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).
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.
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]
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!
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:
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?’…[Refer to Hand-Out from Lecture No. 4]
Starting From the Right-Hand Side For Ablution, etc.
‘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]