-Time span can’t be delayed.
‘Uthaymeen explains that the Aaayh of al-Maa’idah shows an obligation to
maintain the sequence of Wudhoo without delay. The time distance is that before
the next part dries.
-Some
said one must be balanced in the sequence, i.e. not to over delay, irrespective
if the limb before it has dried.
-Some
of the hanbalees said the time period between each limb is left up to customs
the duration of drying. Uthaymeen says, however, this is not consistent rather drying
naturally on a normal day is more appropriate. Uthaymeen also stated that if a
person is busied with making Wudhoo, such as extracting water, and the part
before dries, this is okay because the delay is for the sake of the Wudhoo and
not for any other reason. But if he gets busied with something not connected to
wudhoo, this nullifies it and must start again.
-Having an intention to become pure
is sufficient and one doesn’t need to specify what type of impurity he is
washing himself for. Uthaymeen explains that removing Najaasah (impurities)
from the body doesn’t need an intention however establishing purification
(Wudhoo and Ghusl) does. This is the opinion of the majority – Malik, Shafi’ee
and Ahmad.
e.g. a person has a thobe with Najaasah
on it and the rain water cleans it for him, he doesn’t need an intention for
this, thus it is deemed to be pure once the impurities have been lifted by the
rain water. But if a person wants to pray Salaat, he must perform Wudhoo and
have the intention to perform Wudhoo.
Abu Haneefah differed with this stated
that Wudhoo is not an act of worship thus one doesn’t need an intention. Wudhoo
is a condition for Salaat, the same ruling as wearing clothes or facing the
Qiblah before praying. No doubt the view of the majority is stronger as Wudhoo
is an act of worship in and of itself.
-As preceded, intention is a pillar
of your Wudhoo.
Intentions in regards to
purification are of three types:
-A
person seeks to do general purification, such as doing Wudhoo but for no reason,
just to be in the state of Wudhoo.
-Purification
because it leads to an obligatory act of worship, such as Wudhoo to pray an
obligatory prayer.
-Purification
because it leads to an Sunnah act of worship, such as wanting to touch the
Quraan.
-Purification
to renew an old purification and not to purify again. For example, a person has
Wudhoo from Dhuhr but performs Wudhoo again for Wudhoo in order to renew the
first Wudhoo. This is recommended.
Uthaymeen adds this has two conditions:
-That
renewing the Wudhoo is reinforcing the Wudhoo that has already been made.
For
example, a person makes Wudhoo for Dhuhr but doesn’t pray Dhuhr and then the
time for ‘Asr comes in and he performs Wudhoo again. In this case, performing
Wudhoo again is not recommended because the first Wudhoo cannot be reinforced.
-That a
person intends to renew the Wudhoo but he forgot that he is not ritually pure.
In this case it is not renewal rather he is performing Wudhoo afresh. In this
case he needs to have the intention to perform Wudhoo from new.
These are the types of intention one
must have before purifying himself, according the reason to purify.
-Uthaymeen points out that there is
no such thing as a verbal intention, for Wudhoo or any act of worship. Rather,
the intention is placed in the heart – it is the place where one has sincerity
for doing the act of worship for Allaah Alone and in following the Sunnah of
the Prophet [Peace and Blessings of Allaah be upon him]. Yes, some scholars
have said it is recommended to make a verbal intention, however this opinion
has no proof. It is not narrated to be from the act of the Prophet or his
Companions [may Allaah be Pleased with them all]. In fact, a verbalized
intention creates disruption for others. For instance, if a person is praying
next to another who is verbalizing his intention it would undoubtedly cause
disturbance. Furthermore, it opens the doors for Waswasa, as the person may
feel that he needs a verbal intention to do everything otherwise his intention would
not be affirmed. Ibn Taymiyyah and others bring an addition point; the
intention is in the place of the heart, had it been otherwise, then we would
not be able to do any act of worship properly. For example, if Allaah Says
“Pray but without an intention” then this would be impossible. So the point is
that the place for ones’ intention is in the heart and nothing verbal.
-If a person intends to do a Sunnah Ghusl
but he was supposed to do a Waajib ghusl, it is sufficient. Ibn Uthaymeen says
this ruling needs further clarification. If a person omits an intention on
purpose, then this person’s Ghusl is questionable even though the scholars have
stated that this is acceptable in their books.
For example, a person makes Ghusl
for Jumu’ah believing it to be Sunnah to perform Ghusl for Friday prayers. Then he remembers that he needs to make Ghusl
from a major impurity (such as sexual relations or menses for women), and he
only realizes after making the Sunnah Ghusl. The Madhab says the first Ghusl is
sufficient. However, if the person knowingly omits the intention to do the
Waajib Ghusl then the scholars have stated that the Sunnah Ghusl is sufficient.
However, I (Uthaymeen) have reservations about the second scenarios, because
actions are by intentions, and if he knowingly omitted the intention then the
act of worship cannot be correct.
-The opposite to the above is also
true. Uthaymeen explains if a person purifies himself from a major type of impurity
this suffices for the minor type also. There is no difference on this opinion
between the Madhabs. This is because the Waajib takes the places of the
recommended act.
For example, if a person does Ghusl
from being impure, this would suffice him from the minor forms of impurity,
such as Wudhoo.
-If a person seeks to purify himself
then this suffices from all forms of impurity. Uthaymeen explains;
If a person does Ghusl from being
impure, this also purifies him from urine and all others forms of impurity also.
Some of the scholars stated that if
a person washes himself or removes an impurity with a specific intention then
this doesn’t suffice for the other because all actions are for what they are
intended.
For example, if a person washes
himself with the intent to remove urine alone, then this doesn’t suffice him
from all other forms of impurity related to the same part of his body.
Uthaymeen stated that the correct
opinion is that washing oneself in one body part removes all forms of impurity
connected to that area even if one has the intention to remove one and not the
other. As for the Hadeeth of intentions, then we argue that the person has
intended to remove impurity and this is sufficient even if he didn’t specify.
So the causes of impurity may be many but purifying is one.
-The intention to purify must come
before the act of purification. Uthaymeen explains that the Hanbalees famously
opined that intentions are a must before purifying, it is a condition, thus it comes
before starts the act of purification, be it Wudhoo or ghusl or tayammum.
Others stated it is Wajib to form
the intention at any time and doesn’t need to be at the beginning. ‘Uthaymeen reiterates
what was stated before: saying Bismillah is Sunnah and not Waajib. As for the
intention, then this is proven by the intent in your heart so it always precedes
action. However, if a person is washing his hands because of some impurity on
them then as was stated before, removing impurity doesn’t need an intention, so
this is permissible without saying Bismillah. If he continues to wash his hands
and intends in his heart that he has moved from washing his hands to the
washing of the hand in Wudhoo, he has
then made the intention and should say Bismillah as he continues to wash his
hands for Wudhoo.
Linguistic benefit: the word ((عند)) when used with ((وضوء)) doesn’t necessary mean before. The books of Fiqh use these
two words together to refer to the Bismillah coming before Wudhoo, however the
word ((عند)) means ((قريب)) just like the Aayah:
إِنَّ الَّذِينَ عِندَ رَبِّكَ لَا
يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ وَيُسَبِّحُونَهُ وَلَهُ يَسْجُدُونَ
So the Madhab states that one must
say Bismillah before and the ruling is that it is Waajib. But as we’ve stated
it is Sunnah and it can be said at any time. However, the intention must also
precede the action.
-If a person wishes to purify
or remove Najaasah, as the opinion of
the madhab, but verbally says something else, then this doesn’t affect his
initial intention. Uthaymeen inserts, what counts is what is in the heart.
-The Hukm is based on a person intention.
Uthaymeen says forming intentions is of four scenarios:
1) A
person intends to do an act of worship before the action and continues to make
a reoccurring intention, this is the best form.
For
example, he bases an intention to perform Wudhoo, then he makes an intention to
wash his hands, then an intention to gargle his mouth and rinse his nose etc.
2) He
makes an action to perform an act of worship before the action until it is
completed.
For
example, he intends to make Wudhoo from washing the hands until the washing of
the feet.
3) The
person intends an action mid-washing.
For
example, a person begins by washing his hands for whatever reason, then his
intention changes mid-washing.
4) Intending
to finish an act of worship. This signals the end of Wudhoo.
-The Hanbalees say that the
intention must be specific. So if a person intends to do an act of worship but
doubts his intention, then the act of worship is null.
Another view of Ahmad is that the a
person’s intention is based on the action of the heart. ‘Uthaymeen states that
the latter is the correct opinion.
The difference between the two
opinions is that the first view is that the act of worship must be specified.
The second opinion suffices the time of the act of worship.
For example, if a person intends to
pray because the time for Dhuhr has begun, this is sufficient for his
intention.
However, the first opinion of the Madhab is that the Salaat is
invalid because he didn’t specify.
He also said if a doubt occurs after
an act of worship do not affect the validity of the act of worship.
For example, a person prays Dhuhr
but after the prayer doubts his initial intention; did he intend to Dhuhr or
‘Asr? This doubt is not given any attention and his Dhuhr is valid.
-When washing the hands to the
elbows, it is better to start at the fingers up until and including the elbows.
It is important to note that when washing the hands to the elbows, that one
doesn’t start at the wrist without washing the fingers, this would not be
sufficient.
-If a person has a part of his body
missing then he doesn’t need to wash it or any limb closest to it.
For example, if a person doesn’t
have a hand, then he washes what’s left of his arm up to his elbows.
If a part of a body that he must
wash is connected to another place then he must wash all of it.
For example, if a person has no hand
but an elbow joint, he must wash the elbow joint.
-It is Sunnah to raise ones sight to
the sky and say the supplication.
شْهَدُ أنْ لا إله إِلاَّ اللَّهُ وَحْدَهُ لا
شَرِيك لَهُ ، وأشْهَدُ أنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ ،
‘Uthaymeen states that it is Mustahab but the
hadeeth is weak because Abee ‘Uqayl narrated from his cousin, and the cousin is
unknown (majhool) thus we can’t verify the narrator. However the scholars have
stated it is Mustaha.
As for raising ones sight to the
sky, then it is to affirm the Tawheed and Ikhlaas for Allaah.
-Upon completing the Wudhoo it is
Sunnah to say:
اللَّهُمَّ اجْعَلْنِي من التَّوَّابِينَ،
وَاجْعَلْنِي من المُتطَهِّرِينَ
Oh
Allaah! Make me of those who repent and make me of those who purify themselves.
‘Uthaymeen says this supplication is
to seek purification in ones limbs and his heart from Shirk, thus instilling
Tawbah and Ikhlaas. Others said it is also Sunnah to say this supplication
after performing Ghusl and Tayammaum but ‘Uthaymeen says it is exclusive to
Wudhoo only.
-It is permissible to seek assistance
in making Wudhoo. Uthaymeen states that Mughayrah bin Shu’bah [may Allaah be
Pleased with him] assisted the Prophet in making Wudhoo. Others from the Hanbalees
said it is Makrooh to assist other people in acts of worship which are Fardh
‘Ayn (Wajib upon every individual), however Uthaymeen asserts that the correct
opinon is that is it permitted.
-It is permissible to dry the limbs
after Wudhoo. Uthaymeen states that Maymoonah [may Allaah be Pleased with her]
once gave him a towel to dry himself with and the Prophet refused. He, instead,
wiped the water off with his hands. Based on this, some of the scholars have
said it is Makrooh to dry the limbs after Wudhoo. However, Uthaymeen states
that the correct opinion is that it is permitted. As for the Hadeeth, then the
very fact that she offered him a towel shows that it was his normal practice to
dry himself and he didn’t denounce her for giving him a towel.
Next: Chapter of Wiping
Over the Socks.
