C O M P A R AT IV E V IE W

R E L AT IN G T O IB A D AT:
M A H A IYA D IN
• D R . MOHD H A P IZ B IN
•INTENTION IN WUDUK
RULINGS OF WUDUK
• WUDUK (ABLUTION) IS COMPULSARY / ONE OF
THE CONDITION IN PERFORMING SOLAH.
• AS MENTIONED IN AL-QURAN & HADITH:
AGREED & DISPUTED VIEW
• ALL SCHOLARS HAD AGREED THAT THE PURE • THE DIFFERENT VIEWS HAPPEN BASED ON HOW
IBADAH (IBADAH MAHDHAH) REQUIRES THE THEY LOOK AT WUDUK.. IS ABLUTION SIMILAR TO
NIYYAT TO BE PERFOMED - SOLAT PRAYER OR REMOVE IMPURITY?

• ALSO HAD AGREED THAT THE IBADAH

MAFHUMATUL MA'NA (UNDERSTANDABLE
MEANING) DOES NOT REQUIRE THE NIYYAT -
REMOVING IMPURITY
MAJORITY OF SCHOLARS
•INTENTION OR NIYYAT IS COMPULSARY IN WUDUK.
NO SOLAT WITHOUT NIYYAT
•IT WAS BASED ON AL-QURAN & HADITH
•ABLUTION IS MEASURED BY PRAYER
HANAFI MAZHAB & AL-THAURI
•INTENTION OR NIYYAT IS NOT COMPULSARY IN
WUDUK. WUDUK IS VALID WITHOUT NIYYAT
•IT WAS BASED ON AL-QURAN
•ABLUTION IS MEASURED BY REMOVING IMPURITY
RULINGS OF WHICH PART OF THE HEAD TO
BE WIPED

•ISSUE NO 2
THE EVIDENCE
AGREED & DISPUTED VIEW
• THE FUQAHA DIFFERED AS TO THE EXTENT TO WHICH IT IS NECESSARY TO WIPE THE HEAD IN
ABLUTION, DUE TO THEIR DIFFERENCE IN UNDERSTANDING THE VERSE (‫اوحسماو‬ ‫)سبسوؤرب‬.

• WHOEVER SAID THAT THE BAA’ IS FOR ‫ضيعبت‬, HE SAID THAT IT IS SUFFICIENT TO WIPE SOME OF
THE HEAD WHOEVER SAID THAT THE BAA IS ‫بدئا‬ , OBLIGES TO WIPE THE ENTIRE HEAD
 Wiping refers to a small portion of the head, though only
Syafi'iyah
to touch a piece of hair on the head

Hanafiyah Wamsahu means wiping the head, only a quarter of the

head.

Malikiyyah & It’s obligated to wipe the whole head, not only wiping
Hanabilah part of the head.
EVIDENCE BY SYAFI'I MAZHAB
• AL-QURAN : BAA IS FOR TAB'IDH
• HADITH NARRATED BY AL-BUKHARI & MUSLIM: “MESSENGER OF ALLAH (MAY PEACE BE UPON HIM)
RUBBED HIS FOREHEAD AND RUBBED THE TURBAN ON THE TOP. “

• THEREFORE, RUBBED SOME OF THE HEAD IS CONSIDERED ENOUGH, BECAUSE WHAT WAS ORDERED WAS
JUST AN ACTION OF WIPING EVEN WITH SMALL PORTION OF THE HEAD.
 EVIDENCE BY HANAFI MAZHAB
• AL-QURAN : BAA LIL ILSAQ
• HADITH NARRATED BY ABU DAUD. ANAS SAID:
"I HAVE SEEN RASULULLAH TAKES ABLUTION, WHEN HE WAS WEARING A QHATRIYYAH TURBAN (TURBAN
MADE IN QATAR). HE PUT HIS HAND DOWN HIS TURBAN AND RUBBED THE FRONT OF THE HEAD WITHOUT
REMOVING THE TURBAN." (ABU DAWUD)

• THE ACTION OF THE PROPHET IS CONSIDERED AS AN EXPLANATION THAT WIPING THE HEAD MEANS A
QUARTER OF THE HEAD ONLY.
EVIDENCE BY MALIKI & HANBALI MAZHAB

• AL-QURAN : BAA IS EXTRA WORD

• HADITH NARRATED BY IBNU ABBAS:
• "PROPHET MUHAMMAD WIPED HIS HEAD, BOTH THE OUTER AND INNER EARS.” (TIRMIDZI)

• THE MESSENGER OF ALLAH SAW HAD RUBBED HIS HEAD WITH BOTH HANDS. IE, WIPING FORWARD
AND BACKWARD BY STARTING ON THE FRONT OF THE HEAD, THEN HE LOWERED IT TO THE SIDE OF THE
NECK. AFTER THAT THE MESSENGER RETURNED FROM WHERE HE BEGAN TO RUB. (NARATED BY -
JAMA'AH : HADIS HASAN)
RULINGS OF IS IT WUDU’ WILL BE BROKEN IF
WE TOUCH THE OTHER GENDER?

•ISSUE NO 3
THE EVIDENCE FROM QURAN
THE EVIDENCE FROM SUNNAH
AGREED & DISPUTED VIEW
• THE JURISTS DIFFERED IN THE INTERPRETATION OF THE MEANING OF
TOUCHING (‫)تاسنلا متسملوا‬, IS IT TRUE IN REAL TOUCH OR A METAPHOR FOR
SEXUAL INTERCOURSE?

• WHOEVER SAID THAT THE MEANING IS REAL TOUCH, HE SAID THE WUDUK
IS CONSIDERED BROKEN AND WHOEVER SAID IT IS A METAPHOR FOR
INTERCOURSE, WILL SAY THE WUDUK IS STILL VALID UNTIL IT HAPPEN
 Lams means the touching of the hand or body contact. If
Syafi'iyah a man intentionally of accidentally touches a woman or
vice versa, skin, then both of them would lose their state
of wudu’.

Lams in the verse meant sexual intercourse and

Hanafiyah therefore, touching a woman did not break wudu’,
whether it was accompanied by a pleasurable feeling of
not.

Lams meant touching by the hand with pleasurable

Malikiyyah &
feeling, whether the touch was intended or unintended,
Hanabilah
skin on skin or otherwise.

Zahiriyyah If man touches a woman intentionally invalidates

ablution
EVIDENCE BY SYAFI'I MAZHAB

•AL-QURAN
•THEY INTERPRETED THAT TOUCHING BETWEEN THE PROPHET AND
HIS WIVES IN THE AUTHENTIC HADITHS HAD OCCURED WITH A
BARRIER/COVER
EVIDENCE BY HANAFI MAZHAB
• AL-QURAN
• THIS POSITION WAS BASED ON THE PREVIOUSLY MENTIONED HADITH OF
A’ISHAH AS WELL AS ANOTHER FROM HER REPORTED BY THE SAHABAT, ‘URWAH
THAT THE PROPHET KISSED SOME OF HIS WIVES THEN LEFT FOR SOLAH WITHOUT
PERFORMING WUDU’. A RITUAL STATE OF PURITY STIPULATED AS A
PRECONDITION FOR CERTAIN ACTS OF WORSHIP.
EVIDENCE BY MALIKI & HANBALI MAZHAB
•AL-QURAN
• THEY TOOK THE POSITION THAT THE DECIDING FACTOR WAS THE
OCCURRENCE OF PLEASURE DUE TO THE EXISTENCE OF ACCURATE
HADITHS STATING THAT THE PROPHET USED TO TOUCH A’ISHAH’S
FOOT IN ORDER TO MOVE IT OUT OF THE WAY WHEN HE WAS
MAKING SUJUD.
RULINGS OF WIPING THE KHUFF

•ISSUE NO 4
WHAT IS THE KHUFF
Islam is a religion of easiness and simplicity, not difficulty and
strictness; it decrees suitable rulings for each case, which ensure
fulfilling legal purposes and duties with no difficulty.

This applies to the rulings on ablution decreed by Allah. To illustrate,

sometimes there is something covering the organs washed during
ablution which is hard to remove and maybe needed as a means
of protection, either for the feet, such as khuffs (leather socks, shoes
or the like), or for the head (such as turbans and the like), or for
protecting wounds or the like such as splints, bandages, etc. It is
deemed permissible for the one performing ablution to just wipe
over such coverings instead of removing them and washing what is
underneath.

This is the easiness made by Almighty Allah for His servants, relieving
them from difficulty and strictness.
EVIDENCES FOR WIPING KHUF
 THE CONDITIONS OF WIPING OVER THE KHUFFS
• 1- TO BE IN A STATE OF RITUAL PURITY (I.E. A STATE OF ABLUTION) UPON WEARING THEM

• 2- THE KHUFFS MUST BE LAWFULLY ACQUIRED. TO CLARIFY, IF THEY ARE TAKEN BY FORCE,
OR MADE OF SILK (FOR MEN), IT IS IMPERMISSIBLE TO WIPE OVER THEM DURING ABLUTION.

• 3-THE KHUFFS AND THEIR LIKES MUST COMPLETELY COVER THE FEET UP TO THE ANKLES.
THE INVALIDATORS OF WIPING KHUFFS

ACCORDING TO IMAM AL-SYIRBINI IN AL-IQNA' :

• BY TAKING KHUFF OFF , OR ONE OF THEM, OR WITH THE APPEARANCE OF SOME OF THE
FEET AND SOMETHING THAT HE COVERED FROM A FEET AND A WRAP AND OTHERS.
• THE EXPIRATION OF THE PERIOD WHICH IS LIMITED IN WEARING KHUFF
• WHAT REQUIRES WASHING (AL-GHUSL AL-WAJIB)
RULING ON WIPING SOCKS DUE TO A DEFECT IN THE FOOT
• IS IT NECESSARY FOR THE SOCKS TO BE THICK, SO THAT THE SKIN IS NOT VISIBLE BEHIND THEM, OR IS
IT NOT REQUIRED? THIS IS A MATTER OF DISPUTE AMONG SCHOLARS

• SOME OF THEM SAID: THEY MUST BE THICK AND DO NOT DESCRIBE THE SKIN, AND THAT IF THERE IS A
BREACH, EVEN IF IT IS SLIGHT, THEN IT IS NOT PERMISSIBLE TO WIPE OVER IT,

• SOME OF THEM SAID: IT IS REQUIRED THAT THEY BE THICK TO PREVENT THE WATER FROM REACHING
THE FEET EVEN IF THEY ARE NOT COVERING. IT IS PERMISSIBLE TO WIPE OVER THE SOCKS IF THEY ARE
MADE OF TRANSPARENT NYLON,

• SOME OF THEM SAID: ALL THIS IS NOT REQUIRED, AND THAT IT IS PERMISSIBLE TO WIPE OVER THE THIN
SOCKS, EVEN IF THE SKIN BEHIND THEM CAN BE SEEN, EVEN IF THE WATER CAN FLOW FROM THEM TO
THE FOOT, AND THIS SAYING IS CORRECT. BECAUSE THERE IS NO EVIDENCE OF STIPULATION
DIFFERENT VIEW OF SCHOLARS
• (1) IT IS NOT PERMISSIBLE TO WIPE THEM UNLESS THEY HAVE A LEATHER SOLE ON THEM. VIEW OF
ABU HANIFA (THEN HE RETREATED FROM IT), MALIK AND AL-SHAFI’I SAID: BECAUSE SOCKS ARE
NOT CALLED KHUFF, SO THEY DO NOT TAKE THEIR RULING.

• (2) IT IS PERMISSIBLE TO WIPE THEM ON CONDITION THAT THEY ARE THICK AND COVER THE PLACE
OF THE IMPOSITION. - AL-HASAN, IBN AL-MUSAYYIB, AHMAD IBN HANBAL, ABU YUSUF AND
MUHAMMAD (TWO COMPANION OF ABU HANIFAH)

• (3) IT IS PERMISSIBLE TO WIPE OVER SOCKS ABSOLUTELY, EVEN IF THEY ARE THIN: (IBN HAZM, THE
CHOICE OF SHEIKH AL-ISLAM IBN TAYMIYYAH, AND IT WAS FAVORED BY IBN UTHAYMEEN, IBN BAZ
AND AL-SHANQITI.)
EVIDENCES BY MAJORITY OF FUQAHA
• HADITH THAT WAS NARRATED BY AL-MUGHIRA IBN SHU'BAH, SAID “THE PROPHET, MAY GOD
BLESS HIM AND GRANT HIM PEACE, WIPED OVER SOCKS AND SANDALS (ABU DAUD & TIRMIZI)

• IT WAS APPROVED AMONG THE COMPANIONS SUCH AS UMAR BIN AL-KHATTAB, ALI BIN ABI
TALIB, IBN MASOUD, IBN ABBAS, AL-BARA BIN AZEB, ANAS BIN MALIK, ABU UMAMAH, SAHL BIN
SAAD, AND AMR BIN HARITH. AND FROM THE SALAFUSSOLEH : SUFYAN AL-THAWRI AND ISHAQ
BIN RAHAWAYH