Madinat al-Muslimeen Islamic Message Board
|Wudu (Ablution) & Prayer|
|08/14/01 at 08:00:47|
If one is unable to complete one of the fards of wudu e.g.
washing the feet due to bandaging? also if you cannot do sujud (prostrate) during salat because you are unable to bow down.
Is it ok to just wipe over bandage?
How does one pray with both the above conditions?
|Re: Wudu (Ablution) & Prayer|
|08/15/01 at 02:45:36|
Wiping Over the 'Imaamah (Turban) Only
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].
Wiping Over the Turban and Forelock
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).
Washing the Feet and Ankles
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].
The Reply to Those who Follow Wiping of the Feet Without Washing
(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.
A R T I C L E S
The Complete Guidance Concerning the Rules of Wiping
Author: Shaikh Muhammad Naasir-ud-Deen Al-Albaanee (rahimahullaah) 1
1. Wiping over the shoes
As for wiping over the shoes, when performing ablution, then it has become popular amongst the contemporary scholars to say that it is not permissible to wipe over them. And we do not know of any evidence to support that claim, other than what has been stated by Al-Baihaqee (ra) in his Sunan:
"The principle is the obligation for washing the feet, unless there is an established aspect of the Sunnah that specifies it or a consensus in which there is no differing. And it does not include the wiping over the shoes or the socks, any of the two, and Allaah knows best." 2
This is what he has stated. And it is well known, unfortunately, what it contains from the unawareness of the previously mentioned ahaadeeth in this treatise 3 regarding the establishment of wiping over the socks and the shoes. And the chains of narration regarding some of them are authentic, as has been clarified previously. Due to this, At-Turkmanee Al-Hanafee (ra) commented on these words, saying:
"This is incorrect, for it has preceded that At-Tirmidhee has authenticated the (hadeeth of) wiping over the socks and the shoes and declared it hasan from the hadeeth of Muzail on Al-Mugheerah (ra). He also declared the hadeeth of Ad-Dahhaak on Abu Moosaa (ra) to be hasan. Also, Ibn Hibbaan has verified wiping over the shoes by authenticating the hadeeth of Aws (ra). Similarly, Ibn Khuzaimah 4 has authenticated the hadeeth of Ibn 'Umar (ra) regarding the wiping over the shoes. And what Al-Baihaqee mentioned from the hadeeth of Zaid Ibn Al-Hibaab on Ath-Thawree (meaning with the chain of narration going to Ibn 'Umar (ra) and it has preceded) regarding the wiping over the shoes, is a good hadeeth. Ibn Al-Qataan has also authenticated it on Ibn 'Umar (ra)." 5
I say that once you have come to know this, it is not permissible to hesitate in accepting this allowance. This is especially after the hadeeth concerning it have been established. This is since, as the author (Al-Qaasimee) has stated in what has been mentioned previously:
"The hadeeth concerning it are authentic, thus there is no recourse other than to hear and obey."
This is especially the case after knowing that the Sahaabah acted in accordance to it. And foremost amongst them, was the rightly guided Khaleefah 'Alee Ibn Abee Taalib (ra). Furthermore, it is the view that was held by some of thes cholars from the pious predecessors.
Thus, Ibn Hazm (ra) said:
"Issue: So if the footwear (khuff) are cut so that they fall beneath the ankles, then wiping over them is permissible. This is the opinion of Al-Awzaa'ee and it has been reported on him that he said: 'The muhrim may wipe over his shoes that come beneath the ankles…' Others have stated: 'He may not wipe over them unless they go over the ankles.'" 6
2. Wiping over shoes or socks that have holes in them
As for wiping over shoes and socks that are torn with holes, then the scholars have differed in this issue with many opinions. The majority of them forbid it based on a long differing amongst them, which you can see in the detailed discussions found in t he books of Fiqh. Other scholars held the opinion that it was permissible, and this is the opinion that we favor. Our proof for this is that: the source principle is the (absolute) allowance for wiping. Thus whoever forbids it, or places a condition on it, such as that they must be void of any holes, or places limits to it, then he is refuted by the statement of the Prophet (SAW):
"Every condition that is not found in the Book of Allaah, then it is false." 7
It has also been authentically reported that Sufyaan Ath-Thawree(ra) said:
"Wipe over them (the socks) so long as they are attached to your feet. Were the socks of the Muhaajireen and the Ansaar anything, but torn (with holes), ripped and tattered?" 8
Ibn Hazm (ra) said:
"So if there is found in the shoes, or whatever is worn on the foot, any holes that are small or large, long or wide, such that any part of the foot is visible, whether a little or a lot of it, orboth, then all of that is the same. And wiping over them is permissible, so long as any part of them continues to attach itself to the feet. This is the opinion of Sufyaan Ath-Thawree, Dawood, Abu Thawr, Ishaaq Ibn Raahawaih and Yazeed Ibn Haaroon." 9
Then he (ra) goes on to relate the statement of the scholars that forbid it, according to what they contain from differing and contradicting. And then he goes on to refute them and explain that it is an opinion that has no evidence to support it. Rather , it is nothing more than just an opinion. Then he closes that, with his statement:
"However the truth in this matter is what is reported in the clear practice of the Qur'aan, in that the ruling for the two feet, which do not have any garment over them to wipe over, is that they must be washed. And the ruling for the two, if there is a garment over them, is that they can be wiped over. This is what the Sunnah has reported, 'And your Lord is not forgetful.' 10 The Messenger (SAW) knew, when he commanded for the wiping over the shoes or whatever is worn on the feet - and he wiped over the socks - that there was large and small holes, as well as no holes, in the shoes, socks and whatever else is worn on the feet. And he (SAW) also knew that there existed the footwear that was red, black or white as well as the new and the old. But he (SAW) did not specify some of it over another. And if the ruling for that in the Religion varied, then Allaah would not have forgotten to send down revelation concerning it, nor would His Messenger (SAW) have neglected explaining it, far is He removed from that. Thus, it is correct that the ruling for this wiping applies to all conditions." 11
Also, Shaikh-ul-Islaam Ibn Taimiyyah (ra) said in his Ikhtiyaaraat:
"It is permissible to wipe over the garments according to one of the two perspectives. Ibn Tameem and others related this. It is also permissible for the footwear with holes in them, so long as that name (footwear) continues to be applied to it and one is able to walk in them. It is the last of the two opinions of Ash-Shaafi'ee and it is that which Abul-Barakaat and other scholars have preferred." 12
Ar-Raafi'ee attributed this (view) to the majority of the scholars and he supports this by saying that the opinion that forbids the wiping over them, narrows the door of this allowance (rukhsah). Thus one must wipe. 13 And he has attained the truth, may Allaah have mercy on him.
InshaAllah, I'll post on the 'sujud'(prostrate) issue if I find something.
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