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