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unable to grasp the implication of these words. The best course to follow is to accept what
the Prophet صلى اللهعليه وسلم has said and not to probe into the message.
Some people have attempted to explain it as a physical condition of one who sleeps and
awakes a dreamy state.
(٣٩٣) وَقِيلَ لِعَبْدِ اللَّهِ بُنِ زَيْدِ بْنِ عَاصِحٍ كَيْفَ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَتَوَضَّأُ فَدَهَا بِوَضُوْءٍ
فَأَفْرَةَ عَلَى يَدَيْهِ فَفَسَلَ يَدَيْهِ مَرَّتَيْنِ مَرَّتَيْنٍ ثُمَّ مَضْمَضَ وَ اسْتَنْتَرَ ثَلَاثًا تُؤَّ غَسَلَ وَجْهَهُ ثَلَاثًا ثُمَّ غَسَلَ يَدِيُهِ
مَرَّتَيْنِ إِلَى الْمِرْفَقَيْنِ ثُمَّ مَسَخَ رَأْسَهُ بِدِهِ ذَاقُبُلَ بِهِمَا وَأَدْبَرَ بَدَأَ بُقَدَّمِ رَأُِّهِ ثُمَّ ذَهَبَ بِهِمَا إِى قَفَاهُ ثُوَّ رَدَّهُمَا
حَتَّى رَجَعَ إلَى الْمَكَانِ الَّذِى بَدَأَ مِنْهُ ثُمَّ غَسَلَ رِجُلَيْهِ- رَوَاهُ مَالِكْ وَالنَّسَائِقُّ وَلِآَنِ دَادَ تَخُوُهُ ذَكَّرَهُصَاحِبُ
الْجَامِعِ وَفِي الْمُتَّفَقِ عَلَيْهِ
393. Sayyiduna Abdullah ibn Zayd ibn Aasim 1 رضى الله عنه Was asked how Allah's
Messenger صلى الله عليه وسلم made the ablution. He asked for water for ablution. He
poured some of it on his hands and washed each hand twice and then rinsed his
mouth and cleared his nose snuffing up water, three times. Then he washed his face
thrice and his arms up to the elbow twice. He then wiped his head with his hands,
beginning at the forehead and taking them to the nape of his neck and bringing
them back to where he had commenced and then he washed his feet.2
In the version of Bukhari & Muslim:
(٣٩٤) قِيلَ لِعَبْدِ اللهِ بْنِ زَيْدِ بْنِ عَاصِمٍ تَوَضَّأُلَنَا وُضُوْءَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَدَمَا بِنَآٍْ فَأَكْفَأَمِنْهُ
عَلَى يَدَيْهِ فَخَسَلَهُمَا ثَلَأَا تُؤَّ أَدْخَلَ يَدَهُ فَاسْتَخْرَجَهَا فَمَضْمَضَ وَاسْتَنْشَقَ مِنْ كَفٍّ وَاحِدَةٍ فَفَعَلَ ذَلِكَ ثَلَاثًا
ثُقَّ ادْخَلَ يَدَهُ فَاسْتَخْرَجَهَا فَفَسَلَ وَجْهَهُ ثَلَاثًا تُؤَّ ادْخَلَ يَدَهُ فَاسْتَخْرَجَهَا فَفَسَلَ يَدَيْهِ إِلَى الْمِرْفَقَيْنِ مَرَّتَيْنِ
مَرَّتَيْنِ ثُمَّ أَدْخَلَ يَدَهُ فَاسْتَخْرَجَهَا فَمَسََ بِرَأْسِهِ فَأَقْبَلَ بِيَدَيْهِ وَأَذْبَرَ تُؤَّ غَسَلَ رِجْلَيْهِ إِلَى الْكُمْبَيْنِ ثُمَّ قَالَ
هُكَذَا كَانَ وُضُوْءُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَفِى رِوَايَةٍ فَاقْبَلَ بِهِمَا وَأَدْبَرَ بَدَأَ بِمُقَدَّمِ رَأْيِهِ ثُؤَّ
ذَهَبَ بِهِمَّا إِلَى قَفَاءُ ثُمَّ رَدَّهُ مَا حَتّى رَجَعَ إِلَى الْمَکَانِ الَّذِی بَدَأَمِنْهُ ثُؤَّ غَسَلَ رِجُلَيْهِ وَفِی رِوَایَةٍ فَمَضْمَضَ
وَاسْتَنْشَقَ وَاسْتَنْقَرَ ثَلَاثًا بِقَلَاثٍ غُرَفَاتٍ مِنْ تَّاءٍ وَفِىْ أُخْرِى فَمَضْمَضَ وَاسْتَنْشَقَّ مِنْ كَفَّةٍ وَاحِدَةٍ فَفَعَلَ
ذُلِكَ ثَلَاثًا وَفِيْ رِوَايَةٍ لِلْبُخَارِيِّ فَمَسَحَ رَأْسَهُ فَأَقْبَلَ بِهِمَا وَ أَدْبَرَ مَرَّةً وَاحِدَةً ثُمَّ غَسَلَ رِجْلَيْهِ إِلَى الْكَهُبَيْنِ
وَفِى أُخْرِى لَه فَمَضْمَضَ وَاسْتَنْثَرَ ثَلَاثَ مَرَّاتٍ مِنْ غُرْفٍَ وَاحِدَةٍ-
1 He was know better as Umm Umarah. His Kunyah was Abu Muhammad. He was martyred in the
.رضى الله عنه day of Yazid in 64 AH
2 Bukhari # 185, Muslim # 18-235, Abu Dawud # 118, Nasa'i # 97, Ibn Majah # 434, Muwatta Maalik
# 2.1-1.
,

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394. Sayyiduna Abdullah ibn Zayd ibn Aasim acall ; was requested to demonstrate
to them the ablution of Allah's Messenger alugade al to. He called for a vessel and
poured from it on his hands, washing both of them three times. Then, he put his hand
(in the vessel) and brought it out and rinsed his mouth and snuffed up water from the
palm of one hand, doing that three times. He then inserted his hand and brought it out
and washed his face thrice. Again, he inserted his hand and bringing it out washed each
of his arms up the elbows two times. Again, he put his hand in and brought it out and
wiped his hand in and brought it out and wiped his head with his hands from the front
to the back. Then he washed his feet up to the ankles. Then he said, "This is how
Allah's Messenger alugadail to performed ablution."
According to a version: He moved both of them from the front to the back,
beginning at the front of his head, moving up to the nape of his neck, drawing then
back of where he had begun. Then he washed his feet.
According to another version: He rinsed his mouth, snuffed up water and blew his
nose three times with three handfuls of water.
Another version has: He rinsed his mouth and snuffed up water from one palm,
and did that thrice.
According to a version of Bukhari: He wiped his head with both hands from the
front to the back just once. Then he washed his feed up to the ankles.
According to yet another version of Bukhari: He rinsed his mouth and snuffed up
water three times from one handful. 2
COMMENTARY: The first portion of these ahadith (# 393) says that Abdullah ibn Zayd ,
washed them صلى اللهعليه وسلم washed his hands twice though we know that the Prophet الله عنه
three times. The ulama (Scholars) say that the sunnah (Practice of Holy Prophet) is to wash
them thrice but it is allowed to wash them twice, so Abdullah ibn Zayd du allo, meant to
emphasise the permission.
The mustahab (desirable) method of wiping the head is to place three fingers of each hand.
The thumbs and the index fingers and the palm should be detached from the head. The six
fingers should be moved back to the nape of the neck. Then the two palms should be
placed on the backside of the head any drawn to the fore. Then the uppers of the two ears
and their insides should be wiped respectively by the thumbs and the index fingers.
The versions that begin (after the hadith # 393) with the words: 'In the version of Bukhari
and Muslim' are not narrated by the compiler of the mashabih, but have been added by the
compiler of the mishkat. Though the tradition preceeding it is not found in Bukhari and
Muslim, yet the compiler of the masabih has included them in section I (which is for these
two books) called the sihah. So the compiler of the Mishkat made amends by adding the
versions of Bukhari.
As for the final version from Bukhari and Muslim (However, it seem that the hadith # 393 is
found in Bukhari # 185 and Muslim #18-235) that he rinsed his mouth and snuffed up
water three times from the handful, it does not mean he used just one handful for clearing
his nose three times. Rather, he snuffed up water thrice taking one handful each time. For
1 As against # 393, Bukhari 186, 191, 192, 197, 199 Muslim # 18-235, 218-255, 19-235.
2 The version beginning with # 394 are additions by the compiler if the Mishkat. They are not
narrated by the compiler of the Masabih.

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three times, he used three handfuls.
Different ahadith are narrated about it in different ways. Imam Shafi'i all ar> said both
rinsing and snuffing up must done with three handfuls in such a way that from the first
handful a little water should be used to rinse the mouth and the remaining to clear the
nose. Then the second handful and the third should be used in the same way.
Imam Abu Hanifah «lar> differed, saying three handfuls should be taken for rinsing the
mouth and then again three rinsing the mouth and then again three for clearing the nose
(after the rinsing is over). The mouth and the nose are two separate limbs. Just as the other
limbs of ablution are not combined, so two these two should not be combined. It is a rule of
fiqh that the hadith which is according to deduction should be preferred.
It is pointed out by shami in the fatawa zihriyah that combining the two is also allowed by
Imam Abu Hanifah lar, and that separating them is also permitted by Imam Shafi'i ablar).
This means that both accommodate one other's ruling.
Imam Tirmidhi «lar, has said (against hadith # 28) that Imam Shafi dular> says, "It is allowed
if anyone does both things with one handful (of water) but I think that is better to use
separate scoops." Hence, his contention in the same as Abu Hanifah's alar> (Tirmidhi v1 p
27 Darul Isha' at Karachi).
(٣٩٥) وَعَنُ عَبْدِ اللَّهِ بُنِ عَبَّاسٍ رَضِىَ اللَّهُ عَنْهُمَا قَالَ تَوَضَّأَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّأَ مَرَّأَّ لَهُ
يَزِدُ عَلى هذا۔ (رواه البخارى)
395. Sayyiduna Abdullah ibn Abbas &sail so> narrated that Allah's Messenger lo
Awake made ablution treating each limb just once. He did not exceed over that.1
(٣٩٦) وَعَنْ عَبْدِ اللَّهِ بْنِ زَيْدٍ آثَّ اللَِّىَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَوَضَّأَ مَزَّتَيْنِ مَرَّتَيْنٍ- (رواه البخارى)
396. Sayyiduna Abdullah ibn Zayd narrated that the Prophet , ale abl do made
ablution treating each limb twice. 2
(٣٩٧) عَنُّ ◌ُثُمَاتَ أَنَّهُ تَوَضَّأَ بِالْمَقَّاعِدِ فَقَالَ أَلَا أُرِيْكُمْ وُضُوْءَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَتَوَضَّأَ ثَلَاثًا
ثَلَاقًا-(رواه مسلم)
397. Sayyiduna Uthman Aus il go, made ablution (before the people) in the
assembly, saying, "Shall I not show you the ablution of Allah's Messenger 4,le able
Aws?" And he made ablution over each limb thrice.3
COMMENTARY: These ahadith tell us that the Prophet Au, 4 cil do washed the limbs
covered by ablution once each, twice each or thrice each. It is known also that he washed
them often three times each.
He meant to teach that it is allowed to wash the limbs once as also twice. Ablution is valid
in each case, because at least once is fard and the maximum is three which is sunnah
1 Bukhari # 157, Abu Dawud # 138, Tirmidhi # 42, Ibn Majah # 41, Darimi # 696, Musnad Ahmad 1-
332, Nasa'i # 80.
2 Bukhari # 158, Musnad Ahmad 4-41, Abu Dawud (from Abu Hurahray die 4b) (so) # 136, and so
Tirmidhi # 43.
3 Muslim # 9-230, and named in the chapter from Ali ibn Abu Talib dacatol se cord Abu Hurayrah Aicatil gio).

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(Practice of Holy Prophet) and makes ablution perfect. Some ahadith mention washing some
limbs thrice, some twice and some once (in a single ablution). It is disallowed to wash more
than three times.
Some ulama (Scholars) say that to wash just once is sinful, but is it not so because it is
established by the ahadith themselves that one may wash once. It is wrong to call it a sin.
Wiping the head is only once even if washing limbs is three times.
(٣٩٨) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ رَجَعْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ مََّّةً إِلَى الْمَدِيْنَةِ حَتُى
إِذَا كُنَّا بِمَآءٍ بِالَّرِيْقِ تَعَجَّلَ قَوْمٌ عِنْدَ الْعَصْرِ فَتَوَضَّأُوُ وَهُمْ ◌ُجَّالْ فَانْتَهَيْنَا إِلَيْهِمْ وَاعْقَابُهُمْ تَلُوْءُ لَمْ يَمَشَّهَا
الْمَاءُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَيْلٌّ لِلْأَعْقَابِ مِنَ الثَّارِ اسْبِغُوْ الْوُضُوءَ - (رواه مسلم)
398. Sayyiduna Abdullah ibn Amr Au ail , narrated that they returned from
Makkah to Madinah with Allah's Messenger Au, ale ad Jo and came upon some
water on the way. There some people (among them) .made haste in performing
ablution for the salah of asr, too much haste. When they caught up with them, there
heels were dry and water had not touched them. So, Allah's Messenger Aw,a,le ablo
said, "Woe to the heels from the fire! Let the ablution be perfect." 1
COMMENTARY: During their return journey to Madinah, the Prophet alugacall to and his
sahabah encountered the hour of the salah of asr. They stopped at a pond. Some of them
rushed to the water and hurried through their ablution when the Prophet , Ale att
reached them and observed their dry heels he called. "Woe to the heels from the fire!"
Some of the ulama (Scholars) say that it means 'a severe punishment.' Some say the (J.)
(wayl) is a mountain in hell made of pus and blood. Others opine that the word is
expressed by one who is grieved because of destruction.
Anyway, the message here is that heels face ruin. They are named particularly because they
were overlooked in ablution some ulama (Scholars) say that the address to the heels in
actually to the men who left them dry.
In conclusion, the Prophet w, ale aile said, "Make ablution complete!" Its details that are
fard, sunnah (Practice of Holy Prophet) or mustahab (desirable) must be observed, even the
etiquette. According to another hadith, "If even so much as a nail's space of any limb of
ablution remains dry then that ablution is not correct."
This hadith is evidence that it is a fard (obligatory) to wash the feet in ablution. If it was not
so, then there would have been no warning against the heels remaining dry. The ulama
(Scholars) have though all generations confirmed that the feet must be washed in ablution
because it is fard (obligatory) to do so. It is not enough to merely wipe over them. Moreover,
the noble sahabah رضى الله عنه who described the Prophet's صلى الله عليه وسلم ablution and who are
called (حاكى) (narrators) like Sayyiduna رضى الله عنه Ali, Uthman رضى الله عنه and Abdullah ibn
Umar رضى الله عنه - all of them were unanimous that if the Prophet صلى اللهعليه وسلم was not already
wearing socks then he washed his feet while making ablution.
There are innumerable ahadith of the category of tawatar (handed down to one after the
1 Muslim # 26-241, Bukhari (of like meaning) # 60, Abu Dawud # 97, Nasa'i # 111, Majah # 450,
Darimi # 706, Musnad Ahmad 2-193.m
.

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other all reliable people) that prove that the feet are to be washed while making ablution.
They sound a warning on not washing them.
Sayyiduna Abdullah aus abl ) said that the sahabah used to make masah of the feet
(meaning, wiped them) till the Prophet ,4,le atl Je commanded that the ablution should
be made complete (by washing the feet). He warned them against neglecting that. So, the
sahabah wailso> gave up the masah their earlier practice was abrogated.
Tahawi reported that Abdul Malik ibn Sulayman alar, asked Ata Khurasani atlar, a noted
tabi'I, "Do you know of even a single hadith of any of the Prophet's , ale atl
companions who wiped his feet in ablution?" He said, "No, by Allah!"
The command in the Qur'an about the feet in this regard is subject to interpretation. The
sunnah (Practice of Holy Prophet) of the Prophet alweare all to both verbal and practical and
continuously coming down to us has explained and interpreted it to make washing of the
feet necessary. Thus, it is fard (obligatory) to wash the feet in ablution.
As for the Shi'ah merely wiping the feet in ablution, not washing thema in spite of explicit words
and deeds of the Prophet aluga, leail to, it is a grave mistake, and that is contrary to Shari'ah.
(٣٩٩) وَعَنِ الْمُخِيُرَةِ بْنِ شُعْبَةً قَالَ إِّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَوَضَّأَ فَمَسَعَ بِنَّا صِيَتِهِ وَعَلَى الْعِمَامَةِ
وَعَلَى الْخُفَّيْنِ - (رواه مسلم)
صلىاللهعليهوسلم narrated that the Prophet 1 رضى الله عنه Sayyiduna al Mughirah ibn Shi'bah .399
made ablution (during which) he wiped his forelocks, over the turban and the socks.2
COMMENTARY: The ulama (Scholars) differ on how much of the head should be wiped.
Imam Maalik «lar, contends that the whole head should be wiped as fard (obligatory). Imam
Shafi'I's atlar> contention is that it is enough to wipe some portion of the head, even only
three stands of hair. Imam Abu Hanifah alar, holds that it is fard (obligatory) to make masah
of one-fourth of the head, and he cites this very hadith nasiyah (saying that the word (dob)
nasiyah, translated as forelocks, cover one fourth of the front of the head). If, according to
Imam Maalik alar, it was fard (obligatory) to wipe the entire head, then the Prophet lablo
Awy would not have said, nasiyah but mentioned the entire head. Hence, wiping the head
all of it, is not fard (obligatory). If, as Imam Shafi'i alar> says, it is less then one fourth of the
head that is fard (obligatory), the Prophet ,4, leadlo would have made that very clear, but
it is established that he did not make masah of less than one-fourth of the head. Hence, it is
proved that masah is fard (obligatory) of one fourth of the head. Hence, it is proved that
masah is fard (obligatory) of one-fourth of the head.
As for the turban, the Prophet , Ale il Jo wiped one forth of the head which is fard
(obligatory). Then, to complete or perfect the ablution and observe the sunnah (Practice of
Holy Prophet) (for, it is sunnah (Practice of Holy Prophet) to wipe the entire head), he wiped
over the turban instead of wiping the rest of the head. Some people suggest that he may
not have wiped over the turban but merely put it right which caused the narrator to
presume that he had wiped over the turban. Allah knows best.
1 His Kunyah was Abu Abdullah and Abu Easa. He died at the ege of 70 in 50 AH.
2 Muslim # 83-274, Tirmidhi # 100, Nasa'i # 107, Musnad Ahmad 4-255.

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As for the ruling, it is not proper to wipe over the turban without wiping the head at all.
This is the unanimous ruling of the three imams Shafi'I war Abu Hanifah wdlar, and Maalik
alar>. However, Imam Ahmad war> said that it is correct provided the turban was put on
the head after having made ablution and the turban covers the head completely, just like
the ruling of wiping over the socks.
(٤٠٠) وَعَنْ عَائِشَةً قَالَتْ كَانَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تُحِبُّ الَّيَّهُّنَ مَا اسْتَظَاءَ فِيْ شَانِهِ كُلِّهِ فِي ◌ُهُوْرِهِ
وَتَرَجُّلِهِ وَتَتَغُلِهِ- (متفق عليه)
400. Sayyidah Ayshah رضى الله عنها narrated that the Prophet صلى الله عليه وسلم loved to
commence with the right (side) as for as possible in his affairs, all of them, (like) in
his purification, combing his hair and putting on his sandals.1
COMMENTARY: The hadith brings out the importance of beginning all good things with
the right hand.
Purification means ablution in which the right hand and foot is washed first followed by
the left. While bathing, the right side is washed first. The hadith mentions only three things
by way of example but every work that is good is begun from the right side.
In the same way, every thing that is not respectable may begun from the left side, that
being mustahab (desirable), like putting the left foot forward in the privy, coming out of the
mosque, etc. In this way, the right side gains respect. If one puts the left foot outside the
mosque before the right then the right is honoured because it remains in an honourable
place longer. This is why the angel of the right side has more respect than of the left, of the
two angels with every person. So too the neighbour on the right side is given preference
over me on the left side.
SECTION II
الفضلُ الثَّانِى
(٤٠١) وَعَنْ أَبيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا لَبِسْتُمْ وَ إِذَا تَوَضَّأُ كُمْ فَابْدَأُوا بِأَيَا
مِنگھ۔ (رواهاحمد وابوداؤد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .401
Aw, said, "When you put on your garments and when you make ablution begin
with you right side."2
(٤٠٢) وَعَنْ سَعِيْدٍ بُنِ زَيْدٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا وُضُوْءَ لِمَنْ لَّمْ يَذْكُرِسْمَ اللَّهِ عَلَيْهِ-
(رَوَاهُ الْتِّرْ مِذِىُّ وَابْنُ مَاجَةَ)
402. Sayyiduna Sa'eed ibn Zayd dical cio, 3 narrated that Allah's Messenger adeal to
Aw, said, "If anyone does not mention the name of Allah before making ablution,
then his ablution is not valid."4
1 Bukhari # 426, Muslim # 67-268, Abu Dawud # 4140, Tirmidhi # 608, Nasa'i # 421, Ibn Majah # 401,
Musnad Ahmad 6-94.
2 Abu Dawud # 4141, Musnad ahmad 2-354.
3 His Kunyah was Abau al-A'wai. He was a Quraysh, Adawi. He was one of ten to whom glad
tidings of paradise is given. He died in 50 AH or 51 AH at the age of 70 years at Atiq.
4 Tirmidhi # 25, Ibn Majah # 398.

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(٤٠٣) وَرَوَاهُ أَحْمَدُ وَ أَبُوُدَا ؤدَ عَنْ أَنْ هُرَيْرَةً
?
403. And, Ahmed and Abu Dawud transmitted it from Sayyiduna Abu Hurayrah 4:4tl ga, 1
(٤٠٤) وَالدَّارِيُّ عَنْ آتِيْ سَعِيْدٍ الْخُدُرِيِّ عَنْ آَبِيْهِ وَزَادَ فِيْ آَقَّلِهِ لَا صَلَاَ لِّمَنُ لَّا وُضُوْءَ لَهُ
404. And, Darimi from Sayyiduna Abu Sa'eed Khudri us all go) who from his
father, and they added in the beginning of it. "The salah is not valid of one who has
not made ablution."2
COMMENTARY: If anyone does not recite bismillah while beginning to make ablution
then his ablution will not be perfect and he will not be perfect and he will get no reward for
it. Imam Ahmad alar> regards recital of bismillah before commencing ablution as wajib
(expedient), but the majority of the scholars say that it is sunnah (Practice of Holy Prophet) or
mustahab (desirable).
The predecessor scholars say that these words are recited before making ablution.
سُبْحَاتَ اللَّهِ الْعَظِيْمِ وَمُحَمْدِه
Others say that it is better to recite (ِأَعُوذُ بِالله) and then (بسم الله الرحمن الرحيم), and the better
known words are (ِبسْمِ اللهِ وَالْحَمْدُ لِلّهِ عَلى دِئْنٍ الْإِسْلَام).The words towards the end 'from Sayyiduna
Abu Sa'eed Khudri from his father' are perhaps the scribe's mistake. It should be 'from
! صلى اللهعليه وسلم Abu Sa'eed Khudri from the Prophet
(٤٠٥) وَعَنْ لَقِيْطِ بُنِ صَبَرَةً قَالَ قُلْتُ يَا رَسُولَ اللهِ آَخْبِرْنِي عَنِ الْوُضُوْءِ قَالَ أَسْبِعِ الْوُضُوْءٌ وَخَلِّلُ بَيْنَ
الْأَصَابِعِ وَبَالِغُ فِي الْإِسْتِنْشَاقِ إِلَّ أَكْ تَكُوْنَ صَائِمًا - (رَوَاءُ أَبُوْدَاوُدَ وَالْتَّرْمِذِىُّ وَالنِّسَائِىُّ وَرَوَى
ابْنُ مَاجَةٍ وَالَّدَارِمِيُّ إِلى قَوْلِهِ بَيْنَ الْأَصَابِعِ)
405. Sayyiduna Laqit ibn Sabirah due dil se) (%),0) narrated that he asked, "O
Messenger of Allah, inform me about ablution." He said, "Make it perfect. Entwine
your fingers and, if you are not fasting. Snuff up water deep inside (your nostrils)."3
COMMENTARY: The Prophet Aw, Ale dildo said, "Make your ablution perfect." He meant
that the minor details of the mustahab (desirable) should be observed alongwith the furd
(obligatory) and sunnah (Practice of Holy Prophet).
Imam Abu Hanifah war, and imam Shafi'l atlar, said that it is sunnah (Fractice of Holy
Prophet) to thread the fingers through each other provided they are well spread and
distanced from each other. However, if they are close together and it is difficult to run
water between them, then it is wajib (expedient) to entwine them. The method to do it as
suggested by Abu Hanifah alar is to place the palm of the right hand over the back of the
left hand and thread the fingers of the right hand through those of the left hand.
The little finger of the left hand must be inserted between the toes from the bottom (side of
1 Musnad Ahmad 2-418, Ibm Majah # 398.
2 Darimi # 691.
3 Abu Dawud # 142, Tirmidhi # 788, Nasa'i # 8.7, Ibn Majah # 407, DArimi # 698, The last two up to
Entwine your fingers?

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the sole) upwards beginning from the little toe of the right foot and ending at its
counterpart on the left foot.
Snuffing up water should be deep upto the soft tissue inside the nostrils - to make it more
perfect, the water must go beyond that, but not if one is fasting. If one is fasting, then to
snuff up water so deep is makruh (unbecoming).
According to Imam Abu Hanifah &lar,, to rinse the mouth and snuff up water is sunnah
(Practice of Holy Prophet) when making ablution, but fard (obligatory) when having a
purifying bath. But, in the sight of Imam Shafi'I il ar>, they are sunnah (Practice of Holy
Prophet) in both cases.
(٤٠٦) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا تَوَضَّأْتَ فَخَلِّلُ أَصَابِهَ يَدَيُكَ وَ
رِجْلَيْكَ - (رَوَاءُ التَّرْ مِذِىُّ وَرَوَى ابْنُ مَاجَةَ تَخْوَهُ وَقَالَ التِّرْ مِذِىُّ هُذَا حَدِيْثُ غَرِيْبٌ)
406. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم said,
"When you make ablution, run your finger between your fingers and your toes."1
COMMENTARY: It is to make Khilal of the fingers and toes after washing hands and feet
(Khilal is to intertwine them). This procedure is the best.
(٤٠٧) وَعَنِ الْمُسْتَوْرِ دِبْنٍ شَدَّارٍ قَالَ رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا تَوَضَّأَ يَدْلُكُ أَصَابِعَ رِجُلَيْهِ
پخِنُصِره- (رواه الترمذى وابوداود وابن ماجة)
407. Sayyiduna Al-Mustawid ibn Shaddad Que abl (so) 2 narrated that he observed
Allah's Messenger alugado al to make ablution during which he rubbed his toes
with his little finger.3
COMMENTARY: The Arabic word (Su) means to rub or to make khilal of the toes with
the little finger of the left hand. This explanation is confirmed by the hadith that Ahmad
transmitted. It says clearly that he made Khilal which makes it mustahab (desirable) to run
the little finger of the left hand between the toes. Or, the meaning would be that the
Prophet Aw,aleail do rubbed the little finger of his left hand over his toes. This would mean
that it is mustahab (desirable) that all the limbs join together.
(٤٠٨) وَعَنْ آَنَسٍ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا تَوَضَّأَ آَخَذَّ كَفًّا مِنْ مَآءٍ فَأَدْخَلَهُ تَحْتَ حَنَّكِهِ
فَخَلَّلَ بِه ◌ِيَتَه وَقَالَ هگّذًا آمَرَنى تتې۔(رواهابوداؤد)
صلى الله عليه وسلم narrated that when Allah's Messenger رضى الله عنه Sayyiduna Anas .408
made ablution, he took a handful of water, put it under his chin and let it
intersperse through his beard.4
COMMENTARY: This kind of Khilal of the beard is mustahab (desirable). It should be done
after washing the face. The fingers must intertwine into the beard from below and come
1 Tirmidhi # 39, Ibn Majah # 447.
2 He was a Fahri and Quraysh, one of the sahabah death se,.
3 Tirmidhı # 40, Abu Dawud # 418, Ibn Majah # 446, Musnad Ahmad 4-229.
4 Abu Dawud # 145.

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out above it.
6 :
(٤٠٩) وَعَنُ عُثْمَانَ أَثَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُخَلِّلُ لِخُيَّتَه - (رواه الترمذى والدارمى)
409. Sayyiduna Uthman die ail (+) narrated that (while making ablution) the
Prophet صلى الله عليه وسلم used to run his fingers through his beard. 1
(٤١٠) وَعَنْ أَبِيُ حَيَّةً قَالَ رَأَيْتُ عَلِيًّا تَوَضَّأَ فَفَسَلَ كَفَّيْهِ حَتَّى أَنْقَاهُمَا ثُؤَّ مَضْمَضَ ثَلَاثًا وَاسْتَنْشَقَ ثَلَاثًا وَغَسَلَ
وَجُهَةُ ثَلَاثًا وَذِرَاعَيْهِ ثَلاَثًا وَمَسَمَ بِرَأْسِهِ مَرَّ كُمَّ غَسَلَ قَدَمَيْهِ إِلَى الْكُمْبَيْنِ ثُمَّ قَامَ فَاَخَذَ فَضْلَ طَهُوْرِ فَشَرِبَهُ
وَهُوقَآئِمْ ثُمَّ قَالَ أَحْبَبْتُ أَنْ أُرِيَكُمُ كَيْفَ كَان ◌ُهُوْرُ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ-
(رواه الترمذى والنسائى)
410. Sayyidun Ali Huyyah 2 رحمه الثه narrated that he saw Sayyiduna رضى الله عنه Ali
perform ablution. He washed both of his hands throughly. Then he rinsed his
mouth three times and snuffed up water three times, and washed his face three
times and washed his forearms three times. Then he wiped his head once then he
washed his feet up to the ankles. Then he stood up, took the water that remained
after his ablution and drank it while he was standing and said, 'I wished to show
you how the Messenger alugadocall to of Allah performed ablution."3
COMMENTARY: There is blessing in the residual water of ablution. So one must drink it. It
is allowed to drink it while standing.
(٤١١) وَعَنُ عَبْدِ خَيْرٍ قَالَ تَحْنُ جُلُوُسْ نَنْظُرُ إِلى عَلِيٍّ حِيْنَ تَوَضَّأَ فَادْخَلَ يَدَهُ الْيُمْنِى فَمَلَاً فَمَهْ فَمَضْمَضَ
وَاسْتَنْشَقَّ وَنَقَرَ بِيَدِهِ الْيُسْرِى فَعَلَ هُذَا اثَلاثَ مَرَّاتٍ ثُمَّ قَالَ مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلِى ◌ُهُوْرِ رَسُولِ اللّهِ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَهِذَا ◌ُهُوْرُه- (رواه الدارمى)
411. Sayyiduna Abd Khayr wil ar, 4 narrated that they sat down observing
Sayyiduna Ali au ail so, perform ablution. He put his right hand (into the vessel,
took water and) filled his mouth and rinsed it. Then he snuffed up water and blew
out of his nose with his left hand. He did it three times. Then he said, "If it pleases
anyone to see the ablution of Allah's Messenger alugarcall to, then this is it."
COMMENTARY: The narrator's purpose was to show how he rinsed his mouth and
cleared his nose. Hence, he did not describe the rest of the ablution.
(٤١٢) وَعَنْ عَبْدِ اللَّهِ بْنٍ زَيْدٍ قَالَ رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَضْمَضَ وَاسْتَنْشَقَ مِنْ كَفٍ وَاحِدٍ
1 Tirmidhi # 31, Darami # 704, Majah # 430.
2 His name was Amr Ibn Nasr Anwari Hamdani ablar, but was better known by his Kunyah Abu
Easa. He was a tabi'i.
3 Tirmidhi # 48, Abu Dawud # 116, Nasa'i # 96.
4 He was Abd Khayr Yazid and his kunyah was Abu Umarah Hamdani. He was a tabi'i resident of
Kufah.
5 Darimi # 701, Nasa'i # 91.
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فَعَلَذلِكَ ثَلاثًا-(رواهابوداود والترمذى)
412. Sayyiduna Abdullah ibn Zayd &we all so, narrated that he saw Allah's
Messenger alugale all Je rinse his mouth and snuff up water from one handful. He
did that three times.1
COMMENTARY: The hadith could means:
(i)
The Prophet Au, Ale atl Jo used only one handful to rinse his mouth and snuff up
water and he did it three times (in this way).
(ii)
Or, he raised his mouth with three handfuls and snuffed up water with other three
handfuls.
The second meaning is more plausible and nearer the other narrations.
There may be a third meaning; he rinsed his mouth three times for just one handful and
snuffed up water. He did not take a second handful. These three possibilities can be true
for the earlier hadith too.
(٤١٣) وَعَنِ ابْنِ عَبَّاسِ أَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَسَبَ بِرَأْسِهِ وَأُذُنَيْهِ بَاطِنَهُمَا بِالسَّبَا بَتَيْنِ وَظَاهِرَ
هُمَا پِاِبْهَامَيْهِ۔ (رواه النسائى)
413. Sayyiduna Ibn Abbas رضى الله عنه narrated that that the Prophet صلى اللهعليهوسلم wiped his
head and his ears, the insides with his forefingers and the outsides with his thumbs.2
(٤١٤) وَعَنِ الرُّتَيْعِ بِئْتٍ مُعَوِّزٍ أَقَّهَارَأَتِ النَّبِيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَتَوَضَّأُ قَالَتْ فَمَسَمَ رَأْسَهُ مَا أَقْبَلَ مِنَّهُ
وَمَا أَدْبَرَ وَصُدُ غَيْهِ وَأُذُنَيْهِ مَرَّةً وَاحِدَةً وَفِيْ رِوَايَةٍ أَنَّهُ تَوَضَّأَ فَأَدْخَلَ إِصْبَعَيْهِ فِيْ جُحْرَىْ أُذُنَيْهِ- (رَوَاهُ أَبُوْدَاؤدَ
وَرَوَى الْتَّرْ مِذِىُّ الرِّوَايَةَ الْأُولِى وَاَحْمَدُ وَابْنُ مَاجَةَ الثَّانِيَةَ)
414. Sayyidah Rubay bint Mu'awwidh 44th 50, 3 narrated that she saw the Prophet
Awy4.le all to make ablution. She said that he wiped his head both its front and back,
both his temples and both his ears, once. According to another version: He made
ablution, putting his two fingers in his ear-holes.4
COMMENTARY: The masah or wiping of the temples and ears was with the some water as
used for the head. He took water on his hands and wiped his head and with the same
water, he wiped his temples and his ears without taking fresh water for wiping both of
them. This is what Imam Abu Hanifah atlar, follows.
The word (¿) (temples) is the portion between the ear and the eye including the hair in
this portion (Qamus). Ibn Malik atlar> said that ( ¿. ) are the hair on both sides of the head
between the ear and the forehead. This is the correct meaning.
According to sharah us sunnah (Practice of Holy Prophet), the ulama (Scholars) differ whether
1 Abu Dawud # 119, Tirmidhi # 28.
2 Nasa'i # 102, Tirmidhi (like it) # 36, Ibn Majah # 439.
3 She was Mu'awwidh's daughter and a prominent companion and as ansar. She was present in the
Ba'yah Ridwan, to pledge under the tree.
4 Abu Dawud # 129, Tirmidhi # 34, Musnad Ahmad 6.359, and the second version: Abu Dawud #
131, Musnad Ahmad 6-359, Ibn Majah # 441.
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it is sunnah (Practice of Holy Prophet) to make masah three times or not? Most of the scholars
say that it should be done only once. This is the practice of Abu Hanifah dtlar, Ahmad adlar,
and Maalik lar. Imam Shafii'i atlar> contends that masah should be done three times with
fresh water each time and this is sunnah (Practice of Holy Prophet), as most of the Shafi'i
scholars say. However, Imam Shafi'i alar> himself said that to make masah three times is
mustahab (desirable).
Abu Dawud 4l ar> said that all ahadith narrated by Sayyiduna Uthman dul 47) are sahih
(sound) and they prove that masah is done just once.
Shamni atlar> said that it is bid'ah to make masah three times with fresh water each time.
But it says in Hidayah that it is allowed to make masah three times with the same water.
This is also reported from Imam Abu Hanifah &lar>. But, Allah knows best.
(٤١٥) وَعَنْ عَبْدِ اللَّهِ بْنِ زَيْدٍ أَنَّهُ رَأَى النَّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَوَضَّأَ وَأَنَّهُ مَسَخَّ رَأْسَهُ بِسَاءٍ غَيْرٍ فَضْلٍ يَدَيْهِ.
(رَوَاءُ الْتَّْ مِذِىُّ وَرَوَاهُ مُسْلِهْ مَعَ زَوَائِدَ)
415. Sayyiduna Abdullah ibn Zayd du all so, narrated that he observed the Prophet
Alu, ale ail to make ablution. (in the course of it) he wiped his head with water that
was not residual after washing his hands (meaning it was fresh water).1
COMMENTARY: The books of the Hanafi fiqh tell us by way of example that if anyone,
who makes ablution, washes hands and after washing them there remains moistness on
them with which he wipes his head, then his masalı will be valid. But, after having wiped
some limb moistness persists on his hands and he wipes his head with that, then his masah
is void. Anyway, it is better to take fresh water for the masalı of the head, but it is allowed
to make masah with the water that remains on the hand.
(٤١٦) وَعَنْ أَبِيْ أُمَامَةَ ذَكَرَ وُضُوْءَ رَسُوْلِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ وَكَانَ يَمْسَمُ الْمَاقَّيْنٍ وَقَالَ
الْأُنَّانِ مِنَ الرَّأْسِ رَوَاءُ ابْنُ مَاجَةً وَأَبُودَاوُدَ وَالتِّزْ مِذِىُّ وَذَكِّرًا قَالَ حَقَّادْ لَا آَدْرِى الْأُنَانٍ مِنَ الَّأُسِ
مِنْ قَوْلِ آَبِيْ أُمَامَةَ أَمْ مِنْ قَوْلِ رَسُولِ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ-
416. Sayyiduna Abu Umamah &sail so) described the ablution of Allah's Messenger
He said that he used to wipe the corners of his eyes, And, he said, "The .صلى اللهعليه وسلم
ears are inclusive with the head." Hammad Al 4>> remarked that he could not say
whether the words, 'The ears are inclusive with the head' were spoken by Abu
2 . صلى الله عليه وسلم himself or he quoted the words of Allah's Messenger رضى الله عنه Umamah
COMMENTARY: It is mustahab (desirable) to rub the corners of both the eyes when washing
the eyes to clear the eyes of dust etc.
The saying that the ears are inclusive with the head means that the masah of the ears must
be done with that of the head and the same water as is taken for the head must be used for
the ears. It is not necessary to take fresh water to make masah of the ears.
1 Tirmidhi # 37, Abu Dawud (of like meaning) # 120, Muslim (in a lengthy hadith) # 19-236.
2 Ibn Majah # 444, Abu Dawud # 134, Tirmidhi # 37. The saying of Hammad Awall so> is transmitted
by the last two.
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All the four imams agree about the first ruling but they differ about the second. While Abu
Hanifah atlar>, Maalik atlar, and Ahmad alar> agree that the masah of the ears must be done
with the water that remains after the masah of the head, Shafi'i atlar, holds that fresh water
must be taken for the masah of the ears. There are many ahadith from which the three imams
have deduced their ruling and there is also one hadith that upholds Imam Shafi'i's ruling.
It is possible that the Prophet ,4, leil (made ablution and) wiped the head and the ears
with the same water. However, when there was no moistness on his hands, he sometimes
perhaps took fresh water for the masah of the ears.
(٤١٧) وَعَنْ عَمَرٍ وابْنِ شُعَيْبٍ عَنْ آَبِهِ عَنْ جَدِّهِ قَالَ جَآءَ أَعْرَائِيٌّ إِلَى الَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسْأَنَّهُ عَنِ
الْوُضُوءِ فَأَرَاهُ ثَلاثًا ثَلاثًا ثَُّ قَالَ هُكَّذَا الْوُضُوْءُ فَمَنْ زَادَ عَلَى هَذَا فَقَدُ أَسَآءَ وَتَعَدُّى وَظَلَمَ - (رواه
النسائى وابن ماجة و روى ابو داؤد معناه)
417. Sayyiduna Amr ibn Shu'ayb & ar> reported from his father who from his
grandfather that a villager came to the Prophet alugado all to and asked him about
ablution. He described it to him with each action three times. Then he said, "This is
the ablution. If anyone exceeds over that then he has done wrong, gone beyond the
limit and has hurt himself."1
COMMENTARY: The Prophet Aw, eatlo taught him the ablution and instructed him not
to exceed that. He used three words for anyone who did more:
(i)
(.läs) - has done wrong, because he neglected the sunnah (Practice of Holy Prophet).
(ii)
(sur) - gone beyond the limit to exceed the sunnah (Practice of Holy Prophet).
(iii)
(alb) - has hurt himself by going against the practice and sunnah (Practice of Holy
صلى اللهعليه وسلم Prophet) of the Prophet
(٤١٨) وَعَنُ عَبْدِ اللّهِ بْنِ الْمُتَقَّلِ أَنَّهُ سَمِعَ ابْدَ يَقُولُ اللَّهُؤَّ إِى أَسْأَلُّكَ الْقَصْرَ الْأَنْيَضَ عَنْ يَمِيْنِ الْجَنَّةِ قَالَ
أَىْ بُتَّىَّ سَلِ اللَّهُ الْجِنََّّ وَتَعَوَّذُبِهِ مِنَّ النَّارِ فَإِنِّ سَمِعْتُ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِنَّهُسَيَكُُُُ
فِي هذِهِ الْأُمَّةِ قَوْمْ يَعْتَدُوَنَ فِى الُهُوْرِ وَالدُّعَاءِ- (رواه احمد وابوداود وابن ماجة)
418. Sayyiduna Abdullah ibn Mughaffal que atl so) is reported to have heard his son
pray, "O Allah, I ask you for a white castle towards the right side of paradise." So, he
exclaimed, "O my son, ask Allah for paradise and seek refuge in Him from the Fire.
Indeed, I had heard Allah's Messenger Aw, Ale atl Jo say that there will arise some
people in this ummah who will transgress the bounds in ablution and supplication."2
COMMENTARY: Sayyiduna Abdullah ibn Mughaffal Aue also, warned his son not to make
supplication conditional. It does not behave one who should submit in servitude. All a
person must do is pray for paradise and deliverance from hell. Then, it is for Allah how
high a rank He would bestow on his slave.
It is not proper to exceed the limit it any thing, even those thing that are recognized by
1 Nasa'i # 140, Ibn Majah # 422, Abu Dawud (n a lengthy version) # 135, Munad Ahamd 2-180.
2 Musnad Ahmad 4-87, Abu Dawud # 96, Ibn Majah (in brief) # 3864 (only about supplication).

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Shari'ah. The Prophet Aw,Aleail . foretold that in his ummah some people would go beyond
the bounds in making supplication and performing ablution.
The transgression in ablution is to wash the limbs more than three times, to use water more
than necessary and to overdo in washing the limbs out of confusion, doubts and misgivings.
The transgression in supplication is to make it in disrespectful way or to place unnecessary
and in reasonable conditions, or to ask for such things as are beyond human ability and
impossible for mankind.
(٤١٩) وَعَنْ أُنَّ بُنِ كَعُبٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِكَّ لِلْؤُضُوْءِ شَيْطَانًا يُقَالَ لَهُ اَلْوَلَهَارُ!
فَاتَّقُوْا وَبُوَاسَ الْمَّآءِ رَوَاهُ الَّزْمِذِىُّ وَابْنُ مَاجَةً وَقَالَ التَّرْمِذِىُّ هُذَا حَدِيْتْ غَرِيْبٌ وَلَّيْسَ إِسْنَادُهُ بِالْقَوِيِّ
عِنْدَ أَهْلِ الْحَدِيْثٍ لِأَنَّا لَّا نَعْلَمُ أَحَدًّا آسْنَدَهُ غَيْرَ خَارِجَةً وَهُوَ لَّيْسَ بِالْقَوِيِّ عِنْدَ أَصْحَابِنَا-
419. Sayyiduna Ubayy ibn Ka'b رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said,
"Surely, there is a devil for ablution. He is called Al-Walahan. So guard against the
temptations caused by water."1
COMMENTARY: Al-Walahan means 'loosing one's senses and being confused.' The devil
is so named because he prompts people and confuses them and turn them dumb so that
they forget whether they have washed their limbs or not, washed them once or twice?
The Prophet Alw,& lead to says that if anyone gets such doubts then he must ignore them lest
he violate the limits of sunnah (Practice of Holy Prophet). This devil's very aim is to confuse
and get the person wash his limbs more than three times and use very much water
whereby he would exceed the limits of the sunnah (Practice of Holy Prophet).
(٤٢٠) وَعَنْ مُعَاذِ بُنِ جَبَلٍ قَالَ رَأَيْتُ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا تَوَضَّأَ مَسَتَ وَجُهَهُ بِطَرَفِ ثَوْبِه۔
(رواه الترمذى)
420. Sayyiduna Mu'adh ibn Jabal due dil so) narrated that he saw that when Allah's
Messenger u, ale al do had performed ablution, he wiped his face (dry) with the
edge of his garment.2
COMMENTARY: The Prophet , aleall took the hem of his cloak or shirt and dried his
face with it after ablution. Zayla'i has written in Sharah Kanz that it is allowed to wipe (the
water) after ablution (and) dry oneself with a piece of cloth. The same thing is known of
(Sayyiduna) Uthman, Anas and Hasan ibn Ali ase all(so), as also the next hadith confirms it.
The author of Muniyah has said, that it is mustahab (desirable) to wipe dry after ablution.
Some books of the Hanafi school of thought write that if anyone wipes after ablution with a
handkerchief or towel (or any piece of cloth) ostentatiously then it is makruh (unbecoming),
otherwise it is not makruh (unbecoming).
On the other hand, Imam shafi alar> contends that to wipe oneself is not sunnah (Practice of
Holy Prophet) both after ablution and after bath. He relies on the hadith that when the
Prophet Aw,ale atl do had made ablution, the mother of the believers, Sayyidah Maymunah
1 Tirmidhi # 57. Ibn Majah # 421, Musnad Ahmad 5-136.
2 Tirmidhi # 54.

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ducati so, presented a Kerchief to him that he might dry himself but he returned it is blushed
off the water with his hand. The Hanafi scholars contend that he might have found the
cloth not suitable or there may have been another reason.
(٤٢١) وَعَنْ عَائِشَةً قَالَتْ كَانَتْ لِرَسُوْلِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خِرْقَةٌ يُنَشِّفُ بِهَا أَعْضَاءَهُ بَعْدَ الْوُضُوْءِ
رَوَاهُ التَّرْ مِذِىُّ وَقَالَ هُذَا حْدِيْتْ لَيْسَ بِالْقَائِمِ وَأَبُوْ مَعَاذٍ الرَّاوِىُّ ضَعِيْفْ عِنْدَ أَهْلِ الُدِيْثِ-
421. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى اللهعليه وسلم had a piece
of cloth with which he towelled his limbs after (making) ablution.1 (Tirmidhi who
transmitted it said that one of its narrators, Abu Mu'adh, was regarded as weak.)
COMMENTARY: Not only has Tirmidhi rated this hadith as weak but has said also that
there is no Sahih hadith from the Prophet alugarcall to about wiping the moist limbs with
cloth. Rather Some Sahabah du atl so, and some tabi'un alar, have given permission to wipe
the limbs after making ablution, but even their permission is not drawn from any saying of
the Prophet Aw, alealgo, or any of his deeds. It is their own judgment. Sayyid Jamaluddin
Shafi'i atlar> has reproduced this passage.
However, the hanafi reject this statement and assert that the great Sahabah de atl so, named
in the preceding lines were known to wipe their limbs after ablution and they must have
had a precedence from the Prophet alugado all to. This could not have been their own
innovation. Moreover, it is an accepted practice that even a weak hadith must be followed
against a personal opinion howsoever strong.
SECTION III
الْفَضِلُ الثَّالِثُ
(٤٢٢) وَعَنْ ثَابِتِ ابْنِ آَنِيْ صَفِيَّةً قَالَ قُلْتُ لِأَبيْ جَمْفَرٍ هُوَ مُحَمَّدُ الْبَاقِرُ حَدَّثَكَ جَابِرْ آَتَّ النَّيَّ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ تَوَضَّأَ مَرَّةً مَرَّةً وَمَرَّتَيْنِ مَرَّتَيْنٍ وَثَلَاثًا ثَلَاثًا قَالَ نَعَمُ - (رواه الترمذى وابن ماجة)
422. Sayyiduna Thabit 2 ibn Abu Sufiyah alar, narrated that he asked Abu Ja'far
who was Muhammad al Baqir atlar, 3 if Jabir al ar, had narrated to him that the
Prophet alwy ane all to used to wash the limbs in ablution sometimes once each,
sometimes twice and sometimes thrice. He answered. "Yes!"4
COMMENTARY: Among the narrators of hadith, the student narrates a hadith to his teacher
and asks, "Did so and so narrate to you?" and continues with the chain of narrators up to
the Prophet Al,4.leailJo. The teacher listens quietly as he goes on asking till he comes to the
Prophet alugadatil to when the teacher says, "Yes!" This is what Tha'bit ibn Abu Sufyah ">
al followed asking his teacher Imam Muhammad Baqir alar>. He asked whether Sayyiduna
Jabir wall so, had narrated the hadith. He answered in the affirmative.
1 Tirmidhi # 53.
2 Thabit ibn Abu Safiyah dular> was a Tabi'i. His Kunya was Abu Hamzah. He died in 148 AH.
3 Muhammad Baqir ilar, was the son of Imam Zayn ul Aabidin Al47). He was born in 56 AH and
died in 117 or 118 AH in Madinal. and was buried in al Baqi.
4 Tirmidhi # 45, Ibm Majah # 410.

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(٤٢٣) وَعَنْ عَبْدِ اللَّهِ بْنِ زَيْدٍ قَالَ اِكَّ رَسُوْلَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَوَضَّأَ مَرَّتَيْنِ مَرَّتَيْنٍ وَقَالَ نُرْ عَلى نُؤْرٍ-
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Zayd .423
Alugole made ablution washing each limb twice, and saying, "Light upon light."1
COMMENTARY: Washing the limbs once in ablution discharges the fard (obligatory). That
is live one light. The second washing completes the sunnah (Practice of Holy Prophet) and
this is also a light. So, light is upon light.
(٤٢٤) وَعَنْ عُثُمَاتَ رَضِىَ اللهُ عَنْهُ قَالَ إِّ رَسُوْلَ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ تَوَضَّأَ ثَلَاثًا ثَدًَّا وَقَالَ هُذَا
وُضُوْئِى وَوُضُوْءُ الْآَنْبِيَآءِ قَبْلِى وَؤُُوْءٍ إِبْرَاهِيْمَ رَوَاهُمَا رَزِيْنْ وَالتَّوَوِىُّ ضَكَفَ الثَّانِيَ فِي شَرُحِ مُسْلٍِ-
424. Sayyiduna Uthman رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم made
ablution washing the limbs three times each. Then, he said, "This is my ablution
and the and the ablution of the Prophet's J41 before me and the ablution of
Ibrahim Jule."2 Both those hadith are transmitted by Razin, Nawawi rated the
second as weak in his Sharah of Muslim.
COMMENTARY: The Prophet صلى الله عليه وسلم mentioned all the Prophet عليه السلام and then
named Prophet Ibrahim JI4.le. He came from the general to the specific. The reason is
that Ibrahim sullade was very particular about cleanliness and purity.
(٤٢٥) وَعَنْ أَنَسٍ قَالَ كَاتَ تَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَتَوَضَّأُ لِكُلِّ صَلَاةٍ وَكَانَ أَحَدُنَا يَكُفِيُّهِ
الْوُضُوْءُ مَا لَمْ يُحْدِثُ-(رواه الدارمى)
425. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم made (fresh)
ablution for every salah but to each of them the ablution sufficed till it was not nullified.
COMMENTARY: In the beginning, it was wajib (expedient) for the Prophet صلى الله عليه وسلم to
make ablution for every salah. Later, the command was abrogaicd as the next hadith
discloses. Some ulama (Scholars) say that he made a fresh ablution for every salah because
it is better and more meritorious.
(٤٢٦) وَعَنْ مُحَتَّدٍ بُنِ يَحِى بْنِ حَبَّاتَ قَالَ قُلْتُ لِعُبَيْدِ اللهِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ رَأَيْتُ وُضُوْءَ عَبْدِ اللُّهِ
ابْنِ عُمَرَ لِكُلِّ صَلَاةٍ طَاهِرًا كَانَ آَوْ غَيْرَ طَاهِرٍ عَمَّنُ آَخَذَهُ فَقَالَ حَدَّثَتْهُ أَسْمَاءُ بِئْتُ زَيْدِ بْنِ الْتَابِ آَّ
عَبْدَاللَّهِ بْنَ حَتْظَلَةَ بْنِ آَنِي عَامِرٍ الْغَسِيْلِ حَدَّثَّهَا أَرَّ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ أُمِرَ بِالْوُضُوءِ
لِكُلٍ صَلَاٍ ظَاهِرًا كَانَ أَوْ غَيِّرَ ظَاهِرٍ فَلَنَّا شَقَّ ذَلِكَ عَلَى رَسُولِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمِ أُمِرَ بِالسِّوَاكِ
عِنْدَ كُلِّ صَلَاةٍ وَوُضِعٌ عَنَّهُ الْوُضُوْءُ إِلَّ مِنْ حَدَثٍ قَالَ فَكَانَ عَبْدُ اللَّهِيَرى أَ بِهِ فُؤَّ عَلَى ذَلِكَ فَفَعَلَهُ
حتى مات-(رواهاحمد)
1 Razin, but this tradition is questioned.
2 Razin, but it is questioned.

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426. Sayyiduna Muhammad ibn Yahya ibn Habban al 47, narrated that he asked
Ubaydullah ibn Abdullah ibn Umar atlar>, "Tell me did Abdullah ibn Umar dis ati(so)
make fresh ablution for every salah whether he had his ablution intact or not and from
whom did he acquire this habit?" He informed him that (sayyidah) Asma bint Zayd ibn
Khattab «lar> narrated to him (meaning, Abdullah ibn Umar ate aul so) that Abdullah
ibn Hanzalah ibn Abu Aamir, al-Ghasil narrated to her that Allah's Messenger lail
Aw, was commanded to make ablution for every salah whether his ablution was intact
or not. When that prove difficult for Allah's Messenger Aluga, lailgo, he was commanded
to use the siwak before every salah and the (making of) ablution was set aside unless
his ablution was nullified. He added, "Abdullah perceived in himself the ability over
that. Hence, he preserved in doing that till he died."1
COMMENTARY: The word al-Ghasil means 'one who was given a bath! This describes
Sayyiduna Hanzalah 's abl (so). When he died, the angels gave him a bath. According to
urwah's رضى الله عنه narration the Prophet صلى اللهعليه وسلم asked the wife of Hanzalah رضى الله عنه, "In
what state was he (when he departed from home for the battle)?" She disclosed that he was
in a state of impurity and had just washed a part of his head when he heard the call to
enlist (for jihad). So, he departed in that state and attained martyrdom (in the battle of
uhud). The prophet alugarcall to said, "I saw that the angels gave him a bath."
Tabi pointed out that this hadith emphasizes the excellence of siwak. This is why siwak
replaced the wajib (expedient) ablution.
Sayyiduna Abdullah ibn Umar du atl so, deduced that though it was not wajib (expedient) to
make a fresh ablution for every salah, there was great merit in it for one who had the power
and ability to maintain the practice. Since he felt in himself the required ability, he did not
deprive himself of the great good fortune till death took him away.
(٤٢٧) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ أَّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ بِسَعْدٍ وَهُوَ يَتَّوَضَّأُ فَقَالَ
مَا لهذَا الشَّرَفُ يَا سَعْدُ قَالَ آَفِي الْوُضُوْءِ سَرَفْ قَالَ نَعَمْ وَإِنْ كُنْتَ عَلَى ثَهْرٍ جَارٍ - (رواه أحمد وابن ماجة)
صلى الله عليه narrated that the Prophet رضى الله عنه Sayyiduna Abdullah Amr ibn Aas .427
Aw, passed by Sa'd Au ail so, who was making ablution and exclaimed, "Why this
wastage, O Sa';d?" He said, "Yes, even if you were by a running river!"2
COMMENTARY: Whether one is making ablution or having a bath, more water than is
necessary must not be used because that is a wastage. Shari'ah does not approve wastage.
.صلى اللهعليه وسلم by the Prophet رضى الله عنه This was impressed on Sa'd
The ulama (Scholars) explained that extravagance in spite of abundance of water at the
river by using more water than allowed by Shari'ah implies misuse of life and time.
Allamah Teebi alar, said that when there is wastage in what cannot be imaginably wasted,
then how will it be in those things in which wastage is possible. Hence, while performing
ablution or having a bath, one must not use more water than necessary.
1 Musnad Ahmad 5/225, Abu Dawud # 48.
2 Musnad Ahmad 2-221, Ibn Majah # 425.

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(٤٢٨) وَعَنْ آَيْ هُرَيْرَةَ وَابْنِ مَسْكُوْدٍ وَ ابْنِ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ تَوَضَّأَ وَذَكَّرَ اسْمَ
اللَّهِ فَإِنَّهُ يُطَهِّرُ جَسَدَهُ كُلَّهُ وَمَنْ تَوَضَّأَ وَلَمْ يَذْكُرِ اسْمَ اللَّهِلَمْ يُطَهِّرُ إِلَّ مَوْضِعَ الْوُضُوْءِ.
رضى الله and Ibn Umar رضى الله عنه Ibn Mas'ud . رضى الله عنه Sayyiduna Abu Hurayrah .428
said, "If anyone makes ablution and صلى الله عليه وسلم narrated that the Prophet عنه
mentions the name of Allah (by reciting the basmalah at the beginning) then he
puries his whole body (from sin). But, if he does not mention Allah's name while
he makes ablution, then he purified nothing beyond the limbs of ablution."1
COMMENTARY: This hadith mentions the merit of commencing ablution by reciting
Bismillah in full (بسم الله الرحمن الرحيم) . It is sunnah (Practice of Holy Prophet) or Mustahab (desirable)
to recite it, but no wajib (expedient).
(٤٢٩) وَعَنْ آَبِيْ رَافِعٍ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا تَوَضَّأَ وُضُوْءَ الصَّلَاةِ حَرَّكَ خَاتَّمَهُ فِيْ
إِصْبَحِهِ رَوَاهُمَا الدَّارَقُطُنِىُّ وَدَوَى ابْنُ مَاجَةَ الْآَخِيُرُ-
صلى الله عليه narrated that when Allah's Messenger رضى الله عنه Sayyiduna Abu Rafi .429
Alw, made the ablution for the salah, he moved his ring on his finger.2
COMMENTARY: The ruling is that if the ring is loose and one believes that the water of
ablution passes under it on the finger, then it is sunnah (Practice of Holy Prophet) to move the
ring. If it is lightly gripped and water cannot possibly reach the finger under it, then it is
wajib (expedient) to move the ring so that water must go to the finger.
CHAPTER - V
بَابُ الْغُسْلِ
GHUSL (BATH)
SECTION I
الفضل الآوَّلْ
(٤٣٠) عَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا جَلَسَ أَحَدُكُمْ بَيْنَ شُعَبِهَا الْأَرْبَعِ ثُمَّ
جَهَدَ هَا فَقَدُ وَجَبَ الْغُسْلُ وَإِنْ لَّمْ يَنْزِلُ- (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .430
Awy said, "When one of you sits between the four folds of his wife and strives with
her, indeed, bath becomes obligatory, even if there is no seminal discharge."3
COMMENTARY: The four folds of his wife in an allusion to her legs and things when a
man sit to have a sexual intercourse with her.
The hadith means that when simply the tip of the penis is inserted, bath becomes wajib
(expedient), even if there is no seminal discharge. The four caliphs, as all go, most of the
sahabah awall so, and the four imams give this interpretation.
1 Daraqutni # 12, in the chapter on taking Allah's name in ablution.
2 Daraqutni 1/83, Description of the Prophet w,a, leall . ablution, Ibn Majah # 449.
3 Bukhari # 291, Muslim # 87-348, Nasa'i # 191, Ibn Majah # 610, Musnad Ahmad 2-347.

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IN BATH WAJIB (EXPEDIENT)
(٤٣١) وَعَنْ آنٍ سَعِيْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا الْمَاءُ مِنَ الْمَآءِ رَوَاهُ مُسْلِمْ قَالَ الشَّيْخُ
الْإِمَامُ مُحِىُّ السُّنَّةِ رَحِمَهُ اللَّهُ لهِذَا مَنْسُؤْمٌ وَقَالَ
431. Sayyiduna Abu Sa'eed رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم said,
"Water is from water (meaning, with a seminal discharge, bath becomes necessary)."1
Muslim transmitted it, and the Shaykh and Imam Muhyi us-Sunnah (Practice of
Holy Prophet) said that it is abrogated and:
(٤٣٢) ابْنُ عَبَّاسٍ إِنَّمَا الْمَآءُ مِنَ الْمَآءِ فِي الْإِحْتِلَامِ رَوَاءُ التَّرْمِذِىُّ وَلَمُ اَجِدُهُ فِي الصَّحِيُحَيْنِ-
432. Sayyiduna Ibn Abbas due dil go, asserted that water is from water only when
there is a seminal discharge.2
Tirmidhi transmitted it but I could not find this hadith in the two Sahih books.
COMMENTARY: The Prophet ,Aleaile had to teach his ummah but his modesty did not
permit him to speak out directly, so he used camouflaged words.
This hadith affirms that bath is wajib (expedient) only when there is an emission. However,
the preceding hadith asserts that bath becomes wajib (expedient) when the tip of the penis is
inserted even if there is no emission.
Imam Muhyi us-Sunnah (Practice of Holy Prophet) cular> says that this command was abrogated
by the hadith of Ubayy ibn Ka'b & all so, that says, "This was a concession granted in early
Islam (that bath is wajib (expedient) only on an emission), but later it was withdrawn."
Imam Tirmidhi lar> also said that many of the Sahabah Amauso agreed that this command
was enforced in early Islam but was abrogated later. It was replaced by the command that
when the sexual organs of man and woman have contact and the tip of the penis is inserted
in the vagina, bath is wajib (expedient) though there may not have been an emission.
However, Ibn Abbas aus atl (so) gives another interpretation. He says about this command
that it pertains to nocturnal dreams. He means that the Prophet ,latido said that bath
does not become wajib (expedient) simply on having a dream but if on awakening one's
garments are moist or have stains of mani (seminal discharge), bath is wajib (expedient).
Given this interpretation of Ibn Abbas de atl so, there is no need to consider the hadith as
abrogated but the fact is not as he says and the hadith embraces all situation, nocturnal
dreams and otherwise and the command was in early Islam and was later abrogated.
(٤٣٣) وَعَنْ أُمِّ سَلَّمَةً قَالَتْ قَالَتْ أُمُّ سُلَيْمٍ يَا رَسُولَ اللَّهِإِثَّ اللَّهُ لَا يَسْتَحُبِىُّ مِنَ الْحُقِّ فَهَلُ عَلَى الْمَرْأَةِ
مِنْ غُلٍ إِذَا اخْتَلَمَتْ قَالَ نَّعَمْ إِذَّا رَأَتِ الْمَآءَ فَخَتَّتْ أُمُّ سَلَّمَةً وَجْهَهَا وَقَالَتْ يَا رَسُوْلَ اللَّهِ أَوَ تَّحْتَلِمُ
الْمَرْأَةُ قَالَ نَعَمْ تَرِبَتْ يَمِيْنُكِ فَبِوَ يُشْبِهُهَا وَلَدُهَا مُتَّفَقْ عَلَيْهِ وَزَادَ مُسْلِمْ بِرِوَايَةٍ أُمِّ سُلَيٍُّ -
3 رضى الله عنه narrated that (Sayyidah) Umm Salym رضى الله عنه Sayyidah Umm Salamah .433
1 Muslim # 80-343, Abu Dawud # 217, Tirmidhi (linked to) # 122, Musnad Ahmad 3-29.
2 Tirmidhi # 112.
3 Her name is given variously as Salamah, Ramlah or Mulaykah. She was a mother of Sayyiduna
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Said, "O Messenger of Allah, Allah is not ashamed of the truth. Is it wajib (expedient)
for a woman to have a bath if she has a sexual dream?" He said, "Yes, when she
observes (the discharge) liquid." (Sayyidah) Umm Salamah die abl so> covered her face
and exclaimed, "O Messenger of Allah, does a woman experience a wet dream?" He
said, "Yes, may your right hand be dusty! How then does her child resemble her?"1
Bukhari and Muslim transmitted it. Muslim added to the version of Sayyidah Umm
Salaym رضى الله عنه that Allah's Messenger صلى الله عليه وسلم said also:
(٤٣٤) آَّ مَآءَ الرَّجُلِ غَلِيٌْ أَبْيَضُ وَمَآءَ الْمَرْأَةِ رَقِيْقُ أَصْفَرُ فَمِنْ آَتِهِمَا عَلَا أَوْسَبَقَّ يَكُوْكُ مِنَّهُ الشَّبْهُ
434. "The sperm of man is coarse and whitish and of woman thin and yellowish.
The resemblance, therefore, is from whichever is on top or precedes."2
COMMENTARY: Bath does not become wajib (expedient) on merely having a dream about
intercourse unless there is a seminal discharge or a clear sign of it is seen an awakening,
like stain or moistness on body or clothes.
The words 'may your right hand be dusty' mean, 'you surprise me! Do you not know this
simple thing?'
As for the description of the sperm, this is a common observation but there are exceptions
and the colour and coarseness may vary. If a man is weak, then his sperm will not be
coarse. If he indulges in too much sex then its colour will be radish.
Resemblance of the child will be to the father or mother whoever's sperm drops first in the
womb, or dominates.
(٤٣٥) وَعَنْ عَائِشَةً قَالَتُ كَاتَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا الْتَسَلَ مِنَّ الْجِنَابَةِ بَدَأَ فَقَسَلَ يَدَيْهِ ثُمَّ
يَتَوَضَّأُكَّمَا يَتَوَضَُّ لِلشَّلَاةِ فُؤَّ يُدْ خِلُ أَصَابِعَهُ فِى الْمَآءِ فَيُحَلِّلُ بِهَا أُصُوْلَ شَعْرِهِ ثُقَّ يَصْبُ عَلَى رَأْسِهِ ثَلَاثَ
غَرَفَاتٍ بِيَدِهِ ثُمَّ يُفِيْضُ الْمَآءَ عَلَى جِلْدِهِ كُلِّ مُتَّفَقْ عَلَيْهِ وَفِى رِوَايَةٍ لِمُسْلِمٍ يَبْدَ أُفَيَغْسِلُ يَدَيْهِ قَبْلَ آَنْ يُدْ
خِلَهَا الْإِنَآءَ ثُؤَّ يُفْرِغُ بِّمِيْنِهِ عَلَى شِمَالِهِ فَيَغْسِلُ فَرُجَهُ ثُؤَّ يَتَوَقَّاً-
صلى الله narrated that whenever Allah's Messenger رضى الله عنها Sayyidah Ayshah .435
Aw,ale took bath for a major sexual defilement, he began by washing his hands,
made ablution as for the salah and then immersed his fingers into the water and
then rubbed the roots of his hair with them. Then he poured three handfuls (of
water) on his head, filling both hands. After that, he poured water over all his
skin.3 Bukhari and Muslim.
According to another version in Muslim: He began and washed his hands before
immersing them into the vessel. Then he poured water with his right hand over his
left and washed his private parts and made ablution.4
1 Bukhari # 130, Muslim # 32-313, Nasa'i # 197, Ibn Majah # 600 (more or less in same), Tirmidhi
(some of it) # 122, Abu Dawud # 237.
2 Muslim # 30-311, Ibn Majah # 601.
3 Bukhari # 249 (he has body instead of skin), Muslim # 35-316, Nasa'i # 247, Muwatta Maalik # 2.17-
69, Musnad Ahmad 6-330.
4 Muslim # 35-316.
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COMMENTARY: After washing his hands, the Prophet alugarcall to made ablution. If water
did not accumulate but flowed away from there then he washed his feet too during the
ablution, otherwise he moved aside after his bath and washed his feet. This is what the
Hidayah also writes that if water does not drain out then one must defer washing of his
feet, complete his bath, move aside and wash his feet.
Something of importance in what Tabarani transmits. Its narrative discloses that the Prophet
.have it صلى اللهعليه وسلم never had a wet dream not did any of the other Prophet صلى الله عليه وسلم
(٤٣٦) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَتْ مَيْهُوْنَةُ وَضَّعْتُ لِلَّذِييَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ غَمْلًا فَسَتَرْتُهُ بِقَوْبٍ وَصَبَّ عَلى
يَدَيْهِ فَفَسَلَهُمَا تُؤَّ صَبَّ عَلَى يَدَيْهِ فَفَسَلَهُمَا ثُقَّ صَبَّ بِيَمِيْنِهِ عَلَى شِمَالٍِ فَفَسَلَ فَرُجَهُ فَضَرَبَ بِيَدِمِ الْأَرْضَ
فَمَسَحَهَا ثُؤَّ غَسَلَهَا فَمَضْمَضَ وَاسْتَنْشَقَ وَغَسَلَ وَجْهَةٍ وَذِرَاتَيْهِ ثُؤَّ صَبَّ عَلَى رَأْسِهِ وَافَاضَ عَلَى جَسَدِهِ ثُؤَّ تَتَخى
فَخَسَلَ قَدَمَيْهِ فَنَا ولُّهُ ثَوْبًّا فَلَوْ يَأْخُذْهُ فَانْطَلَقَ وَهُوَ يَنْفُضُ يَدَيْمِ (مُتَّقَقْ عَلَيْهِ وَلَفِظُهُ لِلُخَارِيّ)
1 رضى الله عنه reported that Sayyidah Maymunah رضى الله عنه Sayyiduna Ibn Abbas .436
narrated, "I placed water for the Prophet's ,daily bath and screened him with a
garment. He poured water on his hands and washed them. Then, with his right
hand he poured water over his left and washed his private parts, struck his hand on
the ground and wiped it. Then he washed it, rinsed his mouth, snuffed up water,
washed his face and forearms. Then he poured water over his head and then over
his entire body. Then, moving aside, washed his feet. I offered him a piece of cloth
to wipe himself, but he did not take it. Then he went away jerking his hands."2
COMMENTARY: This hadith confirms that if water does not drift away from under the feet,
then they may be washed on moving aside after the bath.
The Prophet alugarcall to did not take the cloth to wipe himself. There could be many reasons
for that as the ulama (Scholars) say. Perhaps it is better not to wipe the body, or he was in a
hurry to reach somewhere, or it may have been too hot and he liked to remain soaked, or the
cloth could have been dirty. Anyway, it was for some reason so it cannot be deduced that one
may noi wipe oneself after bath or ablution. Neither is it sunnah (Practice of Holy Prophet) not
to wipe nor is it makruh (unbecoming) to wipe. The hadith concludes with the words 'jerking
his hands while going away. It was in the manner of a strong, healthy man.
(٤٣٧) وَعَنْ عَائِشَةً قَالَتْ إِّ امْرَأَةً مِنَ الْأَنْصَارِ سَأَلَتِ النَّبِىَّ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ خُسْلِهَا مِنَ الْمَحِيُضِ
فَأَمَرَ هَا كَيْفَ تَغْتَسِلُ ثُؤَّ قَالَ خُذِى فِرْصَةً مِنْ قِسْتٍ فَتَطَهِّرِی بِهَا قَالَتْ کَیْفَ آَتَطَّرُ بِهَا فَقَالَ تَطَّرِی بِهَا
قَالَتُ كَيْفَ أَتََّّرُ بِهَا قَالَ سُبْحَانَ اللَّهِ تَطَهَّرِىٌ بِهَا فَاجْتَذَبْتُهَا إِلَىَّ فَقُلْتُ تَتَبَِّى بِهَا أَثَرَ الذَّمِـ
(متفق عليه)
437. Sayyidah Ayshah us & +, narrated that a woman of the ansar asked the
Prophet A.,Llcatl do about her bath after the menstruation. He advised her how she
might do it. And said, "Take some cotton soaked in musk and purify yourself with
1 She was the daughter. Harith and wife of the Prophet alugarcall to. She died in Saif in 61 AH or 57 AH.
2 Bukhari # 276, Muslim # 37-317, Abu Dawud # 245, Tirmidhi # 103, Nasa'i # 253, Ibn Majah # 573,
Musnad Ahmad 6-335.