Commentary on the Hadith Concerning method of Ablution( Wudoo)

Praise be to Allah,

 

Humraan, the freed slave of Uthmaan, said: Uthmaan ibn Affaan (May Allah be pleased with him) called for water for Wudoo‟, to perform wudoo‟.

He washed his hands three times,

Then he rinsed his mouth and nose,

Then he washed his face three times,

Then he washed his right hand up to the elbow three times,

Then he washed his left hand in like manner.

Then he wiped his head,

Then he washed his right foot up to the ankle three times,

Then he washed his left foot in like manner.

Then he said: I saw the Messenger of Allaah (PBUH) performing Wudoo‟ as I have done it,then the Messenger of Allaah (PBUH) said, “Whoever performs Wudoo‟ as I have done it, then stands up and prays two Rak‟ah in which he does not let his mind wander, he will be forgiven his previous sins.”[i]

 

In another narration:

It was narrated from Humraan, the freed slave of Uthmaan, that he saw „Uthmaan (May Allah be pleased with him) call for a vessel (of water).

He poured some (water) into his hands three times and washed them,

Then he put his right hand into the vessel (took out water) and rinsed his mouth and nose.

Then he washed his face three times,

And his hands up to the elbows three times.

Then he wiped his head,

Then washed his feet three times.

Then he said, The Messenger of Allaah (PBUH) said, “Whoever performs Wudoo‟ as I have just done it, then prays two Rak‟ ah in which he does not let his mind wander, will be forgiven his previous sins.”[ii]

 

Ikh-tilaaf [Difference of Opinion]

1. The Imaams Aboo 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 (commendable), not Waajib (obligatory).

 

2. The well known opinion of Imaam 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 Aboo Lailaa, Ishaaq, and others.

 

The first group based their opinion upon the hadeeth: It was narrated that Aa‟Aishah (May Allah be please with her) said: The Messenger of Allaah (PBUH) said, “Ten things are part of the Fitrah:

1. Trimming the mustache,
2. Letting the beard grow,
3. Using the Siwaak,
4. Rinsing the nose with water,
5. Cutting the nails,
6. Rinsing the finger joints,
7. Plucking the armpit hair,
8. Shaving the pubes
9. And Intiqaas using water.”

(One of the narrators) Zakariyya‟ said, “Mus‟ ab said: „I have forgotten the tenth, but it may have been rinsing the mouth with water.‟[iii]

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 Allaah, the Most High:

 

“…then [you must] wash your faces …”[ Soorah Al – Al-Ma’idah’ 5:6]

 

They argue that the nose is part of the face. They also cite the numerous authentic hadeeth which contain the description of the Prophet (PBUH) performing ablution, as well as his ordering (the people) to do it (al-Istin-shaaq).

For example, narrated Aboo Hurayrah (PBUH): Allaah‟s Messenger (PBUH) said, “If any of you performs ablution he should put water in his nose and 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 hands before putting them in the water for ablution, because nobody knows where his hands were during sleep.”[iv]

 

It was narrated from Aasim ibn Laqit ibn Sabrah that his father said: I said, “O Messenger of Allaah (PBUH)!

Tell me about ablution.” He (PBUH) said, “Perform ablution properly and sniff water up into your nostrils thoroughly unless you are fasting.” [v]

They responded to the evidence of the first group 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 that came into use through the later generation scholars of Jurisprudence (Fiqh) [and hence was not in use in the time of the Prophet (PBUH). For this reason, the expressional-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 due to the strength of their evidence, and the absence of that which opposes or contradicts their position – as far as I know. And Allah is the Best Knower!

 

Method of sniffing water into the nose

 

The Sunnah indicates that one should snuff water up into the nose and expel it three times, as narrated from ‘Abd-Allaah ibn Zayd that he demonstrated for them the wudu of the Prophet (peace and blessings of Allaah be upon him): He rinsed his mouth and nose using one handful (of water), and he did that three times[vi]. This hadeeth indicates that the Sunnah is not to separate the rinsing of the mouth and nose, and to rinse both the mouth and nose from a single handful of water, then rinse the mouth and nose from a single handful, then rinse the mouth and nose from a single mouthful. This is unlike what many people do by separating them; they rinse the mouth three times then they rinse the nose three times.

 

Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim:

 

Our companions said: However, the water reaches the mouth and nose, this fulfils the aim of rinsing them. As to which way is better, there are five opinions, the first of which is that the mouth and nose should be rinsed with three handfuls of water, rinsing the mouth and then the nose each time… this method is the correct one, and is described in Saheeh ahaadeeth in al-Bukhaari, Muslim and elsewhere. As for the hadeeth which indicates separating the two (actions), it is da’eef (weak). This leaves us with one correct way of washing both the mouth and nose together with three handfuls, as we have indicated, because of the hadeeth of ‘Abd-Allaah ibn Zayd which is quoted in the book. End quote.

 

Method of Rinsing the Mouth

 

It is mustahabb when rinsing the mouth to do it extensively, except when one is fasting because the Prophet (blessings and peace of Allah be upon him) said: “Do wudu properly, rub between the fingers and go to some lengths when rinsing the nose unless you are fasting.”[vii]

 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: One of the Sunnahs of wudoo’ is to go to some lengths in rinsing the mouth and nose. Going to some lengths in rinsing the mouth means moving the water forcefully and making it reach all parts of the mouth.[viii]

 

Ibn Qudaamah (may Allah have mercy on him) said:

 

Rinsing the mouth means swilling the water around in the mouth. Rinsing the nose means snuffing up the water into the nose. Then the water is to be expelled from the nose.

It is not necessary to swill the water around in all the mouth or to make it reach all of the insides of the nose. Rather that is part of going to some lengths that are mustahabb for one who is not fasting[ix].

 

Washing Each Part More Than Three Times

 

Rinsing them more than three times is makrooh. The evidence for that is the report narrated by ‘Amr ibn Shu’ayb from his father from his grandfather, who said: a Bedouin came to the Prophet (peace and blessings of Allaah be upon him)and asked him about wudoo’. He showed him how to do it washing each part of the body three times. Then he said: “This is wudoo’, and whoever does more than this has transgressed the limits and wronged himself.[x]”

 

Al-Nawawi (may Allaah have mercy on him) said:

The scholars are unanimously agreed that it is makrooh to do that more than three times. What is meant is washing that part of the body thoroughly three times, but if one of the times the part is not washed thoroughly and the washing must be repeated, then those two times will count as one.

If a person is uncertain as to whether he was washed two or three times, he should regard it as two and do it a third time. This is the correct view, as stated by most of our companions. Shaykh Abu Muhammad al-Juwayni, one of our companions, said: He should do those three times and no more than that, lest he commits an act of bid’ah by doing it four times. The fourth is bid’ah and is makrooh if he does it deliberately, and Allaah knows best.

 

Ikh-tilaaf [Difference of Opinion]

 

The scholars agree 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?

 

To know in detail whether wiping over the entire head is obligatory or wiping part of the head is sufficient in ablution, click here

 

Important Points Derived from the Hadeeth:

 

 

1. The Legislation (sunnah) of washing both hands three times, before putting them into the water of Wudoo‟ at the time of performing ablution.

 

2. Use of the right hand for taking (scooping) out the water of Wudoo‟ 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‟…

Sheikh Uthaymeen (May Allah have mercy on him) said,

“face is known, and its border is from the points where the hair of a normal head grows to what descends from the beard and the chin lengthwise, and from the ear to the ear in width.

 

Al-Nawawi (may Allaah have mercy on him) said:

Al-Maawardi said: The mustahabb manner of washing the face is to take the water in both hands, because that is more effective in making the water reach the whole face etc, and to start with the top of the face and move downwards, because the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do that, and because the top of the face is nobler, as it is the place of prostration, and it is more effective as the water naturally runs downwards. Then he should pass his wet hands over his entire face so that he can make sure that the water reaches all the parts it is supposed to. But if he makes the water reach all parts of his face by any other method, that is sufficient. End quote[xi].

 

 

5. Washing the hands [from the fingertips][xii] 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 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 Salaat after the performance of ablution.

 

11. One of the means of the completion or perfection of the Salaat 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 factors together: the complete and perfect ablution followed by two 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. Allaah, 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) and admit you to a gate of great honor.”[xiii]

And the saying of Allaah, 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.”[xiv]

 

It was narrated from Abu Hurayrah (May Allah be pleased with him) that the Messenger of Allah (PBUH) said, “The (obligatory) five daily prayers, from one Jumu‟ ah to the next, are an expiation for whatever (sins) come in between, so long as one does not commit major sins.”[xv]

 

Allah Knows Best.

 

Copied from Sources:

 

Arousing the Intellects with the Explanation of Umdatul Ahkaam. The Book Of At-Taharaah by Allama Sheikh Salih Ibn Uthaymeen (May Allah have mercy on him). page 30

Tayseer al-Allaam Sharh Umdatul-Ahkaam by Shaykh Abdullah ibn Abdur – Rahmaan Aal Bassaam. Page 24

https://islamqa.info/en/answers/71169/water-gets-in-his-nose-when-he-washes-his-face-during-wudoo

https://islamqa.info/en/answers/173751/ruling-on-making-water-reach-the-throat-when-rinsing-the-mouth

 

 

[i] Saheeh Bukhaari, Volume 1, Book 4 Hadeeth Number 164, p. 148; Saheeh Muslim, Volume 1, Book 2,

Hadeeth Number 538, p. 356, In his version, Imaam Muslim recorded: (One of the narrators) Ibn Shihaab

said, “Our scholars used to say: „This is the most complete Wudoo‟ that anyone may do for Salaat.‟”; A similar narration from Abaan, another freed slave of „Uthmaan, is recorded in: Sunan Aboo Daawood, Volume 1, Book 1, Hadeeth Number 106, p. 81, Classed as Saheeh by Haafiz Aboo Taahir Zubayr „Alee Za‟i

[ii] Saheeh Bukhaari, Volume 1, Book 4 Hadeeth Number 159, p. 146; Saheeh Muslim, Volume 1, Book 2,

Hadeeth Number 539, p. 357

[iii] Saheeh Muslim, Volume 1, Book 2, Hadeeth Number 604, p. 385 [with the addition: Qutaibah added,

“Wakee‟ said, „Intiqaas using water means Istinjaa.‟”]; Sunan ibn Maajah, Volume 1, Book 1, Hadeeth Number 293, p. 262-263, Classed as Saheeh by Haafiz Aboo Taahir Zubayr „Alee Za‟i; Sunan Aboo Daawood, Volume 1, Book 1, Hadeeth Number 53, p. 54-55, Classed as Saheeh by Haafiz Aboo Taahir Zubayr „Alee Za‟i

[iv] Saheeh Bukhaari, Volume 1, Book 4, Hadeeth Number 162, p. 147

[v] [Sunan ibn Maajah, Volume 1, Book 1, Hadeeth Number 407, p. 317, Classed as Saheeh by Haafiz Aboo Taahir Zubayr „Alee Za‟i] – Ed.

[vi] al-Bukhaari (186) and Muslim (235)

[vii] Narrated by Abu Dawood. 142; at-Tirmidhi, 788; classed as Saheeh by al-Albaani, may Allah have mercy on him.

[viii] End quote from ash-Sharh al-Mumti‘, 1/171

[ix] End quote from al-Mughni, 1/89

[x] al-Nasaa’i (140), Abu Dawood (135) and Ibn Maajah (422). This hadeeth was classed as Saheeh by al-Albaani in Saheeh al-Nasaa’i

[xi] It also says in Mawaahib al-Jaleel (1/187), describing the manner of washing the face: He should start at the top.

[xii] Fath al-Barr, Volume 3, p.225

[xiii] Soorah An-Nisaa 4:31

[xiv] Soorah An-Najm 53:32.

[xv] Saheeh Muslim, Volume 1, Book 2, Hadeeth Number 550, p. 363