Fiqh-us-Sunnah, Volume 1: Purification

Introduction to Fiqh-us-Sunnah

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The shari'ah has divided water into four kinds:

-1- mutlaq water,

-2- used water (for purification),

-3- water mixed with pure elements and

-4- water mixed with impure elements. We shall discuss each of them separately.

Volume 1, Page 1a: Mutlaq water

This kind of water is considered pure because of its inherent purity and as such, it can
be used by an individual to purify him or herself. It consists of the following
categories:

Volume 1, Page 1b: Rain water, snow, and hail

These substances are pure because Allah says so: "And sent down water from the sky
upon you, that thereby He might purify you..." (al-Anfal 1), and "We send down
purifying water from the sky" (al-Furqan 48). This is also supported by the following
hadith: Abu Hurairah reported that the Messenger of Allah, upon whom be peace,
used to be silent between the (opening) takbir of the prayer and the verbal Qur'anic
recitation. Abu Hurairah asked him, "O Messenger of Allah, may my father and
mother be sacrificed for you, why do you remain silent between the takbir and the
recital? What do you say (silently during that time)?" He said, "I say, 'O Allah, make a
distance between me and my sins similar to the distance you have made between the
East and the West. O Allah, cleanse me of my sins in the manner that a white garment
(is cleansed) from dirt. O Allah, wash my sins from me with snow, water, and hail."'
This hadith is related by the "group", except for at-Tirmizhi.

Volume 1, Page 2: Sea water

Sea water's purity is based on the following hadith: Abu Hurairah related that a man
asked the Messenger of Allah, upon whom be peace, "O Messenger of Allah, we sail
on the ocean and we carry only a little water. If we use it for ablution, we will have to
go thirsty. May we use sea water for ablution?" Said the Messenger of Allah, upon
whom be peace, "Its (the sea) water is pure and its dead (animals) are lawful (i.e., they
can be eaten without any prescribed slaughtering)." This hadith is related by "the
five." At-Tirmizhi calls it hassan sahih, and al-Bukhari says it is sahih.

Volume 1, Page 2a: Water from the well of Zamzam

'Ali narrated that the Messenger of Allah, upon whom be peace, called for a bucket
that contained water from the well of Zamzam. He drank from the bucket, then made
ablution (with its water). This hadith is related by Ahmad.

Volume 1, Page 2b: Altered water

This involves water whose form has been altered because of its being in a place for a
long period of time, or because of the place in which it is located, or because of its
being mixed with a substance that cannot be completely removed from it (i.e., water
mixed with algae, tree leaves, and so on). The scholars agree that this type of water
falls under the heading of mutlaq water.

The rationale is simple: everything that falls under the general term of water, without
any further qualifications, is considered pure, for the Qur'an says, "...and if you find
not water, then go to clean, high ground..." (al-Ma'idah 6).

Volume 1, Page 2c: Used water

This category refers to water which drips from the person after he performs ablution
or ghusl. It is considered pure because it was pure before its use for ablution, and there
is no basis to think that it has lost its purity. This statement is supported by the hadith
of Rab'i bint Mu'wazh which describes the ablution of the Messenger of Allah. She
states, "He wiped his head with (the water) remaining on his hands from his ablution."
This hadith is related by Ahmad and Abu Dawud. Abu Dawud's version is, "The
Messenger of Allah, upon whom be peace, wiped his head with the extra water that
was in his hand." Abu Hurairah also reported that the Messenger of Allah met him
alone in the streets of Madinah while he was in post-sex impurity. He therefore
slipped away, made ghusl and returned. The Messenger of Allah, upon whom be
peace, asked him "Where have you been, Abu Hurairah?" He answered, "I was in
post-sex impurity and did not want to sit with you while I was in that condition." The
Prophet replied, "Glory be to Allah. The believer does not become impure." This is
related by "the group."
This is based on the rationale that since a believer never becomes impure, the water he
uses for purification also does not become impure. Thus, a pure object touching a pure
object cannot result in one's becoming impure. Ibn al-Munzhir said that it is related
that 'Ali, Ibn 'Umar, Abu Umamah, 'Ata, al-Hassan, Makhul and anNakha'i said that if
a person forgot to wipe his head while making ablution, it is sufficient for him to wipe
his head with any water remaining in his beard. Ibn al-Munzhir stated that this proves
that they took "used water" as pure. This opinion comes from one of the narrations
attributed to Malik and ash-Shaf'i. Ibn Hazm ascribes it to Sufyan al-Thauri, Abu
Thaur, and all scholars of the Zhahiri school of thought.

Volume 1, Page 3: Water mixed with pure elements

This category includes water that has been mixed with substances like soap, saffron,
flowers, and so on, that is, objects considered pure by the shari'ah. Such water is
considered pure as long as it has not been so mixed with other substances that one can
no longer call it water. If this is the case, the water is still considered pure, but it
cannot be used for purification. Umm 'Atiyah narrated that the Messenger of Allah,
upon whom be peace, entered her house after the death of his daughter Zainab and
said, "Wash her three or five or more times--if you see fit to do so--with water and dry
tree leaves. For the final washing, use some kafoor or something from kafoor. When
you are finished, inform me." She did so, after which he gave the women his outer
garment and told them to wrap Zainab in it. This was related by "the group."

The deceased should be washed with something that may purify a live person.
Ahmad, an-Nasa'i and Ibn Khuzaimah record from Umm Hani that the Messenager of
Allah and Maimunah washed themselves from one (water) container that had a trace
of dough in it. In both of these hadith, we find that the water was mixed with another
substance, but since the other substance was not substantial enough to alter its nature,
it remained fit for consumption.

Volume 1, Page 3a: Water mixed with impure elements

We can divide this category into two sub-categories:

-1- The impure substance alters the taste, color or odor of the water. In this case, it can
not be used for purification. According to Ibn al-Munzhir and Ibn al-Mulaqqin, there
is a consensus on this point.

-2- The liquid is still considered water, meaning that the impure substance has not
altered its taste, color or odor. Such water is considered pure and may be used for
purification. This is based upon the following hadith: Abu Hurairah reported that a
bedouin urinated in the mosque. The people stood to get him (and stop him). The
Prophet said, "Leave him and pour a bucket of water or a container of water over his
urine. You have been raised to be easy on the people, not to be hard on them." This
hadith is narrated by "the group," except for Muslim.

Abu Sa'eed al-Khudri asked the Prophet, "Can we make ablution from the well of
Buda'ah (i.e., a well in Madinah)?" The Prophet, upon whom be peace, told him,
"Water is pure and nothing makes it impure."

This hadith is related by Ahmad, ash-Shaf'i, Abu Dawud, anNasa'i and at-Tirmizhi,
who classified it as hassan. Ahmad said, "This hadith is sahih and Yahya ibn Ma'een
and Muhammad ibn Hazm classified it as such." This is also the opinion of Ibn
'Abbas, Abu Hurairah, al-Hassan al-Basri, Ibn al-Musayyab, 'Ikrimah, Ibn Abu Laila,
al-Thauri, Dawud azh-Zhahiri, an-Nakha'i, Malik and others. Says al-Ghazzali, "I
wish ash-Shaf'i's opinion was like Malik's."

There is also a hadith from 'Abdullah ibn 'Umar in which the Messenger of Allah is
reported to have said, "If there are at least two buckets of water, it will not carry any
impurity." This hadith is related by the "five." However, this hadith is muzhtarab in its
chain of narrators and text. Ibn 'Abdul-Barr said in at-Tamheed, "As to the opinion of
ash-Shaf'i which is based on this hadith, it is weak on scrutiny and is not confirmed by
historical reports."

Volume 1, Page 4: Leftover water

"Leftover water" is what remains in a pot after some has been drunk. There are five
different types of leftover water.

Volume 1, Page 4a: Water leftover after people have drunk from the pot

According to the shari'ah, such water is considered pure regardless of whether the one
who drank from the pot was a Muslim, an unbeliever, a person in post-sex impurity or
a menstruating woman.

Although Allah says in the Qur'an, "Verily, the idol worshippers are impure" (at-
Taubah) this is a reference not to their physical state, but to their false beliefs and
creed. They may come into contact with dirt or impurities, but this does not mean that
their possessions or bodies are impure. In fact, they used to mix with the Muslims.
Their emmissaries and delegations used to visit the Messenger of Allah and enter his
mosque. The Prophet, upon whom be peace, did not order that the objects they
touched be cleansed. As for mensturating women, 'Aishah said, "I used to drink (from
a container) while I was menstruating. I would then pass it to the Messenger of Allah
and he would drink from the same spot where I had put my lips." (Related by
Muslim.)

Volume 1, Page 5: Water left in a container after an allowable animal has drunk
from it

Such water is considered pure. Since the animal qualifies for consumption, its saliva is
also pure. Abu Bakr ibn al-Munzhir said, "The scholars are agreed that such water is
permissible to drink or use for ablution."

Volume 1, Page 5a: Water remaining in a pot after it has been drunk by a
donkey, mule, beasts of birds of prey

Such water is also considered pure, based on the hadith of Jabir in which the
Messenger of Allah was asked about making ablution with drinking water left by
donkeys. The Prophet, upon whom be peace, answered, "Yes, and from the drinking
water left by any of the beasts of prey." This hadith was related by ash-Shaifi, ad-
Daraqutni and al-Baihaqi who said, "When its different chains are put together they
become strong." It has also been related from Ibn 'Umar that the Messenger of Allah
went out at night while he was on a journey. He passed by a man who was sitting by a
pond. Said 'Umar, "Did a beast of prey drink from your pond tonight?" The
Messenger of Allah told him, "O owner of the pond, do not inform him. It is not
necessary, for him (the beast of prey) is what he carried in his stomach and for us is
what he left, water to be used for drinking and purifying." This is related by ad-
Daraqutni. Yahya ibn Sa'eed reported that once 'Umar was among a group that
included 'Amr ibn al-'Aas and, when they came upon a pond, 'Amr said, "O owner of
the pond, have the beasts of prey discovered your pond?" 'Umar said, "Do not inform
us, since the people drink after the wild beasts and the wild beasts after the people."
This is related by Malik in al-Muwatta.

Volume 1, Page 6: Water left in a pot after a cat has drunk from it

Such water is also considered pure. This is proven by the hadith of Kabshah bint Ka'b
who, when she was under the care of Abu Qatadah, entered the room to pour some
water for him. A cat came, drank some of the water, and Qatadah proceeded to tilt the
container so the cat could drink more. Kabshah said, "He noticed that I was watching
him." He asked, "Are you surprised, O niece?" I answered, "Yes." He said, "The
Messenger of Allah, upon whom be peace, said, 'It (the cat) is not impure. They
intermingle with you."'

Volume 1, Page 6a: Water left in a pot after a pig or dog has drunk from it
Such water is considered impure and must be avoided. Al-Bukhari and Muslim have
recorded, on the authority of Abu Hurairah, that the messenger of Allah said, "If a dog
drinks from one of your containers, wash it seven times." Ahmad and Muslim also
have this addition, "Cleanse one of your containers if a dog licks it by washing it
seven times, the first washing being with dirt." As for the leftover water of a pig, it is
clearly considered filth and impure.

Volume 1, Page 6b: Types of impurities

Najasah refers to impure substances that the Muslim must avoid and wash off if they
should happen to contaminate his clothes, body and so on. Says Allah in the Qur'an,
"Purify your raiment" (alMudathar 4); and, "Allah loves those who repent and who
purify themselves" (al-Baqarah 222). The Messenger of Allah also said, "Purity is half
of the faith."

Volume 1, Page 6c: Dead animals

This refers to animals which die from "natural causes," that is, without the proper
Islamic way of slaughtering. It also includes anything that is cut off of a live animal.
Abu Waqid al-Laithy reported that the Prophet, upon whom be peace, said, "What is
cut off of a live animal is considered dead," i.e., it is considered like an animal that
has not been properly slaughtered. This is related by Abu Dawud and by at-Tirmizhi,
who classifies it as hassan and says that the scholars act according to this hadith.

Volume 1, Page 7: Dead animals of the sea and dead locusts

Ibn 'Umar reported that the Messenger of Allah said, "Two types of dead animals and
two types of blood have been made lawful for us. The types of dead animals are
seafood and locusts. The two types of blood are the (blood of the) liver and the
spleen."

This is related by Ahmad, ash-Shaf'i, al-Baihaqi and adDaraqutni. The hadith is weak,
but Imam Ahmad says that it is authentic in mauqoof form. Abu Zar'ah and Abu
Hatim have said the same. Such a report has the implication of a marfu' hadith
because a companion saying, "This was allowed for us" or "This was forbidden for
us" is like one of them saying, "We were ordered to do this," or "We were forbidden
to do this," and so on. (Such statements are considered marfu' with respect to their
regulations). And we have already mentioned the Prophet's statement concerning the
ocean, "Its water is pure and its 'dead animals' are allowable (to eat.)."

Volume 1, Page 7a: Dead animals that have no running blood

(That is) bees, ants, and so on. They are considered pure. If they fall into some
substance and die, the substance will not become impure. Ibn al-Munzhir said, "I do
not know of any disagreement concerning the purity of such water save what has been
related from ash-Shaf'i. It is well-known that he views them as being impure.
Nevertheless, it does not bother him if the object falling into a substance does not alter
it (in any way)."

Volume 1, Page 7b: Bones, horns, claws, fur, feathers, and skin and so on of dead
animals

All of these are considered pure. Concerning the bones of dead animals, az-Zuhri said,
"I have met some scholars of the preceeding generations who used such objects for
combs and pots for oil, and they did not see anything wrong in that." This is related by
al-Bukhari. Said Ibn 'Abbas, "The client of Maimunah was given a sheep as charity,
and it died. The Messenger of Allah, upon whom be peace, passed by it and said,
'Why do you not remove its skin, treat it and put it to use?' She said, 'It is dead' (i.e., it
has not been slaughtered properly). He said to her, 'Only eating it is forbidden."' This
is related by the group. Ibn Majah attributes the incident to Maimunah and her client.
Al-Bukhari and an-Nasa'i do not mention treating the skin. It is reported from Ibn
'Abbas that he recited: "Say (O Muhammad): "In all that has been revealed to me, I do
not find anything forbidden to eat; if one wants to eat thereof, unless it be carrion, or
blood poured forth, or swine flesh..." (al-An'am 145). Then he said, "What is
forbidden is its meat. As for its skin, skin used for waterskins, teeth, bones, fur and
wool, they are permissible." This is narrated by Ibn Munzhir and Ibn Hatim.
Similarly, its rennet and milk are considered pure. This is supported by the fact that
when the companions conquered Iraq, they ate the cheese of the Magians which was
made from rennet, although their slaughtered animals were considered the same as
'dead animals.' It is confirmed from Salman al-Farsi that when he was asked about
cheese, clarified butter and pelts, he said, "What is permissible is what Allah made
permissible in His book. What is forbidden is what Allah made forbidden in His book.
What he omits, He has pardoned for you." It is well-known that he was being asked
about the cheese of the Magians, as Salman was 'Umar's deputy in Mada'in, Iraq.

Volume 1, Page 8: Blood

This includes blood that pours forth from an animal's body, such as blood from a
slaughtered animal, or from menstruation, except for what small amounts are
overlooked. Ibn Juraij said about the Qur'anic verse "...or blood poured forth..." (al-
An'am 145), that this is the blood that flows out. The blood that does not flow out, but
remains in the veins, is permissible. This is related by Ibn al-Munzhir. And it is also
related from Abu Majlizn in his discourse on blood that he was asked, "What about
the blood that remains in the slaughtered sheep or at the top of the cooking pot?" He
answered, "There is no problem with it. What is forbidden is the blood that flows out
(of the animal at the time of slaughtering)." This was recorded by 'Abd ibn Hameed
and by Abu ash-Shaikh. It is also related from 'Aishah that she said, "We used to eat
the meat when the blood was streaking the pot." Al-Hassan said, "The Muslims
always prayed, even while they were bleeding." This was mentioned by al-Bukhari. It
is confirmed that 'Umar prayed while his wound was bleeding. Elucidating the point,
Ibn Hajr says in Fath al-Bari (a commentary on Sahih al-Bukhari): "Abu Hurairah did
not see anything wrong in a drop or two of blood during the prayers. Based on this
report from Abu Hurairah, the blood of a flee or the blood that comes from a pimple
are to be overlooked. Abu Majlizn was asked about pus that gets on the body or the
clothes. He said, 'There is nothing wrong with them. Allah mentions only the blood,
not the pus."'

Commenting on the subject, Ibn Taimiyyah says, "It is obligatory to clean the clothes
from pus, purulent matter or similar fluids." He also says, "There is no proof
concerning its impurity." It is preferred for the person to avoid contact as much as
possible with these substances.

Volume 1, Page 9: Pig's meat

According to the verse (al-An'am 145) quoted earlier, items mentioned therein are
impure. The pronoun 'they' refers to all three of the mentioned items. It is, however,
allowed to knit with the hair of a pig according to most of the scholars.

Volume 1, Page 9a: Vomiting of a person, urine, and excrement

There is agreement among the scholars that these objects are impure. But, a slight
amount of vomit (commonly understood as a small amount of liquid) and the urine of
an unweaned male baby are overlooked and pardoned. It is sufficient just to sprinkle
water over the urine of an unweaned male baby. This is based on the hadith of Umm
Qais. She came to the Messenger of Allah with her unweaned son. After a while, the
baby urinated in the Prophet's lap. The Prophet, upon whom be peace, called for some
water, which he sprinkled over his clothes, and did not give them a complete washing.
This is related by al-Bukhari and Muslim.

'Ali narrated that the Messenger of Allah said, "The urine of a baby boy should have
water sprinkled upon it. The urine of a baby girl is to be washed off." Says Qatadah,
"This refers to a male baby that has not yet begun to eat. If he already eats, then the
garment is to be washed."

This hadith is related by Ahmad, Abu Dawud, at-Tirmizhi and Ibn Majah. In al-Fath,
Ibn Hajr says its chain is sahih.
Sprinkling is sufficient as long as the boy is still nursing. If he eats solid food, his
urine must be washed from the clothes and body. There is no disagreement on this
latter point. Perhaps the reason for this exemption to the male baby's urine is that
people have a tendency to carry their male babies around, and it would have been
difficult to clean the clothes after their frequent urinations.

Volume 1, Page 10: Al-Wadi

Wadi is a thick white secretion discharged (by some people) after urination. It is
considered impure. 'Aishah said, " Wadi comes out after urination. The person should
wash the private parts and perform ablution. It is not necessary to perform ghusl. This
is related by Ibn al-Munzhir. Ibn 'Abbas related that "mani (sperm) requires ghusl. As
for mazhi (semen) and wadi they require a complete purification." This is related by
al-Athram. Al-Baihaqi has it with the wording, "Concerning mazhi (prostatic fluid)
and wadi, he said, 'Wash your sexual organs and perform the same type of ablution as
you perform for prayer."'

Volume 1, Page 10a: Al-Mazhi or prostatic fluid

This is a white sticky fluid that flows from the sexual organs because of thinking
about sexual intercourse or foreplay, and so on. The person is usually not aware of
when exactly it is secreted. It comes from both the male and the female sexual organs,
although the amount from the latter is usually more than the former's. Scholars are
agreed that it is impure. If it gets on the body, it is obligatory to wash it off. If it gets
on the clothes, it suffices to sprinkle the area with water, as it is very hard to be
completely protected from this impurity, especially for the young, single person. 'Ali
said, "I used to excrete mazhi, so I asked a man to ask the Messenger of Allah, upon
whom be peace, about it. I was shy to do so because of my position with respect to his
daughter ('Ali was the Prophet's son-in-law). He said, 'Make ablution and wash your
penis." This is related by al-Bukhari and others. Sahl ibn Hanif said, "I used to suffer
from excessive amounts of mazhi. I used to make lots of ghusl because of it. So I
mentioned this to the Messenger of Allah, upon whom be peace, and he said, 'It is
sufficient to take a handful of water and sprinkle it over your clothes wherever the
fluid appears."

The hadith is related by Abu Dawud, Ibn Majah, and at-Tirmizhi. The latter says,
"The hadith is hassan sahih. In the chain is Muhammad ibn Ishaq, who is considered
weak when he relates in mu'an'an (handed-down) form because of his reputation as
one who commited tadlis. But in this narration, he makes it clear that he heard the
hadith directly." Al-Athram narrated the same hadith with the wording, "I was
bothered by a great deal of mazhi, so I went to the Prophet, upon whom be peace, and
informed him of this. He said 'It is sufficient for you to take a handful of water and
sprinkle it over (the mazhi)."'

Volume 1, Page 11: Sperm, Al-Mani

Some scholars say that sperm is impure, but apparently it is pure, for it is only
recommended to wash it off if it is still wet, and to scratch it off if it is dry. Said
'Aishah, "I used to scratch the sperm off the Messenger of Allah's clothes if it was dry,
and wash it off if it was still wet." (This is related by ad-Daraqutni, Abu 'Awanah and
al-Bazzar). It is also related that Ibn 'Abbas said, "I asked the Messenger of Allah
about sperm on clothes. He said, 'It is the same as mucus and spittle. It is sufficient to
rub the area with a rag or cloth."'

The hadith was related by ad-Daraqutni, al-Baihaqi and atTahawi. There is a

difference in the narration over whether it should be in marfu'or mauqoof form.

Volume 1, Page 11a: The urine and stools of animals that are permissible to eat

Both of these are considered impure. Ibn Mas'ud related that the Messenger of Allah,
upon whom be peace, went to answer the call of nature. He asked 'Abdullah ibn
Mas'ud to bring three stones. 'Abdullah said, "I could not find three stones, so I found
two stones and animal dung and brought them to him. He took the two stones and
threw away the dung saying, 'It is impure."'

The hadith is related by al-Bukhari, Ibn Majah, and Ibn Khuzaimah. In one narration
it states, "It is impure. It is the stool of a donkey." A little amount of it is pardoned
though, as it is very difficult to completely protect one's self from it. Al-Waleed ibn
Muslim says, "I said to al-Auza'i, 'What about the urine of animals whose meat is not
eaten, like the mule, donkey and horse?' He said that they used to come into contact
with these during their battles, and that they did not wash it off their bodies or clothes.
As for the urine and stools of animals whose meat is permissible, Malik, Ahmad and a
group of the Shaifiyyah says that it is pure. Commenting on the subject, Ibn
Taimiyyah says, "None of the companions held that it is impure. In fact, the statement
that it is impure is of recent origin and not from the early generations of the
companions."

Said Anas, "A group of people from the tribes of Ukul or 'Uraina came to Madinah
and became ill in their stomach. The Prophet ordered them to get a milking she-camel
and drink a mixture of its milk and urine." This hadith is related by Ahmad, al-
Bukhari and Muslim and points to a camel's urine as being pure. Therefore, by
analogy, other permissible animals' urine may also be considered pure. Says Ibn al-
Munzhir, "Those who claim that that was permissible only for those people are
incorrect. Specification is only confirmed by some specific proof." He also says, "The
scholars permit, without any objection, the sale of sheep's stools and the use of
camel's urine in their medicine, both in the past and in the present, again without any
objection. This shows that they are considered pure." Says ash-Shaukani, "Apparently,
the urine and stools of every living animal permissible to eat is pure." There is nothing
to prove otherwise.

Volume 1, Page 12: Jallalah

Jallalah refers to an animal that eats the waste or flesh of other animals, such as
camels, cows, sheep, chickens, geese, and so on. Ibn 'Abbas reported that the
Messenger of Allah forbade the drinking of such animals' milk.

This hadith is related by "the five," except for Ibn Majah. At-Tirmizhi grades it as
sahih. In one narration it states, "It is also prohibited to ride upon a jallalah. (Related
by Abu Dawud.) 'Amr ibn Shu'aib related on the authority of his father, from his
grandfather, that the Messenger of Allah prohibited the meat of domestic donkeys. As
for the jallalah, he prohibited riding or eating them." (Related by Ahamad, an-Nasa'i
and Abu Dawud.) If the jallalah animal is kept away from the other animals for some
time and is given clean food to eat, then it becomes pure and is no longer called
jallalah. If this is the case, it becomes permissible to eat, as the reason for its
prohibition was the change it underwent due to eating filth, a state which would no
longer be present.

Volume 1, Page 12a: Alcohol

According to most scholars, alcohol is impure. Says Allah in the Qur'an, "Alcohol,
games of chance, idols and divining arrows are only an infamy of Satan's handiwork."
Some scholars say that it is pure, for they take the meaning of rajis in its abstract sense
as describing alcohol and whatever is related to it. This is not labeled as impure in a
definite, sensory way. Says Allah, "Stay away from the impurities of idols." Idols are
impure in the abstract sense, and they are considered impure if one touches them. The
explanation of the preceding verse is that they are a tool of Satan, for they cause
enmity and hatred and keep people away from the remembrance of Allah and pra.yer.
In Subul as-Salaam it says, "Their origin is pure and their being prohibited does not
mean that the object itself is impure. For example, hashish is prohibited but it is pure.
But, something impure is not necessarily prohibited. Every impure thing is prohibited,
but not vice-versa. That is because of the ruling that something impure cannot be
touched under any circumstances. If a ruling says that something is impure, it is also
prohibited. This differs from a ruling that something is prohibited. For example, it is
forbidden to wear silk and gold, but they are absolutely pure by consensus." If one
understands that, then the prohibition of alcohol does not necessarily entail its also
being considered impure: it needs some other evidence to prove that it is impure. If
not, then we are left with the original position that it is pure. If one claims other than
that, he must substantiate it.

Volume 1, Page 13: Purifying the body and clothes

If the clothes or body are contaminated with impurities, it is obligatory to wash them
with water until they are cleansed of the impurities. This is especially the case if the
impurity is visible, such as blood. If there are some stains that remain after washing
which would be extremely difficult to remove, they can be overlooked. If the impurity
is not visible, such as urine, it is sufficient to wash it one time. 'Asma bint Abu Bakr
related that a woman came to the Prophet, upon whom be peace, and said, "Our
clothes are contaminated with menstrual blood. What should we do about this?" He
said, "Scrape it, rub it with water, pour water over it and then pray in it." (This is
related by al-Bukhari and Muslim) If impurities get on the lower portion of a woman's
dress, it is purified by dust as she trails along. A woman said to Umm Salamah, "I
have a long dress that drags on the ground, even when I walk through places that
contain filth. What should I do about it?" Umm Salamah answered her, "The
Messenger of Allah said, 'What comes after it purifies it."' This is related by Ahmad
and Abu Dawud.

Volume 1, Page 13a: Dogs

Dogs are considered impure. Any container that a dog has licked must be washed
seven times, the first time with dirt. Abu Hurairah reported that the Messenager of
Allah, upon whom be peace, said, "Purifying a container that a dog has licked is done
by washing it seven times, the first washing being with dirt (that is, water mixed with
dirt until it becomes muddy)." This was related by Muslim, Ahmad, Abu Dawud, and
al-Baihaqi. If a dog licks a pot that has dry food in it, what it touched and what
surrounds it must be thrown away. The remainder may be kept, as it is still pure. As
for a dog's fur, it is considered pure.

Volume 1, Page 14: Purifying the ground

If there are impurities on the ground, it is purified by pouring water over it. This is
proven by Abu Hurairah's hadith, mentioned earlier, about the bedouin who urinated
in the mosque. The Prophet, upon whom be peace, said all that needed to be done for
purification was to pour water over it. Said Abu Qulabah, "The drying of the ground is
its purification." 'Aishah said, "The purification of the ground is its becoming dry."
(Related by Ibn Abi Shaibah.) This, of course, refers to the case where the impurity is
a liquid. If the impurity is a solid, the ground will only become pure by its removal or
decay.
Volume 1, Page 14a: Purifying clarified butter and other similar substances

Ibn 'Abbas relates from Maimunah that the Prophet, upon whom be peace, was asked
about a mouse that fell into a pot of clarified butter. He said, "Take (the mouse) and
what is around it out, and throw it away. Then eat (the rest of) your clarified butter."
This is related by al-Bukhari.

Commenting on the subject, al-Hafezh Ibn Hajr says, "Ibn 'Abdul Barr reported that
there is agreement that if a dead animal falls into a solid matter, what the dead animal
touches and what is around it must be thrown away, provided that one can make sure
that the animal did not touch the remainder. As for a liquid substance, there is some
difference of opinion. The majority say that the entire liquid becomes impure; az-
Zuhri, al-Auza'i, and some others disagree with that opinion.

Volume 1, Page 15: Purifying the skin of dead animals

Tanning purifies the skin and the fur of a dead animal. This is based on the hadith of
Ibn 'Abbas, in which the Prophet said, "If the animal's skin is tanned, it is purified."
(Related by al-Bukhari and Muslim.)

Volume 1, Page 15a: Purifying mirrors and similar objects

Mirrors, knives, swords, nails, bones, glass, painted pots and other smooth surfaces
that have no pores are purified by simply wiping them and removing any impure
remains. The companions of the Prophet used to pray while wearing swords smeared
with blood, and they used to just wipe the swords to purify them.

Volume 1, Page 15b: Purifying shoes

Shoes may be purified by rubbing them against the ground, as long as the remains of
the impurity are removed. Abu Hurairah narrated that the Messenger of Allah, upon
whom be peace, said, "If one of you stepped in some filth, the dirt will purify his
shoes." Related by Abu Dawud. In another narration it states, "If one of you steps in
some filth with his shoes on, the dirt will purify them." Abu Sa'eed reported the
Prophet, upon whom be peace, saying, "When a person comes to the mosque, he
should look at his shoes. If he finds any filth on them, he should wipe them against the
ground and pray in them." (Related by Ahmad and Abu Dawud.) Since shoes are
repeatedly exposed to filth, it is sufficient just to wipe them against the ground. This is
similar to the case of defecation. In fact, it is stronger than that case, as defecation
usually occurs only two or three times a day.
Volume 1, Page 15c: Useful points that are greatly needed concerning
purification

Rope used for hanging clothes with impurities on them may afterwards be used for
hanging pure clothes.

If a liquid falls on a person and he does not know if it was water or urine, he need not
inquire about it. If he does inquire, the one who is asked need not answer him even if
he knows that the liquid is impure. In that case, the person need not wash his clothes.

If a person finds something moist on his body or clothes at night, and he does not
know what it is, he need not smell it to discover what it might be. It is related that
'Umar passed by a gutter (and got wet). 'Umar's companion asked the owner of the
gutter if the water was pure or impure. 'Umar told the owner not to answer the
question, and went on his way.

Clothes that have street mud on them need not be washed. Reported Kamyal ibn
Ziyad, "I saw 'Ali wading through the mud, after which he entered the mosque and
prayed without washing his legs."

If a person finishes his prayer and sees some impurities on his clothes or body of
which he was not previously aware, or he was aware of them but forgot about them, or
he did not forget about them but he was not able to remove them, then his prayer is
still valid and he need not repeat it. This opinion is supported by Allah's statement,
"And there is no sin for you in the mistakes you make unintentionally." (al-Ahzab 5).
Many of the companions and those of the following generation gave this legal verdict.

If a person can not determine what part of his clothes contain the impurity, he should
wash the whole garment. This is based on the axiom, "If an obligation cannot be
fulfilled except by performing another related act, then that act also becomes
obligatory."

If a person mixes his pure clothes with his impure clothes (and gets confused between
them), he should investigate the matter and pray once in one of the clothes. This is
similar to the question of the exact direction of the qiblah. It does not matter if the
proportion of pure clothes was large or small.

Volume 1, Page 16: It is not proper for one to carry something that has Allah's
name upon it while he is going to the bathroom

It is not proper for one to carry something that has Allah's name upon it (unless he is
afraid of losing it or having it stolen), while he is going to the bathrom. Anas related
that the Messenger of Allah, upon whom be peace, had a ring engraved with
Muhammad Rasool-ullah, (Muhammad the Messenger of Allah), which he would
remove when he went to the bathroom. Ibn Hajr says that this hadith is malul (a type
of weak hadith having a defect) and Abu Dawud says it is m unkar, (singularly related
by people who are not trustworthy). The first portion of the hadith is authentic,
however.

Volume 1, Page 17: He should move and hide himself from others while going to
the bathroom

This is especially true in the case of defecation, so others can not hear noxious sounds
or smell bad odors. Said Jabir, "We were journeying with the Messenger of Allah,
upon whom be peace, and he would only relieve himself when he was out of sight."
(This is related by Ibn Majah.) Abu Dawud records that, "When he wanted to relieve
himself, he would go where no one could see him." He also related, "When the
Messenger of Allah, upon whom be peace, went out he would go very far away."

Volume 1, Page 17a: One should mention the name of Allah and seek refuge in
Him when entering the privy or removing his clothes to relieve himself

Anas reported that when the Messenger of Allah, upon whom be peace, entered the
privy he would say, "In the name of Allah. O Allah! I seek refuge in you from male
and female noxious beings (devils)." This is related by "the group."

Volume 1, Page 17b: One should not talk when going to the bathroom

One should not respond to a greeting or repeat what the caller to prayer is saying. He
may speak if there is some necessity (i.e., to guide a blind man who fears he may be
harmed). If he sneezes, he should praise Allah to himself and simply move his lips
(without making a sound). Ibn 'Umar related that a man passed by the Prophet, upon
whom be peace, and greeted him while he (the Prophet) was urinating. The Prophet
did not return his greeting. (This is related by "the group," except for al-Bukhari.) Abu
Sa'eed reported that he heard the Messenger of Allah, upon whom be peace, say, "Isn't
it true that Allah detests those who converse while they relieve themselves?" This was
related by Ahmad, Abu Dawud and Ibn Majah.

This hadith seems to support the position that it is forbidden to talk. Many scholars,
however, say that it is only disliked, not forbidden.

Volume 1, Page 18: One should neither face nor turn his back on the qiblah while
relieving himself
Abu Hurairah reported that the Messenger of Allah, upon whom be peace, said,
"When one of you relieves himself, he should neither face the qiblah nor turn his back
on it." This was related by Ahmad and Muslim.

The prohibition implies that it is only disliked. As Ibn 'Umar related that he once went
to Hafsah's home, where he saw the Messenger of Allah relieving himself while
facing Syria with his back to the Ka'bah. This is related by "the group." Some
reconciliate these hadith by saying that in the desert it is forbidden to face or turn
one's back on the Ka'bah, while it is permitted in buildings. Said Marwan al-Asghar,
"I saw 'Umar sitting on his she-camel and facing the qiblah while urinating. I said, 'O
father of 'Abdurahman ... is this not forbidden?' He said, 'Certainly not ... This has
been prohibited only in open areas. If there is a barricade (or separator) between you
and the qiblah, there is nothing wrong with it."

This is related by Abu Dawud, Ibn Khuzaimah and al-Hakim. Its chain is hassan as
Ibn Hajr said in Fath al-Bari.

Volume 1, Page 18a: One should seek a soft and low piece of ground to protect
himself from impurities

Abu Musa related that the Messenger of Allah came to a low and soft part of the
ground and urinated. He then said, "When one of you urinates, he should choose the
proper place to do so."

This is related by Ahmad and Abu Dawud. One of its narrators is unknown, but its
meaning is sound.

Volume 1, Page 18b: One should not use a hole in the ground

Qatadah related from 'Abdullah ibn Sarjas who said, "The Messenger of Allah forbade
urination into a hole." Said Qatadah, "What is disliked about urinating into a hole?"
Said he, "It is the residence of the jinn."

This hadith is related by Ahmad, an-Nasa'i, Abu Dawud, al-Hakim and al-Baihaqi.
Ibn Khuzaimah and Ibn as-Sakin classified it as sahih.

Volume 1, Page 18c: One should avoid shaded places and those places where
people walk and gather

Abu Hurairah reported that the Messenger of Allah, upon whom be peace, said,
"Beware of those acts which cause others to curse." They asked, "What are those
acts?" He said, "Relieving yourself in the people's walkways or in their shade." This
hadith is related by Ahmad, Muslim and Abu Dawud.

Volume 1, Page 19: One should not urinate in bathing places or in still or
running water

'Abdullah ibn Mughaffal narrated that the Prophet said, "None of you should urinate
in a bathing place and then make ablution in the water. The majority of waswas comes
from that." This is related by "the five," but the statement, "and then make ablution in
it" was only related by Ahmad and Abu Dawud. Jabir said the Prophet forbade
urinating in still as well as running water. (Related by Ahmad, an-Nasa'i and Ibn
Majah.) In Majma az-Zuwaid it states, "This was related by at-Tabarani, and its
narrators are trustworthy."

If there is a drain in the bathing place, it is permissible to urinate into it.

Volume 1, Page 19a: One may not urinate while standing

If a person can guarantee that no impurities will touch his clothes, it is permissible to
urinate while standing. Said 'Aishah, "If someone relates to you that the Messenger of
Allah urinated while standing, do not believe him. He only urinated while sitting."
This hadith is related by "the five," except for Abu Dawud. At-Tirmizhi's comment is,
"It is the best thing related on this point, and it is the most authentic."

One should not forget that what 'Aishah said is based on the knowledge that she had.
Huzhaifah relates that the Messenger of Allah, upon whom be peace, went to a public
garbage dump and urinated while standing. Huzhaifah went away, and the Prophet
then called him over. The Prophet made ablution and wiped over his shoes. This is
related by "the group."

Commenting upon the issue, an-Nawawi says, "To urinate while sitting is most
desirable in my opinion, but to do so standing is permissible. Both acts are confirmed
by the Messenger of Allah, upon whom be peace.

Volume 1, Page 19b: One must remove any impurities from his clothes and body

To do so, he can use a rock, stone or any other pure matter. One may use only water to
clean the area, or any combinations of purifying agents. 'Aishah reported that the
Messenger of Allah, upon whom be peace, said, "When one of you goes to relieve
himself, he should clean himself with three stones." (Related by Ahmad, anNasa'i,
Abu Dawud and ad-Daraqutni).
Anas related that the Messenger of Allah would enter the privy, and that Anas and
another boy would carry the water container and spear for him. The Prophet would
clean himself with water." (Related by al-Bukhari and Muslim.)

Ibn 'Abbas related that the Messenger of Allah, upon whom be peace, passed by two
graves and said, "They are being punished. But they are not being punished for a great
matter (on their part). One of them did not clean himself from urine and the other used
to spread slander." (Related by "the group.")

Anas also related the Prophet as saying, "Purify yourselves from urine, as most
punishment in the grave is due to it."

Volume 1, Page 20: One should not clean himself with his right hand

'Abdurahman ibn Zaid related that Salman was asked, "Your Prophet teaches you
everything, even how to relieve yourselves?" Salman said, "Certainly ... He forbade us
from facing the qiblah while doing so, from cleaning ourselves with our right hand,
and from cleaning ourselves with less than three stones. We also should not use an
impure substance or a bone to clean ourselves." (Related by Muslim, Abu Dawud, and
at-Tirmizhi.)

Hafsah reported, "The Messenger of Allah, upon whom be peace, reserved his right
hand for eating, drinking, putting on his clothes, taking and giving. He used his left
hand for other actions." (Related by Ahmad, Abu Dawud, Ibn Majah, Ibn Hibban, al-
Hakim and al-Baihaqi).

Volume 1, Page 20a: One should remove any bad smell from his hands after
cleaning himself

Abu Hurairah said, "When the Messenger of Allah upon whom be peace, relieved
himself, I used to bring him a container of water. He would cleanse himself, then rub
his hands against the soil." (Related by Abu Dawud, an-Nasa'i, al-Baihaqi, and Ibn
Majah.)

Volume 1, Page 20b: One should sprinkle his penis and underwear with water
after urination

Make sure that he has cleansed himself. If one finds some dampness in his clothes
after so doing, he can content himself by saying, "That is just water." This is based on
the hadith related by al-Hakim ibn Sufyan or Sufyan ibn al-Hakim who said, "When
the Messenger of Allah, upon whom be peace, urinated, he would wash and sprinkle
(his penis)." In another narration it states, "I saw the Messenger of Allah urinate, after
which he sprinkled water over his penis." Ibn 'Umar used to sprinkle his penis until
his underwear became wet.

Volume 1, Page 20c: Entering the bathroom

One should enter the bathroom or a privy with his left foot, and exit with his right
foot, saying: "O Allah! I seek your forgiveness." 'Aishah related that when the
Messenger of Allah left the bathroom, he would say this supplication. (Related by "the
five," except for an-Nasa'i.) What 'Aishah stated is the soundest statement on this
topic. It is related through a number of weak chains that the Prophet, upon whom be
peace, used to say, "Praise be to Allah who made the filth leave me and who has given
me health," and "Praise be to Allah who let me enjoy it, kept for me its energy and
relieved me of its harm."

Volume 1, Page 21: Acts that correspond to the Nature of Mankind

Allah has chosen certain acts for all of His prophets and their followers to perform.
These acts distinguish them from the rest of mankind, and are known as sunan al-fitra,
(the acts that correspond to the nature of mankind).

Volume 1, Page 21a: Circumcision

This prevents dirt from getting on one's penis, and also makes it easy to keep it clean.
For women, it involves cutting the outer portion of the clitoris. Abu Hurairah reported
that the Messenger of Allah said, "Ibrahim circumcised himself after he was eighty
years old." (Related by al-Bukhari.) Many scholars say that it is obligatory.'ø The
Shaf'iyyah maintain that it should be done on the seventh day. Says ash-Shaukani,
"There is nothing that states explicitly its time or indicates that it is obligatory."

Volume 1, Page 21b: Shaving pubic hairs and pulling out underarm hairs

They are two sunan acts. If the hair is only trimmed or pulled out, it will suffice.

Volume 1, Page 21c: Clipping one's fingernails, trimming and shaving his
moustache

Ibn 'Umar related that the Messenger of Allah said, "Differ from the polytheists: let
your beards (grow)" and shave your moustache." (Related by al-Bukhari and Muslim).
Abu Hurairah reported that the Messenger of Allah, upon whom be peace, said, "Five
things are part of one's fitra: Shaving the pubic hairs, circumcision, trimming the
moustache, removing the hair under the arms and trimming the nails." (Related by
"the group.") It does not mention which one would specifically fulfill the sunnah. One
should make sure that his moustache is not so long that food particles, drink and dirt
accumulate in it. Zaid ibn Arqam related that the Prophet, upon whom be peace, said
"Whoever does not take (off) some of his moustache is not one of us." (Related by
Ahmad, an-Nasa'i and at-Tirmizhi, who classified it as sahih.) It is preferred to cut the
pubic hairs, pluck out the underarm hairs, cut the nails and trim the moustache on a
weekly basis, a practice which is most hygenic. If some unnecessary hair is left on the
body for a longer period of time, it may disturb the person. One may leave this action
for forty days, but no longer. Said Anas, "The time period for us to trim the
moustache, cut the nails, pluck out the underarm hairs and cut the pubic hairs was
forty nights." (Related by Ahmad, Abu Dawud and others).

Volume 1, Page 22: Letting one's beard grow and become thick

This is a feature of dignity. It should not be cut so short that it appears like a shaved
beard, nor should it be left so long that it becomes untidy. It is also a sign of manhood.
Says al-Bukhari, "Whenever Ibn 'Umar made the hajj or 'umrah, he would hold his
beard in his fist and, whatever exceeded his fist, he would cut off."

Volume 1, Page 22a: Oiling and combing one's hair

Abu Hurairah reported the Prophet, upon whom be peace, as saying, "Whoever has
hair should honor it." (Related by Abu Dawud.)

Said 'Ata ibn Yasar, "A man came to the Prophet with unkempt hair and an untidy
beard. The Prophet pointed to him, as if ordering him to straighten his hair and beard.
He did so and returned. Thereupon the Prophet observed, 'Is that not better than one of
you coming with his hair unkempt, as if he were a devil?"' (Related by Malik.)

Abu Qatadah related that he had a great amount of hair. He asked the Prophet, "O
Messenger of Allah, I have lots of hair. Should I comb it?" He answered, "Yes ... and
honor it." Abu Qatadah used to oil it twice a day due to the Prophet's words, "... and
honor it."

Cutting one's hair off is permissible, and so is letting it grow if one honors it. Ibn
'Umar narrated that the Prophet, upon whom be peace, said, "Shave it all or leave it
all." (Related by Ahmad, Muslim, Abu Dawud and an-Nasa'i). To shave part of it and
leave part of it is greatly disliked. Nafa' related from Ibn 'Umar that the Messenger of
Allah prohibited qiza'. Nafa' asked, "What is qiza' ?" He said, "It is to shave off part of
the hair of a youth and to leave part." (AlBukhari and Muslim.)

Volume 1, Page 23: Leaving grey hairs in place

This applies to both men and women. 'Amr ibn Shu'aib related on the authority of his
father from his grandfather that the Prophet said, "Do not pluck the grey hairs as they
are a Muslim's light. Never a Muslim grows grey in Islam except that Allah writes for
him, due to that, a good deed. And he raises him a degree. And he erases for him, due
to that, one of his sins." (Related by Ahmad, Abu Dawud, at-Tirmizhi, an-Nasa'i and
Ibn Majah.) And Anas said, "We used to hate that a man should pluck out his white
hairs from his head or beard." (Related by Muslim. )

Volume 1, Page 23a: Changing the color of grey hair by using henna, red dye,
yellow dye, and so on

Abu Hurairah reported that the Prophet, upon whom be peace, said, "The Jews and
Christians do not dye, so differ from them." (Related by "the group.") Abu Zharr
reported that the Messenger of Allah said, "The best thing that one can use to change
the color of grey hairs is henna and katm (a reddish dye)." (Related by "the five.")

There are some narrations that state that dying is disliked, but it is obvious that these
narrations conflict with the sunnah and custom. It is related from some of the
companions that it is better not to dye, while others say it is better to do it. Some used
a yellow dye, while others used henna or katm. Others used saffron, and a group of
them used a black dye. Ibn Hajr mentioned in Fath al-Bari that az-Zuhri said, "We
used black dye if our face was youthful, but if wrinkles were present and the teeth
were gone we would not use it." Said Jabir, "Abu Quhafah (Abu Bakr's father) was
brought to the Prophet during the conquest of Makkah while his head was "white."
The Prophet, upon whom be peace, said, "Take him to one of his wives and let her
change the color of his hair with something, but she should avoid (making his hair)
black." (Related by "the group," except for al-Bukhari and at-Tirmizhi). This dealt
with a certain incident, and cannot be generalized. Furthermore, black would not be
proper for someone as old as Abu Quhafah.

Volume 1, Page 24: To use musk and other types of perfume

These are pleasing to the soul and beautify the atmosphere. Anas reported the
Messenger of Allah as saying, "Among the things of this world, I love women and
perfume, and the coolness of my eyes is prayer." (Related by Ahmad and an-Nasa'i.)
Abu Hurairah reported that the Messenger of Allah said, "If someone offers perfume,
do not reject it, for it is light to carry and has a sweet scent." (Related by Muslim, an-
Nasa'i and Abu Dawud.) Abu Sa'eed reported that the Prophet said about musk, "It is
the best of perfumes." (Related by "the group," except for al-Bukhari and Ibn Majah).

Nafa' narrated that Ibn 'Umar used to burn and inhale a branch called aluwah that has
a nice smell. He also used camphor. He used to say, "This is the way the Messenger of
Allah inhaled such scents (that is, by burning them.)" (Related by Muslim and an-
Nasa'i.)

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

Introduction to Fiqh-us-Sunnah

Top | Prev | Next

Ablution means to wash one's face, hands, arms, head and feet with water.

Volume 1, Page 25a: Part of Islamic law

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

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

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

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

Volume 1, Page 25b: Its virtues

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

-1- 'Abdullah ibn as-Sunnabiji stated that the Messenger of Allah said, "When a slave
makes ablution and rinses his mouth, his wrong deeds fall from it. As he rinses his
nose, his wrong deeds fall from it. When he washes his face, his wrong deeds fall
from it until they fall from beneath his eyelashes. When he washes his hands, his
wrong deeds fall from them until they fall from beneath his fingernails. When he
wipes his head, his wrong deeds fall from it until they fall from his ears. When he
washes his feet, his wrong deeds fall from them until they fall from beneath his
toenails. Then his walking to the mosque and his prayer give him extra reward."
(Related by Malik, an-Nasa'i, Ibn Majah and al-Hakim.)
-2- Anas reported that the Messenger of Allah said, "If good characteristics exist in a
person, Allah makes all of his acts good. If a person purifies himself for prayer, he
expiates all of his sins and his prayer is considered an extra reward for him." (Related
by Abu Ya'la, al-Bazzar and at-Tabarani in al-Ausat.)

-3- Abu Hurairah reported that the Messenger of Allah said, "'Shall I inform you (of
an act) by which Allah erases sins and raises degrees?" They said, "Certainly, O
Messenger of Allah." He said, "Perfecting the ablution under difficult circumstances,
taking many steps to the mosque, and waiting for the (next) prayer after the (last)
prayer has been performed. That is ribat. (Related by Malik, Muslim, at-Tirmizhi and
an-Nasa'i.)

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

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

Ablution has certain components which, if not fulfilled according to the correct
Islamic procedures, make one's ablution void.

Volume 1, Page 27a: Intention

This is the desire to do the action and to please Allah by following His command. It is
purely an act of the heart, for the tongue (verbal pronouncement, and so on) has
nothing to do with it. To pronounce it is not part of the Islamic law. That the intention
is obligatory is shown in the following: 'Umar related that the Prophet, upon whom be
peace, said, "Every action is based on the intention (behind it), and everyone shall
have what he intended..." (Related by "the group.")

Volume 1, Page 27b: Washing the face

This involves "pouring" or "running" water from the top of the forehead to the bottom
of the jaws, and from one ear to the other.

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

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

Volume 1, Page 27d: Wiping the head

This means to wipe one's head with his hand. It is not sufficient just to place the hand
on the head or to touch the head with a wet finger. The apparent meaning of the
Qur'anic words, "...and wipe over your heads..." does not imply that all of the head
needs to be wiped. It has been recorded that the Prophet used to wipe his head three
different ways:

-1- Wiping all of his head. 'Abdullah ibn Zaid reported that the Prophet, upon whom
be peace, wiped his entire head with his hands. He started with the front of his head,
then moved to the back, and then returned his hands to the front. (Related by "the
group.").

-2- Wiping over the turban only. Said 'Amru ibn Umayyah, "I saw the Messenger of
Allah, upon whom be peace, wipe over his turban and shoes." (Related by Ahmad, al-
Bukhari and Ibn Majah). Bilal reported that the Prophet, upon whom be peace, said,
"Wipe over your shoes and head covering." (Related by Ahmad.) 'Umar once said,
"May Allah not purify the one who does not consider wiping over the turban to be
purifying." Many hadith have been related on this topic by al-Bukhari, Muslim and
others. Most of the scholars agree with them.

Wiping over the front portion of the scalp and the turban

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

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

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

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

Volume 1, Page 28a: Following the prescribed sequence

Allah mentioned the obligations in a specific order. He also differentiated the legs
from the hands--though both of them have to be washed--from the head, which only
needs to be wiped. The polytheists of Arabia would not differentiate items unless
there was some benefit in doing so. The way Allah structured the ablution made it
easier for them to comprehend it. Al-Ma'idah 6 explains what is obligatory and it falls
under the generality of the Prophet's statement, "Begin with what Allah began with."
The Prophet used to follow that sequence as one of ablution's principles. There is no
such report that the Prophet, upon whom be peace, ever departed from that sequence.
Ablution is part of worship, and in matters of worship there is no room for anything
except doing what has been commanded.

Volume 1, Page 28c:

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

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

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

Volume 1, Page 29a: Dental Hygiene

This involves using a stick or similar object to clean one's teeth. The best type to use
is that of the arak tree found in the Hejaz. Such a practice strengthens the gums,
prevents tooth disease, helps digestion and facilitates the flow of urine. This sunnah is
fulfilled by using any object which removes yellow stains on the teeth and cleans the
mouth, such as a toothbrush, and so on. Abu Hurairah reported that the Prophet, upon
whom be peace, said, "Were it not to be a hardship on my community, I would have
ordered them to use a toothbrush for every ablution." (Related by Malik, ash-Shaf'i,
al-Baihaqi and al-Hakim.) 'Aishah reported that the Prophet said, "The toothbrush
purifies the mouth and is pleasing to the Lord." (Related by Ahmad, an-Nasa'i and at-
Tirmizhi.)

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

-1- ablution,

-2- prayer,

-3- reading the Qur'an,

-4- rising from sleep, and

-5- when the taste in one's mouth has changed. Fasting and non-fasting people may
use it at the beginning, the end, or at any other time during the day. 'Amr ibn Rabi'ah
said, "I have seen the Messenger of Allah, upon whom be peace, on countless
occasions using a toothbrush while fasting." (Related by Ahmad, Abu Dawud and at-
Tirmizhi.)

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

It is part of the sunnah that one who has no teeth may use his fingers to clean his
mouth. Asked 'Aishah, "O Messenger of Allah, how should a toothless person cleanse
his mouth?" "By putting his fingers into his mouth," he replied. (Related by at-
Tabarani.)

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

This is based on the hadith of Aus ibn Aus al-Thaqafi who said, "I saw the
Messenager of Allah make ablution, and he washed his hands three times." (Related
by Ahmad and an-Nasa'i.) Abu Hurairah reported that the Prophet, upon whom be
peace, said, "When one of you rises from his sleep, he should not put his hand into a
pot until he has washed it three times, for he does not know where his hand was
(while he slept)." (Related by "the group", al-Bukhari did not mention the number of
times.)

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

Laqit ibn Sabrah reported that the Prophet said, "When one performs ablution, he
should rinse his mouth." (Related by Abu Dawud and al-Baihaqi.)

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

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

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

This sunnah is fulfilled by putting water into the mouth and nostrils in any way. The
practice of the Prophet was to do both acts at the same time. 'Abdullah ibn Zaid said,
"The Prophet would rinse his mouth and nose with just one hand (at one time,
together). He did that three times." In one narration it says, "He would rinse his mouth
and nose with three scoops of water." (Related by al-Bukhari and Muslim.) It is also
sunnah to be plentiful (with water) while performing this sunnah, except if one is
fasting. Laqit asked the Prophet, "Inform me about your ablution." He replied,
"Complete and perfect the ablution and (put water) between your fingers. Use lots of
water while sniffing it up your nostrils, unless you are fasting." (Related by "the five."
At-Tirmizhi said it is sahih.)

Volume 1, Page 31: Running one's fingers through his beard

'Aishah reported that the Messenger of Allah would run his fingers through his beard.
(Related by Ibn Majah and at-Tirmizhi, who classified it as sahih . )

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

Volume 1, Page 31a: Running water through one's fingers and toes

Ibn 'Abbas said that when the Messenger of Allah performed ablution, he would run
his fingers through his fingers and toes. (Related by "the five," except Ahmad.) It is
also related that it is preferable to remove jewelry, for example, rings, bracelets, and
so on, while performing ablution. Even though these reports are not accepted as fully
authentic, one must follow them, for they fall under the general category of
completing and perfecting the ablution.

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

This is a sunnah that the Prophet, upon whom be peace, almost always followed. If he
acted otherwise, it was just to show that the other acts are permissible. 'Amr ibn
Shu'aib related on the authority of his father from his grandfather who said: "A
bedouin came to the Messenger of Allah, upon whom be peace, and asked him about
the ablution. He showed him how to wash each part three times and said, 'This is the
ablution. Whoever does more than that has done wrong, transgressed and committed
evil." (Related by Ahmad, an-Nasa'i and Ibn Majah.) 'Uthman also reported that the
Messenger of Allah would repeat each washing three times. (Related by Ahmad,
Muslim and at-Tirmizhi.) It is also proven that he performed each washing only once
or twice. According to most of the reports, he wiped his head only once.

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

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

Volume 1, Page 32: Rubbing the limbs with water

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

Volume 1, Page 32a: Close sequence

Each bodily part must be washed right after the other in the prescribed sequence
(without separating the washing of the different parts of acts not related to the
abution). This is the customary practice of the early and later generations of Muslims.

Volume 1, Page 32b: Wiping the ears

The sunnah is to wipe the interior of the ears with the index fingers and the exterior
portions with the thumbs. The water used to wipe the head is also used for the ears, as
the ears are part of the head. Al-Miqdam ibn Ma'd Yakrih reported that the Prophet,
upon whom be peace, wiped his head and his ears, the interior and exterior, while
making ablution. He also put his finger inside his ear. (Related by Abu Dawud and at-
Tahawi.)

While describing the ablution of the Prophet, upon whom be peace, Ibn 'Umar said,
"He wiped his head and ears with one wipe." (Related by Ahmad and Abu Dawud.) In
one narration it states, "He wiped the inner portion of his ears with his index finger,
and the outer portion with his thumb."

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

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

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

Anas said, "The Prophet, upon whom be peace, used to perform ghusl (the complete
bathing) with a sa'a of water (1.616 cm) 3 to 5 madd (each 4 madd equals one sa'a).
He also used to make ablution with one madd (404 cm) of water." (Related by al-
Bukhari and Musim.) 'Ubaidullah ibn Abu Yazid narrated that a man asked Ibn
'Abbas, "How much water is sufficient for ghusl?" He answered, "One madd." "And
how much is sufficient for ghusl?" He said, "One sa'a." The man said, "That is not
sufficient for me." "Ibn 'Abbas said, "No? It was sufficient for one better than you, the
Messenger of Allah, upon whom be peace." (Related by Ahmad, al-Bazaar and at-
Tabarani in al-Kabeer. Its narrators are trustworthy.) 'Abdullah ibn 'Umar narrated that
the Messenger of Allah passed by Sa'd while he was performing ablution and said,
"What is this extravagance, Sa'd?" He said, "Is there extravagance in the use of
water?" He said, "Yes, even if you are at a flowing river." (Related by Ahmad and Ibn
Majah with a weak chain.)

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

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

Volume 1, Page 33: Supplication while performing ablution

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

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

Volume 1, Page 34: Supplication after ablution

'Umar reported that the Prophet, upon whom be peace, said, "If one completes (and
perfects) the ablution and then says, 'I testify that there is no god except Allah, the
One Who has no partner, and that Muhammad is His slave and Messenger," the eight
gates of paradise will be opened for him and he may enter any of them that he
wishes." (Related by Muslim.)

Abu Sa'eed al-Khudri reported that the Prophet said, "Whoever makes ablution and
says, 'Glory be to Thee, O Allah, and the praise be to Thee. I bear witness that there is
no god except You. I beg Your forgiveness and I repent unto you,' will have it written
for him, and placed on a tablet which will not be broken until the Day of Resurrection.
This hadith is related by at-Tabarani in al-Ausat. Its narrators are of the sahih. An-
Nasa'i has it with the wording. "It will be stamped with a seal, placed below the
throne, and it will not be broken until the Day of Resurrection." The correct statement
is that it is mauqoof.

As for the supplication, "Allah, cause me to be from among the repentant, and cause
me to be from among the pure," it has been narrated by at-Tirmizhi who said, "Its
chain is muzhtarib and there is nothing authentic concerning this (supplication)."
Volume 1, Page 34a: Praying two rak'ah after ablution

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

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

Volume 1, Page 35: Nullification of ablution

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

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

This would include urine, feces (Allah says, "...or one of you comes from relieving
himself," thus proving that such an act obligates a new purification), and releasing gas
from the anus. Abu Hurairah reported that the Messenger of Allah said, "Allah does
not accept the prayer of a person who has released gas until he makes a new ablution.
A person from Hazhramaut asked Abu Hurairah, "What does releasing gas mean?" He
answered, "Wind with or without sound." (Related by al-Bukhari and Muslim.) He
also narrated that the Prophet said, "If one of you finds a disturbance in his abdomen
and is not certain if he has released any gas or not, he should not leave the mosque
unless he hears its sound or smells its scent." (Related by Muslim.)
Hearing the escaping gas or smelling it is not a condition for nullifying ablution, but
he stressed that one should be certain of the action. As for al-Mazhi (prostatic fluid),
the Prophet said, "Make ablution." Concerning sperm or al-mani, said Ibn 'Abbas "It
requires ghusl and for al-mazhi and al-wadi, wash your sex organs and make
ablution." This was related by al-Baihaqi in his Sunan.

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

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

Volume 1, Page 36: Loss of consciousness

This nullifies the ablution regardless of whether it was owing to insanity, fainting,
drunkenness, or some medicine. It also does not matter if one was unconscious for a
short or long period of time, or if one was sitting, or fell to the earth, and so on. The
aspect of unawareness here is greater than that of sleeping. The scholars are agreed on
this point.

Volume 1, Page 36a: Touching the sexual organ without any "barrier" between
the hand and the organ

Busrah bint Safwan narrated that the Prophet, upon whom be peace, said, "Whoever
touches his sexual organ cannot pray until he performs ablution."

This hadith is related by "the five." At-Tirmizhi classified it as sahih and al-Bukhari
called it the most authentic report on that topic. Malik, ash-Shaifi, Ahmad and others
also narrated it. Abu Dawud said, "I asked Ahmad, 'Is the hadith of Busrah authentic?'
He said, 'Certainly it is authentic." In the narration of Ahmad and an-Nasa'i, Busrah
heard the Prophet saying, "Ablution is to be made by the one who touches his sexual
organ." This is general and encompasses touching one's own sexual organs or
touching somebody else's. Abu Hurairah reported the Prophet as saying, "Whoever
touches his sexual organ without any covering (between them) must perform
ablution." (Related by Ahmad, Ibn Hibban and al-Hakim, who classified it as sahih, as
did Ibn 'Abdul-Barr.)

Said Ibn as-Sakin, "That hadith is from the best of what has been related on this
topic." Ash-Shaf'i related: "Any man who touches his penis must perform ablution.
Any women who touches her vagina must perform ablution." Commenting on its
authenticity, Ibn alQayyim quotes al-Hazimi who says, "That chain is sahih." The
Hanifiyyah are of the opinion, based on the following hadith, that touching the sexual
organ does not nullify the ablution: "A man asked the Prophet if a man who touches
his penis has to perform ablution. Said the Prophet, upon whom be peace, "No, it is
just a part of you." (Related by "the five." Ibn Hibban classified it as sahih, and Ibn al-
Madini said, "It is better than the hadith of Busrah.'')

Volume 1, Page 37: Touching a woman

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

Evaluating its authenticity, 'Abdul-Haqq says, "I do not know of any defect in the
hadith that could cause its rejection."

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

Volume 1, Page 38: Bleeding from an unusual place

This involves bleeding due to a wound, cupping or a nosebleed, and regardless of

whether the amount of blood is small or large.
Said al-Hassan, "The Muslims still prayed even while wounded." (Related by al-
Bukhari.) He also reported, "Ibn 'Umar squeezed a pimple until it bled, but he did not
renew his ablution. Ibn Abi 'Uqiyy spat blood and continued his prayer. 'Umar ibn al-
Khattab prayed while blood was flowing from him. 'Ibbad ibn Bishr was hit with an
arrow while praying, but continued his prayers." (Related by Abu Dawud, Ibn
Khuzaimah, and al-Bukhari in mu 'allaq form.)

Volume 1, Page 38a: Vomit

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

Volume 1, Page 38b: Eating camel meat

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

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

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

This is the case where the person cannot quite recall if he is in a state of purity or not.
Such a state of mind does not nullify ablution, regardless of whether the person is in
prayer or not, until he is certain that he has nullified his ablution. 'Abbad ibn Tameem
related that his uncle queried the Prophet about a person who feels something in his
abdomen while praying. Said the Prophet, "He should not leave (the prayer) until he
hears it or smells it." (Related by Muslim, Abu Dawud and at-Tirmizhi). It does not
mean that its sound or bad smell nullifies ablution, but that the person must be certain
about the fact that he has nullified his ablution. Says Ibn al-Mubarak, "If one is
uncertain about his condition of purity, he does not need to perform a new ablution."
If one is certain that he has nullified his ablution and doubts whether he has purified
himself or not, he must perform a new ablution.
Volume 1, Page 39a: Laughing during prayer

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

Volume 1, Page 39b: Washing a dead person

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

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

This involves only obligatory, voluntary, or funeral prayers, not the supplications
(du'a). This is based on Allah's statement, "O you who believe. When you get up to
perform a prayer (salah) wash your face and your arms up to the elbows and wipe
your head and feet to the ankles." Also, the Messenger of Allah, upon whom be peace,
said, "Allah does not accept a prayer (that was performed while the person) was not in
a state of purity. Nor does he accept charity from misappropriated booty." (Related by
"the group," except for al-Bukhari.)

Volume 1, Page 40: Circumambulating the Ka'bah

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

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

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

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

This hadith is related by an-Nasa'i, ad-Daraqutni, al-Baihaqi and al-Athram. Of its

chain, Ibn 'Abdul-Barr says, "It appears to be a continuous transmission." 'Abdullah
ibn 'Umar reported that the Prophet, upon whom be peace, said, "No one is to touch
the Qur'an unless he has purified himself." (Al-Haithami mentioned it in Majma' az-
Zawaid and said its narrators are trustworthy.) Apparently, this hadith has a problem.
The word "purify" must have one particular meaning here. Therefore, to say that one
who has a minor defilement may not touch the Qur'an makes no sense. Concerning
Allah's statement, "...which none touches save the purified," (alWaqi'ah 79),
apparently the pronoun refers to "the Book kept hidden" (from the preceding verse)
and that is "the well-preserved tablet" and the "purified" refers to the angels, which is
similar to the verses, "On honored scrolls, exalted, purified, (set down) by scribes,
noble and righteous" (Abasah 13-16). Ibn 'Abbas, ashSha'bi, azh-Zhahak, Zaid ibn
'Ali, al-Mu'aiyad Billah, Dawud, Ibn Hazm and Hammad ibn Abu Sulaiman are of the
opinion that one who has a minor defilement may touch the Qur'an. Most of the
scholars, however, agree that such people may recite the Qur'an without touching it.

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

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

Volume 1, Page 41: Going to sleep

Al-Barra' ibn 'Aazib reported that the Messenger of Allah, upon whom be peace, said,
"When you go to your bed, perform ablution, lie on your right side and then say, 'O
Allah, I submit my soul to You, and I turn my face to You. I entrust my affairs to
You. I retreat unto You for protection with hope and fear in You. There is no resort
and no savior but You. I affirm my faith in Your books which You revealed and in
Your prophets you sent.' If you die during that night, you will be along the natural
path. Make it your final statement (of the night). He reported that he repeated this
supplication to the Prophet, upon whom be peace, and he said, "...and Your
messengers." The Prophet interjected, "No,...'and the prophets You sent." (Related by
Ahmad, al-Bukhari, and at-Tirmizhi.) This also applies to one who is in post-sex
impurity . Ibn 'Umar asked the Prophet, "O Messenger of Allah, can one of us sleep
while he is in post-sex impurity?" The Prophet answered, "Yes, if he makes ablution."
Reported 'Aishah, "When the Prophet, upon whom be peace, wanted to sleep in a state
of post-sex impurity, he would wash his private parts and perform ablution." (Related
by "the group.")

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

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

Said 'Aishah, "When the Prophet, upon whom be peace, was in a state of impurity
because of intercourse and wanted to eat or sleep, he would perform ablution."
'Ammar ibn Yasar reported that the Prophet permitted a person in post-sex impurity to
eat, drink or sleep if he performed ablution first. (Related by Ahmad and at-Tirmizhi,
who classified it as sahih.)

Abu Sa'eed reported that the Prophet, upon whom be peace, said, "If one has
intercourse with his wife and wants to repeat the act, he should perform ablution."
(Related by "the group," except for al-Bukhari. Ibn Khuzaimah, Ibn Hibban and al-
Hakim recorded it with the addition, "It makes the return more vivacious.")

Volume 1, Page 42: Before performing ghusl

It is preferred to perform ablution before ghusl regardless of whether that particular

ghusl was an obligatory or a preferred act. Said 'Aishah, "When the Messenger of
Allah, upon whom be peace, performed post-sex ghusl, he would begin by washing
his hands and then pour water from his right hand to his left and wash his private
parts. He would then perform ablution.." (Related by "the group.")

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

Said Ibrahim ibn 'Abdullah ibn Qarizh, "I passed by Abu Hurairah while he was
performing ablution and he said, 'Do you know why I am making ablution? It is
because I ate some yoghurt dried over a fire, for I heard the Messenger of Allah say,
'Perform ablution before eating food touched by fire." (Related by Ahmad, Muslim
and "the four.")

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

Volume 1, Page 42b: Renewing the ablution for every prayer

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

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

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

Ibn 'Umar reported that the Prophet, upon whom be peace, said, "Whoever makes
ablution while he is already in a state of purity will have ten good deeds written for
him."~ø (Related by Abu Dawud, at-Tirmizhi, and Ibn Majah.)

Volume 1, Page 43: Notes of importance concerning ablution

It is permissible to speak while performing ablution. There is nothing reported from

the sunnah that prohibits it.

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

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

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

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

One may be assisted by others in performing ablution.

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

Volume 1, Page 44: Proof of its legitimacy

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

Volume 1, Page 44a: Wiping over slippers

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

Abu Hanifah did not approve of wiping over thick slippers, but he changed his mind
three or seven days before his death. He wiped over his slippers during his illness and
said to his visitors, "I did what I used to tell people not to do." Al-Mughirah ibn
Shu'bah reported that the Messenger of Allah, upon whom be peace, made ablution
and wiped over his socks and slippers. This is related by Ahmad, at-Tahawi, Ibn
Majah and at-Tirmizhi, who called it hassan sahih. Abu Dawud graded it weak.2

As it is permissible to wipe over socks so is it permissible to wipe over any foot

covering, which has been used to avoid the cold or protect the wound, and so on. Of
its permissibility, Ibn Taimiyyah says, "It is all right to wipe over foot covering
because it takes precedence over wiping socks or slippers, for usually a foot covering
is used for some need and to protect the feet from some harm. If wiping over the socks
and slippers is allowed, then wiping over any foot covering should come first.
Whoever claims that there is a consensus on the inadmissibility of wiping over foot
coverings does so with a lack of knowledge. Not to speak of a consensus, he cannot
prove its forbiddance even from the works of ten famous scholars." He goes on to say,
"Whoever ponders over the words of the Messenger of Allah, upon whom be peace,
and gives analogy its proper place, will know that the license from him was spacious
on this subject and in accord with the beauty of Islamic law and the monotheistic
magnanimity with which the Prophet had been sent." Even if there are some holes or
cuts in the socks, it is permissible to wipe over them, as long as the person has only
such socks to wear. Says al-Thauri, "The slippers of the emigrants and helpers were
not free of cuts or holes, like the slippers of the people (in general). If this were a
matter of concern, it would have been mentioned and related by them."

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

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

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

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

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

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

Said al-Mughirah, "I saw the Messenger of Allah, upon whom be peace, wipe over the
top of his socks." (Related by Ahmad, Abu Dawud and at-Tirmizhi, who called it
hassan.) 'Ali observed, "If the religion was based on opinion, the bottom of the sock
would take preference in being wiped to the top of the sock." (Related by Abu Dawud
and ad-Daraqutni with a hassan or sahih chain.) What is obligatory in the wiping is
what is meant by the lexicographical meaning of the word "wipe." There are no
specifications authentically mentioned with respect to the wiping.

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

For the resident, this period is one day and night. For the traveller, it is three days and
nights. Said Safwan ibn 'Assal, "We were ordered (by the Prophet) to wipe over the
socks if we were in a state of purity when we put them on, for three days if we were
travellers, and for one day and night if we were residents. We did not remove them
unless we were in post-sex impurity." (Related by ash-Shaf~i, Ahmad, Ibn
Khuzaimah, at-Tirmizhi, and an-Nasa'i, who graded it sahih.)

Shuraih ibn Hani said, "I asked 'Aishah about wiping over socks and she answered,
'For the traveller, three days and three nights; for the resident, one day and night."
This hadith is related by Ahmad, Muslim, at-Tirmizhi, an-Nasa'i and Ibn Majah. Of its
authenticity, al-Baihaqi says, "This is the most authentic report on this topic." Some
say that the duration begins with the time of the wiping, while others say it begins
from the time of nullifying the ablution after wearing the socks.

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

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

Volume 1, Page 47: What invalidates the wiping

The following invalidates the wiping:

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

-2- Post-sex impurity.

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

Fiqh-us-Sunnah, Volume 1: Ghusl, the complete ablution

Introduction to Fiqh-us-Sunnah

Top | Prev | Next

Ghusl means to wash the entire body with water. Says Allah in the Qur'an, "If you are
sexually impure, purify yourselves." And, "They question you concerning
menstruation. Say: It is an illness, so let women alone at such times and do not have
sex with them until they are cleansed" (al-Baqarah 222).

Volume 1, Page 49a: Actions requiring Ghusl

The actions that require Ghusl are:

Volume 1, Page 49b: Discharge of al-Mani owing to stimulation while asleep or

awake

The opinion of the jurists in general is that ghusl is a must should one have a
discharge of al-mani (sperm) owing to stimulation while asleep or awake. Abu Sa'eed
reported that he heard the Messenger of Allah, upon whom be peace, say, "Water
(washing) is (needed) after (ejaculation of) sperm." (Related by Muslim.)

Umm Salamah reported that Umm Sulaim said, "O Messenger of Allah, Allah is not
ashamed of the truth. Does a woman have to perform ghusl if she has a wet dream?"
He said, "Yes, if she sees the liquid." (Related by al-Bukhari, Muslim and others.)

There are some other points of importance that need to be noted:

Volume 1, Page 49c: If the sperm is discharged without any type of stimulation
(owing to illness or extreme cold)
In this case, ghusl is not obligatory. 'Ali reported that the Prophet, upon whom be
peace, said to him, "If sperm is ejaculated, perform ghusl." (Related by Abu Dawud).

Said Mujahid, "We were in a meeting in the mosque with the companions of Ibn
'Abbas (Tawus, Sa'eed ibn Jubair and 'Ikrimah). When he stood to pray, a man came
in and said, 'Is there one who can give a legal verdict?' We said, 'Ask your question.'
He said, 'Whenever I urinate, a liquid always follows it.' We asked, 'Is it the type of
liquid that gives birth to children?' He said, 'Yes.' We said, 'Then you have to perform
ghusl.' The man went away. Ibn 'Abbas hurried to finish his prayer, after which he
told 'Ikrimah to bring the man back. He turned to us and said, 'Is your verdict found in
the Book of Allah?' We said, 'No.' He asked, 'Is it based on the sayings of the Prophet,
upon whom be peace?' We said, 'No.' 'Then from what?' We said, 'From our opinion.'
He said, 'That is why the Messenger of Allah said that one learned man is more
difficult for Satan than a thousand worshippers.' The man came and faced Ibn 'Abbas,
who said to him, 'When that happens, is it owing to any stimulation?' He answered,
'No.' Ibn 'Abbas asked, 'Do you feel any numbness in your body?' He answered, 'No.'
Said Ibn 'Abbas, 'That is from the cold. Ablution is sufficient."'

Volume 1, Page 50: If one has a wet dream but does not find any traces of
ejaculation

There is no need for ghusl in this instance either. Ibn al-Munzhir said, "All of the
knowledgeable people known to me agree on this point." The hadith of Umm Salamah
mentioned earlier supports this proposition.

Volume 1, Page 50a:

If one wakes from sleep and finds some moistness, but does not recall any wet dream,
though he is sure it is sperm, what should he do? To be safe, he should perform ghusl.
Said Mujahid and Qatadah, "There is no need for ghusl until he is sure that it is sperm,
for his prior condition of purity is not ended by an uncertainty .

Volume 1, Page 50b: If a man squeezes his penis to prevent ejaculation

This also makes ghusl unnecessary. This is based on the hadith which states that ghusl
is required if the sperm can be seen. But, if the person walks and cannot control his
ejaculation. he must perform ghusl.

Volume 1, Page 51: Sperm on the clothes during prayer

If a man does not know how the sperm got on his clothes, and he has already prayed,
should he perform ghusl and repeat all of his prayers since the last time he slept? If he
thinks that it happened before his most recent sleep, he should repeat all of his prayers
since the supposed time of his ejaculation .

Volume 1, Page 51a: Touching the two circumcised parts

This refers to the penis and the vagina. If one's penis has entered his wife's vagina,
ghusl is obligatory even if there was no ejaculation. Says Allah, "If you are sexually
impure, purify yourselves." Commenting on the subject, ash-Shaifi says, "In the
Arabic language, sexual impurity refers to any type of sexual intercourse, regardless
of whether sperm was ejaculated or not. If someone says, 'So and so is sexually
impure due to so and so,' it refers to any type of sexual intercourse between them,
even if there was no ejaculation. No one disagrees that the fornication which requires
the prescribed punishment is sexual intercourse, even if there is no ejaculation."

Abu Hurairah reported that the Prophet, upon whom be peace, said, "When anyone
sits between the four parts of her body and exerts himself (has intercourse), bathing
becomes obligatory (for both)." (Related by Ahmad and Muslim.)

Sa'eed ibn al-Musayyab reported that Abu Musa al-Ash'ari said to 'Aishah, "I would
like to ask you something, but I am embarrassed." She said, "Ask and don't be shy, for
I am your mother." He asked about a man who had intercourse but did not ejaculate.
She said, on the authority of the Prophet, "If the two circumcised parts encountered
each other, ghusl is obligatory." This hadith is related by Ahmad and Malik with
different wordings. There is no doubt that there must be insertion; if there is only
touching, ghusl is not obligatory for either. All scholars agree on this point.

Volume 1, Page 51b: Women and their period

Concerning menstruation and childbirth bleeding, Allah says in the Qur'an, "Do not
approach them until they become pure. When they are pure, go to them in the manner
that Allah has prescribed for you." The Messenger of Allah, upon whom be peace,
said to Fatimah bint Abu Habish, "Do not pray during your period. After it has ended,
perform ghusl and pray." (Related by al-Bukhari and Muslim.)

Post-childbirth bleeding is treated in a similar manner, according to the consensus of

the companions. If a woman gives birth and has no flow of blood afterwards, some
scholars say that she must perform ghusl, while others say that it would not be
necessary. There is no textual authority on this latter point.

Volume 1, Page 52: Death

When a Muslim dies, it is obligatory to wash his or her body, according to the
consensus of the Muslims. This will be discussed in more detail later on.

Volume 1, Page 52a: A non-Muslim upon embracing Islam

New converts to Islam must perform ghusl. Abu Hurairah reported that Thumamah al-
Hanafi was captured. The Prophet, upon whom be peace, passed by him and said,
"What do you have to say for yourself, O Thumamah?" He said, "If you kill me, you
would be killing a relative. If you give me a bounty (set me free), I would be thankful.
If you want wealth (as a ransom), we can give you what you wish." The companions
of the Prophet preferred the ransom and said, "What would we get if we killed him?"
One time when the Prophet passed by him, he finally embraced Islam. The Prophet,
upon whom be peace, untied him and told him to go to the garden of Abu Talhah and
perform ghusl. He performed ghusl and prayed two rak'ah. The Prophet said, "Indeed,
your brother became a fine Muslim." This hadith is related by Ahmad. There is also a
source for the story in reports by al-Bukhari and Muslim.

Volume 1, Page 52b: Prayer Volume 1, Page 52c: Circumambulating the Ka'bah

The reasoning behind this can be found in What actions require the ablution as a
prerequisite.

Volume 1, Page 52d: Touching or carrying the Qur'an

The companions were all agreed that it is forbidden to touch or carry the Qur'an while
one is in a state of impurity. There are some jurists, such as Dawud ibn Hazm, who
allow the physically unclean person, whether because of sex or menstruation, to touch
or carry the Qur'an, and they see nothing wrong with this. He derives his support from
a hadith in the two Sahihs in which it is stated that the Prophet sent a letter to
Heraclius saying, "In the name of Allah, the Compassionate, the Merciful...O people
of the book, come to a statement that is common between us and you, that we should
worship none but Allah, and that we shall ascribe no partner unto Him, and that none
of us shall take others for lords besides Allah. If they turn away, then say 'Bear
witness that we are they who have surrendered (unto Him)." (al'Imran 64). Ibn Hazm
concludes, "This is the letter the Messenger of Allah wrote, containing this verse, to
the Christians, and of course they touched it." The majority of scholars answer him by
stating that one is allowed to touch parts of the Qur'an that are used in letters, books,
tafsir, and so on, as such things are not copies of the Qur'an, nor is it confirmed that
such an action is forbidden.

Volume 1, Page 53: Reciting the Qur'an

According to most scholars, one who is physically unclean (because of sex or
menstruation) may not recite any portion of the Qur'an. This is based on a hadith from
'Ali, in which he stated that nothing kept the Messenger of Allah, upon whom be
peace, from the Qur'an save being sexually impure. This is related by "the four." At-
Tirmizhi graded it sahih. Says al-Hafez in al-Fath, "Some people declare some of its
narrators weak. But, in fact, it is of the hassan class and it is satisfactory as a proof."
He also related, "I saw the Messenger of Allah perform ablution and recite some of
the Qur'an, after which he said, 'This is for the one who is not in post-sex impurity. If
one is in post-sex impurity, he may not do so, not even one verse." Ahmad and Abu
Ya'la related this hadith with that wording. With that wording, al-Haithami says, "Its
narrators are trustworthy." Says ash-Shaukani, "If that (report) is authentic, that is
proof enough that it is forbidden." The first hadith does not forbid it, for it just states
that it was his practice not to recite the Qur'an while he was in post-sex impurity.
Similar reports do not show that it is disliked. Therefore, how can it be used as a proof
that it is forbidden?" Al-Bukhari, at-Tabarani, Dawud, and Ibn Hazm are of the
opinion that it is permissible for one who is in post-sex impurity (or in menstruation)
to recite the Qur'an. Says al-Bukhari, "Ibrahim said, 'There is no problem if a
menstruating woman recites a verse.' Ibn 'Abbas did not see anything wrong with a
sexually impure person reciting the Qur'an. The Prophet, upon whom be peace, used
to mention Allah under all circumstances." In Ibn Hajr's notes to that work, he says,
"There is no authentic hadith reported by the author (al-Bukhari) concerning the
prohibition of reciting by one who is sexually impure or menstruating." The sum total
of what has been related on this issue informs us on this point, though the
interpretations differ.

Volume 1, Page 54: Staying in the mosque

It is forbidden for one who is physically unclean (because of sex or menstruation) to

stay in the mosque. 'Aishah said, "The Messenger of Allah, upon whom be peace, saw
that his companions' houses were practically in the mosque. He said, 'Direct those
houses away from the mosque.' He then entered the mosque, but the people did
nothing, hoping that Allah would reveal to Muhammad that what they were doing was
permissible. After he came out, he said, 'Direct those houses away from the mosque,
for it is not permitted for a menstruating woman or sexually impure person to be in the
mosque." (Related by Abu Dawud.)

Umm Salamah related that the Prophet, upon whom be peace, came to the mosque's
courtyard and said at the top of his voice, "The mosque is off limits to menstruating
women and the sexually impure persons." (Related by Ibn Majah and at-Tabarani.)
Such people can, however, pass through the mosque, for says Allah, "O you who
believe, draw not near unto prayer when you are drunk until you know that which you
utter, nor when you are impure save when journeying upon the road, until you have
bathed" (an-Nisa' 43). Said Jubair, "One of us used to pass through the mosque though
he was impure." (Related by Ibn Abu Shaibah and Sa'eed ibn Mansur in his Sunan.)
Zaid ibn Aslam said, "The companions of the Messenger of Allah, upon whom be
peace, used to walk through the mosques while they were sexually impure." (Related
by Ibn al-Munzhir.) Yazib ibn Habib reported that the companions' doors opened up
into the mosque, and that when they were sexually impure, they could find no water
or any path to water save through the mosque. Then Allah revealed, "...nor when you
are impure, save journeying upon the road..." (Related by at-Tabari.)

Commenting on the preceding reports, ash-Shaukani says,"The meaning is so clear

that there is no room for doubt." Said 'Aishah, "The Prophet said to me, 'Hand me my
cloth from the mosque.' I said, 'I am menstruating.' He said, 'Your menstruation is not
in your hand." (Related by the group, except for al-Bukhari.) Said Maimunah, "The
Messenger of Allah used to come to one of our rooms while we were menstruating
and put his head on (his wife's) lap and recite the Qur'an. Then one of us would take
his clothes and put them in the mosque while she was menstruating." (Related by
Ahmad and an-Nasa'i. The report has supporting evidence.)

Volume 1, Page 55: Actions for which ghusl is preferred

This category of actions involves a reward for performing ghusl, and no blame if he
does not. Such actions are:

Volume 1, Page 55a: Before the Friday prayer

Muslims are encouraged to perform ghusl before they gather for the Friday prayer. In
fact, Islamic law even goes to the extent of ordering one to perform ghusl at this time
as part of the overall cleanliness and hygiene of the Muslim society. Abu Sa'eed
reported that the Prophet said,"Ghusl on Friday is obligatory (wajib) on every adult, as
is using a toothbrush and applying some perfume." (Related by al-Bukhari and
Muslim.)

The meaning of "obligatory" here is that it is greatly recommended. This

understanding of the Prophet's saying is derived from what al-Bukhari recorded about
an incident from Ibn 'Umar about his father. One day, 'Umar ibn al-Khattab was
standing and delivering the khutbah when 'Uthman, one of the people from among the
emigrants and helpers, entered. 'Umar said to him, "What time is it now?" He said, "I
was busy and could not return home. When I heard the call to prayer, I did not make
more than the regular ablution." 'Umar said, "And the ablution only, when you know
that the Messenger of Allah ordered us to perform ghusl ?" Commenting on the
incident, says ash-Shaf'i, " 'Uthman did not leave the prayer to perform ghusl, nor did
'Umar order him to do so. This illustrates that the companions knew that this order
was one of choice. It also shows that it is preferred."

Muslim recorded that Abu Hurairah reported the Prophet saying, "Whoever makes the
ablution and perfects it and then goes to the Friday prayer and listens attentively, will
have forgiveness during (the period) between the Friday and the next (Friday), and an
additional three days." Says al-Qurtubi, "This hadith shows that ghusl is preferred.
The mention of ablution, the reward and acceptability points to the fact that ablution
alone is sufficient.'' Ibn Hajr states in at-Talkhis, "It is one of the strongest proofs that
ghusl for the Friday prayer is not obligatory. The statement that it is preferred is built
upon the fact that if one does not perform ghusl, it will not harm (his prayer). But, if
others are harmed by his perspiration or bad smell from his clothes and body, ghusl
becomes obligatory, and not performing it detracts from the rewards of salah. Some
scholars say that the Friday ghusl is a duty even if its non-performance causes no
harm (to others). Their basis for this opinion is the hadith related by Abu Hurairah in
which the Prophet, upon whom be peace, said, "It is a duty upon every Muslim to
perform ghusl once every seven days, by washing his head and body." Al-Bukhari and
Muslim accept the hadith mentioned on the subject in their apparent meanings, and
refute the ones contrary to the last hadith (of Abu Hurairah).

The time for the Friday ghusl is between dawn and the time of the Friday prayer. It is
preferable to do it at the time of departure (to the mosque). If one loses his ablution
after that, it is sufficient for him just to make a new ablution (he does not have to
repeat the ghusl).

Says al-Athram, "I heard Ahmad being asked if a person performed ghusl, and then
lost it, would the regular ablution be sufficient for him. He said, 'Yes, and I have not
heard anything about that preferable to the hadith of Ibn 'Abzi," Ahmad is referring to
the hadith related by Ibn 'Abzi Shaibah (with a sahih chain from 'Abdurahman ibn
'Abzi on the authority of his father, who was a companion.)He performed ghusl for the
Friday prayer, and afterwards nullified his ablution. After that, he performed just the
regular ablution, and did not repeat his ghusl. The time for the ghusl ends with the
time of the prayer. If one performs ghusl after the prayer, it would not be the ghusl of
the Friday prayer, and one who does so is not following the Prophet's order. Ibn 'Umar
reported that the Prophet said, "Before you come to the Friday prayer, you should
perform ghusl. (Related by "the group.") Muslim says, "When one of you wants to
come to the Friday prayer, he should perform ghusl." Ibn 'Abdul-Barr related that
there is a consensus on this point.

Volume 1, Page 56: Performing ghusl for the 'Id prayers

Scholars also encourage Muslims to perform ghusl for the 'id prayers, even though
there is no authentic hadith to support this opinion. It says in al-Badr alMuneer, "The
hadith concerning performing ghusl for the 'ids are weak. But there do exist good
reports from the companions (on this point) . "

Volume 1, Page 56a: Ghusl for washing a corpse

According to many scholars, performing ghusl is also preferred for one who has
washed a corpse. Abu Hurariah reported that the Prophet, upon whom be peace, said,
"Whoever has washed a corpse must perform ghusl, and whoever carried him must
perform ablution." (Related by Ahmad, Abu Dawud, at-Tirmizhi, an-Nasa'i, Ibn
Majah and others.) However, there is some criticism of this hadith. 'Ali ibn al-Madani,
Ahmad, Ibn al-Munzhir, ar-Rafi' and others say, "The hadith scholars did not classify
anything on this topic as authentic." But Ibn Hajr quotes at-Tirmizhi and Ibn Hibban:
"At-Tirmizhi called it hassan and Ibn Hibban called it sahih. And, due to its numerous
chains, it is most likely hassan. An-Nawawi strongly refutes what at-Tirmizhi said."
Says azh-Zhahabi, "The chains of this hadith are stronger than a number of chains of
the hadith that the jurists argue by." The order in the hadith implies preference, based
on what has been related by 'Umar, who said, "We used to wash the dead. Some of us
would perform ghusl and some would not." (Related by al-Khateeb with a sahih
chain.) When 'Asma bint Umaish washed the body of her deceased husband, Abu
Bakr as-Siddiq, she asked if there were any among the emigrants present, and said,
"This day is extremely cold and I am fasting. Do I have to make gh usl?" They said,
"No." (Related by Malik.)

Volume 1, Page 57: Making Ghusl for Hajj

According to the scholars, it is also preferable for one who is undertaking the
pilgrimage or 'umrah to perform ghusl. Zaid ibn Thabit related that he saw the
Messenger of Allah, when he intended to perform the hajj, perform ghusl. (Related by
ad-Daraqutni, al-Baihaqi and at-Tirmizhi, who called it hassan. As-Usaili regarded it
as weak.)

Volume 1, Page 57a: Making Ghusl upon entering Makkah

It is preferable for whoever wants to enter Makkah to perform gh usl. It is reported

that Ibn 'Umar, when going to Makkah, would spend the night in Tawa, and would
enter Makkah during the day. He mentioned that the Prophet, upon whom be peace,
also used to do this. (Related by al-Bukhari and Muslim.) Ibn al-Munzhir said, "All of
the scholars say it is preferred to perform ghusl upon entering Makkah, but if one does
not do so, there is no expiation for him to make. Most of them say that the regular
ablution is sufficient.
Volume 1, Page 57b: Making Ghusl at Mount 'Arafah

Such an act is preferred while one stops there during the hajj. Malik ibn Nafa' reported
that Ibn 'Umar used to do so before embarking upon the hajj, upon entering Makkah,
and while stopping at 'Arafah.

Volume 1, Page 57c: The intention

This involves distinguishing the acts of worship from the customary acts. The
intention is only in the heart, and should not be stated, as this would be tantamount to
innovation.

Volume 1, Page 58: Washing all bodily parts

This is based on the following: Says Allah, "If you are sexually impure, cleanse
yourselves," that is, perform ghusl, and "They ask you concerning menstruation. Say:
'It is an illness, so leave women alone at such times and go not in unto them until they
are cleansed," that is, until they perform ghusl. The proof that cleansing means ghusl
is in the verse, "O you who believe, draw not unto the prayer when you are drunk until
you know what you utter, nor when you are polluted, save when journeying upon the
road, until you have bathed (taghtasilu)." This shows that ghusl, the washing of all
bodily parts, is meant.

Volume 1, Page 58a: How ghusl is performed

According to the practice of the Prophet, upon whom be peace, the correct manner of
performing ghusl is:

-1- wash both hands three times,

-2- wash the penis,

-3- make a complete ablution (like the one made for prayer--the Prophet used to delay
washing his feet until the end of his ghusl if he was using a tub, and so on),

-4- rub water through one's hair three times, letting the water reach down to the roots
of the hair,

-5- pour water over the entire body, begining with the right side, then the left, washing
under the armpits, inside the ears, inside the navel, inside the toes and whatever part
of the body can be easily rubbed. This account is based on the following report from
'Aishah: "When the Prophet, upon whom be peace, took his bath after sexual
intercourse, he would begin by washing his hands. Then he would pour water from his
right hand to his left and wash his sexual organs, make the ablution for prayer, take
some water and put his fingers to the roots of his hair to the extent that he sees that the
skin is wet, then pour water over his head three times and then over the rest of his
body." (Related by al-Bukhari and Muslim.) In one narration it states, "He used to rub
his head with his hands until he was certain the water reached his skin, and then he
poured water over it three times." It is also related that she said, "When the Prophet
would perform ghusl after having had sexual intercourse, he would call for some
water, which he would pour on his right hand to wash the right side of his head and
then the left. He would then take water with both hands and pour it over his head."
Said Maimunah, "I put water out for the Messenger of Allah to perform ghusl. He
washed his hands two or three times, and then he poured water from his right hand to
his left and washed his private parts, wiped his hands on the earth, rinsed his mouth
and nose, washed his face and hands, washed his head three times, poured water over
his body, and finally moved from his place and washed his feet. I brought him a
towel, but he did not take it, for he shook the water off with his hands." (Related by
"the group.")

Volume 1, Page 59: Ghusl for women

A woman performs ghusl just as a man does, except that if she has plaited hair she
does not have to undo it, provided that the water can reach the roots of her hair. Umm
Salamah said, "O Messenger of Allah, I am a woman who has closely plaited hair on
my head. Do I have to undo them for ghusl after sexual intercourse?" He said, "No, it
is enough for you to throw three handfuls of water on your head and then pour water
over yourself. After doing this, you shall be cleansed." (Related by Ahmad, Muslim
and at-Tirmizhi, who called it hassan sahih.) 'Ubaid ibn 'Umair reported that 'Aishah
discovered that 'Abdullah ibn 'Amr was ordering the women to undo their plaits of
hair (for ghusl). She observed, "It is amazing that Ibn 'Amr orders the woment to undo
the plaits of hair for ghusl. Why doesn't he just order them to shave their heads? I and
the Messenger of Allah used to bathe from one vessel, and all I did was pour three
handfuls of water over my head."(Related by Ahmad and Muslim.)

It is preferrable for a woman performing ghusl to cleanse herself from menstruation or

post-childbirth bleeding to take some cotton smeared with musk or perfume and wipe
it over the traces of blood. This will remove the bad smell of the menstrual blood.
'Aishah reported, "'Asma bint Yazid asked the Messenger of Allah about ghusl after
menstruation has ended. He said, "She should use water mixed with the leaves of the
lote-tree and cleanse herself. Then she should pour water over her head and rub it well
till it reaches the roots of the hair, after which she should pour water over it.
Afterwards, she should take a piece of cotton smeared with musk and cleanse herself
with it." 'Asma asked, "How should she cleanse herself with it?" He said, "Praise be to
Allah, she should cleanse herself with it." 'Aishah said in a subdued tone that she
should apply it to the traces of blood. 'Asma then asked about bathing after sexual
intercourse. He said, "She should take water and cleanse herself or complete the
ablution, pour water on her head and rub it till it reaches the roots of her hair, and then
she should pour water over herself." 'Aishah observed, "How good are the women of
the 'helpers' that shyness does not keep them from learning their religion." (Related by
"the group," except at-Tirmizhi.)

Volume 1, Page 60: Questions related to Ghusl

It is sufficient to perform one ghusl for both menstruation and sexual impurity, or for
the Friday prayer and the 'id prayer, or for sexual impurity and the Friday prayer, if
one has the intention for both of them. This is based on the Prophet's saying, "All acts
are based on intentions."

If a person performed post-sex ghusl but did not make ablution, the ghusl will suffice.
Said 'Aishah, "The Messenger of Allah did not perform ablution after ghusl." Ibn
'Umar said to a man who had told him that he performed ablution after ghusl, "You
went too far." Says Abu Bakr ibn al-'Arabi, "There is no difference of opinion among
the scholars that ablution falls under the category of ghusl. If the intention was to
remove sexual impurity, it also includes the minor impurities, as what sexual impurity
prevents is greater than what the minor impurities prevent. The smaller one falls under
the greater one, and the intention for the greater one suffices.''

It is acceptable for a person in post-sex uncleanliness or a menstruating woman to

remove their hairs, cut their nails, go to the markets, and so on, without any dislike.
'Ata said that such people can get cupped, cut their nails and their hair, and that this is
allowed even if he (or she) has not performed the regular ablution. (Related by al-
Bukhari).

One may enter a public bathroom. As long as he keeps his private parts from being
seen, and he does not look at others' private parts. Says Ahmad, "If you know that
everyone inside the bathroom is wearing a loincloth, you may enter. If not, then don't
enter." The Prophet, upon whom be peace, said, "A man should not look at another
man's private parts, and a woman should not look at another woman's private parts."
There is no problem with mentioning Allah's name in the public baths, as mentioning
the name of Allah under any circumstances is good, since there is no text prohibiting
it. The Messenger of Allah used to remember Allah under all circumstances.

There is no problem in drying one's self with a towel or other cloth after performing
ablution or ghusl during the summer or winter.
It is permissible for a man to use the water left over by a woman and vice-versa. This
is derived from the fact that it is permissible for them to perform ghusl from the same
container. Ibn 'Abbas narrated that some of the Prophet's wives were performing ghusl
from a container. The Prophet came and performed his ablution or ghusl from it. They
said to him, "We were sexually unclean." He said, "The water does not become
impure." (Related by Ahmad, Abu Dawud, an-Nasa'i and at-Tirmizhi, who called it
hassan sahih). 'Aishah used to wash with the Messenger of Allah from one container,
and they would take turns taking water until he said, "Leave some for me, leave some
for me."

It is not allowed to bathe in the nude in front of people. It is forbidden to uncover

one's private parts. If you cover it with some clothes, it is permissible. The Messenger
of Allah would cover Fatimah with a curtain when she performed ghusl. If one
performs ghusl in the nude, far away from the people, it is not prohibited. The
prophets Musa (Moses) and Ayyub (Job) did so, as al-Bukhari, Ahmad, and an-Nasa'i
recorded.

Fiqh-us-Sunnah, Volume 1: Tayammum, the dry ablution

Introduction to Fiqh-us-Sunnah

Top | Prev | Next

Definition. Literally tayammum means "aim, purpose." In Islamic law, it refers to

"aiming for or seeking soil to wipe one's face and hands with the intention of
preparing oneself to pray, and so on."

Volume 1, Page 63a: Proof of its legitimacy

This is proven by the Qur'an, sunnah and ijma' (consensus). The Qur'an says, "And if
you are ill, or on a journey, or one of you comes from relieving himself, or you have
touched women, and you do not find water, then go to high clean soil and rub your
face and hands (therewith). Lo, Allah is Benign, Forgiving" (an-Nisa': 43). From the
sunnah we have the hadith related by Abu Umamah in which the Prophet, upon whom
be peace, said, "All of the earth has been made for me and my nation a pure place of
prayer. Whenever a person from my nation wants to pray, he has something with
which to purify himself, that is, the earth." (Related by Ahmad.) Finally, there is a
consensus that tayammum forms a legitimate part of the shari'ah, as it replaces
ablution or ghusl under specific circumstances.
Volume 1, Page 63b: Blessing from Allah

This form of ablution is viewed as a blessing from Allah to the Muslims. Jabir relates
that the Prophet, upon whom be peace, said, "I have been given five things that were
not given to anyone before me: I have been made victorious due to fear for a distance
of one month's journey; the earth has been made a place of prayer for me--wherever
and whoever of my nation wants to pray, he may pray; and the war booty has been
made lawfal for me, and this was not lawful for anyone before me. I have been given
permission to intercede. The prophets used to be raised for their own people only, but
I have been raised for all of mankind." (Related by al-Bukhari and Muslim.)

Volume 1, Page 64: The reason for its legitimacy

Said 'Aishah, "We went out with the Messenger of Allah on one of his journeys until
we reached Baida'. At this place, one of my bracelets broke and fell somewhere. The
Messenger of Allah and others began to look for it. There was no water at that place,
nor did anyone have any water with him. The people went to Abu Bakr and said, "Do
you see what your daughter has done?" Abu Bakr came to me, while the Prophet was
sleeping on my thigh. He blamed me and said to me whatever Allah willed him to say.
He also poked me in my side. I could not move, for the Prophet, upon whom be peace,
was sleeping on my lap. He slept until the morning without any water available. Then,
Allah revealed the verse of tayammum. As-Sayyid ibn Huzhain said, 'That was not the
first blessing from the family of Abu Bakr.' The camel that I was on got up and we
found the necklace underneath it." (Related by "the group," except for at-Tirmizhi.)

Volume 1, Page 64a: One cannot find water, or the amount one finds is
insufficient for ablution

'Imran bin Husain said, "We were with the Messenger of Allah during a journey.
When he led the people in prayer, one man stayed apart. He asked him, "What
prevented you from praying?" He said, 'I need a post-nocturnal bath and there is no
water.' He said, 'Use the soil, for it is sufficient.''' (Related by al-Bukhari and Muslim.)

Abu Zharr related that the Prophet, upon whom be peace, said, "The soil is a purifier
for a Muslim, even if he does not find water for twenty years." (Related by "the four."
At-Tirmizhi grades it hassan sahih.) But before one makes tayammum, he must look
for water from any posible source. If he is sure water is not to be found or it is too far
away, he does not have to look for it.

Volume 1, Page 64b: One is injured or ill

If one is in this condition, and believes water will worsen it (he does not have to be
absolutely sure, but may base his opinion on past experience or what a knowledgeable
person has told him), he may perform tayammum. Jabir said, "We were on a journey
and one of us got injured. Later, he had a wet dream. He asked his companions, 'Can I
perform tayammum?' They said, 'No, not if you have water.' He performed ghusl and
died. When they came to the Messenger of Allah, they informed him of what had
transpired. He said, 'They killed him, Allah will kill them. Do you not ask if you do
not know? The rescue of the ignorant person is the question. He could have performed
tayammum and dropped water on his wound or wrapped it with something and wipe
over the wrapping, and wash the rest of his body." This is related by Abu Dawud, Ibn
Majah, ad-Daraqutni and Ibn as-Sakin, who said it is sahih.

Volume 1, Page 65: If the water is cold enough to physically harm the user

This is only allowed on the condition that he can find no one to heat it, or is unable to
use the public bathrooms. 'Amr ibn al-'Aas narrated that he was participating in an
expedition. He had a wet dream during an extremely cold night, and was afraid that if
he performed ghusl he would die. He prayed the morning prayer with his companions.
He then went to the Messenger of Allah, upon whom be peace, to ask him about this.
Muhammad said, "O 'Amr, did you pray with your companions while you needed a
post-nocturnal bath?" 'Amr mentioned the verse, "Do not kill yourselves, Allah is
merciful to you" to the Prophet. The Prophet just laughed and didn't say anything.
(Related by Ahmad, Abu Dawud, al-Hakim, ad-Daraqutni, Ibn Hibban and al-Bukhari
in mu'allaq form.) This example illustrated the Prophet's tacit approval.

Volume 1, Page 65a: When water is nearby, but one does not want to fetch it due
to fear

If one fears for his life, family, wealth, (for example, if an enemy is nearby--beast or
human--or one is a prisoner, and so on), one may perform tayammum. This is also
allowed if there is water but one lacks the proper means to get it, or if one fears some
accusation against him if he gets it.

Volume 1, Page 65b: If one is saving his water for later use

This could be for a hound, for dough, cooking or to remove an impurity that is not
pardonable. Says Imam Ahmad, "Many of the companions performed tayammum to
save their water for drinking." 'Ali said that a man who is travelling and becomes
unclean because of sex or a wet dream can perform tayammum if he fears he will go
thirsty: "He should perform tayammum and not ghusl." (Related by ad-Daraqutni.)
Says Ibn Taimiyyah, "If a person needs to relieve himself but has only a small amount
of water, it is best that he pray with tayammum and relieve himself, rather than keep
his ablution and pray before relieving himself."

Volume 1, Page 66: One can get water, but fears that the prayer will be over by
the time he gets it

He can perform tayammum and pray, and does not need to repeat his prayer (after he
gets water).

Volume 1, Page 66a: The soil used for tayammum

It must be pure soil: this can be sand, stone, gypsum, and so on. Says Allah, "Perform
tyammum with pure soil," and all scholars of Arabic agree that "soil" is whatever
covers the earth, dirt or otherwise.

Volume 1, Page 66b: How to perform tayammum

First, one must have the intention (see the section on ablution). Then, he mentions
Allah's name, strikes the soil with his hands, wipes his face and his hands up to the
wrist. Nothing is more authentic and clear than what 'Ammar related. He said, "We
became sexually impure and had no water, so we rolled in the dirt and prayed. This
was mentioned to the Prophet and he said, 'This would have been enough for you,' and
he struck the earth with his hands, blew in them and then wiped his face and hands
with them." (Related by al-Bukhari and Muslim). In another text he states, "It would
have been enough for you to strike the ground with your hands, blow into them, then
wipe your face and hands up to the elbows." (Related by ad-Daraqutni.)

This hadith shows that one strike of the earth is sufficient, and one only wipes the
arms to the wrists. It is from the sunnah that one who makes tayammum with dirt
should blow into his hands first and not make his face dusty or dirty.

Volume 1, Page 66c: What tayammum makes permissible

After doing so, he is pure and may do any of the acts requiring prior purification, such
as praying and touching the Qur'an. He does not have to perform it during the time of
prayer, and he may pray as many prayers as he wishes (unless he nullifies it), exactly
as he can after performing the regular ablution. Abu Zharr reported that the Prophet
said, "The soil is a purifier for a Muslim, even if he does not find water for twenty
years. Then if he touches water, that is, to make ablution, and so on, it would be
good." This is related by Ahmad and at-Tirmizhi, who said it is sahih.

Volume 1, Page 66d: What nullifies tayammum

In addition to the presence of water, everything that nullifies the ablution nullifies
tayammum. If a person prays after performing tayammum and then finds water, he
does not need to repeat his prayer even if there is time left to do so. Abu Sa'eed al-
Khudri said, "Two men went out on a journey. The time of prayer came and, as they
had no water, they performed tayammum. Then they found some water during the
time of the same prayer. One of them repeated his prayer with ablution and the other
did not. When they saw the Messenger of Allah, they asked him about the proper
procedure in such a case. He said to the one who did not repeat his prayer, 'You have
acted according to the sunnah and your prayer is sufficient for you.' He said to the
other, 'You will get a double reward."' (Related by Abu Dawud and anNasa'i.) If one
comes across water before he prays or finishes his prayer with tayammum, his prayer
becomes null and void, for he must make ablution with water. If a person is not clean
because of sex or a wet dream, or a woman is menstruating, and they pray after
performing tayammum, they need not repeat their prayer after finding water, but they
must perform ghusl with water when they can. 'Umar said, "The Prophet led the
people in prayer, and afterwards saw a man who had not prayed. He said, 'Why didn't
you pray with us?' The man replied, 'I was sexually unclean and there was no water.'
He told him, 'Use the soil, and it will be enough.' 'Imran then mentioned that they later
found water. The Prophet, upon whom be peace, brought a bowl of water for the man
and told him to perform ghusl. (Related by al-Bukhari.)

Volume 1, Page 67: Wiping Over Casts, Wrappers and Similar Items

It is allowable to wipe over any wrapper or diseased or injured bodily part. There are
many hadith on this point, and although they are all weak, their many chains
strengthen each other, making them valid to talk about. One hadith, that of Jabir
(quoted earlier), relates a story about a man who was on a journey and suffered an
injury. While he slept, he had a wet dream, after which he asked his companions if he
could perform tayammum. They said he could not, so he made ghusl and died because
of it. When that was mentioned to the Prophet, he said "They killed him, may Allah
kill them. Do you not ask about what you do not know? ... It would have been enough
for him to perform tayammum and drop a little water over his wound or else wipe it,
then to wipe it and wash the rest of the body." This is related by Abu Dawud, Ibn
Majah, ad-Daraqutni and Ibn as-Sakin, who classified it as sahih. Ibn 'Umar used to
do this.

In fact, it is obligatory to wipe over such casts or wrappers in ablution or ghusl instead
of washing the injured parts. This must be done even if he has to heat the water. But,
if he believes that this would harm the diseased or injured part, or that his condition
may worsen, or that his pain would increase, he may wipe the injured part with water.
If he fears that this would also be harmful, he should wrap it and then gently wipe
over it. It is not necessary for him to be in a state of purity while applying the cast or
wrapper to be wiped. There is also no time limit for such wipings, for he can do so as
long as his condition lasts. Removing the wrapper or cast nullifies the wiping, as does
the final cure.

Volume 1, Page 68: The Prayer of One Who Has no Means of Purifying Himself

Whoever cannot get water or soil may pray in whatever state he is in, and he will not
have to repeat his prayer later. This is based on what Muslim related from 'Aishah.
She had borrowed some jewelry from 'Asma and it broke (and fell). The Messenger of
Allah, upon whom be peace, sent some people to search for it. The prayer time came
and they had to pray without ablution. When they came to the Prophet, they
complained to him and the verses of tayammum were revealed. Usaid ibn Huzhair
said, "May Allah give you good recompense. Allah never reveals an order with
respect to you except that He removes by it some hardship and gives the Muslims
some benefit." The companions prayed while in a state of impurity, but the Prophet
did not admonish them nor did he order them to repeat their prayers. Says an-Nawawi,
"That is the strongest statement of proof (on this question)."

Fiqh-us-Sunnah, Volume 2: Congregational Prayer

Introduction to Fiqh-us-Sunnah

Top | Prev | Next

Performing the prayers in congregation is a sunnah mu'akkadah. Many ahadith discuss

the superiority and excellence of prayers in congregation. Such ahadith include the
following:

Ibn 'Umar reports that the Prophet sallallahu alehi wasallam said: "Prayer in
congregation is superior to a prayer performed individually by twenty-seven degrees."
This is related by al-Bukhari and Muslim.

Abu Hurairah reports that the Prophet sallallahu alehi wasallam said: "The prayer of a
man in congregation is twenty-five times more superior (in reward) to his prayer in his
house or market - and this is because he makes the wudu' and perfects it and goes to
the mosque with the sole purpose of performing the salah. He does not take a step
without being raised a degree and having one of his sins erased. When he prays, as
long as he does not lose his wudu, the angels keep on praying [for him] 'O Allah, bless
him. O Allah, have mercy on him.' And he is considered in salah as long as he is
waiting for the salah." This is related by al-Bukhari and Muslim, and it is presented in
al-Bukhari's wording.

Abu Hurairah also reports that a blind man said to the Prophet: "O Messenger of
Allah, I have no guide to guide me to the mosque." He asked the Prophet sallallahu
alehi wasallam for permission to pray in his house and the Prophet gave it to him.
Then, when he turned to go, the Prophet called him and said: "Do you hear the call to
prayer?" The blind man said "yes." The Prophet then said: "Then respond to it!" [by
coming to the mosque.] This is related by Muslim.

Abu Hurairah also reports that the Prophet sallallahu alehi wasallam said: "By Him in
whose hand is my soul! I have considered ordering a fire to be kindled and then ask
someone to lead the people in salah. And then go to the men [who did not attend the
prayer] and burn their houses over them." This is related by al-Bukhari and Muslim.

'Abdullah ibn Mas'ud says: "If anyone would like to meet Allah tomorrow as a
Muslim, he should persevere in abserving these five prayers whenever the call for
them is made, for Allah has chosen for your Prophet the way of right guidance. And
the [five prayers in congregation] are part of this right guidance. If you were to pray
them in your houses, as this man who stays behind in his house, you would be leaving
a sunnah of your Prophet. If you leave the sunnah of your Prophet, you would go
astray. Verily, I have seen a time when no one stayed away from them [the
congregational prayers] except for the hypocrites who were well known for their
hypocrisy. A man would be brought, supported by two people [due to his weakness]
until he was placed in a row." This is related by Muslim.

Abu ad-Darda' reports that the Messenger of Allah sallallahu alehi wasallam said: "If
there are three men in a village or desert and salah is not established among them,
then the Satan takes mastery over them. So be with the congregation since the wolf
devours the remote (stray) sheep." This is related by Abu Dawud with a hasan chain.

Volume 2, Page 50: Women and congregational prayers

It is better for women to pray in their houses than to attend congregational prayers.
However, they may go to the mosque and attend the congregational prayer if they
avoid wearing or using any attractive or tempting adornment or perfume.

Ibn 'Umar reports that the Prophet sallallahu alehi wasallam said: "Do not prevent the
women from going to the mosques, although their houses are better for them." Abu
Hurairah relates that the Prophet said: "Do not keep the slave girls of Allah from the
mosques of Allah. And they are to go out unperfumed." These two ahadith were
related by Ahmad and Abu Dawud. Abu Hurairah also reports that the Prophet said:
"Any woman who uses some scent should not be present with us during the night
prayer." This is related by Muslim, Abu Dawud, and an-Nasa'i with a hasan chain.

As stated earlier, it is better for women to pray in their houses. Ahmad and at-
Tabarani record that Umm Humaid as-Sa'diyah came to the Messenger of Allah and
said: "O Messenger of Allah, I love to pray with you." The Prophet said: "I am aware
of that, but your salah in your residence is better for you than your salah in your
people's mosque. And your salah in your people's mosque is better than your salah in
the [larger] congregational Mosque."

Volume 2, Page 51: Praying at a larger and more distant mosque

It is preferable to pray in a mosque that is farther away and that has a larger
congregation.

Muslim records from Abu Musa that the Prophet sallallahu alehi wasallam said: "The
one who gets the greatest reward for a prayer is the one who walks the farthest
distance." Muslim also records that Jabir said: "The area around the mosque became
vacant and the tribe of Salamah wanted to move there. When this news reached the
Messenger of Allah, he said: 'It has reached me that you want to move closer to the
mosque?' They said: 'Yes, O Messenger of Allah, we desire that.' The Prophet said: 'O
tribe of Salamah, your dwellings will record your steps.'" Al-Bukhari, Muslim, and
others have recorded this on the authority of Abu Hurairah.

Ubayy ibn Ka'b reported that the Prophet sallallahu alehi wasallam said: "The salah of
a man with another man is purer than the salah of a man by himself. [In the same
way,] his salah with two men is purer than his salah with only one man, and what is
more, it is most dear to Allah." This is related by Ahmad, Abu Dawud, an-Nasa'i, Ibn
Majah and Ibn Hibban. Ibn as-Sakin, al-'Uqaily and al-Hakim classify it as sahih.

Volume 2, Page 51a: Going to the mosque with calm and dignity

It is preferred for one to walk to the mosque with calm and dignity and not in a hurry
or rushing. This is because the person is considered to be in prayer when he is going
to the salah (and also while he is waiting for it). Abu Qatadah says: "We were praying
with the Prophet sallallahu alehi wasallam when we heard the clamoring of some men.
When they had prayed, the Prophet inquired: 'What was the matter with you?' They
answered: 'We were hurrying for the salah.' He said: 'Do not do that...when you come
to the salah come in peace and calm, and pray what you can with congregation and
complete what you have missed.'" This is related by al-Bukhari and Muslim.
Abu Hurairah narrates that the Prophet sallallahu alehi wasallam said: "When you
hear the iqamah, proceed to the prayer with calm and dignity and do not rush. Pray
what you can (with congregation) and complete what you miss." This is related by the
group except for at-Tirmizhi.

Volume 2, Page 51b: The imam should be "easy" on his followers

Abu Hurairah reports that the Prophet said: "If one of you leads the people in prayer,
he should be "easy," on them for among the people are the weak, sick, and aged. If
one prays by himself, one may make it as long as one wishes." This is related by the
group. It is narrated from Anas that the Prophet sallallahu alehi wassalam said:
"Sometimes I enter prayer and I intend to prolong it, but then I hear a child crying,
and I shorten my prayer thinking of the distress of the child's mother."

Al-Bukhari and Muslim record that Anas said: "I have not prayed behind anyone who
prayed a lighter salah or a more complete prayer than that of the Prophet sallallahu
alehi wasallam." Abu 'Umar ibn Abdul Barr said: The scholars agree that it is
preferable for an imam to make the prayer light while preserving the minimum
without which salah is incomplete and without leaving off any part of the salah or
shortening part of it [not performing it properly]. The Prophet sallallahu alehi
wasallam prohibited the pecking like a crow. Once he saw a man who did not
complete his ruku' and he told him: 'Go back and pray for you have not prayed.' And
he said: 'Allah does not look to one who does not straighten his back during ruku' and
sujjud.' I do not know of any difference of opinion among the scholars concerning the
fact that it is preferred for an imam to be 'easy' on his followers while making the
prayer properly. It is related that 'Umar said: 'Do not make people dislike Allah, by
making the salah so long that it should become hard on those praying behind you."'

Volume 2, Page 52: The imam may prolong the first rak'ah to allow others to
join

It is permitted for the imam to prolong the first rak'ah while waiting for others to join
the congregation. In the same way, it is preferred for him to wait for people who are
coming during the bowings and during the final sitting.

Abu Qatadah reports that the Prophet sallallahu alehi wasallam would prolong the first
rak'ah and the people suspected that he did it to allow the late-comers to join the first
rak'ah. Abu Sa'id says: "If the (congregational) salah was begun, one could go to al-
Baqi', relieve himself, make wudu', and return and find the Prophet still in the first
rak'ah for he would prolong it (first rak'ah)." This is related by Ahmad, Muslim, Ibn
Majah, and an-Nasa'i.
Volume 2, Page 52a: It is obligatory to follow the imam and forbidden to precede
him

Abu Hurairah reports that the Prophet sallallahu alehi wasallam said: "The imam is
selected to be followed; therefore, do not differ with him. When he makes the takbir,
make the takbir, when he goes into ruku', make ruku'. When he says 'Allah hears him
who praises Him,' say 'O Allah, our Lord, to You belongs the Praise.' When he goes
into sajdah, make sajdah. If he prays sitting, then all should be sitting." This is related
by the group. In the version by Ahmad and Abu Dawud, the wording is "the imam is
to be followed. If he makes the takbir, make the takbir, and do not make the takbir
until he does so. When he goes into ruku', make ruku', and do not perform ruku' until
he does so. When he goes into sajdah, make sajdah, and do not make sajdah until he
does so."

Abu Hurairah reports that the Prophet sallallahu alehi wasallam said: "Do you not fear
that if you raise your head before the imam Allah may change your head into that of a
donkey!" This is related by the group.

Anas reports that the Messenger of Allah sallallahu alehi wasallam said: "O people, I
am your imam, so do not precede me in ruku' or in sujjud or in qiyam or in sitting or
in finishing." This is related by Ahmad and Muslim .

Al-Bara' ibn 'Azib says: "We prayed with the Messenger of Allah and when he said
'Allah hears him who praises Him,' none of us would bend his back until the
Messenger of Allah had put his forehead upon the ground." This is related by the
group.

Volume 2, Page 53: Consitution of a congregation

One person with the imam would constitute a congregation even if the other person is
a child or a woman.

Ibn 'Abbas says: "I stayed with my Aunt Maimunah and the Prophet sallallahu alehi
wasallam got up to pray during the night. I got up to pray with him and stood on his
left and the Prophet took me by my hand and put me on his right side."

Sa'id and Abu Hurairah both report that the Prophet sallallahu alehi wasallam said:
"Whoever gets up during the night and wakes up his spouse and they pray two rak'at
together, they both will be recorded among those (men and women) who remember
Allah much." This is related by Abu Dawud . Abu Sa' id narrates that a man entered
the Mosque, and the Prophet and his companions had already prayed. The Prophet
sallallahu alehi wasallam said: "Who will give charity to him by praying with him?"
So, a man from the people stood and prayed with him. This is related by Ahmad, Abu
Dawud, and at-Tirmizhi who calls it hasan. Ibn Abi Shaibah relates that it was Abu
Bakr who stood and prayed with the man. At-Tirmizhi uses this hadith as proof that a
group can pray in congregation in a mosque in which the congregational prayer had
already been made. He says that this is the opinion of Ahmad and Ishaq. Other
scholars say that they should each pray individually and this is the opinion of Sufyan,
Malik, Ibn al-Mubarak and ash-Shaf'i.

Volume 2, Page 54: An imam may change his place and become a follower

If the regular imam or appointed imam is not present, it is permissible to appoint

someone else to perform the duty of imam. If the regular imam appears during the
prayers, the substitute imam may move back to the rows and allow the regular imam
to take over. Al-Bukhari and Muslim record that Sahl ibn Sa'd said: "The Messenger
of Allah sallallahu alehi wasallam went off to take care of the affairs of the tribe of
'Amr ibn 'Auf. The time for salah came and the mu'azhzhin went to Abu Bakr and
said: 'Will you lead the people in salah and I shall make the iqamah?' Abu Bakr
agreed. [While he was] leading the prayer, the Messenger of Allah appeared and
joined the rows. The people clapped [their thighs with their hands] but Abu Bakr
would not turn around during the prayer. When most of the people began clapping, he
turned and saw the Prophet...[who] pointed to Abu Bakr to stay in his place. Abu Bakr
raised his hands and praised Allah because of what the Prophet had told him. Then,
Abu Bakr moved back until he joined the rows and the Prophet stepped forward [to
lead]. After he had prayed, he went to Abu Bakr and said: O Abu Bakr, what
prevented you from staying there when I told you to do so?' Abu Bakr said: 'It is not
fit for the son of Abu Quhafah to lead the Prophet in prayer.' Then the Messenger of
Allah said: 'Why did I see most of you clapping? If you find something in the prayer
you should say subhanallah, for when you say it, it will attract his (i.e. imam's)
attention and clapping [thighs with hands] is for the women.'"

Volume 2, Page 54a: Catching up with imam or the congregation

Whoever joins a congregation, he should perform the opening takbir while standing
and then move directly to the act that the congregation may be performing, for
instance, if the congregation is prostrating one should perform the opening takbir and
then join it in the prostration. However, such a person is not considered as having
performed the rak'ah unless he performs the ruku' (bowing), even if he just bows and
puts his hands on his knees, when the imam is finishing his ruku'.

Abu Hurairah reports that the Messenger of Allah sallallahu alehi wasallam said: "If
you come to the salah and we are in sajdah, then make sajdah with us but do not count
it [as a rak'ah]. And whoever 'catches' the ruku', he catches the salah." This is related
by Abu Dawud, Ibn Khuzaimah in his Sahih, and by al-Hakim, who considers it sahih,
in his Al-Mustadrak.

Volume 2, Page 55: When it is permissible to not attend Congregation

Ibn 'Umar narrated that the Prophet ordered the mu'azhzhin to say: "Pray in your
places," on a cold, stormy night during a journey. This is related by alBukhari and
Muslim.

Jabir said: "We went on a journey with the Prophet and it rained upon us, so he said:
'Whoever wishes may pray in his stopping place.'" This is related by Ahmad, Muslim,
Abu Dawud, and at-Tirmizhi.

Ibn 'Abbas said to the mu'azhzhin, on a rainy day: "When you say 'I bear witness that
Muhammad is the Messenger of Allah,' do not say 'Come to the prayer,' but instead
say 'Pray in your houses."' The people didn't seem to like it, so he asked: "Are you
surprised by that? One better than me did it [the Prophet]. The congregational prayer
is a strict order but I hated that you should go out and walk in the mud and on slippery
ground." This is related by al-Bukhari and Muslim. According to Muslim's version,
this occurred on a Friday.

What applies in case of cold would also apply in cases of extreme heat, darkness, and
fear of an oppressor. Ibn Batal writes: "The scholars are agreed on the permissibility
of not attending the congregation due to heavy rain, darkness, wind, and so on."

Ibn 'Umar reports that the Prophet sallallahu alehi wasallam said: "If the food is
presented to one of you, do not rush but fulfill your need of it even if the salah has
begun." This is related by al-Bukhari.

'Aishah narrates that she heard the Prophet sallallahu alehi wasallam say: "There is no
prayer when the meal is presented nor when one needs to answer the call of nature."
This is related by Ahmad, Muslim, and Abu Dawud.

Abu ad-Darda' says: "It is a sign of the understanding of a person that he fulfills his
needs first in order to make his prayer with a clear mind." This is related by al-
Bukhari.

Volume 2, Page 56: The one who should be imam is the one who is the most
versed in the Qur'an
If two or more are equal in this, then it is the one who has the most knowledge of the
sunnah. If they are equal in that, then it is the one who performed the migration first.
If they are equal in that, then it should be the eldest.

Abu Sa'id narrates that the Prophet said: "If you are three in number, then one of you
should be the imam. And the one who has the most right to it is the one who is the
most versed in the Qur'an." This is related by Ahmad, Muslim, and an-Nasa'i. The
meaning of "most versed in the Qur'an" is the one who has more of the Qur'an
memorized. This interpretation is based on the hadith from Amr ibn Salamah which
says: "Your imam should be the one who is most versed in the Qur'an."

Ibn Mas'ud reports that the Prophet sallallahu alehi wasallam said: "The imam of a
people should be the one who is the most versed in the Book of Allah. If they are
equal in their recital, then the one who is most knowledgeable of the sunnah. If they
are equal in the sunnah, then [it is] the one who migrated first. If they are equal in
that, then [it is] the eldest. And no man should be an imam for another man if the
other holds authority [i.e., a leader in any capacity or ruler of the Muslim people].
And one should not occupy his place of honor in his house without his permission." In
another narration it is stated: "No man should be the imam for another while with the
other's family or where the other is in authority." This is related by Ahmad and
Muslim.

As stated earlier, it is better for women to pray in their houses. Ahmad and at-
Tabarani record that Umm Humaid as-Sa'diyah came to the Messenger of Allah and
said: "O Messenger of Allah, I love to pray with you." The Prophet said: "I am aware
of that, but your salah in your residence is better for you than your salah in your
people's mosque. And your salah in your people's mosque is better than your salah in
the [larger] congregational Mosque."

Sa'id ibn Mansur says: "A person should not be an imam for another where the other
is in authority except with his permission." The meaning of this is that the one in
authority, owner of a house, leader of a meeting, and so on, has more right than others
to be the imam if he has not granted the permission to any of the others. Abu Hurairah
reports that the Prophet sallallahu alehi wasallam said: "It is not allowed for a man
who believes in Allah and the last day to be an imam for a people, except with their
permission, nor may he specifically make supplications for himself without including
them. If he does so, he is disloyal to them." This is related by Abu Dawud.

Volume 2, Page 56a: Whose imamate is acceptable

The imamate of all the following is acceptable: a discerning boy, a blind person, a
standing person for those who are sitting, a sitting person for those who are standing,
a person praying fard for people who are praying nafl, a person praying nafl for
people who are praying fard. Likewise, a person who has performed ablution can be
imam for people who have performed tayammum, as can be a person who has
performed tayammum for people who have performed ablution, a traveler for the
resident, a resident for the travelers, and a less qualified person for people who are
more qualified.

'Amr ibn Salamah led his people in salah while he was six or seven years old. The
Messenger of Allah sallallahu alehi wasallam twice appointed Ibn Umm Maktum, a
blind man, to lead the people of Medinah in prayer. The Messenger of Allah, during
his last illness, prayed behind Abu Bakr in a sitting position. And he prayed in his
house in a sitting position while those behind him were standing. He pointed to them
to sit and when he had finished the prayer he said: "The imam has been appointed to
be followed. If he goes into ruku', then make ruku'. When he raises his head, raise
your head. If he prays sitting, then pray sitting behind him."

Mu'azh would pray 'isha with the Prophet sallallahu alehi wasallam and then return to
his people and lead them in the same prayer, it being nafl for him and fard for the
others.

Muhjan ibn al-Adra' reports: "I came to the Messenger of Allah in the mosque and
they prayed and I did not. He said to me: 'Why didn't you pray?' I said: 'O Messenger
of Allah, I prayed in my place and then came here.' He then said: 'When you come [to
the mosque], pray with them and make it supererogatory."'

The Messenger of Allah saw a man praying by himself and said: "Who will give
charity to this person by praying with him?" 'Amr ibn al-'Aas led others in prayer
when he had made tayammum only and the Prophet approved of it.

The Prophet sallallahu alehi wasallam, after the conquest of Makkah, led the people in
prayer by praying two rak'at (except for maghrib) and said: "O people of Makkah,
stand and pray the last two rak'at as we are travelers."

If a traveler prays behind a resident, he must complete the whole four rak'at even if he
only prayed part of a rak'ah behind the resident imam. Ibn 'Abbas was asked: "Why is
the traveler to pray two rak'at if he prays by himself and four rak'at if he prays behind
a resident?" He answered: "That is the sunnah." In another version, Musa ibn Salamah
said to him: "If we pray with you, we pray four rak'at otherwise we pray two?" He
told him: "That is the sunnah of Abu al-Qasim [the Prophet]." This is related by
Ahmad.

Volume 2, Page 57: Whose imamate is not acceptable

It is not allowed for one who has a health problem which does not allow him to
remain in a state of purity to be an imam for others who do not have such a problem.
This is the opinion of the majority of the scholars. According to the Maliki school,
such a person's imamate will be valid, but it is disliked to make such a person the
imam.

Volume 2, Page 58: It is preferred to have a woman imam for women

'Aishah used to lead the women in salah and stand with the women in the middle of
the first row. Umm Salamah would also do so. The Prophet sallallahu alehi wasallam
appointed Waraqah to go and make the azhan for her while he instructed her to lead
the women of her household in the obligatory prayers.

Volume 2, Page 58a: A man leading a group of women in prayer

Abu Ya' la and at-Tabarani, in al-Ausat, record, with a hasan chain, that Ubayy ibn
Ka'b came to the Messenger of Allah and said: "O Messenger of Allah, I did
something last night." The Prophet asked: "What was that?" He said: "The women in
my house said, 'You recite and we do not recite so lead us in salah. ' So I prayed eight
rak'atand witr (with them)." The Prophet remained silent, and Ka'b said: "We took his
silence as a sign of his approval."

Volume 2, Page 58b: Evildoer or innovator forbidden to lead prayer

Al-Bukhari records that Ibn 'Umar prayed behind al-Hajjaj. Muslim records that Abu
Sa'id al-Khudri prayed salatul 'id behind Marwan.

Ibn Mas'ud once prayed four rak'at of fajr, behind al-Walid ibn 'Uqbah ibn Abu Ma'it
who used to drink wine, and 'Uthman ibn 'Affan had him flogged. The companions
and their successors prayed behind Ibn 'Ubaid who was accused of propagating
heresies. According to the scholars, anyone whose prayer is valid on an individual
basis, his imamate is also valid for others. However, they dislike to pray behind an
evildoer or innovator.

As-Sa'ib ibn Khilad relates that a man was leading the people in salah and he spat in
the direction of the qiblah. The Messenger of Allah saw this and said: "Do not let him
lead you in salah." After this, the man wanted to lead the people in salah but they
prevented him and told him what the Prophet had said. The man went to the Prophet
sallallahu alehi wasallam, to ask him about that, and the Prophet said: "Yes, [it is true]
for you have offended Allah and His Messenger." This is related by Abu Dawud and
Ibn Hibban. Abu Dawud and al-Munzhiri are silent about it.
Volume 2, Page 58c: Permission to leave the congregational prayer

If the imam makes the salah too long, it is permissible, under certain circumstances, to
leave the salah with the intention of performing it individually. The following are
examples of when this may be done: becoming ill, fearing that one's wealth may be
lost or destroyed, missing one's companions or traveling group, being overcome by
sleep, and so on. This is based on the following hadith related by Jabir: "Mu'azh
would pray 'isha with the Prophet sallallahu alehi wasallam, and then go and lead his
people in salah. One night, the Prophet delayed salatul 'isha and Mu'azh prayed with
him and then went to his people and led them in the night prayer by reciting
alBaqarah. One man left the salah and prayed by himself. The people said to him: 'O
so and so, you have become a hypocrite.' He said: 'I have not become a hypocrite but I
shall surely go to the Prophet and inform him of what has happened.' He told the
Prophet what had happened and the Prophet said to Mu'azh: 'You put people to trials,
Mu'azh! You put people to trials, Mu'azh. Recite such and such surah.'" This is related
by the group.

Volume 2, Page 59: Repeating a salah with a congregation

Yazid al-Aswad says: "We prayed dawn prayer (fajr) with the Messenger of Allah at
Mina and two men came and stopped at their resting places. The prophet ordered for
them to be brought and they came shaking with fear. The Prophet said to them: 'What
prevented you from praying with the people? ...Are you two not Muslims?' They
answered: 'Certainly we are, O Messenger of Allah, but we had prayed in our resting
place.' The Prophet told them: 'If you pray in your resting places and then come upon
an imam, pray with him, and it will be nafl for you.'" This is related by Ahmad and
Abu Dawud. An-Nasa'i and at-Tirmizhi record it in these words: "lf you pray in your
resting places and then you come to a mosque with a congregation, pray with them,
and it will be nafl for you." At-Tirmizhi calls it hasan sahih and Ibn as-Sakin says it is
sahih.

This hadith shows that it is correct for one to repeat a salah as a nafl with a
congregation even if he has already performed it, individually or with a congregation.

It is related that Huzhaifah repeated the zuhr, 'asr, and maghrih prayers although he
had prayed them in congregation. It is also related that Anas prayed fajr behind Abu
Musa at the place where fruits are dried and then he went to the congregational
mosque and repeated the salah behind alMughirah ibn Shu'bah. Nevertheless, this
action contradicts authentic hadith of the Prophet sallallahu alehi wasallam in which
he reportedly said: "Do not pray the same salah twice in one day." The apparent
conflict has been resolved by Ibn 'Abdul-Barr who writes, "Ahmad and Ishaq agree
that this refers to praying an obligatory salah and then, after a while, repeating it as the
obligatory prayer. Now, as for the one who repeats the salah with a congregation with
the intention that the second prayer is not a repeat of the obligatory salah but that it is
simply a voluntary prayer, he obeys the Prophet's order of not making the same salah
twice, as the first salah was obligatory and the second was nafl; hence, there is no
repetition."

Volume 2, Page 60: Imam's leaving the place after the salah

It is preferred for the imam to tum to the right or to the left after the salah and then to
leave the place of prayer.

Qabaidah ibn Halb relates that his father said: "The Prophet would lead us in salah
and then tum to both of his sides, to his right and to his left." This is related by Abu
Dawud, Ibn Majah, and at-Tirmizhi. The latter calls it hasan. People who are
infommed on this subject act accordingly by turning to any side they wish. Both acts
have been authenticated from the Prophet sallallahu alehi wasallam. 'Aishah says:
"After the Prophet made the taslim, he would not sit except for the amount of time it
takes to say: 'O Allah, You are the Peace, and from You comes the Peace. Blessed are
You, Possessor of Majesty and Honor."' This is related by Ahmad, Muslim, at-
Tirmizhi, and Ibn Majah.

Ahmad and al-Bukhari record that Umm Salamah said: "Whenever the Messenger of
Allah finished his prayers with the taslim, the women would get up and he would stay
in his place for a while before getting up." She said: "I think, and Allah knows best,
that he did that to allow the women to leave before the men [would stand to leave].

Volume 2, Page 60a: The imam or followers being elevated

It is disliked for the imam to be at a higher place than the followers.

Abu Mas'ud al-Ansari says: "The Prophet sallallahu alehi wasallam prohibited that the
imam should stand on something higher than the people behind him." This is related
by ad-Daraqutni, while al-Hafez is silent about it in al-Talkhis.

Hamam ibn al-Harith relates that Huzhaifah led the people in prayer in Mada'in (Iraq)
and he stood on a bench. Abu Mas'ud pulled his shirt with a strong grip. When he
finished his prayer Abu Mas'ud said: "Do you not know that this has been
prohibited?" Huzhaifah said: "Certainly, I know it. I remembered it when you pulled
me." This is related by Abu Dawud, ash-Shaf'i, and al-Baihaqi. Al-Hakim, Ibn
Khuzaimah, and Ibn Hibban grade it sahih.
On the other hand, if the imam has some reason for being higher than the followers,
the act is not disliked. Sahl ibn Sa'd as-Sa'ady says: "I saw the Prophet sitting upon the
pulpit on the first day that it was set up. He made the opening takbir while he was
upon it and then he performed ruku'. Afterward, he moved behind the pulpit and made
sajdah at the foot of the pulpit. Then, he repeated the same. When he had finished, he
tumed to the people and said: "O people, I did that for you to follow me and to teach
you my salah."' This is related by Ahmad, al-Bukhari, and Muslim.: It is permissible
for the followers to be at a higher place than the imam

Sa id ibn Mansur, ash-Shaf'i, al-Baihaqi, and al-Bukhari, in his comments, relate from
Abu Hurairah that he prayed at the top of the mosque while following the imam. Anas
used to pray in the room of Abu Naf'i to the right of the mosque and the room was his
height's high and its door faced the mosque of Basrah and Anas would pray in it,
following the imam. The companions did not say anything about it. This is related by
Sa'id ibn Mansur in his Sunan.

Ash-Shaukani observes: "If the follower is extremely high above the imam, for
example, three hundred lengths, and he could not know what action the imam is doing
then it is prohibited by consensus whether he is in a mosque or somewhere else. If it is
less than that, it is permitted on the principle that unless proved otherwise a thing is
permissible. This basis is supported by the above mentioned act of Abu Hurairah to
which no one objected."

Volume 2, Page 61: Following the imam with a barrier in between

It is allowed for a follower to follow the imam, even if there is a barrier between
them, as long as he or she can tell the imam's movements either by his sight or
hearing.

Al-Bukhari records: "Al-Hassan said: 'There is no problem if you pray and between
you and him [the imam] there is a river.' Abu Majliz said: 'Follow the imam, even if
between you and him there is a road or a wall, as long as you can hear the opening
takbir.'" We have already mentioned the hadith in which the people prayed behind the
Prophet sallallahu alehi wasallam while they were behind the room.

Volume 2, Page 61a: When imam leaves out an essential act of salah

A person's imamate is valid even if he leaves out one of the obligatory acts or
prerequisites provided the followers complete them and the imam is not aware of the
fact that he had left out an obligatory act or prerequisite.
Abu Hurairah reports that the Prophet said: "If the imam leads the prayer correctly,
then both you and he will get the reward. If he is mistaken, you will get the reward
and he the blame." This is related by Ahmad and al-Bukhari.

Sahl reports that he heard the Prophet sallallahu alehi wasallam say: "The imam is a
warrantor. If he has done well, it is for him and them. If he has done wrong, it is upon
him." This is related by Ibn Majah.

It has been authentically reported from 'Umar that he led the people in salah while he
was sexually defiled and had forgotten that fact. He repeated his salah but those who
had prayed behind him did not.

Volume 2, Page 62: Appointing another to lead the rest of the salah

If the imam must leave during the salah due to some reason, for instance, he
remembers that he is in need of making ablution or he loses his ablution during the
salah, then he should appoint another to lead the remainder of the prayer.

'Amr ibn Maimun says: "I was standing and there was no one between me and 'Umar,
the morning he was killed, except 'Abullah ibn 'Abbas. He had barely pronounced the
takbir when he was stabbed and he said: 'The dog has bitten or killed me.' 'Umar bade
'Abdur Rahman ibn 'Auf to lead the salah and he led them in a short prayer." This is
related by al-Bukhari.

Abu Razin reports: "'Ali was praying one day when his nose began to bleed. He took a
man by the hand and put him in front of the congregation, and he left." This is related
by Sa'id ibn Mansur.

Ahmad observes: "If the imam appoints another [it is acceptable] as 'Umar and 'Ali
appointed another. If the people pray individually, [it is acceptable] as in the case of
Mu'awiyyah when he was stabbed and the people prayed individually and completed
their prayers."

Volume 2, Page 62a: When the people dislike their imam

Many hadith have been related which warn against leading a congregation while one
is disliked by them. Dislike here relates to one's religious conduct and is based on a
valid reason.

Ibn 'Abbas relates that the Prophet said: "Three people's prayers will not rise above
their head the length of a hand's span. [They are:] a man who leads a people in salah
and they do not like him, a woman who has disobeyed her husband and he is
dipleased with her, and two brothers who are estranged." This is related by Ibn Majah.
Al-'lraqi says its chain is hasan.

'Abdullah ibn 'Amr relates that the Prophet sallallahu alehi wasallam said: "Allah does
not accept prayers from three [types of] people: a man who leads a people and they
dislike him, a man who attends the prayers after their time is finished, and a man who
re-enslaves his freed slave." This is related by Abu Dawud and Ibn Majah.

Elaborating upon it, at-Tirmizhi says: "It is disliked that a man should lead a people in
salah while they dislike him. If the imam is not a wrongdoer, then the sin is upon
those who don't like him."

Volume 2, Page 62b: The Positioning Of The Imam And The Followers

It is preferred for one person to stand to the right of the imam and for a "group of two
(or more)" to stand behind the imam.

Jabir reports: "The Prophet stood to pray and I came and stood on his left. He took me
by my hand [and led me] around him until I stood on his right. Then, Jabir ibn Sakhr
came and stood on the left of the Messenger of Allah sallallahu alehi wasallam. He
took both of us by our hands and pushed us back until we stood behind him." This is
related by Muslim and Abu Dawud.

If a woman is present with the group, then she is to stand in a row by herself behind
the men and she is not to join them in their rows. If she did not stand in a separate
row, her salah will still be valid according to the opinion of majority. Anas said: "An
orphan and I prayed behind the Messenger of Allah in our house and my mother
prayed behind us." In another version it is stated: "He put me and the orphan in a row
behind him and the woman behind us." This is related by al-Bukhari and Muslim.

Volume 2, Page 63: The position of the imam while leading the prayer

It is preferred for the imam to stand in the center of the rows and the people closest to
him should be the people of intellect and understanding.

Abu Hurairah reports that the Prophet sallallahu alehi wasallam said: "Let the imam
stand in the center, and close the gaps in the rows." This is related by Abu Dawud and
both he and al-Munzhiri make no further comment on its authenticity.

Ibn Mas'ud reports that the Prophet sallallahu alehi wasallam said: "Let those who are
prudent and sedate be near me, then those who are next to them, then those who are
next to them, and beware of the tumult of the market place." This is related by
Ahmad, Muslim, Abu Dawud, and at-Tirmizhi.

Anas said: "The Prophet loved that the emigrants (muhajarin) and helpers (ansar)
stand next to him so that they would learn from him." This is related by Ahmad and
Abu Dawud. The wisdom behind having such people close to the imam is that they
can correct him if he makes a mistake and it is easy for the imam to appoint one of
them in his place if he needs to leave.

Volume 2, Page 63a: The positioning of the young and the women

The Messenger of Allah placed the men in front of the young boys and the women
behind the young boys. This is related by Ahmad and Abu Dawud.

Abu Hurairah reported that the Messenger of Allah said: "The best rows for the men
are the first rows and the worst rows for them are the last rows. The best rows for the
women are the last rows and the worst for them are the front rows." The last rows are
the best for the women because they are farther away from the men as against the first
rows that are nearest to men's rows. This is related by the group except al-Bukhari.

Volume 2, Page 64: The prayer of an individual behind a row

If a person makes his opening takbir behind a row and then he enters the row and
performs the ruku' with the imam, his salah will be valid.

Abu Bakra reports that he came to the salah while the Prophet was performing ruku'
and Abu Bakra performed the ruku before he entered the row. He mentioned this to
the Prophet and he said: "May Allah increase your love for goodness, but do not
repeat that act." This is related by Ahmad, al-Bukhari, Abu Dawud, and anNasa'i.

According to the majority, If a person prays behind the rows by himself, his salah will
be valid but diliked. Ahmad, Ishaq, Ahmad, ibn Abu Laila, Waki', al-Hassan ibn
Saleh, an-Nakha'i and Ibn al-Munzhir hold that if a person prays one complete rak'ah
behind the rows, his salah will be invalid.

Wabsah relates that the Messenger of Allah saw a man praying behind the rows by
himself and the Propeht ordered him to repeat his salah. This is related by the five
save an-Nasa'i. In Ahmad's version, the Messenger of Allah was asked about a man
who prays by himself behind the rows and he said: "He is to repeat his salah." At-
Tirmizhi called this hadith hasan and Ahmad's chain is good.
'Ali ibn Shaiban relates that the Messenger of Allah saw a man praying behind the
row and he waited for him and (when he finished) told him: "Go forward (and join the
row) for the salah of a person standing alone behind the rows is not valid." This is
related by Ahmad, Ibn Majah, and al-Baihaqi. Ahmad says it is hasan. Ibn Sayyid an-
Nass said its narrators are well-known, trustworthy people.

The majority stick to the hadith of Abu Bakra who said that he preformed part of the
prayer, behind the row, and the Prophet did not order him to repeat his salah.
Repeating the salah signifies overzeal in practicing what is recommended and better.

Al-Kaman ibn al-Hamam said: "Our scholars are of the opinion that the hadith of
Wabsah refers to what is preferred while the hadith of 'Ali ibn ash-Shaiban underlines
failure to practice what is the best and, as such, they are in harmony with the hadith of
Abu Bakra. It is clear, then, that it is not necessary to repeat the salah because such an
act was not always ordered.

If someone comes to the row and does not find sufficient space or a gap to stand in the
row, then, according to some, he should stand by himself and it is disliked that he
should pull anyone back from the row. Others say that he should pull one, who is
aware of the ruling, back from the row after they have performed the opening takbir,
and it is preferred for the one who is pulled to join him."

Volume 2, Page 64a: Straightening the rows and filling the gaps

It is preferred for the imam to order the followers to straighten the rows and fill in any
gaps before he starts the salah.

Anas relates: "The Prophet would turn his face to us before he began the salah and he
would say: 'Be close together and straighten your rows.'" This is related by al-Bukhari
and Muslim. He also reported that the Prophet would say: "Make your rows straight
for the straightening of the rows is part of the completion of the salah."

An-Nu'man ibn Bashir says: "The Prophet would straighten us in our rows as one
straightens an arrow, until he saw that we had learned from him. One day, he saw a
person with his chest sticking out and he said: 'You had better straighten your rows or
Allah will cause differences among you."' This is related by the five. At-Tirmizhi says
it is sahih.

Abu Umamah reports that the Prophet sallallahu alehi wasallam said: "Straighten your
rows and put your shoulders close to each other and be gentle with each other and fill
in the gaps for the Satan passes through what is between you like small sheep [are
able to pass through gaps]." This is related by Ahmad and at-Tabarani with a chain
that has no fault in it.

Anas reports that the Messenger of Allah said: "Complete the front row, then the ones
after it, and if there is any incompletion, it should be in the last row." This is related
by Abu Dawud, an-Nasa'i, and al-Baihaqi.

Ibn 'Umar says: "There is no step that carries a greater reward than the step a man
takes to an empty gap in a row in order to fill it." This is related by al-Bazar with a
hasan chain.

Ibn 'Umar also related that the Messenger of Allah said: "Whoever connects a row,
Allah will join him. Whoever cuts off a row, Allah will cut him off." This is related by
An-Nasa'i, al-Hakim, and Ibn Khuzaimah.

Jabir ibn Samrah says: "The Prophet sallallahu alehi wasallam came to us and said:
'Why don't you make the rows like the angels make their rows in the presence of their
Lord?' We asked: 'O Messenger of Allah, how do the angels make their rows in the
presence of their Lord?' He replied: 'They complete the first row and stand closely
together, side by side, in the row.'" This is related by the group, save al-Bukhari and
at-Tirmizhi.

Volume 2, Page 65: Encouragement concerning being in the first row and on the
right side

We have already mentioned the Prophet's words "If the people knew what [great
blessings were] in the call to salah and in the first row the people would vie with one
another to call the azhan and to be in the first row, and if they found no way to decide
[who would be allowed to make the call to salah or to be in the first row] except by
drawing lots, then they would draw lots."

Abu Sa'id al-Khudri reports that the Prophet noticed his companions going to the back
rows, and he said: "Come close and follow me and let those behind follow you.
People will continue going to the back until Allah will put them in the back." This is
related by Muslim, an-Nasa'i, Abu Dawud, and Ibn Majah.

'Aishah reports that the Prophet sallallahu alehi wasallam said: "Allah and His angels
send down blessings upon those who pray on the right side of the rows." This is
related by Abu Dawud and Ibn Majah.

Ahmad and at-Tabarani record, with a sahih chain, from Abu Umamah that the
Prophet said: "Allah and the angels send down blessings upon the first row." The
people inquired: "O Messenger of Allah, and upon the second row?" The Prophet
again said: "Allah and the angels send down blessings upon the first row." The people
asked again: "O Messenger of Allah, and upon the second row?" Finally he said: "And
upon the second row."

Volume 2, Page 66: Repeating imam's words for others in the back rows

If some people cannot hear the imam, it is preferred for one to repeat in a loud voice
the imam's words for the others to hear. There is consensus among scholars that
repeating aloud after the imams without there being any real need for it is an abhorent
innovation.