up to the shanks, and then said: I heard Allah’s Messenger (may peace and blessings of Allah be upon him) say: My Ummah (people) would come, on the Day of Resurrection, with bright faces, and bright hands and feet on account of the marks of ablution. Therefore, whoever can increase the luster of his forehead (and that of his hands and legs) should do so. [Muslim 1/156, no. 478]

إن أمتي يأتون يوم القيامة غرًّا محجَّلين من آثار الوضوء فمن استطاع منكم أن يطيلَ غرَّته فلْيفعلْ

It has also been reported:

Abu Haazim reported: I was (standing) behind Abu Hurairah and he was performing the ablution for prayer. He extended the (washing) of his hand until it reached his armpit. I said to him: O Abu Hurairah, what is this ablution? He said: O [so and so] of the tribe of Farrookh, you are here? If I knew that you were here, I would have never performed ablution like this. I have heard my friend (peace and blessings of Allah be upon his) say: In a believer adornment would reach the places where ablution reaches. [Muslim 1/157, no. 484]

تبلغ الحلية من المؤمن حيث يبلغ الوضوء

Ikhtilaaf [Difference of Opinion] Concerning Increasing one’s Ghurrah (the Brightness or Luster of the Forehead, hands and legs). The scholars differed concerning the washing of the body parts - beyond the obligatory limit - when performing ablution.

1. The Majority of Scholars held that it is commendable to do so, based on this hadith, while differing concerning the extent to which one may wash beyond the obligatory limits.

2. Imam Maalik and Ahmad (in one report from him) held that this going beyond the obligatory bounds is not commendable. This is also the opinion of Shaykh al-Islam Ibn Taymiyyah, Imam Ibn al-Qayyim and Shaykh Abdur-Rahman ibn Naasir as-Sa’adee. They supported their position with the following:

(a) Washing beyond the bounds – as an act of worship – requires a proof, and the hadith of Abu Hurairah is not a proof for such; it only indicates that there will be light or luster upon the parts of the body washed in ablution.

(b) This practice of Abu Hurairah was his own understanding from the hadeeth, and it is not proper to take his understanding here while the stronger and more likely position [concerning this matter] is in conflict with his practice.

(c) As for the words: Therefore, whoever can increase the luster of his forehead (and that of his hands and legs) should do so - the correct opinion is that these words are the speech of Abu Hurairah: mudrijah (words added as explanation or clarification) which are not part of the actual statement of the Prophet.

(d) It has not been transmitted from any one of the Sahaabah (Companions) that they shared this understanding and went beyond the obligatory bounds in the performance of ablution. Instead it has been transmitted from Abu Hurairah that he was careful not to allow anyone to see him washing in this manner, due to its strangeness.

(e) All of those who described the ablution of the Prophet only mention that he washed the face and hands to the elbows and the feet to the ankles. And it is not possible that the Prophet would have abandoned that which was preferable every time he performed his ablution. Al-Haafidh Ibn Hajar said in Fath al-Baaree: I did not see this sentence [the added statement of Abu Hurairah] in the narration of anyone who reported this hadeeth from the Companions – and those who reported it were ten (10), nor from anyone who narrated it from Abu Hurairah except this narration of Nu’aim.

(f) The noble verse of the Qur’an which describes ablution specifies the limits of the obligatory area of washing as being up to the elbows and the ankles, and it was one of the final verses revealed…

Lecture Number Six

What to say when going to the lavatory.

Hadeeth No. 11:

Narrated Anas ibn Maalik (may Allah be pleased with him): Whenever the Prophet (may the Blessings of Allah and Peace be upon him) went to the lavatory, he would say: O Allah! I seek refuge with You from the bad and evil things. Allahumma Inni a’oodhu bi-ka mana’l-Khub-thi [or al-Khu-bu-thi] wa’l Khabaa’ith. [Al-Bukhaaree 8/225, no. 334]

اللهم إني أعوذ بك من الخبث والخبائث

Important Points Derived from the Hadith:

1. That it is commendable to supplicate with these words when one intends to go to the toilet, to be safe from the devils that try to spoil one prayers [through spoiling one’s state of purification].

2. One of the harms of the devils is that they cause impurities to befall the people, so as to invalidate the person’s Salat. Hence, one must seek refuge from them to be protected from their harm.

3. The obligation of avoiding all impurities, and taking the necessary measures to protect oneself from such impurities. It has been authentically reported that one of the causes of punishment in the grave is the neglect of protecting oneself from urine when using the toilet.

While urinating or defecating, never face the Qiblah except when you are screened by a building or a wall or something like that.

Hadeeth No. 12:

Narrated Abu Ayyoob Al-Ansaaree: The Prophet (may the Blessings of Allah and Peace be upon him) said, “While defecating neither face nor turn your back to the Qiblah but face either east or west.”

Abu Ayyoob added. “When we arrived in Sha’m we came across some lavatories facing the Qiblah; therefore we turned ourselves while using them and asked for Allah’s forgiveness.”

[Al Bukhaaree 1/235, no. 388]

In another narration:

Narrated Abu Ayyoob Al-Ansaaree: Allah’s Apostle (may the Blessings of Allah and Peace be upon him) said, “If anyone of you goes to an open space for answering the call of nature he should neither face nor turn his back towards the Qibla; he should either face the east or the west.”

[Al Bukhaaree 1/106, no. 146]

Important Points Derived from the Hadith:

1. The prohibition of facing or turning one’s back towards the Qiblah (direction of Makkah) at the time of answering the call of nature.

2. The command or order to turn oneself away from the direction of the Qiblah while relieving oneself.

3. General Rule: The Commands and Prohibitions of the Law (Sharee’ah) are addressed to all of the Muslims in general. This is the original rule. However, there may be some instances when a command or prohibition is specifically addressed to particular individuals from amongst the Muslims. The command in this hadith is one such instance. His saying: but face either east or west is a command specifically directed to the People of al-Madeenah and whoever is in the same direction, such that if they face east or west, they would not be facing the Qiblah.

4. This wisdom behind this is to respect and honor the Ka’bah, the First House of Worship.

5. The intended meaning of Istigh-faar (seeking forgiveness) mentioned by Abu Ayyoob al-Ansaaree in this hadith, is seeking forgiveness in one’s heart, not saying with the tongue: I seek forgiveness from Allah – while one is at the toilet in the state of urinating or defecating. Mentioning the name of Allah by one’s tongue while uncovering the private parts and relieving oneself is not allowed.

To defecate in houses.

Hadeeth No. 13:

Narrated ‘Abdullah bin ‘Umar: I went up to the roof of Hafsa’s house for some need and I saw Allah’s Apostle (may the Blessings of Allah and Peace be upon him) answering the call of nature facing Sha’m (Syria, Jordan, Palestine and Lebanon then regarded as one country) with his back towards the Qiblah.

[Al Bukhaaree 1/108, no. 150]

Ikhtilaaf [Difference of Opinion] Concerning Facing the Qiblah while using the Toilet.

1. Facing or turning one’s back towards the Qiblah is Absolutely Prohibited in every condition. This was the opinion of: Abu Ayyoob, Mujaahid, Ibraheem an-Naka’ee, ath-Thawree, Ibn Hazm, Ibn Taymiyyah and Ibn al-Qayyim… They cited the authentic ahaadith which indicate the absolute prohibition such as the hadith of Abu Ayyoob (No. 12) above.

2. Facing or turning one’s back towards the Qiblah is Absolutely Permissible. This was the opinion of Aa’isha, Urwah ibn az-Zubair, Rabee’ah, Daawood az-Zaahiree. They cited as proof the authentic hadith indicating the permissibility, such as the present hadith of Ibn Umar.

3. Those who said the issue requires combining or reconciliation of the evidences, and that the correct opinion is that facing the Qiblah is forbidden in an open field but permissible in a fixed structure such as a house in which case one should as least turn one’s body away from the Qiblah. This is the opinion of Imams Maalik, ash-Shafi’ee, Ahmad and Ishaaq; while it has also been reported from Abdullah ibn Umar and Ash-Sha’abee.

4. Those who also saw the need to combine or reconcile the apparent contradiction between the two hadith in question, and they said the hadith of Abu Ayyoob indicated Kiraahah [that facing the Qiblah is disliked] not Tahreem (absolute prohibition) while the hadith of Ibn Umar indicates Jawaaz (permissibility).

5. Basic Principle: Whenever it is possible to reconcile between two apparently contradictory text, it is a necessity to do so, before declaring the abrogation of any one of them.

Important Points Derived from the Hadith:

1. Permission to turn one’s back towards the Ka’bah while relieving oneself, in the case where someone is in a building [a fixed toilet in a house].

2. Permission to face Bait al-Maqdis (Jerusalem) while relieving oneself, contrary to the opinion of those who consider it to be something detestable (makrooh).

Lecture Number Seven

To Carry An ‘Anazah (Spear-headed Stick) Along With The Water For Washing the Private Parts After Answering the Call of Nature.

Hadeeth No. 14:

Narrated Anas ibn Maalik (may Allah be pleased with him): Whenever the Messenger of Allah (may the Blessings of Allah and Peace be upon him) went to answer the call of nature I along with another boy used to carry an Idaawah [small container made from leather hide], full of water (for cleaning the private parts) and an ‘Anazah (spear-headed stick).

[Al Bukhaaree 1/109, no. 154]

Important Points Derived from the Hadith:

1. Permissibility of using water alone when making Istin-jaa (cleaning the private parts). And the use of water alone is preferable to using stones alone [or some solid substance such as toilet paper], since the use of water is more effective in cleaning. And the best manner is to combine the two, first using the solid substance and then following it with water, thus achieving complete cleanliness.

2. The Muslim is expected to prepare oneself by having on hand whatever one needs to clean oneself after using the toilet, so as to avoid having to get up and search for those needed items, and thereby taking the chance of soiling the body or clothing with any impurities.

3. Taking precautions and being concerned to protect oneself from the view of others, since looking at another person’s awrah (private area of the body that is not allowed to be uncovered) is forbidden. So, they used to place the spearheaded stick in the ground and place a cloth over it to be used as a screen.

4. The permissibility of using a young person for such service.

It is forbidden To Clean the Private Parts With the Right Hand

Hadeeth No. 15:

Narrated Abu Qataadah (may Allah be pleased with him): the Messenger of Allah (may the Blessings of Allah and Peace be upon him) said: Whenever anyone of you drinks (water etc.), he should not breathe in the drinking utensil, and whenever anyone of you goes to a lavatory [or urinates], he should neither touch his penis with his right hand, nor clean his private parts with his right hand.

[al-Bukhaaree 1/110, no. 155]

Important Points Derived from the Hadith:

1. The prohibition of touching the private parts with the right hand while relieving oneself.

2. The prohibition of using the right hand for (istin-jaa) cleaning the private parts after relieving oneself.

3. The prohibition of breathing into the drinking vessel while drinking.

4. Avoiding unclean things, and if one is forced to do so – in that case the left hand should be used.

5. The excellence and superiority of the right hand over the left hand.

6. Giving attention and showing concern for cleanliness in general, and especially in dealing with foods and drinks, which would be a cause of harm to one’s health if impurities come in contact with them (i.e. foods and drinks).

7. The exalted nature and loftiness of the Sharee’ah (Islamic Law) which has commanded everything that is beneficial and warned us from all that is harmful.

Ikhtilaaf [Difference of Opinion] Concerning whether the Nahyee (prohibition) in this hadeeth indicates at-Tahreem (that which is absolutely forbidden) or al-Kiraahah (that which is detestable).

1. az-Zhaahiriyyah (literalist) hold that it indicates at-Tahreem (absolute prohibition), based upon the apparent meaning of the hadeeth.

2. Al-Jamhoor (Majority of Scholars) hold that it indicates al-Kiraahah (something detestable), considering the prohibition here as simply a means of stressing good manners.

Proof of the Impurity of Urine and that it is Obligatory to Safeguard Oneself from It.

Hadeeth No. 16:

Ibn Abbass (may Allah be pleased with him and his father) reported: the Messenger of Allah (may the Blessings of Allah and Peace be upon him) happened to pass by two graves and said: They (their occupants) are being tormented, but they are not tormented for a grievous sin. One of them carried tales (An-Nameemah) and the other did not keep himself safe from being defiled by urine.

He then called for a fresh twig and split it into two parts, and planted one of them on each grave, and then said: Perhaps, their punishment may be lightened as long as these twigs remain fresh (moist).

[Muslim 1/171 - 172, no. 571]

One of the Major Sins Is Not to Protect Oneself (One’s Clothing and Body) from One’s Urine (i.e. From Being Soiled With It).

Another Narration:

Narrated Abdullah Ibn Abbass (may Allah be pleased with him and his father): Once the Prophet (may the Blessings of Allah and Peace be upon him), while passing through one of the grave-yards of al-Madeenah or Makkah, heard the voices of two people who were being punished in their graves.

The Prophet (may the Blessings of Allah and Peace be upon him) said: These two