Chapter on wuḍūʾ and ritual bath (ghusl) — Tuḥfat al-Mulūk

Ruling26

The obligations of wuḍūʾ are four: First, washing the face—from the hairline to the bottom of the chin in length, and from earlobe to earlobe in width.

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Ruling27

Washing the hair covering the cheeks and chin is obligatory; washing what is beneath them, beneath the moustache and eyebrow, and what hangs of the beard is not obligatory. As for the white [area] between the temple and the ear, washing it is obligatory.

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Ruling28

Second: washing the two hands including the elbows.

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Ruling29

Third: wiping a quarter of the head.

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Ruling30

Fourth: washing the two feet including the ankles; medicine in their cracks is valid with wuḍūʾ.

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Ruling31

Its sunnas are twenty: intention.

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Ruling32

And the basmala.

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Ruling33

Washing the hands to the wrists three times for one who rises from sleep.

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Ruling34

Observing order [of limbs].

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Ruling35

1 note

Continuity [between limbs without undue delay].

Ruling36

Using the tooth-stick (siwāk).

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Ruling37

1 note

Rinsing the mouth.

Ruling38

1 note

Sniffing water [into the nose].

Ruling39

Doing them thoroughly for one breaking a fast.

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Ruling40

Beginning with the right side.

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Ruling41

1 note

Beginning in washing the hands … and the feet from the tips of the fingers.

Ruling42

1 note

Combing through the beard.

From the editors

Footnotes

al-ʿAllāmah Ibn ʿĀbidīn said in ar-Radd al-Muḥtār 1:79: “One should place the hand from below in such a way that the palm of the hand is inward towards the neck and its back is outward, to enable the water taken to run through the hair, and the running through (takhlīl) should be with the right hand.” Running one’s fingers through the beard is recommended (sunnah) according to Abu Yūsuf. However, it is only permissible according to Abu Ḥanīfa and Muḥammad, as in al-Hidāyah 1:13, al-Lubāb 1:10, Minaḥul-Gharāʾiq. The author of al-Fatāwa as-Sirājiyyah 1:4 said: ‘The preferred opinion (mukhtār) is the view of Abu Yūsuf.’ al-Ḥalabī said in Ghunyat al-Mustamlī page 23: The evidences give preference to the view of Abu Yūsuf, and it has been preferred in al-Mabsūṭ, and it is the correct [opinion]. al-ʿAynī said in Minḥat as-Sulūk 1:89: ‘The correct view is that of Abu Yūsuf.’

Ruling43

1 note

…and the fingers.

Ruling44

1 note

Moving a tight ring.

From the editors

Footnotes

This refers to chickens that roam in filth such that the purity or impurity of its beak is unknown, thus its leftovers are minorly disliked [makrūh tanzeehi]. As for chickens that are kept in a house and fed, its leftovers are not disliked; because it is not surrounded by the filth of other animals for it to peck at it, rather it pecks at the grains it is given. See: Radd al-Muḥtār 1:149, and others.

al-Jalālah refers to animals that are accustomed to eating carcasses and impurities leading to their meat have a foul smell as a result of their diet. If such animals are confined and prevented from eating filth until the foul odour dissipates from their meat, then their meats become permissible. There is no fixed time period determined for this confinement, in al-Asl. The disliked jalālah is that which has a foul odour to it: its meat should not be eaten, nor its milk drunk. As for animals that occasionally eat filth such that the foul odour does not manifest in their meat, there is no harm in eating them. See: Radd al-Muḥtār 6:342, al-Tabyīn 6:11, al-Baḥr ar-Raʾiq 8:208, al-Bayān pp. 184-185, and others.

Ruling45

1 note

Wiping the entire head.

Ruling46

Beginning it from the front.

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Ruling47

Wiping the two ears.

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Ruling48

…and the neck.

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Ruling49

1 note

Tripling each washing.

Ruling50

The obligations of ghusl are five: rinsing the mouth.

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Ruling51

Sniffing water.

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Ruling52

1 note

Washing the rest of the body.

Ruling53

Bringing water inside the navel.

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Ruling54

1 note

And to the middle of the man’s hair even if braided … unlike a woman’s braids.

Ruling55

1 note

Its sunnas are six: that he begin by washing his hands.

Ruling56

…and his private part.

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Ruling57

Removing impurity from his body.

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Ruling58

Then he performs wuḍūʾ as for prayer except his feet if he is in the bathing enclosure.

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Ruling59

Then he washes his head and the rest of his body three times.

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Ruling60

1 note

Then he leaves the bathing enclosure and washes his feet.

From the editors

Footnotes

The water that accumulates beneath the feet during ghusl is considered “used” (mustaʿmal) and, thus, cannot be used for the final part of the ghusl. Therefore, according to some scholars, the feet should be washed last to avoid using the used water for ritual purification. This applies especially when performing ablution on surfaces like slabs or bathroom floors without drainage systems. If the water does not gather, then it is recommended to wash the feet in the sequence of the wuḍūʾ during the ghusl. This is the view supported in Sharḥ al-Wiqāyah (p. 93), Tabyīn (1:14), al-Maraqī (p. 141), Tuḥfat al-Fuqahāʾ (1:29), al-Baḥr (p. 52), al-Badāʾiʿ (1:34), al-Hidāyah (1:16), and al-Ikhtiyār (1:19). Ibn ʿĀbidīn, in ar-Radd al-Muḥtār (1:106), clarified that the difference of opinion is one of preferability rather than permissibility.The second view is that one should always wash their feet in the sequence of wuḍūʾ in the ghusl, as supported by al-Durr al-Mukhtār (1:106) and al-Nasafī in al-Kanz (p. 4).The third view, held by scholars such as al-Qudūrī in Mukhtaṣar al-Qudūrī (p. 3) and al-Ḥalabī in al-Multaqā (p. 4), recommends consistently delaying the washing of the feet, even when using drainage systems.

Ruling61

Ghusl on Friday, the two Eids, Arafah, and at iḥrām is sunna; a condition of the sunna is that he pray Friday with it before he incurs ḥadath.

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Ruling62

Ghusl for one who embraces Islam, regains consciousness, or reaches maturity by age is recommended; if maturity is by emission, it is obligatory.

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Ruling63

Ghusl for janāba, menstruation, and postnatal bleeding is not lifted by Islam.

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Ruling64

Nullifiers of wuḍūʾ: everything exiting the two passages.

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Ruling65

Blood, pus, and matter flowing without squeezing to a place of purification in general.

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Ruling66

1 note

Vomit of a mouthful.

Ruling67

1 note

Sleep while lying down, reclining, or leaning without firm support on the ground.

Ruling68

1 note

Loss of reason by fainting, insanity, or intoxication.

Ruling69

1 note

Loud laughter in every prayer that has bowing and prostration.

From the editors

Footnotes

Loud laughter (qahqaha) occurs when the sound is audible to both the worshiper and those next to him, regardless of whether the teeth are visible. This invalidates prayer and wuḍūʾ. Laughing (ḍahik), on the other hand, is audible only to the worshiper but not to those around him. This invalidates the prayer but not one’s wuḍūʾ. Smiling (tabassum) produces no sound. It does not invalidate the prayer or the wuḍūʾ. Refer to al-Ḥissāha p.95, Sharḥ al-Wiqāyah p.90, Tabyīn al-Ḥaqāʾiq 1:11, Fatḥ Bāb al-ʿInāyah 1:68, and al-Ikhtiyār 1:18 and others.

To be more precise: the loud laughter of a conscious, adult worshipper in a prayer with rukūʾ and sujūd. There is no difference between doing so deliberately or forgetfully – both nullify prayer and wuḍūʾ. This is because of the narration of Abul-ʿĀliyah and others that, “A blind man fell into a well while the Prophet ﷺ was praying with his companions, and those who were praying with him laughed. So, he commanded those who laughed to repeat their wuḍūʾ and their prayer.” This is mentioned in Sunan al-Dāraquṭnī 1:167, al-Kāmil 3:167, Tārīkh Jurjān 1:405, Sunan al-Bayḥaqi al-Kabīr 2:252, Muṣannaf Abd al-Razzaq 2:376, Muṣannaf Ibn Abi Shaybah 1:341, Marāsīl Abi Dawud p.75. al-Laknawī, after citing the ḥadīths regarding laughter that nullifies ablution, stated in al-Ḥisāsah bi-Naqḍ il-Wuḍūʾ bil-Qahqahah: “These musnad and mursal reports clearly indicate the nullification of ablution by laughter.”

Ruling70

If blood exits his mouth: if saliva predominates over it in colour, it does not nullify; if blood predominates over saliva or they are equal, it nullifies.

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Ruling71

Touching the penis does not nullify.

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Ruling72

1 note

…nor touching a woman … except in gross direct contact.

Ruling73

1 note

Ghusl is obligatory for emission of semen with desire, whether asleep or awake.

Ruling

And full concealment of the glans in one of the two passages of a human—[applies] in both [cases].

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Ruling

And menstruation and postnatal bleeding.

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Ruling

Semen exiting without desire does not oblige it.

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Ruling

If he had a wet dream but saw no wetness, no ghusl is on him; if he saw wetness of madhy or semen and does not remember a wet dream, ghusl is obligatory on him.

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فصل في الوضوء والغسل