Hadith‎ > ‎Āmālī Aḥmad b. ʿĪsā‎ > ‎Purity‎ > ‎

The character of the wuḍū and its bounds

وبه قال: وحدثنا محمد، قال: وحدثنا أحمد بن عيسى، عن حسين، عن أبي خالد، عن زيد، عن آبائه، عن علي -عليه السلام- قال: جلست أتوضأ وأقبل رسول الله -صلى الله عليه وآله وسلم- حين ابتدأت في الوضوء فقال: ((تَمَضمض واسْتَنشق واستنْثِر)). ثم غسلت وجهي ثلاثاً، فقال: ((قد يجزيك من ذلك مرتان)). قال: وغسلت ذراعي، ومسحت برأسي مرتين، فقال: ((يجزيك من ذلك المرة)). وغسلت قدمي، فقال: ((يا علي، خلل بين الأصابع لا تُخَلَل بالنار)).


Aḥmad b. ʿĪsā narrated to us from Ḥusayn from Abū Khālid from Zayd from his fathers from ʿAlī عليه السلام.  He said: I was doing wuḍū and the Messenger of God صلى الله عليه وآله وسلم approached when I was beginning in the wuḍū.   

He said: Do the mouth-rinsing, and do the nose-rinsing, and do the nose-blowing.  

Then I washed my face thrice, so he said: Two times suffices you for that.

He said: And I washed my arms, and wiped my head twice, so he said: One time suffices you for that.  

And I washed my feet, so he said: O ʿAlī, pass (the water) through the toes lest the Fire pass through them.


وبه قال: وحدثنا محمد، قال: وحدثنا عباد، عن إبراهيم بن أبي يحيى، عن صالح مولى التؤمة، عن ابن عباس -رضي الله عنهما-، أن رسول الله -صلى الله عليه وآله وسلم- قال لرجل من ثقيف: ((إذا توضأت فَخَلّلْ أصابِع يَديْكَ ورِجَليكَ بالماء)).


ʿAbbād narrated to us from Ibrāhīm b. Abi Yaḥyā from Ṣāliḥ the client of al-Tu’ma from Ibn ʿAbbās رضي الله عنهما that the Messenger of God صلى الله عليه وآله وسلم said to a man from Thaqīf: When you do wuḍū then pass through the fingers of your hands and (the toes of) your feet with the water.


وبه قال محمد بن منصور: سمعت قاسم بن إبراهيم، يقول: على المتوضئ إذا ابتدأ في الوضوء، وأخذ في غسل ما أمر الله عزَّ وجلَّ بغسله من كل عضو أن يصب إن شاء على يده اليمنى من الماء قبل أن يُدخل يده في إنائه فيغسلها بالماء حتى تنقى، ثم يغرف بها، ويفرغ على يده اليسرى فيغسل بها كل ما يحتاج إلى غسله من قُبُلٍ أو دُبُرٍ، حتى يطهر ذلك كله وينقيه، ثم يتمضمض ويستنشق ويستنثر بغرفة واحدة، ولا يُفَرّدْ إن شاء بغرفة الماء استنثارا ولا مضمضة، ثم يغسل وجهه كله، يبدأ في غسله لوجهه من أعلى جبهته، وما طلع عليها من شعر رأسه وصدغيه إلى ما ظهر من لحيته كلها على ذقنه، ويجمع لحيته عند ذلك في بطون كفيه، فإذا أتى على ذلك كله، غسل يديه إلى المرفقين، ثم مسح برأسه وأذنيه مقبلاً ومدبراً ببطون يديه. ثم يغسل رجليه الى الكعبين غسلاً منقياً سابغاً، يغسل باطنهما وظاهرهما، ويخلل بالماء بين أصابع رجيله، ويبدأ بيمناهما قبل يسراهما، فإذا فعل ذلك كله فقد تمَّ طهوره وأكمله. والعرب تقول إذا أمرتْ بالشيء من الأرض وغيرها من ينقيه: نظِّفْ ياهذا ما تعمل ووضه، فإذا أنقاه قيل: قد وضّاه.


Muḥammad b. Manṣūr said: I heard Qāsim b. Ibrāhīm saying: It is upon the person doing wuḍū when he begins in the wuḍū, and he has set about in washing what God عزَّ وجلَّ commanded to be washed from every limb, to pour if he wants upon his right hand from the water prior to inserting his hand in his vessel, and washing it with the water so that it is clean.  

Then he scoops with it and empties on his left hand and washes with it all that he has need of washing from front or back, so that all of that is pure and he cleans it.  

Then he does the mouth-rinsing and does the nose-rinsing and does the nose-blowing with a single scoop, not isolating if he wants with a scoop of water a nose-blowing or a mouth-rinsing (i.e. doing both with the same handful of water).  

Then he washes all of his face, beginning in his washing of his face from the top of his forehead and what rises on it from the head of his hair and his temples to what appears from his entire beard on his chin.  And at that he gathers his beard in the insides of his palms.  

So when he has come upon all of that, he washes his arms up to the elbows.  

Then he wipes his head and his ears, going forward and going back by the insides of his hands.  

Then he washes his feet up to the ankles with a cleaning thorough washing, washing their bottom and their top (lit. their inside and their outside), and passing the water through between the toes of his feet.  And he begins with their right prior to their left.  

So when he has done all of that, his purification has been completed and he has finished it.

And the ʿArab says when he commands the thing from the land or other than it someone who is cleansing (yanqīh) it: Clean (naẓẓaf) O fellow what you are doing and make it fair (waḍḍih).  So when he has cleansed it, it is said: He made it fair (waḍḍāhu). (translator’s note: he is pointing out that the word wuḍū comes from waḍḍā, meaning to make something clean, fair, neat).


وبه قال: أبو جعفر-رحمه الله-: سألت أحمد بن عيسى عن حد الوضوء الذي قال الله عزَّ وجلَّ ?إِلَى الْكَعْبَيْنِ?[المائدة:6].  قلت: الكَعْبُ: وسط القدم، أو الناتئ في مؤخر القدم؟ فقال: الناتئ في مؤخر القدم أحوط، يعني يبلغ بالوضوء إلى مؤخر القدم والعرقوب.


Abū Jaʿfar رحمه الله said: I asked Aḥmad b. ʿĪsā about the bound of the wuḍū which God عزَّ وجلَّ said “up to the kaʿbayn” (5:6) I said: The kaʿb, is it the middle of the foot or the protruding thing in the end of the foot?  

So he said: The protruding thing in the end of the foot is more precautious, meaning one reaches with the wuḍū up to the end of the foot and the heel-tendon.


وبه قال: أخبرنا محمد، قال: أخبرني جعفر، عن قاسم بن إبراهيم، قال: إذا أتى المتطهر على كل عضو من أعضاء الوضوء فغسله، فقد صار في الطهارة إلى ما أمر الله تعالى، والله سبحانه لم يذكر العدد، وإنما ذكر الغسل فجعله للطهارة، وإنما الثلاث سنة من النبي -صلى الله عليه وآله وسلم-، فإذا غسل أكثر أو أقل، فقد أدى ما يجب عليه، وصار إلى ما أمر الله به.


Jaʿfar reported to me from Qāsim b. Ibrāhīm.  He said: When the person who is purifying himself comes upon every limb from the limbs of the wuḍū, and washes it, then he has attained purity up to what God تعالى commanded.  God سبحانه did not mention the number (of washings), and He only mentioned washing and made it for purity.  And the three (washings) is only a sunna from the Prophet صلى الله عليه وآله وسلم.  So when one has washed more or less, then one has rendered what is obligatory upon him, and attained what God commanded to.


وبه قال: أبوجعفر فيمن تمضمض واستنشق من كفٍّ واحد، إنْ فَرَقَ المضمضة من الاستنشاق فهو أبلغ، وإن جمعهما فهو جائز، ويستحب أن يفردهما في الجنابة، وكذلك في تنقية الأنف من الجنابة.


Abū Jaʿfar said regarding someone who did the mouth-rinsing and did the nose-rinsing from a single handful, if he separated the mouth-rinsing from the nose-rinsing it is more effectual (or: excellent), and if one combined them then it is permissible.  And it recommended to isolate them in the (ghusl of) janāba, and thus in the purification of the nose from janāba.