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مسند الحميدي
Musnad Humaydi
Hadiths of Aisha, Mother of the Believers (may Allah be pleased with her), from the Messenger of Allah (peace and blessings be upon him)
Warning of Hell for Heels Due to Incomplete Wudu
Hadith 161
اُردوEn
161 - حَدَّثَنَا الْحُمَيْدِيُّ قَالَ: ثنا سُفْيَانُ قَالَ: ثنا ابْنُ عَجْلَانَ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ: تَوَضَّأَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ عِنْدَ عَائِشَةَ فَقَالَتْ: أَسْبِغِ الْوُضُوءَ يَا عَبْدَ الرَّحْمَنِ؛ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «وَيْلٌ لِلْأَعْقَابِ مِنَ النَّارِ»
Abu Salamah bin Abdur Rahman narrates: Sayyiduna Abdur Rahman bin Abu Bakr (may Allah be pleased with them both) performed ablution in the presence of Sayyidah Aisha (may Allah be pleased with her), so Sayyidah Aisha (may Allah be pleased with her) said: O Abdur Rahman! Perform ablution properly! For I heard the Prophet Muhammad (peace and blessings be upon him) say: “Woe to the heels from the Hellfire.”
Related hadith on this topic
Explanation & Benefits
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
Ablution (wudu) should be completed fully; not even the smallest part of the limbs of ablution should remain dry, otherwise the ablution will not be valid. If the ablution itself is not valid, then the prayer (salah) will also not be valid. If the prayer is not valid, then a person will go to Hell. The caliph should also keep an eye on the people's ablution to ensure that they are not performing it incorrectly. In our era, we encounter some people who are distant from the religion, and who consider ablution, prayer, and other acts insignificant, and they mock the scholars for this. May Allah guide such people. In ablution, the heels of the feet must also be washed, as they are part of the feet, and wiping (masah) over the feet in ablution is invalid; washing is obligatory (fard). However, wiping (masah) over socks and leather socks (khuffayn) is permissible.
Ablution (wudu) should be completed fully; not even the smallest part of the limbs of ablution should remain dry, otherwise the ablution will not be valid. If the ablution itself is not valid, then the prayer (salah) will also not be valid. If the prayer is not valid, then a person will go to Hell. The caliph should also keep an eye on the people's ablution to ensure that they are not performing it incorrectly. In our era, we encounter some people who are distant from the religion, and who consider ablution, prayer, and other acts insignificant, and they mock the scholars for this. May Allah guide such people. In ablution, the heels of the feet must also be washed, as they are part of the feet, and wiping (masah) over the feet in ablution is invalid; washing is obligatory (fard). However, wiping (masah) over socks and leather socks (khuffayn) is permissible.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 161
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
If a person, knowing the status of Ali (radi Allahu anhu)—that he was the cousin and son-in-law of the Prophet (sallallahu alayhi wa sallam), that the Prophet (sallallahu alayhi wa sallam) loved him, that he (sallallahu alayhi wa sallam) raised him in childhood, and that he was among the very first to embrace Islam, and that he sacrificed everything for the sake of Islam—still harbors hatred and enmity towards him, then this is clear evidence that such a person harbors enmity towards Islam and the Messenger of Allah (sallallahu alayhi wa sallam), and does not like the dominance and spread of Islam.
If, due to the aforementioned reasons, one holds feelings of love and devotion, then this is a sign that he loves Islam, the Messenger, and the dominance of Islam, and these things bring him joy; therefore, he is a believer.
However, if there is enmity or disagreement due to some personal, political, or familial reason—as sometimes disagreements and displeasure arose between Fatimah (radi Allahu anha) and Ali (radi Allahu anhu), or between the two Shaykhs (radi Allahu anhuma) and Ali (radi Allahu anhu), and other Companions (radi Allahu anhum)—then such matters are not contrary to faith.
If a person, knowing the status of Ali (radi Allahu anhu)—that he was the cousin and son-in-law of the Prophet (sallallahu alayhi wa sallam), that the Prophet (sallallahu alayhi wa sallam) loved him, that he (sallallahu alayhi wa sallam) raised him in childhood, and that he was among the very first to embrace Islam, and that he sacrificed everything for the sake of Islam—still harbors hatred and enmity towards him, then this is clear evidence that such a person harbors enmity towards Islam and the Messenger of Allah (sallallahu alayhi wa sallam), and does not like the dominance and spread of Islam.
If, due to the aforementioned reasons, one holds feelings of love and devotion, then this is a sign that he loves Islam, the Messenger, and the dominance of Islam, and these things bring him joy; therefore, he is a believer.
However, if there is enmity or disagreement due to some personal, political, or familial reason—as sometimes disagreements and displeasure arose between Fatimah (radi Allahu anha) and Ali (radi Allahu anhu), or between the two Shaykhs (radi Allahu anhuma) and Ali (radi Allahu anhu), and other Companions (radi Allahu anhum)—then such matters are not contrary to faith.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 240
Maulana Ataullah Sajid
Commentary:
In the hadith, the word "iraqib" is used, which is the plural of "urqub."
By this is meant the back part between both ankles, which is above the heel.
This shows that it is necessary to wash the feet including the ankles, and from the back as well, the feet should be washed up to the same extent.
In the hadith, the word "iraqib" is used, which is the plural of "urqub."
By this is meant the back part between both ankles, which is above the heel.
This shows that it is necessary to wash the feet including the ankles, and from the back as well, the feet should be washed up to the same extent.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 452
