Ibn Majah

Commentary:
Washing the feet in ablution (wudu) is narrated from many Companions, rather, every Companion who has narrated the method of ablution from the Messenger of Allah (sallallahu alayhi wa sallam) has mentioned the washing of the feet.
Since the Shia deny this, the author (rahimahullah) has established that Ali (radi Allahu anhu) washed his feet.

1:
If someone is in doubt as to whether he has washed (the limb) three times or only twice, even then he should suffice with what he has done, because if he has not washed it three times, he has certainly washed it twice, which is sufficient.

English Commentary:
1:
In the narration of Sahih Bukhari, it is also mentioned that Ali (radi Allahu anhu) said:
People do not consider it permissible to drink water while standing,
whereas the Prophet (sallallahu alayhi wa sallam) did exactly as I have done.
From this, two points are established: ➊ It is permissible to occasionally drink water while standing. ➋ There is blessing (barakah) in the water left over from ablution (wudu), which is why the Prophet (sallallahu alayhi wa sallam) drank it, and he drank it while standing so that people could witness this action,
not that the leftover water from ablution must be drunk only while standing.

Benefits and Issues:
This narration proves that from a single handful of water, half should be drawn for rinsing the mouth and half for sniffing into the nose. After drawing water into the nose, one should expel it with the left hand, as is explicitly mentioned in the narrations of Sunan an-Nasa’i and Sunan ad-Darimi, that the Prophet sallallahu alayhi wa sallam would draw water into his nose with the right hand and expel it with the left hand. [سنن نسائي حديث : 91، سنن دار مي حديث : 704]

8: Then wipe (masah) the (entire) head. [البخاري: 159 ومسلم: 226]

Wipe with both hands. Begin from the start of the head, take them to the back of the neck, and then return them to the starting point. [البخاري: 185 ومسلم: 235]

Wipe the head once. [سنن ابي داود: 111 وسنده صحيح]

Note: In some narrations, wiping the head three times is also mentioned. See: [سنن ابي داود: 107 وسنده حسن، 110 وسنده حسن]
Therefore, both ways of acting are permissible.

……………… Original Article ………………

For the original article, see: "Tahqiqi wa Ilmi Maqalat" by Shaykh Hafiz Zubair Ali Zai rahimahullah (Volume 2, pages 200 to 204)

91. Commentary: Blowing the nose is the removal of impurity, therefore it is appropriate to do so with the left hand. In contrast, cleaning the mouth should be done with the right hand, because the status of the mouth is very elevated, and it is also the place for eating; thus, the left hand is not appropriate there.

96. Commentary:
➊ “Drank the water of ablution (wudu) while standing”—Some scholars consider it Sunnah to drink the leftover water from ablution or similar acts while standing, whereas other scholars believe that drinking while standing was only to demonstrate permissibility, and it should not be made a habit. As for the ahadith in which drinking water while standing is strictly prohibited, they interpret this prohibition as being for the sake of preference (tanzih), meaning it is better to drink while sitting. However, if occasionally one drinks water while standing, there is no harm in it; it is also permissible, as is established from the aforementioned hadith. This is what they mean by “demonstration of permissibility.”
➋ Hafiz Ibn Hajar rahimahullah, while examining the various apparently conflicting ahadith on this issue, states: «بل الصواب أن النھي فیھا محمول علی التنزيه و شربه قائما لبیان الجواز» “The correct view is that the prohibition found in these ahadith is to be understood as tanzih (discouragement without sin), and the act of the Messenger of Allah sallallahu alayhi wa sallam drinking water while standing was to demonstrate permissibility.” See: [فتح الباري : 104/10 ، تحت حدیث : 5617]
And Allah knows best.

93. Commentary:

➊ In the chain of narration, Shu’bah (rahimahullah) mentioned his teacher’s name as Malik bin ‘Arfatah, but this is his mistake. The hadith scholars are unanimous that his name is Khalid bin ‘Alqamah. Although Shu’bah is a distinguished hadith scholar, mistakes are possible from anyone. In the previous two ahadith, Zaidah and Abu ‘Awanah have mentioned the correct name, hence the Imam has clarified this.

➋ «بِكَفٍّ وَاحِدٍ» One translation of this is “with one palm,” meaning both rinsing the mouth (madmadah) and sniffing water into the nose (istinshaq) were done with the right hand. Another translation is “with a single handful,” meaning he took water once and used part of it for the mouth and part for the nose, and this is correct. This is called “wasl” (joining). Imam Tirmidhi rahimahullah writes regarding this that some scholars have considered it better to take separate water for each act, while others have considered it better to perform both acts with a single handful. Imam Shafi’i rahimahullah says regarding this that if both acts are performed with a single handful, it is permissible, but we prefer taking separate water for each. See: [جامع الترمذی ، الطھارۃ ، حدیث : 28]

However, according to the hadith, it is better to rinse the mouth and sniff water into the nose with a single handful, because the narrations regarding performing both acts with a single handful are stronger and more authentic in terms of their chain of narration. And Allah knows best.

130. Commentary:

➊ Whoever’s ablution (wudu) is still valid does not need to perform a new ablution. This issue is agreed upon by consensus; however, if someone wishes to perform ablution again for the sake of reward or cleanliness, he may do so, because ablution itself becomes a means of expiation for sins and a cause for a person’s forgiveness, and this is the correct opinion. There are numerous ahadith narrated on this subject.

➋ Whoever’s first ablution is still valid does not need to perform a complete ablution again. Even a light ablution will suffice, and there is no harm in that. Instead of washing and pouring water, merely passing a wet hand is sufficient, and it is not necessary to reach every place with the hand.

➌ From this hadith, the permissibility of drinking water while standing is established, although it is better to drink while sitting. For further details, see the benefits of hadith number 96.

115. Commentary: The esteemed researcher among us has declared the chain of this narration to be weak, whereas in the investigations of Sunan Abu Dawud and Jami‘ at-Tirmidhi, it has been deemed authentic. Furthermore, the issue mentioned in the hadith is also supported by other authentic ahadith. Therefore, the predominant and correct view appears to be that the mentioned narration is sound in meaning. And Allah knows best. Moreover, other researchers have also declared it authentic.

136. Commentary:

➊ The purpose of the chapter is to show that the water which has been touched by the hands during ablution (wudu) does not become impure; it can be used, and even drunk, as is clear from the words of the hadith.

➋ Drinking water after ablution (wudu) is not a Sunnah, because, generally, in the narrations of the Prophet’s (sallallahu alayhi wa sallam) ablution, there is no mention of this, nor is it a part of ablution. However, if someone needs to drink water, he may do so. Furthermore, if someone, out of a spirit of following (the Prophet), occasionally does this, then certainly this is an expression of perfect love for the Noble Prophet (sallallahu alayhi wa sallam), and based on his intention and action, there is hope for reward for him, insha Allah.

Benefits:

➊ A person in a state of ablution (wudu) may perform several prayers with a single ablution. Then, for a person who is already in a state of ablution, there are two permissible scenarios:

1. He may perform the prayer without renewing the ablution or wiping over the limbs of ablution.

2. He does not renew the ablution, but instead wipes over all the limbs of ablution; this scenario is also permissible and allowed. The words of the hadith, "this is the way of ablution for a person already in a state of ablution," indicate its legitimacy.

➋ Drinking water while sitting is superior and recommended (mustahabb), but occasionally, if someone drinks water while standing, it is permissible.

➊ Benefit:
This hadith proves that wiping (masah) of the head is obligatory only once. This is the position of the majority of the scholars of the Ummah. However, Imam Shafi'i rahimahullah holds the view of repetition in wiping, and, like the other limbs, considers wiping three times to be recommended (mustahabb). Imam Shafi'i rahimahullah bases his argument on a narration from Abu Dawud, but based on most of the ahadith (which are narrated in the Sahihayn and the Sunan), the position of the majority of scholars is more correct and closer to the truth.

➋ Narrator of the Hadith:
Sayyiduna Ali radi Allahu anhu, Ali ibn Abi Talib, was the fourth rightly guided caliph, the noble father of Sayyiduna Hasan and Husayn radi Allahu anhuma, and the real cousin and son-in-law of the Messenger of Allah sallallahu alayhi wa sallam. He participated in all the battles except the Battle of Tabuk, because in that battle he was left in Madinah as the deputy (khalifah). On the 18th of Dhu al-Hijjah, 35 AH, he assumed the office of caliphate, and on Friday morning, 17th Ramadan, 40 AH, in Kufa, a wretched-hearted man, Abd al-Rahman ibn Muljam, struck him three times in succession and martyred him.

Lexical Explanation:
«يُمَضْمِضُ وَيَنْثُرُ مِنَ الْكَفِّ الَّذِي يَأْخُذُ مِنْهُ الْمَاءَ» means he would take a handful of water, use some of it to rinse his mouth, and the remaining water he would draw up into his nose. He would perform this action three times. Here, «يَنْثُرُ» is in the meaning of «اِسْتِنْشَاق», that is, to put water into the nose.

Benefits and Issues:
➊ This hadith proves that a single handful of water should be used for both the mouth and the nose.
➋ It is also established that the Prophet sallallahu alayhi wa sallam would perform this action three times.
➌ In the narration of al-Nasa’i, it is explicitly mentioned that he would clean his nose with his left hand, while he would use his right hand to put water into his mouth and nose.
➍ This hadith proves that wiping the head (masah) is obligatory only once. This is the position of the majority of the scholars of the ummah. However, Imam al-Shafi’i rahimahullah holds the view of repetition in wiping, and considers wiping three times, like the other limbs, to be recommended. Imam al-Shafi’i rahimahullah’s evidence is from a narration in Abu Dawud, but based on most of the ahadith (which are narrated in the Sahihayn and the Sunan), the position of the majority of scholars is more correct and closer to the truth.

Narrator of the Hadith:
SR Sayyiduna Ali radi Allahu anhu ER Sayyiduna Ali radi Allahu anhu, Ali ibn Abi Talib, was the fourth rightly guided caliph, the noble father of Sayyiduna Hasan and Husayn radi Allahu anhuma, and the real cousin and son-in-law of the Messenger of Allah sallallahu alayhi wa sallam. He participated in all the battles except the Battle of Tabuk, because in that battle he was left in Madinah as the deputy. He assumed the position of caliph on the 18th of Dhu al-Hijjah, 35 AH, and on Friday morning, 17th Ramadan, 40 AH, in Kufa, the wretched ‘Abd al-Rahman ibn Muljam struck him three times in succession and martyred him.

Benefits and Issues:
From this hadith, it is established to use a single handful of water for both rinsing the mouth and sniffing water into the nose. The Sunnah and recommended practice is precisely this: to take one handful of water, rinse the mouth, and with the same handful, put water into the nose, because this was the practice of the Messenger of Allah (sallallahu alayhi wa sallam), as is explicitly mentioned in Sahih al-Bukhari from Abdullah ibn Abbas (radi Allahu anhuma). «والله أعلم» [صحيح بخاري، الوضوء، حديث : 140]