The Components of Wudoo
An Niyyah (Intention)
This is the firm resolve of the heart to perform wudoo in obedience to the order of Allaah ta'ala and His Messenger (sallallaahu 'alaihi wa sallam). Ibn Taimiyyah (rahimahullaah) said (Majmoo'at-ur-Rasaa-il il-Kubraa 1/243): "The place of the niyyah is the heart and not the tongue in all forms of 'ibaadah - and that is agreed upon by all the Muslim scholars - Purification, Prayer, Zakaat, Sawm, Hajj, 'Itq (freeing of slaves), Jihaad, etc. If he were to express with his tongue other than that which he intended in his heart - then what he intended is counted, not what he said. If he voiced the intention with his tongue and the intention was not in his heart, that will not count - by total agreement of all the scholars of Islaam - so the niyyah is the firm intention and resolve itself."
19.
As Rasoolullah (sallallaahu 'alaihi wa sallam) himself explained in the
hadeeth narrated by 'Umar (radhiAllaahu 'anhu) in the Sahihain Verily
the actions are by intention and there is for everyone only
what he intended... [Fath-ul-Baaree, 1/9, and Muslim, 6/48].
what he intended... [Fath-ul-Baaree, 1/9, and Muslim, 6/48].
At-Tasmiyyah (Mentioning Allaah's Name)
20. Abu Hurairah (radhiAllaahu' anhu) said that Rasoolullah (sallallahu 'alaihi wasallam) said There is no wudoo for him who does not mention Allaah's name upon it. [Reported by Ibn Maajah (no.399), At-Tirmidhee (no.26), Abu Dawood (no.101) and others. Ash-Shaikh al-Albaani says: hadeeth Saheeh (Saheeh ul-Jaarni', no.7444)].
Imam
Ahmad in one of his two sayings is of the opinion that it is obligatory
in wudoo, ghusl, and Tayammum. He was followed in this opinion by Abu
Bakr, and it is the saying of al-Hasan (al-Basaree) and Imam Ishaaq - as
reported by Ibn Qudaamah in 'al-Mughnee' (1/84) and their proof is this
hadeeth.
Ibn
Qudaamah adds: If we take the saying that it is obligatory, then the
wudoo of one who deliberately leaves it is not correct as he has left an
obligatory duty in Purification - just as if he had left the intention;
and if he left it forgetfully then his purification is correct.
(Al-Mughnee). And this is the saying that we regard as being correct.
As
for Ibn Taimiyyah (rahimahullah) he held it to be obligatory if the
related hadeeth was authentic - as occurs in his Kitaab-ul-Imaan - and
the hadeeth is authentic, so therefore his opinion (rahimahullah) is
that it is obligatory.
21.
Al-Bukhaaree and Muslim report from Anas (radhiAllaahu 'anhu) that some
of the Companions of the Prophet (sallallaahu 'alaihi wa sallam) sought
water for wudoo , so Rasoolullah (sallallaahu 'alaihi wa sallam) said Does any of you have water? So he put his hand into the water and said Make wudoo in the name of Allaah. And
I saw the water coming out from between his fingers until they all made
wudoo . Thaabit said: "I said to Anas (radhiAllaahu'anhu): How many
were there? He said: About seventy. [Al-Bukhaaree, 1/236, Muslim, 8/411,
An-Nasaa'ee, V8].
As for the proof for that which we have stated - it is his (sallallaahu 'alaihi wa sallam) saying Make wudoo in the name of Allaah. As
for those who say that it is only sunnah mu'akkadah then they base that
upon the relative hadeeth being da'eef ( There is no wudoo ... ).
However since the hadeeth is saheeh as we have explained, then there
remains no proof for them and the proof is with us, and Allaah Knows
Best.
So it is therefore obligatory as we have shown, however the one who forgets should mention Allaah's name when he remembers.
Washing the Hands
22.
Humraan (radhiAllaahu'anhu) narrates that 'Uthmaan called for water to
make wudoo and washed his hands three times... then said: I saw
Rasoolullah (sallallaahu 'alaihi wa sallam)make wudoo just as I have
made wudoo . [Al-Bukhaaree and Muslim, and as preceded].
23. Abu Hurairah (radhiAllaahu'anhu) said: Rasoolullah (sallallaahu 'alaihi wa sallam) said When
one of you awakes from sleep then let him not enter his hand into the
bowl/vessel until he washes it three times as he does not know where his
hand has spent the night. [Al-Bukhaaree (Fath ul-Baaree, 1/229), Muslim and it is his wording, as al-Bukhaaree doesn't report "three times"].
24.
And in the hadeeth of'Abdullaah ibn Zaid (radhiAllaahu'anhu) he was
asked about the wudoo of the Prophet (sallallaahu 'alaihi wa sallam), so
he called for a bowl of water and made wudoo from it as the Prophet
(sallallaahu 'alaihi wa sallam) made wudoo, and he poured out water from
the bowl upon his hand and washed it three times. [Al-Bukhaaree (al
Fath, l/255), Muslim, 3/121].
25.
Aus ibn Abi Aus reports from his grandfather (radhiAllaahu 'anhu) who
said: I saw Rasoolullah (sallallaahu alaihi wa sallam) make wudoo
washing his hands three times. [Ahmad (4/9), An-Nasaa'ee (1/55) - with
saheeh isnaad].
Al-Madmadah and Al-Istinshaaq
AL-MADMADAH: Is washing the mouth and moving the water around within it.
AL-ISTINSHAAQ: Is taking water into the nose and breathing it into its backmost part.
AL-ISTINTHAAR: Is expelling the water from the nose after istinshaaq.
Washing the Mouth & Nose Together with One Handful (of Water)
26.
'Abdullaah ibn Zaid al-Ansaaree said that it was said to him: Perform
for us the wudoo of Rasoolullah (sallallaahu 'alaihi wa sallam), so he
called for a pot of water..until he said: So he washed his mouth and
nose with a single handful and did that three times. [Al-Bukhaaree and
Muslim].
Washing the Mouth
27.
In the hadeeth of 'Amr ibn Yahyaa (radhiAllaahu 'anhu) he said: And he
washed his mouth and nose using three handfuls of water. [Muslim,
3/123].
Al-Imam
an-Nawawi says: And in this hadeeth is a clear proof for the correct
opinion that the sunnah in washing the mouth and nose is that it should
be with three handfuls of water - washing the mouth and nose [together]
with each of them.
28.
In the hadeeth of'Aa'ishah (radhiAllaahu'anhaa) in which she describes
the wudoo of the Prophet (sallallaahu 'alaihi wa sallam) that he said When you make wudoo then wash your mouth. [Al-Baihaqi
says: 'Its isnaad is saheeh.' And it contains an addition to the
previous hadeeth of 'Aa'ishah in Abu Dawood, no.l43].
Washing the Nose and Expelling the Water
29. Abu Hurairah (radhiAllaahu'anhu) narrates that the Prophet (sallallaahu 'alaihi wa sallam) said When one of you makes wudoo then let him enter water into his nose, then expel it. [Al-Bukhaaree (al-Fath, 1/229), Muslim (no.237), Abu Dawood (no. 140)].
30.
Exerting in sniffing in the water as long as you are not fasting is
reported in the hadeeth of Laqeet (radhiAllaahu 'anhu) who said: O
Rasoolullah (sallallaahu 'alaihi wa sallam), inform me of the wudoo . He
said Complete the wudoo and rub between the fingers and exert in breathing in the water into the nose unless you are fasting. [Abu
Dawood, no.l42; At-Tirmidhee, no.38; An-nasaa'ee, no.ll4; IbMaajah,
no.407; and others]. (Declared as saheeh by Ibn Hibbaan and al-Haalcim,
and adh-Dhahabee agreed to that. Also declared as saheeh by Ibn al
Qaataan, An-Nawawi and Ibn Hajr. Refer to the footnote in al-Baghawi's
Sharh us-Sunnah: 1/417].
It
is clear from these two ahaadith that washing the mouth and nose are
both obligatory (waajib). Ibn Qudaamah says in 'al-Mughnee': Washing the
nose and washing the mouth are both obligatory in both forms of
purification - Ghusl and wudoo - as washing the face is obligatory in
both of them in the established view of the madhhab; and it is the
saying of Ibn al-Mubaarak, Ibn Abi Lailaa and Ishaaq, and it is reported
from 'Ataa.
Taking Water into the Nose with the Right Hand and Expelling it with the Left
'Abd
Khair said: We were sitting looking towards 'Alee - as he made wudoo -
and he entered into his mouth a handful of water with his right hand and
washed his mouth and nose, then expelled it from his nose with his left
hand - he did that three times, then said: Whoever would like to see
the way of purification of Rasoolullah (sallallaahu 'alaihi wa sallam) -
then this is his purification. [Reported by ad-Daarimee. Ash-shaikh
al-Albaanee says in his notes on al-Mishkaat: Its isnaad is saheeh].
Washing the Face
The
face (wajh) is determined as being everything between the beginnings of
the hair down to the cheeks and the chin, and up to the start of the
ears including that which is between the beard and ear.
Allaah ta'ala says: O
Ye who believe! When ye prepare for prayer, wash your faces, and your
hands (and arms) to the elbows; rub your heads (with water); and (wash)
your feet to the ankles. [soorat-ul-Maa'idah,5:7]
Humraan
ibn Abaan narrates that 'Uthmaan (radhiAllaahu 'anhu) called for water
to make wudoo and so mentioned the way in which the Prophet (sallallaahu
'alaihi wa sallam) made wudoo . Humraan said: Then he washed his face
three times. [Al-Bukhaaree (al-Fath, 1/312), Muslim (no.226)].
Running Water Through the Beard with the Fingers
31.
'Uthmaan (radhiAllaahu'anhu) narrates that the Prophet (sallallaahu
'alaihi wa sallam) used to run his (wet fingers) through his beard.
[At-Tirmidhee (no.31), Ibn Maajah (no.430), Ibn Jaarood (p.43) and
al-Haakim (1/14~) who declared its isnaad as saheeh as did Ibn Khuzaimah
and Ibn Hibbaan. See the note in al-Baghagawi's Sharh us-Sunnah,
1/421].
32.
Anas (radhiAllaahu'anhu) narrates that the Prophet (sallallaahu'alaihi
wa sallam), when he made wudoo , used to take a handful of water and
enter it below his chin and rub it through his beard and said This is what my Lord - the Great and Exalted - has ordered me to do. [Abo
Dawood (no.145), al-Baihaqee (1/54), al-Haakim (1/149). Ash-Shaikh
al-Albaani declares it to be saheeh (Saheeh ul-Jaami', no.4572)].
Some
of the scholars have declared that entering water through the beard is
obligatory and say: If he deliberately leaves it - then he must repeat
the ( wudoo and) prayer. And this is the saying of Imam Ishaaq and Abu
Thaur.
Most
of the scholars however are of the opinion that the order is an order
of desirability (istihbaab) and it is not obligatory - and that it is
clearer that that which is obligatory is moving water through that part
of the beard..so that it reaches the skin underneath. [Al-Khattaabee,
1/56].
Imam
Ahmad and Laith and most of the scholars hold that moving water through
the beard is obligatory when taking ghusl from Janaabah - and not
obligatory in wudoo . ['Aun al Ma'bood, 1/247].
Washing the Arms Including the Elbows
Note:
The arms here which we are ordered to wash begin with the fingertips
and hands - which are to be included in this washing - they being part
of the arm (yad) which we are ordered to Wash in the aayah.
Allaah ta'ala says: O
Ye who believe! When ye prepare for prayer, wash your faces, and your
hands (and arms) to the elbows; rub your heads (with water); and (wash)
your feet to the ankles. [soorat-ul-Maa'idah,5:7]
Humraan
ibn Abaan reports that 'Uthmaan (radhiAllaahu'anhu) called for water
for wudoo and mentioned the Prophet's (sallallaahu 'alaihi wa sallam)
way of making wudoo - and Humraan said: Then he washed his right arm
including the elbow three times, then the left in the same way.
[Al-Bukhaaree and Muslim as has preceded].
Regarding
inclusion of the elbows in the washing of the arms - scholars have
differed: Some of them saying that they must be included in this
washing, and others saying that this is not so. And this difference of
opinion is due to their disagreement over the meaning of the word "ilaa"
(to) in the aayah - does it mean 'up to/until' or 'up to and including'
?
He who says that it means 'up to' does not include the elbows in the washing - just as Allaah ta'ala says: ... thumma 'atimmus-siyaama ilaa -llail: Then complete your fast till the night appears; [soorat-ul-Baqara, 2:187]. And this is the opinion of some of the companions of Imam Maalik.
Most
scholars, however, hold the view that the meaning is 'up to and
including/along with' - and thus include the elbows in the washing and
use as their evidence Allaah ta'ala's saying wa yayazidkum quwwatan ilaa quwwatikum: ...and add strength to your strength; [Soorat-ul-Hud 11:52]
33.
The proof in this matter is the hadeeth of Nu'aim ibn Mijmar who said: I
saw Abu Hurairah make wudoo - he washed his face and completed the
wudoo , then washed his right hand until he reached the upper arm, then
his left hand till he reached the upper arm" - then in the end of the
hadeeth he said: "This is how I saw Rasoolullah (sallallaahu 'alaihi wa
sallam) make wudoo . [Muslim, 1/246]
So,
dear reader, it is clear from this hadeeth that the Prophet
(sallallaahu 'alaihi wa sallam) used to wash the elbows further, he used
to increase upon that and wash part of the upper arm.
34.
Jaabir (radhiAllaahu'anhu) said that when the Prophet (sallallaahu
'alaihi wa sallarn) made wudoo , he would pass the water over his
elbows. [Reported by ad-Daaraqutnee (1/15), al-Baihaqee (1/56) and
others - Ibn Hajr declared it to be hasan. And Ash-Shaikh al-Albaanee
declared it to be saheeh (Saheeh ul-Jaami', 4547)].
Wiping the Head and Ears and 'Imaamah
1. Wiping over all of the head as Allaah ta'ala says: ...wamsahoo bi ru'oosikum...: ...rub your heads (with water) [Soorat-ul-Maa'idah 5:7]
Ibn
Qudaamah says in 'al-Mughnee': Some of the people who claim that that
which is ordered to be wiped is part of the head only - claim that the
(Baa) [in the verse] means "part of" as if He had said: "Wipe part of
your heads".' However, we say that in His saying wamsahoo bi ru'oosikum the (Baa) is as if He said regarding Tayammum wamsahoo bi wujoohikum [Allaah ta'ala orders us to wipe the faces].
Therefore
their saying that the (Baa) means "part of" is incorrect and unknown to
the scholars of the language. Ibn Burhaan says: 'He who claims that the
"baa" means "part of" has declared before the scholars of the language
that of which they have no knowledge. [al-Mughnee, 1/112].
Ash-Shaukaanee
(rahimahullah) says in Nail-ul-Autaar: It is not established that it
means "part of" and Seebawaih (one of the foremost scholars of the
Arabic language) has denied that in fifteen places in his book.
(Nail-ul-Autaar, 1/193).
35.
In the hadeeth of'Abdullaah ibn Zaid (radhiAllaahu'anhu) is a further
proof of the incorrectness of the saying that it means "a part of" - in
that the Prophet (sallallaahu 'alaihi wa sallam) wiped his head with his
two hands, moving them forwards and backwards - beginning with the
front of the head and (wiping) with them up to his nape then he
(sallallaahu 'alaihi wa sallam) returned them to the place from which he
began. [Al-Bukhaaree (al-Fath, 1/251), Muslim (no.235), at-Tirmidhee
(no.28) and others].
2. Wiping the ears: The ruling for the ears is the same as that for the head.
36. And it is authentically reported that Rasoolullah (sallallaahu 'alaihi wa sallam) said The two ears are a part of the head. [Reported
by at-Tirmidhee, no.37; Abu Dawood, no.l34 and Ibn Maajah, no.444].
(Declared by ash-Shaikh al-Albaanee to be saheeh - as-Saheehah, 1/36 -
and Imam Ahmad was of the view that wiping the ears has the same ruling
as that for wiping the head.)]
As
for those who hold the view that it is a sunnah they do not have any
evidence except their regarding this hadeeth as being da'eef - it is
however authentic due to a chain of narration which they did not come
across and so the proof is with our saying - and Allaah Knows best.
And
of the scholars who hold that they are part of the head are Ibn
al-Musayyib, 'Ataa, al-Hasan, Ibn Seereen, Sa'eed ibn Jubair and
an-Nakha'ee and it is the saying of ath-Thauree and Ahl ur-Ra'y and
Imams Malik and Ahmad ibn Hanbal.
Taking Fresh Water for the Head and Ears
37.
Ash-Shaikh al-Albaanee says in 'ad-Da'eefah', no.995: There is not to
be found in the Sunnah anything which obligates taking fresh water for
the ears - therefore he should wipe them along with the water for the
head - just as it is also permissible to wipe the head with the water
remaining from that of the arms after washing them according to the
hadeeth of Ar-Rabee' bint Mu'awwidh that the Prophet (sallallaahu
'alaihi wa sallam) "wiped his head with water remaining in his hand".
[Reported by Abu Dawood and others with hasan isnaad].
The Way of Wiping
38. From 'Abdullaah ibn 'Amr - about the way of performing wudoo - he said: Then he (sallallaahu 'alaihi wa sallam) wiped
his head and entered his two forefingers into his ears and wiped the
backs of his ears with his thumbs. [Reported by Abu Dawood (no.135),
an-Nasaa'ee (no.140), Ibn Maajah (no.422) and authenticated by Ibn
Khuzairnah].
Wiping Over the 'Imaamah (Turban) Only
39. 'Amr ibn Umayyah (radhiAllaahu 'anhu) said: I saw Rasoolullah (sallallaahu 'alaihi wa sallam) wipe over his turban and leather socks. [Reported by al-Bukhaaree (al Fath, 1/266) and others].
40.
Bilaal (radhiAllaahu 'anhu) reports that the Prophet
(sallallaahu'alaihi wa sallam) wiped over the leather socks and the head
cover. [Reported by Muslim, 1/159].
Wiping Over the Turban and Forelock
41.
Al-Mugheerah ibn Shu'bah (radhiAllaahu'anhu) reports that the Prophet
(sallallaahu 'alaihi wa sallam) made wudoo and wiped over his forelock
and over the turban and leather socks. [Reported by Muslim, 1/159].
Ibn
Qudaamah says in 'al-Mughnee' (1/310); And if part of the head is
uncovered and it is normally so, then it is preferable to wipe over that
along with the turban - that is recorded from Ahmad: as the Prophet
(sallallaahu 'alaihi wa sallam) wiped over his turban and forelock - as
occurs in the hadeeth of al-Mugheerah ibn Shu'bah.
As
for caps/'prayer hats', it is not permissible to wipe over them as
Ahmad says for various reasons, from them: (1) They do not cover all of
the head normally, nor are they tied around it. (2) There is no
difficulty in their removal.
As
for the woman's head cover - it is permissible to wipe over it as Umm
Salamah used to wipe over her head cover - as reported by Ibn
al-Mundhir. (See'al-Mughnee', 1/312).
Washing the Feet and Ankles
Allaah ta'ala says: ...wa arjulakum ilaal ka'bayn: ...and (wash) your feet to the ankles [Soorat-ul-Maa'idah 5:7] [thus ordering the washing of the feet and ankles].
42.
Ibn 'Umar (radhiAllaahu 'anhumaa) said: Rasoolullah (sallallaahu
'alaihi wa sallam) fell behind us and then came upon us during a
journey, then we found him and it was time for 'Asr - so we began to
make wudoo and wipe over our feet, so he (sallallaahu 'alaihi wa sallam)
called out at the top of his voice Woe to the ankles from the Fire.
(two or three times) [Al-Bukhaaree (al Fath, 1/232) and Muslim, 3/128].
An-Nawawi
says in his explanation of Sahih Muslim after mentioning the hadeeth:
Muslim's intention (rahimahullah) in quoting these hadeeth was to prove
with it the obligation of washing the feet - and that wiping them is not
sufficient.
43.
In the hadeeth of al-Bukhaaree and Muslim from Humraan ibn Abaan that
'Uthmaan (radhiAllaahu'anhu) called for water for wudoo and then
mentioned the wudoo of the Prophet (sallallaahu 'alaihi wa sallam) -
then Humraan said: Then he washed his right foot to the ankle three
times and then his left foot to the ankle three times.
44.
As Abu Hurairah (radhiAllaahu 'anhu) did in Muslim's narration: "Then
he washed his right foot till he reached the shin, then he washed the
left foot till he reached the shin" and in the end of the hadeeth said:
This is what I saw Rasoolullah (sallallaahu 'alaihi wasallam) do.
[Muslim, 1/246].
From
this hadeeth - O Brother Muslim - it becomes clear that the ankles
enter into this washing as is clear from his saying 'till he reached the
shin'.
45.
Al-Mustaurad (radhiAllaahu 'anhu) said: When the Prophet (sallallaahu
'alaihi wa sallam) made wudoo he would enter the water between his toes
with his little finger. [Reported by Abu Dawood (no.148), at-Tinnidhee
(no.40) and Ibn Maajah (no.446). Declared as 'saheeh' by al-Albaanee].
As-San'aanee
says in 'Subul-us-Salaam' after quoting this hadeeth: It is a proof for
the obligation of wiping between the toes - and this also occurs in the
hadeeth of Ibn 'Abbaas which we have indicated - which is reported by
at-Tirmidhee, Ahmad, Ibn Maajah and al-Haakim - and authenticated by
al-Bukhaaree. And it is done by using the little finger. (See
'Subul-us-Salaam', 1/48).
46. And Laqeet ibn Sabarah said: Rasoolullah (sallallaahu 'alaihi wa salam) said Complete the wudoo and wipe between the Asaabi' (fingers
and/or toes). [Abu Dawood (no.142), at-Tirmidhee (no.37), an-Nasaa'ee
(no.114), Ibn Maajah (no.407), al-Hakim (1/148). Al-Albaanee says:
Saheeh.]. As-San'aanee says: It clearly means both the fingers and toes
and is shown clearly in the hadeeth of Ibn 'Abbaas. [Subul-us-Salaam,
1/47].
The Reply to Those who Follow Wiping of the Feet Without Washing
(1) Wiping the feet when not wearing anything on the foot is not established from the Prophet (sallallaahu 'alaihi wa sallam). As for their using as a proof the reading of the Aayah: wamsahoo bi ru'oosikum wa arjulakum ilaal ka'bayn: rub your heads and your feet to the ankles...[soorat-ul-Maaidah 5:7] reading
(arjulikum) - and saying that the feet are thus connected to (the
command to wipe) the heads - and this is not correct, rather they are
connected to (the order to wash) the hands. As for the reading of the
word (arjulikum) with Kasra of the laam - as-San'aanee says That is for
wiping over the leather socks - as is shown by the Sunnah - and this is
the best interpretation for this particular recital. (As-Subul, 1/58).
(2)
The Qur'aan is not to be explained according to the human intellect -
especially in the matters of worship such as Salaat and wudoo , etc. -
but by the Sunnah which explains this Pillar. And there are many such
examples in the Qur'an which the Prophet (sallallaahu 'alaihi wa sallam)
explained by his sayings - and from this is the washing of the feet -
and its proof from the Sunnah has preceded.
(3)
If they wish to use the intellect then we say to them: The bottom of
the foot has more right to be wiped than the surface (their saying being
the wiping of the surface), and if they say: Then what about the socks?
we say: That is established from the Prophet (sallallaahu 'alaihi wa
sallam) just as washing the foot is also established in the Sunnah.
(4)
Leaving out one of two verbs and sufficing with one of them, as the
Arabs, when two verbs come together having similar meaning and are
followed by things related to them, makes it permissible to mention only
one of the two verbs and attaching those things relating to the second
to those relating to the first which is mentioned - according to what
the wording demands, until it is as if the two are partners with regard
to the verb, as the poet said: I fed it with hay and cold water. And
what is meant is: I fed it with hay and gave it cold water to drink.
(5)
The saying of az-Zajjaj (a great scholar of the language): It is
permissible that the wording (arjulikum) has the meaning of 'wash the
feet' as the wording (ilal Ka'bain) conveys that meaning - as the
mentioning of a limit suggests washing just as Allaah ta'ala says ilaal
maraafiq [that is the limit of the elbows is for washing] however, if
wiping were intended then there would be no need for mention of a limit
just as Allaah ta'ala says wamsahoo bi ru'oosikum not mentioning any
limit (for wiping the head) and further the term wiping can be used to
mean washing. (Al-Mirqaat, 1/400).
(6)
And further, the great majority of scholars have agreed that it is
obligatory to wash the feet and that is reported - and reaches the level
of mutawaatir from the Prophet (sallallaahu 'alaihi wa sallam) as
al-Haafiz Ibn Hajr says; and further it is not established that any of
the Sahaabah differed regarding that - except what is reported from
'Alee, Ibn 'Abbas and Anas (radhiAllaahu 'anhum) - and it is established
that they went back on that. (Al-Mirqaat. 1/400~.
47.
And Abu Hurairah (radhiAllaahu 'anhu) reports that Rasoolullah
(sallallaahu 'alaihi wa sallam) came to the graveyard and said ...they will come on the Day of Judgement with their blazes shining from the wudoo (It
has preceded, no.7). Meaning the Rasoolullah (sallallaahu 'alaihi wa
sallam) will know from the traces of the washing, as for those who do
not wash then he will not know them on the Day of Judgement.
Ibn Hajr says: And it is established that this shining of the faces, hands and feet are particular to the Muslim Ummah.
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