How to Perform Wudu (Ablution)
Allah said: “O you who believe! When you intend to offer prayer, wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles…”
(Surah Maa’idah: 6)
1 – Before starting it one should intend to enter the state of ritual purity by the actions of the ablution.
2 – Saying Bismillah
3 – Wash hands up to the wrists
4 – Rinse water in your mouth and draw water from your cupped hand into your nose up to the start of the nose bone – three times for each of these actions
5 – Wash your face three times
Part 1 – The Book of Purification – The Categories of Water
First: Ordinary water is Tahur (purifier), that is, it is pure in itself and purifies other things. Among its divisions are:
- Rainfall, snow and hail.
- Water of springs and rivers
- Sea water.
- Zam Zam water
- Water which has changed due to stagnation for a long time, or by tree leaves settling in it or moss growing in it, because it is still valid to call it “water” without qualifying the word, therefore it is valid to use it for purification.
(Part 2 – Chapter 1: Types of Water)
Based upon the Hadith of Abu Sa’eed Al-Khudri who said: “It was said: ‘O Messenger of Allah! May we perform ablution with the water of Budha’ah well, which is a well where menstrual rags, dead dogs and rotting things are thrown?’ The Messenger of Allah (Sallallahu alayhi was sallam) replied: “Water is pure and is not defiled by anything”
Yaqoot Al-Hamawi said: “Budha’ah is the most common pronunciation, although it was called Bidha’ah by some; but the former is more common, and it was the abode of Banu Sa’idah in Al-Madinah, whose well is well known.”
Ibn Al-Atheer said: “It is a well known well in Al-Madinah.” Abu Dawud said in his Sunan (1/129-130 – Awn Al-Ma’bood): “I heard Qutaibah Ibn Sa’eed saying: ‘I asked: “How deep was the water in Al-Budha’ah Well?” He said: “At its deepest, it was up to Al-Aanah.” I said: “And when it decreased?” He said: “(It was) below Al-Awrah.”
Types of Water
Mutlaq Water – this is water free from any addition if one wished, one might say that it what might sufficiently be described as water; this definition was reported from Ash-Shafi in Al-Buwaiti’. It was also said that it is that which remains in its natural state (i.e. unaltered in any way).
Mutlaq water includes:
1) Rainwater, snow and hail:
According the words of Allah, Most High in Surah Anfal (8:11): “And He created rain to descend on you from the sky, to clean you thereby” and His words in Surah Furqan (25:48): “And We send down pure water from the sky.”
1) The Prophet, sallallahu ‘alayhi wa sallam, when he raised his hands in du’a, he would not put them down until he had wiped his face with them.
Da’if (Weak). Transmitted by at-Tirmidhi (2/244) & Ibn ‘Asakir (7/12/2) via Hammad ibn ‘Isa al-Juhani from Hanzalah ibn Abi Sufyan al-Jamhi from Salim ibn ‘Abdullah from his father from ‘Umar ibn al-Khattab.
At-Tirmidhi said after it, “This is a sahih gharib hadith. We only know it as a hadith of Hammad ibn ‘Isa, for he is alone in reporting it; he has few ahadith, but the people have reported from him.”
However, this reporter is weak, as in Taqrib of Ibn Hajr, who says about him in Tahdhib:
There are times in our prayers when we may forget something, or we may have doubt that we have completed an action, etc. The prostration of forgetfulness is: two prostrations that the one praying makes in order to compensate for mistakes occurring in the prayer due to forgetfulness (sahu).
Its causes are three: having added something (az-ziyadah), having omitted something (an-naqs) and having been in a state of doubt (ash-shak).
We will look at these causes separately insha’Allah.
(I) Having Added Something (Az-Ziyadah)
The Complete Guidance on the Rulings of Wiping: Shaykh al-Albanee (part 2)
When does the time limit for wiping begin?
There are two well-known views of the scholars concerning this issue:
The First: It begins at the point when the ablution is broken (for the first time), after having put on the footwear.
The second: It begins at the point when the first wiping occurs after, having broken the ablution.
Abu Haneefah, Ash- Shaafi’ee, Ahmad and their companions held the first opinion. And we do not know of any evidence on their part, which deserves mentioning, other than that it was simply an opinion. It is for this reason that some of their companions (i.e. from the same madh-hab) have contradicted them, as we shall mention. Nor do we know any of the predecessors from the Sahaabah that opposed the second view, for their guide was the authentic ahaadeeth and the ruling of ‘Umar Ibn Al- Khattaab (raa).