As salamu aleykum,
I need all proofs for wiping the neck in wudu ASAP.
As salamu aleykum,
I need all proofs for wiping the neck in wudu ASAP.
As salaamu alaikum
sourceQ: What is the evidence of the Hanafis that wiping the back of the neck is sunna? How come they alone stated it?
A: Walaikum assalam wa rahmatullah,
In the Name of Allah, Most Merciful and Compassionate. May His blessings and peace be on His Beloved Prophet, the best of creation, and his family, companions, and followers
Imam `Ala’ al-Din al-Haskafi (Allah have mercy on him) stated in his al-Durr al-Mukhtar, a commentary on Imam Tumurtashi’s Tanwir al-Absar, when mentioning the actions recommended in ritual ablution,
“(And wiping the back of the neck) with the back of one’s hands.”
Imam Muhammad Amin Ibn `Abidin (Allah have mercy on him) concurred in his Radd al-Muhtar [1.84, Bulaq ed.]; and confirmed that it is recommended (mustahabb), not an emphasized sunna (sunna mu’akkada). This is also the ruling mentioned in the majority of the main Hanafi works, including Imam Ibn Nujaym’s al-Bahr al-Ra’iq, Ibn al-Humam’s Fath al-Qadir, and earlier works such as Imam Sarakhsi’s Mabsut.
Imam Sarakhsi noted in his Mabsut, however, that al-Hakim al-Shahid did not mention it in his al-Kafi, in which he gathered and arranged the positions related in the central works of Muhammad ibn al-Hasan (kutub dhahir al-riwaya) from Abu Hanifa, and his two main students (Abu Yusuf and Muhammad ibn al-Hasan himself). Rather, Sarakhsi states that this was from the legal deduction and preference of the subsequent Hanafi scholars. [Sarakhsi, al-Mabsut, 1.10]
The Prophet’s Wiping of the Back of the Head
In a hadith related by both Bukhari and Muslim, describing the ritual ablution of the Prophet (Allah bless him and give him peace), Abd Allah ibn Zaid (Allah be pleased with him) stated that, “The Prophet (Allah bless him and give him peace) began wiping from the top of his forehead until his qafa (the back of his head), and then returned them to where he began from.” [Bukhari: 179; Muslim: 346]
What do the jurists mean by ‘back of the neck’ (raqaba)?
By ‘the back of the neck’, the scholars mean ‘anything under the ears,’ as is clear from the works of the Hanafi scholars. [Shaykh Zada, Majma` al-Anhur, 1.15; al-Fatawa al-Hindiyya, 1.9]
Imam Sarakhsi (Allah have mercy on him) stated in his Mabsut, “Anything under the ears is part of the neck; anything above it is part of the head.” [1.64] This is confirmed by Imam Kasani’s words in his Bada’i` [1.5]
The purpose of wiping the neck
The purpose and wisdom of wiping the back of the neck is to lengthen the wiping of the head.
This is a means of acting on the Prophet’s recommendation (peace and blessings be upon him) to lengthen one’s washing and wiping in ritual ablution. This lengthening is by washing and wiping beyond the limits, as both the Hanafi and Shafii scholars state. [Ibn Hajar, Tuhfat al-Muhtaj Sharh al-Minhaj 1.236; Abd al-Ghani al-Nabulsi, Nihayat al-Murad Sharh Hadiyyat Ibn `Imad]
The Messenger of Allah (Allah bless him and give him peace) said,
“My community will be resurrected with shining faces and legs from the traces of ritual ablution. So whoever is able to lengthen their traces should do so.” [Bukhari and Muslim, with the wording of the latter; from Abu Hurayra (Allah be pleased with him)]
Thus, there is no ‘problem’ with what the Hanafi scholar's statement that wiping the back of the neck is recommended.
Imam Sufyan ibn `Uyayna stated that, “Accepting what the scholars say is safety in religion.” [al-Khatib al-Baghdadi, Tarikh Baghdad, 7.82, Dar al-Kutub al-`Ilmiyya]
It is also not true that only the Hanafis have stated that wiping the back of the neck is recommended: it is a strong position within the Shafii school. See:
Is it recommended to wipe the back of the neck in the Shafii school? (Answered by Shaykh Amjad Rasheed)
And Allah alone gives success.
There are lots of Ahaadith indicating to Masah of the
neck, however, all of them are weak. From this, the Fuqahaa state that it is
Mustahabb to make Masah of the neck.
It is Mustahabb to wipe the neck in Wudhu.
and Allah Ta'ala Knows Best
Mufti Ebrahim Desai
The Prophet's Guidance in the Acts of Worship Wudhu (Ablution )
Usually, the Prophet (Sallal-lahu alayhi Wa-sallam) used to perform Wudhu (washing up for prayer) for every prayer, and sometimes performed several prayers with one Wudhu1. For Wudhu, the Prophet (Sallal-lahu alayhi Wa-sallam) sometimes used a Mudd2 of water, or two thirds of a Mudd or a little more. He used to pour water slowly and warned his Ummah against the excessive use of water. He stated that there will be those among his Ummah who will transgress the limits with regards to Tuhur3. He used to repeat washing
=the end of the lunar month of Ramadhari). He first offered the prayer and then delivered the Khutbah. After finishing it, he went down towards the women and advised them, while he was leaning on Bilal's hand. Bilal was spreading out his garment where the women were placing their alms."] [Muslim reported that Buraidah ibn al-"Haseeb said that the Prophet, peace be upon him, offered prayers with one Ablution on the day of [Makkah's] Conquest and wiped over the socks. 'Umar remarked, "Today, you did a thing that you have not been accustomed to before." The Prophet, peace be upon him, said, "O, 'Umar, I have done that on purpose."] [21['Mudd', means, two (or three) handfuls, with both hands joined together and filled with water; it is equal to two-thirds of a cup. Al-Bukhari and Muslim narrated that Anas ibn Malik reported that the Prophet (Sallal-lahu alayhi Wa-sallam) used to take a bath with one Sa up to five Mudds (1 Sa* = 3 Mudds) of water and used to perform Ablution with one Mudd of water.] f31[Ahmad and Abu Dawood collected a Hadith in this meaning from 'Abdullah ibn al-Mughaffal who reported it from Allah's Apostle (Sallal-lahu alayhi Wa-sallam) Refer to, Sahih Sunan Abu Dawood (87). 'Tuhur', pertains to one's purifying himself by taking Ablution (Wudhu) or a bath (Ghusl).]
the limbs, washed in Wudhu, once each1, or twice each2, or thrice each3. He sometimes washed some limbs twice and the other limbs thrice each, in the same Wudhu4. He used to rinse his mouth and sniff water up his nostrils all in one or two or three handfuls of water. He used to rinse his mouth and nose by using half a handful for his mouth and the other half for his nose. This is obviously the only thing to do when one uses only a handful of water to wash the mouth and the nose, unlike when one uses two or three handfuls. The Two Sahihs, Al-Bukhari and Muslim, narrated that 'Abdullah ibn Zaid said that Allah's (Subhanahu Wata ala), Apostle (Sallal-lahu alayhi Wa-sallam) rinsed his mouth and cleaned his nose [by putting water in it and then blowing it out] with one handful; he repeated it thrice. This is the most authentic narration regarding rinsing the mouth and cleaning the nose [while performing Wudhu]. There is no authentic Hadith that states that the Prophet (Sallal-lahu alayhi Wa-sallam) rinsed his mouth and nose with separate handfuls. There is a Hadith that states otherwise, collected from Tal’hah ibn Musarrif who said, that his father said that, his grandfather saw the Prophet (Sallal-lahu alayhi Wa-sallam) separating between the handfuls he used to clean the mouth and the nose. This Hadith was only collected through a chain of narration containing
[1)[As al-Bukhari narrated from 'Abdullah ibn 'Abbas , about the description of the Prophet's Ablution].
[2J[As al-Bukhari narrated from 'Abdullah ibn Zaid about the description of the Prophet's Ablution].
[As al-Bukhari and Muslim narrated from 'Uthman ibn 'Affan about the description of the Prophet's Ablution].
4'[As al-Bukhari and Muslim narrated from Abdullah ibn Zaid , about the description of the Prophet's Ablution]. __________________________________________________ ______________________________
Tal'hah, his father and his grandfather, who was not among the companions1.
The Prophet (Sallal-lahu alayhi Wa-sallam) used his right hand to hold the water to inhale and his left hand to discard it. He used to wipe over his entire head, sometimes starting at the front all the way until the end, and back to front2. This is how we should understand the Hadith that states that the Prophet, wiped over his head twice, because he did not wipe over his head more than once. And even when he repeated washing other Wudhu parts, he would wipe over his head only once. This is the clear Sunnah that he practiced, and there is no evidence to indicate otherwise3. The texts that indicate otherwise are either vague, even though authentic, such as when a companion says that the Prophet (Sallal-lahu alayhi Wa-sallam), washed thrice in Wudhu, or that he wiped over his head twice4. Or, the Hadiths about this matter are clear and direct, but not authentic. For instance,
m[Abu Dawood (1039) collected this weak Hadith; Shaikh Wahby said, "Refer to, Da'eef Sunan Abu Dawood (24)," by al-Albani].
P1[As al-Bukhari and Muslim narrated from Abdullah ibn Zaid about the description of the Prophet's Ablution]. f3][Al-Albani said that, contrary to what ibn al-Qayyim said here, Abu Dawood narrated, using two acceptable chains of narration, from the Hasan grade, from 'Uthman ibn 'Affan, and a third 'Hasan narration, that the Prophet wiped thrice over his head. Refer to, Sahih Sunan Abu Dawood (95 & 98), and, Tamamu al-Minnah fi-t-Ta'liqi 'Ala Fiqhi as-Sunnah, by al-Albani, Pg. 91. Also, refer to the statement of Imam ibn 'Hajar al-'Asqalani in his book, Fat'h al-Bari, Shar'h Sahih al-Bukhari.l [41[Ibn al-Qayyim means that, when the companion says that the Prophet, washed his Wudhu parts thrice, he means most of them, excluding the head. Ibn al-Qayyim mistakenly contented that the Prophet, only wiped once over his head.]
there is the Hadith that ibn (son of) al-Bailamani collected from his father, from "Umar, that the Prophet (Sallal-lahu alayhi Wa-sallam) said, "He who performs Wudhu and washes his hands thrice...", until he said, "and wiped over his head thrice.1" This Hadith is not authentic, because ibn al-Bailamani and his father were weak regarding narrating 'Hadith, even though the father was better than the son in this regard. Also, there is the 'Hadith from 'Uthman that Abu Dawood collected, which states that the Prophet (Sallal-lahu alayhi Wa-sallam) wiped over his head thrice. Abu Dawood commented that the authentic "Hadiths collected from "Uthman ibn "Affan indicate that the Prophet (Sallal-lahu alayhi Wa-sallam) wiped over his head only once.
Furthermore, there is no authentic narration indicating that the Prophet (Sallal-lahu alayhi Wa-sallam) only wiped over a part of his head. When he wore his 'Emamah, turban, and would start wiping over [the end of] his forehead, he would continue over the 'Emamah2. There is a 'Hadith that Abu Dawood collected from Anas, who said, "I saw Allah's Apostle (Sallal-lahu alayhi Wa-sallam) performing Wudhu while wearing a Qitri 'Emamah (from Qatar, a province of Bahrain at that time). He inserted his hand beneath the 'Emamah and wiped the front side of his head and did not unwrap the 'Emamah."3 Anas meant that the Prophet (Sallal-lahu alayhi Wa-sallam) did not unwrap his turban so as to wipe his entire head, not that the Prophet (Sallal-lahu alayhi Wa-sallam) did not continue wiping over the 'Emamah [which covered the rest of his head]; this was confirmed by
m[Ad-Daraqutni collected this Hadith in his, Sunan (1:92-93)].
[Muslim narrated that, al-Mughirah ibn Shu'bah reported that, Allah's Apostle (Sallal-lahu alayhi Wa-sallam) wiped over his socks and over his forehead and over his turban.] [Abu Dawood (147) collected this Hadith, which is weak; refer to Da'eef Sunan Abu Dawood (25), by al-Albani].
al-Mughirah ibn Shu'bah and other companions. Therefore, the fact that Anas did not state [that the Prophet (Sallal-lahu alayhi Wa-sallam) continued wiping over his turban] does not
mean that the Prophet (Sallal-lahu alayhi Wa-sallam) did not do so.
Every time the Prophet (Sallal-lahu alayhi Wa-sallam) performed Wudhu, he rinsed his mouth and nose, and not once did he refrain from rinsing them. Also, not even once did he contradict the order of the Wudhu, or not continue Wudhu, stopping between one limb and the next1. Sometimes, the Prophet (Sallal-lahu alayhi Wa-sallam) used to wipe over his head, sometimes over his turban, when he was wearing it, and sometimes over the turban and the forehead. He did not just wipe over his forehead [when he was wearing a turban or otherwise], as we stated.
The Prophet (Sallal-lahu alayhi Wa-sallam) washed his feet, if he was not wearing a Khuff (leather socks) or socks, and wiped over them if his feet were in the Khuff or the socks2. He
'''[Shaikh Wahby said that al-Albani said in, Tamamu al-Minnah fi-t-Ta'liqi 'Ala Fiqhi as-Sunnah, Pg. 88, "Ahmad and Abu Dawood, through a chain of narration containing Ahmad, narrated that al-Miqdam ibn Ma'di Karib said, 'Allah's Prophet (Sallal-lahu alayhi Wa-sallam) was brought water for Wudhu. He washed his palms thrice, then his face thrice, then his arms thrice. He then rinsed his mouth and nose thrice. He next wiped over his head and ears, inside out and outside in. He next washed his feet thrice.' This Hadith has an authentic chain of narration. Ash-Shaukani stated that this Hadith has an acceptable chain of narration. Adh-Dhiyaa, in his book, al-Mukhtarah, also collected this Hadith, which indicates that following the order in Wudhu is not obligatory. Also, I might add, an-Nawawi and al-'Hafidh ibn 'Hajar al-"Asqalani stated that this Hadith has an authentic chain of narration, of the Hasan grade.'"]
[As we stated concerning the Khuff, relying on the 'Hadith that Muslim collected from al-Mughirah ibn Shu'bah Also, Abu Dawood narrated a Hadith (no. 159) from al-=
used to wipe his ears after his head, the inside and the outside of the ear1 . There is no authentic Hadith that the Prophet (Sallal-lahu alayhi Wa-sallam) used new water to clean his ears [rather than using whatever remained on his hands from wiping over the head]. There is an authentic narration that " Abdullah ibn "Umar did so . Also, there is no authentic Hadith that the Prophet (Sallal-lahu alayhi Wa-sallam) ever wiped over his neck [while performing Wudhu}, or that he recited any words, other than reciting Tasmiyah . All narrations of ‘ Hadith that mention types of invocation the Prophet (Sallal-lahu alayhi Wa-sallam) said while taking Wudhu are fake; the Messenger of Allah (Subhanahu Wata ala), did not say any of them or taught it to any among his Ummah. Only mentioning Allah's Name on
=Mughirah ibn Shu'bah, that the Prophet (Sallal-lahu alayhi Wa-sallam) wiped over his socks. Refer to, Nasbu ar-Rayah. by Imam az-Zaila'ii, (1:183-186)].
[Abu Dawood (105), at-Tirmidhi (34) and ibn Majah (433) collected an authentic ^Hadith in this meaning; refer to, Sahih Sunan Abu Dawood (123), by al-Albani and the Tahqiq Shaikh Wahby did on, Zad-ul Ma' ad].
[Shaikh 'Irfan said that Imam Malik ibn Anas collected a Hadith in this meaning in his book, al-Muwattaa (69)]. [Reciting the Tasmiyah, invoking Allah's Name by saying, 'Bismillah', on taking Wudhu, is necessary. Abu Dawood (Sahih Sunan Abu Dawood (90)) narrated that, Abu Hurairah said that, Allah's Apostle (Sallal-lahu alayhi Wa-sallam) said,
"There is no prayer for one who does not have Wudhu, nor Wudhu for one who did not invoke Allah's Name on taking it." Refer to, Tamamu al-Minnah fi-t-Ta'liqi 'Ala Fiqhi as-Sunnah, by al-Albani, Pg., 89.]
taking Wudhu was legislated, and also saying these words after finishing the Wudhu,
"Ash-hadu an la ilaha illallahu wahdahu la sharika lah, wa-ash-hadu anna muhammadan ^abduhu warasuluh. Allahumma ifalni mina-t-tawwabina wa-jalni mina-l-mutatahhirin.
(I bear witness that none has the right to be worshipped, except Allah Alone, without partners, and that Muhammad is His slave and Apostle. O, Allah, make me among those who often repent [to You] and those who often perform Tuhur (purify themselves).)"1 In another Hadith that an-Nasaii collected in his, Sunan2, one could invoke Allah (Subhanahu Wata ala), after finishing Wudhu, by the following words,
1][Refer to, Sahih Sunan at-Tirmidhi (48), by al-Albani, and also to, Sahih Muslim, for a similar Hadith].
[2)[Shaikh Wahby said that an-Nasaii did not collect this Hadith in his, Sunan. but rather, in his book, 'Amalu al-Yaumi wa-1-Lailah (81); refer to, Silsilat al-Ahadith as-Sahihah (2333), by al-Albani].
"Subhanaka allahumma wa-bihamdika, ash-hadu an la ilaha ilia ant, astaghftruka wa-atubu ilaik.
(All praise is due to You, O, Allah, and all thanks. I bear witness that none has the right to be worshipped, except You; I beg You for Your forgiveness and repent to You.)"
The Prophet (Sallal-lahu alayhi Wa-sallam) did not say in the beginning of Wudhu that he intended to remove the Hadath1 or that he intends to make himself eligible for prayer. Neither he, nor any of his companions uttered such words, not a single sound. There is neither authentic nor weak Hadith that support such practice, nor did the Prophet (Sallal-lahu alayhi Wa-sallam) exceed washing three times [while taking Wudhu]. Also, he never washed above the elbows or the ankles [washing the elbows and the ankles is required in Wudhu]. Abu Hurairah used to do so, but it was his way of explaining the Hadith about lengthening the Ghurrah2.
[When one needs to perform Wudhu, so that he is permitted to
pray].  [Al-Bukhari narrated that Abu Hurairah said that Allah's Apostle (Sallal-lahu alayhi Wa-sallam) said,
"On the Day of Resurrection, my followers will be called, 'Al-Ghurr-ul-Mu^hajjalun', from the trace of Ablution." Further, Muslim narrated these Hadiths from Abu Hurairah. Nu'airri ibn 'Abdullah reported that he saw Abu Hurairah perform Ablution, by washing his face and then his hands up to the arms. He next washed his feet and reached up to the shanks, and then said, "I heard Allah's Messenger, say,
As for the Hadith where Abu Hurairah described the Prophet's Wudhu, by washing his hands up to the upper arms and his feet up to the shanks, it means that the elbow and the ankles are parts washed during Wudhu. It does not…….etc
“ My people will come with bright faces, hands and feet, on account of the marks of Ablution.’ (The next words are not a part of the 'Hadith, but the words of one of the narrators) Therefore, he who can increase the luster of his forehead (and that of his hands and legs) should do so.'" Also, Abu Hurairah reported, "Verily Allah's Messenger (Sallal-lahu alayhi Wa-sallam) said,
lMy Haudh (pool of Paradise water) has its dimensions wider than the distance between Allah (Jerusalem) and Aden. Its water is whiter than ice and sweeter than the honey diluted with milk, and its cups are more numerous than the numbers of the stars. Verily 1 shall prevent the (faithless) people therefrom, just as a man prevents the camels of the people from his fountain.' They said, 'O, Messenger of Allah, will you recognize us on that Day?' He said, 'Yes, you will have distinctive marks which nobody among the peoples (except you) will have; you would come to me with blazing forehead and bright hands and feet on account of the traces of Ablution.'"]
so there is no proof?
1. Ibn Sakan mentions in his Kitab Al-Huroof, the Hadith of Musaraf bin Umar which reaches up to Amar bin Kaab (Radhiyallahu Anhu) who says that I saw the Rasullah (Sallalahu Alaihi Wasallam) performing wudhu, he masah of his beard and his nape.
2. Abu Nu’aim narrates in Tarikh Asbahan the Hadith of Ibn Umer (Radhiyallahu Anhu) that Nabi (Sallalahu Alaihi Wasallam) said “Who so ever performs wudhu and makes masah of his nape is saved from the shackles on the day of Qiyamah.
3. Dailami narrates in Musnad Al-Firdous the Hadith of Ibn Umer (Radhiyallahu Anhu) that making masah of the nape is liberation from the shackles on the day of Qiyamah.
4. Abu Ubaid narrates in Kitab Al-Tuhoor from Abd Al-Rahman bin Mahdi reaching to Musa bin Talha (Radhiyallahu Anhu) that he said “who so ever makes masah of his nape with his head will be saved from the shackles on the day of Qiyamah.” Allamah Aini in the comentery of Al-Hidaya says this narration even though is is Mawquf, but it is in the level of Rafa because there can not be a personal opinion in this matters.
5. Ibn Hummam mentions the Hadith of Wa’il concerning the wudhu of Rasullah (Sallalahu Alaihi Wasallam) “and then he made masah of his head three times and the outer ears three times and the nape three times (Tirmidhi) (Allamah Lukhnowi said I could not find this narration in the Editions of Tirmidhi I had, but Allama Aini, Al-Zala’ee, and Ibn Hajr state that it is in Musnad Al-Bazzar
Taken from the Booklet Tahfah Al-Talaba Fi Tahqeeq Masah Ala Al-Raqabah by Allama Abdul Hay Al-Lucknowi
The collective Ahadith on the virtues of making masah on the nape is Hasan Li-Ghairihi which is unanimously accepted as authentic and reliable.
And Allah knows best
Ml. Ehzaz Ajmeri,
Student Darul Iftaa
Checked and Approved by:
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah
Assalamu 'alaykum Wa Rahmathullah Wa Barakathuhu
Source: http://www.geocities.com/~abdulwahid...anafi.html#2.1Masah (passing wet fingers) Over The Nape.
Hazrat Abdullah Ibn Umar (radhiallahu anhu) narrates that Rasulullah (sallallahu alaihi wasallam) said: "Whoever performs wudhu and makes masah over his nape, he will be saved from wearing a necklace (of fire) around his neck on the the day of judgement". The famous commentator of Sahih al-Bukhari, Allamah Ibn Hajar Asqalaani (R.A), writes in his book Talkheesul Habeer (vol. 1: p.92) that this narration is Sahih. Allamah Shawkani (R.A.) has also affirmed this in Naylul Awtaar (vol. 1, p.204).
I hope this is beneficial, Insha Allah.