-Qaza is to shave parts and leave
parts. The scholars differed on its ruling:
-Some
of the Hanbalees said it is Makrooh unless on intends to imitate the Kuffaar or
the opposite gender, then it would be Haram, this is the view favoured by Ibn
al-‘Uthaymeen.
-others
said is it haram because the Prophet [Peace and Blessings of Allaah be upon
him] commanded the young boy either to shave it all or leave it all (i.e. keep
his hair at one length). Here we have a combination of a command and a
prohibition, which shows that it is Haraam. Uthaymeen states that following
this opinion is better, so if we see a person then we command him either to
grow it all or leave it all.
The Sunnan of Wudhoo
-Some of the scholar drew a
difference between Sunnah and Mustahab: sunnah being clear in the texts but
Mustahab as part of Ijtihaad of a scholar. Uthaymeen says what is important is
that we realize the ruling, that Sunnah is something which is commanded but not
obligatory.
The following are the Sunnah part of
the Wudhoo:
-To use the Siwaak. Discussion on
this has preceded.
-To wash the limbs three times. Uthaymeen
says once is sufficient because the Ayah in Surah al-Maa’idah (5:6) says wash
and doesn’t give a limit. So one can wash each limb just once, or twice or
thrice, or using a variation, some once and others twice etc. the obligation is
to wash each limb once.
-some
of the scholars said it is Makrooh to eash each limb just once. Uthaymeen says
it is not Makrooh and in fact closer to the Sunnah as the Prophet has been
described washing in Wudhoo sometimes just once for each limb, and at times
twice. Therefore, it is better to wash thrice as this was common practice in
the Sunnah but it is permissible to use a variation at times.
Likewise, it is better to start by washing the hands and the inner palms thrice before the Wudhoo as the rest of the Wudhoo is dependent on the palms, even though washing the palms isn’t mentioned in the Aayah.
-To wash ones hands is Mustahab. Uthaymeen states that some of Hanbalees opined that it is obligatory to wash ones hands and rinse ones nose after waking up from night sleep, as the Prophet commanded this. As for sleep during the day, it is not recommended because the Prophet explained that the Shaytaan can tamper with ones hands and r3eside in ones’ nose.
-To begin with gargling (Madmadah)
before rinsing the nose (Istinshaaq). Uthaymeen added that gargling is to make
sure one washes his mouth properly with the water before spitting it out. The
Sunnah is to fill both hands with water and wash the mouth and nose in one
motion. This is Sunnah but one would have fulfilled the Wajib of washing ones mouth and nose by
making water enter it (without moving the water around). It is also Sunnah to
make blow the water out of the nose after washing (Istinshaar).
-Some of the narrations state that
doing the Madmadah, Istinshaaq and Istinshaar should be done after washing the
face. Uthaymeen states what is consistent is that they come before washing the
face but if one does it after washing the face, this is permissible.
-It is Sunnah to be thorough and excessive when doing Madmadah, Istinshaaq and Istinshaar. Uthaymeen places an exception - if one is fasting or fears for harm such as a person with sinus problems
-Takhleel is Sunnah, which is to run the fingers through the beard if it is thick. Uthaymeen explains that washing the outer appearance of a thick beard is Waajib and Takhleel is Sunnah. However, if one doesn’t have a thick beard and the skin of his face is visible, then washing the skin is Waajib as washing the face is Waajib, and this persons face is not covered by his beard.
-Some of the Hanbalees stated that it is a must that one washes the inner part of the beard. However, Uthaymeen states the correct opinion is that if the beard is thick and long, then the outer part of the beard is what is Waajib.
Ways of doing Takhleel.
‘Uthman [Allaah be Pleased with him]
described the Prophet doing takhleel and these are the common ways of doing it:
-Either one gets a handful of water
and washes his beard upwards.
-Or one wets his hands and runs his
fingers through the beard like a comb.
Uthaymeen summarises washing/wiping
the beard:
-If the
beard is thin or non-existant, then one must wash (Waajib) the face as one
would wash any other part of the limbs covered in Wudhoo.
-One
must (Waajib) wipe the outer appearance of his face (without Takhleel), whether
he has a think beard or not but this is exclusive to at-Tayammum.
-One
must wash (Waajib) the inner part of the beard, whether it is thick or not, in
Ghusl from impurity.
-It is
recommended (Sunnah) to wipe wet fingers through the beard if the beard is
thick in Wudhoo.
-It is Sunnah to wash between the fingers
and toes. ‘Uthaymeen the reason can be twofold:
-to
remove hidden dirt
-it completes
the washing of hands and feet.
Uthaymeen states one should use the
pinky finger starting from the right or the thumb when on the left hand.
-To begin from the right. Uthaymeen
stated there is no specific command to begin with the right for Wudhoo. The description
of Wudhoo in the Quraan doesn’t mention it either. However, the Prophet liked
beginning with the right in all matters, thus it is a Sunnah of the Wudhoo to
begin from the right but if one began from the left then this is permissible as
the matter is broad.
-To use fresh water to wipe the ears.
‘Uthaymeen said this has been narrated in al-Bayhaqee but the hadeeth is odd
thus classed weak because it conflicts with the Hadeeth of ‘Abdullah bin Zayd (May
Allaah be Pleased with him) in Muslim which describes the Wudhoo of the Prophet
and there is no mention of using fresh water after wiping the head to wipe the
ears. Rationally, the command is to wipe the head and the ears are part of the
head so it must treated as the same organ and not a different one.
Benefit from ‘Uthaymeen: some people use the Hadeeth Qudsee,
“My Servant doesn’t get closer to Me except by doing what is Waajib upon him.
Then he continues to get closer to Me by increasing in optional deeds” that
closeness to Allaah, the Most High, is by increasing in optional deeds and not
doing via the Waajib ones.
They try to use the Ahkaam connected to Wudhoo as proof. They claim that washing each limb in Wudhoo once is Waajib but the more one increases, the better it is. Thus Sunnah is better than Waajib. They also use the Ahkaam connected to greetings as well, as the majority say that initiating the Salaam is Sunnah yet better then replying which is Waajib.
Uthaymeen responds by saying that
something which is dependant on something else cannot be better. The example
given above are all example of doing something Sunnah or an extra act of
worship is dependent on the Waajib that preceded it.
Secondly, the issue of giving Salaam
can’t be used as proof as the Hadeeth which states “The one who initiates
Salaam is better” doesn’t mean that the action is better, as replying is better
as it is a Waajib.
Next chapter: Baab Furood
al-Wudhoo wa Sifaatihi (Obligations of Wudhoo and Its Description)
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