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The Method of Performing Wudoo
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[Continued...]

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.

Other Aspects of Wudoo

The SIWAAK is that which the mouth is brushed with. And it is also called the MISWAAK, the plural being: SOOK. And the siwaak comes from the Araak tree and it is a well-known tree. Abu Hanifah said: It is the best of the trees whose twigs are used for brushing the teeth... smelling of milk. Abu Ziyaad said: From it is taken there tooth-sticks - from its twigs and roots - and the best part for that is its roots, and it is broadly spreading..And Ibn Shameel: The Araak is a tall fine-shoot green tree with many leaves and branches, having weak wood and growing in hollows - miswaaks are taken from it, being one of the citrus trees. Its singular is Araak and its plural Araa-ik. (Lisaan-ul-'Arab, 268).

It is mustahabb (desirable) to use the siwaak at many different times as is established from the Prophet (sallallaahu 'alaihi wa sallam) that he used to use the siwaak at every Prayer, and before reading the Qur'an, and before sleeping and when waking, and when the breath changes - whether fasting or not - or whether at the start of the day or in the afternoon, and it is a form of worship which is easy therefore observe it, O my Muslim Brother.

48. And also when making wudoo , as Abu Hurairah (radhiAllaahu 'anhu) narrates that Rasoolullah (sallallaahu 'alaihi wa sallam) said If I did not fear to cause hardship to my Ummah I would have ordered them to use the siwaak with every wudoo. [Reported by at-Tirrnidhee (no.22) who said: Hasan Saheeh, and Maalik (no.123), Ahmad (4/116), Abu Dawood (no.37) and others. Al-Albaanee declared it to be saheeh (Takhree; ul Mishkaat, no.390)].

49. And 'Aa'ishah (radhiAllaahu' anhaa) narrates that Rasoolullah (sallallaahu 'alaihi wa sallam) said The siwaak is a means of cleansing the mouth and pleasing the Lord. [Al-Bukhaaree reports it in mu'allaq form - connected by Ahmad, an-Nasaa'ee, Ibn Khuzaimah and Ibn Hibbaan].

This is part of the wudoo authentically reported from the Prophet (sallallaahu 'alaihi wa sallam). Al-Mustawrid ibn Shadad said: I saw Rasoolullah (sailallaahu 'alaihi wa sallam) when he made wudoo rubbing his toes with his litle finger. [Saheeh as has preceded].

50. Abdullah ibn Zaid (radhiAllaahu 'anhu) narrates that the Prophet (sallallaahu'alaihiwasallam) made wudoo and said Rub in this way. [See Nail-ul-Autaar, 4/39].

51. He (radhiAllaahu'anhu) also narrates that the Prophet (sallallaahu 'alaihi wa sallam) made wudoo with two thirds of a mudd[3] (of water) and rubbed over his forearms. [Ibn Khuzaimah (no.118), and its isnaad is Saheeh - and al-Haakim (1/161) reports it by way of Yahyaa ibn Abi Zaa'idah].

As for what is narrated regarding the 'order' as mentioned in the Aayah, then there is nothing to contradict that - and this order is obligatory (waajib) and it is said: Sunnah. [See Fiqh al Imam Sa'eed ibn al Musayyib, 1/64].

As for what is related with regard to the Prophet's wudoo (sallallaahu 'alaihi wa sallam) then it has been reported sometimes out of the regular order. And the proof is:

52. Al-Miqdaam ibn Ma'd Yakrib said: I came to the Prophet (sallallaahu 'alaihi wa sallam) with water for wudoo , so he washed his hands three times, then washed his face three times, then washed his forearms three times, then washed his mouth and nose three times, then wiped his head and ears - their outsides and insides - and washed each of his feet three times. [Ahmad (4/132), Abu Dawood (1/19) with Saheeh isnaad. Ash-Shaukaanee (1/125) said: Its isnaad is good, and it is reported by ad-Diyaa in 'al-Mukhtaarah'. And al-Albaanee records it in 'as-Saheehah', no.261] .

So this is a proof that he (sallallaahu 'alaihi wa sallam) did not always stick to the regular order - and this is a proof that it is not obligatory - however, his sticking to it mostly shows that it is Sunnah. And Allaah Knows best.

As-Suyooti says as is reported from him in 'Aun al Ma'bood' (1/48): It is used as a proof - that is the aforementioned hadeeth - by him who says that sticking to the regular order in wudoo is not obligatory as he washed his mouth and nose after washing his arms.

The author of 'Aun al Ma'bood' says: This narration is 'shaadh'[4] - and therefore not to be taken in contradiction to the established narrations which put the washing of the mouth and nose before the washing of the face.

I say: The difference of opinion between the scholars here is with regard to those parts of wudoo which are Sunnah. As for the obligatory duties - then they are according to the order mentioned in the noble Aayah, and the best thing is to perform all of the actions in the way mentioned in the majority of the ahaadeeth - and Allaah Knows best.

Nothing other than this is established from the Prophet (sallallaahu 'alaihi wa sallam). It is however established that Ibn 'Umar (radhiAllaahu' anhu) urinated within the market, then made wudoo and so washed his face and hands and wiped his head, then he was called to pray over a Janazzah so he entered the mosque then wiped over his leather socks, then prayed over it. [Reported by Maalik (no.72) and al-Baihaqee (1/84). And 'Ataa didn't see anything wrong with leaving such gaps whilst making wudoo and it is the saying of al-Hasan, an-Nakha'ee and the better reported of the two sayings of ash-Shaafi'ee].

That is washing the right hand before the left - and likewise the feet.

53. 'Aaishah (radhiAllaahu 'annaa) said: Rasoolullah (sallallaahu 'alaihi wa sallam) used to like to begin with the right in putting on shoes, combing his hair, in purification and in all of his affairs. [Al-Bukhaaree (al Fath) 1/235, Muslim (no.267) and others].

54. Abu Hurairah (radhiAllaahu'anhu) narrates that the Prophet (sallallaahu 'alaihi wa sallam) said When you dress and when you make wudoo , then begin with the right. [Abu Dawood (4141), at-Tirmidhee (1766), an-Nasaa'ee (402). Al-Albaanee declares it to be saheeh].

55. Anas (radhiAllaahu 'anhu) said: The Prophet (sallallaahu 'alaihi wa sallam) used to make wudoo with a mudd (of water) and make ghusl with a saa' or up to five mudds. [Muslim (1/156) and others]. A saa' is equal to four mudds. ( A mudd is that amount of water which is held by the two hands cupped together.)

If you consider this hadeeth well, O my Muslim Brother, you would feel ashamed of what some people do these days - one of them opening the water tap and making wudoo and sometimes talking to his companion whilst the water is running out - what an excess in wastefulness! So he who does that should fear Allaah and remember this hadeeth and keep it in mind and follow the Sunnah with regard to using the water sparingly and not being wasteful - and here the true following of the Prophet (sallallaahu 'alaihi wa sallam) is made clear and the true Muslim's belief. It is from the Sunnah for the Muslim who wishes to make wudoo to have with him a container large enough for a mudd of water - in order to force himself to return to the following of the Sunnah.

56. 'Umar ibn al-Khattaab (radhiAllaahu 'anhu) said: Rasoolullah (sallallaahu 'alahi wa sallam) said None of you makes wudoo and completes the wudoo then says: Ashhadu anlaa ilaaha illallaahu wahdahu laa shareekalahu washhadu anna Muhammadan 'abduhu wa rasooluhu (I bear witness that none has the right to be worshipped except Allaah, and that Muhammad is His slave and Messenger) except that all eight Gates of Paradise are opened for him - so that he enters by whichever he pleases. [Reported by Muslim (no.234), Abu Dawood (no 169), at-Tirmidhee (no.55), an-Nasaa'ee (no.148), Ibn Maajah (no.470)]. And at-Tirmidhee adds an authentic addition to it: Allaahumma aj'alnee minat-tawwabeen waj'alnee minal mutatahhireen (O Allaah, make me one of those who constantly repents to You and of those who purify themselves.) [Declared as Saheeh by al-Albaanee]. 5

7. Abu Sa'eed al-Khudree (radhiAllaahu 'anhu) said Rasoolullah (sallallaahu 'alaihi wa sallam) said Whoever makes wudoo then says upon finishing the wudoo: Subhaanakallaahumma wa bihamdika ashhadu anlaa ilaaha illa anta astaghfiruka wa atoobu ilaika (I declare You free from all defects my Lord and all praise belongs to you and I bear witness that there is none worthy of worship except You. I seek Your forgiveness and I turn to You) It is written in a parchment, then sealed and is not opened till Judgement Day. [Reported by Ibn ar-Sunnee in 'Amal al Yaurn wal-l~ilah, no.30. Declared as Saheeh by al-Albaanee].

68. Ibn 'Abbaas (radhiAllaahu 'anhu) said: Rasoolullah (sallallaahu 'alaihi wa sallam) made wudoo (washing each part) once. [Al-Bukhaaree (al Fath) 1/226].

59. 'Abdullaah ibn Zaid narrates that the Prophet (sallallaahu 'alaihi wa sallam) made wudoo (washing each part) twice. [Al-Bukhaaree (al Fath) 1/226].

In the hadeeth of 'Uthmaan (radhiAllaahu 'anhu) recorded by al-Bukhaaree and Muslim, he (sallallaahu 'alaihi wasallam) washed each of the parts three times.

So from these ahaadeeth it becomes clear to us that, as is well-known to the large majority of scholars, washing each body-part once is obligatory - and the second and third washings are Sunnah - and it is better to do likewise following the Sunnah of the Prophet (sallallaahu 'alaihi wa sallam) ['al-Majmoo' of an-Nawawi, 1/229].

Al-Haafiz says in 'al Fath' (1/172) in the question 'Making wudoo without having broken it':

61. Anas (radhiAllaahu 'anhu) says: The Prophet (sallallaahu 'alaihi wa sallam) used to make wudoo for every prayer. I said: What had you (the Sahaabah) used to do? He said: One wudoo was sufficient for us till such time as we broke it.

This hadeeth is an evidence that what is meant generally is the obligatory Prayer.

Al-Tahaawee says: It may be that that was obligatory upon him (sallallaahu 'alaihi wa sallam) particularly - then was abrogated on the Day of Fath by the hadeeth of Buraidah - meaning that which Muslim reports - that he (sallallaahu 'alaihi wa sallam) prayed all the Prayers on the Day of Fath with one wudoo and that 'Umar (radhiAllaahu 'anhu) asked him about that so he (sallallaahu 'alaihi wa sallam) said I did it deliberately. Or it may be that he (sallallaahu 'alaihi wa sallam) used to do it out of desirability only, then feared that it might be thought to be obligatory and so left it to show the permissibility of that.

I say: The result is that making wudoo for every Prayer is mustahabb and praying all of the Prayers with one wudoo is permissible - and Allaah Knows best.

If he who knows that he has made wudoo then is not sure that he has broken it - then his wudoo remains. And he who knows that he has done that which breaks wudoo and doubts when he has made wudoo thereafter then he does not have wudoo . In each case he relies upon that which he is certain of before that which he has doubt about - and he throws the doubt away. And this is the saying of the great majority of scholars - and it is the saying of Abu Hanifah, ash-Shaafi'ee and Ahmad. ['Al-Mughnee', 1/193, and ~iqh ul Awaaa'ee, 1/56].

62. And the proof for this is what is established from Abu Hurairah (radhiAllaahu 'anhu) who said: Rasoolullah (sallallaahu 'alaihi wa sallam) said If one of you feels something in his stomach and he isn't sure did anything (wind) come out of it or not - then let him not leave the mosque until he hears a sound or finds a smell. [Muslim (Sharh an-Nawawi, 4/51), 'Aaridat-ul-Ahwadhee Sharh ut-Tirmidhee, 1/79]. So the hadeeth is a proof that things remain upon their original state until there is a certainty of a change in that, and doubt does not harm that - so he who is sure of having made wudoo and thinks that he may have broken it, then he remains upon wudoo.

63. Ibn 'Abbaas (radhiAllaahu 'anhumaa) narrates that one of the wives of the Prophet (sallallaahu 'alaihi wa sallam) took a ghusl from Janaabah then saw Rasoolullah (sallallaahu 'alaihi wa sallam) about to take a ghusl from the water remaining - so she informed him that she had made ghusl therefrom - so Rasoolulah said Nothing makes the water impure. [Reported by Abu Dawood (no.67), and an-Nasaa'ee (no.326), and at-Tirmidhee who declared it to be hasan saheeh, and Ibn Maajah (no.370)].

Ibn 'Abd ul-Barr says: There is nothing in the Sharee'ah to prevent each of them washing with the water remaining from the other - either together or one after the other, and this is the saying of the scholars of the different lands and the great majority of scholars - and the ahaadeeth about it are Mutawaatir. (Al-Istidhkaar, 1/373).

64. Jaabir ibn Samurah (radhiAllaahu 'anhu) narrates that a man asked Rasoolullah (sallallaahu 'alaihi wa sallam): Should I make wudoo because of the meat of sheep? He (sallallaahu 'alaihi wa sallam) said If you wish make wudoo and if you wish then do not make wudoo. He said: Should I make wudoo from the meat of the camel? He (sallallaahu 'alaihi wa sallam) said Yes, make wudoo from the meat of the camel. He asked: May I pray in sheep-pens? He (sallallaahu 'alaihi wa sallam) said Yes. He asked: May I pray in the stalls of camels? He (sallallaahu 'alaihi wa sallam) said No. [Reported by Muslim, 1/189].

'Uthman ibn 'Affaan, al- Hasan ibn 'Alee, Anas ibn Maalik, al-Hasan al-Basree, Ibn Seereen, 'Alqamah, al-Aswad, Masrooq, ad-Dahhaak, 'Abdullaah ibn al Haarith, Abu Ya'laa, Abul Ahwas, Ash-Sha'bee, Ath-Thawree, Ishaaq, Ibn 'Umar in a narration, and Abu Hanifah, Maalik, Ahmad, and the Shafi'ee Madhhab in one saying, all say that it is permissible after both wudoo and ghusl to dry the body-parts. And their evidence is what 'Aa'ishah (radhiAllaahu 'anhaa) reports - she said: Rasoolullah (sallallaahu 'alaihi wa sallam) had a cloth which he used to dry himself with after making wudoo . [Reported by at-Tirmidhee who declared it to be da'eef]. Then al Ainee states that an-Nasaa'ee records it in 'al-Kunaa' with saheeh isnaad. I say: And it has other narrations which support and strengthen it. (See Fiqh al-Imam Sa'eed, 1/70). Al-Albaanee declares the hadeeth to be hasan. (Saheeh ul Jaami', 4706).

65. Salmaan al-Faarsee narrates that the Prophet (sallallaahu 'alaihi wa sallam) made wudoo , then turned up a woollen cloak he had and wiped his face with it. [Reported by Ibn Maajah (no.468)]. In az-Zawaa'id it is said: Its isnaad is saheeh.

I say: In its isnaad is al-Wadeen ibn 'Ataa who is sadooq but has a bad memory as al-Haafiz Ibn Hajr says in 'Taqreeb ut-Tahdheeb', so its isnaad is da'eef!! - but it is strengthened by the previous hadeeth of 'Aa'ishah to the level of hasan - and Allaah Knows best. Some others hold it to be makrooh to dry the body-parts after Purification and their proof is:

66. What is established from Maimoonah (radhiAllaahu'anhaa) who described the Prophet's (sallallaahu 'alaihi wa sallam) ghusl from Janaabah and said: Then I brought him a cloth but he refused it. [Al-Bukhaaree, and Muslim - and the word is his].

The Final word: Is that drying the body-parts is one of the desirable actions as shown by the hadeeth of Aa'ishah (radhiAllaahu 'anhaa) - as for the saying that it is makrooh then that is not acceptable as the saying of Maimoonah (radhiAllaahu 'anhaa) "but he refused it" does not amount to the fact that it is makrooh - and Allaah Knows best.

Those Things which Break Wudoo

Abu Hurairah (radhiAllaahu 'anhu) said: Rasoolullah (sallallaahu 'alaihi wa sallam) said Allaah does not accept the prayer of any one of you having committed hadath until he makes wudoo. [Al-Bukhaaree (al Fath, 1/206) and Muslim (no.245)].

67. An-Nawawi says in 'al-Majmoo' (2/3) as for that which comes out of the two private parts - then it breaks wudoo according to Allaah ta'alas saying: Aw jaa'a ahadukum min al ghaa'it...: or one of you comes from offices of nature...[Soorat-ul-Maa'idah 5:7] along with his (sallallaahu 'alaihi wa sallam) saying There is no wudoo except from a sound or a smell. [Saheeh and has preceded (Saheeh ul Jaarni' (7443)]. He adds: So that which comes out of the front or back part of a man or woman breaks the wudoo - whether excretion or urine or wind - or a worm or pus or blood or stones or anything else and there is no difference in that for something which happens normally or rarely.

68. 'Alee ibn Abi Taalib (radhiAllaahu 'anhu) said: Rasoolullah (sallallaahu 'alaihi wa sallam) said The eye is the drawstring for the anus, so he who sleeps then let him make wudoo. [Abu Dawood (no.203), Ibn Maajah (no.477), Ahmad. Declared as Saheeh by al-Albaanee]. In the hadeeth is an evidence that sleep does not in itself something that breaks wudoo , however the Purification is broken if it is possible for something to come out from the anus - however if that is restricted, e.g. by sitting flat on the earth, then that is not the case.

That is the 'intellect' going away by any means because of insanirt or fainting or intoxication - as in this condition he does not know whether his wudoo is broken or not. This is the saying of the great majority of scholars. (Sharh Saheeh Muslim (4/74) and al-Mughnee (1/164)).

Abu Hurairah (radhiAllaahu 'anhu) said: Rasoolullah (sallallaahu 'alaihi wa sallam) said If one of you touches his penis and there is no veil between him and it nor any cover, then wudoo has become obligatory for him. [al-Haakim (1/138) and others]. (Al-Albaanee says: hadeeth Saheeh.)

Busrah (radhiAllaahu 'anhaa) said: Rasoolullah (sallallaahu 'alaihi wa sallam) said If one of you touches his penis then let him make wudoo. [At-Tirmidhee (1/18) who said it is hasan saheeh. And also declared as Saheeh by Ahmad, al-Bukhaaree and Ibn Ma'een (Lum'aat ut-Tanqeeh Sharh Mishkaat ul Masaabeeh, no.319). Others also narrate it as authentic].

71. Talq ibn 'Alee (radhiAllaahu'anhu) said: Rasoolullah (sallallaahu'alaihi wa sallam) was asked about a man's touching his penis. Should he make wudoo ? He (sallallaahu 'alaihi wa sallam) said And is it except a part of him? [At-Tirmidhee (no.85) and he said: And this is the best of what is reported in this regard]. Al-Albaanee says: Its isnaad is Saheeh, and this (the view that it doesn't break the wudoo) is established as being that of a group of the Sahaabah, from them: Ibn Mas'ood, 'Ammaar ibn Yaasir, and because of these Imam Ahmad gave the choice between this and the one before it. Shaikh-ul-Islaam Ibn Taimiyyah harmonized the two carrying the first to mean if he touched it with desire and this upon the touching without desire - and there is in this hadeeth that which gives that impression and it is his (sallallaahu 'alaihi wa sallam) saying 'a part of him'. [Al-Mishkaat al Masaabeeh, notes on nos.3 19 and 320].

A man's touching a woman without desire does not break the wudoo . 'Aa'ishah (radhiAllaahu 'anhaa) says: Rasoolullah (sallallaahu 'alaihi wa sallam) prayed and I was lying in front of him as in front of a Janaazah, so when he wished to prostrate I pulled up my leg. [Al-Bukhaaree and Muslim].

73. And in the same way a woman's touching a man without desire does not break wudoo as is established from 'Aa'ishah (radhiAllaahu 'anhaa): I didn't find the Prophet (sallallaahu 'alaihi wa sallam) one night so I tried to find him with my hand - and my hand fell upon his feet which were raised up as he was making prostration. [Muslim (3/203) and an-Nasaa'ee (1/101)].

So we see from these two hadeeth that merely touching does not break the wudoo - and Allaah Knows best.

The author of 'at-Ta'leeqaat us-Salafiyyah' upon Sunan of an-Nasaa'ee (1/23) says concerning "he pushed me with his foot": It is well-known that that is a touching without desire. And so the author uses it as a proof that touching without desire does not break the wudoo . As for the touching with desire - its proof is that the wudoo is not broken until a proof is established that it does indeed break it - and this is enough of a proof to show that it doesn't break the wudoo for the one who holds that view - and above and beyond that is a further proof that it doesn't break the wudoo is the hadeeth of kissing - as normally kissing is not free from touching with desire.

The author of 'Aun al Ma'bood' (1/69) says regarding her saying "he kissed me and did not make wudoo"' - It contains a proof that touching a woman does not break the wudoo as kissing is part of touching and the Prophet (sallallaahu 'alaihi wa sallam) did not make wudoo (before praying). And this (that touching a woman even with desire doesn't break the wudoo ) is the saying of 'Alee and Ibn 'Abbaas and 'Ataa ibn Taawoos, and Abu Hanifah and Sufyaan ath-Thawree. And this hadeeth is (in itself) da'eef but is supported by other narrations. And it is mursal - however ad-Daaraqutnee joins it - and it is (therefore) an authentic (saheeh) hadeeth inshaaAllaah. (See Nasb ur Raayah, 1/70).

The author of 'al-Mughnee' (1/190) says: The touching is not in itself something which breaks wudoo but breaks wudoo as it leads to prostratic fluid or semen being emitted - so the condition which leads to breaking of the wudoo is considered - and that is when there is desire.

Summary: That when a man and woman are safe from anything being emitted which breaks wudoo - then their wudoo is not broken; and it is preferable to be on the safe side, as they may not be safe from such emissions in the condition of desire - and Allaah Knows best.

Conclusion

This is what Allaah ta'ala has made easy for us to gather together about the wudoo and its rulings, so we hope from Allaah the Most High, the All-Powerful, that we have been able to do justice to the subject - and we hope that any scholarly solicitous brother who comes across anything in our booklet which is incorrect to cover up and give sincere advice. And it is Allaah who grants success.

FOOTNOTES

1. Al Qur'an al Kareem.

2. Fathul Baaree - Explanation of Saheeh ul Bukhaaree - by Ibn Hajr.

3. Saheeh Muslim with an-Nawawi's explanation.

4. Sunan Abi Dawood.

5. Sunan an-Nasaa'ee.

6. Jaami' ut-Tirmidhee.

7. Sunan Ibn Maajah.

8. Al-Musnad of Imam Ahmad.

9. As-Sunan al Kubraa of aI-Baihaqee.

10. Al-Mustadrak 'alas-Saheehain by al-Haakim.

11. Al-Muwatta with az-Zarqaanees explanation.

12. Majma' az-Zawaa'id by al-Haitumee.

13. Nasb ur-Raayah of az-Zaila'ee.

14. Kanz ul Ummaal.

15. Al Mughnee wash-Sharh ul Kabeer- Ibn Qudaamah.

16. Sharh us-Sunnah al Baghawee.

17. Al-Majmoo' of an-Nawawee.

18. Al-Isbidhkaar of Ibn 'Abd il Barr.

19. Mirqaat ul Mafaateeh Sharh of Mishkaat ul Masaabeeh.

20. Saheeh ul-Jaami' us-Sagheer by Al-Albaanee.

21. Da'eef ul Jaami' us-Sagheer by al-Albaanee.

22. Nail ul Autaar of ash-Shaukaanee.

23. Subul us-Salaam of as-San'aanee.

24. Fiqh us-Sunnah of Sayyid Saabiq.

25. Minhaaj us-Sunnah of Ibn Taimiyyah.

26. Tahdheeb-ut-Tahdheeb of Ibn Hajr.

27. Fiqh of al Imam Sa'eed ibn al Musayyib.

28. Fiqh of al Imam al Auzaa'ee.

29. Lisaan ul 'Arab of Ibn Manzoor.

30. Mashaariq ul Anwaar.

31. 'Aun al Ma'bood explanation of Abee Dawood.

32. 'Aaridat-ul-Ahwadhee explanahon of at-Tirmidhee.

33. Tafseer Ibn Katheer.

34. Fath-ul-Qadeer by ash-Shaukaanee.

35. Kitaab-ul-Imaan by Ibn Taimiyyah.

36. Majmoo'at-ur-Rasaa'il il-Kubraa by Ibn Taimiyyah.

37. At Tafseer ul Kabeer of Al Fakhr-ur-Raazee.

38. Lum'aat ut-Tanqeeh - explanation of Mishkaat ul-Masaabeeh.

39. At-Ta'leeqaat us-Salafiyyah upon Sunan of an-Nasaa'ee.

Produced by JAM'IAT IHYAA MINHAAJ AL SUNNAH 24 BISHOPS HILL, IPSWICH, SUFFOLK, IP3 8EN Tel.: (0473) 646783 August 1991

[1]That which makes normal actions, such as eating and talking, forbidden therein. again

[2]That which renders normal actions permissible

[3]The amount held by the two hands placed together.

[4]A narration whose isnaad is authentic but contradicts that which is better established.

[5]Khilaaf (difference) of Scholars - That sleep is in itself something which breaks wudoo. hadeeth "except from urine or excretion or sleep"...and further, thus hadeeth itself is a proof for this saying.

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