Umdatul Ahkaam

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Am looking for an online version of that, with english if possible?
 
Do they have one? :?

I've seen it in Arabic (I have it )but I dont know about English though.

Great book though masha'allah.
 
^ yes it's like buloogh al maraam but it's just a much much smaller version, Awesome book, In Yemen it's a must to study that, it's so good. I'll be checking around for you insha'allah for an online arabic one.
 
:salamext:

i have heard some of this am very interested in the book now and am wondering


whos saleh as-saleh?


jazakAllah khair
 
He I think teaches in Pal Talk theres many talks by him.

In many like one line explanatio of the talks it says like 'based on the works of our teacher Uthaymeen' or something like that.
 
^ Baarakallahu Feek Princess! :happy: I couldn't find one for the brother.....alhamdulillah you did :)
 
:sl:

Wa Iyyaaki. Next time you need to find a Kitaab or anything just go to Al-Meshkaat, they usually have nearly everything TabaarakAllah. ;)
 
^ Oh I went there yesterday when I was online on my home computer but everything was just a bunch of gibberish! :eek:

I guess I just needed to fix the decode or something? :mmokay:
 
one of my brothers in the Multaqa Ahlul-hadeth forum has done a translation of some of it along with the sharh of Shaykh Abdullah al-Bassam

May Allah keep him thaabit Ameen

From Ayman Bin Khalid
بسم الله الرحمن الرحيم و الصلاة و السلام على خير المرسلين و إمام المتقين

Hadith Number 1:

Narrated by U'mar Bin Al-Khattab ( May Allah be please with him): I heard Allah's Apostle saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." [Sahih Bukhari: revelation chapter: Hadith number 1; Sahih Muslim: Ruling section: Hadith: 1907/155; Agreed upon]

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The General Meaning:

This is a great Hadith and a very important rule of Islam as it represents the standard to judge the correctness of deeds and evaluate the much reward given to deeds.

The prophet (صلى الله عليه و سلم ) states in this Hadith that deeds are judged upon intentions therefore if intentions are good and the deed is done only for Allah’s sake then this deed is accepted otherwise it will be rejected. Verily, Allah does not accept to join partners with him in everything.


Then the prophet (صلى الله عليه و سلم ) clarified this noble important rule by giving the example of immigration. Thus, whoever immigrates from the land of Shirk, seeking Allah’s reward and hoping to live closer to the prophet ( صلى الله عليه و سلم ) and to learn Islam, then such immigration to which he shall be rewarded as it is done for Allah’s sake. On the other hand, if immigration from one land to another is for personal and Dunya reasons, then he si never rewarded for that and if the reason for such immigration to commit a sin then he will be punished for that.

Intention is the line that distinguishes between worshiping acts and habits and customs. For example: performing Gusul is done to lift us the state of major impurity thus it is a worshiping act but it can be done for cleansing and cooling purposes so that it becomes a habit accordingly.

There are two topics to be discussed within intention:

1)Sincerity in deeds so that it is all for Allah sake, which is the highest noble meaning of intention. This aspect is what, always, scholars of Tawheed, Biographies and Behaviors talk about.
2)Differentiation between habits and acts of worshiping, which is what scholars of Fiqh, normally, talk about.

This Hadith, as can be noted, is considered amongst the comprehensive collective of meanings Hadiths, which needs to be studied, taken care of and to be understood for little writings will never give its right. Thus, Imam Bukhari ( Rahimu Allah) started His Sahih Hadith book with this Hadith because this Hadith is related to every matter and included in every section in religion.

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Fiqh of the Hadith:
  • Actions are judged upon intentions, which determine whether the actions are correct or not and whether the actions are perfect or incomplete and whether the actions are act of obedience to Allah or disobedience.
Examples:

If someone does a deed intending to show off with (Riyaa) then he commits a sin even if the deed is a good deed

If someone intended with Jihad to raise the word of Allah only then he perfected his deed and reward but if he intends to raise the word of Allah but hoping to win something of the bounties, as well then his reward decreases accordingly. However, if he intends to get the bounty only then he does not commit a sin but he will not be given the reward as well. Therefore, as can be seen, the Hadith puts every act in different panel based on the intention of each deed whether it was a good deed or a bad deed.
  • Intention is very important necessary condition that needs to be found in actions. Yet, there should be no exaggeration in intention that ruins and distract whoever worships from performing his worshiping properly because just intending to do something is an intention itself.
  • The place of the intention is in the heart and uttering it loudly is an innovation.
  • The necessity of avoiding showing off, Riyaa (the intention to enhance one's dignity in the eyes of the people by means of acts of obedience to Allah Ta'ala) and performing deeds for Dunya purposes that ruin your act of worshiping.
  • The necessity of observing, maintaining and taking care of the hearts’ deeds
  • Emigrating from the land of Shirk to the land of Islam is amongst the best great deeds to do, if it is done for Allah sake.

بسم الله الرحمن الرحيم و الصلاة و السلام على خير المرسلين و إمام المتقين

Hadith Number 2:

Narrated by Abu Huraira the Messenger of Allah (صلى الله عليه و سلم) said: The prayer of none amongst you would be accepted in a state of impurity till he performs wudu" [Sahih Muslim: chapter of Salah: 2/435]

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The General Meaning:

Allah, the Most Wise, has guided whoever intends to perform his prayer to be in good status and beautiful manner because the prayer is the strong bond that connect the salve with his Lord and the way which through he communicates with Him. Therefore, Allah commanded him to perform wudu to be in state of purity otherwise it will be rejected.

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 Fiqh Of the Hadith:

  • The prayer ( Salah) of someone who is in state of impurity is not accepted until he purifies himself from minor and major impurities.
  • The occurrence of impurity while praying ( Salah) invalidates the prayer. Thus impurity invalidates the Salah.
  • The meaning of “The prayer would not be accepted” is: The prayer is not correct and still needs to be performed.
  • The Hadith indicates that Wudu is a condition that needs to be met so the prayer to be correct.


بسم الله الرحمن الرحيم و الصلاة و السلام على خير المرسلين و إمام المتقين


Hadith Number 3

Narrated by A’isha (رضي الله عنها ) the prophet (صلى الله عليه و سلم ) saying: “ woe of hell-fire to the unwashed heels ( referring to wudu)” [ Sahih Muslim: 241]

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General Meaning:

The prophet (صلى الله عليه و سلم ) warns us from not performing wudu properly as prescribed as well as encourages us to perfect it.

It is often to happen that water does not reach the back of our heels during wudu, which results with having our wudu to be imperfect and so is the prayer. Thus, the prophet advised that the punishment will be on that unwashed part also the person himself.

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Fiqh of the Hadith:

  • It is compulsory to ensure that parts of wudu are washed as it should be. Although this Hadith has mentioned heels only but, still, other parts are included in such ruling by using Qiyyas as well as the existence of many evidences for parts of wudu.
  • Harsh punishment is prescribed for whoever does not perform his wudu properly as its described
  • Foot has to be washed in Wudu as the Ummah agreed on based on many authentic evidences. However, Shia’a opinion was against what the majority agreed in so that such oddness was in opposition to the proven authentic Hadiths that described the wudu of the prophet ( صلى الله عليه و سلم ) as well as showed how he taught his companions to perform wudu. Furthermore, they have not followed the correct methodology of analogy as washing is more suitable for foot than wiping.

Hadith Number 4


Abu Huraira reported: The Apostle of Allah (صلى الله عليه و سلم) said: When anyone amongst you wakes up from sleep, he should wash his hands three times before putting it in the utensil, for he does not know where his hand was during the night. When anyone wipes himself with pebbles (after answering the call of nature) he must make use of an odd number and when any one of you performs ablution he must snuff in his nose water and then clean it [ Sahih Muslim]

* Note: The above is taken from two Hadiths which were narrated by Abu Huraira and combined as one.

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Meaning of some words:

Istenshaaq: It is inhaling or letting the water inside the nose to cleanse it

Istenthaar: it is letting the water out the nose after

Pebbles: small rounded stones

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General Meaning:

This Hadith consists three points that each has its own specific ruling.

1-The Hadith mentions that whoever intends to perform wudu, to let water in his nose then clean it by letting the water out, which is known as ( Istenshaaq and Istenthaar). As it is known, nose is part of the face therefore we are commanded to wash it accordingly. In addition, there are many authentic Hadiths prove that it is one of the required parts to be cleansed.

2-Then the Hadith mentions that whoever wishes to cleanse himself with pebbles ( after answering the call of nature) to do so in odd number which is least to be three but if more is needed to get it cleaned then it is fine as long as it is an odd number i.e. 5, 7 and so on.

3-The Hadith mentions as well that whoever wakes up from night sleeping, he needs to wash his hands three times before he puts them in wudu pot or before he touches anything wet. This is due to the fact that night sleeping is normally long and it might happen that the hand touch something filthy while he is not aware of, therefore washing it fulfills the cleansing requirements.
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Scholars Differences:

Scholars have disagreed on which type of sleeping that requires people to wash their hands after they wake up from.

Imam Al-AShafi’e and majority of scholars said that this applies on all types of sleeping whether it was during the day or the night as the Hadith is general. However, Imam Ahmad and Dawd Al-thaheri said: it is concerned with night sleeping as they explained that the real meaning of resting and sleeping only happens during the night. In addition there are other narrations in Sunan Al-Tirmithi and Sunan Ibn Majah where it said “when anyone amongst you wakes up from sleep at night”.

The most correct opinion (according to Sh. Al-Bassam) is the last one because the wisdom behind wudu is not clear as it is a worshiping act. Therefore, there is no compatibility to apply night sleeping on day sleeping because day sleeping is something rare and not normal to happen and rules are based on what happens normally besides the other Hadiths shows the limitation of such ruling to night sleeping.

They, scholars, have disagreed after on whether washing the hands after waking up from sleep is obligatory or preferable. The majority said it is preferable and it is one of the narrations from Imam Ahmad and such opinion was adopted by Al-khirqi, Al-Mwafaq and Almajd. Yet, the famous opinion in the Madhab of Imam Ahmad that it is compulsory as it is apparent from the Hadith.

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Fiqh of the Hadith:
  • It is compulsory to do (Istnshaaq and Istinthaar). Imam Al-Nawawi said: “ this Hadith indicates that Istinthaar is different Istenshaq
  • Nose is part of the face thus it is needed to be washed during wudu based on the verse “ wash you faces” [ Sura Al-Maeda : verse 6]
  • cleansing using pebbles after answering the call of the nature should be in odd number i..e doing it thrice at least or 5 or 7 times and so on
  • Ibn Hajr said: "Some scholars concluded from this Hadith that the place to be cleansed - due to answering the call of nature - is given an exemption so it is allowed to pray although some small traces of Najas can be found on the places you cleansed"
  • washing the hands after waking up from sleeping is needed ( it has been discussed previously the dispute over this issue whether it is night sleeping or day sleeping and whether it is compulsory or preferable)
  • It is compulsory to perform wudu after waking up from sleeping
  • not to put the hands in wudu put before they are washed. This ruling can be understood either as prohibition or as dis-likability.
  • It is apparent that washing the hands is due to cleansing reasons yet since rulings are generated according to what is normally happening. Thus hands need to be washed even if you cover it in a bag or gloves or like so while you are asleep.

بسم الله الرحمن الرحيم و الصلاة و السلام على خير المرسلين و إمام المتقي

Hadith Number 5:

Narrated By Abdullah ibn Mughaffal: The Apostle of Allah (صلى الله عليه و سلم) said: No one of you should make water in his bath and then wash himself there (after urination).[ Sunan Abi Dawd: Hadith 27]…

In a different narration it stated from the hadith of Abu Huraira: “None of you must wash in standing water when he is in a state of Junub” [Sahih Muslim: Hadith 283]

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 General Meaning:

The prophet ( صلى الله عليه و سلم ) forbade people to urinate in still water like water tanks and such like places so that water does not be impure and filthy , which people tend to use because this act will spread diseases. He, also, forbade people to let their bodies or parts of them in still water for washing purposes to preserve the water from getting impure in anyhow besides to let others use it as well. Therefore, if anyone wishes to wash his body using this water then he should take out some of this water and washes himself with. In addition, such prevention is much stronger if the person is in a state of Janaba (major impurity). On the other hand, if it is running water then there is no harm to wash up in this water and so is to urinate in this water although, it is much better to avoid urinating in it to avoid any possible filthiness besides such act has no benefit at all.

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Scholars Dispute:

It is a dispute between scholars whether this prevention is out of dislikable or out of prohibition.

Maliki Madhab generated the rule as Makrooh; Dislikable while Hanbali and Thaheri Madhabs generated the rule as: prohibited; Haram. Some other scholars said it is prohibited if the still water is little and it is dislikable if the water is too much.

However, what is apparent from the Hadith that such prevention concerns little and much water alike. However, sea water is exempted from such rule as agreed on by all scholars. Yet, Scholars disagreed on whether the water in which was urinated stays pure or not. Scholars reached consensus on two matters:


First:: if water’s smell or taste or color change due to urination then it becomes impure regardless if the water is much or little


Second: if the water is much and none of its characteristic changed then it stays pure.

Nevertheless, scholars had a dispute about the ruling of the water if it is little and its feature did not change; Abu Huriara, Ibn Abbas, Alhasan Albasri, Ibn Almusaieb, Althawri, Dawd, Malik and Albukhari were with the opinion that the water is pure while Ibn Umar, Mujahid, Hanafi scholars, Ashafi’e scholars and Hanbali scholars were with the opinion that the water become impure at the time it mixed with impurity even if it did not change any of the water’s features relying on some evidences and the Hadith we quoted on this section is one of them. However, all these evidences they use can be replied to.

Those scholars who are with the first opinion (water stays pure as long water is not changed) relied on many evidences, some of them what Abu Dawd, Tirmithi narrated in their Sunan: The prophet ( صلى الله عليه و سلم ) said: “water is pure and nothing makes it impure”. Furthermore, they replied to the Hadith, which we quoted in this section that the reason behind preventing is because people will dislike to drink or use such water if people urinate in.

The most correct opinion (according to Sh. Albassam) is the first opinion which says: impurity of water happens if one of the water’s features (smell, taste and color) change whether the water is much or little, which is the opinion of ibn Taymmya ( rahimu Allah) as well.

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Fiqh of the Hadith:
  • It is prohibited to urinate in still water therefore that makes letting all bodies waste in such water is forbidden. However, sea water is exempted from such ruling because its water does not get impure just by mixing with impurity.
  • It is impermissible to enter a still water to wash your body especially while someone is in a state of Janaba even if he did not urinate in this water. Thus, what is allowed to do is to take water out from this still water and wash your body with.
  • It is permissible to enter running water to wash although it is better not to.
  • It is forbidden to do anything that causes harm to others

بسم الله الرحمن الرحيم و الصلاة و السلام على خير المرسلين و إمام المتقين

Hadith Number 6

In the authority of Abu Huraira that the Messenger of Allah ( صلى الله عليه و سلم ), said, "If a dog drinks from your vessel, wash it seven times said:” [ Malik’s Muwatta: Hadith 65]
And in another narration in Sahih Muslim: there is an addition that says: “The first time to be washed by dust” [Sahih Muslim: Hadith 279]

In the authority of Abdullah bin Mughffal the prophet (صلى الله عليه و سلم ) said: “: When the dog licks the utensil, wash it seven times, and rub it with earth the eighth time.” [Sahih Muslim: Hadith 280]

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 The General Meaning:

Since dogs are one of the dislikable animals that carry with dirt, filth and diseases, we were ordered to wash vessels, which are licked by dogs, seven times; first one by dust and the next six times using water. This is required so that purity is ensured to happen perfectly.

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 Scholars’ dispute:

Scholars have disagreed on some points like:

1. Is washing the vessels, seven times, compulsory?
2. Is using dust in the process of washing, compulsory?
[FONT=&quot]Yet, since the truth lies in what is concluded from this obvious clear Hadith, we [FONT=&quot]avoided and neglected such opinions that are based on no authentic clear evidences.[/FONT][/FONT]

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Fiqh of the Hadith:
  • The impurity of dogs is strong and emphasized on due to its dirtiness. Therefore, dogs cause impurity even if such impurity did not appear. This shall be explained further later on, inshallah.
  • If dogs lick or eat in vessels then these vessels become impure as well as whatever is left over in these vessels.
  • [FONT=&quot]It is compulsory to wash vessels which licked by dogs, seven times[/FONT]
  • It is compulsory to use dust once in washing, preferably to use it first then washing the vessel with water to purify the vessel. There is no difference whether dust are poured over water or vice verse or even to use dust that is mixed with water to wash with. However, wiping the vessel with dust is not sufficient as it needs to be with water
  • Cleansing materials take the same ruling of dust because the purpose is to achieve cleansing and not because of dust itself; which is the opinion of Imam Ahmad Bin Hanbal and one of the narrated opinions of Imam Alshafi’e although the famous known opinion of Imam Alshafi’e is that nothing can alternate dust. This latter opinion has been supported by Ibn Daqeeq Ale’id as dust has been specified in the Hadith and described as one of the two used cleansing items. Imam Al-Nawawi said: “soups and similar items cannot replace dust, which is the most correct opinion”. I said (Sh. Albassam) - : It has been shown by scientific researches that the purification that occurs due to using dust cannot be achieved by another cleansing item. Thus, if this happens to be true, then it shows another miracle of this religion because the word (عفروه ) is limited to dust because this word’s origin ( عفر ) means face of earth and dust.
  • The greatness of this religion appears in this Hadith to prove that this religion is revealed to us from Allah, the most wise who knows everything and that the prophet ( صلى الله عليه و سلم ) delivered it as he is commanded.
    Some scholars tried to conclude the wisdom behind the strictness of needed the methodology to purify impurity of dogs although there are stronger impurities than impurity resulted by dogs yet we do not see such strictness in their purification process. It reached the extent that some scholars said: the specified purification process for vessels licked by dogs is a worshiping act that its wisdom cannot be understood, until recent medical researches proved that the spit of dogs contain microbes and killing diseases, which water alone cannot remove. So, Subhan Allah the one who knows everything and glad tiding for those who believed and woe to those who disbelieved.
  • The Hadith is general which means al types of dogs are included in this Hadith. However, in regards dogs that we are allowed to have i.e. hunting dogs, guarding dogs and etc…, it was said about them: “letting washing what these dogs touch to be compulsory is something that is too hard to implement. Thus, the permissibility to have dogs for specific purposes i.e. hunting, guarding and so on, as an exemption leads to make the prescribed pontification process to be limited to other dogs.

بسم الله الرحمن الرحيم و الصلاة و السلام على خير المرسلين و إمام المتقين

Hadith Number 7

Narrated By Humran: (The slave of 'Uthman) I saw 'Uthman bin 'Affan asking for a tumbler of water (and when it was brought) he poured water over his hands and washed them thrice and then put his right hand in the water container and rinsed his mouth, washed his nose by putting water in it and then blowing it out. Then he washed his face and forearms up to the elbows thrice, passed his wet hands over his head and washed his feet up to the ankles thrice. Then he said, "Allah's Apostle said '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.'. [Sahih Bukhari: 158]

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 General Meaning:

This great Hadith includes a complete description of the Prophet’s (صلى الله عليه و سلم ) wudu (ablution). It is from the wisdom of Othman – رضي الله عنه - to use such practical teaching method so that it stuck in people’s mind and fully understand it.


He called for a vessel that contains water then instead of putting his hands first, he poured water on his hands to wash them then after that he had put his right hand in the vessel which upon he implemented the acts of the wudu. After finishing wudu he advised who were in presence watching that he saw the prophet (صلى اله عليه و سلم) performed Wudu exactly as he showed them then upon finishing his wudu, the prophet ( صلى الله عليه و سلم ) said: whoever performs wudu as he did then offered two Rak’a prayer while his heart is focused, then Allah will reward this perfect wudu and the two Rak’a prayer with forgiving his past sins.

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 Scholars Dispute:

Scholars have two opinions about washing the nose:

  • Imam Abu Hanifa, Imam Malik, Imam Al-Shaf’ie, Sufyan Al-Thawri and others were with the opinion that washing the nose is preferable act of Wudu.
  • The famous known opinion of Imam Ahmad that it is compulsory which Wudu is not correct without it which is the Madhab of Abu Laila, Ishaaq and others as well
First opinion based their opinion on the Hadith when the Prophet ( صلى الله عليه و سلم ) mentioned washing the nose as one of the ten acts which are considered from the Sunan of prophets. Thus, declaring this act as Sunnah means that it is not obligatory. However, scholars who considered washing the nose obligatory, based their opinion on the verse {wash your faces} and it is known that nose is part of the face as well as the description of the wudu of the prophet. Furthermore, they replied to first opinion’s evidences that the Sunnah term used in the Hadith means the way because naming Sunnah for what is not obligatory is used by recent scholars. Therefore, it was mentioned in any other Hadiths “ten things are from the Fitra” which supports the second opinion. So, there is no doubt of the correctness of the second opinion because of its strong evidences and not finding anything apposes to it (according to my – Sh. Albassam- knowledge) and Allah knows best.
On other note, scholars have agreed on wiping the head as obligatory act of wudu and they agreed that wiping over all the head is preferable but they disagreed on whether wiping part of the head is sufficient or not.

Imam Althawri, Alawzai’e, Abu Hanifa and Alshafi’e said that it is enough to wipe part of the head although they differed on the enough part that needs to be wiped on. On the other hand, Imam Ahmed and Imam Malik said it is a must to wipe all the head.

The first opinion was based on the verse “wipe over your head”. This verse in Arabic has the letter (ب ) added to the word رأس which means head. One of the implementations of this letter is to give a fractional meaning to the word added to. In addition, this understanding was proved from Sunnah from what has been narrated in Sahih Muslim when almughera narrated the prophet perform wudu so he wiped over his forehead and the turban. On the other hand, those who declared wiping all the head is compulsory relied on many Hadiths in which describes the wudu of the prophet, including the Hadith mentioned in this section.

Scholars who adopted the second opinion replied to the first one by saying that the letter ( ب ) in this verse was not used as it was understood because the letter here means “attach to”; which makes the verse means attach your hands to your heads while wiping and that is the real meaing of the letter. Naftawaih and Ibn Duraid were asked about whether the letter ( ب) would mean as it is understood by first opinion, they did not recognize such meaning. Ibn Burhan said: “whoever claims that the letter (ب ) gives a meaning of some then he invented something that Arabs never knew”. Ibn AL-Qayyim said: “there is no one authentic Hadith indicates that the Prophet ever wiped on part of his head”

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 Fiqh of the Hadith

  • The permissibility and preferable of washing hands thrice before entering them in wudu pot.
  • Using the right hand to pour water on other parts
  • The permissibility and preferable of rinsing the mouth, washing the nose by putting water inside and letting the water out of the nose, respectively. [ there is no difference of opinion about the existence of these acts but the dispute was on whether they are compulsory acts or not]
  • Washing the face three times. The limit of the face starts from where hair grows on head to where beard hair grows vertically and from ears to ears horizontally.
  • Rinsing the mouth and washing the nose three times because they are part of the face as well.
  • Washing the hands with the arms to the elbows three times.
  • Wiping on all the head only once
  • Washing the feet, including the ankles, three times
  • Implementing the acts of wudu in order is a must
  • This is the complete perfect description of the Prophet’s wudu
  • Offering two Raka’a prayers after wudu is preferable.
  • Having the heart focused and humble before Allah during prayer is a reason for this prayer to be perfect and complete. Furthermore, it is an encouragement to have sincerity and warning that prayers in which heart is distracted may not be accepted. And if a distraction happened to the heart during the prayer but the person struggled against it and let it out of his heart then it is a way to have the reward hopefully.
  • The virtue of performing perfect wudu as it is a reason of forgiveness
  • The promised reward in the Hadith only occurs by performing the wudu as described then offering two raka’a as it is described in the Hadith. Thus, the reward does not happen by implementing just one of the acts above i.e. Wudu or prayer.
  • Scholars referred forgiveness here to minor sins only because major sins need repentance so that they can be forgiven. Allah, most High says: {if ye avoid the great (things) which ye are forbidden, We will remit from you your evil deeds and make you enter at a noble gate.} [ Sura Al-Nisaa: 31]


بسم الله الرحمن الرحيم و الصلاة و السلام على خير المرسلين و إمام المتقين

 Hadith Number 8:

[FONT=&quot]Narrated By Yahya Al-Mazini: A person asked 'Abdullah bin zaid who was the grandfather of 'Amr bin Yahya, "Can you show me how Allah's Apostle used to perform ablution?" 'Abdullah bin zaid replied in the affirmative and asked for water. He poured it on his hands and washed them twice, and then he rinsed his mouth thrice and washed his nose with water thrice by putting water in it and blowing it out. He entered his (one) hand in the water pot and washed his face thrice and after that he washed his forearms up to the elbows twice and then passed his wet hands over his head from its front to its back and vice versa (beginning from the front and taking them to the back of his head up to the nape of the neck and then brought them to the front again from where he had started) and washed his feet (up to the ankles[/FONT]) [Sahih Bukhari: 140]

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General Meaning:


 This Hadith can be fully understood with the assistance of the Hadith of Othman, which we explained previously since both Hadiths explain the complete description of the Prophet ( صلى الله عليه و سلم ) Wudu. Yet, this particular Hadith includes more details and benefits to conclude from:

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Fiqh of the Hadith:

  • It is clearly stated, in this Hadith, that the number of times of rinsing the mouth and washing the nose are three times.
  • The Hadith of Othman mentioned washing the arms up to the elbow was thrice while in this Hadith mentions the prophet ( صلى الله عليه و سلم ) doing it twice.
  • The part that says (Entered one hand in wudu pot then washed his face thrice). The narration where it says one hand is documented in Sahih Muslim and in most of the narrations in Sahih Bukhari. Imam Al-Nawawi said after mentioning all the related Hadith about this matter: “This indicate it is Sunnah to use one hand but the known famous opinion which Majority of scholars confirmed is that it is preferable to use both hands to take water to wash the face because it is easier to be done and at the same time it implement the meaning of doing the wudu as perfect as possible.
  • The Hadith of Othman stated that the prophet (صلى الله عليه و سلم ) wiped over his head and due to the letter ( ب ) in that part as well as the verse of Quran, which we explained its implementation previously, some scholars said that it means part of the head was wiped over. However, this Hadith clearly states that all the head was wiped over as well as the way it was wiped over. And since the Hadiths explains each other then this indicates that wiping over all the head is a must.
  • In the Hadiths it is mentioned that the prophet ( صلى الله عليه و سلم ) pours one hand into the wudu pot then rinse the mouth and wash the nose.
  • In this Hadith: It was mentioned that he let his both hands into the wudu pot then wiped over his head with both hands once. Abu Dawd said: “The authentic Hadiths show that wiping the head is only once”. Ibn LA-Munther said: “It is proven that the prophet ( صلى الله عليه و سلم ) wipe over his head only one time”
  • The Hadith clearly says that feet to be washed and as known washing them is one of the must acts of wudu that is agreed on by scholars.
  • The perfect description of wudu to be done three times to each act ( except the wiping over the head) and if it is was done less than three times then it is sufficient as other authentic Hadiths prove so.
  • Scholars had dispute whether wiping the head should be from front to back or back to front. Ibn Daqeed Al-Eid and Al-San’ani were with opinion that it is from front to back while others understood it otherwise.[/LIST

    Hadith Number 9

    Narrated by A'isha ( رضي الله عنها ) The Prophet (صلى الله عليه و سلم ) used to like to start from the right side on wearing shoes, combing his hair and cleaning or washing himself and on doing anything else.[ Sahih Bukhari: 416]


    -----------------------------------------------------------------------------------


    General meaning:

    Certainly, one of the most notable virtues of the mothers of believers (May Allah be pleased with them), especially Aisha bint Abi bakr Al-Siddeeq, is their many narrations describing the acts of the prophet ( صلى الله عليه و سلم ) in general and his acts in the house in particular which no one other than them can observe since they are his family.

    In this Hadith, Aisha ( رضي الله عنها) narrates for us the habit of the prophet (صلى الله عليه و سلم ) and what was most beloved to his heart, which is starting with the right side in everything he does i.e. wearing shoes, combing hair, ablution, eating, drinking, wearing clothes, sleeping and etc…

    This act is practiced out of honoring the right side over the left as well as out of good omen. Thus, what is considered filthy or ugly, it is, surely, to be performed from or with the left side. For example: cleansing our own urine is done by the left hand in addition, the prophet prevented us from touching our private parts with the right hand since the right hand is used for what is good and the left hand for anything else.

    ----------------------------------------------------------------------------------

    Fiqh of the Hadith:
    • The likability of using the right hand and start from the right side in acts which are looked at as good , which can be easily understood from Islamic, logical and medical angles. Imam Al-Nawawi said: “Islamic verdicts are always advocating the likability of starting with the right side in everything that is considered noble, good or beautiful while on the other hand, left side is always preferable to start with in dealing with the opposite..
    • Using the left side to begin with for dislikable acts i..e. ugly or filthy is the most suitable way to handle it from religion and common sense perspectives
    • Islam came to maintain, correct and protect people from what is Harmful to them
    • It is preferable to start with the right parts before left part in acts of Wudu. Imam Al-Nawawi said: “It is a matter of consensus amongst scholars that starting with the right parts during wudu is Sunnah and those who do not apply this Sunnah their wudu is accepted but they will miss a great reward. It was transmitted in Al-Mughni: “we do not know any opinion that says it is obligatory to begin with the right parts”

    بسم الله الرحمن الرحيم و الصلاة و السلام على خير المرسلين و إمام المتقين

    Hadeeth Number 10:

    Narrated By Nu'am Al-Mujmir “Once I went up the roof of the mosque, along with Abu Huraira. He perform ablution and said, "I heard the Prophet (صلى الله عليه و سلم) saying, "On the Day of Resurrection, my followers will be called "Al-Ghurr-ul-Muhajjalun" from the trace of ablution (wudu) and whoever can increase the area of his radiance should do so'”

    This Hadeeth is documented in Saheeh Bukhari: 136 and in Saheeh Muslim: 246 and Musnad Ahmad: 8394.

    In another narration:

    Abu Huraira reported he heard the Prophet (صلى الله عليه و سلم) saying: “I heard my friend (the Prophet (صلى الله عليه و سلم)) saying: “in the day of resurrection, the light will reach to the furthers the water of wudu reaches”

    This Hadeeth is documented din Saheeh Muslim: 250

    --------------------------------------------------------------------------------------

    General Meaning:

    Allah’s messenger (صلى الله عليه و سلم) gives his nation the glad tiding that Allah (سبحانه و تعالى) exclusive them with a mark. Such mark is an honor and a virtue that will distinguish them amongst other nations in the day of resurrection. In such day where they will be called while their faces, arms and legs are enlightened due to this honorable great worshipping act i.e. Wudu. This wudu that they performed regularly on their honorable body parts seeking Allah’s pleasure only and hoping for his reward, therefore such a virtue has been granted to them by their Lord.

    Then Abu Huraira says: whoever can increase the area of his radiance should do because the further you wash your wudu body parts the further the light will reach.

    ----------------------------------------------------------------------------------------

    The Dispute about washing exceeds the limits of the washed areas

    Scholars differed on washing beyond the limits of the obligated body parts (arms, face, feet) that need to be washed in Wudu.

    The majority of scholars stated that it is preferable to wash more than the obligated areas that need to be washed during wudu based on the above Hadeeths although they differed how further a person should increase washing areas of each wudu part.

    Imam Malik and in one narration reported by Imam Ahmad stated that it is not preferable to wash beyond the limits of obligated areas that need to be washed at wudu. This is the opinion that has been acknowledged by Shaikh Al-Islam (رحمه الله) as well as Ibn Al-Qaiyem and our Shaikh Abdulrahman Al-Sa’die. This opinion is supported by the following:

    • Washing beyond the limits that is designed to be washed during wudu, as an act of worshipping, is a claim that requires evidence. The Hadeeth that we quoted does not indicate so since it only points to the parts of body that will be enlightened in the day of resurrection. On other hand, the act of Abu Huraira (رضي الله عنه) is due to his own understanding and such understanding cannot be relied on while other evidences are more clear and opposing it. So, scholars understood the said statement “whoever can increase...” as words of Abu Huraira and not part of the Prophet (صلى الله عليه وسلم) words.
    • If we assume, hypothetically, to agree on such argument then that would mean at time washing the face to go beyond and wash head’s hair and such act is not considered “Ghurra” therefore it is contradicting.
    • It has not been reported that any companion had similar understanding and exceeded the limits of washed area. Actually, it was reported that Abu Huraira used to hide so people do not be surprised for his action.
    • All those who reported the prophet’s (صلى الله عليه و سلم) wudu description only mentioned that he ((صلى الله عليه و سلم) used to wash normally then his arms up to their elbows and his feet up to his ankles. So, if exceeding the limit was a virtue then he surely would have not left it at all. Al-hafith bin hajar said in his book “Al-Fath”: I have not seen this addition (referring to whoever can increase...) in any of those who narrated this Hadeeth, who happen to be 10 companions, or those who reported this Hadeeth from Abu Huraira except in the narration of Nu’aim.
    • The noble aya (verse) that explains the limits of the parts that need to be washed at wudu is from the last revealed ayaat. Here are the words of Imam Ibn Al-Qaiyem as he documented in his known book “Hadi Al-Arwaah”:

    “It has been documented in Saheeh Bukhari and Saheeh Muslim, the following is the narration in Saheeh Muslim, that Abu Hazim reported that he was behind Abu Huraira. He performs ablution so that he washes his arms up to his armpit. I said (surprisingly): O Abu Huraira what is this Wudu?! He said: O Son of Farroukh, are you here?! If I knew you were here I would have not performed wudu the way I just did. I heard the Prophet (صلى الله عليه و سلم) saying, "On the Day of Resurrection, the ( Hilya) will reach the end of the washed aprt of wudu”.

    This Hadeeth was used as an evidence to support the opinion that it is preferable to wash beyond the limit of the wudu parts and some of those who adopted this opinion: some of the Hanafi, some of the Shafi’e and some of the Hanbali. However, it is known that the prophet (صلى الله عليه سلم) only washed his face, arms and feet without any exceeding then he (صلى الله عليه و سلم) said after he finished his wudu: “whoever added to wudu more than I did then he abused wudu and was unjust” and this is enough to reject their opinion of likeability.

    The correct opinion is: it is not preferable to exceed the limits of the needed washed parts of wudu, which is the opinion of the people of the Medina and Imam Ahmad in one of his two narrations”
 
Umdatul-Ahkaam fee Kalaam Khayril Annaam - Resources

Umdatul-Ahkaam fee Kalaam Khayril Annaam

by al-Allaamah al-Imaam Abu Muhammad Abdul Ghanee bin Abdul Waahid bin Alee al-Maqdasee (rahimahumullaah) (d.600 A.H.).​
The book, “Umdatul-Ahkaam”, is compiled by hadeeths only from the Saheehs of Imaam Bukhaaree and Imaam Muslim. The majority of the hadeeths in “Umdatul- Ahkaam” are Muttafaqoon alayh (agreed upon): meaning that they are recorded by both Sheikhs, in their respectable Saheehs. There are very few hadeeths in this book which are only reported by Imaam Bukhaaree or only by Imaam Muslim. Therefore, all the hadeeths of “Umdatul-Ahkaam” are authentic hadeeths. It is divided into books and chapters of fiqh.
The book, “Umdatul-Ahkaam”, is also assigned in Saudi Arabia as a course of hadeeth for the first class in the intermediate school and Sheikh Muhammad ibn Saalih al-‘Uthaymeen (rahimullah) has written a brief commentary on the narrations that is very beneficial for the seeker of knowledge.
Articles​
Explanation of Umdatul Ahkaam - Hadeeth 1 | H2 | H3 | H4 | H5 | H6 - by Saleh as Saleh
Transcripts of the lectures on ‘umdatul ahkaam - Book of Purification​
Fiqh of Tahaarah -Tayseer al-'Allaam Sharh Umdatul-Ahkaam” by Shaykh Abdullah ibn Abdur-Rahmaan Aal Bassaam [PDF] [ Read about the Shaykh here @ Salafitalk.net​
Tahara - Tayseer al-‘Allaam - Sharh Umdah al-Ahkaam
Shaykh Abdullah ibn Abdur-Rahmaan Aal Bassaam​
The Book of Salaat:[ Part 1] - [ Part 2 ] - from Tayseer al-Allam Sharh Umdah al-Ahkam
Shaykh Abdullah ibn Abdur-Rahmaan ibn Salih Aal Basaam​
Audio​
Links​
http://www.esnips.com/web/UmdatulAhkaamAudiofiles
Expl by: Shaykh Abu Amr Abdul Kareem Al Hajooree from Darul hadeeth, Dammaaj​
[Buy] Tanbeehul-Afhaam Sharh Umdatul-Ahkaam fee Kalaam Khayril Annaam - by Shaykh ibn al-Uthaymeen
The book was divided into three parts and sections as it was studied over a period of a few years. It is used in the first year Intermediate-Level by colleges and institutions affiliated with the Ministry of Education of Saudi Arabia, which follow the program of Muhammad bin Saud Islaamic University.
The explanation by way of threads / posts of ‘Umdat ul-Ahkaam on the Multaqa Ahl al-Hadeeth forum: http://www.ahlalhdeeth.com/vbe/showthread.php?t=663
Here a short translated (English) transcript of the sharh by shaykh al-Jabiri on the subject of menstruation: http://www.salafitalk.net/st/uploads/ACFDBD.pdf
‘Umdat ul-Ahkaam with the notes of shaykh bin al-Uthamin (in Arabic) – rahimahullah – under the name “Tanbeeh ul-Afhaam“: http://www.binothaimeen.com/soft/moton/OmdatAlahkam.exe The book can be bought here: http://www.salafilibrary.com/slib/ See a short remark on the book here: http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=3934​
Lectures and documents on the explanation of ‘Umdat ul-Ahkaam “Tayseer al-’Allaam” (by shaykh Aal Bassaam): http://www.islamhouse.com/p/43394 (Arabic)​

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