CLASS #5 - Delivered on June 17th, 2006


After praising Allaah سبحانه و تعالى and sending the salaat and salaam upon the best of creation, our Prophet Muhammad صلى الله عليه و سلم, his family members and all his companions. The Shaykh حفظه الله then said: Imaam ash-Shawkaani رحمه الله is his book Ad-Durrar al-Bahiyyah has a section The Rulings of Wudū’.


Book: Purification

Chapter 4 – Wudū’: The Ritual Ablution

Quote:
بابٌ الوُضوءُ:
يجب على كل مكلّف أن يسميَ إذا ذَكَر، ويتمضمضَ ويستنشقَ، ثم يغسلَ جميع وجهه، ثم يديه مع مرفقيه، ثم يمسحَ رأسه مع أُذُنيه، ويجزئ مسح بعضه والمسح على العمامة، ثم يغسلَ رجليه مع الكعبين، وله المسح على الخفين.
ولا يكون وضوءاً شرعياً إلا بالنية لاستباحة الصلاة.
It is an obligation upon every Mukallaf:
1. To mention the Name of Allaah, if one remembers.
2. And then rinse your mouth and snuff and blow your nose.
3. And then wash all of the face.
4. And then wash the arms up to an including the elbows.
5. And then wipe over the head and include the ears. It is acceptable to wipe only a portion of the head. (It is acceptable) to wipe over a turban.
6. And then one must wash both of his feet and include the ankles. It is (acceptable) for him to wipe over the Khuff.
Wudū’ is not a ritually accepted ablution unless it is (performed) intending it (as a preparation) for prayer.

Definition of wudū’ and when it is required

Wudū’ (Ritual Purification) refers to the actions which are obligatory upon everyone who wants to perform salaah. So, what are these actions of wudū’? The author رحمه الله said that Wudū’ is a condition for salaah such that salaah is not correct except with it. Likewise wudū’ and complete purification are required by one who wants to recite from the Mushaf (bound copy of the printed Qur’aan) whilst holding the Mushaf by hand, or to touch the Mushaf.

How wudū’ is performed

  1. Mention the name of Allaah if one remembers.
    يجب على كل مكلّف أن يسميَ إذا ذَكَر
    The author then says: It is an obligation upon every Mukallaf to Mention the Name of Allaah if one remembers.

    For a person who wants to perform salaah it is obligatory upon him to make wudū’. When is the wudū’ obligatory? It is specifically at the time of the salaah from the times of the five (obligatory daily) salaah or any salaah that is obligatory upon an individual from Jumu’ah, salaatul Janaazah (the funeral prayer) or any salaah. It is obligatory upon him to begin by mentioning the Name of Allaah سبحانه و تعالى by saying: بسم الله الرحمان الرحيم (Bismillaahi ar-Rahmaan ar-Raheem) based on the saying of the Prophet صلى الله عليه و سلم: “There is no salaah for the one who has no wudū’ and there is no wudū’ for the one who did not mention the Name of Allaah in (the beginning of) it.”[1] Likewise wudū’ is obligatory upon one who wants to perform the supererogatory salaah (nawaafil).

    When performing wudū’ it is obligatory upon every Mukallaf i.e. a Muslim who has attained the age of maturity (puberty) and is of sound mind and upon whom salaah is obligatory, to mention the Name of Allaah سبحانه و تعالى if he remembers. “If he remembers” – this is a condition based on remembering. If he forgets then the obligation is dropped as Allaah سبحانه و تعالى said:
    رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا
    {…"Our Lord! Punish us not if we forget or fall into error…”} [Al-Baqarah 2:286]

    And Allaah سبحانه و تعالى said: “Indeed I have done it” [2] This shows that the forgetful one also does not have the capability of (the un-forgetful) individual.
    لاَ يُكَلِّفُ اللّهُ نَفْساً إِلاَّ وُسْعَهَا
    {Allâh burdens not a person beyond his scope…} [Al-Baqarah 2:286]

    If the one performing wudū’ forgets and then remembers whilst still performing the wudū’ then he should mention the Name of Allaah and restart from the beginning until he completes it.

    If he has finished performing wudū’ and has not yet prayed but remembers that he did not mention the Name of Allaah, then he should redo the wudū’ beginning with the Name of Allaah.

    As for if he completed the wudū’ and forgot to mention the name of Allaah, and he performed salaah, then his salaah is correct inshaa Allaah and he is not sinful.
  2. Then rinse your mouth and snuff and blow your nose.
    ويتمضمضَ ويستـنشقَ
    Likewise, from the obligations of wudū’ as the author رحمه الله mentions: And then rinse your mouth and snuff and blow your nose. [3]

    Madhmadha (مضمض) – This is to put water in the mouth and then move it around (rinse).
    Istinshaaq (استنشاق) – snuffing water strongly so it reaches highest parts of the nose.

    It is obligatory to wash the interior of the mouth as well as to draw water into the nose until it reaches the highest parts of the nostrils. Concerning this Istinshaaq, the Prophet صلى الله عليه و سلم said “intensify in it except when one is fasting”[4]. It is necessary to exaggerate in the snuffing of water even if the water exits from the nose into the throat, however, when fasting one should not exaggerate in Istinshaaq. So is obligatory to rinse the mouth and snuff water into the nostrils and then blow it out.
  3. Then wash the face.
    ثم يغسلَ جميع وجهه
    It is then obligatory upon the one performing wudū’ to wash all of the face [5], as Allaah سبحانه و تعالى says:
    يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا قُمْتُمْ إِلَى الصَّلاةِ فاغْسِلُواْ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُواْ بِرُؤُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَينِ
    {O you who believe! When you intend to offer As-Salât (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles…} [Al-Maaidah 5:6]

    So, the Madhmadha (rinsing the mouth) and the Istinshaaq (snuffing water in the nose) is also part of washing the face. And the forehead (جبهة) and the two cheeks are from the apparent parts of the face. The inclusion of the Madhmadha and the Istinshaaq as being part of washing the face is based on the explanation of the Prophet صلى الله عليه و سلم.
  4. Then wash the arms up to an including the elbows.
    ثم يديه مع مرفقيه
    After Madhmadha, Istinshaaq and washing the face, then wash the hands up to and including the elbows.

    The hands must be washed up to the elbows and the elbows must also be washed. This is what Imaam ash-Shawkaani رحمه الله has said based on what has come from the actions of the Prophet صلى الله عليه و سلم that he washed his forearm up to the start of the upper arm [6] i.e. past the elbow. Likewise, washing of the feet includes the ankle as Allaah سبحانه و تعالى said:
    وَأَرْجُلَكُمْ إِلَى الْكَعْبَينِ
    {… and (wash) your feet up to the ankles…} [Al-Maaidah 5:6]

    And Allaah سبحانه و تعالى says about the hands:
    وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ
    {…and your hands (forearms) up to the elbows…} [Al-Maaidah 5:6]

    So is the elbow included in the washing of the arms or excluded? This is easy because the Prophet صلى الله عليه و سلم illustrated by his action that the elbow is washed. Likewise when washing the two feet the two ankles must also be washed as comes in the Speech of Allaah سبحانه و تعالى and as the Prophet صلى الله عليه و سلم illustrated by his action.

    Here is a brief point of reminder: it is not permissible for anyone to try to understand the Book of Allaah سبحانه و تعالى without the help of the Sunnah of the Prophet صلى الله عليه و سلم. If anyone takes the apparent meaning of the Speech of Allaah سبحانه و تعالى concerning washing the face and the hands up to the elbows perhaps they may say it is not necessary to wash the elbows, because the people say that the ayah:
    ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّليْلِ
    {…then complete your Saum (fast) till the nightfall…} [al-Baqarah 2:187]

    means that when the night comes then the fast ends as the night is not included in the fast; likewise when Allaah says to wash the hands up to the elbows the elbows are not included in the washing. We say “Yes”, the language may help with this meaning but the tafseer (explanation) of the Prophet صلى الله عليه و سلم concerning the Speech of Allaah سبحانه و تعالى is what is obligatory upon us.
  5. Then wipe over the head including the ears.
    ثم يمسحَ رأسه مع أُذُنيه
    Then the author رحمه الله said: And then wipe over the head and include the ears [7] as Allaah سبحانه و تعالى said:
    وَامْسَحُواْ بِرُؤُوسِكُمْ
    {…rub (by passing wet hands over) your heads…}[Al-Maaidah 5:6]

    The head of the individual is well known – as for the two ears – are they part of the head or not? The Prophet صلى الله عليه و سلم explained this by his blessed statement: “The two ears are from the head.”[8] So, when Allaah صلى الله عليه و سلم mentions wiping over the head this includes the ears also. So, it is obligatory upon us when we wipe over the head that we must wipe the two ears also.
    The method of wiping the head:

    The whole head is wiped including the two ears as comes in another narration: The Prophet صلى الله عليه و سلم began with wetting both his hands, placing them at the beginning of his head (at the front), then wiped to the back, then brought the hands back to the front.[9] This is wiping of the complete head. And the ears, the Prophet صلى الله عليه و سلم put his index fingers – right in right ear, left in left ear and used the thumbs to wipe outside the ears. [10] This is the method of wiping the complete head including the ears.

    Permissibility of wiping a part of the head, and over an Imaamah ( turban)
    ويجزئ مسح بعضه والمسح على العمامة
    The author رحمه الله said: It is acceptable to wipe only a portion of the head. (It is acceptable) to wipe over a turban.[11]

    It is permissible to wipe a part of the head. If half of it or quarter of it is wiped this is sufficient. Likewise wiping over an imaamah (turban) is permissible. Firstly, wiping over the imaamah is confirmed from the Prophet صلى الله عليه و سلم. If he had an imaamah on his head he would wipe over a part of his head i.e. the hair at the front and then complete the remainder (of the wiping) over the imaamah. It is not established from the Prophet صلى الله عليه و سلم that he wiped over a part of the head without an imaamah on his head. In that case it is confirmed that the Prophet صلى الله عليه و سلم would wipe over his entire head when he did not have an imaamah on it.

    As for when there is an imaamah, one may wipe over the entire imaamah as comes in ahaadeeth pertaining to wiping over the imaamah which does not mention wiping the forelock, therefore, since this is not mentioned in that narration the scholars say that it is permissible to wipe:
    1. over the whole imaamah,
    2. over the whole head or
    3. over a part of the head and a part of the imaamah

    This is the method for wiping the head with the ears, and it is not appropriate to wipe over a part of the head, except if there is an imaamah on the head, then you may wipe a part of the head and complete wiping over the imaamah.
  6. Then wash the feet up to and including the ankles
    ثم يغسلَ رجليه مع الكعبين
    After wiping the head it is obligatory to wash both of his feet with the ankles. “With the ankles” as mentioned previously when Allaah سبحانه و تعالى said:
    وَأَرْجُلَكُمْ إِلَى الْكَعْبَينِ
    {… and (wash) your feet up to the ankles…} [Al-Maaidah 5:6]

    Means that the both ankles must be included in the washing because there comes in a hadith collected by Muslim that the Prophet صلى الله عليه و سلم washed his right foot until he reached the shank (part of the leg between the knee and the ankle) and he washed the left foot until the start of the shank[12] i.e. he started washing the shank, so he صلى الله عليه و سلم washed the two feet including the two ankles. Washing the feet only and excluding the ankles makes the wudū’ incorrect.

    Wiping over the Khuffs
    وله المسح على الخفين
    It is (acceptable) for him to wipe over the Khuff [13]

    This is permissible for a person wearing Khuffs (similar to sandals) made from leather, or if from other than leather then it (the material) is thick, and the base of it is thick such that it is not dissolved (unravelled) by water.

    For the resident: In this case it is permissible to wear the khuffs without removing them, for a period of one day and one night (24 hours) for one who is at home i.e. not a traveller if he put on the khuffs in a state of purity i.e. after making ghusl to purify himself from major impurity or wudū’ to purify himself from minor impurity. In this case it is permissible to wipe over the two khuffs for a period of one day and night i.e. 24 hours. The wiping is regarded as 24 hours from the first time that the khuffs are wiped over.

    For example, if wudū’ is performed at the time of salaatul Dhuhr and the khuffs are put on, then at ‘Asr a new wudū’ is required, the individual makes wudū’ and it is permissible to wipe over the khuffs since he wore them in a state of purity. Then he may continue wiping over the khuffs if he requires wudū’ for Maghrib, ‘Ishaa, Fajr and for Dhuhr on the second day he may also wipe over them until the time of ‘Asr comes, when the time for wiping would have expired. It is then necessary for him to remove the khuffs and wash the feet if he is a resident.

    For the traveller: If the individual is a traveller then the Prophet صلى الله عليه و سلم commanded his Companions رضي الله عنهم with wiping over the khuffs for a period of three (3) days and nights following same procedure we have mentioned.

    Regarding wiping over the khuffs it is not permissible for anyone to deny or refute this using as evidence the statement of Allaah سبحانه و تعالى:
    فاغْسِلُواْ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُواْ بِرُؤُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَينِ
    {… wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads,
    and (wash) your feet up to the ankles…}
    [Al-Maaidah 5:6]

    Some use this ayah to imply that washing of the feet is necessary and it is not permissible to wipe over the two khuffs. It is not permissible for anyone to say this, as the Sunnah of the Prophet صلى الله عليه و سلم came to clarify the method of performing wudū’ and the Sunnah is revelation from Allaah سبحانه و تعالى as the Qur’aan is revelation.

    Likewise it is not permissible for anyone to say that it is not necessary to wash the feet because Allaah سبحانه و تعالى said in the ayah above (al-Maaidah 5:6) that the head is wiped and likewise the feet is connected by this using ‘and’ and therefore the feet must also be wiped and not washed like the Raafidah and the Shia say. They say that it is not permissible to wash the feet but it must be wiped. That is in opposition and contradiction to the consensus of the Ummah (nation) of Muhammad صلى الله عليه و سلم who are upon the Sunnah because they say it is obligatory to wash the feet and likewise they permit the wiping over the khuffs as comes in many sound narrations.


The intention for ritually accepted Ablution

ولا يكون وضوءاً شرعياً إلا بالنية لاستباحة الصلاة
The author رحمه الله said after that: Wudū’ is not a ritually accepted ablution unless it is (performed) intending it (as a preparation) for prayer.

Wudū’ is required as a condition for the correctness of salaah. Wudū’ is not considered as a ritually accepted wudū’ unless it is done with the intention of performing salaah afterwards, or making wudū’ for the purpose of performing salaah, because of the statement of Allaah سبحانه و تعالى:
يُّهَا الَّذِينَ آمَنُواْ إِذَا قُمْتُمْ إِلَى الصَّلاةِ فاغْسِلُواْ وُجُوهَكُمْ
{O you who believe! When you intend to offer As-Salât (the prayer), wash your face…}[Al-Maaidah 5:6]

Therefore wudū’ is for performing salaah after it, or for making it permissible to perform salaah after it. And because Allaah سبحانه و تعالى has said that, there is no doubt that it must be done with this intention, as intention is a condition for the correctness of a deed and because the Prophet صلى الله عليه و سلم said: “Indeed actions are by intentions.”[14] So if one washed without an intention at the start of the wudū’ then salaah is not correct with this wudū’ which was made without the intention (for salaah).


Number of times the washing must be done

Imaam ash-Shawkaani رحمه الله mentioned the limbs that have to be washed in wudū’ and his statement is actually taken from the statement of Allaah سبحانه و تعالى in surah al-Maaidah 5:6 where Allaah سبحانه و تعالى said:
يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا قُمْتُمْ إِلَى الصَّلاةِ فاغْسِلُواْ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُواْ بِرُؤُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَينِ
{O you who believe! When you intend to offer As-Salât (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles…} [Al-Maaidah 5:6]

The elbows and the ankles must be included in the washing of the hands and feet respectively. This ayah does not mention how many times the limbs must be washed in wudū’. Therefore, if a person washes his limbs only once his wudū’ is correct but with the condition that with that one time the water has touched the entire limb, because if he washes it once or more than that and the water does not touch the entire limb then that wudū’ is not correct. This is because the Prophet صلى الله عليه و سلم once saw that some of the Sahaabah’s heels (or a portion of them) were dry and he said “Woe to the heels from the Hellfire”[15]. This is from a hadith narrated by Ayesha رضى الله عنها, Abu Hurayrah رضى الله عنه and other than them.

Then Imaam ash-Shawkaani رحمه الله mentions the things which are mustahab and the sunan of the wudū’.



QUESTIONS & ANSWERS


1. Question: Sometimes when I go out and I do not find a separate place for wudū’ for women can I wipe over the khimaar as it will not be possible to remove it?
Answer: The wudū’ area for the women should be far away from the wudū’ area for the men. The woman has to wipe over the head, not the khimaar. If we say that it is permissible for you at that time because you are around men and it is not possible to find an area for women, and if we say that it is permissible for you to wipe over the khimaar instead of taking it off and wiping over the head, so what about washing the hands and feet? Will that be done in front of the men? Therefore it is upon this woman to find a place away from the men to make the wudū’ properly, or if she cannot and she is in an area like that then she should make tayammum inshaa Allaah.

As for wiping over the khimaar this does not make the wudū’ correct unless it is that type of khimaar which is very hard to be removed, and he حفطه الله does not know of any khimaar that is that difficult to be removed in order to make wudū’.


2. Question: If one forgets to wash their mouth during wudū’ before completing wudū’, is it permissible to go back and wash the mouth, and restart wudū’ from that point or do they have to wash the whole face over again (as mouth is part of face)?
Answer: If a person forgets rinsing his mouth or snuffing the water into the nose, these being two things that are obligatory upon the person performing wudū’, and after that he remembers – should he rinse his mouth or snuff water in his nose or should he restart his wudū’?

The Shaykh حفطه الله said that in this case it is not obligatory to start the wudū’ all over again. Rather, he should rinse his mouth or snuff the water in his nose. From the statements of the People of Knowledge is: as long as the limbs that were already washed during wudū’ have not dried out yet then just do the missed parts.

The question arises concerning the tarteeb (sequence) i.e. do the limbs have to be washed in a specific order or not? Generally, from all the texts that mention the wudū’, the Prophet صلى الله عليه و سلم washed the various parts in this order – he washed his hands three times, mouth, nose, face, to the end of it. However, some of the narrations mention that he Prophet صلى الله عليه و سلم washed his face then rinsed his mouth and snuffed water in his nose.[16] Based on this we say that if one forgets then it is okay for him to wash his mouth and it is not incumbent for this questioner in particular, based on what has been mentioned, to start the wudū’ again.


3. Question: Is it allowed to wipe over socks or shoes or it is only over khuffs?
Answer: I should have said in the beginning when I mentioned the point of wiping over the khuffs, that the khuffs are from the time of the Prophet صلى الله عليه و سلم and therefore the Prophet صلى الله عليه و سلم commanded the Sahaabah to wipe over the khuffs. The khuffs are usually made from leather, but they may also be from cotton or other materials. It is not obligatory that they are made from leather.

The proof for this is that the Prophet صلى الله عليه و سلم commanded some of the Companions that were sent on an exhibition that they should wipe over what they wrapped around their feet, and their turbans. Also, some of what the Sahaabah would have worn may have had holes. It is therefore permissible to wipe over the socks, even if it made from cotton or other materials known these days. Some narrations also mention the socks as well, and this (wiping) is from the actions of the Companions رضى الله عنهم and therefore the socks are not the khuffs. Some of the People of Knowledge have already compiled a little book on the wiping over the socks and the khuffs with the tahqeeq of Imaam al-Albaani رحمه الله.


4. Question: What is the understanding of the wiping over the socks, is there a limit over the thickness?
Answer: There is only one condition – the same one condition that applies to wiping over the khuffs also applies to wiping over the socks. That condition is that the feet must have been washed before wearing the socks. As mentioned, the same condition applies regarding the time: 1 day and night for the resident and 3 days and nights for the traveller.

Note that for the one in a state of major ritual impurity there is no wiping over the khuffs or socks. Rather, they must take them off and perform the ghusl (ritual bath), even if this occurs before the time for wiping comes to an end.

There are no other conditions, like some people say that the socks must be thick or made from a specific material etc. Some People of Knowledge mention this. However, this is not the authentic opinion. That which is correct is that the socks may be wiped over, even if they are very thin. There may be a hardship to put on thin socks, but it is still permissible to wipe over them.


5. Question: If wudū’ is performed after using the bathroom with the intention of maintaining a state of purity and not specifically for performing salaah, and then the time for salaah comes in, must a new wudū’ be performed?
If the wudū’ was with the intention of wudū’ before going to sleep, but one does not sleep and wants to pray nafl (supererogatory) salaah - must a new wudū’ be done?
Answer: Answering the question based on what has been stated in the question, and this is, that the person who made the wudū’ after relieving himself did not intend to make wudū’ for salaah because the time for salaah was still far, then when the salaah approaches this person has to make a new wudū’ with the intention of performing the wudū’ for the salaah. This is what we have to say for this case.

We advise our beloved brothers and sisters that the Prophet صلى الله عليه و سلم said “there is not from the people one who is consistent with the wudū’ and stays on the wudū’ except a believer.”[17] So we advise our beloved brothers and sisters that even if they have this habit to make the wudū’ after relieving themselves then even if the salaah is still two hours away it is advised to make the wudū’ with the intention that when the salaah time comes in, even after a couple hours, that the salaah will be performed with that wudū’. If this intention is left out then a new wudū’ will have to be made when the time for salaah comes in.

The answer for the second part of the question is like the answer for the first part. If a person makes wudū’ with the intention of going to sleep and if they don’t sleep then they will pray with this wudū’, then there is no problem praying with this wudū’ but if the intention was not made (to include performing salaah) then it is necessary to repeat the wudū’ as actions are by intention. The brother then asked whether it made a difference whether the prayer was the compulsory or supererogatory prayer. The Shaykh حفطه الله said that this applies to both the compulsory and supererogatory prayer and advised that in general, when making the intention for wudū’, one should also make the intention for praying the next salaah.


6. Question: My husband has five children with my co-wife Mashaa Allaah. I have three children that are from a previous marriage. Sometimes her younger one calls me his second or stepmother. Is this term incorrect and is it allowed for my children to call my husband ‘stepfather’ as well?
Answer: In this case there is a woman who has married a man and she has children from a previous marriage is it permissible for her children to call their stepfather أبي (Abi) “my father” and is it permissible for his children to call their stepmother أمي (Ummi) “my mother”? The Shaykh حفطه الله said it is permissible from the perspective of showing respect, i.e. the children of the woman showing respect to the husband and his children showing respect to her. However, remember that when the child has to be called he must be called by the name of the real father.


7. Question: The wiping over the shoes – is this only for shoes above the ankles?
Answer: If the shoes worn are difficult i.e. there is hardship involved in putting them on and taking them off, then it is permissible to wipe over them inshaa Allaah, even if they may not be above the ankles, as long as socks are worn. It is permissible in this case to wipe over them.

It is also permissible after sleeping, as long as the person when he goes to sleep during the period in which it is permissible to wipe over them, he does not take off the shoes. If when he goes to sleep he takes off the shoes then when he awakes he puts them on again it is not allowed to wipe over them. If the shoes are above the ankles they are like khuffs - like what soldiers use and wiping over them is allowed, once they are not removed during sleep.


8. Question: My mother isn't very knowledgeable in the religion. Also, she isn't mentally stable. Can I ask a trustworthy non-mahram woman to find me a suitable wife, or to look into the condition of a woman I might already be interested in?
Answer: Yes, if that is the case then it is permissible for a man to ask a woman who is sound in mind and trustworthy to check the woman that he has a desire to marry – to check the woman regarding her manners, character, behaviour etc. This is from the principle of helping one another upon goodness and righteousness as Allaah سبحانه و تعالى said:
وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى
{…Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety)…}[Al-Maaidah 5:2]

As his mother is not able, as he mentioned, it is permissible for him to find someone from his family – perhaps his aunt or the like of this, or another woman if she is trustworthy and of sound mind. This is permissible.


Closing remarks

The Shaykh حفطه الله thanked the brothers at al-Baseerah and everyone who is behind this blessed effort and made du’aa that Allaah سبحانه و تعالى reward all of us with good for all these things and for trying to spread the correct information to the people.



References and Notes

[1] Related in Sunan Abi Daawūd 1/25 Kitaab at-Tahaarah (#101) Shaykh al-Albaanee رحمه الله says Saheeh. Also found in Ahmad Vol. 2 (#9408), Ibn Maajah Vol. 1 (#398)
لا صلاة لمن لا وضوء له، ولا وضوء لمن لم يذكر اسم اللّه تعالى عليه

[2] Reported in Jaami’ at-Tirmidhi 5/221 Kitaab Tafseer al-Qur’aan (#2992) from Ibn Abbas رضى الله عنه when giving the tafseer of the ayah (al-Baqarah 2:286).

[3] Reported in Saheeh al-Bukhaaree Vol. 1 Kitaab al-Wudū’ (#158,184,189,272) and Saheeh Muslim Vol. 1 Kitaab at-Tahaarah (#235).
أن حمران مولى عثمان أخبره: أنه رأى عثمان بن عفان: دعا بإناء فأفرغ على كفيه ثلاث مرار فغسلهما، ثم أدخل يمينه في الإناء، فمضمض واستنشق، ثم غسل وجهه ثلاثا، ويديه إلى المرفقين ثلاث مرار، ثم مسح برأسه، ثم غسل رجليه ثلاث مرار إلى الكعبين، ثم قال: قال رسول الله صلى الله عليه وسلم: (من توضأ نحو وضوئي هذا، ثم صلى ركعتين لا يحدث فيهما نفسه، غفر له ما تقدم من ذنبه)

[4] Reported in Sunan Abi Daawūd (#142) and Kitaab as-Siyaam (#2366), Shaykh al-Albaanee رحمه الله says Saheeh in Saheeh al-Jaami’ (#927). Also reported in Saheeh Ibn Hibban, Musnad Ahmad and by Haakim and ash-Shaafi’ee
أسبغ الوضوء و خلل بين الأصابع و بالغ في الاستنشاق إلا أن تكون صائما

[5] Reported in Saheeh al-Bukhaaree Vol. 1 Kitaab al-Wudū’ (#158,184,189) and Saheeh Muslim Vol. 1 Kitaab at-Tahaarah (#235). (See [3] above for entire hadith.)
…ثم غسل وجهه

[6] Reported in Saheeh al-Bukhaaree Vol. 1 Kitaab al-Wudū’ (#158,184,189) and Saheeh Muslim Vol. 1 Kitaab at-Tahaarah (#235). (See [3] above for entire hadith.)
… ثم غسل رجليه ثلاث مرار إلى الكعبين…

[7] Reported in Saheeh al-Bukhaaree Vol. 1 Kitaab al-Wudū’ (#158,184,189) and Saheeh Muslim Vol. 1 Kitaab at-Tahaarah (#235). (See [3] above for entire hadith.)
…ثم مسح برأسه…

[8] Reported in Sunan ibn Maajah 1/152 Kitaab at-Tahaarah (#443). Shaykh al-Albaanee رحمه الله says Saheeh in Saheeh al-Jaami’ (#2765)
الأذنان من الرأس

[9] Reported in Saheeh al-Bukhaaree Vol. 1 Kitaab al-Wudū’ (#189) and Saheeh Muslim Vol. 1 Kitaab at-Tahaarah (#235).
…ثم أدخل يده في الإناء فمسح برأسه، فأقبل بيديه وأدبر بهما…

[10] Reported in Sunan Abi Daawūd 1/33 Kitaab at-Tahaarah (#135) Shaykh al-Albaanee رحمه الله says Hasan-Saheeh.
…ثم مسح برأسه وأدخل إصبعيه السباحتين في أذنيه ومسح بإِبهاميه على ظاهر أذنيه وبالسبّاحتين باطن أذنيه…

[11] Reported in Saheeh Muslim Vol. 1 Kitaab at-Tahaarah (#274).
أن النبي صلى الله عليه وسلم توضأ فمسح بناصيته وعلى العمامة. وعلى الخفين

[12] Reported in Saheeh Muslim Vol. 1 Kitaab at-Tahaarah (#246).
رأيت أبا هريرة يتوضأ. فغسل وجهه فأسبغ الوضوء. ثم غسل يده اليمنى حتى أشرع في العضد. ثم يده اليسرى حتى أشرع في العضد. ثم مسح رأسه. ثم غسل رجله اليمنى حتى أشرع في الساق. ثم غسل رجله اليسرى حتى أشرع في الساق. ثم قال: هكذا رأيت رسول الله صلى الله عليه وسلم يتوضأ. وقال: قال رسول الله صلى الله عليه وسلم "أنتم الغر المحجلون يوم القيامة. من إسباغ الوضوء. فمن استطاع منكم فليطل غرته وتحجيله".

[13] Reported in Saheeh Muslim Vol. 1 Kitaab at-Tahaarah (#276).
سألت علي بن أبي طالب رضي الله عنه عن المسح على الخفين فقال جعل رسول الله صلى الله عليه وسلم ثلاثة أيام ولياليهن للمسافر ويوما وليلة للمقيم

[14] Reported in Saheeh al-Bukhaaree (#1)
إنما الأعمال بالنيات، وإنما لكل امرىء ما نوى، فمن كانت هجرته إلى دنيا يصيبها، أو إلى امرأة ينكحها، فهجرته إلى ما هاجر إليه

[15] Reported in Saheeh Muslim Vol. 1 Kitaab at-Tahaarah (#242).
أن النبي صلى الله عليه وسلم رأى رجلا لم يغسل عقبيه فقال "ويل للأعقاب من النار"

[16] Reported in Sunan Abi Daawud 1/31 Kitaab at-Taahaarah (#126), Shaykh al-Albaanee رحمه الله says Hasan.
فذكرت وضوء رسول الله صلى الله عليه وسلم قالت فيه فغسل كفيه ثلاثا ووضأ وجهه ثلاثا ومضمض واستنشق مرة ووضأ يديه ثلاثا ثلاثا ومسح برأسه مرتين يبدأ بمؤخر رأسه ثم بمقدمه وبأذنيه كلتيهما ظهورهما وبطونهما ووضأ رجليه ثلاثا ثلاثا قال أبو داود وهذا معنى حديث مسدد

[17] Hadeeth with a similar meaning found with the following wording. Reported in Sunan ibn Maajah 1/101 Kitaab at-Tahaarah (#277). Shaykh al-Albaanee رحمه الله says Saheeh in Saheeh al-Jaami’ (#952)
استقيموا ولن تحصوا واعلموا أن خير أعمالكم الصلاة ولا يحافظ على الوضوء إلا مؤمن