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www.scmuslim.com The Prequisites of salat
(All images contained in this document are
designed in a manner that is not intended
to recreate the creation of Allah!)
PREREQUISITES FOR SALAT:
Islam An individual does not have to be a Muslim in
order to participate in a congregational salat; however, the
non-Muslim in question will only be regarded as one who is
emulating the actions of the Muslims performing salat, and not
considered as literally performing the actual salat in question.
The reason being, one must have the intention to perform salat
in order to receive the reward for it. Furthermore, one
intending to perform salat also has the intention to say the
shahada (declaration of faith) during the first tashahud
(Tashahud: At-tahiy-yatu lil-lahi was sala-watu wat-tay yibatu
As-salamu 'alayka ay-yuhan-nabiy-yu wa rahma tullahi wa bara-
katuhu As-salamu 'alayna wa'ala 'ibadil-la his-sali-heen Ash
hadu al-la ilaha il-lal lahu wa ash hadu an-na Muhammadan 'ab-
duhu wa rasuluh; which translates into English as "All worships
are for Allah. Allah's peace be upon you, O Prophet, and His
mercy and blessings. Peace be on us and on all righteous
servants of Allah. I bear witness that there is none worthy of
worship except Allah, and I bear witness that Muhammad is His
servant and messenger."), which would make one a Muslim; which
does not apply to the non-Muslim in this scanerio; because, the
individual does not believe in Allah or Mohammed as Allah's
messenger, according to the standards set by Allah. The evidence
that the individual in question will only be regarded as one who
is simply imitating the Muslims and will not receive the reward
of actually performing salat as a form of worship is a hadith
collected by Bukhari wherein Umar Ibn Al-Khattab narrated: "I
heard Allah's Apostle (P.B.U.H.) saying, 'Deeds (their
correctness and rewards) depend upon intentions, and every
person gets but what he has intended. So whoever emigrated for
worldly benefits, or for a woman to marry, his emigration is for
what he emigrated for."
With this being said, despite the fact that the Muslim
this hadith is referring to migrated with the Muhajirun, who
left all that they had for the sake of Allah and are regarded as
the best of the Muaslim ummah, he will not share the honor of
being counted among them; because, his true intention was to
migrate to be with a woman he desired to marry. What is more,
since the non-Muslim in the scenario is intending to perform the
salat without having the desire to believe in Allah and his
final messenger Mohammed (P.B.U.H.), the individual cannot
receive the reward for performing salat; because, Muslims are
the only worshipers who perform salat, due to the fact that the
first two pillars of Islam are exhibited during the actual
salat; i.e., testifying during the tashahud that there is no god
but Allah and that Muhammad (P.B.U.H.) is His Messenger, and
performing the obligatory salat as a form of submission to
Allah. The evidence for this position is a hadith collected by
Bukhari wherein Abu 'Abd al-Rahman 'Abdullah bin 'Umar bin al-
Khattab, narrated: "I heard the Messenger of Allah (P.B.U.H.)
say, 'Islam has been built upon five things - on testifying that
there is no god save Allah, and that Muhammad is His Messenger;
on performing salat; on giving the zakah; on Hajj to the House;
and on fasting during Ramadan.'"
Time The Time of a particular salat must be in in order for a
Muslim to be able to perform it. The evidence for this ruling is found
in Surah 4:103 (Al-Nisa) of the Quran which reads: "Fa-itha qadaytumu
alssalatafaothkuroo Allaha qiyaman waquAAoodanwaAAala junoobikum fa-
itha itma/nantumfaaqeemoo alssalata inna alssalatakanat AAala
almu/mineena kitaban mawqootan; which translates into English as:
"When ye pass (Congregational) prayers, celebrate Allah's praises,
standing, sitting down, or lying down on your sides; but when ye are
free from danger, set up Regular Prayers: For such prayers are
enjoined on believers at stated times."
The time when each of the five obligatory (fard)
salat begins and ends:
According to Sunan at-Tirmidhi Hadith no: 151 which was
narrated by Abu Huraira who reported that Allah's Messenge
(P.B.U.H.) said: "There is for every Salah, its initial and
final time. The initial time for Zuhr is when the sun declines
and its final time is when Asr commences. The initial time of
Asr is when it sets in till when the sun turns yellow. The
initial time of Maghrib is with sunset and its last is when
redness on the horizons disappears. The initial time of Isha is
from then and its final time is at midnight. The initial time of
Fajr is from true dawn till sunrise." Also, a hadith collected by
Bukhari that was narrated by Jaber bin Abdullah reports: "The angel
Jibrael came to Prophet Mohammed (P.B.U.H.) and said to him, 'Stand up
and pray Thuhr.' So Allah's Messenger (P.B.U.H.) prayed Thuhr when the
sun had declined from its zenith. Then the angel Jibrael came again at
the time of Asr and said 'Stand up and pray Asr.' Then Prophet
Muhammad (P.B.U.H.) prayed Asr when the shadow of everything was equal
to itself. Then Jibrael came the next day to Prophet Muhammad
(P.B.U.H.) and said, (after praying 10 Salat with Prophet Muhammad
(P.B.U.H.) in two consecutive days) 'The time of Salat (prayer) is in
between these two times.'" A more detailed narration is found in the
collection of Abu Dawud wherein Ibn Abbas narrated: "The Prophet
(PBUH) said, 'Jibril led me in (in Salat) twice at the House (the
Kaaba). So he prayed Zuhr the first time when the shadow was similar
to (the length of) the strap of a sandal. Then he prayed Asr when
everything was similar (to the length of) its shadow. Then he prayed
Maghrib when the sun had set and the fasting person breaks fast. Then
he prayed Isha when the twilight had vanished. Then he prayed Fajr
when fajr (the dawn) began, and when eating is prohibited for the
fasting person. The second time he prayed Zuhr when the shadow of
everything was similar to (the length of) it, at the time of Asr the
day before. Then he prayed Asr when the shadow of everything was about
twice as long as it. Then he prayed Maghrib at the same time as he did
the first time. Then he prayed Isha, the later one, when a third of
the night had gone. Then he prayed Subh (Fajr) when the land glowed.
Then Jibril turned towards me and said: 'O Muhammad (PBUH)! These are
the times of the Prophets before you, and the time is what is between
these two times.'" This hadith explicitly shows the Angel Jabril
directing the Prophet (P.B.U.H.) in salat at the earliest and latest
possible times to observe each of the obligatory five daily salat.
Further evidence is found in a hadith collected by Imam
Muslim wherein Abdullah bin Amr reported that Allah's Messenger
(P.B.U.H.) said: "The time of Zuhr prayer remains till the sun
declines and the shadow of a man becomes double his length and
so long as the Asr prayer does not come; and the time of Asr
prayer remains so long as the sun does not become yellow; and
the time of Maghrib prayer remains so long as the red hue does
not disappear; and the time for Isha prayers remains up to the
midnight; and the time for Fajr prayer runs from the appearance
of dawn till the sun does not rise; but when the sun rises, keep
away from prayer; because, it rises between two horns of the
devil." Another hadith in the collection of Bukhari, narrated by
Salama reports: "We used to pray the Maghrib prayer with the
Prophet (P.B.U.H.) when the sun disappeared from the horizon."
Lastly, a hadith collected by Bukhari narrated by Abu Al-Minhal
reports: "Abu Barza said, the Prophet (P.B.U.H.) used to offer
the Fajr (prayer) when one could recognize the person sitting by
him (after the prayer) and he used to recite between 60 to 100
Ayat (verses) of the Qur'an. He used to offer the Zuhr prayer as
soon as the sun declined (at noon) and the 'Asr at a time when a
man might go and return from the farthest place in Medina and
find the sun still hot. (The sub-narrator forgot what was said
about the Maghrib). He did not mind delaying the 'Isha prayer to
one third of the night or the middle of the night."
Fajr: The initial time of Fajr is from true dawn till
sunrise." The Quran further states in Surah Baqarah (2:187):
"...Eat and drink until the white thread becomes distinct to you
from the black thread of dawn...." Therefore, it is clear that
the initial time for fajr is when one can clearly distinguish a
distinct white horizontal line separating the darkness of the
sky.
True dawn (horizontal white light):
Further evidence supporting the fact that Fajr salat begins
with the "true dawn" which appears horizontally (right to left)
across the sky is a hadith in the collection of Abu Dawud
wherein the Prophet (P.B.U.H.) reportedly said: "Do not let the
adhan of Bilal stop you from eating suhoor, or the vertical dawn
(false dawn), but the dawn which appears along the horizon (true
dawn)."
In light of this evidence, one intending to perform Fajr
salat should actually base the time of Fajr on a clear
observation of true dawn (white line across the horizon which
separates the sky) and not on astronomical calculations or on
timetables whose authors are often not knowledgeable with regard
to discerning the true time of Fajr from the false dawn.
True dawn (horizontal white light):
False dawn (zodiacal light - vertical white light):
False dawn: (vertical white light)
False dawn: (vertical white light)
Lastly, it is important to note from the images above that
the images of the false dawn clearly show a vertical white line
ascending into the sky instead of a clear white horizontal line
which appears at true dawn.
The latest one can perform salatul Fajr:
According to a hadith collected by Bukhari that was
narrated by Hisham's father: "Ibn 'Umar reportedly said,
'Allah's Apostle (P.B.U.H.) said, 'Do not pray at the time of
sunrise and at the time of sunset.' Ibn 'Umar said, Allah's
Apostle (P.B.U.H.) said, 'If the edge of the sun appears (above
the horizon) delay the prayer till it becomes high, and if the
edge of the sun disappears, delay the prayer till it sets
(disappears completely).'" However, if one is able to perform
one rakah before the sun rises, they are permitted to complete
the entire salat and they will receive the full reward of the
salat in question. The evidence for this position is a hadith
collected by Bukhari wherein Abu Huraira reported: "Allah's
Apostle (P.B.U.H.) said, '...If any of you can get one Rak'a of
the Fajr prayer before sunrise, he should complete his prayer.'"
Zuhr: The time of Zuhr prayer begins when the sun declines
past midday when one's shadow is very small, until the shadow of
a man becomes equal its size; with the latest possible time of
zuhr being when the shadow of a man is double his length and so
long as the Asr prayer does not begin. The evidence for this
ruling is a hadith in the collection of Abu Dawud wherein Ibn
Abbas narrated: "The Prophet (PBUH) said, 'Jibril led me in (in
Salat) twice at the House (the Kaaba). So he prayed Zuhr the
first time when the shadow was similar to (the length of) the
strap of a sandal... The second time he prayed Zuhr when the
shadow of everything was similar to (the length of) it, at the
time of Asr the day before...."
Beginning time of Zuhr:
At midday, when the sun reaches its zenith, which is an
unlawful time for a Muslim to perform any salat, the sun is at
its highest point. Therefore, the sun's rays fall vertically on
one's body; consequently, one's shadow will appear very short. A
convenient technique used for determining when the zenith of the
sun has been passed and the actual time for Zuhr has commenced
is to insert a stick or pole in an open area; so that when the
sun rises from the East, the shadow of the object will descend
towards the West.
Theoretically, the higher the sun rises, the shorter the
shadow of an object will appear. Therefore, so long as the
shadow of the object keeps growing shorter, the sun has yet to
reach its zenith. The shadow of the object will continue to grow
shorter until the sun reaches its zenith and could appear not to
even cast a shadow. Then, after the sun exceeds its zenith and
descends westward, the shadow of an object will slowly start to
increase, falling towards the East; known as the time of zawal.
Finally, once the shadow of an object begins to increase by even
a small amount, after the sun exceeds its zenith at the time of
zawal, the time for Zuhr has begun. The evidense for this ruling
is a hadith in the collection of Tirmidhi wherein Hasan ibn Ali
Halwani reported that Abdur Razzaq reported to him and Mu'mar to
him and Zuhri to him: "Sayyidina Anas ibn Malik told me that
Allah's Messenger (P.B.U.H.) offered the Salah of zuhr when it
was time of zawal (declination of the sun)."
Regarding the explicit statements from ahadith pertaining
to the time when the Prophet (P.B.U.H.) and Sahaba observed the
Zuhr salat, a hadith in the collection of Abu Dawud reports that
Ibn Abbas narrated: "The Prophet (PBUH) said, 'Jibril led me in
(in Salat) twice at the House (the Kaaba). So he prayed Zuhr the
first time when the shadow was similar to (the length of) the
strap of a sandal... The second time he prayed Zuhr when the
shadow of everything was similar to (the length of) it (at the
end time of Zuhr), at the time of Asr the day before...." What
is more, the Muwatta of Imam Malik- Book 1, Number 1.1.6 reports
that Yahya related to me from Malik from Nafi from the mawla of
Abdullah ibn Umar that Umar ibn al-Khattab wrote to his
governors, saying:"...Pray Dhuhr any time from when the
afternoon shade is the length of your forearm until the length
of your shadow matches your height. Pray Asr when the sun is
still pure white, so that a rider can travel two or three
farsakhs before the sun sets..." In another hadith collected by
Abu Dawud Abdullah ibn Mas'ud narrated:"The extent of the shadow
when the Apostle of Allah (P.B.U.H.) prayed (the noon prayer)
was three to five feet in summer and five to seven feet in
winter."
Based on the preponderance of the evidence from the
ahadith pertaining to the time of Zuhr salat, the actual prayer
should be observed when one's shadow is small; particularly,
waiting until one's shadow is the size of the thong of a sandal
(in order to be certain that the sun has passed its zenith),
until one's shadow becomes equal to their actual height or if
using another object, until the height of this object becomes
equal to the height of its shadow for the prayer in question.
Furthermore, regarding the hadith of Ahmed and Abu Dawud
wherein: "Ibn Abbas, reported that the Prophet (P.B.U.H.) said,
'Jibril led me in Salah twice near Bayt Allah. The first time,
we offered the Salah of Zuhr when the shadow was like the thong
of a shoe. Then, we offered Asr when the shadow of everything
was equal to it, and maghrib after sunset when the fasting man
takes iftar (breaks his fast), and Isha when the twilight
disappeared, and fair when one who fasts is forbidden food and
drink. The second time, we offered Zuhr when the shadow of
everything was like it in length at the time of Asr on the
previous day (Asr when the shadow of everything was equal to
it.). Then we offered the Asr when the shadow of everything was
twice as long. We prayed Maghrib at the same time as the
previous day; we prayed Isha when one-third of the night was
over and Fajr when the earth was well-lit. Then Jibril turned to
me and said; 'O Muhammad! This was the time observed by Prophets
(SAW) before you, and the time (of five Salah) is between these
two times;'" it is therefore clear that the height of one's
shadow at the time of Zuhr is equal to one's actual height.
However, there is a hadith in the collection of Imam Muslim
narrated by Hadrat Abdullah bin Amr wherein it is reported that
Allah's Messenger (P.B.U.H.) said: "The time of Zuhr prayer
remains till the sun declines and the shadow of a man becomes
double his length and so long as the Asr prayer does not come,
and the time of Asr prayer remains so long as the sun does not
become yellow: and the time of Maghrib prayer remains so long as
the red hue does not disappear; and the time for Isha prayers
remains up to the midnight, and the time for Fajr prayer runs
from the appearance of dawn till the sun does not rise, but when
the sun rises, keep away from prayer because it rises between
two horns of the devil." Thus, this hadith clearly shows that
the shadow of an individual at the time of Zuhr salat can
actually grow as tall as one's shadow generally appears during
the time of Asr salat (twice its usual height); however, caution
is advised to those who postpone their Zuhr prayer to the latest
possible time allowed to perform this act of worship not to
allow the actual Asr prayer to commence; since, one's shadow
generally grows to twice its actual size during the Asr salat.
The evidence that one's shadow during the Zuhr salat can
actually appear taller at different seasons of a particular year
is the hadith of Abu Dawud wherein Abdullah ibn Mas'ud narrated:
"The extent of the shadow when the Apostle of Allah (P.B.U.H.)
prayed (the noon prayer) was three to five feet in summer and
five to seven feet in winter." Now, in view of this hadith it is
important to note that Prophet Mohammed (P.B.U.H.) was described
as being average height (around 5' 10" - 6 feet tall), yet the
above hadith of Abu Dawud describes his shadow as being 7 feet
tall in the winter. The hadith of Tirmidhi narrated by Baraa bin
Aazib confirms that the Prophet (P.B.U.H.) was of average height
when it says: "I never saw someone more handsome than
Rasullullah (P.B.U.H.). His hair reached his shoulders. The
portion between his two shoulders was wide. He was neither very
tall nor very short." Lastly, it is also important to note that
the sun is lower in the sky during the winter months, which
results in one having a taller shadow. Moreover, during the
summer the sun is higher in the sky, and in the spring and
autumn, the sun is right in the middle.
Middle and general ending time of Zuhr:
As the sun travels from its highest point towards its
setting course, one's shadow should begins to appear as a larger
image as the sun descends and begins to set in the West. As a
result, during the middle timeframe of Zuhr one's shadow will
appear to be approximately half their actual height.
The last possible time of Zuhr:
At the latest possible time to perform zuhr salat, which is
moments prior to the commencement of the Asr prayer; one's
shadow, which should generally be to equal their actual height,
can at certain times of the year appear to be approximately
twice the size of their actual height. Therefore, if an
individual's shadow is 6 feet tall, and their actual height is 6
feet tall, the time for Zuhr will have ended according to the
norm. Furthermore, in rare instances, once one's 6 feet tall
shadow becomes approximately 12 feet tall, the time for
performing Zuhr salat will have expired.
With this being said, a simple method to use for
determining when the time for Zuhr salat has expired is to use
the height of an object, such as a 6 feet tall man or a stick
(about 3 feet long), and position the object in question in an
open area prior to the sun reaching its zenith (or document the
size of the object's shadow prior to the time of Zuhr). If using
a stick, no mark is necessary; because, the base of the stick
will serve as the measuring point. If using one's body (Height)
as a measuring tool, simply use a stick that is long enough to
enable you to mark the ground at the base of your foot and at
the top of your head on your shadow. Use the stick and lay it on
the ground between the foot and head marks of your shadow.
Starting from the foot mark, lift the stick beginning at the
foot mark, ensuring that the other end remains on the ground and
flip it over in order to place the foot end of the stick on the
ground closer to the head of the shadow. Flip the other end
until the full length of the shadow is covered. Document how
many times you had to flip the stick in order to measure the
entire length of the shadow.
As the sun approaches its zenith, the shadow will shrink
as it travels from the East towards the zenith (shadow should be
facing West). After the sun passes its zenith and descends
westward towards its destination of setting in the West, as the
sun travels this course, one will notice that their shadow will
appear to increase in size from the East. Once this happens,
Zuhr prayer will have begun. The shadow of the object will
continue to increase, declining towards the East until the
length of the shadow is equal to the length of the object
itself, i.e., it will be 6 feet long; equal to the height of the
6 feet tall individual, starting from the point marked at the
zenith (The base of the object being measured). Moreover, when
you decide to check the height of your shadow at the time you
consider to be the end of Zuhr, simply use your stick and place
it at the foot mark and measure up to the head of your shadow.
At this point if the shadow is at least equal to one's height,
the time for Zuhr has expired and the time for Asr will have
commenced.
It is also important to note that the Maliki, Shafii, and
Hanbali schools of thought and even some Hanafis' such as
Muhamamd b. Hasan, Abu Yusuf, Zafar, and al-Tahawi all share the
opinion that the time of Zuhr ends when an object's shadow is
equal to its length. Lastly, to reiterate the importance of
ascertaining the official end of Zuhr and start of Asr, one
should generally pray Zuhr prior to their shadow becoming equal
to their actual height; because, one's shadow will rarely grow
to twice the size of their actual height at the end time of
Zuhr; which is the opinion of Abu Hanifah and is the official
position of the Hanafi school of thought.
ASR: The time of the Asr salat commences immediately after
the Zuhr salat ends.
Beginning time of Asr salat:
Regarding the time of the Asr salat, the consensus among the
Maliki, Shafii, and Hanbali schools is that Asr commences at a
time when the length of an object's shadow equals the length of
the object itself plus the length of that object's shadow at
noon (which is either impossible to detect or really small).
Therefore, the Zuhr salat will generally be deemed expired once
one is certain that an objects shadow is at least equal to its
actual height.
However, the dominant opinion of the Hanafi school is that Asr
begins when the length of an object's shadow is twice the length
of the object plus the length of that object's shadow at noon.
Both opinions are based on ahadith. However, it should be noted
that a hadith collected by Bukhari that was narrated by Abu
Dharr, adds clarity to this matter when it reported: "The
Muadhdhin (call-maker) of the Prophet (P.B.U.H.) pronounced the
Adhan (call) for the Zuhr prayer but the Prophet said, 'Let it
be cooler, let it be cooler.' Or said, 'Wait, wait, because the
severity of heat is from the raging of the Hell-fire. In severe
hot weather, pray when it becomes (a bit) cooler and the shadows
of hillocks appear.'"
From this hadith of Bukhari, it is clear that the time
for Zuhr was established; yet, the Prophet (P.B.U.H.) ordered
the believers to delay the salat until it was cooler. Now, at
this cooler time of the day the sun was lower in the sky; thus,
the shadows of the hillocks became noticeable; meaning the salat
was delayed until a time in which the shadow of an object would
appear significantly larger that it would typically be at the
time of Zuhr. Furthermore, other versions of this hadith depict
the believers as being on a journey during this incident.
Therefore, they were likely faced with even greater exposure to
the sun, due to absence of their usual masjid rooftop; i.e.,
justifying their delay of praying the salat. Allah know best!
In view of these facts, it is important to note that once
one can clearly establish that the time of Asr salat has
commenced due to the sighting of a shadow that is equal to their
actual height, which is generally the norm, there is more reward
to be earned by performing the salat at this time versus
intentionally postponing it until one's shadow becomes twice the
size of their actual height. The evidence for this
recommendation is a hadith in the collection of Bukhari wherein
Abu Al-Mahh reports: "We were with Buraida in a battle on a
cloudy day and he said, 'Offer the Asr prayer early as the
Prophet (P.B.U.H.) said, 'Whoever leaves the Asr prayer, all his
(good) deeds will be annulled.'" Also, a hadith in the
collection of Abu Dawud that was narrated by Umm Farwah reports:
"The Apostle of Allah (P.B.U.H.) was asked: Which of the actions
is best? He replied: 'Observing prayer early in its
period.'...." Lastly, and most importantly, Surah Al-Baqarah of
the Quran (2:238) says: "Guard strictly your (habit of) prayers,
especially the Middle Prayer and stand before Allah in a devout
(frame of mind)."
It is also worth mentioning that one is not sinful for
observing the ending of Zuhr and commencement of Asr when their
shadow is twice its normal size; however, the problem arises
whenever one says that another is deviant for engaging in a
practice which is documented in a hadith of the Prophet
(P.B.U.H.); i.e., electing to make their salat at its earlier
stages versus postponing the salat until its latest stages of
time. Therefore, if one prefers to delay the Asr salat until
their shadow increases to twice its normal size, even when it is
clear that Zuhr prayer actually ended when their shadow was
equal to their actual height, they may do so. The fact that some
of the companions of the Prophet (P.B.U.H.) observed their Zuhr
and Asr salat at different times of the permissible timeframe is
a hadith in the collection of Sunan An-Nasai, narrated by Abu
Salamah who reported: "We prayed at the time of Umar bin Abdul-
Aziz, then we went to Anas bin Malik and found him praying. When
he finished he said to us: 'Have you prayed?' We said: 'We
prayed Zuhr.' He said: 'I prayed Asr.' They said: 'You have
prayed early.' He said: 'Rather I prayed as I saw my companions
pray.'"
With this being said, one must be aware that the reward
of the salat will be less when observed at the delayed time. It
is no different than one performing salat on time standing while
another does it sitting in a chair, even though both methods are
detailed in ahadith, the preponderance of the evidence shows
that the one performing the act standing will receive twice the
reward of the person sitting.
In summary, the point intended is to advise the Muslim
ummah to reap the full benefits of slat and avoid delaying the
obligatory act of worship to an extent that the actual salat
might either be missed or expire due to forgetfulness. The
seriousness of the matter is detailed in a hadith collected by
Bukhari wherein Ibn Umar narrated: "Allah’s Apostle (P.B.U.H.)
said, 'Whoever misses the Asr prayer (intentionally), then it is
as if he lost his family and property.'"
We Muslims should also observe the advice of the Prophet
(P.B.U.H.) and not become divided; as evident from the hadith of
Al-Hakim wherein he reported that the Prophet (P.B.U.H.) said:
"Allah will never let my Ummah agree upon misguidance, and the
hand of Allah is over the group (Jama'ah), so follow the great
mass of believers (Sawad ul-'Azam), and whoever dissents from
them departs to hell." Therefore, it is only practical that we
should not become divided over a matter which is documented in
ahadith of the Prophet (P.B.U.H.); wherein both methods are
supported. The reason being, the instruction of the Messenger of
Allah (P.B.U.H.) is to refer a matter to the Quran and sunnah
whenever we disagree. Thus, since both methods are supported in
the sunnah, we Muslims must refrain from becoming so emotional
that we resort to insulting the Imams of the four schools' of
thought; may Allah reward them all with the highest level of
Paradise (Jannah Al-Firdous).
Middle and general ending time of Asr:
The first of the two times for Asr salat, referred to as
the preferred time, is when the sun is clear and white until it
turns yellow.
This fact is evident from the hadith in the collection of Abu
Dawud wherein Ali ibn Shayban narrated: "We came upon the
Apostle of Allah (P.B.U.H.) in Medina. He would postpone the
afternoon (Asr) prayer as long as the sun remained white and
clear." Therefore, once the sun becomes yellow, the time for Asr
salat is generally considered expired. The evidence for this
ruling is the hadith of Imam Muslim wherein the Prophet
(P.B.U.H.) reportedly said: "The time for Asr is so long as the
sun has not turned yellow."
It is also important to note that it is a disliked act to
intentionally delay Asr until the second of the two times for
which it is permitted, known as the time of necessity, which is
right up until the time of sunset. The evidence for this ruling
is a hadith in the collection of Abu dawud wherein Al-Ala
narrated that he entered upon Anas bin Malik in his house in Al-
Basrah, when he had finished Zuhr, and his house was beside the
Masjid: "When we entered upon him, he said: 'Have you prayed
Asr?' We said: 'No, we have just finished Zuhr.' He said: 'Pray
Asr.' So we got up and prayed, and when we finished he said: 'I
heard the Messenger of Allah (P.B.U.H.) say: 'That is the prayer
of the hypocrite: he sits and delays Asr prayer until (the sun)
is between the horns of the Shaitan, then he gets up and pecks
four (Rakahs) in which he only remembers Allah a little.'"
Furthermore, a hadith in the collection of Bukhari that was
narrated by Anas bin Malik provides clear evidence that the
commencement of Asr is at an early enough stage of the afternoon
that one can travel four miles with the sun high in the sky and
reach their destination before the sun turns yellow. The hadith
in question reads: "Allah's Apostle (P.B.U.H.) used to offer the
'Asr prayer at a time when the sun was still hot and high and if
a person went to Al-'Awali (a place) of Medina, he would reach
there when the sun was still high. Some of Al-'Awali of Medina
were about four miles or so from the town." Another hadith in
the Muwatta of Imam Malik (1.1.6 in the book of the Times of
Prayer)that was narrated by Yahya reported: ".... a rider could
travel a distance of 2 or 3 farsakhs during the Asr salat....."
In view of the above mentioned hadith, the time of
necessity which would exempt one from being regarded as a
hypocrite for intentionally delaying their Asr salat pertains to
an individual with some essential and unavoidable work, such as
a doctor performing a surgery who is unable to pray before the
sun turns yellow due to the severity of the operation. In this
instance, the individual in question is permitted to pray the
Asr salat during the time of necessity just prior to sunset, and
will be deemed as one who has prayed on time and has not sinned;
because, this is the time of necessity. The evidence for the
permissibility of praying during the time of necessity is a
hadith in the collection of Bukhari, wherein Abu Huraira
narrated: "Allah's Apostle (P.B.U.H.) said, 'If anyone of you
can get one rakah of the Asr prayer before sunset, he should
complete his prayer. If any of you can get one Rak'a of the Fajr
prayer before sunrise, he should complete his prayer.'"
According to Islamtoday.net: Al-Nawawi's comments on the
hadith under discussion in his commentary on Sahih Muslim
(2/394), is reported to have said: "Our scholars have determined
that the overall timeframe for `Asr prayer can be divided into
five time periods:
1. Ideal time.
2. Preferential time.
3. Permitted time.
4. Disliked postponed time.
5. Time only for those who has a serious excuse.
The ideal time for offering the `Asr prayer is as soon as
soon as the prayer comes in. The preferential time continues on
up until the shadow of an object reaches double the object’s
height. The permitted time continues on until the Sun turns a
yellow color. It is disliked to postpone offering the `Asr
prayer until after the Sun turns yellow but before the Sun sets.
As for the time for those who have a serious excuse, that
is the time of the Zuhr prayer. It is for those who have the
right to offer the Zuhr and `Asr prayer together at the time of
Zuhr, like during a journey or because of rain.
At all of these times, the person offering the `Asr
prayer is considered as offering the prayer on time. The prayer
is only considered as being made up if it its time elapses by
the occurrence of sunset. And Allah knows best."
In summary, "The ideal time for offering the `Asr prayer
is as soon as soon as the prayer comes in. The preferential time
continues on up until the shadow of an object reaches double the
object’s height. The permitted time continues on until the Sun
turns a yellow color. It is disliked to postpone offering the
`Asr prayer until after the Sun turns yellow but before the Sun
sets."
The end time of Asr:
The end time of Asr is when the sun begins to set. The
evidence for this ruling is found in Surah TaHa of the Quran
(20:130) which reads: "... and celebrate (constantly) the
praises of thy Lord, before the rising of the sun, and before
its setting ..." Also, a hadith in the collection of Bukhari
narrated by Ibn Umar reports: "Allah's Apostle (P.B.U.H.) said,
'None of you should try to pray at sunrise or sunset.'"
Maghrib: The time for Maghrib salat officially begins
after the sun completely sets. The evidence for this position is
a hadith in the collection of Imam Muslim wherein Uqbah ibn Amir
narrated: "There were three times at which Allah's Messenger
(P.B.U.H.) forbade us to pray, or bury our dead: When the sun
begins to rise till it is fully up, when the sun is at its
height at midday till it passes over the meridian, and when the
sun draws near to setting till it sets."
Beginning time of Maghrib salat:
The Maghrib salat commences once one is absolutely
certain that the sun has completely set; because, Islam strictly
forbids one from praying while the sun is setting; in addition
to when the sun is rising and at its zenith. The evidence for
this ruling is a hadith in the collection of Bukhari wherein
Salama narrated: "We used to pray the Maghrib prayer with the
Prophet (P.B.U.H.) when the sun disappeared from the horizon."
Furthermore, another hadith collected by Bukhari, narrated by
Rafi' bin Khadij maintains that the Maghrib salat was performed
at a time when the sun had completely set; yet, there was still
enough visibility for one to recognize objects at a distance.
The hadith in question reads: "We used to offer the Maghrib
prayer with the Prophet (P.B.U.H.) and after finishing the
prayer one of us may go away and could still see as far as the
spots where one's arrow might reach when shot by a bow."
Middle time of Maghrib salat:
The timeframe between the Maghrib and Isha salat is very
short in comparison to other prayers; which is evident from the
hadith of Bukhari wherein Anas bin Malik narrated: "When the
Mu'adhdhin pronounced the Adhan, some of the companions of the
Prophet (P.B.U.H.) would proceed to the pillars of the mosque
(for the prayer) till the Prophet (P.B.U.H.) arrived and in this
way they used to pray two Rakat before the Maghrib prayer. There
used to be a little time between the Adhan and the Iqama. Shu'ba
said, 'There used to be a very short interval between the two
(Adhan and Iqama).'" What is more, the actual duration of the
Maghrib salat can be as long as it takes one to recite a long
Surah such as Al A'raf of the Quran, which consists of 206 ayat
(verses). This fact is evident from the hadith of Bukhari
wherein Marwan bin Al-Hakam narrated: "Zaid bin Thabit said to
me, 'Why do you recite very short Surahs in the Maghrib prayer
while I heard the Prophet (P.B.U.H.) reciting the longer of the
two long Surahs?'" Furthermore, a hadith in the Muwatta of Imam
Malik reads: "Yahya related to me from Malik from Ibn Shihab
from Ubaydullah ibn Abdullah ibn Utba ibn Masud from Abdullah
ibn Abbas that Umm al-Fadl bint al-Harith heard him reciting al
Mursalat (sura 77) and she said to him, 'My son, you have
reminded me by reciting this Surah that it was what I last heard
the Messenger of Allah (P.B.U.H.) recite in the Maghrib
prayer.'"
It is also important to note that according to Shaykh
Muhammad S Al-Munajjid's Fatwa No. 135415 taken from Islamqa.com
(http://islamqa.info/en/ref/135415), Shaykh al-‘Uthaymeen in a
Majmoo‘ Fataawa 7/338, declared: "... The time between sunset
and the beginning of Isha (duration of Maghrib) may in fact be
one and a quarter hours, one hour and 20 minutes, one hour and
25 minutes, and occasionally one hour and 30 minutes. The
timeframe for Maghrib varies, and as a result, cannot possibly
be the same in every season."
The midpoint of Maghrib remains as long as there are
remnants of twilight in the atmosphere in the form of colors,
wherein the sky neither appears completely light nor dark; and
the stars do not become bright and visible.
The evidence for this ruling is a hadith in the collection of
Imam Muslim wherein 'Abd-Allah ibn 'Amr ibn al-'Aas narrated
that the Messenger of Allah (P.B.U.H.) reportedly said: "... The
time for Maghrib lasts until the twilight has faded...."
The end time of Maghrib salat:
The Maghrib salat ends once all color leaves the sky
giving it a black appearance wherein one can clearly see the
stars in the sky.
The evidence for this ruling is a hadith in the collection of
Bukhari that was narrated by Abu Ayyub wherein he reported:
"Marthad ibn Abdullah said: 'When Abu Ayyub came upon us to
fight the infidels and in those days Uqbah ibn Amir was the
Governor of Egypt, he (Uqbah) delayed the sunset prayer.' Hence
Abu Ayyub stood and said: 'What kind of prayer is this, Uqbah?'
He said: 'We were busy.' He said: 'Did you not hear the Apostle
of Allah (P.B.U.H.) say: 'My community will remain well, or he
said: will remain on its natural condition, so long as it would
not delay the evening prayer until the stars shine brightly just
like a network.'"
It is also important to note that according to Imam Abu
Haneefa, the time for Maghrib ends when the whiteness
disappears. (Maghrib does not end when the redness ends.)
Whereas, Imam Shafi'i in his old madhhab, which was established
in Iraq, declared that Maghrib lasted until the disappearance of
the red twilight; which is the official relied upon opinion of
the Shafi'i school of thought. Imam Ahmad Ibn Hanbal of the
Hanbali school of thought is also aligned with this position.
Therefore, the length of Maghrib should vary from place to
place, with the Maghrib salat lasting about an hour in most
locations, for most of the year. Furthermore, according to the
new Shafi'i madhab which was established in Egypt, Maghrib only
lasts the amount of time it takes for one to purify themselves,
cover their awrah, call the azan and iqamah, and pray the five
rakahs of the Maghrib salat (3 fard and 2 sunnah). Imam Malik is
also aligned with this opinion. Therefore, according to this
position, Maghrib lasts about one-half hour. With this being
said, regardless of which opinion one decides to follow, the
consensus of the shafi'i madhab is that the Maghrib salat will
always remain until the beginning of Isha (with the
disappearance of the red twilight and appearance of the stars).
Determining the times of salat in areas wherein
night and day does not occur within a twenty-
four hour timeframe:
In a Majmoo‘ Fataawa (12/197, 198) pertaining to places
in which the night and day does not occur within twenty-four
hours, either throughout the year or only for a few days, Shaykh
Uthaymeen reportedly said: "If it is only for a few days, such
as if it is a place in which night and day occur within twenty-
four hours throughout the seasons of the year, but during some
periods there may be twenty-four hours or more of either night
or day, in that case if there is a phenomenon on the horizon by
means of which you can work out the time, such as if the light
starts to increase or when it disappears completely, then
deciding the time may be connected to this phenomenon; or if
there is no such phenomenon, one can work out the times of salat
as they were on the last day before the phenomenon of night/day
lasting for an entire twenty-four hour or more period. However,
if the phenomenon in question occurs in a place wherein night
and day does not occur within twenty-four hours throughout the
year or for an entire season, then the times for salat should be
carefully worked out; which is evident from the hadith narrated
by Imam Muslim wherein an-Nawwaas ibn Sam‘aan reported: 'The
Prophet (P.B.U.H.) mentioned the Dajjaal will appear at the end
of time.' They asked him how long he would stay on earth and he
said: 'Forty days: one day like a year, one day like a month,
one day like a week, and the rest of his days will be like your
days.' They said: O Messenger of Allah, on that day which will
be like a year, will the prayers of one day be sufficient for
us? He said: 'No, work it out....'"
So it is apparent that the day which will be like a year
should not be regarded as one day in which only five prayers
will be sufficient; rather, one must offer the five daily
prayers within twenty-four hour intervals. With this being said,
how then does one work out the times for salat without the aid
of the occurrence of night and day? Shaykh Uthaymeen declared,
"...Some scholars believe that the matter should be worked out
according to the average timeframe of a complete day. Therefore,
the night is to be estimated as being twelve hours, and the same
applies for the day; because, whenever it is not possible to
work out the times of salat while residing in a particular
country, it should be worked out on the basis of a place where
night and day are equal. A similar scenario applies to the case
of a woman who is suffering istihaadah (prolonged non-menstrual
vaginal bleeding) and does not have a period as such and cannot
distinguish between menstrual and non-menstrual bleeding." She
will therefore distinguish her actual menstrual cycle based on
the trend it followed during earlier months of the year. Thus,
if her period usually lasts for seven days, then any bleeding
after that period would be regarded as being non-menstrual.
Furthermore, regarding the matter of determining the
times of salat in the absence of night and day, others maintain
that it should be worked out in accordance with the nearest land
wherein night and day is still occurring throughout the year;
because when it is not possible to work it out with regard to
the land itself, then it should be worked out in accordance with
the land that most closely resembles it; which is the nearest
land to it in which night and day occur within twenty-four
hours. With this being said, this view is deemed more correct;
because, it is based on a stronger argument and is more
practical.
Islam q&a provides the following summary:
In countries where night and day occur in twenty-four
hours, it is obligatory to pray at the times prescribed in
shariah, no matter how long or short the night.
In countries where night and day do not occur in twenty-
four hours, it is obligatory to follow the times of prayer
in the closest land in which there is night and day.
In countries where the twilight overlaps with the dawn, or
it disappears but there is not sufficient time to pray
‘Isha’, it is obligatory to follow the closest place where
there is enough time to offer the prayer.
It is permissible for people who have legitimate excuses to
put together Maghrib and ‘Isha’ if they are unable to wait
until the time of ‘Isha’.
Isha:
The beginning time of Isha salat:
Isha salat commences after twilight has disappeared and
the stars clearly appear in the sky at night. This position is
based on the hadith of Bukhari wherein Ibn Shihab narrated from
Urwa: "Aisha said, 'Once Allah's Apostle (P.B.U.H.) delayed the
Isha prayer till Umar reminded him by saying, The prayer! The
women and children have slept.' Then the Prophet (P.B.U.H.) came
out and said, 'None amongst the dwellers of the earth has been
waiting for it (the prayer) except you.' Urwa said, 'Nowhere
except in Medina the prayer used to be offered (in those days).'
He further said, 'The Prophet (P.B.U.H.) used to offer the Isha
prayer in the period between the disappearance of the twilight
and the end of the first third of the night.'"
According to www.as-sidq.org, "The beginning of Isha time
begins when Shafaq (twilight) is set in. All Islamic scholars
agree on this point. Two different interpretations are
expressed in describing the word shafaq in the books of hadith.
These are commonly referred to as Shafaqe Ahmar and Shafaqe
Abyadh. Both these phenomena occur one after the other and
represent two distinct levels of illumination in the western
sky. Shafaqe Ahmar occurs before Shafaqe Abyadh.
1. Shafaqe Ahmar: under clear-sky, when disappearance (sun’s
red afterglow) of redness in the western sky.(Shafaqe Ahmar
– roughly correspondence to Nautical twilight)
It is believed that this method was accepted by Syedna Ibn
Abbas, Umar bin khatab, Ali Talib, Ibadah Bin Thamit, Moosa
Ashari and Ibn Umar (Radiallahu Anhum) including Imam Malik,
Imam Shafi‘i, and Imam Ahmad and Sahibayn -Imam Mohammed and
Imam Abu Yusuf (Rahmatullah Alaihi) well respected students of
Imam Abu Hanifah. This phenomena (i.e. disappearance of redness
roughly correspondence to nautical twilight between 12°and 15°)
is difficult to identify, quantify, and may fluctuates through
the seasons, latitudes and atmospheric conditions, furthermore,
lately the artificial light pollution is a major problem.
2. Shafaqe Abyadh: under clear sky, when western sky begins
to darkens into one colour and when almost darkness occurs
or there is no trace of light left in the sky (Shafaqe
Abyad - roughly correspondence to Astronomical twilight).
It is believed that this method was accepted by Syedna Abu Bakr,
Muadh Bin Jabal, Ubay Ibn Kab, Abdullah Bin Zubair, Anas, Abu
Hurairah, and Aisha (Radiallahu Anhum) also leading jurist Imam
Abu Hanifah (Rahmatullah Alaihi). It is generally estimated
when sun approaches 17.5° to 18° below the horizon. Generally
there are no significant time differences between two phenomena
(10 to 15 minutes) in most cases. As a matter of convenience
most Islamic prayer tables use Isha timing when complete
darkness (shafaqe Abyadh) occurs. The difference in time could
be significant in summer and could be as much as 45 to 120
minutes in northern regions."
www.as-sidq.org further adds, "It is worth noting that
the the Islamic scholars of Hanfi school of jurisprudence
strictly fix Isha after Shafaqe Abyadh , but in certain
circumstances, it is permitted, (based on rulings of the
Sahibayn) to offer Isha after Shafaqe Ahmar where the
circumstances in which the Isha is so late e.g. in some
northern regions especially in summer months and if Muslims
likely to encounter considerable hardship. No Hanafi scholar
however is likely to permit Isha any earlier than Shafaqe Ahmar
except in extreme northern regions."
Lastly, www.as-sidq.org states, "Globally the beginning
of Isha time (based on Shafaqe Abyadh complete darkness) is
fixed by leading Islamic organizations, such as, Umm Al-Qura of
Saudi Arabia - 90 minutes after sunset which approximate 20°
throughout the year, University of Islamic Sciences, Karachi
18°, Egyptian General Authority of Survey 17.5°, and Muslim
World League 17° and several Islamic groups in the west 15°. The
higher degree correspondences (i.e. 18°) to slightly late Isha
and lower number (i.e. 14°) correspondences to slightly early
Isha."
The middle time of Isha salat:
In an article taken from
https://theauthenticbase.wordpress.com/tag/isha/, titled, "Time
Limit For The ‘Isha’ Prayer" it is reported: "There is the
opinion deduced from taking the apparent (dhahir) meaning of
the hadith about the middle of the night that was held by Ibn
Hazm, ash-Shawkani, al-Albani, and others that the permissible
time is till the middle of the night, beyond which it is
forbidden to delay 'Isha'. Consider also what the major scholars
of the four madhahib said: 'Ibn Qudamah al-Maqdisi (Hambali)
said in ‘al-Mughni': "What is more befitting – if Allah Wills –
is that one does not delay it past the first third of the night.
If he delays it past the middle of the night, this is
permissible. What is beyond this is allowed only for necessity,
and its ruling is the same as praying Asr in the time of
necessity (in the last portion of its allotted time)...beyond
this, the time of 'Isha' extends till the emergence of the
second (true) Fajr.'"
The article further stated, "Al-Kasani (Hanafi) said
in ‘Bada'i' as-Sana'i: 'As for the last time for 'Isha', it is
when the true time of Fajr comes in, according to us.' Muhammad
'Alish (Maliki) said in 'Manh al-Jalil': 'And the preferred time
to pray 'Isha' ends with the first third of the night.' An-
Nawawi (Shafi’i) said in 'Al-Majmu: 'What is preferred is to
pray by the first third of the night. If this preferred time
passes, we are left with the permissible time, which is till the
time of the second (true) Fajr. This is the madhhab that has
been narrated from ash-Shafi'i, and it is what has been clear-
cut from our companions, past and present.' At-Tahawi (Hanafi)
said in 'Mushkil al-Athar': 'So, the authenticity of these
narrations has been established: that the time in which one can
pray 'Isha' is from when the Sun sets, till the end of the
night. However, this is divided into three categories:
a) from when it enters, to the first third of the night, and
this is the best time in which to pray it,
b) as for what is beyond this – till the middle of the night –
this is less preferable than the first choice, and
c) as for what is beyond the middle of the night, this is less
preferable than the times before it.'
So, the four madhahib interpreted the relevant ahadith to mean
that the time in which it is permissible to pray 'Isha' is till
the time of Fajr, with the strong discouragement from delaying
it past the first third of the night, let alone the middle of
the night, unless one has a good excuse (such as illness,
preoccupation with a task, etc.).'"
The article concludes by maintaining: "There is a
difference of opinion as to whether the time limit is a matter
of strict forbiddance, or merely one of preference. In any case,
the safest thing to do is to not delay it past the middle of the
night, as much as you are able. And Allah Knows best."
The end time of Isha salat:
The end time for Isha salat is generally when a third or
at most a half of the night has elapsed. The evidence for this
ruling is a hadith in the collection of Tirmidhi wherein Abu
Hurairah reported: "The Messenger of Allah (P.B.U.H.) said, 'If
it were not to be a hardship on the Ummah, I would have ordered
them to delay the Isha Salah until a third or half of the night
had passed." Furthermore, in a hadith collected by Bukhari, that
was narrated by Anas: "The Prophet (P.B.U.H.) delayed the Isha
prayer till midnight and then he offered the prayer and said,
'The people prayed and slept but you have been in prayer as long
as you have been waiting for it (the prayer).' Anas added: 'As
if I am looking now at the glitter of the ring of the Prophet on
that night.'" Therefore, to be specific, the Isha salat can
generally be delayed until the middle point of the night; which
is calculated by taking the time of sunset and sunrise of a
particular day and dividing them in half. The halfway point in
between those two times constitutes the end time for praying the
Isha salat.
Sanity Sanity is a perquisite for salat because in
order to perform salat one must be in a position wherein they
are able fully aware of their actions or deeds. The evidence for
this ruling is a hadith recorded by Ahmad wherein Aisha
reported: "The Messenger of Allah (P.B.U.H.) said, 'The pen is
raised for three (meaning: there is no obligation upon three):
one who is sleeping until he wakens, the child until he becomes
an adult, and one who is insane until he becomes sane.'"
Qibla The Muslim performing salat should stand in the
direction of the Qibla, which is Northeast for South Carolina
residents.
The proof for this practice is found in Surah Al-Baqara (2:144)
of the Quran which reads: "We see the turning of thy face (for
guidance to the heavens: now Shall We turn thee to a Qibla that
shall please thee. Turn then Thy face in the direction of the
sacred Mosque (Makkah): Wherever ye are, turn your faces in that
direction..."
Make the Niyyah (intention) to make salat:
The proof for this practice is the hadith of Imam Muslim,
wherein the Messenger of Allah (P.B.U.H.) reportedly said,
"Verily the actions are by intention and there is for everyone
only what he intended..."
SUTRA The evidence for this ruling is a hadith in the
collection of Ahmad wherein Abu Hurairah related that the Prophet
(P.B.U.H.) said: "When one of you prays, he should place something in
front of him..."
The Sutra of the one who performs salat:
A hadith in the collection of Abu Dawud narrated by Abū
Sa‘īd Al-Khudrī reports: "Allāh’s Messenger (P.B.U.H.) said,
'When you do your Salāt, do it towards a Sutrah and come close
to it. And never let any one pass between you and your Sutra,
even if you have to fight him for the Devil is with him.'"
The objects one can use as a sutra must be equal
to the size of a camel's saddle (about 12 inches
high - give or take a few inches):
The evidence for this ruling is a hadith in the collection of
Imam Muslim wherein Musa b. Talha reported on the authority of
his father: "We used to say prayer and the animals moved in
front of us. We mentioned it to the Messenger of Allah
(P.B.U.H.) and he said: 'If anything equal to the back of a
saddle is in front of you, then what walks in front, no harm
would come to him. Ibn Numair said: No harm would come whosoever
walks in front.'"
The Imam, the Imam's sutra, or the row of
Muslims performing congregational salat in front
of an individual is sufficient as a sutra:
The evidence for this ruling is a hadith in the collection
of Imam Muslim wherein Ibn Umar reported: "When the Messenger of
Allah (P.B.U.H.) went out on the 'Id day, he ordered to carry a
spear-and it was fixed in front of him (sutra for the Imam), and
he said prayer towards its (direction), and the people were
behind him (he served as their sutra). And he did it in the
journey, and that is the reason why the Amirs carried it."
A spear (short or long) is sufficient for a
sutra:
The evidence for this ruling is a hadith in the collection
of Bukhari wherein it is related from 'Awn ibn Abi Juhayfa who
reportedly said: "I heard my father say, 'The Messenger of Allah
(P.B.U.H.) came out to us at midday and was brought wudu' water
and did wudu'. Then he led us in the Dhuhr and 'Asr prayers with
a short spear in set up front of him. Women and donkeys were
passing behind it.'"
The evidence for this ruling is a hadith in the collection
of Bukhari wherein It is related from 'Abdullah: "The Prophet
(P.B.U.H.) used to have a spear set up for him and would pray
facing it."
The use of an arrow as a sutra:
The evidence for this ruling is a hadith in the collection
of Ahmad wherein It is related from Sabrah ibn Mu'abid who
reported: "The Messenger of Allah (P.B.U.H.) reportedly said:
'When one of you prays, he should make a partition for his
salah, even if it is an arrow.'"
The use of a bed as a sutra:
The evidence for this ruling is a hadith in the collection
of Bukhari wherein it is related from Aiesha: "...The Prophet
(P.B.U.H.) would come and pray facing the middle of the bed...."
The use of a pillar as a sutra:
The evidence for this ruling is a hadith in the collection
of Bukhari wherein it is related from 'Umar who said: "Those who
are praying are more entitled to the pillars than those
conversing." 'Umar saw a man praying between two pillars and
moved him up to a pillar and said, "Pray towards it."
Furthermore, it is related in another hadith collected by
Bukhari that Yazid ibn 'Ubayd said: "I used to come with Salama
ibn al-Akwa' and he would pray behind the pillar where the
Qur'an was kept. I said, 'Abu Muslim, I see that you are keen to
pray by this pillar.' He said, 'I saw that the Prophet(P.B.U.H.)
was keen to pray there.'"
The use of a camel as a sutra:
The evidence for this ruling is a hadith in the collection
of Bukhari wherein it is related from Nafi: "I saw Ibn 'Umar
praying while taking his camel as a Sutra in front of him and he
said, 'I saw the Prophet (P.B.U.H.) doing the same.'"
The use of a bed as a sutra with someone asleep
atop of it (even if they are menstruating):
The evidence for this ruling is a hadith in the collection
of Bukhari wherein it is related from 'A'isha who reportedly
said: "Do you equate us with dogs and donkeys? I once found
myself lying on the bed when the Prophet (P.B.U.H.) came and
faced the middle of the bed and started praying. I disliked
being in front of him, so I eased myself down towards the foot
of the bed until I had slipped out from under my bedcover."
Furthermore, in a hadith collected by Bukhari it is related
that Maymuna reportedly said: "The Prophet (P.B.U.H.) used to
pray with me sleeping beside him. When he prostrated, his
garment touched me and I was menstruating."
The use of a line on the ground as a sutra:
The evidence for this ruling is a hadith in the collection
of Abu Dawud wherein Abu Hurairah related that the Prophet
(P.B.U.H.) said: "When one of you prays, he should place
something in front of him. If he cannot find anything, he should
prop up his staff (in front of him). If he does not have a
staff, he should draw a line (on the ground in front of him),
then nothing that passes in front of him will harm him."
The preferred distance between the person
intending to perform salat and their sutra:
The evidence for this ruling is a hadith in the collection
of Bukhari wherein it is related from Nafi': "Whenever 'Abdullah
entered the Kaaba, he would walk straight ahead with the door
directly behind him. He walked on until there was about three
cubits (54 inches or 4 1/2 feet) between him and the wall in
front of him where he prayed, seeking the place where Bilal told
him that the Prophet (P.B.U.H.) had prayed. He said, 'There is
no harm in anyone praying in any part of the House he likes.'"
The distance the sutra should be from the place
of prostration (where the forehead of the person
performing salat comes into contact with the
ground surface):
It is related in a hadith collected by Bukhari wherein
Sahl reportedly said: "Between the place where the Messenger of
Allah (P.B.U.H.) prayed and the wall (sutra), there was room for
a sheep to walk past (about 18 - 24 inches)."
The adequate distance one should stand away from
another's sutra in a Masjid, and the etiquette
of one intending to make sunnah
(voluntary/supererogatory) salat to find a
location wherein others will not violate their
sutra by walking in front of them:
The evidence for this ruling is a hadith in the collection
of Bukhari wherein 'Uthman reportedly said: "I disliked facing
another man when he was praying if that distracted him. However,
if he is not distracted by it, Zayd ibn Thabit said, 'It does
not matter. The man does not invalidate the other man's
prayer.'"
Awrah It is a prerequisite of salat for a Muslim to
cover their awrah; which includes the area between the navel and
the knees for a man and the entire body, except the face and
hands for a woman.
The evidence for this ruling is found in Surah Al-Araf (7:31) of
the Quran which reads: " O Children of Adam! wear your beautiful
apparel at every time and place of prayer..." Furthermore, a
hadith in the collection of Imam Muslim that was narrated by Abu
Sa’eed al-Khudri declares: "The Messenger of Allah (P.B.U.H.)
said: 'No man should look at the awrah of another man and no
woman should look at the awrah of another woman. No man should
be with another man under one cover and no woman should be with
another woman under one cover.'" Thus, indicating that the
garment being worn must cover the entire awrah.
Regarding what constitutes the awrah of a man, a hadith
of Ahmad reports: "The Messenger of Allah (P.B.U.H.) said, 'What
is between navel and knee is Awrah.'" Thus indicating that the
male garment must at least cover the area between the navel and
knees. This fact is further supported by a hadith of Bukhari
wherein Said bin Al Harith narrated: "I asked Jabir bin
'Abdullah about praying in a single garment. He said, 'I
traveled with the Prophet (P.B.U.H.) during some of his
journeys, and I came to him at night for some purpose and I
found him praying. At that time, I was wearing a single garment
with which I covered my shoulders and prayed by his side. When
he finished the prayer, he asked, 'O Jabir! What has brought you
here?' I told him what I wanted. When I finished, he asked, 'O
Jabir! What is this garment which I have seen and with which you
covered your shoulders?' I replied, 'It is a (tight) garment.'
He said, 'If the garment is large enough, wrap it round the body
(covering the shoulders) and if it is tight (too short) then use
it as an Izar (to be tied around one's waist, which hangs down
below the knees).'"
Regarding the awrah of a woman, the Quran in Suran Al-Ahzab
(33:59) reads "O Prophet! Tell thy wives and daughters, and the
believing women, that they should cast their outer garments over
their persons (when abroad): that is most convenient, that they
should be known (as such) and not molested. And Allah is Oft-
Forgiving, Most Merciful." More explicit details are also found
in a hadith in the collection of Abu Dawud wherein Aisha,
declared: "The Prophet (P.B.U.H.) said: 'Allah does not accept
the prayer of a woman who has reached puberty unless she wears a
khimar (headscarf covering the hair, ears neck and bosom)."
Furthermore, another hadith in the collection of Abu Dawud that
was narrated by Aisha serves as evidence that only the face and
hands are permitted to be exposed. The hadith in question
maintains: "Asma, daughter of AbuBakr, entered upon the Apostle
of Allah (P.B.U.H.) wearing thin clothes. The Apostle of Allah
(P.B.U.H.) turned his attention from her. He said: 'O Asma, when
a woman reaches the age of menstruation, it is not fitting that
any part of her should be seen except this,' and he pointed to
her face and hands.'"
Thus, it becomes clear that the awrah of a woman consists
of everything except her face and hands. It is also important to
note that the garments covering the awrah must not be form-
fitting or transparent. These points are verified by the
following hadith: Abu Hurayrah reported in a hadith collected by
Imam Muslim that the Prophet (P.B.U.H.) said: "There are two
types of people of Hell that I have never seen; people with
whips like the tails of cattle, with which they strike the
people, and women who are dressed but appear naked, walking with
an enticing gait, with their heads looking like the humps of
camels, leaning to one side. They will never enter Paradise, nor
even smell its fragrance, although its fragrance can be
discerned from such and such a distance."
Taharah (purity of body, clothes, and
location)Purity constitutes another prerequisite of salat.
One must ensure that their body, garments, and prayer area are
free from all impurities. The evidence for this ruling is a
hadith in the collection of Abu Dawud wherein Abu Sa'eed al-
Khudri reportedly said: "The Messenger of Allah (P.B.U.H.)
prayed with us one day. Whilst he was engaged in the prayer he
took off his shoes and placed them on his left. When the people
saw this, they took off their shoes. When he finished his prayer
he said, Why did you take your shoes off? They said, 'We saw you
taking your shoes off, so we took our shoes off.' He said,
'Verily Jibreel came to me and informed me that there was dirt -
or he said: something harmful - (in another narration: filth) on
my shoes, so I took them off. Therefore, when one of you goes to
the mosque, he should look at his shoes; if he sees in them dirt
- or he said: something harmful - (in another narration: filth)
he should wipe them and pray in them.'"
In instances wherein one is unable to perform salat due to
minor impurities, then wudu should be made as a means of
purification. However, is one is impure due to major impurities,
as in the case of post sexual intercourse, then a complete ghusl
(ritual bath/shower) must be performed.
THE STEPS OF WUDU
(ABLUTION)
Entering a wudu station that contains a toilet;
i.e., bathroom, left foot first and say: In the
name of Allah. O Allah! I seek refuge in you
from male and female noxious beings (devils).
It is a recommended practice that one enters the bathroom with
their left foot and exits with the right; i.e., contrary to the way
one enters the masjid; as evident from the hadith of Bukhari which
reads: "Ibn Umar put his right foot first, and then when he left, he
put his left foot first." Moreover, the evidence for saying: "In the
name of Allah and seeking protection against the male and female
devils," is found in the hadith of Bukhari, wherein Anas reported
"Whenever the Messenger of Allah (P.B.U.H.) entered the privy he would
say, 'Bismillah; Allah-humma inni a'udhu bika minal khubuthi wal
khaba'ith; i.e., In the name of Allah. O Allah, I seek Refuge with You
from the male and female unclean spirits (devils).'"
Remove all impurities from one’s clothes and
body:
One should purify themselves if an impure substance falls
upon them such as semen, feces, urine, or vomit by washing
themselves and their garment with water until the impurity is no
longer present. If the stain is difficult to remove despite
repetitive cleaning, then it may be overlooked. If the impurity
is not visible, then one washing is sufficient. The bottom of
one’s clothes is also cleaned by default whenever one walks
across the dirt of the ground. A hadith narrated by Abū Hurairah
reported: "If one of you steps in some filth while wearing
shoes, the dirt will purify them." Also, a hadith in the
collection of Imam Muslim narrated by Ayesha reports: "I used to
scratch the sperm from the Messenger’s clothes if it was dry,
and washed if off if it was still wet, then he would pray in
those clothes." However, it is important to note that the urine
of a male baby that has not been weaned can be overlooked and
pardoned. It is sufficient just to sprinkle water over this
urine. The evidence for this ruling is the hadith in the
collection of Bukhari, narrated by Umm Qais; wherein it was
reported: "She came to the Messenger of Allah (P.B.U.H.) with
her un-weaned son. After a while, the baby urinated on the
Messenger of Allah’s (P.B.U.H.) lap. The Messenger of Allah
(P.B.U.H.) called for some water, which he sprinkled over his
clothes, and did not give them a complete washing." Moreover,
the hadith of Abu Dawud reports: "Ali narrated that the
Messenger of Allah said, 'The urine of a baby boy should have
water sprinkled upon it. The urine of a baby girl is to be
washed off.' Qatadah says: 'This refers to a male baby that has
not yet begun to eat. If he already eats, then the garment is to
be washed.'" Lastly, a hadith collected by Abu Dawud reports: "A
woman came to the Messenger of Allah (P.B.U.H.) and said 'O
Messenger of Allah (P.B.U.H.), I do not have but one outfit and
I have my monthly period when I am wearing it, and sometimes I
see blood on it. What should I do?' The Messenger of Allah
(P.B.U.H.) replied: 'After the menstrual cycle is over, wash the
blood stained area and then you can pray with it.' The woman
said 'O Messenger of Allah (P.B.U.H.), what if the blood traces
don’t come out?' He replied: 'It suffices for you to clean it
with water, and the traces of blood will not harm you.' If the
impurity is not visible, such as urine, it is sufficient to wash
it once."
Make the Niyyah (intention) to make wudu:
The proof for this practice is the hadith of Imam Muslim, wherein
the Messenger of Allah (P.B.U.H.) reportedly said, "Verily the actions
are by intention and there is for everyone only what he intended..."
Call upon Allah at the start of Wudu by saying
Bismillah (silently or aloud):
The proof for this practice is the hadith of Abu Dawud,
wherein the Prophet (P.B.U.H.) reportedly said, "There is no
wudu for him who does not mention Allah's name upon it."
Use one Mudd to perform wudu:
The proof for this practice is the hadith of Imam Muslim, wherein
Anas reportedly said: "The Messenger of Allah (P.B.U.H.) used to make
wudu with a mudd (of water) and make ghusl with a saa' (four Mudds) or
up to five mudds."
For the purpose of conveinence, a 25 ounce container can be
purchased in order to ensure that one uses the correct amount of water
to perform wudu.
Each foot can also be placed into a large bowl during the washing
process to ensure that water covers the entire foot.
Begin the wudu process on the right-side of
one’s body:
The evidence for this practice is the hadith collected by Bukhari
wherein Ayesha related: "The Messenger of Allah (P.B.U.H.) used to
like to start with the right side when putting on his sandals, combing
his hair, engaging in his ritual purifications, and in all of his
activities."
STEP 1: Wash the hands 1 to 3 times up to the
wrists with water, allowing water to run between
the fingers:
The proof for this practice is the hadith of Bukhari,
wherein Humran narrated: "Uthman called for water to make wudu
and washed his hands three times... then said, 'I saw the
Messenger of Allah (P.B.U.H.) make wudu just as I have made
wudu.'" It is also important to note that the obligation (fard)
of wudu is to wash each part at least once, but not more than
three times in order to comply with the sunnah of the prophet
(P.B.U.H.). The proof for this ruling is the hadith of Bukhari
wherein Ibn Abbas reportedly said, "The Messenger of Allah
(P.B.U.H.) performed wudu washing each part once only." In
addition, a hadith from Bukhari narrated by Abdullah ibn Zayd
reported: "The Messenger of Allah (P.B.U.H.) performed wudu
washing each of the parts twice."
STEP 2: Rinse the mouth and nose with a single
handful of water, three times (once is fard):
The proof for this instruction is the hadith collected by Bukhari
wherein Abd Allah b. Zayd, while describing the Prophet's (P.B.U.H.)
wudu, related: "...the Messenger of Allah (P.B.U.H.) would rinse his
mouth and nose with a single handful of water, and he would do so
thrice."
SPECIFIC DETAILS: Pour water into right hand and
suck water into the mouth and sniff it into the
nose using the same handful of water. Then spit
water out of mouth and pinch nostrils with the
left thumb and index finger in order to blow the
water out of the nose.
The proof for this practice is the hadith of Bukhari,
wherein the Messenger of Allah (P.B.U.H.) reportedly said, "When
one of you makes wudu then let him enter water into his nose,
then expel it." In addition, a hadith in the collection of Sunan
al-Darimi, narrated by Abd Khair, adds further detail regarding
cleaning the mouth and nose, wherein it related: "We were
sitting, looking towards Ali as he made Wudu, 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 the Messenger of Allah
(P.B.U.H.), then this is his purification.'"
STEP 3: Pour water into right hand. then join
both hands together and wash the entire face 1
to 3 times, including running the fingers of the
right hand through the beard.
The proof for this practice is the hadith of Bukhari,
wherein Humran ibn Abaan narrated that Uthman called for water
to make wudu and so mentioned the way in which the Messenger of
Allah (P.B.U.H.) made wudu. Humran said, "Then he, the Messenger
of Allah (P.B.U.H.) washed his face three times."
In addition, it is related that Ibn Abbas in another hadith
collected by Bukhari narrated: "The Prophet (P.B.U.H.) performed
wudu', washing each part once only." Lastly, Bukhari presented a
hadith narrated by Abdullah ibn Zayd wherein it was reported:
"The Prophet (P.B.U.H.) performed wudu washing the parts twice.”
SPECIFIC DETAILS: Run water through the beard
with the fingers of the right hand.
Take a handful of water into the right hand and enter it
below the chin and rub it through the beard making sure to get
all the way down to the roots of the hair. The proof for this
practice is the hadith of Abu Dawud, wherein Anas narrated: "The
Messenger of Allah (P.B.U.H.), when he made wudu, 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.'"
STEP 4: Pour water into the right hand and raise
the hand with the palm facing upward so that the
water runs down the length of the forearm. Then
use the left hand and wash the right forearm 3
times, from the wrists up to the elbow. Then
pour water into the left hand and raise the hand
with the palm facing upward so that the water
runs down the length of the forearm. Next use
the right hand and wash the left forearm 1 to 3
times, from the wrists up to the elbow.
The proof for this practice is the hadith of Imam Muslim
wherein Nu'aim ibn Mijmar reportedly said, "I saw Abu Hurairah
make wudu. He washed his face and completed the wudu, 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
Hadith he said: "...this is how I saw the Messenger of Allah
(P.B.U.H.) make wudu.'" In addition, Yahya Al-Mazini narrated in
a hadith in the collection of Bukhari: "A person asked Abdullah
bin Zaid who was the grandfather of Amr bin Yahya, 'Can you show
me how Allah's Apostle used to perform ablution?' Abdullah bin
Zaid replied in the affirmative and asked for water...he washed
his forearms up to the elbows twice ..." Lastly, Humran (the
freed slave of 'Uthman bin 'Affan) narrated in another hadith of
Bukhari: "I saw 'Uthman bin 'Affan asking (for a tumbler of
water) to perform ablution (and when it was brought) he poured
water from it over his hands and washed...forearms up to the
elbows thrice,...'"
STEP 5: Wet both hands and pass them once over
the head; beginning at the forehead (front of
the hairline) and ending at the nape of the neck
(back of the hairline), and from there back to
the forehead where the process began.
The proof for this practice is the hadith of Imam Muslim
wherein, "The Messenger of Allah (P.B.U.H.) wiped his head with
his two hands, moving them forwards and backwards; beginning
with the front of the head and (wiping) them up to his nape, and
then he returned them to the place from which he began."
STEP 6: Using the same wet hands from the head,
wipe the earlobes/inner ear with the index
fingers cleaning the inside of the ears and use
the thumbs to clean the external section of the
ears by starting at the back of the earlobes,
dragging the tip of the thumbs forward.
The proof for this practice is the hadith of Abu Dawud,
wherein the Messenger of Allah (P.B.U.H.) reportedly said, "The
two ears are a part of the head." Therefore, they are to be
wiped with the same wet hands immediately after wiping the hair
(without applying additional water); which is evident from
another hadith of Abu Dawud wherein "Ar-Rabee bint Mu'awwidh
reported that the Messenger of Allah (P.B.U.H.), Wiped his head
with water remaining in his hand." Moreover, a third hadith by
Abu Dawud, regarding the method of performing wudu, Abdullah ibn
Amr reportedly said, "Then he, the Messenger of Allah (P.B.U.H.)
wiped his head and entered his two forefingers into his ears and
wiped the backs of his ears with his thumbs."
STEP 7: Beginning with the right foot, use the
left hand to wash both feet up to the ankles
three times, ensuring to wipe between the toes.
One should avoid wiping between the toes with
their right hand.
The proof for this practice is the hadith of Abu Dawud wherein
Hafsah reported, "The Messenger of Allah (P.B.U.H.) reserved his right
hand for eating, drinking, putting on his clothes, taking and giving.
He used his left hand for other actions." Another hadith in the
collection of Abu Dawud narrated by Ayesha reports: "The Messenger of
Allah (P.B.U.H.) used his right hand for purification and eating, and
his left for the lavatory and whatever was offensive." Thus, the more
practical method of wiping between the toes should be to use one’s
left hand instead of the right since the left hand, unlike the right
is reserved for the lavatory (toilet) and whatever is deemed offensive
in the eyes of the Prophet (P.B.U.H.).
The proof for this practice is the hadith of Imam Muslim, wherein
Humran, the freed slave of Uthman reportedly said: "Uthman b. Affan
called for ablution water and this is how he performed the ablution.
He...washed his right foot up to the ankle three times, then washed
his left foot like that, and then said: 'I saw the Messenger of Allah
(P.B.U.H.) perform ablution like this ablution of mine ...'" In
addition, a hadith collected by Tirmidhi reported: "Ibn Abbas
reportedly said that when the Messenger of Allah (P.B.U.H.) performed
ablution, he would run his fingers through his fingers and toes."
Lastly, a hadith collected by Imam Muslim reported: "Umar bin Al-
Khattab said that a man once performed wudu and left a dry spot the
size of a fingernail on his foot. The Messenger of Allah (P.B.U.H.)
saw that and he said to him, 'go back and perform proper Wudu.'"
Wiping over Khuffain (leather socks) can be
performed instead of removing them to wash the
Feet.
If one were to put on socks, shoes, or sandals (only those that
cover most of the foot) while still in wudu, it is not necessary to
remove them if the need arose to renew a wudu. One is permitted to
leave on the socks, shoes, or sandals and simply wipe the top of the
footwear once with wet hands in place of washing the entire foot. One
is also permitted to wipe over the footwear for a period twenty-four
hours or for three consecutive days if one meets the criteria of being
deemed a traveler. The proofs for these practices are found in a
number of ahadith. Firstly, in a hadith of Bukhari, it is related from
Urwa ibn al-Mughira that his father said, "I was with the Prophet
(P.B.U.H.) on a journey and I went to remove his leather socks then he
said, 'Leave them. I was in a state of purity when I put them on.’
Then he wiped them.'" Also, a hadith in the collection of Abu Dawud
narrated by Abu Said Al-Khudri reported: "While the Apostle of Allah
(P.B.U.H.) was leading his Companions in prayer, he took off his
sandals and laid them on his left side; so when the people saw this,
they removed their sandals. When the Apostle of Allah (P.B.U.H.)
finished his prayer, he asked: 'What made you remove your sandals?'
They replied: 'We saw you remove your sandals, so we removed our
sandals.' The Apostle of Allah (P.B.U.H.) then said: 'Gabriel came to
me and informed me that there was filth on them. When any of you comes
to the mosque, he should see if he finds filth on his sandals; if so,
he should wipe it off and pray in them.'" Thus, indicating that it is
not acceptable to wear footwear that has some impurities on them;
i.e., because when the wiper wipes over the filth on their footwear it
nullifies their state of purity. In addition, a hadith in the
collection of Tirmidhi narrated by Said Safwan ibn Assal reported:
"We were ordered (by the Prophet) to wipe over the socks if we were in
a state of purity when we put them on, for three days if we were
travelers, and for one day and night if we were residents. We did not
remove them unless we were in post-sex impurity." Thus, it is clear
that the condition for wiping pertains only to minor impurities.
After completing the wudu process recite: "Ash-
hadu an la ilaha illallahu wahdahu la sharika
lahu wa ash-hadu anna Muhammadan abduhu wa
Rasuluhu (I bear witness that none has the right
to be worshipped but Allah alone, Who has no
partner; and I bear witness that Muhammad is His
slave and His Messenger)."
The proof for this practice is the hadith of Imam Muslim wherein
Umar reported: "The Messenger of Allah (P.B.U.H.) said, 'If one
completes (and perfects) the ablution and then says, I testify that
there is no god except Allah, the One Who has no partner, and that
Muhammad (P.B.U.H.) is His slave and Messenger, the eight gates of
paradise will be opened for him and he may enter any of them that he
wishes."
Acts that nullify ablution:
Passing urine, feces, or gas
Sexual discharge from the penis or vagina
Deep sleep that makes a person completely unaware of his
surroundings
Loss of consciousness
Touching the sexual organ with the bare hand
The evidence for this belief includes the following Quranic verses and
ahadith:
Ablution is nullified by urinating and defecating because Surah
Al-Ma’idah of the Quran states: "...But if ye are ill, or on a
journey, or one of you cometh from offices of nature (urinating and
defecating), or ye have been in contact with women, and ye find no
water, then take for yourselves clean sand or earth, and rub therewith
your faces and hands ..." Moreover, the evidence supporting the need
to perform wudu after releasing gas from the anus is the hadith of
Bukhari that was narrated by Abu Hurairah wherein he reported: "The
Messenger of Allah (P.B.U.H.) said, 'Allah does not accept the prayer
of a person who has released gas until he makes a new ablution.' A
person from Hazhramaut asked Abu Hurairah, 'What does releasing gas
mean?' He answered, Wind with or without sound."
The fact that ablution is nullified by Sexual discharge from the
penis or vagina is also evident from verse 5:6 of Surah Al-Ma’idah of
the Quran which states: "...or ye have been in contact with women, and
ye find no water, then take for yourselves clean sand or earth, and
rub therewith your faces and hands ..." Also, regarding semen or mani,
Sunan Al-Baihaqi cites Ibn 'Abbas as having said: "Semen or mani
requires ghusl (because it ceremonially impurifies the body) and madhi
and wadi (a thick white secretion discharged by some people after
urination) requires one to wash their sex organs and perform wudu."
The fact that ablution is nullified by deep sleep (lying down for
the purpose of sleeping) that renders one completely unaware of his
surroundings is the hadith of Imam Muslim wherein Anas narrated, "The
Companions of the Prophet (P.B.U.H.) were waiting for the late night
Prayer until their heads began nodding up and down (from drowsiness
and sleep). They would then pray without performing ablution (they did
not lose consciousness from intentionally lying in a manner that
accommodates sleeping)."
The fact that ablution is nullified by Loss of consciousness due
to being in a state of insanity, fainting, drunkenness, medicated,
etc., is due to the consensus of the scholars; which Fiqh-us Sunnah
1:36 Loss of Consciousness states, "This nullifies the ablution
regardless of whether it was owing to insanity, fainting, drunkenness,
or some medicine. It also does not matter if one was unconscious for a
short or long period of time, or if one was sitting, or fell to the
earth, and so on. The aspect of unawareness here is greater than that
of sleeping. The scholars are agreed on this point."
Lastly, the fact that ablution is nullified by touching the
sexual organ with one’s bare hand is the hadith of Bukhari wherein
Busrah bint Safwan narrated that the Prophet (P.B.U.H.) reportedly
said, "Whoever touches his sexual organ cannot pray until he performs
ablution." However, it is important to note that according to the
Hanifi scholars, touching one’s sexual organ does not nullify their
ablution. Their opinion is based on the hadith of Bukhari wherein: "A
man asked the Prophet (P.B.U.H.) if touching the penis necessitates
performing ablution. The Prophet (P.B.U.H.) said: ‘No, it is just a
part of you.'" According to Fiqh-us Sunnah, this hadith is reported by
"the five scholars of Hadith." Moreover, Ibn Hibban classified it as
sahih, and Ibn al-Madini reportedly said, "It is better than the
Hadith of Busrah."
It is advantageous to make two rakats after
performing wudu.
The evidence for this recommendation is the hadith of Abu
Hurairah in the collection of Bukhari, wherein it was reported: "The
Messenger of Allah (P.B.U.H.) reportedly said: 'O Bilal, tell me what
good deed you have done in Islam that I hear the sound of your
footsteps in Paradise?' Bilal said, 'That after I purify myself during
the day or night, I pray with that purification as much as Allah has
destined for me.'" Also, in a hadith collected by Imam Muslim, Uqbah
ibn Aamr related: "The Messenger of Allah (P.B.U.H.) said, 'If one
performs and perfects his ablution and prays two rakats with his heart
and face (completely on his prayer), Paradise becomes his.'"
Practices such as protecting the
eyes and wrinkles, removing any
rings, wiping the neck, and so
on have not been addressed;
because, the validly regarding
these matters is questionable!
THE MATERIALS REQUIRED
FOR PERFORMING A GHUSL
THE TWO TYPES OF GHUSL
There are two types of ghusl that one is permitted to perform. The
first type involves the act of simply immersing one’s entire body,
including the mouth and nose, into water. The second type however,
involves the sunnah method; i.e., performing ghusl as instructed by
the Messenger of Allah; primarily for one in a state of janaba (major
impurity).
FATWA PERTAINING TO THE
TWO TYPES OF GHUSL
Type #1: Type one involves performing only the obligatory parts of
ghusl; namely, ensuring that water reaches every part of the body
(full shower or bath), including rinsing the mouth and nose.
Shaykh Muhammad ibn ‘Uthaymeen is reported to have said, "If a person
makes the water reach all parts of his body, by whatever means, then
he has removed the major impurity and purified himself properly,
because Allah says in Surah Al-Ma'idah (5:6) [interpretation of the
meaning]: "If ye are in a state of ceremonial impurity, bathe your
whole body."
Ibn ‘Abd al-Birr reportedly said: "The one who does ghusl to purify
himself from janabah, if he does not do wudu but he makes water reach
every part of his body, he has done what is required of him, because
Allah has enjoined upon the one who is in a state of janabah to do
ghusl, not wudu; when He says, "… if you are in a state of janabah
(i.e., had a sexual discharge), purify yourself (bathe your whole
body)." [Al-Ma’idah 5:6]. This is the consensus of the scholars and
there is no dispute among them; they are agreed that it is mustahab to
do wudu before doing ghusl, in emulation of the Messenger of Allah
(P.B.U.H.) and because this reinforces and perfects ghusl."
There is a consensus among all Imams that it is a must to wet the
whole body thoroughly.
Type #2: The second type two of ghusl according to Fatawa Arkan al-
Islam, p. 248: The complete way, "Involves performing ghusl as the
Prophet (P.B.U.H.) did. When he wanted to do ghusl in the case of
janabah, he would wash his hands; then wash his private parts and
anywhere else that the impurity had reached, then he would do complete
wudu; then he would wash his head three times with water, then he
would wash the rest of his body. This is how complete ghusl is done."
MINIMUM ACTS REQUIRED FOR GHUSL:
BEGINNING THE GHUSL PROCESS:
Upon entering a washroom for ghusl that contains a toilet; i.e.,
bathroom, enter with the left foot first and say: "In the name of
Allah. O Allah! I seek refuge in you from male and female noxious
beings (devils among the Jinn)."
It is also recommended that one intending to perform ghusl in a shower
or bathtub positioned inside a bathroom should enter with their left
foot and exits with the right; i.e., contrary to the way one enters
the masjid; as evident from the hadith of Bukhari which reads: "Ibn
Umar put his right foot first (upon entering the masjid), and then
when he exited, he put his left foot first." Moreover, the evidence
for saying: "In the name of Allah and seeking protection against the
male and female devils," is found in the hadith of Bukhari, wherein
Anas reported "Whenever the Messenger of Allah (P.B.U.H.) entered the
privy he would say, 'Bismillah; Allah-humma inni a'udhu bika minal
khubuthi wal khaba'ith; i.e., In the name of Allah. O Allah, I seek
Refuge with You from the male and female unclean spirits (devils).'"
REMOVE ALL CLOTHING AND ENTER SHOWER/BATHTUB.
HOWEVER, IF IN A PUBLIC AREA ENSURE THAT ONE'S
AWRAH REMAINS COVERED.
The proof for this practice is the hadith of Abu Salama,
collected by Bukhari, wherein Abu Salama reportedly said: "I and the
brother of Ayesha went to visit her. Her brother asked her about the
ghusl of the Prophet (P.B.U.H.). She called for a vessel containing
about a sa'. She washed and poured it over her head. There was a
curtain between her and us."
TASMIYYAH (SAYING BISMILLAH) IS NOT OBLIGATORY.
It is important to note that there is no text concerning ghusl
which states that saying bismillah (Tasmiyyah) is required in order to
make the act valid in the eyes of Allah.
FATWA PERTAINING TO SAYING BISMILLAH
(TASMIYYAH) UPON PERFORMING GHUSL
www.Islam-qa.com cites Sheikh Ibn Uthaymeen as issuing the following
fatwa: "The opinion which is deemed to be the most correct is that
saying ‘Bismillah’ upon performing both Ghusl and ablution is not
obligatory. Rather it is recommended."
"During the course of performing Ghusl in the bathroom, a person
should say 'In the Name of Allah' in his heart and should not to utter
it aloud. So if you are in a similar situation, you have to follow
this rule."
Step 1: MAKE THE NIYYAH (INTENTION) TO PERFORM
GHUSL TO PURIFY ONE'S BODY
The proof for this practice is the hadith of Imam Muslim, wherein
the Messenger of Allah (P.B.U.H.) reportedly said, "Verily the actions
are by intention and there is for everyone only what he intended..."
Step 2: COLLECT ONE SA'A OF WATER TO PERFORM
GHUSL
The proof for this practice is the hadith of Bukhari, wherein
Aisha narrated: "The Prophet and I used to take a bath from a single
pot called 'Faraq'." Also in another hadith collected by Bukhari,
narrated by Abu Salama: "Aisha's brother and I went to Aisha and he
asked her about the bath of the Prophet. She brought a pot containing
about a Sa' of water and took a bath and poured it over her head and
at that time there was a screen between her and us." What is more,
another hadith collected by Bukhari, narrated by Abu Ja'far reports:
"While I and my father were with Jabir bin Abdullah, some People asked
him about taking a bath He replied, 'A Sa' of water is sufficient for
you.' A man said, 'A Sa' is not sufficient for me.' Jabir said, 'A Sa
was sufficient for one who had more hair than you and was better than
you (meaning the Prophet).' And then Jabir (put on) his garment and
led the prayer."
Step 3: WASH BOTH HANDS THREE TIMES BEGINNING
WITH THE RIGHT
The evidence for this instruction is a hadith collected by
Bukhari, wherein Maymuna reportedly said, "I poured water for ghusl
for the Prophet (P.B.U.H.). He poured water onto his left hand with
his right hand and washed them both." What is more, another hadith
from Bukhari narrated by Maymuna reported: "I placed water for the
bath of the Prophet (P.B.U.H.). He washed his hands twice or thrice
and then poured water on his left hand and washed his private parts.
He rubbed his hands over the earth (and cleaned them), rinsed his
mouth, washed his nose by putting water in it and blowing it out,
washed his face and both forearms and then poured water over his body.
Then he withdrew from that place and washed his feet."
STEP 4: POUR WATER IN LEFT HAND AND WASH THE
PRIVATE PARTS, INCLUDING THE ANUS AND BUTTUCKS.
The proof for this practice is a hadith collected by Bukhari
wherein Maymuna narrated: "I placed water for the bath of the Prophet
(P.B.U.H.). He washed his hands twice or thrice and then poured water
on his left hand and washed his private parts..."
STEP 5: RUB THE HANDS OVER THE EATH TO CLEAN
THEM OR SIMPLY WASH THEM IF INSIDE A WASHROOM.
The proof for this practice is the hadith of Bukhari wherein it
was related that Maymuna reportedly said, "I poured water for ghusl
for the Prophet (P.B.U.H.). He poured water onto his left hand with
his right hand and washed them both. Then he washed his private parts
and then he rubbed the earth with his hands, and then washed them."
Additional proof for this practice is a hadith collected by Bukhari
wherein Maimuna narrated: "The Prophet (P.B.U.H.) did a ghusl for
janaba. He cleaned his private parts with his hand, then rubbed it on
the wall and then washed it...."
STEP 6: PERFORM WUDU AFTER THE HANDS AND PRIVATE
PARTS HAVE BEEN WASHED (REWASH THE HANDS AFTER
THE LEFT HAND HAS THOROUGHLY CLEANED THE FRONT
AND REAR OF THE PRIVATE PARTS).
The proof for this practice is a hadith collected by Bukhari
wherein Maimuna narrated: "The Prophet (P.B.U.H.) did a ghusl for
janaba. He cleaned his private parts with his hand, then rubbed it on
the wall and then washed it. Then he did wudu as he did for the
prayer...."
WASH BOTH HANDS THREE TIMES UP TO THE WRIST BEGINNING
WITH THE RIGHT HAND.
POUR WATER INTO RIGHT HAND AND SUCK WATER INTO THE
MOUTH AND SNIFF IT INTO THE NOSE USING THE SAME HANDFUL
OF WATER. THEN SPIT WATER OUT OF MOUTH AND PINCH
NOSTRILS WITH THE LEFT THUMB AND INDEX FINGER IN ORDER
TO BLOW THE WATER OUT OF THE NOSE.
POUR WATER INTO RIGHT HAND. THEN JOIN BOTH HANDS
TOGETHER AND WASH THE ENTIRE FACE 3 TIMES, INCLUDING
RUNNING THE FINGERS OF THE RIGHT HAND THROUGH THE
BEARD.
RUNNING THE FINGERS OF THE RIGHT HAND THROUGH THE
BEARD!
POUR WATER INTO THE RIGHT HAND AND RAISE THE HAND WITH
THE PALM FACING UPWARD SO THAT THE WATER RUNS DOWN THE
LENGTH OF THE FOREARM. THEN USE THE LEFT HAND AND WASH
THE RIGHT FOREARM 3 TIMES, FROM THE WRISTS UP TO THE
ELBOW. THEN POUR WATER INTO THE LEFT HAND AND RAISE THE
HAND WITH THE PALM FACING UPWARD SO THAT THE WATER RUNS
DOWN THE LENGTH OF THE FOREARM. THEN USE THE RIGHT HAND
AND WASH THE LEFT FOREARM 3 TIMES, FROM THE WRISTS UP
TO THE ELBOW.
WET BOTH HANDS AND JOIN THEM TOGETHER. THEN PASS THEM
OVER THE HEAD, BEGINNING AT THE FOREHEAD (FRONT OF THE
HAIRLINE) AND ENDING AT THE NAPE OF THE NECK (BASE OF
THE HAIRLINE), AND FROM THERE BACK TO THE FOREHEAD
WHERE THE PROCESS BEGAN. THEN WIPE THE EARLOBES/INNER
EAR WITH THE INDEX FINGERS CLEANING THE INSIDE OF THE
EARS WHILE SIMULTANEOUSLY USEING THE THUMBS TO CLEAN
THE EXTERNAL SECTION OF THE EARS BY STARTING AT THE
BACK OF THE EARLOBES, DRAGGING THE TIP OF THE THUMBS
FORWARD.
The evidence for how one should perform each phase of the wudu
(ablution) process during ghusl can be obtained from the following
ahadith:
WASH BOTH HANDS THREE TIMES UP TO THE WRIST BEGINNING
WITH THE RIGHT HAND.
The proof for this practice is the hadith of Bukhari wherein
Maymuna narrated: "I placed water for the bath of the Prophet
(P.B.U.H.) and he poured water with his right hand on his left and
washed them..." What is more, another hadith in the collection of
Bukhari that was narrated by Maymuna reports: "I placed water for the
bath of Allah's Apostle (P.B.U.H.) and he poured water over his hands
and washed them twice or thrice...?" Therefore, one is permitted to
either wash the hands once, twice, or three times.
POUR WATER INTO RIGHT HAND AND SUCK WATER INTO THE
MOUTH AND SNIFF IT INTO THE NOSE USING THE SAME HANDFUL
OF WATER. THEN SPIT WATER OUT OF MOUTH AND PINCH
NOSTRILS WITH THE LEFT THUMB AND INDEX FINGER IN ORDER
TO BLOW THE WATER OUT OF THE NOSE.
The proof for this practice is the hadith of Bukhari wherein
Maymuna narrated: "...I placed water for the bath of Allah's Apostle
(P.B.U.H.)... He rinsed his mouth and washed his nose by putting water
in it and blowing it out." Moreover, another hadith collected by
Bukhari wherein Abd Allah b. Zayd, while describing the Prophet's
(P.B.U.H.) wudu, related: "... the Messenger of Allah (P.B.U.H.) would
rinse his mouth and nose with a single handful of water, and he would
do so thrice." Lastly, a hadith in the collection of Sunan al-Darimi,
narrated by Abd Khair, adds further detail regarding cleaning the
mouth and nose, wherein he related: "We were sitting looking towards
Ali, as he made Wudu, 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 the Messenger of
Allah (P.B.U.H.), then this is his purification.'"
POUR WATER INTO RIGHT HAND. THEN JOIN BOTH HANDS
TOGETHER AND WASH THE ENTIRE FACE 3 TIMES, INCLUDING
RUNNING THE FINGERS OF THE RIGHT HAND THROUGH THE
BEARD.
The proof for this practice is a hadith collected by Bukhari
wherein Maimuna narrated: "I placed water for the bath of the Prophet
(P.B.U.H.)... washed his face...." What is more, the evidence
supporting the number of times the Messenger of Allah (P.B.U.H.)
washed his face is the hadith of Bukhari, wherein Humran ibn Abaan
narrated that Uthman called for water to make wudu and so mentioned
the way in which the Messenger of Allah (P.B.U.H.) made wudu. Humran
reportedly said, "Then he, the Messenger of Allah (P.B.U.H.) washed
his face three times." Lastly, the proof for the practice of running
the fingers through the beard during ablution is the hadith of Abu
Dawud, wherein Anas narrated: "The Messenger of Allah (P.B.U.H.), when
he made wudu, used to take a handful of water and enter it below his
chin and rubbed it through his beard and said, 'This is what my Lord,
the Great and Exalted, has ordered me to do.'"
POUR WATER INTO THE RIGHT HAND AND RAISE THE HAND WITH
THE PALM FACING UPWARD SO THAT THE WATER RUNS DOWN THE
LENGTH OF THE FOREARM. THEN USE THE LEFT HAND AND WASH
THE RIGHT FOREARM 3 TIMES, FROM THE WRISTS UP TO THE
ELBOW. THEN POUR WATER INTO THE LEFT HAND AND RAISE THE
HAND WITH THE PALM FACING UPWARD SO THAT THE WATER RUNS
DOWN THE LENGTH OF THE FOREARM. THEN USE THE RIGHT HAND
AND WASH THE LEFT FOREARM 3 TIMES, FROM THE WRISTS UP
TO THE ELBOW.
The proof for this practice is a hadith collected by Bukhari
wherein Maimuna narrated: "I placed water for the bath of the Prophet
(P.B.U.H.). He washed his hands twice or thrice and then poured water
on his left hand and washed his private parts. He rubbed his hands
over the earth (and cleaned them), rinsed his mouth, washed his nose
by putting water in it and blowing it out, washed his face and both
forearms...." What is more, the proof for the practice of washing the
arms up to the elbows three times is the hadith of Imam Muslim which
reports: Uthman called for water for wudu and mentioned the Prophet's
(P.B.U.H.) way of making wudu; then he washed his right arm including
the elbow three times, then the left in the same way." Lastly, another
hadith of Imam Muslim narrated by Nu'aim ibn Mijmar reports, "I saw
Abu Hurairah make wudu...then washed his right hand until he reached
the upper arm, then his left hand till he reached the upper arm..."
WET BOTH HANDS AND JOIN THEM TOGETHER. THEN PASS THEM
OVER THE HEAD, BEGINNING AT THE FOREHEAD (FRONT OF THE
HAIRLINE) AND ENDING AT THE NAPE OF THE NECK (BASE OF
THE HAIRLINE), AND FROM THERE BACK TO THE FOREHEAD
WHERE THE PROCESS BEGAN. THEN WIPE THE EARLOBES/INNER
EAR WITH THE INDEX FINGERS CLEANING THE INSIDE OF THE
EARS WHILE SIMULTANEOUSLY USEING THE THUMBS TO CLEAN
THE EXTERNAL SECTION OF THE EARS BY STARTING AT THE
BACK OF THE EARLOBES, DRAGGING THE TIP OF THE THUMBS
FORWARD.
The proof for the practice of wiping the head by pouring three
double-handfuls of water is the hadith of Bukhari that was narrated by
Aisha wherein she said: "Whenever any one of us was Junub, she poured
water over her head thrice with both her hands and then rubbed the
right side of her head with one hand and rubbed the left side of the
head with the other hand." Moreover, another hadith in the collection
of Bukhari reports: "The Prophet (P.B.U.H.) 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..." Therefore,
wiping the head with either one or two double-handfuls of water is
also acceptable. Lastly, it is important to note that the two ears are
considered a part of the head, and as such, they should be wiped with
the same wet hands that passed over the head; i.e., adding additional
water to the hands is not required to clean the ears. The proof for
this practice is the hadith of Abu Dawud, wherein the Messenger of
Allah (P.B.U.H.) reportedly said, "The two ears are a part of the
head." Therefore, they are to be wiped with the same wet hands
immediately after wiping the hair (without applying additional water);
which is evident from another hadith of Abu Dawud wherein Ar-Rabee
bint Mu'awwidh reported: "The Messenger of Allah (P.B.U.H.), Wiped his
head; i.e., the ears in this instance, with water remaining in his
hand." The ears are being referred to when the word "head" is
mentioned in this hadith; because, the statement "with water remaining
in his hand" cannot apply to the initial wiping of the head which must
be performed by initially wetting the hands. Furthermore, a third
hadith by Abu Dawud, regarding the method of performing wudu,
maintains that Abdullah ibn Amr reportedly said, "Then he, the
Messenger of Allah (P.B.U.H.) wiped his head and entered his two
forefingers into his ears and wiped the backs of his ears with his
thumbs."
Important note: The wiping of both feet during the final step
of wudu can either be performed at this time or delayed until the very
end of the ghusl process; because, ahadith support both methods as
being the sunnah of the prophet (P.B.U.H.). The evidence for wiping
the feet during the wudu phase of the ghusl process is a hadith in the
collection of Bukhari wherein Aisha reportedly said: "When the
Messenger of Allah (P.B.U.H.) did ghusl in the case of janabah, he
would start by washing his hands, then he would pour water with his
right hand into his left and wash his private part. He would then
perform wudu as for prayer. Next he would take water and make it reach
the roots of his hair, using his fingers. When he saw that it was
thoroughly wetted, he would pour three handfuls of water over his
head. Then he would pour water over the rest of his body." Thus
according to this hadith, there is no mentioning of wiping the feet at
the end of the process. However, another hadith by Bukhari clearly
shows that the Prophet (P.B.U.H.) waited until the very end of the
ghusl process to wipe his feet with water. This fact can be seen from
the hadith of Bukhari wherein Maimuna narrated: "Allah's Apostle
(P.B.U.H.) [while performing ghusl] performed ablution like that for
the prayer but did not wash his feet. He washed off the discharge from
his private parts and then poured water over his body. He withdrew his
feet from that place (the place where he took the bath) and then
washed them. And that was his way of taking the bath of Janabah."
Thus, immediately after wiping the head, instead of proceeding with
wiping the feet, the individual performing ghusl can choose to delay
the wiping of the feet with water and proceed with pouring three
handfuls of water onto their head and scrubbing the scalp and hair
with the fingers of both hands.
STEP 7: POUR WATER INTO THE RIGHT HAND. THEN
JOIN BOTH HANDS TOGETHER IN ORDER TO WET THE
HAIR AND SCALP OF THE HEAD. NEXT, PROCEED BY
SCRUBBING THE HAIR AND SCALP WITH THE WET
FINGERS UNTIL THE ROOTS OF THE HAIR AND SCALP
BECOMES WET FROM THE WATER.
The proof for the practice scrubbing the scalp with the
fingertips at the conclusion of the wudu phase of ghusl is a hadith in
the collection of Bukhari in which Aisha narrated: "Whenever the
Prophet (P.B.U.H.) took a bath after Janaba he started by washing his
hands and then performed ablution like that for the prayer. After that
he would put his fingers in water and move the roots of his hair with
them..."
STEP 8: POUR 3 HANDFULLS OF WATER OVER THE HEAD.
The proof for this practice is the hadith of Bukhari, wherein
Aisha reported: "When the Prophet (P.B.U.H.) used to take a bath while
Junub, he would start by washing both hands, then with his right hand
he would pour water into his (cupped) left hand and wash his private
parts, then he would perform Wudu, like the Wudu of Salat, then he
would take water and run his fingers through the roots of his hair
until the water had reached the scalp, he would then scoop water up
with both hands and pour it over his head three times..."
STEP 9: POUR WATER OVER THE HEAD AND THE ENTIRE
BODY BEGINNING WITH THE RIGHT SIDE.
The proof for this practice is the hadith of Bukhari, wherein
Maimuna narrated: "I placed water for the bath of Allah's Apostle and
he poured water over his hands and washed them twice or thrice; then
he poured water with his right hand over his left and washed his
private parts (with his left hand). He rubbed his hand over the earth
and rinsed his mouth and washed his nose by putting water in it and
blowing it out. After that he washed his face, both forearms and head
thrice and then poured water over his body..." Also, the evidence for
beginning with the right side of the body first is the hadith
collected by Bukhari wherein Ayesha related: "The Messenger of Allah
(P.B.U.H.) used to like to start with the right side when putting on
his sandals, combing his hair, engaging in his ritual purifications,
and in all of his activities."
STEP 10: WASH THE FEET (INCLUDING BETWEEN THE
TOES) UP TO THE ANKLES, BEGINNING WITH THE RIGHT
The proof for this practice is a hadith collected by Bukhari
wherein Maimuna narrated: "I placed water for the bath of the Prophet
(P.B.U.H.). He washed his hands twice or thrice and then poured water
on his left hand and washed his private parts. He rubbed his hands
over the earth (and cleaned them), rinsed his mouth, washed his nose
by putting water in it and blowing it out, washed his face and both
forearms and then poured water over his body. Then he withdrew from
that place and washed his feet." What is more, another hadith
collected by Bukhari reports that Maymuna bint al-Harith reportedly
said, "I put down water for the Prophet (P.B.U.H.) to perform ghusl
and screened him. He poured water onto his hands and washed them. Then
he poured water onto his left hand with his right hand and washed his
private parts. Then he struck his hand on the earth and wiped it and
then washed it. Then he rinsed out his mouth and cleaned his nose by
sniffing up and blowing out and washed his face and arms. Then he
poured water over his head and poured it over his body. Then he moved
to one side and washed his feet. He left shaking the water from his
hands."
The evidence for beginning with the right foot and washing
between the toes is the hadith of Imam Muslim, wherein Humran, the
freed slave of Uthman reportedly said: "Uthman b. Affan called for
ablution water and this is how he performed the ablution. He ...
washed his right foot up to the ankle three times, then washed his
left foot like that, and then said: 'I saw the Messenger of Allah
(P.B.U.H.) perform ablution like this ablution of mine...'" In
addition, a hadith collected by Tirmidhi reports: "Ibn Abbas
reportedly said that when the Messenger of Allah performed ablution,
he would run his fingers through his fingers and toes..."
THE COMPLETION OF GHUSL
After one has completed their ghusl, they are permitted to apply
soap, shampoo, or any other cleaning agent to their body and hair. One
can also use a towel because they are now basically taking a
traditional shower. However, to reiterate, nothing is required to
perform ghusl except one sa’a of water.