ABLUTION · 50 – THE PROPHET'S ABLUTION
106 – Humran ibn Abi Sab narrates: I saw Osman ibn Affan performing ablution. He poured water over his hands three times, then rinsed his mouth and nose. He expelled the water, then washed his face three times, then washed his right arm to the elbow three times. Then he washed his left arm as he did his right. He performed masah on his head, washed his right foot three times, and similarly washed his left foot. And he said: “I saw the Messenger of Allah (ﷺ) performing ablution in this manner.” Then he said: "Whoever performs ablution like my ablution and then performs two rak'ahs with a heart free from suspicion, Allah will forgive his past sins." [108]
EXPLANATION
In some recensions, *istinsar* is replaced by *istinshak*. This gives the meaning that he rinsed his mouth and nose. Because *istinsar* means drawing water into the nose and expelling it with the hand.
107 – From Humran: Osman ibn Affan’s son, Osman, narrates, similar to the previous hadith, but (Abu Salama) did not mention rinsing the mouth and nose. In this narration, he performed masah on his head three times. He washed his feet three times, then said: “I saw the Messenger of Allah (ﷺ) performing ablution in this manner.” Abu Salama did not mention prayer after the ablution. [109]
EXPLANATION
This hadith states that the Messenger of Allah (ﷺ), after describing the perfection of ablution by washing each part three times, informed that one who washes it two or even once, his ablution is sufficient.
“In this narration, masah has been described as being performed three times.”
According to Imam al-Awwal, Malik and Ahmed ibn Hanbal, masah on the head is once. Imam al-Shafi’i says that performing masah three times is sunnah.
108 – Narrated by Osman ibn Abdurrahman at-Taymi: It was asked of Ibn Abi Mulayka about ablution, and he said:
“I saw Osman ibn Affan being asked about ablution. He requested water. Water was brought in a basin. He tilted the basin to his right hand, took water with it and rinsed his mouth three times, his nose three times, and washed his face three times. He washed his right arm three times, then his left arm. Then he took water from the basin with his hand and performed masah on his head and ears. He washed the insides and outsides of his ears.
After washing his feet, those who asked about ablution said: “We saw the Messenger of Allah (ﷺ) performing ablution in this manner.” Abu Dawud says that all hadiths authentically narrated from Osman ibn Affan indicate that masah on the head is once. The narrators of Osman’s hadith say that he performed ablution by washing each part three times and then performed masah on his head. They did not mention a number for masah as they mentioned numbers for the other parts.
EXPLANATION
*Isqa*: Means to tilt.
*Mizat*: Is a vessel capable of holding enough water for ablution.
109 – Narrated by Abu Al-Kamah: He requested water. He poured it from his right hand into his left, then washed his hands. Abu Al-Kamah said that Osman (ﷺ) washed each part three times and continued: “Osman (ﷺ) performed masah on his head, then washed his feet,” and he recited the rest of Zuhri’s hadith.
EXPLANATION
*Kevabeyn*: Are two bones adjacent to the wrist; one is thinner than the other. The prominent bone outward at the base of the thumb is a part of these.
110 – Narrated by Shaqiq ibn Salama: I saw Osman ibn Affan washing his arms three times and performing masah on his head three times, then Osman said:
“I saw the Messenger of Allah (ﷺ) doing it like this.” Abu Dawud says: Waqi’ narrated from Israel that he only washed each part three times during ablution.
111 – It is narrated from Abd al-Hayy: Ali came to us and performed prayer, then requested water. We said: “But you have already prayed! What do you want with the water?” He said: "I just want to teach you my ablution." A basin and a bowl were brought containing water. He poured water from the basin into his right hand and washed his hands three times. Then he rinsed his mouth and nose three times, taking water in the palm of his hand. He then washed his face three times, his right arm three times, and his left arm three times. And he said: "Whoever finds joy in learning my ablution, it is like this." [110]
112 – Narrated by Abd al-Hayy: Ali performed the midday prayer (Kusuf) and entered the Rahba district of Kufa, requesting water. A servant brought him a basin and a bowl containing water. He took the basin in his right hand and poured it into his left, washing his palms three times, then inserted his right hand into the basin and rinsed his mouth and nose three times. Then Zaid, one of the narrators of this hadith, narrated the same content as the previous hadith, adding that Ali performed masah on the front and back of his head. [111]
113 – Abd al-Hayy narrates: I saw Ali in Kufa being brought a stool upon which he sat, then a jug of water was brought to him. He washed his hands three times, then took some water with his palm and rinsed his mouth and nose, narrating the rest of the previous hadith. [112]
114 – Narrated by Zirr ibn Hubaysh: I heard that Hazrati Ali was asked about the ablution of the Messenger of Allah (ﷺ) and he narrated the above hadith.
While reciting this, Zirr added to his words: “Ali performed masah on his head until no droplets fell, washed his feet three times, and then…”
The Messenger of Allah ﷺ used to perform ablution with three sips and three splashes. [113]
COMMENTARY
This hadith is evidence that it is disliked to exaggerate in rinsing the mouth and nose, so that water does not spill excessively.
Narrated from Abdullah bin Abu Layla, may Allah be pleased with him, that he saw Ali (may Allah be pleased with him) performing ablution. He washed his face three times, each time thrice, and his arms three times, each time thrice. Then he wiped his head once and said, "The Messenger of Allah ﷺ used to perform ablution like this." [114]
Narrated from Abu Ishaq that Abu Hayya said, “I saw Ali (may Allah be pleased with him) performing ablution and he washed each limb three times, then performed wiping on his head. Then I said to him, ‘[May Allah grant you] success! I wanted to show you how the Messenger of Allah ﷺ used to perform ablution.’” [115]
Narrated from Abdullah bin Abbas, may Allah be pleased with them both, that Abu Talib’s son Ali (may Allah be pleased with him) came to me while he was in a state of ritual impurity. We brought him a small vessel containing water. He said, "O Ibn Abbas, would you like me to show you how the Messenger of Allah ﷺ used to perform ablution?" I said, “Yes.” He dipped his right hand into the vessel and washed it. Then he took some water with his palm and poured it over his face. Next, he rinsed his mouth and nose, then washed his face again. After that, he washed his arms up to the elbows three times. Then he wiped his head and ears. Then he washed his feet up to the ankles. Ubaydah al-Hawlani said to Ibn Abbas, “By Allah! You were wearing sandals when you mentioned the feet!” Ibn Abbas replied, "Yes, I was wearing sandals." Ubaydah al-Hawlani then said, "By Allah! You were wearing sandals!" Ibn Abbas replied, "Yes, I was wearing sandals.” Abu Dawud said: Ibn Juraij narrated from Shu’bah a hadith similar to the one related by Ibn Abbas from Ali (may Allah be pleased with him). In the narration of Ibn Wahb from Ibn Juraij, it is mentioned that he wiped his head three times, whereas in the narration of Ibn Juraij, it is said that he wiped it once.
Scholars have deliberated extensively on this hadith narrated by Ibn Abbas.
1. Ismail al-Bukhari and Imam Shafi’i considered this hadith to be weak.
2. The narrator, Ibn Abbas, retracted his statement when the news of the Messenger of Allah ﷺ washing his feet reached him.
3. This practice was prevalent in the early days of Islam and later its ruling was abrogated.
4. Shia Muslims rely on this narration to perform wiping over bare feet.
5. Mu’tazilite jurist Juba'i accepted this narration.
6. Ali (may Allah be pleased with him) washing his foot is for the water to reach under it.
7. This narration contradicts the narration from Ali (may Allah be pleased with him), the father of al-Hasan. Al-Hasan’s father, Ali (may Allah be pleased with him), called me and asked for ablution water. I brought it to him. He dipped his hands into the vessel without rinsing them and washed three times. Then he rinsed his mouth and nose three times. He washed his face and arms three times each. Then he wiped his head once, and then washed his right foot three times and his left foot three times. Then he stood up and drank from the remaining water of the ablution. When I saw him marveling at this, he said to me, “Do not be amazed; I have seen my grandfather, the Messenger of Allah ﷺ, do like that.”
COMMENTARY
The term "eharaka" and "araka" in the hadith text means "he poured." Instead of saying "he urinated," we say "he poured water."
Tawr: This is the name of a small basin.
Hafna: It refers to the palm formed by joining two hands.
Testannu: Means “it was flowing.”
According to this hadith, the part of the ear facing the face has been counted with the face and washed, and the outer part has been wiped as part of the head.
Those who have a beard should wash the hairless area between their beard and cheek. Those without a beard should wash the entire surface of their faces up to the edge of their ears. However, washing the ear is not obligatory.
The hadith mentions that when wearing sandals, the top of the foot was rubbed with one hand and the bottom with another. This implies that he realized the water had reached underneath his foot. Otherwise, wiping over bare feet would not be permissible.
Narrated from Amr bin Yahya al-Mazen’s father that Abdullah bin Zayd (his grandfather) said: “Can you show me how the Messenger of Allah ﷺ used to perform ablution?” Abdullah bin Zayd replied: "Yes." He brought water and washed his hands, then rinsed his mouth and nose three times. Then he washed his face three times and his arms up to the elbows twice. Then he wiped his head with both hands from front to back and back to front, covering it completely. Then he washed his feet. [116]
COMMENTARY
COVERING WIPING: (Wiping over the entire head) is preferred by Hanafi scholars. It is obligatory according to Maliki scholars.
The method: The little finger and ring finger are joined together and placed on the forehead, and the thumb and index finger are raised, then wiping is performed.
119 – According to the narration of Abdullah bin Zayd bin Asim (may Allah be pleased with him), in addition to what was mentioned previously, he said that he would rinse his mouth and nose with a single handful of water three times, and then he recounted something similar to the preceding hadith.
EXPLANATION: It has been narrated that the Messenger of Allah (peace and blessings be upon him) sometimes performed ablution by taking a single handful of water and rinsing some of it in his mouth and some in his nose.
120 – According to the narration of Habban, his father Wasi’ mentioned having heard Abdullah bin Zayd bin Asim speaking about seeing the Messenger of Allah (peace and blessings be upon him) and recounting his ablution. Abdullah bin Zayd said: The Messenger of Allah (peace and blessings be upon him) wiped over [his head] with water remaining from washing, other than the moisture on his hands, and washed his feet until he cleaned them. [116]
121 – Mikdam bin Ma’di Kerib (may Allah be pleased with him) said: Water for ablution was brought to the Messenger of Allah (peace and blessings be upon him), and he performed ablution. He washed his hands three times, rinsed his mouth three times, gave water to his nose three times, and washed his face three times. Then he wiped over his head, the insides and outsides of his ears.
EXPLANATION: This hadith indicates that both the inside and outside of the ear should be wiped. The inner ear is wiped with the little or index finger.
122 – Mikdam bin Ma’di Kerib (may Allah be pleased with him) said: I saw the Messenger of Allah (peace and blessings be upon him) performing ablution. When he came to wiping his head, he placed his palms on the front part of his head and drew them back until they reached the nape of his neck. Then he turned his hands from there and drew them back to where he started. Mahmud bin Khalid said: Hariz (bin Osman) narrated this to me.
123 – Mahmud bin Khalid and Hisham bin Khalid related the same meaning, saying that (this hadith) was narrated to them by Walid with this chain of narration and in this manner: The Messenger of Allah (peace and blessings be upon him) wiped over the insides and outsides of his ears. Hisham added the phrase: "and he inserted his fingers into the holes of his ear."
EXPLANATION: This hadith is evidence that it is permissible to insert the fingers into the ear when wiping the ears.
124 – It has been narrated from Abu al-Zhar Mughira bin Ferva and Yazid bin Abu Malik (may Allah be pleased with them): Muawiyah (may Allah be pleased with him) performed ablution for the people (to teach them) as he had seen the Messenger of Allah (peace and blessings be upon him) performing ablution. When he came to wiping his head, he took a handful of water and poured it onto the middle of his head with his left hand. Water dripped from his head, or was about to drip. Then he wiped from the front of his head to the back, and from the back to the front.
125 – Walid narrated again with the same isnad from the previous hadith: Muawiyah performed ablution washing his limbs three times each, and washed his feet countless times.
EXPLANATION: When washing the feet, it means to wash them until they are clean, not counting them as three. Other narrations mention that the Messenger of Allah (peace and blessings be upon him) washed his feet three times.
126 – From Abdullah bin Muhammad bin Aqil, Rubayyi’ bint-i Muawwiz bin Afra (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings be upon him) would sometimes come to us. (Abdullah bin Muhammad says:) Rubayyi’ reported that the Messenger of Allah (peace and blessings be upon him) said to her, "Pour water over me for ablution." She described the ablution of the Messenger of Allah (peace and blessings be upon him), and there she said: He washed his palms three times, his face three times. He gave water to his mouth and nose once each. He washed his arms three times each. He wiped from the back of his head to the front, then from the front to the back twice, and he also wiped over the insides and outsides of his ears. He washed his feet three times. [117]
Abu Dawud said: This is the meaning of the hadith narrated by Musaddad.
EXPLANATION: This hadith is evidence for those who say that it is permissible to wipe from the back of the head first, then from the front when wiping the head. It is permissible to place the hand on the back of the head and draw it forward, or to place the hand in front and draw it backward.
It also bears witness that the Messenger of Allah (peace and blessings be upon him) washed his feet three times.
127 – Sufyan narrated from Ibn-i Ukayl (may Allah be pleased with him), changing some of the meanings of the hadith previously mentioned, which Bishr narrated. In Sufyan’s narration: "He gave water to his mouth and nose three times each."
128 – It is reported from Rubayyi’ bint-i Muawwiz bin Afra (may Allah be pleased with her): The Messenger of Allah (peace and blessings be upon him) performed ablution in her presence. He wiped over [his head] completely, from the very top of his hair to where it ended, without disturbing or disarranging the shape of his hair. [118]
EXPLANATION: The Messenger of Allah (peace and blessings be upon him), when wiping his head, placed his hand on the upper part of his head, then brought it down to the area where the hair ends. Thus, the shape of the hair did not change.
129 – From Abdullah – bin Muhammad bin Aqil from his father: He also reported from Rubayyi’ bint-i Muawwiz bin Afra, who said: I saw the Messenger of Allah (peace and blessings be upon him) wiping over the front and back of his head, the sides of his head, and his ears once.
130 – From Rubayyi’ (may Allah be pleased with her): The excess water in the hand of the Messenger of Allah (peace and blessings be upon him) was used to wipe his head.
131 – It is reported from Rubayyi’ bint-i Muawwiz (may Allah be pleased with her): The Messenger of Allah (peace and blessings be upon him) inserted his two fingers into the holes of his ears [during ablution]. [119]
132 – Talha bin Musarrif (may Allah be pleased with him) narrated from his father, who narrated from his grandfather: I saw the Messenger of Allah (peace and blessings be upon him) wiping his head up to the nape of his neck, which they call "kazal." Musaddad said: He wiped over the whole of his head, even bringing his hands out from under his ears.
Kazal: The back portion of the head, the beginning of the forehead. The upper part of the head is called *Ra's*, the back-bending (nape) is called *Kafa*, and the sides of the head are called *Sudag*.
It has been narrated on the authority of Ibn Abbas that he saw the Messenger of Allah performing ablution and stating, “I wash each limb three times.” He also wiped his face and ears once.
It is narrated on the authority of Abu Umama that he described the ablution of the Messenger of Allah and said that the Messenger of Allah would wipe over his eyes. The Messenger of Allah said: "The ears are part of the head." [120]
Suleyman bin Harb said:
Abu Umama is relating the matter of the ear. Qutaiba said: Has Mash (wiping) on the ear been narrated from A’mash? I do not know. Qutaiba said: This hadith has also been narrated from Sinan ibn Abi Rabiya. Abu Dāwud says: He is Rabiya's son. His *kunyah* is Abu Rabiya.
EXPLANATION
*Al-Mak*: The fountain of the eye.
One should wipe over the fountains of the eyes with the fingers in ablution, because that is part of its perfection. It is recommended to be generous (exaggerate) in ablution. This hadith is evidence that washing the ears is not obligatory, and that they are considered part of the head and counted with it. Because the head and ears are wiped with one water.
According to Hanafi, Maliki, and Ahmad bin Hanbal, it is permissible to wipe over the head and ears with one water.
It has been narrated on the authority of Ibn Abbas that he saw the Messenger of Allah performing ablution and stating, “I wash each limb three times.” He also wiped his face and ears once.
It is narrated on the authority of Abu Umama that he described the ablution of the Messenger of Allah and said that the Messenger of Allah would wipe over his eyes. The Messenger of Allah said: "The ears are part of the head." [120]
Suleyman bin Harb said:
Abu Umama is relating the matter of the ear. Qutaiba said: Has Mash (wiping) on the ear been narrated from A’mash? I do not know. Qutaiba said: This hadith has also been narrated from Sinan ibn Abi Rabiya. Abu Dāwud says: He is Rabiya's son. His *kunyah* is Abu Rabiya.
EXPLANATION
*Al-Mak*: The fountain of the eye.
One should wipe over the fountains of the eyes with the fingers in ablution, because that is part of its perfection. It is recommended to be generous (exaggerate) in ablution. This hadith is evidence that washing the ears is not obligatory, and that they are considered part of the head and counted with it. Because the head and ears are wiped with one water.
According to Hanafi, Maliki, and Ahmad bin Hanbal, it is permissible to wipe over the head and ears with one water.
It has been narrated on the authority of Ibn Abbas that he saw the Messenger of Allah performing ablution and stating, “I wash each limb three times.” He also wiped his face and ears once.
It is narrated on the authority of Abu Umama that he described the ablution of the Messenger of Allah and said that the Messenger of Allah would wipe over his eyes. The Messenger of Allah said: "The ears are part of the head." [120]
Suleyman bin Harb said:
Abu Umama is relating the matter of the ear. Qutaiba said: Has Mash (wiping) on the ear been narrated from A’mash? I do not know. Qutaiba said: This hadith has also been narrated from Sinan ibn Abi Rabiya. Abu Dāwud says: He is Rabiya's son. His *kunyah* is Abu Rabiya.
EXPLANATION
*Al-Mak*: The fountain of the eye.
One should wipe over the fountains of the eyes with the fingers in ablution, because that is part of its perfection. It is recommended to be generous (exaggerate) in ablution. This hadith is evidence that washing the ears is not obligatory, and that they are considered part of the head and counted with it. Because the head and ears are wiped with one water.
According to Hanafi, Maliki, and Ahmad bin Hanbal, it is permissible to wipe over the head and ears with one water.
[87] Muslim, Book of Purity, Hadith 319, Vol. 1, pp. 255; Nasa'i, Book of Purity, Chapter 72; Bukhari, Book of Purity, Vol. 1.
[88] Ibn Majah, Book of Purity, Hadith 382, Vol. 1, p. 135.
[89] Bukhari, Book of Purity, Vol. 1; Nasa'i, Book of Purity, Chapter 71-343; Ibn Majah, Book of Purity, Hadith 381, Vol. 1, p. 134.
[90] Nasa’i, Book of Purity, Hadith 239.
[91] Tirmidhi, Chapters on Purity, Hadith 64, Vol. , p. 93; Ibn Majah, Book of Purity, Hadith 382, Vol. 1, p. 133.
[92] Tirmidhi, Book of Purity, Hadith 69, p. 100, Vol. 1; Nasa’i, Book of Purity, Hadith 333; Ibn Majah, Book of Purity, Hadith 386, p. 136.
[93] Tirmidhi, Book of Purity, Hadith 88, Vol. 1, p. 147; Ibn Majah, Book of Purity, Hadith 384, Vol. 1, p. 135.
[94] This hadith is found in Muslim, Book of Prayer, Hadith 450; Tirmidhi, Book of Tafsir, regarding the interpretation of Surah Hajj, after Hadith number 3254, with a lengthy narration.
[95] Tirmidhi, Chapters on Purity, Hadith 142, p. 262, Vol. 1; Nasa’i, Book of Imams, Regarding Excuse in Neglecting Congregational Prayer, Hadith 853; Ibn Majah, Book of Prayer, Hadith 616, p. 202.
[96] Muslim, Book of Prayer, Hadith 560, p. 393.
[97] Tirmidhi, Chapters on Prayer, Hadith 357, p. 189, Vol. 2; Ibn Majah, Book of Prayer, Hadith 923, p. 898, Vol. 1.
[98] Tirmidhi, Book of Purity, Hadith 298; Ibn Majah, Book of Prayer, Hadith 298.
[99] Bukhari, Book of Purity, p. 58; Muslim, Book of Purity, Hadith 325, p. 257, Vol. 1; Nasa’i, Book of Purity, Hadith 347.
[100] Nasa'i, Book of Purity, Hadith 74, p. 58.
[101] Nasa’i, Book of Purity, Hadith 73, p. 58; Muslim, Book of Purity, Vol. 1, Hadith 325/51; Bukhari, Book of Purity, p. 58, Vol. 1.
[102] Ibn Majah, Book of Supplication, Hadith 64, p. 1271, Vol. 2.
[103] Bukhari, Book of Ablution, p. 49; Muslim, Book of Purity, Hadith 242, p. 214; Nasa’i, Book of Purity, p. 78, Vol. 1; Ibn Majah, Book of Purity, Hadith 450, p. 159, Vol. 1.
[104] Ibn Majah, Book of Purity, Hadith 471, p. 159, Vol. 1.
[105] Tirmidhi, Book of Purity, Hadith 26, p. 39, Vol. 1; Ibn Majah, Book of Purity, Hadith 399, p. 140, Vol. 1.
[106] Bukhari, Book of Ablution, p. 48; Muslim, Book of Purity, Hadith 278, p. 233; Ibn Majah, Book of Purity, Hadith 393, p. 138, Vol. 1; Nasa’i, Book of Purity, Hadith 1, p. 60.
[107] Muslim, Book of Purity, Hadith 278, p. 233, Vol. 1.
[108] Bukhari, Book of Purity, p. 48; Muslim, Book of Purity, Hadith 226, Vol. 1, p. 204; Nasa’i, Book of Purity, Hadith 84, p. 80, Vol. 1; Ibn Majah, Book of Purity, Hadith 285, p. 105, Vol. 1.
[109] Bukhari, Book of Purity, p. 49, Vol. 1; Muslim, Book of Purity, Hadith 226, Vol. 1; Nasa’i, Book of Purity, Hadith 84, Vol. 1.
[110] Nasa'i, Book of Purity, Hadith 93, Vol. 1.
[111] Nasa'i, Book of Purity, Hadith 930, Vol. 1, p. 87.
[112] Nasa’i, Book of Purity, Hadith 93, 94, 95, p. 87, Vol. 1.
[113] Tirmidhi, Book of Purity, Hadith 48; Nasa'i, Book of Purity, Hadith 93, 94, 95.
[114] Tirmidhi, Chapters on Purity, Hadith 48, p. 67, Vol. 1; Nasa’i, Book of Purity, p. 87, Vol. 1.
[115] Bukhari, Book of Ablutions, p. 48; Muslim, Book of Purity, Hadith 235, Vol. 1, p. 210; Tirmidhi, Chapters on Purity, Hadith 28, Vol. 1, p. 41; Nasa’i, Book of Purity, Hadith 97; Ibn Majah, Book of Purity, Hadith 434, Vol. 1, p. 149.
[116] Muslim, Book of Purity, Hadith 236, p. 211, Vol. 1; Tirmidhi, Chapters on Purity, Hadith 35, Vol. 1, p. 50.
[117] Tirmidhi, Chapters on Purity, Hadith 33, p. 48, Vol. 1; Ibn Majah, Book of Purity, Hadith 440, p. 151.
[118] Tirmidhi, Chapters on Purity, Hadith 33, p. 48, Vol. 1.
[119] Book of Purity, Hadith 441, p. 151, Vol. 1.
[120] Nasa’i, Book of Purity, Hadith 37, p. 53, Vol. 1; Ibn Majah, Book of Purity, Hadith 444, p. 152, Vol. 1.
[64] This hadith is found in Bukhari, Book of Friday Prayer, Hadith 214; Muslim, Book of Purity, Hadith 42; Ibn Majah, Book of Purity, Hadith 287, Vol. 4, p. 105; Nasa’i, Book of Purity, Hadith 8.
[65] Tirmidhi, Chapters on Purity, Hadith 23, p. 35, Vol. 1.
[66] Bukhari, Book of Ablution, p. 66; Muslim, Book of Purity, Hadith 45, p. 220, Vol. 1; Nasa’i, Book of Purity, Hadith 3, Vol. 1; Ibn Majah, Book of Purity, Hadith 290, p. 106, Vol. 1.
[67] Narrated by Mikdam bin Shurayh, his father being Shurah, and from the wife of Kumayr. Ahmad bin Hanbal said that they are reliable. Ibn Hibban also mentioned him among the reliable narrators. (Tahdhib al-Tahdhib, Vol. 10, p. 287)
[68] Muslim, Book of Purity, Hadith 43, Vol. 1, p. 220; Nasa’i, Book of Purity, Hadith 8, Vol. 1; Ibn Majah, Book of Purity, Hadith 294, p. 107, Vol. 1.
[69] Muslim, Book of Purity, Hadith 56, p. 223, Vol. 1; Tirmidhi, Book of Purity, Hadith 2758; Ibn Majah, Book of Purity, Hadith 293, p. 107, Vol. 1; Nasa’i, Zina Book, Hadith 5043.
[70] Ibn Majah, Book of Purity, Hadith 294, p. 107, Vol. 1.
[71] Bukhari, Book of Purity, Vol. 1; Muslim, Book of Purity, Hadith 46, Vol. 1, p. 220; Nasa’i, Book of Purity, Hadith 1; Ibn Majah, Book of Purity, Hadith 286, p. 105, Vol. 1.
[72] Bukhari, Book of Tafsir, Book of Manners, Book of Unity, Book of Purity, Book of Supplication, Fitrah, Book of Knowledge and Book of Marriage; Muslim, in the Book of Prayer, with a lengthy text; Nasa’i, in the Book of Prayer, with a lengthy text, and briefly in the Book of Purity; Ibn Majah and Tirmidhi, in the Book of Prayer.
[73] The wording is incomplete.
Okay, here is the translation of the provided text, focusing on faithful rendering and avoiding interpretation:
[73]. Nesa'i, *Kitab al-Taharah*, no. 139, vol. 1; Muslim, *Kitab al-Taharah*, book 2, no. 224, p. 204, vol. 1; Tirmidhi, *Kitab al-Taharah*, book 1, no. 1, p. 5, vol. 1; book 2, no. 271, p. 100, vol. 1, recorded it.
[74]. This hadith is found in Bukhari, *Kitab al-Taharah*, vol. 1; Muslim, *Kitab al-Taharah*, book 2, no. 225, p. 204, vol. 1.
[75]. Tirmidhi, *Kitab al-Taharah*, book 3, p. 8; Ibn Majah, *Kitab al-Taharah*, book 3, no. 275, p. 1011, vol. 1.
[76]. This hadith is found in Tirmidhi, *Kitab al-Taharah*, book 44, no. 59, p. 87, vol. 1; Ibn Majah, *Kitab al-Taharah*, book 73, no. 512, p. 170, vol. 1.
[77]. This hadith is found in Tirmidhi, *Kitab al-Taharah*, book 50, no. 67, p. 79, vol. 1; Nesa'i, *Kitab al-Taharah*, book 9, p. 2, vol. 1; Ibn Majah, *Kitab al-Taharah*, book 75, nos. 517-518, p. 172, vol. 1.
[78]. This hadith is found in Tirmidhi, *Kitab al-Taharah*, book 50, no. 76, p. 96, vol. 1; Ibn Majah, *Kitab al-Taharah*, book 75, nos. 517-518, p. 172, vol. 1.
[79]. Tirmidhi, *Kitab al-Taharah*, book 59, no. 66, p. 95, vol. 1; Nesa'i, *Kitab al-Taharah*, nos. 327-328, vol. 1.
[80]. Tirmidhi, *Kitab al-Taharah*, book 48, no. 65, p. 94, vol. 1; Nesa'i, *Kitab al-Taharah*, book 1, no. 326, vol. 1.
[81]. Muslim, *Kitab al-Taharah*; Nesa'i, *Kitab al-Taharah*, book 6, vol. 1.
[82]. This hadith is found in Ibn Majah, *Kitab al-Taharah*, book 25, no. 3343, p. 124, vol. 1.
[83]. This hadith is found in Muslim, *Kitab al-Taharah*, book 72, no. 279, p. 234, vol. 1; Nesa'i, *Kitab al-Taharah*, book B. 13, no. 63, vol. 1; Tirmidhi, *Kitab al-Taharah*, book 88, no. 91, p. 151, vol. 1; Ibn Majah, *Kitab al-Taharah*, book 31, nos. 363-364, p. 130, vol. 1.
[84]. This hadith is found in Muslim, *Kitab al-Taharah*, book 27, no. 279, p. 234, vol. 1; Nesa'i, *Kitab al-Taharah*, book 13, no. 63, vol. 1; Tirmidhi, *Abwab al-Taharah*, book 68, no. 91, p. 151, vol. 1; Ibn Majah, *Kitab al-Taharah*, book 31, nos. 363-364, p. 130, vol. 1.
[85]. This hadith is found in Muslim, *Kitab al-Taharah*, book 27, no. 279, p. 234, vol. 1; Nesa'i, *Kitab al-Taharah*, nos. 67-338, vol. 1; Ibn Majah, *Kitab us-Sayd*, book 1, no. 3200, p. 1068, vol. 1.
[86]. This hadith is found in Tirmidhi, *Kitab al-Taharah*, book 69, no. 92, p. 153, vol. 1; Nesa'i, *Kitab al-Taharah*, book 14, nos. 68-241, vol. 1; Ibn Majah, *Kitab al-Taharah*, book 32, no. 36, p. 131, vol. 1.
[87]. Muslim, *Kitab al-Taharah*, book 9, no. 319, p. 255, vol. 1; Nesa'i, *Kitab al-Taharah*, book 72; Bukhari, *Kitab al-Taharah*, book 2, vol. 1.
[88]. Ibn Majah, *Kitab al-Taharah*, book 36, no. 382, p. 135, vol. 1.
[89]. Bukhari, *Kitab al-Taharah*, book 45, vol. 1; Nesa'i, *Kitab al-Taharah*, nos. 71-343; Ibn Majah, *Kitab al-Taharah*, book 36, no. 381, p. 134, vol. 1.
[90]. Nesa'i, *Kitab al-Taharah*, no. 239.
[91]. Tirmidhi, *Abwab al-Taharah*, book 47, no. 64, p. 93, vol. 1; Ibn Majah, *Kitab al-Taharah*, book 34, vol. 1, p. 133.
[92]. Tirmidhi, *Kitab al-Taharah*, book 52, no. 69, p. 100, vol. 1; Nesa'i, *Kitab al-Taharah*, nos. 59-333; Ibn Majah, *Kitab al-Taharah*, book 38, no. 386, p. 136, vol. 1.
[93]. Tirmidhi, *Kitab al-Taharah*, book 65, no. 88, p. 147, vol. 1; Ibn Majah, *Kitab al-Taharah*, book 37, no. 384, p. 135, vol. 1.
[94]. This hadith is found in Muslim, *Kitab us-Salat*, book 33, no. 450; Tirmidhi, *Kitab at-Tafsir*, following hadith no. 3254 with a lengthy narration from Surah Hajj, vol. 1.
[95]. Tirmidhi, *Abwab al-Taharah*, book 108, no. 142, p. 262, vol. 1; Nesa'i, *Kitab ul-Imamat*, *Bab ul-’Ozr fi Terk il-Jamaat*, no. 853; Ibn Majah, *Kitab us-Salat*, book 114, no. 616, p. 202, vol. 1.
[96]. Muslim, *Kitab us-Salat*, book 16, no. 560, p. 393.
[97]. Tirmidhi, *Abwab us-Salat*, book 285, no. 357, p. 189, vol. 2; Ibn Majah, *Kitab us-Salat* book 31, no. 923, p. 898, vol. 1.
[98]. Tirmidhi, *Kitab al-Taharah*, no. 357; Ibn Majah, *Kitab us-Salat*, book 31, no. 298.
[99]. Bukhari, *Kitab al-Vudu*, book 29, p. 49; Muslim, *Kitab al-Taharah*, book 10, no. 325, p. 257, vol. 1; Nesa'i, *Kitab al-Taharah*, book 19, no. 347.
[100]. Nesa'i, *Kitab al-Taharah*, book 19, no. 74, p. 58.
[101]. Nesa'i, *Kitab al-Taharah*, book 19, nos. 73; Muslim, *Kitab al-Taharah*, vol. 1, no. 325/51; Bukhari, *Kitab al-Taharah*, book 49, p. 58, vol. 1.
[102]. Ibn Majah, *Kitab ud-Dua*, book 12, nos. 38/64, p. 1271, vol. 2.
[103]. Bukhari, *Kitab ul-Wuzu*, book 29, p. 49; Muslim, *Kitab al-Taharah*, book 9, no. 242, p. 214; Nesa'i, *Kitab al-Taharah*, book 32, p. 78, vol. 1; Ibn Majah, *Kitab al-Taharah*, book 55, no. 450, p. 159, vol. 1.
[104]. Ibn Majah, *Kitab al-Taharah*, book 61, no. 471, p. 159, vol. 1.
[105]. Tirmidhi, *Kitab al-Taharah*, book 20, no. 26, p. 39, vol. 1; Ibn Majah, *Kitab al-Taharah*, book 41, no. 399, p. 140, vol. 1.
[106]. Bukhari, *Kitab ul-Vudu*, book 25, p. 48; Muslim, *Kitab al-Taharah*, book 26, no. 278, p. 233; Ibn Majah, *Kitab al-Taharah*, book 40, no. 393, p. 138, vol. 1; Nesa'i, *Kitab al-Taharah*, book 1, no. 1, p. 60.
[107]. Muslim, *Kitab al-Taharah*, book 26, no. 278, p. 233, vol. 1.
[108]. Bukhari, *Kitab al-Taharah*, book 23, p. 48; Muslim, *Kitab al-Taharah*, book 3, no. 226, p. 204, vol. 1; Nesa'i, *Kitab al-Taharah*, book 34, no. 84, p. 80, vol. 1; Ibn Majah, *Kitab al-Taharah*, book 6, no. 285, p. 105, vol. 1.
[109]. Bukhari, *Kitab al-Taharah*, book 23, p. 49, vol. 1; Muslim, *Kitab al-Taharah*, book 3, no. 226, vol. 1; Nesa'i, *Kitab al-Taharah*, book 34, Rasûl-i 84 vol. 1.
[110]. Nesa'i, *Kitab al-Taharah*, book 37, no. 93, vol. 1.
[111]. Nesa'i, *Kitab al-Taharah*, book 40, nos. 93, 94, 95, p. 87, vol. 1.
[112]. Nesa'i, *Kitab al-Taharah*, book 40, nos. 93, 94, 95.
[113]. Tirmidhi, *Kitab al-Taharah*, no. 48; Nesa'i, *Kitab al-Taharah*, book 40, nos. 93, 94, 95.
[114]. Tirmidhi, *Abwab al-Taharah*, book 37, no. 48, p. 67, vol. 1; Nesa'i, *Kitab al-Taharah*, book 40, no. 39, vol. 1, p. 87.
[115]. Bukhari, *Kitab ul-Vuzuh*, book 24, p. 48; Muslim, *Kitab al-Taharah*, book 7, no. 235, vol. 1, p. 210; Tirmidhi, *Abwab al-Taharah*, book 22, no. 28, vol. 1, p. 41; Nesa'i, *Kitab al-Taharah*, no. 97; Ibn Majah, *Kitab al-Taharah*, no. 434, vol. 1, p. 149.
[116]. Muslim, Book of Purity, no. 236, p. 211, vol. 1; Tirmidhi, Book of Purity, no. 35, p. 50, vol. 1.
[117]. Tirmidhi, Book of Purity, no. 33, p. 48, vol. 1; Ibn Majah, Book of Purity, no. 440, p. 151, vol. 1.
[118]. Tirmidhi, Book of Purity, no. 33, p. 48, vol. 1.
[119]. Book of Purity, no. 441, p. 151, vol. 1.
[120]. Nasa’i, Book of Purity, no. 37, p. 53, vol. 1; Ibn Majah, Book of Purity, no. 444, p. 152, vol. 1.
“I would have commanded the postponement of the Isha prayer and the use of a siwak with every ablution if it were not burdensome for the believers.” [64]
47 – Zayd ibn Khalid al-Jubaini reported that I heard the Messenger of Allah (peace be upon him) say, “I would have commanded my community to use a siwak with every ablution if it were not a hardship for them.” Abu Salama said: I never saw Zayd sitting in the mosque except with a siwak placed where the scribe puts his pen, and he used it for every prayer. [65]
This was a long hadith, but I have shortened it. [66]
– The Prophet (peace be upon him) would clean his teeth with a siwak. There were two men present, one older than the other. Revelation came down concerning the virtue of the siwak, and it was said, “Give it to the elder.” [67]
He replied, “I cleanse my teeth with it.” [68]
I forgot the tenth, but perhaps it refers to *madmadda* (rinsing). [69]
Ammar ibn Yasir narrated the aforementioned hadith in its entirety, but he did not mention growing a beard and increased the practice of sunnah. He did not mention purification with water; instead, he mentioned splashing water upon himself. [70]
The Messenger of Allah (peace be upon him) would cleanse his mouth (teeth) with a siwak when he rose at night. [71]
(He recited until the end of Surah “And We created the heavens and the earth…”). [72]
“Allah does not accept charity given from ill-gotten gains, nor does He accept prayers performed in a state of ritual impurity.” [73]
“Allah does not accept the prayer of any of you until he performs ablution when his ablution is broken.” [74]
"The analysis (the thing that makes permissible dealing with outsiders) is the greeting." [75]
The Messenger of Allah (peace be upon him) said: Whoever performs ablution while being in a state of purity, Allah gives him ten rewards. [76]
“-If the water is two handfuls, it does not invalidate ritual purity.” [77]
“If the water is two handfuls, it is pure.” [78]
“-I heard him say: The water is pure and purifying; nothing can make it impure.” [79]
“Water does not become impure (janaba).” [80]
“Let none of you urinate in stagnant water, nor perform *ghusl* (ritual bath) in it while being in a state of ritual impurity.” [81]
“Let none of you urinate in stagnant water, and do not perform *ghusl* there while being in a state of ritual impurity.” [82]
“-If a dog licks a vessel belonging to one of you, then it should be washed seven times, the eighth time with earth.” [83]
Abu Dawud said: Abu Salih, Abu Razeen A’raj, Sabit al-Ahnaf, Hammam ibn Munabbih, Abu Suddiy, and Abdurrahman narrated this hadith from Abu Hurayra. None of them mentioned the word ‘turab’ (earth). [84]
“If a dog fouls it, wash it seven times, and on the eighth time rub it with earth.” [85]
– The Messenger of Allah (peace be upon him) said: “The cat is not impure. For it is among the animals that dwell amongst you.” [86]
– “The Messenger of Allah (peace be upon him) and I used to perform *ghusl* from one vessel when we were in a state of ritual impurity.” [87]
“My hand and the Prophet’s hand would alternate entering and exiting the vessel.” [88]
79 – It is narrated on the authority of Ibn Umar that he said: People used to perform ablution together, men and women, during the time of the Messenger of Allah (peace be upon him). (Musaddad said)
81 – Humayd al-Humayri reported that he said: I met a man who had spent four years in the company of the Messenger of Allah (peace be upon him), and he said: The Messenger of Allah (peace be upon him) forbade a woman from using the residue of a man’s ablution, and forbade a man from using the residue of a woman's ablution. (Musaddad added:) In the narration, it was mentioned that “women should wash together.” [90]
82 – Hakim bin Amr reported that the Messenger of Allah (peace be upon him) forbade a woman from using the residue of a man’s ablution. [91]
A person asked the Messenger of Allah (peace be upon him): We are setting out on a sea voyage and taking very little water with us. If we perform ablutions with that water, we will become thirsty. Can we perform ablution with seawater? The Messenger of Allah (peace be upon him) replied: “The water of the sea is pure, and its dead creatures are lawful.” [92]
The Messenger of Allah (peace be upon him) asked him: "What is in your container?" He said, "Wine." The Messenger of Allah (peace be upon him) replied: “Dates are pure, and their juice is intoxicating.” [93]
85 – Alkama reported that he said: Abdullah ibn Mas’ud was asked, “Who among you was with the Messenger of Allah during the Night of Revelation?” Ibn Mas’ud said: "There was no one from amongst us with the Messenger of Allah." [94]
88 – Abdullah ibn Arqam reported: He had set out with some people for Hajj or Umrah and was their leader. One day, the call to the Fajr prayer was announced. He said, “Let someone lead it in my place,” and he went to the lavatory. I heard the Messenger of Allah (peace be upon him) say: "If one of you intends to go to the lavatory while the call to prayer is being announced, let him first go to the lavatory.” [95]
89 – According to a narration from Abdullah ibn Muhammad ibn Abi Bakr, brother of Qasim bin Muhammad, he said that he was in the company of Aisha (may Allah be pleased with her) when food was brought. (Qasim bin) Muhammad ibn Abu Bakr added at this point…
Kasim performed ablution and stood up to pray. Upon that, I heard Aishah (may Allah be pleased with her) say: “Prayer is not performed while one is experiencing urgency due to defecation or urination.” [96]
The Messenger of Allah (peace and blessings upon him) said: "There are three things which are unlawful for a person to do. To be an imam for a people and dedicate the prayer only to himself, for he has betrayed them. To look into a house without permission; if he does so, he has entered it unlawfully. And to pray with ablution while experiencing urgency.” [97]
Abu Dawud said: “This is a narration from the people of Damascus. There is no one among its narrators except those from Damascus." [98]
Aishah (may Allah be pleased with her) narrated that the Prophet (peace and blessings upon him) would rinse once with a sa’ (measure) of water and perform ablution with another sa’. [99]
Habib al-Ansar narrated: “A bowl was brought to the Messenger of Allah (peace and blessings upon him). It contained two-thirds of a sa’ of water, and he performed ablution with it.” [100]
Abu Dawud said: "This measure is a sa' of Ibn Abi Zayb. His sa' is also the Prophet's sa'." [101]
Abi Naama narrated from Abdullah bin Mughaffal’s son: “He heard him saying, ‘O Allah, I desire the white corner of Paradise on its right side.’ He said, ‘O my son, ask Allah for Paradise. Seek refuge in Him from Hell.’ And I heard the Messenger of Allah (peace and blessings upon him) say, 'Soon a people will come who will exceed the limit in purification and supplication.’” [102]
The Messenger of Allah (peace and blessings upon him) saw a people whose heels were dry. He said: “Woe to those whose heels are dry! Perform your ablutions properly.” [103]
“The Messenger of Allah (peace and blessings upon him) came to us. We prepared water in a bronze bowl, and he performed ablution.” [104]
The Messenger of Allah (peace and blessings upon him) said: “Prayer is not valid for one who does not have ablution. Nor do those who do not remember Allah have proper ablutions." [105]
Abu Huraira narrated that the Messenger of Allah (peace and blessings upon him) said: "Let none of you dip his hand into a vessel until he has washed it three times.” For indeed, one of you does not know where he spent the night on his hand.” [106]
“And let none of you enter the water to wash until he has washed his hands three times, for one of you does not know where he spent the night or what his hand has touched." [107]
Humran, the freed slave of Uthman, said: “I saw Uthman ibn Affan performing ablution. He poured water over his hands and washed them three times. Then he drew water into his mouth and nose, spat it out, then washed his face three times, washed his right arm to the elbow three times. Then he washed his left arm like his right. He wiped his head, washed each of his feet three times, and said: ‘I have seen the Messenger of Allah (peace and blessings upon him) perform ablution in this manner.’ And then he said: 'Whoever performs ablution as I do and offers two rakahs with a clean heart, Allah will forgive his past sins.’” [108]
Osman’s son, Uthman, was seen performing ablution, relating the same account as the previous hadith, but without mentioning giving water to the mouth and nose. In this narration, he wiped his head three times. He washed his feet three times, then said: “I have seen the Messenger of Allah (peace and blessings upon him) perform ablution in this manner.” Abu Salama said: "He did not mention prayer after ablution." [109]
The Messenger of Allah (peace and blessings upon him) said: “Whoever rejoices to learn about my ablution, that is what it is.” [110]
Ali performed the midday prayer and entered a district of Kufa called Rahba and asked for water. A servant brought him a bowl with water and a basin. He took the bowl in his right hand and poured it into his left hand, washing his palms three times, then put his right hand into the bowl and drew water to his mouth three times, and to his nose three times. Then Zaid, one of the narrators of this hadith, recounted a similar account to that which preceded it: Then Imam Ali wiped his forehead and back once. And he related the same as in the previous narration. [111]
Abd al-Hayr said: “I saw Ali in Kufa. A seat was brought to him, upon which he sat, then water was brought in a jug. He washed his hands three times, then took a handful of water and gave it to his mouth and nose.” The narrator continued the previous hadith. [112]
Zirr added to his words: “Ali wiped his head until no drop fell, washed each of his feet three times, and said: ‘This is how the Messenger of Allah (peace and blessings upon him) performed ablution.’” [113]
According to a narration by Abu Ishaq, Abu Hayya said: "I saw Ali performing ablution and narrated that he washed each limb three times. Then he wiped his head. Then he washed up to his ankles. He then said: 'I wanted to show you how the Messenger of Allah (peace and blessings upon him) performed ablution.'" [114]
He said: “He brought water and poured it over his hands, washing them three times. He gave water to his mouth three times and to his nose three times. He washed his face three times, his arms to the elbows twice. Then he took both of his hands and wiped his head from front to back and from back to front with each hand in a covering manner, starting from the front of his head and bringing his hands around to the back, then turning them back and bringing them to where he started, wiping it with both hands. Then he washed his feet.” [115]
According to a narration by Habban, his father Wasi’ said, Abdullah bin Zayd bin…
Abdullah ibn Zayd related: The Messenger of Allah, peace and blessings be upon him, performed *masah* (wiping) over his head with water remaining from the ablution, leaving a trace of wetness on his hair, and washed his feet until he was clean. [116]
He rinsed his hands three times, then washed his face three times, once in his mouth and once in his nose. He washed his arms three times each. Then he performed *masah* over his head from the front to the back and back to the front twice, wiping the insides and outsides of his ears. He washed his feet three times each. [117]
The Messenger of Allah, peace and blessings be upon him, took ablution in my presence. He performed *masah* over his head without changing its shape, from the very top of his hair to where it ends. [118]
131 – Rubayyi’ bint Muawwaz related: It was narrated that the Messenger of Allah, peace and blessings be upon him, would insert two fingers into his ear canals during ablution. [119]
134 – It was narrated from Abu Umama: He described the ablution of the Messenger of Allah, peace and blessings be upon him, saying that the Messenger of Allah, peace and blessings be upon him, would wipe over his eyes. The Messenger of Allah, peace and blessings be upon him, said: "The ears are part of the head." [120]