The Questioner: What are the steps to making wuḍūʾ (ablution), and what is said in it? And is the saying of some people: “O Allāh, whiten my face on the Day when faces will be whitened!” and their saying: “O Allāh, give me my book in my right hand, rejoicing and pleased!” and other than that, is it authentic or inauthentic?
Shaykh Muqbil:
بسم الله الرحمں الرحيم
All praise is for Allāh. We praise him [alone], seek His help [alone], and seek His forgiveness [alone]. We seek refuge in Allāh from the evil within ourselves and our evil deeds. Whomever Allāh guides, there is none who can misguide him; and whomever He leads astray, there is none to guide him. I bear witness that there is no deity worthy of worship in truth except Allāh alone, without any partner, and I bear witness that Muḥammad is His servant and Messenger—may blessings and peace be upon him, his family, and all of his Companions.
To proceed: The manner of making wuḍūʾ is taken from the Book of Allāh and the Sunnah of the Messenger of Allāh ﷺ. As Allāh, the Exalted, said:
قال الله تعالى: «يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ» (المائدة: ٦)
O you who believe! When you intend to offer aṣ-Ṣalāh (the prayer), wash your faces and your hands (forearms) up to the elbows, wipe your heads, and wash your feet up to the ankles.
(Sūrat al-Māʾidah, 5:6)
And in as-Ṣaḥīḥ from the narration of ʿAbdallāh ibn Zayd and the narration of ʿUthmān, may Allah be pleased with them, and the meanings [of the two] are close, that the Prophet ﷺ when he made wuḍū, he poured water from the vessel onto his two hands and washed them [together] three times.
[1] And in the beginning, you say, “Bismillāh (In the Name of Allāh),” for it has been established from the Prophet ﷺ that he said:
«لَا وُضُوءَ لِمَنْ لَمْ يَذْكُرِ اسْمَ اللَّهِ عَلَيْهِ»
[أخرجه الترمذي (25)، وابن ماجه (398) مختصراً، وأحمد (27145) واللفظ له.]
“…There is no wuḍūʾ for the one who does not mention the Name of Allāh.”
[Narrated by at-Tirmidhī (no. 25), and Ibn Mājah (no. 398) in short, and Aḥmad (no. 27145), and the wording is his [Aḥmad’s].]
[2] Then you do as we had mentioned, which is that you pour from the vessel onto your hands and to wash them [together] three times.
[3] Then you rinse your mouth (تمضمض – ta-maḍmaḍa) and to inhale water into your nose (استنشق – istinshāq). For the Prophet ﷺ rinsed his mouth and inhaled water into his nose. And he further mentioned to [Abū Razīn] Laqīṭ ibn Ṣabrah [al-ʿUqaylī], may Allāh be pleased with him:
«بالِغْ في الاستِنشاقِ إلَّا أن تَكونَ صائمًا»
[أخرجه أبو داود (2366) واللفظ له، والترمذي (788)، والنسائي (87)، وابن ماجه (407) مطولًا، وأحمد (16427) باختلافٍ يسير. صححه الألباني في صحيح أبي داود.]“And exaggerate in inhaling [water] into the nose (الاستنشاق – al-istinshāq) unless you are fasting.”
[Graded ṣaḥīḥ by al-Albānī. Narrated by Laqīṭ ibn Ṣabra. Reported by Abū Dāwūd (2366) in this wording, at-Tirmidhī (788), an-Nasāʾī (87), Ibn Mājah (407) in a longer narration, and Aḥmad (16427) with slight difference.]
[4] Then wash (تغسل – taghsul) your face three times; up until the roots of the hairline, and the beard is also included and to be combed through with water. As it was reported that the Prophet ﷺ that he would comb [his hands] through his beard.
«عن النَّبيَّ صلَّى اللهُ عليهِ وسلَّمَ كانَ يُخَلِّلُ لِحْيَتَهُ»
[رواه عثمان بن عفان أخرجه الترمذي (31)، وابن ماجه (430) باختلافٍ يسير. قال البخاري: “أصحُّ شيءٍ في هذا الباب”. المصدر: المحرر في الحديث، ص: 48]
It was narrated from ʿUthmān ibn ʿAffān “From the Prophet ﷺ: That he used to comb through his beard (with his fingers during wuḍūʾ).”
[Reported by at-Tirmidhī (no. 31) and Ibn Mājah (no. 430) with a slightly different wording. Al-Bukhārī said: “The most authentic narration in this chapter.” Source: al-Muḥarrar fī al-Ḥadīth, p. 48.]
Even though al-Imām Aḥmad ibn Ḥanbal said, “Nothing has been established in regard to the beard.“, then perhaps he intended by it that, nothing [is] established by itself [independently]. Thus, it does not negate that the aḥadīth, with all of its chains, are sufficient as ḥujjah (proof).
[5] After washing the face, you wash from your hands up to the elbows—and the elbows are also washed. As it was reported that the Prophet ﷺ that he washed his arms until he reached to the upper arm [past the elbow]. Thereafter you wash [you arms] three times, and that is the most complete [of actions]. But even if you only do it once, then this is permissible.
[6] Then after that, you wipe over your head, and do as what came in the ḥadīth of ʿAbdallāh ibn Zayd, may Allah be pleased with him, that the Prophet ﷺ began from the from of his head; meaning, he placed his hands upon the front of his head, then he moved them to the back of the head, and then returned them to the place from where he had began.
[7] And you also wipe your ears, for the Prophet ﷺ said:
«الأُذُنَانِ مِنَ الرَّأْسِ»
[رواه أبو أُمامة، وأبو هريرة، وعبد الله بن عمرو بن العاص، وابن عباس، وعائشة، وأبو موسى، وأنس بن مالك، وسمرة بن جندب، وعبد الله بن زيد. صححه الألباني في السلسلة الصحيحة (رقم 36)]“The ears are part of the head.”
[Graded ṣaḥīḥ by al-Albānī in as-Silsilah aṣ-Ṣaḥīḥah (no. 36). Narrated by Abū Umāmah, Abū Hurayrah, ʿAbdullāh ibn ʿAmr ibn al-ʿĀṣ, Ibn ʿAbbās, ʿĀʾishah, Abū Mūsá, Anas ibn Mālik, Samurah ibn Jundub, and ʿAbdullāh ibn Zayd.]
And this ḥadīth, with all of its chains, is valid as ḥujjah. Thus, wiping the ears is that you pass your thumbs over your ears, then to insert the index fingers into the ears. [Thus,] the ears are part of the head.
[8] Then you wash your feet up to its ankles, washing them, and complete the washing in all parts of al-wuḍūʾ, for al-Imām Muslim narrated in his Ṣaḥīḥ from ʿUmar, may Allāh be pleased with him, from the Prophet ﷺ:
«مَا مِنْ أَحَدٍ يَتَوَضَّأُ فَيُبْلِغُ – أَوْ فَيُسْبِغُ – الْوُضُوءَ، ثُمَّ يَقُولُ: أَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا عَبْدُ اللَّهِ وَرَسُولُهُ، إِلَّا فُتِحَتْ لَهُ أَبْوَابُ الْجَنَّةِ الثَّمَانِيَةُ، يَدْخُلُ مِنْ أَيِّهَا شَاءَ»
[أخرجه مسلم في صحيحه (234)، من حديث عقبة بن عامر، وجاء أيضاً عن عمر بن الخطاب رضي الله عنه. صححه الألباني في صحيح الترغيب (224)]“There is not a single person from amongst you that makes wuḍūʾ and completes the wuḍūʾ thoroughly—or perfects it—and then says: Ashhadu an lā ilāha illa Allāh wa ashhadu anna Muḥammad-an Rasūlullāh, [except that] the eight gates of Paradise will be opened for him; he may enter from whichever of them he wishes.”
[Reported by Muslim in his Ṣaḥīḥ (no. 234), from the narration of ʿUqbah ibn ʿĀmir, and also reported from ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with them. Authenticated by al-Albānī in Ṣaḥīḥ at-Targhīb (no. 224).]
For Wuḍūʾ is considered to be a blessing from Allāh, the Mighty and Majestic, that He has bestowed upon His servant. For it is a cleanser of sins. Indeed, it is established in the Ṣaḥīḥ that the Prophet ﷺ said:
«إن العبد إذا غسل وجهه خرجت خطاياه من عينيه، أو من أشفار عينيه، وإذا غسل يديه خرجت خطاياه من أنامله، وإذا غسل رجليه خرجت خطاياه حتى تغفر — أو بهذا المعنى — خطاياه»
“Indeed, when the servant washes his face, his sins leave him from his eyes—or from the eyelashes of his eyes. When he washes his hands, his sins leave him from his fingertips. When he washes his feet, his sins leave him—until his sins are forgiven”—or with a similar meaning.¹
It is likewise established in the Ṣaḥīḥ, from the narration of Abū Hurayrah, may Allāh be pleased with him, that the Prophet ﷺ said:
«أَلَا أَدُلُّكُمْ عَلَى مَا يَمْحُو اللَّهُ بِهِ الْخَطَايَا، وَيَرْفَعُ بِهِ الدَّرَجَاتِ؟» قَالُوا: بَلَى يَا رَسُولَ اللَّهِ. قَالَ: «إِسْبَاغُ الْوُضُوءِ عَلَى الْمَكَارِهِ، وَكَثْرَةُ الْخُطَا إِلَى الْمَسَاجِدِ، وَانْتِظَارُ الصَّلَاةِ بَعْدَ الصَّلَاةِ، فَذَٰلِكُمُ الرِّبَاطُ، فَذَٰلِكُمُ الرِّبَاطُ»
[الراوي: أبو هريرة عبد الرحمن بن صخر الدوسي. أخرجه مسلم في صحيحه (251)]“Shall I not inform you of that by which Allāh erases sins and raises the ranks?” They said, “Yes, O Messenger of Allah.” He said: “Perfecting the wuḍūʾ despite difficulty, taking many steps to the mosques, and waiting for the next prayer after one has been prayed.”
[Narrated by Abū Hurayrah ʿAbd ar-Raḥmān ibn Ṣakhr ad-Dawsī. Collected by Muslim in his Ṣaḥīḥ (no. 251).]
And it is also established in the two Ṣaḥīḥayn, from the narration of Abū Hurayrah, may Allāh be pleased with him, that the Prophet ﷺ said:
«إذا توضأ العبد المسلم فأحسن الوضوء، ثم أتى إلى المسجد لا يخرجه إلا الصلاة، لا ينهزه إلا الصلاة، لم يخط خطوة إلا رفعت له بها درجة، وحط عنه بها خطيئة، فإذا دخل المسجد، لم تزل الملائكة تصلي عليه ما دام في مصلاه: اللهم اغفر له، اللهم ارحمه، اللهم تب عليه — أي تقول الملائكة هذا — ولا يزال في صلاة ما انتظر الصلاة»
“When the Muslim servant makes wuḍūʾ and perfects his wuḍūʾ, and thereafter comes to the masjid, not leaving to [the masjid] except [intending] for the prayer, nothing causing him to move except the prayer. And he does not take a single step except that a rank is raised and increased for him thereby. And a sin is removed from him thereby. And when he enters the masjid, the angels do not cease supplicating for him, for as long as he is in his place [waiting for] prayer: ‘O Allāh, forgive him! O Allāh, have mercy on him! O Allāh, turn to him in repentance!”—meaning, the angels say this—“And he is counted as being in prayer so long as he is waiting for the prayer,” [and there are other wordings of his narration]²
As for the adhkār (supplications) that we used to say, such as, at the time of washing the face, “O Allāh, whiten my face on the Day when faces will be whitened! And do not blacken my face on the Day faces will be blackened!” and when washing the right hand, “O Allāh, give me my book in my right hand, rejoicing and pleased! And do not give me my book in my left hand happily and arrogantly!” and when we wipe the head, we say a dhikr that I do not remember, and also when wiping the neck, “O Allāh, protect my neck from the chain!” and when washing the feet, “O Allāh, make my feet and the feet of my parents firm upon Your straight path!” Then [all of these supplications] are not authentically established from the Prophet ﷺ, this was mentioned by Al-ʿAllāmah of Yemen, Muḥammad ibn Ismāʿīl al-Amīr, in his book Subul as-Salām, and it was also mentioned by an-Nawawī, may Allāh have mercy upon him. These have baseless and false chains of narration, as stated by al-Ḥāfiẓ in his Takhrīj al-Adhkār of al-Nawawī. Hence, it has many chains, but they are all baseless and false and are not authentically established from the Prophet ﷺ.
So this is the description and manner in which the wuḍūʾ of the Messenger of Allāh ﷺ was done as much as I can remember. I advise our brother, the questioner, to obtain the book Bulūgh al-Marām, also Subul as-Salām of aṣ-Ṣanʿānī, and Nayl al-Awṭār of ash-Shawkānī. These books, by all the praise and thanks of Allāh, have brought the description of the of the wuḍūʾ of the Prophet ﷺ in full. And all praise and thanks is due to Allāh.
As for [wiping] the neck, then there is nothing authentically established regarding it from the Prophet ﷺ. Although, ash-Shawkānī in Nayl al-Awṭār, after mentioning that the ḥadīth is very weak and of the utmost weakness, and [still] he said: “There is no harm in acting upon it.” But this is not accepted nor valid. Thus, the wiping of the neck is not authentically established from the Prophet ﷺ.
As for wiping the head only once, then as we have explained, it is that he begins from the front of the head, and then wiping your hand to the back of your neck and returning it back to the place from which he had began. Likewise, there is another way of wiping the head; from the nāṣiyah (the forelock, meaning, the part of hair just above the forehead) and continuing onto the turban, as it was reported within Ṣaḥīḥ Muslim [from Al-Mughīrah ibn Shu’bah]³. And another, wiping over the turban entirely, as mentioned from Zād al-Maʿād.⁴