Benefits of the Hadith (Uthman asked for water for ablution, so he washed his hands three times, then rinsed his mouth, inhaled water into his nose, and blew it out . . .).
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The Shaykh : This hadith contains several benefits, among which is: the humility of the Companions. What is the nature of this humility? That this man was a Caliph, a Caliph over what? Over the Arabian Peninsula?
The student: No.
The Shaykh : Over the Muslims in general: the Levant, Egypt, Iraq, Yemen, and the Peninsula. A great community. He was their Caliph, and yet he asked for water for ablution to perform it in front of the people so that they could see it with their own eyes. This is undoubtedly great humility.
And among its benefits is: that a teacher should employ means that bring the meaning closer to the student. What is the nature of this?
The student: ...
The Shaykh : What? ... Because practical application, along with the knowledge that resides in the heart, allows a person to visualize it, and this observed thing remains in his imagination. This scene remains in his imagination and he does not forget it.
And among the benefits of that practical application is that it is more precise in understanding the meaning. Do you see, for example, if I told you that the elephant is a large animal with a trunk, long ears, and thick, short legs relative to its size, and a strong trunk, and I described it in the most precise description possible, would you understand it as well as if you had seen it?
The student: No.
The Shaykh : No?
The student: ...
The Shaykh : No? Hmm?
The student: ...
The Shaykh : There is no problem. So, if I described the ablution and said, "Do this and do that," in the most precise description, and then you saw me perform it, which one is more clearly understood?
The student: The second.
The Shaykh : The second is more clearly understood. So, among the benefits of that is: the permissibility of performing ablution for the purpose of teaching. But do we say that Uthman (may Allah be pleased with him) intended both teaching and worship, and that he only departed from the intention of worship by displaying this ablution, or that he intended to perform ablution, or that he performed ablution ...?
The student: The first.
The Shaykh : The apparent view is the first: that he intended worship, but intended to do it in front of the people so that they would understand. This leads to an important issue, more significant than this one: if a person wanted to teach children the prayer and performed a complete prayer from beginning to end without the intention of worship, but only to teach them, do we say this is prescribed or not prescribed? We say: if he broke it up and divided it, and said to the boy, "Raise your hands ... then say, 'Subhanaka Allahumma wa bihamdika,' then recite al-Fatihah, then when you have recited al-Fatihah, recite the surah," and he speaks to him, then "bow and say this," there is nothing wrong with that and no problem. But if he makes it a prayer of worship, we say it is better to make it for the sake of worship so that he benefits and others benefit. Another point branches from this: some people in theatrical performances have a person pray as a performance. This is forbidden for him. It is not permissible to perform acts of worship as a spectacle for amusement and the like. Rather, one must refrain from this. Similarly, some people bring out the Qur'an and the like. All of this is not permissible in such things that are for amusement and relaxation of the soul without the intention of teaching.
So, among the benefits of this hadith is: that it is prescribed to wash the hands three times before the ablution. What is the evidence? That Uthman did so and said: "I saw the Prophet (peace and blessings be upon him) perform ablution similar to my ablution". Is this washing obligatory? No, it is not obligatory; rather, it is a recommended practice (sunnah). And the evidence that it is not obligatory is the saying of Allah, Blessed and Exalted is He:[Al-Ma'idah 5:6] "Wash your faces," and it did not mention ...
The student: the hands.
The Shaykh : It did not mention the head and the hands, so this indicates that washing the hands before washing the face is not obligatory, but rather it is a recommended practice (sunnah).
And among the benefits of this hadith is: that it is not a condition for the ablution to be accompanied by cleaning oneself after relieving oneself. Do you understand?
The student: Yes.
The Shaykh : So, contrary to the majority, the majority believe that one cannot perform ablution except by cleaning oneself after relieving oneself. Even if one cleaned oneself an hour before the ablution, one must repeat the cleaning, and this is a mistake. The purpose of cleaning oneself after relieving oneself is only to purify the place, and it has absolutely no connection to the ablution. So, does this hadith indicate that it is permissible to perform ablution without prior cleaning oneself after relieving oneself? Yes. It can be said so because the noble verse and those who described the ablution of the Prophet (peace and blessings be upon him) did not speak about cleaning oneself after relieving oneself, because cleaning oneself after relieving oneself is an independent act. And this issue, namely whether the ablution is valid before it is preceded by cleaning oneself after relieving oneself or by wiping with stones in a legal manner? There is scholarly disagreement on this. Some said that the ablution is not valid before cleaning oneself after relieving oneself. So if a person did not wipe with stones in a legal manner, but only wiped until the place dried and was purified without considering that as three wipes, and then performed ablution, then whoever said that the ablution is not valid before legal wiping with stones or cleaning oneself after relieving oneself said his ablution is not valid. And if he had prayed, his prayer is not valid. And if we say that it is valid and that cleaning oneself after relieving oneself has no connection to the ablution, and this is the stronger position, we say that his prayer is valid.
And among the benefits of this hadith is: giving precedence to rinsing the mouth and inhaling water into the nose over washing the face. Is this obligatory? The answer is no. If he washed his face first, then rinsed his mouth, inhaled water into his nose, and blew it out, there is nothing wrong with it. But it is better to begin with rinsing the mouth and inhaling water into the nose, because rinsing the mouth and inhaling water into the nose involve something of the interior, meaning they are internal, so beginning with cleaning them is preferable to the exterior, because the face is external.
And among the benefits of this hadith is: the permissibility of blowing out the water from the nose. Is blowing out the water from the nose obligatory? The answer is no. Inhaling water into the nose is obligatory, and blowing out the water from the nose is a recommended practice (sunnah), just as rinsing the mouth is obligatory and ... the water is a recommended practice (sunnah) and not obligatory.
That it is not a condition for the ablution to be accompanied by cleaning oneself after relieving oneself. Do you understand?
The student: Yes.
The Shaykh : So, contrary to the majority, the majority believe that one cannot perform ablution except by cleaning oneself after relieving oneself. Even if one cleaned oneself an hour before the ablution, one must repeat the cleaning, and this is a mistake. The purpose of cleaning oneself after relieving oneself is only to purify the place, and it has absolutely no connection to the ablution. So, does this hadith indicate that it is permissible to perform ablution without prior cleaning oneself after relieving oneself? Yes. It can be said so because the noble verse and those who described the ablution of the Prophet (peace and blessings be upon him) did not speak about cleaning oneself after relieving oneself, because cleaning oneself after relieving oneself is an independent act. And this issue, namely whether the ablution is valid before it is preceded by cleaning oneself after relieving oneself or by wiping with stones in a legal manner? There is scholarly disagreement on this. Some said that the ablution is not valid before cleaning oneself after relieving oneself. So if a person did not wipe with stones in a legal manner, but only wiped until the place dried and was purified without considering that as three wipes, and then performed ablution, then whoever said that the ablution is not valid before legal wiping with stones or cleaning oneself after relieving oneself said his ablution is not valid. And if he had prayed, his prayer is not valid. And if we say that it is valid and that cleaning oneself after relieving oneself has no connection to the ablution, and this is the stronger position, we say that his prayer is valid.
And among the benefits of this hadith is: giving precedence to rinsing the mouth and inhaling water into the nose over washing the face. Is this obligatory? The answer is no. If he washed his face first, then rinsed his mouth, inhaled water into his nose, and blew it out, there is nothing wrong with it. But it is better to begin with rinsing the mouth and inhaling water into the nose, because rinsing the mouth and inhaling water into the nose involve something of the interior, meaning they are internal, so beginning with cleaning them is preferable to the exterior, because the face is external.
And among the benefits of this hadith is: the permissibility of blowing out the water from the nose. Is blowing out the water from the nose obligatory? The answer is: no. Inhaling water into the nose is obligatory, and blowing out the water from the nose is a recommended practice (sunnah), just as rinsing the mouth is obligatory and ... the water is a recommended practice (sunnah) and not obligatory.
The student: No.
The Shaykh : Over the Muslims in general: the Levant, Egypt, Iraq, Yemen, and the Peninsula. A great community. He was their Caliph, and yet he asked for water for ablution to perform it in front of the people so that they could see it with their own eyes. This is undoubtedly great humility.
And among its benefits is: that a teacher should employ means that bring the meaning closer to the student. What is the nature of this?
The student: ...
The Shaykh : What? ... Because practical application, along with the knowledge that resides in the heart, allows a person to visualize it, and this observed thing remains in his imagination. This scene remains in his imagination and he does not forget it.
And among the benefits of that practical application is that it is more precise in understanding the meaning. Do you see, for example, if I told you that the elephant is a large animal with a trunk, long ears, and thick, short legs relative to its size, and a strong trunk, and I described it in the most precise description possible, would you understand it as well as if you had seen it?
The student: No.
The Shaykh : No?
The student: ...
The Shaykh : No? Hmm?
The student: ...
The Shaykh : There is no problem. So, if I described the ablution and said, "Do this and do that," in the most precise description, and then you saw me perform it, which one is more clearly understood?
The student: The second.
The Shaykh : The second is more clearly understood. So, among the benefits of that is: the permissibility of performing ablution for the purpose of teaching. But do we say that Uthman (may Allah be pleased with him) intended both teaching and worship, and that he only departed from the intention of worship by displaying this ablution, or that he intended to perform ablution, or that he performed ablution ...?
The student: The first.
The Shaykh : The apparent view is the first: that he intended worship, but intended to do it in front of the people so that they would understand. This leads to an important issue, more significant than this one: if a person wanted to teach children the prayer and performed a complete prayer from beginning to end without the intention of worship, but only to teach them, do we say this is prescribed or not prescribed? We say: if he broke it up and divided it, and said to the boy, "Raise your hands ... then say, 'Subhanaka Allahumma wa bihamdika,' then recite al-Fatihah, then when you have recited al-Fatihah, recite the surah," and he speaks to him, then "bow and say this," there is nothing wrong with that and no problem. But if he makes it a prayer of worship, we say it is better to make it for the sake of worship so that he benefits and others benefit. Another point branches from this: some people in theatrical performances have a person pray as a performance. This is forbidden for him. It is not permissible to perform acts of worship as a spectacle for amusement and the like. Rather, one must refrain from this. Similarly, some people bring out the Qur'an and the like. All of this is not permissible in such things that are for amusement and relaxation of the soul without the intention of teaching.
So, among the benefits of this hadith is: that it is prescribed to wash the hands three times before the ablution. What is the evidence? That Uthman did so and said: "I saw the Prophet (peace and blessings be upon him) perform ablution similar to my ablution". Is this washing obligatory? No, it is not obligatory; rather, it is a recommended practice (sunnah). And the evidence that it is not obligatory is the saying of Allah, Blessed and Exalted is He:
O you who have believed, when you rise to [perform] prayer, wash your faces
يا أيّها الذين آمنوا إذا قمتم إلى الصّلاة فاغسلوا وجوهكمThe student: the hands.
The Shaykh : It did not mention the head and the hands, so this indicates that washing the hands before washing the face is not obligatory, but rather it is a recommended practice (sunnah).
And among the benefits of this hadith is: that it is not a condition for the ablution to be accompanied by cleaning oneself after relieving oneself. Do you understand?
The student: Yes.
The Shaykh : So, contrary to the majority, the majority believe that one cannot perform ablution except by cleaning oneself after relieving oneself. Even if one cleaned oneself an hour before the ablution, one must repeat the cleaning, and this is a mistake. The purpose of cleaning oneself after relieving oneself is only to purify the place, and it has absolutely no connection to the ablution. So, does this hadith indicate that it is permissible to perform ablution without prior cleaning oneself after relieving oneself? Yes. It can be said so because the noble verse and those who described the ablution of the Prophet (peace and blessings be upon him) did not speak about cleaning oneself after relieving oneself, because cleaning oneself after relieving oneself is an independent act. And this issue, namely whether the ablution is valid before it is preceded by cleaning oneself after relieving oneself or by wiping with stones in a legal manner? There is scholarly disagreement on this. Some said that the ablution is not valid before cleaning oneself after relieving oneself. So if a person did not wipe with stones in a legal manner, but only wiped until the place dried and was purified without considering that as three wipes, and then performed ablution, then whoever said that the ablution is not valid before legal wiping with stones or cleaning oneself after relieving oneself said his ablution is not valid. And if he had prayed, his prayer is not valid. And if we say that it is valid and that cleaning oneself after relieving oneself has no connection to the ablution, and this is the stronger position, we say that his prayer is valid.
And among the benefits of this hadith is: giving precedence to rinsing the mouth and inhaling water into the nose over washing the face. Is this obligatory? The answer is no. If he washed his face first, then rinsed his mouth, inhaled water into his nose, and blew it out, there is nothing wrong with it. But it is better to begin with rinsing the mouth and inhaling water into the nose, because rinsing the mouth and inhaling water into the nose involve something of the interior, meaning they are internal, so beginning with cleaning them is preferable to the exterior, because the face is external.
And among the benefits of this hadith is: the permissibility of blowing out the water from the nose. Is blowing out the water from the nose obligatory? The answer is no. Inhaling water into the nose is obligatory, and blowing out the water from the nose is a recommended practice (sunnah), just as rinsing the mouth is obligatory and ... the water is a recommended practice (sunnah) and not obligatory.
That it is not a condition for the ablution to be accompanied by cleaning oneself after relieving oneself. Do you understand?
The student: Yes.
The Shaykh : So, contrary to the majority, the majority believe that one cannot perform ablution except by cleaning oneself after relieving oneself. Even if one cleaned oneself an hour before the ablution, one must repeat the cleaning, and this is a mistake. The purpose of cleaning oneself after relieving oneself is only to purify the place, and it has absolutely no connection to the ablution. So, does this hadith indicate that it is permissible to perform ablution without prior cleaning oneself after relieving oneself? Yes. It can be said so because the noble verse and those who described the ablution of the Prophet (peace and blessings be upon him) did not speak about cleaning oneself after relieving oneself, because cleaning oneself after relieving oneself is an independent act. And this issue, namely whether the ablution is valid before it is preceded by cleaning oneself after relieving oneself or by wiping with stones in a legal manner? There is scholarly disagreement on this. Some said that the ablution is not valid before cleaning oneself after relieving oneself. So if a person did not wipe with stones in a legal manner, but only wiped until the place dried and was purified without considering that as three wipes, and then performed ablution, then whoever said that the ablution is not valid before legal wiping with stones or cleaning oneself after relieving oneself said his ablution is not valid. And if he had prayed, his prayer is not valid. And if we say that it is valid and that cleaning oneself after relieving oneself has no connection to the ablution, and this is the stronger position, we say that his prayer is valid.
And among the benefits of this hadith is: giving precedence to rinsing the mouth and inhaling water into the nose over washing the face. Is this obligatory? The answer is no. If he washed his face first, then rinsed his mouth, inhaled water into his nose, and blew it out, there is nothing wrong with it. But it is better to begin with rinsing the mouth and inhaling water into the nose, because rinsing the mouth and inhaling water into the nose involve something of the interior, meaning they are internal, so beginning with cleaning them is preferable to the exterior, because the face is external.
And among the benefits of this hadith is: the permissibility of blowing out the water from the nose. Is blowing out the water from the nose obligatory? The answer is: no. Inhaling water into the nose is obligatory, and blowing out the water from the nose is a recommended practice (sunnah), just as rinsing the mouth is obligatory and ... the water is a recommended practice (sunnah) and not obligatory.