Does ablution spoil if you touch someone else's child? Does touching a woman invalidate wudu? You should start on the right side
In the name of Allah, the Gracious, the Merciful
Praise be to Allah, the Lord of the worlds, peace and blessings of Allah be upon our prophet Muhammad, members of his family and all his companions!
Only three things violate Ghusl:
1. Ejaculation.
2. Insertion of a man's genital organ into a woman's genital organ.
3. Menstruation and postpartum course.
1. Arguments that ejaculation violates ghusl
There is no disagreement among scientists that ejaculation violates ghusl in both men and women, regardless of whether it happened in reality or in a dream, during sexual intercourse or in some other way!
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Truly, water after water!” Muslim 343.
Those. After the sperm is released, you need to swim.
Umm Salama said: “One day, Umm Sulaym, the wife of Abu Talha, came to the Messenger of Allah (peace and blessings of Allah be upon him) and said: “O Messenger of Allah! Indeed, Allah is not ashamed of the truth. Should a woman bathe if she discharged in a dream?” He replied: “Yes, if he sees traces of liquid.” al-Bukhari 282, Muslim 313.
As for the one who had an erotic dream, but did not come, he is not obliged to perform ghusl, be it a man or a woman. As for the one who came as a result of which he had a discharge, he is obliged to perform ghusl, even if he (she) did not see any dream! This is proven by the hadith narrated by Aisha. She said: “The Prophet (peace and blessings of Allaah be upon him) was once asked about a man who had a discharge but could not remember an erotic dream, to which he replied: "He must bathe." And when he was asked about someone who had an erotic dream at night, but did not find any discharge, he replied: “He should not perform ghusl!” Umm Salama asked: “And if a woman sees the same thing, should she perform ghusl?” The Prophet (peace and blessings of Allah be upon him) replied: “Yes, indeed, women are sisters of men!” Abu Dawud 236. Sheikh al-Albani confirmed the authenticity of the hadith.
The meaning of the last words is that a woman is like a man in all legal provisions, unless there are any specifications.
By discharge we are not just talking about lubrication, but about sperm.
Imam Ibn Qudama said: “The Prophet (peace and blessings of Allaah be upon him) connected the performance of ghusl with the vision (of liquid), and without the release of the liquid it is not necessary to perform ghusl.” See “al-Mughni” 1/200.
2. Arguments that insertion of a sexual organ violates ghusl
Here it should be noted that in the early period of Islam it was so that sexual intercourse did not violate ghusl, unless the person had finished. Abu Sa'id al-Khudri said: “Once the Messenger of Allah (peace and blessings of Allah be upon him) sent for a man from among the Ansar, and when he appeared, drops of water flowed from his head. The Prophet (peace and blessings of Allah be upon him) said: “Obviously we made you hurry.” He said: “Yes.” Then the Messenger of Allah (peace and blessings of Allah be upon him) said:“If you were rushed or did not ejaculate during intercourse, you should only take a small bath.” al-Bukhari 180, Muslim 343.
However, later this provision was canceled by another command of the Messenger of Allah (peace and blessings of Allah be upon him): "If one of you sits between four women and penetrates the vagina, then he is obliged to bathe." al-Bukhari 291, Muslim 348.
By “four” we are talking about two arms and legs, as stated in al-Nihaya.
As for the concept of “inserting a member”, which violates ghusl, this was pointed out by the prophet himself (peace and blessings of Allah be upon him), who said: “If two circumcised ones (male and female genitals) come into contact and the head of the penis goes in, then performing ghusul becomes obligatory, regardless of whether there was ejaculation or not!” at-Tabarani in “al-Ausat” 1/9. Hadith is good. See Sahih al-Jami' 386.
Imam al-Baghawi said: “Performing ghusl from janaba becomes obligatory for two reasons: the insertion of the head into the sexual organ, or the release of semen from both a man and a woman.” See Sharh-Ssunna 1/11.
3. Argument that menstruation and postpartum bleeding violate ghusl
The Messenger of Allah (peace and blessings of Allah be upon him) said to Fatima bint Abu Hubaysh: “And when your menstruation stops, then perform ghusl and perform namaz.” al-Bukhari 320, Muslim 334.
Imam Ibn Hazm said: “A woman with her period and a woman with postpartum bleeding are the same in the law.” See al-Muhalla 1/183.
These are the only things that violate complete ablution (ghusl)!
Note:
There is a hadith that says: “Whoever bathed the dead, let him bathe himself, and whoever carried the stretcher, let him perform ablution.” Abu Daud 3161, al-Bayhaqi 1/303. Sheikh al-Albani confirmed the authenticity of the hadith.
Outwardly, this hadith sounds as if it is obligatory to perform ghusl to the one who washed the deceased. In fact, the command in this hadeeth is of a desirable nature, which becomes clear after combining this hadeeth with other texts of this chapter. Ibn ‘Abbas reported that the Prophet (peace and blessings of Allaah be upon him) said: “There is no obligation on you to perform a full bath after bathing the dead, for your dead are not unclean, and it is enough for you to wash your hands.” al-Hakim 1/386, al-Bayhaqi 3/398. Hafiz Ibn Hajar called the isnad of the hadith good.
Ibn 'Umar said: "When we were bathing our dead, whoever wished, performed a full ablution, and whoever did not wish, did not perform it." ad-Darakutni 191. Hafiz Ibn Hajar called the isnad authentic.
Also another hadith:
When Abu Talib died, ‘Ali came to the Prophet (peace and blessings of Allah be upon him) and said: “Truly, your lost uncle Abu Talib is dead, who will bury him?” The Prophet (peace and blessings of Allah be upon him) told him: "Go and bury it." When Ali returned to the prophet (peace and blessings of Allah be upon him), he said to him: “Take a complete ablution!” an-Nasai 1/110, Abu Dawood 9/32. The hadith is authentic.
This hadith also contains an indication of the desirability of performing a full ablution for the one who buried the infidel.
And in conclusion, praise be to Allah, the Lord of the worlds!
About what spoils ablution. Managing small and large needs. Allah Almighty said: “...if any of you came from the restroom...” (al-Maida 5: 6). The hadith of Safwan on wiping socks is narrated that he said: “The Messenger of Allah (peace and blessings of Allaah be upon him) ordered us, if we were on a journey, that we should not take off our socks for three days and three nights, except for “junub” (major defilement). ), this only concerned the release of feces, urine and sleep.” [Good isnad, narrated by at-Tirmidhi 96, 3535, an-Nasai 1/83,84, ibn Majah 478, Ahmad 4/240, al-Albani called him good in “al-Irwa” 104.] And this is evidence of the obligation to perform wudu after the release of urine and feces. Imam Ibn al-Mundhir said: “Scholars are unanimous that performing minor and major needs violates ablution.” See “al-Ijma'” 17. Ibn al-Mundhir, may Allah have mercy on him, said: The scholars are unanimous that the exit of feces from the anus, as well as the exit of urine from the penis of a man and a woman, is the exit of “ointment” ( preceded by an explanation of “ointment” in the section “najas”), the release of gases from the anus, loss of mind in any way, each of these incidents violates wudu and obliges the performance of wudhu. [“al-Ijma” p. 3.] Does minor ablution spoil the exit gases, urine and feces - yes, unanimously, if the urine and feces come out of natural passages. The release of gases from the anus. It is reported that Abu Hurayrah, may Allah be pleased with him, said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “The prayer of a defiled person will not be accepted until he performs ablution.” A man from Hadhramaut asked: “What is defilement, O Abu Hurayrah? He replied: “The quiet or loud emission of winds.” [Al-Bukhari 135, Muslim 225] Imam Ibn al-Mundhir said: “The scholars are unanimous that the release of gases from the anus disturbs ablution.” See al-Awsat 1/137. Excretion of mani, ointment and uadi. Mani is sperm; Ointments - a lubricant released during arousal; Uadi is a white liquid that is usually released after taking a small dose. 'Ali ibn Abu Talib (may Allah be pleased with him) said: “I often secreted fluid (ointment), and one day I asked al-Miqdad to ask the prophet (peace and blessings of Allah be upon him) about this, to which he replied: “ You should wash your genitals and perform ablution." al-Bukhari 132, Muslim 303. Ibn ‘Abbas (may Allah be pleased with him) said: “After the release of mani, it is necessary to perform a complete ablution (ghusl), and after excreting the ointment and wadi, it is necessary to perform a small ablution. You should wash the head of your penis and perform ablution.” ‘Abdur-Razzaq 610, al-Bayhaqi 1/115. The isnad is reliable. The release of lubricant during sexual arousal (ointment) spoils ablution. [ Argument – hadith ‘Ali asked al-Miqdad ibn ul-Asuad to ask about the ointment. Answer: “Wash your genitals and take ablution” (agreed). “كنت رجلا مَذّاءً فأمرت المقداد أن يسأل النبي ﷺ فسأله فقال: اغسلْ ذ كرك و توضأُ." The order to wash an organ indicates impurity of the lubricant (ointment). The word of al-Bukhari: “After it you need to take ablution” “فيه الوُضوء” indicates more the obligation of ablution than the word from Muslim: “Wash your genitals and take ablution.” The release of fluid that appears after urination (wadi) spoils ablution. (Both “ointment” and “wadi” are unanimously unclean. After all, “wadi” comes out after urine along with it. The argument is a hadith that 'Ali asked al-Miqdad ibn ul-Asuad to ask about the ointment. Answer: “Wash your sexual organ and take ablution" (agreed). "The order to wash an organ indicates impurity of the lubricant (ointment). Deep sleep. Is sleep what spoils ablution – yes. [ Argument – hadith of Safuan ibn “The Prophet, may Allah bless him and grant him peace, ordered us, if we went on a journey, not to take off our leather socks for three days and three nights from major and minor needs, and sleep , except sexual defilement (janaba)" (an-Nasai, at-Tirmidhi, etc.). Good. "كان النبي ﷺ يأمرنا إذا كنا سَفَرا أن لا ننزع خِف All rights reserved. "Note: Not only from sexual defilement, but from everything that needs ghusl (menstruation, postpartum blood, etc.) After all, in the hadith there is an order to take ablution after minor and major needs, as well as after sleep. Note: 1) hadith of Anas: “The companions slept during the time of the prophet, then read namaz without performing ablution” (Muslim), then by sleep we mean drowsiness, not sleep. The riuayat of this hadith came: “The companions during the time of the prophet waited for the ‘Isha prayer so that their heads moved (from drowsiness), and then read the prayer without performing ablution (Abu Dawood and others). Reliable. There are eight opinions regarding whether sleep disrupts wudhu or not, and what kind of sleep should be in order for wudhu to be ruined. However, the strongest is the opinion of those scholars who say that sleep invalidates ablution, whether a person fell asleep sitting or lying down, if he fell asleep in such a way that he stopped hearing voices. From ‘Ali ibn Abi Talib it is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “The eye is the guardian of the anus, and whoever falls asleep, let him perform ablution.” Ibn Majah 887, Abu Dawud 203. Hafiz al-Munziri, Ibn al-Sallah, Imam an-Nawawi and Sheikh al-Albani called the hadith good. And this does not contradict what Abu Dawud narrated from Anas, may Allah be pleased with him, who said: The companions of the Prophet (peace and blessings of Allaah be upon him) were waiting for the last prayer of the night so that their heads were hanging back and forth (that is, they were dozing ), then they performed namaz without performing wudu. [Authentic, redistribution of Abu Daud 200, ad-Darakutni 1/130, al-Bayhaqi 1/119, similar to this was reported by Muslim 376.] In some versions: “They lowered their sides,” that is, to the ground, and in some versions from at-Tirmidhi: “So that their wheezing could be heard.” It is possible to collect these hadiths, since a dream that violates wudu is a deep sleep in which a person does not feel what is happening around him, and dozing in shallow sleep does not violate wudu. Safuan ibn Assal said: “When we went on a trip, the Messenger of Allah (peace and blessings of Allah be upon him) commanded us not to take off our socks for three days and nights, neither after performing a minor or major need, nor after sleeping. They had to be removed only in case of sexual defilement.” an-Nasai 1/32, at-Tirmidhi 3535, Ibn Majah 478. Imam Abu Isa at-Tirmidhi, Ibn Khuzaima and Sheikh al-Albani confirmed the authenticity of the hadith. Abu Hurayrah said: “Whoever is fast asleep must take ablution.” al-Bayhaqi, see “al-Ausat” 1/145. The authenticity was confirmed by Imam ad-Darakutni. Those. The management of the minor and major is necessary, as well as sleep, disrupt ablution, but do not violate maskh (wiping socks), and therefore it is permissible to perform maskh during ablution. However, sexual desecration violates the Masch and they must be removed in order to perform complete ablution (ghusl). However, if a person dozes off slightly, then his ablution is not disturbed. Ibn ‘Abbas (may Allah be pleased with him) said that “once he performed night prayer with the prophet (peace and blessings of Allah be upon him) and when he fell asleep, the prophet (peace and blessings of Allah be upon him) took him by the earlobe. And so they performed eleven rak’ats.” Muslim 1/185. Ibn ‘Abbas also said: “Ablution is obligatory for everyone who has fallen asleep, except for one who has dozed off lightly.” ‘Abdur-Razzaq 479. Isnad is good. Intoxication, loss of consciousness, madness. Madness, loss of consciousness, intoxication with alcohol, nabeez, anesthesia, medicine - spoil the ablution. [Because all these things cloud the mind more than sleep.] If a person fainted, or lost his mind, or was drunk, then in such cases his ablution was violated according to the unanimous opinion of the scholars (ijma'), as Imam Ibn al-Mundhir said. See al-Awsat 1/155. An-Nawawi (may Allah have mercy on him) said: The scholars are unanimous that loss of reason due to insanity, fainting, intoxication with alcohol or drugs, or due to medicine, all of this violates wudu, whether in small or large quantities (for a long time). or not), a person can sit or not. [Sharh Sahih Muslim 4/74.] Imam an-Nawawi, may Allah have mercy on him, said: The scholars of our madhhab said: Of the characteristics of the prophet, may Allah bless him and grant him peace, was the fact that he did not violate wudu during sleep, as reported in the hadith of Ibn Abbas, may Allah be pleased with them, who said: “The Prophet sometimes fell asleep so that I heard him wheezing, then he performed namaz without performing wudu.” [Al-Bukhari 117, 138, 183. Muslim 763, Abu Dawud 58.] [Sharh Sahih Muslim 4/74.] Eating camel meat. Does eating camel meat spoil the ablutions? He answered: “If you want.” Then he asked: “What about camel meat?” Answered: “Yes” (Muslim). “أن رجلا سأل النبيَ ﷺ: أتوضأُ من لحوم الغنم؟ قال: إن شئت قال: أتوضأُ من لحوم الإبل؟ قال: نعم.” 2) Hadith al-Bara ibn ‘Aziba marfu’an: “Take ablution after camel meat” (Ahmad, Abu Daud - “as-Sahih al-Musnad”). Reliable. “توضؤُا من لحوم الإبل.” Note: 1) Most scholars (jumhur) believe that this does not spoil the ablution. They say that this decree was part of the decree to take ablution after something cooked on the fire, and then it was annulled. But this is wrong, because in this hadith came the difference between lamb and camel meat 2) If in broth, intestines, etc. If meat is present, then ablution is required. But even if there is no meat, it is safer to take ablution. Eating parts of a camel's body other than meat (liver, hump, intestines, broth) is not.[ Argument – after all, the hadith came regarding meat. And the reason for this is “only because of worship” (ta’abbudiya), so there is no place for analogy. But it is safer to take ablution from eating these things (If there is meat in the broth, intestines, etc., then ablution is obligatory. But even if there is no meat, then it is safer to take ablution. Does a small ablution spoil drinking camel milk - no. [Argument- The hadith of Anas about those whom the prophet advised to drink the urine and milk of a camel and did not order them to take ablutions after that. Note: The hadith of Useid ibn Khudeir marfu'an: “Take ablution after the meat and milk of a camel” (Ahmad) - weak. In it: 1) Hajjaj ibn Artat (weak and mudallis) 2) ‘Abdurrahman ibn Abi Layla did not hear from Useid and other reasons. Imam an-Nawawi said: “Imams Ahmad and Ibn Rahaweih said that the Prophet (peace and blessings of Allah be upon him) reliably transmitted two hadiths about the command to perform ablution after eating camel meat, and this is the hadith of Jabir and al-Bara. This madhhab is a stronger argument, despite the fact that most scholars contradict it. Responding to the hadith of Jabir, they say that the last command of the Prophet (peace and blessings of Allaah be upon him) was to leave ablution after eating anything that was touched by fire. However, this is a generalized position, while the hadith about the command to perform ablution after camel meat is specific, and the specific one (hass) is given preference over the generalized one (‘amm).” See Sharh Sahih Muslim 4/65. As for the very common story that supposedly explains the reason for performing ablution after eating camel meat, it is false and has no basis. The story is as follows: “One day the Prophet (peace and blessings of Allaah be upon him) was eating a camel with his companions and smelled gas. Then, embarrassed to say this in front of people and so as not to embarrass the one who released the gas, he said: “Whoever has eaten camel meat, let him perform ablution.” This story is unreliable in isnad and false in its content. See “al-Silsila ad-da'ifa” 1132. However, the wisdom of the command of the prophet (peace and blessings of Allaah be upon him) to perform ablution after eating camel meat can be contained in the following hadiths: From Khalid ibn Ma'dan it is reported that the Messenger of Allah (peace be upon him) upon him and the blessings of Allah) said: “Verily, camels are created from shaitans, and verily, on every camel there is a shaitan!” Sa'id ibn Mansur. Hadith is good. See “Sahih al-Jami'” 1579. Also, the Prophet (peace and blessings of Allaah be upon him) said: “On the back of every camel there is a shaitan, and when you sit astride them, remember the name of Allah.” Ahmad, an-Nasai, Ibn Hibban. The hadith is authentic. See Sahih al-Jami' 4031. However, this does not mean that eating camel meat is prohibited! To be continued in sha Allah.
Passing gases, defecation, urination; genital discharge in men and women during sexual arousal and other physiological processes.
2. Bleeding or discharge of pus.
On the issue of violation of ritual purity as a result of bleeding, Islamic theologians have two main opinions. I will give the arguments of the parties.
Those who hold the opinion that ablution is violated (Hanafi theologians) justify it as follows:
It should be noted that “these three, as well as other hadiths on this topic do not have a high degree of authenticity.” Many scientists thought so.
But still, due to the large number of such hadiths, in accordance with the criteria of hadith studies, they acquire a level of partial authenticity (hasan li gairihi) and are applicable in religious practice.
Those who hold the opinion that ablution is not violated (Shafi'i theologians) cite a hadith that "The Prophet performed bloodletting [one of the forms of treatment, healing], then performed prayer without renewing ablution, but only washing the places stained with blood." As another main argument, Shafi'i theologians cite a case (described in the set of hadiths of Imam al-Bukhari) about the wounding of one of the Prophet's companions right during prayer and his completion of the prayer in a state where he was bleeding. Their argument is that “the Prophet Muhammad did not tell this man about the need to repeat the prayer, although it is unlikely that he (peace and blessings of Allah be upon him) was not aware of what had happened.”
So, if you are one of those who in religious practice follow the actions of the Prophet with the interpretation and canonical emphasis of Hanafi theologians, then you need to know the following:
Continuing to list the reasons that violate small ablution:
3. Vomiting filling the oral cavity.
4. Loss of consciousness.
5. Sleeping in a lying position or leaning on something; As for half-sleep (drowsiness) while sitting, this does not violate the state of ritual purity.
6. Loud laughter of an adult while performing prayer.
7. Contact between man and woman.
Theologians of the Hanafi madhhab believe that the state of ritual purity is not violated when a man touches a woman accidentally, unintentionally, without special sensations (or vice versa). According to the Shafi'i madhhab, when there is physical contact between a woman and a man who are not close relatives, the state of purity is violated in both. Women who are closely related, touching whom does not violate the pre-prayer state, are those whom a given man is canonically forbidden to marry: mother, paternal and maternal aunts, nieces, sisters, daughters, mother-in-law, etc. (see Holy Quran, 4:23). The wife is one of those women whose touch violates the state of ritual purity.
The most rational and best suited to modern realities in this matter is the opinion of the authoritative legal scholar of our time, Dr. Wahba al-Zuhaili. “I believe,” he writes, “that accidental touching a woman (wife and, conversely, a wife touching her husband) or touching that does not evoke carnal desire does not violate the state of ritual purity...”
The tactile-emotional side of the relationship between spouses is extremely sensual and important, so they should be as delicate, insightful and courteous to each other as possible, so that against the backdrop of the desire to constantly maintain ritual purity, there is no cooling in both the spiritual and intimate aspects of their life together.
Theologians of the Hanafi madhhab believe that the state of ritual purity is not violated by accidental, unintentional touching of a woman, even if the man receives some kind of pleasure from such a touch.
In the 43rd verse of the 4th sura of the Holy Quran, when listing cases that violate ritual purity, the words “and if you touched women” were used. One of the authoritative commentators of the Koran, Ibn ‘Abbas, believed: “The word “touched” in this case means not just an accidental or ordinary touch, but sexual intimacy. It is in this sense that the Arabs use the expression “wa in layamastum” (“and if you touched”).”
There are several hadiths on this topic, transmitted by the wife of the Prophet Muhammad (peace and blessings of Allaah be upon him) ‘Aisha:
- “Sometimes the Prophet, right before prayer, kissed one of his wives, then, without renewing his ablution, began to pray”;
- “It happened that the Prophet performed night prayer, namaz, and I lay motionless next to him. When he began to perform Witr, he [sometimes] touched me with his foot.” From the above hadith it follows that the Prophet touched his wife during prayer and continued to pray without renewing his ablution;
- “[Once] not finding the Prophet in bed at night, I began to look for him in the [darkness] of the room by touch. At some point my hands touched his foot. He made a long prostration, praying: “Lord, I resort to Your favor (Your pleasure with me), moving away from Your anger. And I resort to Your forgiveness, moving away from Your punishment...” This hadith also indicates that the state of ritual purity is not violated by the touch of a woman.
Shafi'i scholars argue that the state of ritual purity is violated in all cases of a man touching a woman, regardless of whether this touch is accidental or intentional. They justify this by the above verse and believe that the expression “touched women” must be understood in the literal sense, therefore any touching of a woman violates the state of ritual purity. The hadith about the kiss, given earlier, according to theologians of the Shafi'i madhhab, is unreliable, therefore it is impossible to use it as an argument.
8. Touching the genitals with the hand (palm).
This is a requirement only of the Shafi'i madhhab.
In all cases of violation of the state of ritual purity, if the believer wishes to pray, it is necessary to perform ablution again.
Although for those who are especially sensitive in this matter, it should be noted: Satan looks for a person’s weaknesses and begins his attack. It is always worth remembering the theological rule - “conviction is not violated by doubts.” For example, a person knows that he recently performed ablution, however, doubting the validity of it (whether he violated it or not), he is easily removed from doubt precisely by the knowledge that it was performed.
This refers to the discharge in men that precedes ejaculation (the release of semen). After ejaculation, complete ablution (ghusl) will be required.
There may be such differences, but they do not indicate that the Prophet Muhammad (peace and blessings of Allah be upon him) forgot something somewhere, and they also do not indicate that some scientists know more or less. If both opinions are reasonable and reliable, then each of them is applicable. In such matters, it is easier and more correct for a person to adhere to the opinion of one group of authoritative theologians, so that frivolity and disdainful attitude do not appear, especially in matters of religious practice.
Scientists of the Hanbali madhhab also spoke about the violation of ritual purity due to bleeding, but added: the bleeding must be significant, profuse, which does not have any framework, but is determined by the person independently. See: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 8 volumes. T. 1. P. 268.
See, for example: Az-Zayla‘i D. Nasbu ar-raya li ahadith al-hidaya [Hoisting a banner for the hadiths (books) of “Al-hidaya”]. In 4 vols. Cairo: al-Hadith, [b. G.]. T. 1. P. 37–43; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari [Support of the reader. Commentary on the collection of hadiths by al-Bukhari]. In 20 volumes. Egypt: Mustafa al-Babi, 1972. T. 2. P. 351–353; Ibn Abu Sheiba A. Al-musannaf fi al-ahadith wa al-asar [Code of hadiths and narrations]. In 8 volumes. Beirut: al-Fikr, 1989. T. 1. P. 162.
If during his absence the worshipers have already performed part of the rakyaats and he was in time before the greeting, then, without performing the greeting, the absentee makes up for what he missed during the renewal of ablution. The only condition is the absence of utterance of words during absence.
Theologians of the Maliki madhhab are unanimous with the Shafi'i theologians on this issue.
This hadith is unreliable (da'if). See, for example: Al-Shavkyani M. Neil al-avtar [Achieving goals]. In 8 volumes. Beirut: al-Kutub al-‘ilmiya, 1995. Vol. 1. P. 207, hadith No. 241.
See: Al-Bukhari M. Sahih al-Bukhari [Collection of hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriya, 1997. Vol. 1. P. 82.
Some scholars, such as Imam al-Khattabi, were surprised at this interpretation of this case, saying that “the issue of impurity (najas) of blood and the fact that its presence on the body or clothing makes it unacceptable to perform prayer in such a state is indisputable.” That is, this already clearly indicates that this person needed to perform the prayer again. See: Al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. T. 2. P. 352.
For more details, see, for example: az-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 1. P. 267, 268; al-Margynani B. Al-hidaya [Manual]. In 2 volumes, 4 hours. Beirut: al-Kutub al-‘ilmiya, 1990. Vol. 1. Part 1. P. 15; Amin M. (known as Ibn ‘Abidin). Radd al-mukhtar. In 8 volumes. Beirut: al-Fikr, 1966. T. 1. P. 135; ash-Shurunbulaliy Kh. Maraqi al-falyah bi imdadi al-fattah. P. 36.
According to the Shafi'i madhhab, the cases indicated in paragraphs 2 and 3 do not violate the state of ritual purity. See: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 1. P. 270.
Laughter during prayer, which is heard by both the laugher and his neighbor, violates both the prayer itself and requires a new ablution. Laughter, which can only be heard by the person laughing, breaks prayer. As for a smile, it does not violate either prayer or the state of ritual purity. This provision is based only on the requirements of the Hanafi madhhab. See: Majduddin A. Al-ikhtiyar li ta'lil al-mukhtar [Choice to explain the chosen one]. In 2 vols. Cairo: al-Fikr al-‘arabi, [b. G.]. T. 1. P. 11.
See: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 1. P. 274; Al-Jaziri A. Al-fiqh ‘ala al-mazahib al-arba‘a [Islamic law according to the four madhhabs]. In 5 volumes. Beirut: al-Kutub al-‘ilmiya, 1990. Vol. 1. P. 76.
Hadith from ‘Aisha; St. X. Ahmad, Abu Dawud, at-Tirmidhi and Ibn Majah. See, for example: as-Suyuty J. Al-jami' as-saghir. P. 438, Hadith No. 7124, “Hasan”; al-Shavkyani M. Neil al-avtar. In 8 vols. T. 1. S. 213, 214, hadith No. 249 and an explanation to it; as-San'ani M. Subul as-salam (tab'a muhakkaka, muharraja) [Ways of the world (rechecked edition, clarifying the authenticity of hadiths)]. In 4 volumes. Beirut: al-Fikr, 1998. T. 1. P. 132, hadith No. 4/64 and an explanation to it; at-Tirmidhi M. Sunan at-Tirmidhi [Collection of hadiths of Imam at-Tirmidhi]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 33, Hadith No. 86, “sahih”.
Hadith from ‘Aisha; St. X. an-Nasai. See, for example: al-Shavkyani M. Neil al-avtar. In 8 vols. T. 1. P. 214, hadith No. 250 and an explanation to it.
Hadith from ‘Aisha; St. X. Muslim and at-Tirmidhi. Right there. Hadith No. 251 and its explanation.
This does not apply only to close relatives. The number of women who are closely related, touching whom does not violate ritual purity, includes those whom a given man is canonically forbidden to marry: mother, paternal and maternal aunts, nieces, sisters, daughters, mother-in-law, etc. (see .: Holy Quran, 4:23).
Imam at-Tirmidhi claimed that he heard the words of Imam al-Bukhari about the unreliability of this hadith. See: al-Shavkyani M. Neil al-avtar. T. 1. P. 214.
For more information about the degree of reliability of this hadith, see: al-San'ani M. Subul as-salam (tab'a muhakkaka, muharraja) [Ways of the world (rechecked edition, clarifying the reliability of hadiths)]. In 4 volumes. Beirut: al-Fikr, 1998. T. 1. P. 132, 133, explanation of hadith No. 4/64 in a footnote.
See: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. T. 1. P. 278.
Legal scholars disagreed on this issue. Below are the opinions of the most common madhhabs from the book of the Syrian scholar Wahbyaz-Zuhayli “Fikhul Islam wa Adillatuhu” (Islamic law and its evidence).
1. Scholars of the Hanafi madhhab believe that ablution is violated only if touching occurs without an obstacle (such as clothing) in conditions close to sexual intercourse.
2. In the madhhab of Imam Malik (may Allah be pleased with him), ablution is broken if the touch is accompanied by a feeling of pleasure and passion. Abuse of ablution will occur even if the woman who is touched by the man
is his wife or relative, and even if she has not reached the age of majority.
That is, violation of ablution when touching in this madhhab occurs under the following conditions: 1. If the person touching was an adult. 2. If the one being touched was arousing passion and lust when touched. 3. If the toucher intended to experience pleasure or experienced it when touched.
3. It is a common belief in the madhhab of Imam Ahmad (may Allah be pleased with him) that ablution is ruined by touching the skin of a woman with passion and lust without a barrier if the one being touched usually causes passion. And it makes no difference whether the person being touched is elderly or a relative or a minor girl (who is 7 years old and above) who evokes passion when touched. Ablution will also be broken if one touches the body of a deceased person with passion. However, touching hair, nails or teeth does not ruin wudhu. Also, the touch of a man to a man or a woman to a woman does not spoil the ablution, even if it is accompanied by passion.
Thus, all these three madhhabs (jumhur-majority) They believe that a simple touch without passion does not violate wudu.
Arguments of these madhhabs:
1. Koran: 6th verse from Suryal-Maida, which talks about the reasons why performing ablution becomes obligatory: “...if you had intimacy with women...”
In the Arabic version of this verse, intimacy with women sounds like “lams”. The word "lams" in Arabic has the meaning of both touch and sexual intercourse. Scholars of the Hanafi madhhab took the second meaning, which is also transmitted from Ibn Abbas (may Allah be pleased with him). It is also narrated from Ibn Sakit (may Allah have mercy on him) that the word “lams” is used in relation to a woman in the sense of sexual intercourse. This meaning is also used by the Arabs. Based on this meaning of the verse and on the hadith transmitted from Aisha (which is given below), the Hanafis believed that the word “lams” in this verse means sexual intimacy, and not just touch.
2. It is reported that Aisha (may Allah be pleased with her) said that the Prophet (peace and blessings of Allah be upon him) kissed one of his wives and went out to pray without performing ablution. (Abu Dawud, Nasai, Ahmad. This hadith is considered mursal (one of the types of weak hadith). Imam Bukhari also pointed out its weakness.
Also in another hadith, transmitted from Aisha, which Imam Muslim cited in his sahih, it says that she touched the prophet’s foot from the inside when he was praying.
The scholars of the Hanbali and Maliki madhhabs, combining the arguments of the above verse and these hadiths, limited the touch that violates ablution to passion.
3. According to the scholars of the Shafi'i madhhab, any touch without a barrier to a woman whom one is allowed to marry spoils ablution. At the same time, ablution is spoiled both for the one who touched it and for the one who was touched, be it intentionally or accidentally. It will also not matter whether it is an old man or an adult woman. Touching hair, nails and teeth, through clothing or an obstacle, does not spoil ablution.
Conditions under which ablution is violated:
1. Reaching an age at which touch usually evokes passion. If they have not reached this age, then touching them does not violate ablution.
2. So that they are not mahrams to each other (close relatives, marriage between whom is prohibited by Sharia law). Be it related due to breastfeeding, or due to marriage, such as the wife's mother.
The reason for the rule about breaking wudhu when touching: touching is usually accompanied by pleasure, which, in turn, causes passion, which is not suitable for the state of a person who is in purification.
The arguments of this madhhab:
1. The word "lams" in the above verse in Arabic has a direct meaning - touch. Be it with your hand or skin on skin.
2. Hadith from Aisha (may Allah be pleased with her), that the Prophet (peace and blessings of Allah be upon him) kissed one of his wives and went out to pray without performing ablution is weak. And the touch in the second hadith was interpreted that it could be through a barrier, or that this decision concerned only the prophet (peace and blessings of Allaah be upon him) and does not apply to us.
After the above opinions and their evidence, the author of the book gives a conclusion that seems more reliable to him. Sheikh Zuhaili writes: “And it seems to me that a casual touch, or a touch without passion and pleasure, does not violate ablution. However, if the touch is accompanied by passion and lust, then it spoils ablution. And this, in my opinion, is the most reliable opinion.”
Magomed Magomedov
16:20 2018
Praise be to Allah, the Lord of the Worlds, peace and blessings to the Messenger of Allah, his family and faithful companions, then:
1. Analysis of Sheikh al-Suheim
3. Touching the genitals violates ablution in any case. Their evidence...
4. Touching the genitals does not violate ablution in any case. Their evidence...
5. It is the voluptuous touching of the genitals that violates ablution. Their evidence...
10. Discussion Their arguments... Our arguments...
11. Analysis of paths
14. Touching a woman First opinion... Second opinion... Third opinion...
16. Conclusion
1. Analysis of Sheikh al-Suheim
Sheikh in sharkh "'Umdatu al-Ahkam" said: “Wudhu is broken by what comes out of two openings - the anus and the anterior passage. There are ten things: Excrement, urine, semen, fluid from arousal, fluid after little need, gases, menstrual blood, postpartum blood, istihadah blood, female discharge. All this disrupts ablution. All this is bad, with the exception of semen, gas and female discharge.
The first proof is the words of Allah: » If you are sick or on a journey, if one of you has come from the restroom, or if you have had intimacy with women and you do not find water, then go to clean earth and wipe your faces and hands.”
From the sunnah: the hadith of Safuan bin 'Assal, may Allah be pleased with him, who said: “The Messenger of Allah ﷺ ordered us to wipe the mask for three days if we are on safari and not to remove them because of sleep, to cope with great and small needs, unless of course we lose complete ablution." Narrated by Ahmad, at-Tirmidhi and others. The hadith is authentic. This argument points to three things that disturb ablution: excrement, urine and sleep...
Further, the sheikh gave evidence regarding gases; he cited a hadith: "If any of you feel something in your stomach and he will not be able to determine what it is, let him not leave his prayer until he hears the sound or smells it.” Narrated by Muslim from Abi Hurayrah, may Allah be pleased with him.. This same hadith is from al-Bukhari and Muslim from ‘Abdullah bin Zeid, may Allah be pleased with him.
Next, the sheikh cited another hadith from ‘Ali, where the Messenger of Allah ﷺ said: “If any of you passes gas, let him perform ablution. Do not copulate with your wives through the anus, truly Allah is not ashamed of the truth.” Narrated by at-Tirmidhi and called him “Hasan”.
1 Deep sleep. We have already given evidence of this in the hadith of Safuan bin ‘Assal, may Allah be pleased with him.
2. Not deep sleep, but he does not feel either himself or those around him, this also disrupts ablution. This explains the meaning of the messages from the companions during the time of the Prophet ﷺ... “they waited for the prayer of al-‘Isha until they began to nod their heads (due to sleep), then they stood up for prayer and did not resume ablution.” This is Abu Dawud's version. This is interpreted by the fact that the sleep was short, where consciousness is not completely lost.”
The mind is also lost due to loss of consciousness, or deprivation of mind and the like. This also requires the resumption of ablution for the one who wants to pray. The proof is the words of the Prophet ﷺ: “The pen is lifted from three: from a sleeping person until he wakes up, from a child until he becomes an adult, from a crazy person until reason comes to him.” Narrated by Ahmad and the authors of Sunan.
1. To touch with passion.
2. So that the touch is direct, that is, directly.
The evidence for this is the hadith of Busra bint Safuan, may Allah be pleased with her, that she heard the Messenger of Allah ﷺ say: “ Let the one who touches his genitals perform ablution (for prayer). Narrated by Ahmad, Abu Dawud and others. Hadith sahih.
The argument for the difference between touching with passion and touching without passion is the hadith of Talka bin ‘Ali, may Allah be pleased with him, who said: “When we arrived at the Prophet ﷺ, a man who looked like a Bedouin came to him and said: “O Prophet of Allah! What do you say about a person touching his genitals after he has performed wudu?” He replied: “Your organ is part of you”. Narrated by Ahmad, Abu Dawud and others. Hadith sahih. That is, “This organ is part of your body.”
And based on this, if a woman touches the genitals of her child while she bathes him, she is not obligated to resume ablution.
Eating slaughtered meat also violates ablution, i.e. camel meat. This is evidenced by the words of the Messenger of Allah ﷺ, when he was asked: “Should I do ablutions after the meat of small cattle?” He said: Then he said: “Shall I perform ablution after eating camel meat?” He said: "Yes". And then he performed ablution after eating camel meat. narrated by Muslim from Jabir bin Samur, may Allah be pleased with him.
Then al-San'ani, may Allah have mercy on him, cited the hadith of al-Bara' bin 'Azib, saying: “The Messenger of Allah ﷺ said: “Do ablution after eating camel meat, and do not perform ablution after eating small cattle.” Imam Ibn Khuzaimah said: “I do not know of any disagreement among hadith experts regarding the authenticity of these messages from the isnad due to the authenticity of the transmission.” Then (al-San’ani) said, may Allah have mercy on him: “These two hadiths indicate that camel meat violates ablution.”
Perhaps the reason for this is that there is a devilish creature in the camel and for this reason ablution was ordered. It is reliably reported from the Prophet ﷺ: “There is a devil (shaitan) on the back of every camel, so remember the name of Allah, He is Holy and Mighty, when you ride them...” Narrated by Ahmad, ad-Darimi, Ibn Hibban, al-Hakim. Sheikh al-Albani called the hadith authentic.
Some scholars have classified apostasy among those that violate ablution (things), since apostasy destroys all deeds.As for ablution after carrying the deceased on a stretcher, according to the hadith on this subject, ablution here is desirable.” The end from the book of the sheikh “Sharh ‘Umdatu al-Ahkam”.
2. Comments on female discharge
I will add to the words of my friend and teacher a few things that I consider necessary, and the truth lies with Allah Almighty.
The Sheikh said that ordinary female discharge violates ablutions, and his teacher Ibn ‘Uthaymin shared the same opinion. He also said that there is evidence for this. In fact, there is no direct evidence, and the Sheikh most likely means an analogy from evidence. But to be fair, it is difficult to imagine that female discharge, which occurs quite often in women, remained unmentioned in the Sunnah. But if these secretions really violated ablutions, then there would be at least one hadith.
D. Al-Muslih says: “Most Hanafi, Maliki, Shafi'i and Hanbali scholars believe that this (discharge) violates ablution. The second opinion is that they do not violate wudu. Of the Zahirites, this is Ibn Hazm, and this is the more correct opinion. Since the basis for confirming the violation of ablution is the Quran and Sunnah. But there is nothing in them that would indicate this. There is no consensus on violations of ablution (due to these discharges). But it is not correct to draw an analogy for other reasons that violate ablution. This often happens to a woman; if it violated ablution, the Prophet ﷺ would have explained it.”
I will say: Sheikhul-Islam Ibn Taymiyya has two opinions on this issue. IN "Al-Ikhtiyarat" he says that he is not violating, but "Al-Mujmu" says he's violating it. Sheikh al-Majid had the same opinion, and he attributed this opinion to Rabi’u, the teacher of Imam Malik. With that said, dear Sheikh Mustafa al-‘Adawi.
The Sheikh then mentioned touching his organ. There is a huge disagreement on this issue, with the permission of Allah we will look into this issue, insha Allah.
3. Touching the genitals breaks wudhu in any case.
On this, ‘Umar, and his son ‘Abdullah ibn ‘Umar, Abu Huraira, Sa’d bin Abi Waqqas, (as the inhabitants of Medina reported from him), ‘Aisha, Jabir, Zeid bin Khalid and others.
From the Tabiyins: Ibn al-Musayib, Taus, 'Ata, Suleiman ibn Yasar, 'Urua ibn az-Zubeir, Aban ibn 'Uthman ibn 'Affan, az-Zuhri, Mujahid, Makh|ul, al-Sha'bi, al- Auza'i, al-Hasan al-Basri, 'Ikrima, Ibn Jurayj, Malik (in one of the versions), al-Shafi'i, al-Lays bin Sa'd, Ahmad (in one of the versions), Ishaq, Daoud , Ibn Jarir at-Tabari, and others. Among the modern ones, Imam Ibn Baz.
Their evidence:
1. من مس ذكره فليتوضأ “Let him who touches his genitals (member) perform ablution.”
2. ليس دونها ستر فقد وجب عليه الوضوء “Whoever touches his genitals without hindrance must perform ablution.”
3) ضَّأ
4.
4. Touching the genitals does not violate ablution in any case.
On this opinion, from the companions: 'Ali bin Abi Talib, 'Ammar bin Yasir, 'Abdullah bin Mas'ud, 'Abdullah bin 'Abbas, Huzaifa ibn al-Yaman, 'Imran ibn Hussein, Abu Darda, and Sa'd bin Abi Waqqas (according to the Kufis).
From the Tabi'in: Rabi'a, Sufyan as-Sauri, 'Abdullah ibn al-Mubarak, Abu Hanifa, Malik and his student Sukhnun. Imam Ibn al-Mundhir and Ibn Taymiyyah are of the same opinion. From modern ones, this is Imam Ibn al-‘Uthaymin.
Their evidence:
1. Hadith of Talka bin ‘Ali, may Allah be pleased with him, who said: “When we arrived at the Prophet ﷺ, a man who looked like a Bedouin came to him and said: “O Prophet of Allah! What do you say about a person touching his genitals after he has performed wudu?” He replied:إنما هو بضعة منك “Your organ is part of you” . That is, “This organ is part of your body.”
2. The basis of ablution is that nothing violates it, except if there is evidence for this from the Koran and Sunnah.
5. It is the voluptuous touch of the genitals that disrupts ablution
That's it for some Malikis.
Their evidence:
They combined both hadiths, the hadith of Busra bint Safuan, may Allah be pleased with her: “ Let the one who touches his genitals perform ablution (for prayer).”. And the hadith of Talka bin 'Ali: “Your organ is part of you.”
6. Ablution is not violated in any case, but it is advisable to do it
This concludes Imam Malik, Ibn Taymiyya and Ibn al-‘Uthaymeen.
7. Ablution is not broken if touched accidentally
With this, Imam Ibn ‘Abdul-Barr.
8. The touch should be with the palm of your hand.
That's it for the Shafi'is. Their argument is the above hadith of Abi Huraira. They said that the touch could only be with the palm of the hand, since touching with the outside is not called "touching."
9. Touching the anus
First opinion: It spoils. On this ‘Ata, az-Zuhri, al-Shafi’i and the version from Ahmad. Their argument is the same generalized hadith of Abi Huraira.
Second opinion: Doesn't spoil it. This is Imam Malik and the version from Ahmad. Their argument is the hadith “Whoever touched his “zakar” (i.e., penis) ....”
10. Discussion
In this matter I follow my teacher and his teacher, Ibn ‘Uthaymeen. And this is not fanaticism, this is a reasoned move. I, with the help of Allah, will try to refute the arguments of our opponents with the words of this side of scientists.
Their arguments:
1) ضَّأ “Whatever man touches his genitals, let him perform ablution. Whatever woman touches her genitals, let her perform ablution."
This hadith was reported by ‘Abdullah ibn al-Jaruud an-Nisaburi in "Al-Muntaqa", at-Tahawi in "Sharh Ma'ani al-Asar", at-Tabarani in "Musnadu al-Shamiin", ad-Darakutni, al-Bayhaqi and others. All of them are on the way from Biqiyt ibn al-Walid, from Muhammad ibn al-Walid, from ‘Amr bin Shu’ayb, from their father (Shu’ayb) from their grandfather.
The transmitter named Biqiyyah ibn al-Walid is a mudallis, and his tadlis is from weak transmitters.
Imam Jamalu-Ddin al-Mizzi said: “‘Amr bin Shu’ayb comes in three versions: ‘Amr bin Shu’ayb from his father, from his grandfather. This is a famous show. ‘Amr bin Shu’ayb from his father, from ‘Abdullah and ‘Amr. ‘Amr bin Shu’ayb from his father, from his grandfather ‘Abdullah bin ‘Amr. 'Amr bin Shu'ayb has three grandfathers: Muhammad, 'Abdullah and 'Amr. The first is Tabi'in, and the last two are Companions. If by “grandfather” he means Muhammad, then the hadith is “Mursal”, since it is tabiin. And if he means ‘Amr, then the hadith is torn off, since Shu’ayb did not find ‘Amr. And if he means ‘Abdullah, then the need to make sure whether Shu’ayb heard from ‘Abdullah.
But Imam at-Tirmidhi said: "Hadis hasan-sahih". Imam al-Hazimi has the same opinion. ‘Amr bin Shu’ayb is a reliable narrator according to the unanimous opinion of the Muhaddis. At-Tirmidhi reported in his “Ilal” from his teacher Imam al-Bukhari, who said that this usnad al-Bukhari considers sahih.
But other scholars pointed out that this isnad is not uniquely reliable. Narrated by ‘Ali bin al-Madini from Yahya bin Sa’id, who said: “The hadith of ‘Amra bin Shu’ayb from his father, from his grandfather is not significant for us.” Also, Badrudin al-'Aini mentioned in his book "Nuhbatu al-Afkar" the words of Yahya ibn Ma'in, who said that if it came: 'Amr bin Shu'ayb from his father, from his grandfather, then it is not from the mouth, but from book. That is, the isnad is incomplete.
Imam Ibn 'Uda (This is Ibn 'Adi) said: "Amr bin Shu'ayb is himself a reliable transmitter, unless of course he transmits from his father, from his grandfather, from the prophet ﷺ, in which case the isnad is "mursal" ( torn)".
In other words: the problem with this isnad is that ‘Amr did not mention the name of his grandfather, but even if he did, it would still be a torn isnad. If he had mentioned his eldest grandfather, Abdullah, the isnad would have been torn off, since Shu’ayb did not find Abdullah. If he mentioned Muhammad, then Muhammad did not find the prophet ﷺ.
That is, between Shu'ayb and the prophet ﷺ there are two people: Muhammad (Shu'ayb's father) and 'Abdullah (Shu'ayb's grandfather). The first is not a companion, then the hadith Mursal’, since Muhammad did not name the name of the companion who told him this hadith, but the second companion, then the hadith Munkati', since Shu'ayb did not find 'Abdullah. Although Imam al-Bayhaqi believes that Shu'ayb caught 'Abdullah.
Imam al-Bukhari said in his “Tarikh”: “ I saw Ahmad ibn Hanbal, ‘Ali ibn al-Madini, Ishaqa ibn Rahawayhi and Abu ‘Ubaydah and our other scholars, they all took as evidence the isnad from ‘Amr ibn Shu’ayb, from his father, his grandfather. None of the Muslims left this (isnad).” Still, some left, perhaps Imam al-Bukhari conveyed the opinion of those whom he met, and Allah did not lay on the soul what was beyond its capabilities.
Ibn Rahawayhi said: “If a reliable narrator narrates from ‘Amr bin Shu’ayb from his father, from his grandfather, then it is similar to the transmission of Ayyub from Nafi’a, from Ibn ‘Umar.” Pay attention to the words of Ibn Rahawayha: "If the transmitter is reliable", that is, if the reliable one transmits from 'Amr and his tree, but in this case it is Biqiyyah ibn al-Walid who transmits from 'Amr, and he, in addition to making tadlis from weak transmitters, is also a controversial transmitter, even though he himself is truthful by oneself.
An-Nasai noted that if Baqiyyah says: “He told us” or “He told us,” then his isnad is accepted. Baqiyyah narrated this hadith, saying: “Az-Zuhri told us”. Imam Muslim transmitted his hadith in his Sahih, using the evidence of other isnads.
2. مسَّ فرجه، فليتوضَّأ “Whoever touches his genitals, let him perform ablution.”
This hadith is reported verbatim from several companions: from Busra bint Safuan, Ummu Habibah, Abi Ayyub, Zaid bin Khalid al-Juhani, Ibn ‘Umar, ‘Aisha, Abi Hurairah, Ibn ‘Abbas and Jabir
Zeid al-Juhani's version. ‘Urwa reported from him, from him az-Zuhri, from him Muhammad bin Ishaq. And along the chain of the latter, Imam Ibn Abi Sheiba, Ahmad, Abu Bakr al-Bazzar, at-Tabarani in Al-Kabir, at-Tahawi in "Sharh Ma'ani al-Asar" al-Bayhaqi in "Ma'rifatu Sunan wal-Asar."
Hanafi scholars once tried to weaken this hadith by citing unimportant reasons. From them, Imam at-Tahawi, may the Almighty have mercy on him, believed that this isnad was erroneous and not correct. At-Tahawi believed that when Marwan ibn al-Hakam (the fourth Umayyad Caliph) asked 'Urwah about the violation of ablution, he answered in the negative, then Marwan conveyed to him what he heard from Busra bint Safuan (i.e., about the violation of ablution), 'Urwa did not believe it until he sent a guard to Busra. Hence the question: “How could Zayd al-Juhani convey this hadith, and ‘Urwa deny it, if ‘Urwa transmits hadiths from Zayd?” - says at-Tahawi. Moreover, Zeyd died before Marwan, believed at-Tahawi. Muhaddith Muhammad Adam al-Ityubi responded to this by saying that Marwan had just died later than Zeid bin Khalid al-Juhani, and ‘Urwah could have simply missed this, having learned first from Marwan and then from Zeid himself. The latter contains the truth, since in other versions ‘Urwa conveys the same hadith from Aisha, may Allah be pleased with her. Imam Zuhair bin Wahb said: "'Urwah narrated this hadith from Busra", as if denying the transmission of ‘Urwa from Zaid bin Khalid. Perhaps the error in this isnad arose due to Muhammad ibn Ishaqa. He certainly doesn't Sikaa, but how Hasan the transmitter was received. And his tadlis has nothing to do with it, since he directly said “Az-Zuhri told me”. This hadith Hasan, inshaAllah, and Allah knows best.
Ibn 'Umar's version. There were two transmissions from him: his son, Salim, and his disciple, Nafi’. Imam al-Zuhri reported from Salim, and from him al-‘Ala bin Suleiman ar-Raqiy. All these paths were transmitted by Imam al-Bazzar to others. As for al-‘Ala bin Suleiman ar-Raqiy, Imam Ibn ‘Adi said about him: "Munkar al-hadith". That is, being weak, it contradicts strong transmitters, and is not accepted. Nafi'a's version was narrated by four people: Malik, Hashim bin Zeid ad-Dimashqi, Suleiman bin Wahb al-Ansari, and 'Abdullah al-'Umari.
Malik's version fromNafi'a, then it was transmitted by Hafs bin ‘Umar from al-‘Uqayli in “ad-Du’afa” and by Ibn Hibban in “Al-Mujruhin”, then it is weak. An-Nasai said about him: “ Unreliable." Also, this version was weakened by al-‘Uqayli. Ibn Hibban called this version inverted (muqlub).
Version of 'Abdullah al-'Umari, conveyed by Imam ad-Daraqutni and Ibn ‘Adi in Al-Kamil is also not reliable. Imam Ibn ‘Adi said: “ This hadith with this isnad is unreliable.".
Hashim bin Zeid's version, transmitted by Imam Ibn Shahein in “Nasihul-Hadith” is also weak. Imam Nuruddin al-Haythami called this isnad very weak. Abu Hatim called Hashim weak.
Sulayman al-Ansari's version narrated by al-‘Uqayli in al-Du’afa is controversial. He contradicts in his transmissions, as al-‘Uqayli said.
Bottom line: Ibn ‘Umar’s isnad does not reach the Prophet ﷺ, it stops there. The hadith of Ibn Umar “Mauquf”, and the names of this form of this hadith are given by Imam Malik in a more reliable form.
Version by Abu Ayyub al-Ansari. From Abu Ayyub it was transmitted by ‘Abdu-Rahman ibn ‘Abdin al-Qari, from him by az-Zuhri, and from him by Ishaq ibn Abi Faruah, and from him, down the chain, Sufyan, the son of Imam Uaqi’a, and from him Ibn Majah. The son of Uaki'a is a weak transmitter, but his weakness as a transmitter is not strong. But Ishaq ibn Abi Faruah is included in the category of “Matruk” - those left behind. Ahmad said about him: “It is impossible to convey its isnads”. Imam an-Nasai said: “His hadiths must be left behind.”
Abu Huraira's version. From Abu Hurayra, Sa'id ibn Abi Sa'id al-Maqburi transmitted, from him Nafi' bin Abi Nu'eim (the same imam, one of the seven reciters of the Koran. One of the transmitters of the qiraats of the Koran), and from him, along the chain, Imam al -Hakim. Sa'id ibn Abi Sa'id al-Maqburi is a famous imam, muhaddith, righteous man, however, towards the end of his life (about 4 years) his memory changed, and for this reason his hadiths are not accepted precisely from the period of change in his memory.
Ummah Habiba's version. Anbasah ibn Abi Sufyan transmitted from Ummah Habiba, from him Makhul, and from him this isnad was brought along the chain by Imam Ibn Abi Sheiba, At-Tabarani in “Musnad Shamiin”, in “al-Kabir”, and in “al-Ausat” , Al-Baihaqi and others. If you noticed, Makhul transmitted this transmission from ‘Anbasah. The transmissions of Makhul from ‘Anbasah are classified as “Mursal”, as Imam al-Bukhari said about it. Imam Abu ‘Ali Ibn al-Saqn said the same thing, but at the same time he called all the transmitters of this hadith reliable. Ibn ‘Abd al-Barr argued in his at-Tamhid that Makhul heard from ‘Anbasah.
According to what Imam Ibn ‘Abd al-Barr reported in his at-Tamhid: Imam Ahmad and Ibn Ma’een considered this hadith authentic. Abu Zar'a also considered this isnad to be good, however, he also said that Makhul did not hear from 'Anbasah. Al-Bukhari said the same thing. Ahmad called this version the most reliable on this topic. Abu Zeid ad-Dubusi in “Kitab al-Asrar” reports from Ahmad the opposite: that Makhul did not hear from ‘Anbasah. In the “Sualyat” of Imam Mudarra bin Muhammad, he asked Yahya bin Ma’in about this isnad, he said the same thing: Makhul did not hear from ‘Anbasah
'Aisha's version. Her nephew ‘Urwa transmitted it from her, and from him az-Zuhri. From az-Zuhri they reported ‘Amr ibn Shuraykh, and from him Ibrahim ibn Ismail ibn Abi Habib.
‘Amr ibn Shuraykh (In some books “Surayj”) this isnad contradicts the majority of scholars, as al-Bazzar said. Imam Ibn ‘Adi said: “His hadith from az-Zuhri is incorrect”. And this hadith was reported by ‘Amr from az-Zuhri. Ad-Darakutni called him weak.
Ibrahim ibn Ismail ibn Abi Habib. Al-Dhahabi called him weak. I did not include some obviously weak paths in the study.
Busra bint Safuan version. Imam al-Bukhari said: “The most reliable thing on this topic is the Hadith of Busra.” From Busra narrated Marwan ibn al-Hakam, from her ‘Urua, from him Hashim ibn ‘Abdillah ibn Abi Bakr. And from them there are many: Ishaq, Ibn Abi Sheiba, Malik, Ahmad, an-Nasai, at-Tirmidhi, Ibn Majah, Ibn Khuzayma, Ibn al-Jarud, ad-Darakutni. All along the way of ‘Urwa, from Marwan, from Busra bint Safuan.
At-Tirmidhi said: Hassan Sahih. He was called reliable by Ahmad, ad-Darakutni, al-Bayhaqi, Abu Bakr al-Hazimi, Ibn Hibban, al-Hakim, Ibn Mulyakqin and al-Albani.
Note: Did 'Urwa hear this hadith directly from Busra or not? Or did he take it from Marwan, who took it from Busra? There are different versions of this story. The main thing is that Marwan informed ‘Utba that touching the genitals violates ablution, but this did not convince ‘Urwa, then he sent a guard (policeman) to Busra to ask her. Then she told this hadith to the guard, and the guard ‘Urwa. But in the science of hadith, this fact is not enough to establish the authenticity of the hadith, since the guard is unknown, the isnad turns out to be defective. Ibn Hibban responded to this by saying that ‘Urwa himself went to Busra and asked, thus the problem of isnad is solved, says Ibn Hibban.
I did not cite the rest of the hadiths of this side, as for example the hadith of Ibn ‘Umar: “Whoever touches his organ, let him perform ablution, which he does for prayer.” The hadith is weak due to Ishaqa al-Farawi. And also Jabir's version, which is mursal. We have given the strongest versions of hadiths.
Our reasons:
إنما هو بضعة منك « Your organ is part of you".
The hadith of T'alqa bin 'Ali was narrated from him by his son Qais, and from him five: Ayyub bin 'Utbah, Muhammad bin Jabir al-Yamami and his brother Ayyub bin Jabir, as well as al-Mufadal bin Sadaqa and 'Abdullah bin Badr al-Suhaimi.
11. Analysis of paths
Qais bin Talk. This is the son of a companion named Talk, may Allah be pleased with him. Abu Hatim and Abu Zur'a said that he should not be taken as an argument. Imam al-Zahabi said that he was spoken ill of him without any evidence. Ahmad said: “There’s no problem with it.” But elsewhere he cut it some slack. Al-‘Ijli called it authentic. Two opinions about him came from Ibn Ma'in. Ibn al-Qattan said: “His messages are at the level of hasan, but not sahih.” Ibn Hibban classified it as reliable.
- Ayyub bin ‘Utbah. His isnad was brought by Imam Ahmad and at-Tabarani to Al-Kabir. Ayyub scholar tabiin, faqih, judge. But he was not strong enough in isnads, and for this reason Ibn Ma'in called him weak. Imam Muslim and Abu Zur'a said the same thing. Al-Bukhari said: "He is weak in hadith". Ibn Hibban said: “I made a lot of mistakes”. Erroneous in the isnads is meant, so an-Nasai said: “Confused about hadiths”. But at the same time Abu Dawud and Abu Hatim said: “But his books are reliable”. Al-Ijli said: “His hadith is written down.”
- Ayyub bin Jabir. His isnad was reported by Tamam al-Razi in Al-Fawaid. Ayyub was considered weak by an-Nasai, Ibn Ma'in and others. This is due to his memory, he was not strong in memorizing isnads, as Imam al-Dhahabi said. But he was a truthful person, as Imam al-Fallas said.
- Muhammad bin Jabir. His isnad was cited by at-Tabarani, Abu ash-Sheikh al-Asbahani in “Dhikr al-Aqran”, ad-Daraqutni, al-Hakim, Abu Nu’aimah in “Al-Hilya” and others. Muhammad bin Jabir was called weak by Ibn Ma'in, an-Nasai, Abu Daud, al-Bayhaqi. Imam Abu al-Walid at-Tayalisi said: “We are doing injustice to (Muhammad) Ibn Jabir by prohibiting his transmission of hadith.” That is, Muhammad bin Jabir himself is a truthful transmitter, but he often got confused in his transmissions. Ad-Darakutni spoke rather harshly about Muhammad and his brother Ayyub.
- Al-Mufadal bin Sadaqa. His isnad was reported by Tamam al-Razi in Al-Fawaid. Az-Dhahabi and Ibn Hajar called him weak.
- ‘Abdullah bin Badr al-Suhaimi. His isnad was reported by Abu Dawud. This is perhaps the best isnad of this hadith. Imam Badruddin al-‘Aayni said: “This last isnad is authentic”. Ahmad said that there is no problem in 'Abdullah bin Badr. Az-Zahabi and Ibn Hajar called it reliable. Ibn Ma'in, Abu Zur'a, Ahmad and al-'Ijli called it authentic (Siqa). Ibn Hibban included it in his book of reliable narrators.
This hadith was certified by Imam Ibn Hibban, at-Tabarani, at-Tahawi, Ibn Hazm, Ibn Taymiyya, Mula al-al-Qari, al-Albani. Imam ‘Ali ibn al-Madini said: “The Hadith of T|alqa is better than the Hadith of Busra (which talks about breaking ablution).”
Considered weak: Abu Hatim, Abu Zur'a, ad-Darakutni, al-Bayhaqi, Ibn al-Jawzi.
12. How to combine these hadiths?
And so, after an incomplete analysis of the hadith, we can conclude: The hadiths that ablution is broken came from 8-9 companions, including from the three wives of the prophet ﷺ.
The most reliable hadith about breaking ablution is the hadith of Busra bint Safwan and Ummah Habiba, although the hadith of Busra is many times more reliable. And the hadiths about not breaking ablution are only one hadith - the hadiths of T|alqa. The best narration is that of his son Qais, from whom ‘Abdullah bin Badr al-Suhaimi took it. This isnad is even better than the isnad of Busra, as Imam ‘Ali ibn al-Madini said.
But the problem does not end here either. Two (outwardly) contradictory hadiths, how can they be combined? Here scholars have several answers: one group simply weakened the hadiths of their opponents, and their opponents did the same. Another group (the third) said that Talq asked the Prophet ﷺ about this when they were building a mosque in Medina, and Busra betrayed her hadith much later, it turns out that first the hadith came about not breaking wudu, and then about breaking it, therefore, The group says that the Hadith of Talkaa is canceled, and the Hadith of Busra is canceled. That is, the Hadith of Busra cancels the Hadith of Talka.
Imam Ibn Hibban said that there is not a single mention in history that the Messenger of Allah ﷺ said these words to Talku for the second time. Our side responds that to cancel a hadith, three conditions must be met:
1. Impossibility of combining them
2. The canceling hadith must be late in chronology.
4. Clear contradiction between hadiths.
As can be seen from the discussion, only the last two conditions are met, but the first condition is not met, because these hadiths can be combined. Sheikh al-Suhaim and I went through the Sharh “Nukhbatu al-Fikr” and also went through “Nuzha”, I also took advantage of “al-Muqaddim” and Tayseer” and other books on the science of hadith terminology, and we know that one should not resort to to cancel the hadith, having the opportunity to combine them, and such a possibility exists!
Sheikhul-Islam Ibn Taymiyya and Ibn Uthaymeen and our ustaz say that the hadith of Talka is general, and the hadith of Busra specifies the desirability of performing ablution after voluptuously touching your penis or the female genital organ with your hand.
Our group also notes that even if we assume that Hadith Talka " Your organ is part of you" canceled, but in any case, the meaning of the hadith cannot be canceled, because if we talk about the cancellation of this hadith, will our genitals cease to be a continuation of our bodies? If the hadith Your organ is part of you" canceled, but the essence of its meaning does not change!
Also, the proof of our group is that the basis of ablution is: nothing breaks ablution until there is clear evidence, and the hadith of Busra is ambiguous. As you can see, the arguments of our group of scientists seem convincing.
13. Ablution after eating camel meat
As can be seen, the sheikh is of the opinion that camel meat violates ablution. The Sheikh cited the words of the Messenger of Allah ﷺ when he was asked: “Should I perform ablutions after eating small-horned cattle?” He said: “Do it if you want, don’t do it if you want” Then he said: “ Should I do ablution after eating camel meat? He said: "Yes" . And then he performed ablution after eating camel meat. Narrated by Muslim from Jabir bin Samur, may Allah be pleased with him.
A similar hadith was reported by Abu Dawud and at-Tirmidhi from al-Bara, where the Messenger of Allah ﷺ said: "Do ablution after it" . That is, camel meat.
This is the opinion of Ahmad, Yahya bin Yahya, Ishaq, Ibn al-Munzir, Ibn Khuzaima, al-Bayhaqi, an-Nawawi and others. Among those contemporary in this opinion are Ibn Baz, Ibn ‘Uthaymin, al-Albani, al-Fawzan, ‘Abdullah al-Mutlaq, Mustafa al-Adawi and others. This is also transmitted from the group of companions.
Others believed that this does not violate wudu. On this four righteous caliphs: Abu Bakr, 'Umar, 'Uthman, and 'Ali. Then Ibn Mas'ud, Abeya bin Ka'b, Ibn 'Abbas, Abu Darda, Abu Talha, 'Amir ibn Rabi'a, Abu Umama. On this also Abu Hanifa, Malik and al-Shafi'i.
14. Touching a woman
It is clear that it is forbidden to touch a stranger, even if she is your cousin. You cannot touch a non-mahram. It came in the hadith of Imam at-Tabarani in Al-Kabir from Ma'qil bin Yasar that the Messenger of Allah said:
لأَنْ يُطْعَنَ فِي رَأْسِ أَحَدِكُمْ بِمِخْيَطٍ مِنْ حَدِيدٍ خَيْرٌ لَهُ مِنْ أَنْ يَمَسَّ امْرَأَةً لا تَحِلُّ لَهُ “It is better for a man to have an iron needle stuck in his head than to touch a woman who is not allowed to him!”
However, we are talking about a wife who is not actually a mahram by blood. This, in principle, can include any non-blood and non-milk mahram. There are three well-known opinions on this issue:
First opinion. Touching a woman (non-mahram and wife) violates ablution in any case. This is the opinion of Imam Ibn ‘Umar, al-Shafi’i and others.
His proof is the words of the Almighty in Surah “Meal”: « If you are sick or on a trip, if one of you came from the restroom or if you had intimacy (touched - لامستم lamastum) with women, and you do not find water, then go to clean land and wipe your faces and hands with it.”.
This group said that the verb used in the verse was “lyamasya” (to touch), and the stem in this verb is touching with the hand. That is, ash-Shafi'i took this verse externally.
Also the argument is that "lyamasa" is understood literally to serve as a hadith narrated by Ahmad, where the Prophet ﷺ said to Ma'iz: “Perhaps you just kissed her or touched (lyama-ta) her.”
And also the hadith of Ahmad: “Zina of the hand is touch (Lams).
Second opinion. Touching does not break wudhu in any way. On this Ibn ‘Abbas, al-Sauri, Abu Hanifa, Ibn Taymiyya and others. This is also the opinion of our Sheikh al-Suheim.
The arguments of this side are in an important rule: The basis is that nothing violates ablution unless an argument comes from the Koran and Sunnah.
The second proof of this side is the hadith transmitted by Imam al-Bukhari, where ‘Aisha, may Allah be pleased with her, said: “I was lying in front of the Messenger of Allah ﷺ, and my legs were located in his direction, and when he bowed to the ground, he pinched me and then I removed them, and when he got up, I returned them to their place again.”
And in al-Nasa'i's version: “And when he wanted to make witr, he touched me with his foot.”
Imam Ibn Qudam in his Al-Mughni said: “If it violated wudu, he would not do it.”
Also from ‘Aisha, may Allah be pleased with her and her father, it is transmitted: “When one night I did not find him in bed, I began to look for him, and then my hand came across the inside of his feet when he was in prayer, his feet were raised...” Narrated by Muslim.
And in the version of al-Bayhaqi and an-Nasai: “I started looking for him with my hand until I came across his raised feet at the moment when he was bowing to the ground.”.
Ahmad, at-Tirmidhi and Ibn Majah also narrated from ‘Aisha, who said: “The Messenger ﷺ kissed some of his wives and stood up for prayer and did not resume his ablution.”. ‘Urwa said to her: "Who is this if not you". ‘Aisha laughed.
As for the verses cited by opponents, where the verb “lyamasa” is used, they talk about copulation, which will be discussed further, insha’Allah.
Third opinion. Ablution is broken only by a voluptuous touch. This concludes Malik (in one version) Abu Hanifa and others. They tried to combine evidence from both sides.
15. Analysis of evidence from all parties
The first group responds that the hadiths that talk about breaking ablution are not reliable. But we answer that they are reliable insha Allah. We will not analyze those hadiths given by Imam al-Bukhari and Muslim. We will analyze only one hadith, the hadith of ‘Aisha, may Allah be pleased with her.
As for the verse where the verb “lyamasa” is used, Ibn ‘Abbas interpreted it as “copulation”, but how could it be otherwise, because in another verse in Surah “Maryam”, Maryam, peace be upon her, said to the Angel: "She said, 'How can I have a boy if I haven't been touched by a man and I haven't been a harlot?' And also in Surah “The Family of Imran” she said: "God! How can I have a son if no man has touched me?.
As we can see, “touch” refers to copulation, not literal touching.
As for the hadith of ‘Aisha, where the Messenger of Allah ﷺ kissed her before prayer, our opponents answer that he is weak. I will say: it is clear as the sky!
Just look at the isnad of the hadith: 'Aisha, from her narrated 'Urwa, from him Imam Habib ibn Abi Sabit, from him Imam al-A'mash, from him Imam Waqi' ibn al-Jarrah, from him Imam Ibn Abi Sheiba and Ahmad. Then Ibn Majah and at-Tirmidhi in a chain, ad-Darakutni and al-Bayhaqi in a chain. If you noticed, there are only imams in the chain!
It is also transmitted from ‘Urwa by Abu Mu’awiya, the teacher of Imam Ahmad, and from him by Imam Ibn Rahawehi. Here, too, there are only Ahl-Sunnah imams.
But there is one subtle problem, what kind of ‘Urwa is here? ‘Urwa ibn az-Zubeir or ‘Urwa al-Muzani? If the first, then Imam Yahya bin Sa'id, Sufyan al-Sauri and al-Bukhari said that Habib did not hear this hadith directly from ‘Urwa Ibn Zubeir, therefore the isnad is torn. Imam Ibn Sa'id also said that there is nothing reliable in this section.
Habib himself is a mujtahid, a faqih of Islam. But other imams respond to this that a meeting between Habib and 'Urwa cannot be ruled out, since Habib personally took hadith even from those older than 'Urwa ibn Zubeir, like Ibn 'Umar (d. 74), Ibn 'Abbas (d. 68) ), while Ibn Zubeir died after the 90s. Khabib himself died in 119, when he was 73.
This is like the case of az-Zuhri, who did not meet Aban ibn ‘Uthman, but met someone older than Aban. But opponents respond that the presence of the possibility of a meeting does not indicate the fact itself; it is necessary to establish a fact, not a possibility.
In fact, Habib took from ‘Urwa ibn Zubeir. This is confirmed by the fact that Imam Abu Daud brought a dua with the isnad: Habib ibn Abi Thabit from ‘Urwa ibn Zubeir. This is the clearest example. And those who denied this relied on the words of al-Sauri al-Bukhari.
And then, to say that it was not ‘Urwa ibn Zubeir is dangerous. Imam Ahmad said if it was another ‘Urwa, while he, being not a mahram, says to the mother of the faithful: “Who is this if not you?”‘Did Aisha laugh? Can this happen between strangers?
I will say: And how does ‘Aisha tell a stranger this? Obviously, it was ‘Urwa ibn Zubeir, the nephew of ‘Aisha, that is, the brother of her sister, Asma bint Abi Bakr. Imam ‘Alayuddin al-Miglyati in his sharh on “Ibn Maju” says that the statement that this is another ‘Urwa is not entirely correct.
Even if we say that it was ‘Urwa al-Muzani, then his isnad is given by at-Tirmidhi and others, and let him remain unknown, but in the version of Ibn Majah and ad-Darakutni it is directly stated that it is ‘Urwa ibn Zubeir.
This hadith is transmitted in other ways. Narrated by Ibn Abi Sheiba, from Waki'a, from Sufyan, from Abi Rawqa, from Ibrahim at-Taymi, from 'Aisha... Despite the fact that Imam Ibrahim at-Taymi is the muhaddith of this ummah, in which there is no doubt, he is not I heard this hadith from 'Aisha directly, a hadith for this reason from the "mursal" category.
But this is not a serious weakness, given the evidence of the first isnad, the isnad of ‘Urwa. Ad-Darakutni cited the same isnad from Ibrahim at-Teymi, from his father, from ‘Aisha. Thus, the isnad became continuous, and Imam Abu Dawud certified it. And behind him Ibn Taymiyya, al-Albani and Ahmad Shakir. Imam al-‘Ala al-Mubarakfuri in Sharh at-Tirmidhi said that all these paths complement each other.
ُImam ad-Darakutni conveys the same hadith in a different isnad from Abi Bakr an-Nisaburi, from Hajib bin Suleiman, from Waki’a from Hisham bin ‘Urwa, from his father, from ‘Aisha and further hadith...
Ad-Darakutni pointed out that no one conveyed this hadith in this form except Hajib from Uaki’a, saying that in this transmission it was not about a kiss before prayer, but about a kiss while fasting. That is, Imam ad-Darakutni actually recognizes the authenticity of the isnad, but denies the essence of the hadith. To this, Muhaddith Muhammad al-Ityubi in the sharha on an-Nasai said that this accusation is unfounded, there is no evidence for this mistake!
Hajib was called reliable by Imam an-Nasai (despite his rigidity in this science), Ibn Hibban and others. This is perhaps the best isnad of this hadith. If you noticed, all three versions: at-Teymi's version, Habib's version and Hisham's version are unique in that there are no weak transmitters in the isnad, they are all imams, muhaddis, mujtahids, may the Almighty have mercy on them.
And as for Abu Bakr an-Nisaburi, from whom ad-Darakutni took this hadith, he said about him: “I have not seen a stronger hifz than Abu Bakr an-Nisaburi. As you can see, the isnad: Abu Bakr an-Nisaburi, from Hajib bin Suleiman, from Uaqi'a, from Hisham, from 'Urwa, is an impeccable isnad!
16. Conclusion
From the above, the following can be noted: ablution violates:
1. Exit of feces. (Unanimously).
2. Urine output. (Unanimously).
3. Release of gases. (Unanimously).
4. Sleep or loss of consciousness. (Unanimously). Unless, of course, the sleep took place in a sitting position, since the release of gases in such a position is impossible.
5. Any copulation. (Unanimously).
6. Exit of al-Mazi (Unanimous).
7. Ejaculation. (Unanimously).
8. Apostasy.
9. Menstrual and postpartum blood. (Unanimously).
10. Al-Istihad. (According to a more correct opinion).
11. Eating camel meat. (According to a more correct opinion).
Everything that I did not include in this list does not spoil the ablution, insha Allah!
I ask the Almighty and Mighty Allah to accept my work!
Praise be to Allah, the Lord of the Worlds, peace and blessings to the Messenger of Allah, his family and faithful companions!
Description of ablution (wudu)
Voodoo Definition
“Vudu” with the vowel “u” is an action, “wadu” with the vowel “a” is the water with which voodoo is performed, as well as a verbal noun. Both words can be verbal nouns and can also be used to refer to water. They say “tawadda’tu - توضأت” and “tawaddaytu - توضيت”, meaning performing a small ablution for prayer.
Voodoo as a Sharia term
Wudu is the use of water with purifying properties to wash certain organs, as prescribed by Allah Almighty.
Lesser ablution (wudu) in the Quran and Sunnah
Allah Almighty said: “O you who believe! When you get up for prayer, wash your faces and your hands up to the elbows, wipe your heads and wash your feet up to the ankles.”
“The prayer of any of you, when he is defiled, will not be accepted until he performs ablution.”.
Ibn ‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah does not accept prayer without purification and alms given from spoils appropriated before the division of war.”.
Ibn ‘Abbas (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Indeed, I have been commanded to perform ablution when I am about to perform prayer.”.
Abu Sa'id (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “The key to prayer is purification, its prohibition is takbir, and its permission is taslim.”.
The virtues of small ablution (wudu)
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Shall I inform you of something by which Allah erases sins and elevates degrees?” The people said: “Of course, O Messenger of Allah!” He (peace and blessings of Allah be upon him) said: “This is performing ablution properly despite the unpleasantness , many steps to mosques and waiting for the next prayer after the previous one, and this is ribat for you , and this is a ribat for you, and this is a ribat for you".
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “When a believing servant of Allah(or a Muslim) performs ablution and washes his face, all the sins that he was looking at come out of his face, along with water (or along with the last drop of water). And when he washes his hands, all the sins that they touched come out of his hands, along with the water (or along with the last drop of water). And when he washes his feet, all the sins that passed through his feet come out of his feet, along with the water (or along with the last drop of water), and finally he becomes clean from sins.".
Abu Hurayrah (may Allah be pleased with him) reports that one day the Messenger of Allah (peace and blessings of Allah be upon him) came to the cemetery and said: “Peace be with you, O you who dwell in the abode of believers! Indeed, if Allah wills, we will join you.” I wish we could see our brothers.". People began to ask: “Aren’t we your brothers, O Messenger of Allah?” The Messenger of Allah (peace and blessings of Allah be upon him) said: “You are my companions, and our brothers are people who have not yet come to this world.” People began to ask: “How will you recognize those members of your community who have not yet come, O Messenger of Allah?” He said: “Tell me, if someone had black horses, among which there was one horse with a white star in its forehead and white rings on its legs, would he recognize it?” The people said: “Yes, O Messenger of Allah.” The Messenger of Allah (peace and blessings of Allah be upon him) said: “Verily, on the Day of Resurrection they will come with marks of ablution on their foreheads, hands and feet. And I will get ahead of them and wait for them at my pond. And some people will be driven away from my reservoir, just as someone else’s lost camel is driven away, and I will call them: “Here!” But it will be said to me: “Truly, they changed their religion after you!” And then I will say: “Get out!” Away!" ".
Abu Umama (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “When a Muslim performs ablution, sins come out of his ears and eyes, hands and feet, and when he sits down, he sits down with his sins already forgiven.”.
Abu Malik al-Ash'ari (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Purification is half of faith, the words “Praise be to Allah” fill the space between heaven and earth, prayer is light, almsgiving is an irrefutable argument, patience is radiance, the Koran is an argument for you or against you, and the seller of the soul either frees her or destroys her.”.
“Whoever performs ablution properly, his sins will come out of his body until they begin to come out even from under his nails.”.
‘Uthman (may Allah be pleased with him) also reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever performs ablution will have his past sins forgiven, and his prayer and the journey to the mosque will be counted as an additional good deed.”.
Ibn ‘Umar (may Allah be pleased with them both) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “When any of you performs ablution properly and then goes to the mosque only for the sake of performing prayer, for every step of his left foot one sin is erased, and for every step of his right foot one good deed is recorded until he enters the mosque. And if they knew how much grace there is in evening prayer and in morning prayer, they would even come to them crawling!”.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever performs ablution properly, and then goes and sees that people have already performed the prayer, Allah Almighty will give him the same reward as if he were present at this prayer, performing it with them, and this will not in the least reduce their own award".
Zayd ibn Khalid al-Juhani (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever performs ablution properly and then prays two rak’ahs without making any mistakes in it, Allah will forgive him his past sins.”.
‘Uqba ibn ‘Amir (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “If any of you performs a small ablution properly, and then prays two rak’ahs, turning his heart and face towards her, he will certainly enter Paradise.”.
‘Uthman (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever performs ablution for prayer properly, and then goes to the obligatory prayer and performs it with people or in a mosque, Allah will forgive him his sins.”.
‘Ali (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Performing ablution properly, despite the unpleasantness, taking many steps (on the road) to the mosques and waiting for the next prayer after the previous one washes away sins.”.
Humran ibn Aban reports that one day ‘Uthman (may Allah be pleased with him) ordered water to be brought for ablution and described how the Prophet (peace and blessings of Allah be upon him) performed ablution. He mentioned at the end of the hadith that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever performs ablution in the same way as I did, and then prays two rak’ahs without speaking to himself during this prayer, his past sins will be forgiven.".
Permission for the defiled person to remain in the mosque after he performs ablution
It is known that a person in a state of great desecration is prohibited from entering the mosque. However, if such a person has performed ablution, he is allowed to stay in the mosque.
‘Ata said: “I saw people from among the companions of the Messenger of Allah (peace and blessings of Allah be upon him) sitting in the mosque, being in a state of great defilement, after performing a small ablution.”
It is advisable to perform ablution for those who have become defiled before going to bed
It is advisable for a person who is in a state of great defilement to perform a small ablution before going to bed.
‘Umar (may Allah be pleased with them both) said: “O Messenger of Allah! Can we go to bed in a state of great defilement?” The Messenger of Allah (peace and blessings of Allah be upon him) said: “Yes, after you perform ablution.”.
And in another version, the Messenger of Allah (peace and blessings of Allah be upon him) said: “Perform ablution and wash your genitals, and then sleep.”.
It is advisable to perform ablution for those who have become defiled before eating and drinking
Jabir ibn 'Abdullah (may Allah be pleased with them both) narrated that the Prophet (peace and blessings of Allah be upon him) was asked about a person in a state of great defilement, whether he could sleep, eat or drink, and the Prophet (peace and blessings of Allah be upon him) replied : “Yes, when he performs the same small ablution that he performs for prayer.”.
‘Aisha (may Allah be pleased with her) reports that when the Messenger of Allah (peace and blessings of Allah be upon him) was in a state of great defilement and wanted to eat or sleep, he performed a small ablution.
It is advisable for a person who wishes to repeat sexual intercourse to perform ablution
“Whoever has had sexual intercourse with his wife and wants to repeat it, let him perform a small ablution between two intercourses.”.
It is advisable to perform ablution for every prayer
Ibn Hajar said in Fath al-Bari (1/316) on the issue of performing ablution without defilement:
‘Amr ibn ‘Amir (may Allah be pleased with him) reports, from the words of Anas, that the Prophet (peace and blessings of Allah be upon him) performed ablution for each prayer. He asked Anas: “What did you do?” He replied: “We could perform several prayers with one ablution, as long as we did not become defiled.”
From this hadith it can be understood that most likely this refers to obligatory prayer.
At-Tahawi said: “Perhaps it was the duty of the Messenger of Allah (peace and blessings of Allah be upon him) that was canceled on the day of the conquest of Mecca when he performed several prayers with one ablution, and when 'Umar asked him about it, he said: “I did it on purpose." It is also possible that the Messenger of Allah (peace and blessings of Allaah be upon him) performed ablution for every prayer as a desirable action, but was afraid that people would think that performing ablution before each prayer is obligatory, and left this custom to show people what is permissible to do otherwise".
Thus, performing ablution (wudhu) for each prayer is desirable, but it is permissible to perform all prayers with one ablution. And Allah knows everything better.
It is advisable to perform ablution after drinking camel milk
Samura al-Siwai narrates from his father (may Allah be pleased with both of them): “I asked the Messenger of Allah (peace and blessings of Allah be upon him): “Verily, we are the owners of camels and cattle. So should we perform ablution after camel meat and milk?“ He said: “Yes, it should” “.
Usaid ibn Khudayr (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Perform ablution after drinking camel’s milk.”.
Externally, the hadiths indicate that it is obligatory to perform small ablution (wudu) in the mentioned cases. However, in the Sahihs of al-Bukhari and Muslim, there is a hadith about people who, having arrived in Medina, fell ill and the Messenger of Allah (peace and blessings of Allah be upon him) ordered them to go to the place where there were camels collected as zakat and drink their urine and milk. However, he did not order them to perform ablution (wudu) after drinking camel milk, although there was a need for such an explanation. Ibn Uthaymeen preferred this opinion in Ash-Sharh al-Mumti'. And Allah knows everything better.
The advisability of rinsing your mouth after other types of milk
Umm Salama (may Allah be pleased with them both) reports that the Prophet (peace and blessings of Allah be upon him) said: “When you drink milk, rinse your mouth because it contains fat.”.
Ibn ‘Abbas (may Allah be pleased with them both) narrates that one day the Messenger of Allah (peace and blessings of Allah be upon him) drank milk and then rinsed his mouth, saying: "It contains fat".
Thus, the Messenger of Allah (peace and blessings of Allah be upon him) gave the reason why you should rinse your mouth after milk.
Any fatty food should be considered equal to milk. Thus, it is also advisable to rinse your mouth after consuming it.
Sheikh al-Albani said that the hadiths that mention performing ablution (wudu) after drinking camel milk have weak isnads. And Allah knows everything better.
Description of the small ablution (wudu) of the Prophet (peace and blessings of Allah be upon him)
Intention
Intention (niyya) is the determination of the heart to perform a small ablution in fulfillment of the command of Allah Almighty and His Messenger (peace and blessings of Allah be upon him).
Ibn Taymiyyah (may Allah have mercy on him) said that the place of intention is the heart, not the tongue - the imams of Muslims are unanimous on this - in all types of worship: in purification and prayer, in zakat and fasting, in hajj and freeing slaves, in fighting the path of Allah and other types of worship. And if a person expresses in words something other than the intention that is in his heart, then his intention is taken into account, not his words. And if a person intends to do something only in words, but not in his heart, his intention is invalid - Muslim imams are unanimous on this. Niya is a kind of aspiration, determination.
The Messenger of Allah (peace and blessings of Allah be upon him) clarified this. Both Sahihs contain the hadith of ‘Umar. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Truly, deeds are judged by intentions and each person will receive only in accordance with his intentions...”.
Saying the name of Allah
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “There is no minor ablution for one who does not remember the name of Allah while performing it.”.
One of the opinions of Imam Ahmad states that pronouncing the name of Allah when performing small ablution, complete ablution and purification with sand (tayammum) is obligatory. Abu Bakr, al-Hasan and Ishaq shared the same opinion. It is also cited by the author of Al-Mughni (1/84). He cited the hadith mentioned above as evidence.
Ibn Qudama said: “Even if we say that it is obligatory, then if one intentionally abandons it, purification becomes invalid, as if a person abandoned the intention. If he left it unintentionally, then his cleansing is valid, and it is this opinion that we adhere to.”
Ibn Taymiyyah (may Allah have mercy on him) said that pronouncing the name of Allah is obligatory. Because the hadith in which it is mentioned is authentic and is given in the Book of Faith. And if the hadith is authentic, then this is his opinion (may Allah have mercy on him).
Both Sahihs contain the following hadith. Anas (may Allah be pleased with him) narrated: “Once some companions of the Messenger of Allah (peace and blessings of Allah be upon him) needed water for ablution, and the Messenger of Allah (peace and blessings of Allah be upon him) said: “Do any of you have water?” And he put his hand into the water and said: . And I saw how the water began to flow between his fingers, and the people performed ablution, every last one.” The one who reported this hadith from Anas asked him: “How many of you do you think there were?” He replied: “About seventy.”
The conclusion we drew from the first hadith is confirmed by the words of the Prophet (peace and blessings of Allaah be upon him) in the second hadith: “Perform ablution in the name of Allah”.
As for those who believe that pronouncing the name of Allah while performing ablution (wudu) is an established sunnah, they consider the corresponding hadith weak - meaning the hadith: “There is no small ablution for that...”. If the hadith is reliable, and it is indeed reliable, as we have already said, then they do not have any evidence for their opinion, while we, supporters of the opposite opinion, have evidence. And Allah knows everything better. Thus, reciting the name of Allah while performing ablution (wudhu) is obligatory. And whoever has forgotten must say it when he remembers.
Washing your hands
Humran (may Allah be pleased with him) reports that 'Uthman ordered to bring himself water for ablution and washed his hands three times... Then he said: “I saw the Messenger of Allah (peace and blessings of Allah be upon him) perform ablution in the same way as like me now." This hadith is reported in both Sahihs, as we have already mentioned earlier.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “If any of you wakes up at night, let him not dip his hand into the vessel until he has washed it three times, for he does not know where his hand has been.”.
'Abdullah ibn Zayd (may Allah be pleased with him) was asked how the Prophet (peace and blessings of Allaah be upon him) performed ablution, and he ordered to bring a vessel with water and performed ablution in front of them, showing how the Prophet (peace and blessings of Allaah be upon him) performed it. and blessings of Allah). First, he poured water from the vessel onto his hand and washed his hands three times.
Aus ibn Abu Aus narrates from his grandfather: “I saw the Messenger of Allah (peace and blessings of Allah be upon him) perform ablution and wash his hands three times.
Mouth rinse and nasal rinse
Rinsing your mouth and rinsing your nose with water from one hand
Both Sahihs contain a hadith that ‘Abdullah ibn Zayd al-Ansari (may Allah be pleased with him) was asked: “Perform ablution for us as the Messenger of Allah (peace and blessings of Allah be upon him) performed it.” And he ordered to bring a vessel with water... And he rinsed his mouth and washed his nose with water from one hand, doing this three times.
The hadith of ‘Amr ibn Yahya says: “And he rinsed his mouth, took water into his nose and blew his nose, taking water from one hand and doing this three times.”
An-Nawawi said: “This hadith contains a clear indication of the correct chosen madhhab, according to which the sunnah is to rinse the mouth and nose three times, each time with water from one hand.”
That is, the person performing ablution must take water into his hand and use half of it to rinse his mouth, and the other half to rinse his nose. This is confirmed by the following message. 'Abd Khayr (may Allah be pleased with him) narrates: “I saw 'Ali being brought a chair and he sat down on it, after which they brought him a small vessel of water, and he washed his hands three times, and then rinsed his mouth and washed his nose with water. from one hand."
‘Aisha (may Allah be pleased with her) reports, describing the ablution of the Prophet (peace and blessings of Allah be upon him), that he said: “When you perform ablution, rinse your mouth.”.
Al-Bayhaqi said: “This hadith has an impeccable isnad. It is an addition to the hadith of ‘Aisha, reported by Abu Dawud (No. 143).” And this hadith is true.
Nasal rinsing
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said “When any of you performs ablution, let him fill his nose with water and blow it.”.
The nose should be rinsed deeply, except when a person is fasting.
Laqit ibn Sabra (may Allah be pleased with him) reports: “I said: “O Messenger of Allah, tell me about ablution.” He said: “Do it properly, rinse between your fingers and rinse your nose deeply, unless you are fasting.”.
From this it becomes clear that rinsing the mouth and rinsing the nose are mandatory actions.
When performing both full and small ablution, it is necessary to wash your face. This is known in the madhhab. The same opinion was shared by Ibn al-Mubarak, Ibn Abu Layla, Ishaq ibn Rahawayhi. The same opinion is conveyed from ‘Ata.
Rinse your nose with your right hand and blow your nose with your left
‘Abd Khair (may Allah be pleased with him) reports: “One day we sat and watched ‘Ali perform ablution. He washed his hands three times, and then rinsed his mouth and washed his nose, blowing his nose with his left hand, and did this three times, after which he said: “If anyone wants to see how the Messenger of Allah (peace and blessings of Allah be upon him) performed ablution, then he did it like this."
It is sunnah to rinse your mouth after drinking milk. Ibn ‘Abbas (may Allah be pleased with both of them) reports that one day the Prophet (peace and blessings of Allah be upon him) drank milk, and then rinsed his mouth and said: "It contains fat".
Suwayd an-Nu'man (may Allah be pleased with him) reports that he went on a campaign with the Messenger of Allah (peace and blessings of Allah be upon him) in the year of the capture of Khaybar. When they reached Sahba, which is near Khaybar, the Messenger of Allah (peace and blessings of Allah be upon him) performed the afternoon prayer and ordered supplies to be brought. They brought only the Savik, and at the command of the Messenger of Allah (peace and blessings of Allah be upon him), they poured water on him and stirred him, and he ate, and they also ate. And the Messenger of Allah (peace and blessings of Allah be upon him) rinsed his mouth and they also rinsed. Then he performed the prayer without performing ablution first.
Washing the face
The face means the entire area from the hairline to the chin and the end of the beard vertically and from ear to ear, including the space between the ear and the beard vertically.
Allah Almighty said: “And wash your faces...”
And in both Sahihs” there is a message from Humran ibn Aban that one day ‘Uthman ordered to bring himself water for a small ablution and described the ablution of the Prophet (peace and blessings of Allah be upon him). Humran said: “And then he washed his face three times.”
Combing your beard with wet hands
Uthman (may Allah be pleased with him) reports that the Prophet (peace and blessings of Allah be upon him) combed his beard with wet hands.
Anas (may Allah be pleased with him) reports that the Prophet (peace and blessings of Allah be upon him), while performing ablution, took a handful of water, raised his hand to his throat and combed his beard with wet hands, saying: “Thus my Almighty Lord commanded me.”.
Some scholars considered combing the beard with wet hands obligatory, and if a person did not do this action intentionally, then he must repeat the prayer. This opinion was shared by Ishaq ibn Rahawayhi and Abu Saur. Most scientists believe that this command implies desirability, not obligatory.
It is also possible that this action is mandatory for those who have a sparse beard, through which the skin of the chin is visible.
Imam Ahmad al-Lays and most scholars believe that combing the beard with wet hands is obligatory when performing a complete ablution, but not a small one.
Washing hands up to the elbows
Allah Almighty said: “And your hands are up to your elbows.”
The hadith of Humran ibn Aban says that ‘Uthman ordered water to be brought to himself for a small ablution and performed a small ablution as the Prophet (peace and blessings of Allah be upon him) performed it. Humran narrates: “And he washed his right hand three times up to the elbow, and then did the same with his left.”
Some scholars have said that the elbow is included in the area that needs to be washed. And others believed that it was not included. The reason for the disagreement is in the understanding of the word “before” - “before” in the sense of “together with” or “before”, implying that you need to stop before the named area without touching it.
Some believe that the elbow is not included in the area to be washed, because this verse is similar to the Words of the Almighty: “Then fast until night.” In this case, the night does not turn on.
This is the opinion of some Malikis.
Most scholars insist that the elbow enters the area that needs to be washed. As proof they cite the Words of the Most High: “And he will add strength to your strength.”
The correct opinion in this matter is indicated by the hadith of Nu'aym ibn Mujmir, who said: “I saw Abu Hurayrah performing ablution. He washed, and his ablution was thorough, and then he washed his right hand up to his shoulder, and then his left hand up to his shoulder.” At the end of the hadith, he said: “I saw the Messenger of Allah (peace and blessings of Allah be upon him) perform ablution in this way.”
From the hadith we can understand that the Messenger of Allah (peace and blessings of Allah be upon him) washed his hands up to the elbows and even higher.
Jabir (may Allah be pleased with him) reports that the Prophet (peace and blessings of Allah be upon him), while performing ablution, poured water on his elbows.
From the hadith we can understand that he completely wetted his elbows with water. And Allah knows everything better.
Wiping the head, ears and turban
Wiping the entire surface of the head
Allah Almighty said: “And wipe your heads.”
Ibn Qudama said in Al-Mughni: “Some believe that the preposition ‘bi’ should be understood as indicating partiality. That is, you need to wipe part of your head. Allah Almighty said: “And wipe your heads.” The preposition “bi” should be understood as an indication that the rubbing should cover the entire head. Allah Almighty said in the verse about tayammum: “And wipe your faces,” using the same preposition “bi.” And the statement of the supporters of this opinion that this pretext is an indication of partiality does not correspond to the truth. Because there is nothing like this in Arabic. Ibn Burhan said: “Whoever claims that the preposition ‘bi’ indicates partiality is presenting to experts in Arabic something that they do not know.”
Al-Shaukani said in Neil al-Awtar: “It is not recorded anywhere that the preposition ‘bi’ indicates partiality, and Sibawayhi refuted this statement in 15 places in his book.”
The hadith of ‘Abdullah ibn Zayd refutes this statement. He reports that the Prophet (peace and blessings of Allaah be upon him), while wiping his head with both hands, wiped both the front and back of his head. He started from the front, went to the back of the head, and then returned back to the place where he started wiping.
Rubbing ears
The ears are part of the head, and the instructions for wiping apply to them too.
The Messenger of Allah (peace and blessings of Allah be upon him) said: "Ears (are part of) the head".
As for those who consider wiping the ears a sunnah and desirable action, they have no evidence, except for the above hadith: they consider it weak. In fact, this hadith is transmitted in a different way, which the supporters of this opinion, apparently, have not discovered. So the evidence supports our opinion, not theirs. And Allah knows everything better.
Those who believed that the ears are part of the head include Ibn al-Musayyab, 'Ata, al-Hasan, Ibn Sirin, Sa'id ibn Jubair and an-Naha'i. The same opinion was shared by Sufyan al-Thawri, Ahl ar-rayy and imams Malik and Ahmad ibn Hanbal.
Collecting new water to wipe the head and ears
Al-Albani said in As-silsilya ad-da'ifa (p. 995): “The Sunnah does not indicate that new water must be drawn to wipe the ears. You can wipe your ears using the water left on your hands after wiping your head. And you can wipe your head with the water that remains on your hands after washing your hands up to the elbows, as follows from the hadith of ar-Rubaiya' bint Mu'awwiz that the Prophet (peace and blessings of Allah be upon him) wiped his head with the water that remained on his hands."
How should you wipe your ears?
‘Abdullah ibn ‘Amr (may Allah be pleased with them both) said, describing the ablution: “Then the Prophet (peace and blessings of Allah be upon him) wiped his head and inserted his index fingers into his ears, and rubbed the outer part of his ears with his thumbs.”
Wiping the turban alone
‘Amr ibn Umayyah (may Allah be pleased with him) narrates: “I saw the Messenger of Allah (peace and blessings of Allah be upon him) wiping his turban and leather shoes.”
Bilal (may Allah be pleased with him) reports that the Messenger of Allah (peace and blessings of Allah be upon him) wiped his leather shoes and headscarf.”
Wiping the forelock and turban
This refers to the hair covering the front of the head, which is adjacent to the forehead.
Al-Mughira ibn Shu'ba (may Allah be pleased with him) reports that one day the Prophet (peace and blessings of Allah be upon him) performed ablution and wiped his forelock, turban and leather shoes.
Ibn Qudama says in Al-Mughni (1/310): “If any part of the head is open, as is usually the case, it is advisable to wipe it along with the turban. Ahmad spoke about this. The hadith of al-Mughira ibn Shu'ba says that the Prophet (peace and blessings of Allah be upon him) wiped his turban and forelock."
As for the cap (skullcap), it cannot be wiped. Ahmad spoke about this. The reason is this. Firstly, the cap usually does not cover the entire head, and secondly, it is very easy to remove.
As for a woman’s veil, it can be wiped, since it is known that Umm Salama (may Allah be pleased with her) wiped her veil. Ibn al-Mundhir mentioned this. See Al-Mughni, 1/312.
Washing feet to ankles
Allah Almighty said: “And your legs are up to your ankles.”
Both Sahihs cite the hadith of Ibn ‘Amr: “The Messenger of Allah (peace and blessings of Allah be upon him) fell behind us on the way and caught up with us when we were tired by the afternoon. We began to perform small ablutions, wiping our feet. Then he called out in a loud voice: “Woe to the heels from the torment of Fire!”, repeating these words twice or thrice.”
An-Nawawi said in his commentary on Muslim's Sahih after citing this hadith: "Muslim cited this hadith here as proof that it is obligatory to wash the feet and wiping them is invalid."
Both Sahihs also contain the hadith of Humran ibn Aban describing the ablution of the Prophet (peace and blessings of Allaah be upon him). Humran narrates: “Then he washed his right leg up to the ankle three times, after which he did the same with his left leg.”
It is reported that Abu Hurayrah (may Allah be pleased with him) “washed his right leg, taking part of the shin, and then washed his left leg, also taking part of the shin.” And at the end of the hadith he said: “I saw the Messenger of Allah (peace and blessings of Allah be upon him) perform ablution in this way.”
From this hadith, Muslim brother, it is clear that the ankles are also subject to ablution. This follows from the words “grasping part of the lower leg.”
Al-Mustavid (may Allah be pleased with him) reports that the Prophet (peace and blessings of Allah be upon him), while performing ablution, rubbed his toes with his little finger.
As-San'ani said in Subul al-Salam after citing this hadith: “This hadith is proof that it is obligatory to wash the places between the fingers. This is also stated in the hadith of Ibn ‘Abbas, which we have already pointed out. He is cited by at-Tirmidhi, Ahmad, Ibn Majah, al-Hakim, and al-Bukhari called him good (hasan). If we talk about how exactly this is done, then the little finger of the left hand is used for this. Start from the bottom of the fingers. As for the use of the left hand, there are no hadiths indicating this, but al-Ghazali drew an analogy with washing.”
Laqit ibn Sabra (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Perform ablution properly and wash between your fingers.”
As-San'ani said: "Most likely, the fingers and toes are meant, and the hadith of Ibn 'Abbas clearly states this."
A response to those who believe that wiping your feet is enough, but it is not necessary to wash them
If we talk about rubbing feet (namely feet, not leather shoes), then nothing of the kind is transmitted from the Prophet (peace and blessings of Allah be upon him). Proponents of the opinion that you can wipe your feet instead of washing them cite as evidence the Words of the Almighty: “And wipe your heads. And your legs up to your ankles.” At the same time, they say that the word “arjulikum” is used in the verse, with the vowel “and”, and this suggests that the verb “wipe” refers to both the head and the feet. In fact, the previously mentioned verb “wash” in the words “wash your hands” refers to the feet. Al-San'ani said that reading with the vowel "and" should be attributed to wiping leather shoes, and this is the best explanation offered.
The Qur'an cannot be interpreted based on one's own mind, especially when it comes to matters of worship, such as performing prayer, ablution, and so on. We must seek clarification from the Sunnah. In the Quran you can find many similar examples - verses explained by the Messenger of Allah (peace and blessings of Allah be upon him). These examples include the question of washing feet when performing small ablution, discussed above. We have already provided evidence from the Sunnah.
If you use reason, it turns out that it is better to wash the bottom of the foot than to wipe the top. And if they say: “What about socks?”, we will tell them: “It is reliably known that the Prophet (peace and blessings of Allah be upon him) wiped his socks.” And washing the feet is mentioned in the Sunnah, as stated earlier.
There is no need to repeat the same verb twice. When two transitive verbs with similar meanings occur, and each has an object, in Arabic it is allowed to omit one of the verbs and connect the two objects with a conjunction so that they refer to the remaining verb. In this case, the general structure of the phrase is not violated. One complement becomes, as it were, an accomplice of the second, sharing the mentioned verb with it. This is similar to the words of the poet: “I fed him hay and cold water.” Meaning: fed him with hay and gave him water to drink.”
Az-Zajjaj said: “The verse still implies washing the feet, if only because the boundaries of the area that needs to be washed are established - up to the ankles. And if we were talking about wiping, then there would be no point in indicating these boundaries. It is not for nothing that Allah Almighty said: “And wipe your heads,” without indicating the boundaries of the area that needs to be wiped. In addition, the word “maskh” can also be used to mean ablution.
The scholars of the Muslim community are unanimous that it is obligatory to wash the feet, since the corresponding messages are transmitted from the Prophet (peace and blessings of Allaah be upon him) by many transmitters, as Ibn Hajar said. None of the companions contradicted this opinion, with the exception of ‘Ali, Ibn ‘Abbas and Anas, but it is known about them that they later changed their minds and agreed with the others.”
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Verily, they will come on the Day of Judgment with shining marks on their foreheads and limbs from ablution.”
These marks appear due to the washing of the corresponding places during ritual purification. Accordingly, the Messenger of Allah (peace and blessings of Allah be upon him) will recognize on the Day of Judgment those who washed their feet and did not wipe them, because those who wipe them will not have such marks.
Ibn Hajar said: “Only members of the Muslim community will have such marks.”
Sivak
A siwak or miswak is any stick used to clean teeth. Initially, siwak was made from arak twigs.
Abu Hanifa said: “This is the best plant for making siwak and cattle feed - the milk is obtained with a good smell.”
Abu al-Ziyad said: “Sivak is made from the branches and roots of this plant, but people believe that siwak that is made from branches is better. They are usually wide and spreading, and one such plant is called araka.”
Ibn Shumail said: “Arak is a tall green tree with soft and abundant foliage and a thin trunk, growing in the lowlands. They make siwak from it. Arak is a tree from the Hamd family. One tree is called araka, and the plural is araik.”
The use of siwak is desirable at many times. It is known that the Messenger of Allah (peace and blessings of Allah be upon him) brushed his teeth with a siwak before each prayer, before reading the Quran, before going to bed immediately after waking up, and also at any time in order to avoid bad breath, during fasting and on ordinary days at the beginning of the day and at the end. This is worship that does not require much effort. Try to do it, O Muslim brother!
The Messenger of Allah (peace and blessings of Allah be upon him) also brushed his teeth with siwak when performing ablution. He said: “If it were not too difficult for the members of my community, I would order them to use a siwak for every ablution.” .
‘Aisha (may Allah be pleased with her) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Sivak cleanses the mouth and helps to gain the pleasure of the Lord”.
It is also reported that when performing ablution, the Messenger of Allah (peace and blessings of Allah be upon him) rubbed the organs being washed with his hands.
Al-Mustavid (may Allah be pleased with him) reports: “I saw the Prophet (peace and blessings of Allah be upon him), while performing ablution, rubbing his toes with his little finger.”
This hadith is authentic. We have already mentioned it in the topic about washing your feet.
‘Abdullah ibn Zeid (may Allah be pleased with him) reports that the Prophet (peace and blessings of Allah be upon him), while performing ablution, rubbed the parts of the body to be washed, and showed how he did it.
It is also reported that the Prophet (peace and blessings of Allaah be upon him) was brought a third of muddah of water and he performed ablution, rubbing his forearms.
The procedure for performing ablution (wudu) according to the verse
In the Qur'an and Sunnah, only one order for performing ablution is mentioned, and this order is mandatory. According to another opinion, the procedure for performing ablution is sunnah.
If we talk about the descriptions of the ablution of the Prophet (peace and blessings of Allah be upon him) that have reached us, they sometimes mention performing actions out of order. For example, al-Mikdam ibn Ma'diy Karib narrates: “Once water was brought to the Prophet (peace and blessings of Allah be upon him) for ablution, and he washed his hands three times, then washed his face three times, then washed his hands up to the elbows three times, then rinsed his mouth three times. and washed his nose three times, then wiped his head and ears, the outer and inner parts, and washed his feet three times” (Ahmad, 4/132; Abu Dawud, no. 1/19).
From the hadith it can be understood that in some cases the Messenger of Allah (peace and blessings of Allah be upon him) performed actions out of order. This is proof that the order is not mandatory. And the fact that in the vast majority of cases the Messenger of Allah (peace and blessings of Allah be upon him) still performed actions in order indicates that order is sunnah. And Allah Almighty knows everything better.
As-Suyuty said in "Awn al-ma'bud" (1/48): "This hadith is cited as evidence by those who believe that the procedure is not obligatory, because from the hadith it follows that the Messenger of Allah (peace upon him and the blessings of Allah) rinsed his mouth and washed his nose after washing his hands up to the elbows, especially since the word “later” was used.”
Scholars disagree as to whether the order is obligatory for both the obligatory components of ablution (rukn) and the optional ones (sunnah). Obligatory actions must be performed in the order mentioned in the verse, and the sunnahs can be performed either with or without the order, but it is better to do them in the order mentioned in most hadiths. And Allah knows everything better.
Continuity
It is understood that when performing ablution (wudu), the organs must be washed one after another, without interruption. From the Prophet (peace and blessings of Allah be upon him) only this method of performing ablution (wudu) is transmitted.
It is said that one day Ibn 'Umar urinated in the market, after which he performed ablution, washing his face and hands and wiping his head, after which he was called to perform the funeral prayer, and he entered the mosque, after which he wiped his leather shoes, and then performed the funeral prayer .
‘Ata did not see anything forbidden in interrupting the performance of ablution (wudu). The same opinion was shared by al-Hasan, an-Naha'i, and this is the most correct opinion of al-Shafi'i.
You should start on the right side
When performing ablution (wudu), you should first wash your right hand, and then your left, and also your feet.
‘Aisha (may Allah be pleased with her) reported that the Messenger of Allah (peace and blessings of Allah be upon him) liked to start from the right side when putting on sandals, combing his hair and performing ablution, as well as in all his actions.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “When you dress and perform ablution, start from the right side.”.
Moderation and avoidance of excessive water consumption
Anas (may Allah be pleased with him) reports that the Prophet (peace and blessings of Allah be upon him) performed a small ablution with one mudd of water, and a complete ablution - from one sa‘ to five mudds.
Sa' is equal to four muddams. And mudd is a measure of volume, equal to one rattle and another third of a rattle. This is the approximate volume of the folded palms of an adult.
Think about this hadith, Muslim brother, and you will be amazed at the extravagance of Muslims today who open the tap to perform ablution and at the same time, slowly talk with their neighbor, while the water flows and flows! Let a Muslim fear Allah and not do this. Let him always remember this hadith and try to be moderate, following the Sunnah, and not wasteful. Only then will following the Sunnah and faith truly manifest itself. Thus, the Sunnah for a Muslim is to perform ablution (wudhu) from a vessel containing mudd of water - by doing this, he accustoms himself to follow the Sunnah.
The supplication to be made to Allah after ablution (wudu)
‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “If any of you performs ablution properly and says at the end of ablution: “I testify that there is no god but Allah alone, Who has no partner, and that Muhammad is His servant and Messenger,” the eight gates of heaven will open for him, and he will enter through whichever way he wishes.”.
Abu Sa'id al-Khudri (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever performed a small ablution, and after completing it said: “Glorified are You, O Allah, and praise be to You.” I testify that there is no god but You, I ask Your forgiveness, O Allah, and I bring you repentance." , it will be written on a scroll, which will be sealed and not opened until the Day of Judgment.”.
One-time washing of the organs during wudu
Ibn ‘Abbas (may Allah be pleased with both of them) reports that the Prophet (peace and blessings of Allah be upon him) performed a small ablution, washing each organ once.
Washing the organs twice during ablution
‘Abdullah ibn Zayd (may Allah be pleased with him) reports that the Prophet (peace and blessings of Allah be upon him) performed ablution, washing each organ twice.”
Washing the organs three times during ablution
Both Sahihs cite the hadith of ‘Uthman, from which it follows that the Messenger of Allah (peace and blessings of Allah be upon him) washed his organs three times.
From the hadiths on this topic one can understand that washing the organs once is obligatory, but two or three times is already sunnah.
Lesser ablution, during which some organs are washed once, some twice, and some three.
‘Abdullah ibn Zeid (may Allah be pleased with him) reports that the Prophet performed ablution, washing his face three times, his hands twice, wiped his head once and washed his feet twice.
Abu ‘Isa at-Tirmidhi cites this hadith: “Other hadiths also mention that the Prophet (peace and blessings of Allaah be upon him) happened to perform ablution, washing some organs once, and others three times.”
Some scholars did not see anything forbidden in performing ablution (wudu) in this way, that is, washing some organs once, others twice, and others three times.
Wiping the bandage on the wound
Jabir (may Allah be pleased with him) narrates: “We were on the way, and a stone fell on one man’s head, and he was left with a deep wound. After this, he had a wet dream, and he said to his companions: “Do you find permission for me to perform cleansing with sand?” They replied: “We do not find such permission for you.” Then he took a complete bath and died. Arriving at the Prophet (peace and blessings of Allah be upon him), we told him about this, and he said: “They killed him, may Allah destroy them! If they didn't know, then why didn't they ask? Truly, the cure for ignorance is questioning. All he had to do was cleanse with sand and bandage the wound with a piece of cloth, and then wipe it from above and wash the rest of the body.".
If a person has any part of his body that is subject to ablution cut off, his obligation to wash that part of his body is removed. This is the most correct opinion.
Anyone who doubts that he has become defiled must proceed from what he is convinced of.
Anyone who is convinced that he has been cleansed and doubts that he has become defiled is considered to be in a state of ritual purity. And whoever is convinced that he was defiled, but doubts that he was cleansed after this, is considered defiled. This is the opinion of the majority of the faqihs, including Abu Hanifa, al-Shafi'i and Ahmad.
Proof of the supporters of this opinion is the hadith of Abu Hurayrah (may Allah be pleased with him), in which the Messenger of Allah (peace and blessings of Allah be upon him) said: “If any of you felt something in his stomach, but does not know whether something came out of it or not, let him not leave the mosque until he hears the sound or smells it.”.
From the hadith it can be understood that the state of affairs remains the same until there is evidence that it has changed, and doubts in such cases do not change anything. Anyone who is convinced that he has been cleansed and doubts that he has become defiled is considered to be in a state of ritual purity.
A man and a woman performing ablution (wudu) from the same vessel
Ibn ‘Abbas (may Allah be pleased with both of them) reports that one of the wives of the Prophet (peace and blessings of Allah be upon him) performed a complete ablution after major defilement. And then the Messenger of Allah (peace and blessings of Allah be upon him) wanted to perform a complete ablution with water from the same vessel, and she informed him of the reason for her ablution, but he said: “Nothing makes water unclean”.
Ibn ‘Abdul-Barr said: “There is nothing forbidden from the point of view of Shariah for a man and a woman to perform ablution with water left over from each other, either together or in turn. This opinion is shared by the majority of scholars and scholars, and the corresponding hadiths are transmitted by many transmitters.
Using a towel after ablution
The following companions and scholars believed that it is permissible, both after minor ablution and after complete ablution: 'Uthman ibn 'Affan, al-Hasan ibn 'Ali, Anas ibn Malik, al-Hasan al-Basri, Ibn Sirin, 'Alqama al-Aswad. Masruk, ad-Dahhak, 'Abdullah ibn al-Harith, Abu Ya'lya, Abu al-Ahwas, al-Sha'bi, al-Sauri, Ishaq. The same opinion is reported from Ibn ‘Umar. And this is the opinion of Abu Hanifa, Malik and Ahmad and one of the opinions of al-Shafi'i. As evidence, they cite the message of ‘Aisha (may Allah be pleased with her): “The Messenger of Allah (peace and blessings of Allah be upon him) had a piece of cloth with which he wiped himself after ablution.”
Salman al-Farisi (may Allah be pleased with him) reports that one day the Prophet (peace and blessings of Allah be upon him) performed ablution, turned over the woolen jubba that he was wearing, and wiped his face with it.”
And other scientists believe that using a towel after ablution is undesirable. They provide the following message as evidence.
Maimunah (may Allah be pleased with her) reports: “...And I gave him a handkerchief, but he did not take it.”
In this case, undesirability means precisely undesirability, and not prohibition.
Conclusion
It is advisable to wipe the organs of the body after ablution, as follows from the hadith of ‘Aisha (may Allah be pleased with her). As for the claims that this action is undesirable, they are unfounded, because the words of Maimuna (may Allah be pleased with her) that the Messenger of Allah (peace and blessings of Allah be upon him) did not take the towel (scarf) from her are completely do not indicate the undesirability of this action.
What breaks ablution (wudu)?
1. What comes out of two passages. Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “The prayer of any of you, if he has become defiled, will not be accepted until he performs ablution.”.
An-Nawawi said: “As for what comes out of two passages, it violates ritual purity, since Allah Almighty said: “or one of you has returned from a latrine.” And the Messenger of Allah (peace and blessings of Allah be upon him) said: “You should perform ablution only when you hear a sound or smell it.”
He also said: “That which comes out of the anterior passage of a man or a woman, and also from the anus, whether it be feces, urine, gas, worms, pus, blood, pebble, and so on, both something that happens rarely and something that happens all the time...”
2. Deep sleep. Ali ibn Abu Talib (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Eyes interfere with the relaxation of the anus, and whoever was sleeping, let him perform ablution.”.
From the hadith it can be understood that sleep violates ritual purity only when a person sleeps in a position where his anus relaxes. If he sleeps, for example, while sitting, which excludes the possibility of relaxation of the anus, then such a dream does not violate ritual purity.
3. Loss of mind. This includes insanity, fainting and intoxication, because, having been in such a state, a person does not know whether his ritual purity has been violated or not. This is the opinion of the absolute majority of scientists.
4. Touching the genitals without any obstacle between them and the hand. Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever touches his genitals with his hand without any obstacle between him and them is obligated to perform ablution.”.
5. Touching the penis. Busra (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “When any of you touches his penis, let him perform ablution.”.
Talq ibn ‘Ali (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) was asked about a person touching his genitals after performing ablution, and he replied: “Isn’t this part of your body?” .
Al-Albani said: “This hadith has an impeccable isnad. And it was reported from a group of companions that they acted in accordance with this hadith. Among them are Ibn Mas'ud and 'Ammar ibn Yasir. Therefore, Imam Ahmad said that one can act either in accordance with this hadith. Or in accordance with the previous one. And Sheikhul-Islam Ibn Taymiyya agreed on them, saying that the first hadith implies touching with passion, and the second - touching without passion. This is indirectly indicated by the words of the Prophet (peace and blessings of Allah be upon him): "part of your body."
6. Touching a woman with passion. Touching a woman without passion does not violate ritual purity. 'Aisha (may Allah be pleased with her) narrated: “It happened that the Messenger of Allah (peace and blessings of Allah be upon him) was performing night prayer, and I was lying in front of him, as the body of the deceased lies during a funeral prayer, and when he was about to bow to the ground , he touched me, and I drew my legs up.”
A woman touching a man without passion also does not violate ritual purity. ‘Aisha (may Allah be pleased with her) says: “One night I woke up and did not find the Messenger of Allah (peace and blessings of Allah be upon him) nearby. I felt with my hand the place where he usually prayed, and found that he was bowing to the ground with his feet vertical.”
From these two hadiths it can be understood that touching in itself does not violate ritual purity. And Allah knows everything better.
The author of “At-ta‘liqat al-salafiyya” to “Sunan” an-Nasai (1/23) says: “Touching in this case, or touching with the foot, as in the version of an-Nasai, is clear that it is without passion. The author of the collection cites this hadith as evidence that touching without passion does not violate ritual purity. Touching with passion also does not violate it, since purity is taken as the basis until there is evidence that this action violates ritual purity. This alone is enough to argue that touching with passion does not violate ritual purity. Moreover, we will provide further evidence, namely, a hadith about a kiss, which usually involves touching with passion.”
The author of 'Aun al-ma'bud (1/69) said about the words “kissed her and did not perform ablution”: “This hadith is proof that touching a woman does not violate ritual purity, because a kiss is a touch , and the Prophet (peace and blessings of Allah be upon him) did not perform ablution. The same opinion was shared by ‘Ali, Ibn ‘Abbas, ‘Ata, Tawus, Abu Hanifa and Sufyan al-Thawri. This hadith is weak, but it is supported by other hadiths. And it belongs to the category of mursal, but ad-Darakutni cites it with a continuous isnad, and this version, if Allah wishes, is an authentic hadith.”
The author of Al-Mughni (1/190) said: “Touch in itself does not violate ritual purity. It is disrupted by the release of ointment or semen (mani), to which this touch leads. Thus, it is the situation that leads to defilement, that is, the state of excitement, that is taken into account.”
Conclusion
If a man and woman are sure that there was no discharge, then their ritual purity is not violated. However, it is still better to be careful, because in the case where there is touching with passion, it is difficult to be sure that there was no discharge. And Allah knows everything better.
Lesser ablution (wudu) after eating camel meat
Jabir ibn Samura (may Allah be pleased with him) reports that one person asked the Messenger of Allah (peace and blessings of Allah be upon him): “Should I perform ablution after eating mutton?” He replied: “If you want, do it, and if you don’t want, don’t do it”. The man asked, “Should I perform ablution after eating camel meat?” He replied: “Yes, perform ablution after eating camel meat.”. The man asked, “Can I pray in the sheep pens?” He replied: "Yes". The man asked, “Can I pray in the camel pens?” He replied: "No".
Conclusion
This is a little information about wudhu (wudhu) that Allah helped us collect. We ask Allah Almighty, Most High, Mighty, that we give due attention to this topic. And we ask zealous Muslim brothers who have knowledge not to punish me for unintentionally made mistakes, but to point them out by giving good advice.
And Allah grants success, and praise be to Him!
Comment
This edition is edited and expanded. The book is being published by the publishing organization "Garas" for the first time. It has been published several times and translated into several languages. It was first published in 1399 AH (1979).
Prepared by: Abu Umar Salim Ibn Muhammad Al-Ghazzi
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