بسم الله
والحمد لله
والصلاة والسلام على رسول الله ،
وبعد
Introduction:
This is a short clarification of the Ahaadeeth of Abu
Hurairah رضي الله عنه regarding the statement: “whoever can increase the
area of his radiance while making Wudhoo’ (ablution) should do so.” The
clarification is from the statements of the scholars including Ibn Taymiyyah,
Ibn al-Qayyim, Ibn Baaz, Ibn al-`Uthaymeen and al-Albaanee رحمهم الله. Their statements
have been summarized, paraphrased and arranged in points for short reading and
better understanding.
The Ahaadeeth:
The first narration:
Narrated Nu`aim Al-Mujmir: Once I went up to the roof of
the Masjid, along with Abu Hurairah. He performed ablution and said: I heard
the Prophet صلى الله عليه وسلم
saying:
إِنَّ أُمَّتِي يُدْعَوْنَ يَوْمَ
القِيَامَةِ غُرًّا مُحَجَّلِينَ مِنْ آثَارِ الوُضُوءِ، فَمَنِ اسْتَطَاعَ
مِنْكُمْ أَنْ يُطِيلَ غُرَّتَهُ فَلْيَفْعَلْ
❝On the Day of Resurrection, my followers will be called:
“Al-Ghurr-ul-Muhajjaloon” [they would
come with bright faces and bright hands and feet on account] of the trace of ablution and whoever can increase the area
of his radiance on his forehead should do so (i.e. by performing ablution
regularly).❞
[Saheeh al-Bukhaaree (136) and Saheeh Muslim
(478)]
The second narration:
أَنْتُمُ الْغُرُّ الْمُحَجَّلُونَ
يَوْمَ الْقِيَامَةِ مِنْ إِسْباغِ الْوُضُوءِ، فَمَنِ اسْتَطَاعَ مِنْكمْ فَلْيُطِلْ
غُرَّتَهُ وَتَحْجِيلَهُ
❝You shall have your faces hands and feet bright on the Day
of Resurrection because of your perfect ablution. He who can afford among you,
let him increase the brightness of his Ghurrah (forehead) and that of Hijl (hands
and legs).❞
[Saheeh Muslim (477)]
The third narration:
Abu Haazim reported: I was (standing) behind Abu Hurairah
and he was performing the ablution for prayer. He extended the (washing) of his
hand that it went up to his armpit. I said to him: O Abu Hurairah, what is this
ablution? He said: O (those from) the tribe of Faruukh, you are here; if I knew
that you were here, I would have never performed ablution like this; I have
heard my Friend (the Prophet صلى الله عليه وسلم)
say:
تَبْلُغُ الْحِلْيَةُ مِنَ الْمُؤْمِنِ حَيْثُ يَبْلُغُ الْوَضُوءُ
❝In a believer adornment (ornaments/jewelry) would reach the
places where ablution reaches.❞
[Saheeh Muslim (484) and Sunan al-Nasaa’ee
(149)]
The First Part: the
meaning of the word “al-Ghurrah” and “al-Tahjeel”:
Al-Ghurrah: the word originally means the white marking
which is normally on the forehead of a horse. The word is now used to describe
beauty, fame, and male fragrance. In the Hadeeth, the meaning is the Noor
(radiance) which will be on the faces of the people from the Ummah of Muhammad صلى الله عليه وسلم. [Fath al-Baaree of
al-Haafidh Ibn al-Hajar (1/236)]
Al-Tahjeel: It refers to the white markings (which are
often) on the three legs (out of four) of a horse. Its origin is from the word
al-Hijl which means anklets (the ornament which is worn around the ankles). In
the Hadeeth, it refers to the Noor (radiance) which will be on the (hands and)
feet of the people from the Ummah of Muhammad صلى الله عليه وسلم. [Fath al-Baaree of
al-Haafidh Ibn al-Hajar (1/236)]
And the meaning of: “increase the brightness of
al-Ghurrah and al-Tahjeel”, is washing the limbs (face, arms and feet) perfectly
and more than what is obligatory while making Wudhoo’. It is obligatory to wash
them once; washing them twice is better; and washing them thrice is more
complete, preferable and near to perfection.
The Second Part: the
ruling on increasing the area for washing for the forehead, arms, and legs
while making Wudhoo’:
It is not legislated to increase the area - of the
forehead, arms and legs - more than what has been mentioned in the Texts (i.e.
one is not to wash the arms reaching up to the armpit, or wash the feet up to
half the shins or above, or to include the neck while wiping).
And this is the view of:
1) al-Maalikee Madhhab [الذخيرة (1/278)].
2) One of the narrations from Imaam Ahmad رحمه الله [الإنصاف للمرداوي (1/127)].
3) Ibn Taymiyyah رحمه الله [مجموع الفتاوى
(1/279-280)].
4) Ibn al-Qayyim رحمه الله [زاد المعاد
(1/196-197)].
5) Shaikh Ibn Baaz رحمه الله [فتاوى نور على
الدرب (5/120-121)]
6) Shaikh Ibn al-`Uthaymeen رحمه الله [لقاء الباب المفتوح
(اللقاء رقم 58)]
7) Shaikh al-Albaanee رحمه الله [الصحيحة
(1/508) and الضعيفة (1030)]
The reasons being:
1 – In reference to
the first Hadeeth quoted above where only al-Ghurrah is mentioned, washing the
upper arm is not part of Itaalat-ul-Ghurrah (increasing the shine of the
forehead). Al-Ghurrah is part of the face and not part of the hands and the
feet. In regards to the hands and feet, the word is al-Hijlah. [Ibn Taymiyyah
in مجموع الفتاوى
(1/279)]
2 – One cannot increase the area of washing for the face.
Al-Ghurrah is for the face and the whole face is washed while making Wudhoo’
(and there is nothing left to wash. Rinsing the mouth and sniffling water in
the nose is part of washing the face). And there is no Ghurrah for the head. [Ibn
Taymiyyah in مجموع الفتاوى
(1/279-280)]
3 – Itaalat-ul-Ghurrah (increasing the shine of the
forehead) means washing the face completely without exceeding the limits. It is
not possible to increase the shine of the face any further because washing the
face is limited to what is between the beginning of the hairline to the lower
part of the chin, and what is between the ears. [Ibn Baaz in فتاوى نور على
الدرب (5/120-121)]
4 – The head is not
part of the face, (and the neck is not part of the head). One should wash the
face but not the head. One should only wipe over the head once along with the
ears; beginning from the forelock to the neckline and backwards again. One
should run the fingertips along the external ears from inside and outside. [Ibn
Baaz in فتاوى نور على
الدرب (5/120-121)]
5 – It is not
recommended to increase the area of al-Hijlah (the hands and feet) because
increasing the area for washing the arms (up to the armpit) and the feet (up to
the knees) is hardship (or overburdening for the creation). [Ibn Taymiyyah in مجموع الفتاوى
(1/280)]
6 – Isbaagh al-Wudhoo’
on the hands and arms means washing them perfectly from the tips of the fingers
to the elbows; and just enough of the upper arms so that the elbows are included.
Washing them once is obligatory, twice is better, but three times is more
complete and preferable. [Ibn Baaz in فتاوى نور على الدرب (5/120-121)]
7 - The additions in regards to al-Tahjeel (exceeding the
elbows and the feet in washing the arms and feet in Wudhoo’), done by Abu
Hurairah, are his Ijtihaad and they are not attributed to the Prophet صلى الله عليه وسلم. The Sunnah restricts
this to the elbows and ankles. It was authentically reported that when the
Prophet صلى الله عليه وسلم
performed Wudhoo’, he washed the upper arm, meaning only that part so that the
elbows are included and not beyond that; and when he washed his feet, (he
washed some part of the shins) so that the ankles get included. This is the
Sunnah. [Ibn Baaz in فتاوى نور على الدرب (5/120-121) and Ibn
al-`Uthaymeen in لقاء الباب المفتوح (اللقاء رقم 58)]
8 – Those who
narrated the description of the Wudhoo’ of the Prophet صلى الله عليه وسلم did not narrate from
him about increasing the washing area for the face, arms and feet. It has not
been reported by any of the Companions رضي الله عنهم except for Abu
Hurairah رضي الله عنه.
[إحكام الأحكام (1/93)]
9 – The opinion of
Abu Hurairah رضي الله عنه
is not followed because there is nothing in the statement of the Prophet صلى الله عليه وسلم to indicate that one
should increase the area of washing. (In the third narration quoted above) the
Prophet صلى الله عليه وسلم
clearly said: ❝places where ablution reaches❞, which means the
legislated area of washing (i.e. the face including the mouth and nose; the two
arms up to the elbows, wiping the head including the ear, and the feet
including the ankles). So increasing the area is not legislated. It is not
allowed to increase the area like how it is not allowed to fall short on that.
[Al-Albaanee in الصحيحة (1/508)]
10 – Some use this
Hadeeth to recommend washing the upper arms and increasing the washing area,
but the correct opinion is that there is no evidence in this Hadeeth to support
that, because the ornaments are worn on the forearms and the wrists and not on
the upper arms and shoulders. [Ibn al-Qayyim in حادي الأرواح إلى بلاد الأفراح
(1/201)]
11 – The ending statement
in the first Hadeeth: ❝and whoever can increase the area of his radiance on his
forehead should do so❞, is not the statement of the Prophet صلى الله عليه وسلم. Rather it is the
statement of Abu Hurairah رضي الله عنه.
Nu`aim Al-Mujmir who reported it from Abu Hurairah said: “I do not know if
it is the statement of the Prophet صلى الله عليه وسلم or the statement of
Abu Hurairah.” [Musnad Ahmad (8413, 10778). For extensive discussion on
this, see الضعيفة
of Shaikh al-Albaanee (1030)]
From those who held this opinion were: al-Mundhiree, Ibn
Taymiyyah, Ibn al-Qayyim, Ibn al-Hajar al-`Asqalaanee, Ibn Baaz, Ibn
al-`Uthaymeen and al-Albaanee رحمهم الله.
[Al-Albaanee in الصحيحة (1/509) and Ibn al-Qayyim in حادي الأرواح (1/201)]
12 – Ten Companions
رضي الله عنهم
narrated the Hadeeth describing the Wudhoo’ of the Prophet صلى الله عليه وسلم but none reported
this except for Abu Hurairah رضي الله عنه;
and no one narrated this from Abu Hurairah except for Nu`aim al-Mujmir. [Ibn
al-Hajar inالفتح الباري
(1/236)]
وصلى الله وسلم وبارك على نبينا محمد وعلى
آله وصحبه أجمعين
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