Ninthly, his statement in the Hadeeth:  “…and then washed each foot thrice.”

His saying in the other narration:  “…and then he washed his feet up to the ankles.”

In a third narration, he said: “…then washed his right foot up to the ankle three times, then washed his left foot like that.”

As for washing feet, there is no disagreement among the scholars of Ahl As-Sunnah (i.e. those adhere to Sunnah) that washing them is one of the obligations of ablution. Imam An-Nawawi, may Allaah have mercy upon him, said: “Muslim scholars have agreed on the obligation of washing the feet.”

Some other groups said: “What is obligatory is that one is to wipe them only.” Some others said: “It is obligatory for one to wash and wipe them, for Allaah The Almighty Says (what means): {…and wipe over your heads and wash your feet to the ankles.} [Quran 5: 6], reciting it wa Arjulikum by putting Kasrah under laam to be coupled on the head.

The correct opinion is that washing them is obligatory because it is recited wa Ar-Julakum but putting Fat-hah on the Laam. This is substantiated by the Hadeeth reported on the authority of ‘Abdullaah ibn ‘Amr ibn Al-‘Aas, may Allaah be pleased with them, that the Messenger of Allaah, peace and blessing be upon him, saw some people performed ablution hurriedly and their heels were dry, no water had touched them. The Prophet, peace and blessing be upon him, said: "Woe to (dry) heels, because of Hellfire.” (1).

This indicates that washing is obligatory not wiping.

Tenthly, It was stated in this Hadeeth the multiplicity of washing in some parts of the body. Therefore, Muslim scholars agreed unanimously that it is obligatory to wash all parts one time for it was narrated that Ibn ‘Abbaas, may Allaah be pleased with them, said: “The Prophet, peace and blessing be upon him, performed ablution by washing the body parts only once.” (2).

 And two times will be better for it was narrated that ‘Abdullaah ibn Zaid, may Allaah be pleased with him, said: “The Prophet, peace and blessing be upon him, performed ablution by washing the body parts twice.” [Reported by Al-Bukhaari] (3).

Scholars have also agreed that performing ablution three times, as it was stated in some parts of the body, is something recommended in all organs of ablution except the head for the preponderant opinion is that the obligation and recommendation is to wiping it only one time.

If one washes his limbs more than three times, this will be greatly disliked. Imam Ahmad, may Allaah have mercy upon him, said: “No one should wash the parts of ablution more than three times except one who is suffering from a lot of insinuating doubts.” Ibn Al-Mubaarak, may Allaah have mercy upon him, said: “I fear that the one who does more than three times (in ablution) may be sinful.”

Ibraaheem An-Nakh‘i, may Allaah have mercy upon him, said: “Going beyond three times in ablution is from the devil.”

‘Amr ibn Shu‘aib also related on the authority of his father from his grandfather who said: “The Prophet, peace and blessing be upon him, said: ‘In Ablution, wash each part three times and then said, 'This is the ablution. Whoever does more than that has done wrong and transgressed.’ (4).

However, if it is supposed that while a person performing ablution he went beyond three times, does this make ablution invalid?

Answer: No, it does not make ablution invalid; however, his action is greatly disliked as it was stated previously.

Eleventh, in this Hadeeth ablution is mentioned in order and accordingly, some scholars of Hadeeth deduced a proof from this Hadeeth on the obligation of observing order among the organs of ablution. Thus, it is not permissible to delay an organ that should be washed first and vice versa. It is not permissible to delay washing face to be done after washing the head and so on. There are several evidences on this opinion and amongst them are: Allaah The Almighty Says (what means): {…when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles…} [Quran 5: 6]

This verse indicates, as Imam An-Nawawi, may Allaah have mercy upon him, said, that organs should be washed in ablution in order. Evidence can be deduced from this verse is that Allaah The Almighty stated one wiped organ among washed organs. If Arabs wants to mention some matters that of different types, they collected the matters of same kind together and then coupled them with the others. They do not violate this norm except if there is a benefit. If observing order among the organs of ablution is obligatory, the matters of the same type will not be separated from each others. Furthermore, if Arabs mentioned different matters and coupled them, they used to start with the first and what follows it in order. They do not violate this except if there is a fruitful aim. Thus, when Allaah The Almighty started with the face and hand, then the head and the feet, this indicates the obligation of observing order; otherwise, it would be said, washing your faces, wipe your heads, and wash your hands and feet.

What also refer to the obligation of observing order among the organs of ablution are the explicit authentic Hadeeths reported from many companions regarding the description of the ablution of the Prophet, peace and blessing be upon him, and all of them, in spite of their great number and the different situations in which they saw him, described it the same order.

Some scholars i.e. Maaliki and Hanafi scholars, said observing order amongst the organs of ablution is something recommended not obligatory because the verse of ablution distinguished between the organs with Al-Waaw which does not indicate order and thus however one performs washes his organ, he is acting upon the orders. Again, ablution is a form of purification such as Ghusl in which observing order is not obligatory.

However, the preponderant opinion, Allaah Knows best, is that it is obligatory to observe order among the organs of ablution because of the evidences that we have stated and the evidences of the other opinion are not strong enough to contradict them. Accordingly, it is obligatory upon everyone performs ablution to observe order among his organs and not to wash an organ before another so that he may not make his ablution invalid. However, is this obligation should be observed in the same certain organ such as hand, where it is not permissible for him to wash the left hand before the right one or is observing order not obligatory in this case and if he does this, will it be valid?

The preponderant opinion, Allaah Knows best, is that it is not obligatory to observe order in the same certain organ because they are like the one organ and this is substantiated by stating it in general in the Noble Quran. However, Muslim scholars stated that it is recommended to wash the right first and then the left regarding hands and feet and performing rinsing mouth first and then sniffing nose while they are both from the face. If one does something unlike this, it will be sufficient for him while he went against the most appropriate way of performing ablution.

Twelfth, it is clear from this Hadeeth that one should observe continuity in ablution among the organs of ablution. Continuity in ablution means not delaying washing one part within a long amount of time. Scholars have agreed that delaying washing one part with a short time does not harm at all. As for delaying washing one part with a long period of time, they had two opinions:

Firstly, this does not harm because this is the apparent indication of the verse of ablution i.e. Allaah The Almighty Says (what means): {O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles...} [Quran 5: 6] (5).

The apparent meaning of this verse is that it does not include continuity in ablution and said that what is commanded in it is washing the organs and thus however one washes them, this will be permissible. Again, ablution is a form of purification like Ghusl (i.e. ritual bathing) which does not entail continuity and so does ablution.

Secondly, Continuity in ablution is something obligatory. This means that it is not permissible to delay washing one part within a long amount of time for it was narrated that Khaalid ibn Ma‘daan from some of the companions of the Prophet, peace and blessing be upon him, that the Prophet, peace and blessing be upon him, saw a man praying, but noticed a dry spot on his foot, the size of a Dirham. He, peace and blessing be upon him, ordered him to perform ablution and prayer again.” [Reported by Abu Daawood, Al-Bayhaqi and others] (6).

Some scholars used this Hadeeth as their argument while some others deemed it Da‘eef (i.e. weak). However, the stronger than it is the Hadeeth reported by Imam Muslim, may Allaah have mercy upon him, from ‘Umar ibn Al-Khattaab, may Allaah be pleased with him, who said: “A person performed ablution and left a small part equal to the space of a nail (unwashed). The Messenger of Allaah, peace and blessing be upon him, saw that and said: ‘Go back and perform ablution well.’ He then went back (performed ablution well) and offered the prayer.”(7).

This proves that delaying washing one of the parts of ablution actually invalidates ablution. As for the verse of ablution, it only pointed out the description of ablution and the acts and words of the Prophet, peace and blessing be upon him, explained the general meaning of the verse. This was expressed by the prominent Muslim scholars Ibn Qudaamah, may Allaah have mercy upon him. This is really correct, Allaah Willing. However, we have to know that the continuity that is required is that one should not leave washing another part of the body until enough time has elapsed for the previous part to dry within a moderate amount of time. This means that if one left it for a short time and the previous part became dry, this will not invalidate ablution, Allaah Willing.

Thirteenth, There is no mention in this Hadeeth regarding reciting Bismillaah before performing ablution, then what is its ruling? Is it obligatory or recommended? What is the ruling of forgetting it? There are two opinions for our Muslim scholars. Some of them view that it is obligatory. It is the opinion of Imam Ahmad, may Allaah have mercy upon him, for it was narrated that the Prophet, peace and blessing be upon him, said: “There is no Wudoo’ for the one who does not mention the name of Allaah.” [Reported by Abu Daawood and At-Tirmithi] (8).

The majority of scholars are of the view that saying Bismillaah is a confirmed Sunnah and that it is not obligatory. Ablution is a purification that does not entail reciting Bismillaah like the purification from impurity. As for the Hadeeth stated above, its Isnaad (chair of transmission) is weak and cannot be used as an evidence. Accordingly, if one who performs ablution forgets it, his ablution will be valid; however, he did not do the recommended act.

Fourteenth, it was not stated in this Hadeeth what the one who performs ablution should say after finishing his ablution; however, it was stated in some other Hadeeths some supplications that it is recommended for one to say them after finishing his ablution. Amongst them are what was narrated that the Prophet, peace and blessing be upon him, said: “There is no one among you who does Wudoo’; and does it well, then says, Ashhadu an laa ilaaha ill-Allaah wahdahu laa shareeka lah, wa ashhadu anna Muhammadan ‘abduhu was rasooluhu (I bear witness that there is no god except Allaah alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger) but the eight gates of Paradise will be opened for him and he will enter through whichever one he wants.” [Reported by Muslim and others] (9).

In another narration reported by At-Tirmithi, it is recommended for the one who does ablution to say after finishing it: “Allaahumm aj’alni min al-tawwaabeena waj’alni min al-mutatahhireena (O Allaah, make me one of those who repent and make me one of those who purify themselves).” (10).

Fifteen, this Hadeeth also has no mention about Niyyah (i.e. intention). Majority of scholars have stated that intention is a condition in the validity of ablution because it is one of the acts of worship and Allaah The Almighty Says (what means): {And they were not commanded except to worship Allaah, [being] sincere to Him in religion…} [Quran 98: 5] (11).

Moreover, it was narrated on the authority of ‘Umar ibn Al-Khattaab, may Allaah be pleased with him, that the Messenger of Allaah, peace and blessing be upon him, said: "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended…” (12).

Accordingly, intention is something necessary before doing ablution.

Sixteenth, the Prophet, peace and blessing be upon him, said at the end of the Hadeeth: 'If anyone performs ablution like that of mine and offers a two-Rak‘at prayer during which he does not think of anything else (not related to the present prayer) then his past sins will be forgiven.”

The Prophet, peace and blessing be upon him, points out the great reward for the one who does such great act of worship i.e. performing complete ablution and then offers two Rak‘aat during which he has full concentration and does them sincerely for Allaah The Almighty, thinking of the meanings of the words he is saying. The reward of all of this is attaining forgiveness for all his previous sins. This is really a great grace and sublime blessing that is only attained by those who do their acts of worship sincerely for Allaah The Almighty.

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1)  Ibid. 

2) Reported by Al-Bukhaari in the Book of Wudoo’ (i.e. Ablution), chapter of washing the parts of the body only once, 1/77, no. 157.

3) Reported by Al-Bukhaari in the Book of Wudoo’ (i.e. Ablution), chapter of washing the body parts twice, 1/77, no. 158.

4) Reported by Ibn Maajah in the Book of Purification, the chapter of what has been related about curtailing ablution and disliking of going extremely in it (by doing more than three times) (1/146), no. 422. 

5) Sooratul Maa’idah, Ayah: 6.

6) Reported by Abu Daawood in the Book of Purification, the chapter of interval during ablution, no. 173 and Al-Bayhaqi 1/83.

7) Reported by Muslim in the Book of Purification, the chapter it is obligatory to wash all parts of the body necessary for purification 1/215.

8) Reported by Abu Daawood in the Book of Purification, the chapter of reciting Bismllaah before ablution 1/25, no. 101 and At-Tirmithi in the chapters of Purification, the chapter of what has been reported regarding reciting Bismllaah before ablution 1/37-38, no. 25.

9) Reported by Muslim in the Book of Purification, the chapter of the recommended invocation after ablution 1/209, no. 234.

10) Reported by At-Tirmithi in the Book of Purification, the chapter of what is said after ablution 1/77, no 55.

11) Sooratul Bayyinah, Ayah: 5.

12) Ibid.

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