سنن ترمذي
Tirmidhi
كتاب الطهارة عن رسول الله صلى الله عليه وسلمThe Book on Purification
بَابُ مَا جَاءَ فِي تَخْلِيلِ الأَصَابِعِChapter: [What Has Been Related] About Going Between The Fingers
Hadith 38
اُردوEn
حَدَّثَنَا قُتَيْبَةُ , وَهَنَّادٌ , قَالَا : حَدَّثَنَا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ أَبِي هَاشِمٍ، عَنْ عَاصِمِ بْنِ لَقِيطِ بْنِ صَبِرَةَ، عَنْ أَبِيهِ، قَالَ : قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِذَا تَوَضَّأْتَ فَخَلِّلِ الْأَصَابِعَ " . قال : وَفِي الْبَاب عَنْ ابْنِ عَبَّاسٍ , وَالْمُسَتَوْرِدِ وَهُوَ : ابْنُ شَدَّادٍ الْفِهْرِيُّ , وَأبِي أَيُّوبَ الْأَنْصَارِيِّ . قال أبو عيسى : هَذَا حَسَنٌ صَحِيحٌ ، وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ أَنَّهُ يُخَلِّلُ أَصَابِعَ رِجْلَيْهِ فِي الْوُضُوءِ , وَبِهِ يَقُولُ أَحْمَدُ , وَإِسْحَاق ، قَالَ إِسْحَاق : يُخَلِّلُ أَصَابِعَ يَدَيْهِ وَرِجْلَيْهِ فِي الْوُضُوءِ , وَأَبُو هَاشِمٍ اسْمُهُ : إِسْمَاعِيل بْنُ كَثِيرٍ الْمَكِّيُّ .
´Asim bin Laqit bin Sabirah narrated from his father that :` the Prophet Muhammad said: "When performing Wudu go between the fingers."
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
1:
This hadith indicates that it is obligatory to perform khilal (interlacing and washing between) the fingers of both the feet and the hands,
because the imperative form (of the verb) denotes obligation.
In this regard, there is no distinction whether water reaches between the fingers or not.
This hadith indicates that it is obligatory to perform khilal (interlacing and washing between) the fingers of both the feet and the hands,
because the imperative form (of the verb) denotes obligation.
In this regard, there is no distinction whether water reaches between the fingers or not.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 38
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ Hosting a guest is his right, and it should be done excellently according to one’s ability.
➋ The livelihood of the Messenger of Allah (sallallahu alayhi wa sallam), all praise is due to Allah, was very good, and his poverty was by choice, not out of necessity; and sufficiency is not contrary to reliance (tawakkul) upon Allah.
➌ The gait of the Prophet (sallallahu alayhi wa sallam) was dignified and swift. He would walk by lifting his feet, as if he were leaning forward.
➍ The Prophet (sallallahu alayhi wa sallam) liked that his income should remain within a certain limit.
➎ It is recommended to proactively remove any expected doubts or suspicions of a guest or companion.
➏ If a wife is insolent in speech, then on this basis she becomes deserving of divorce.
➐ If she does not accept advice, then to a certain extent, physical discipline may also be administered, but it should not be severe.
➑ Ablution (wudu) should always be completed fully; using a toothstick (khilal) is recommended, and putting water into the nose is necessary.
➒ The Messenger of Allah (sallallahu alayhi wa sallam) was extremely eloquent in speech.
➓ Khazirah is a type of food in which small pieces of meat are boiled, and when they become tender, flour is added to it. If it is cooked without meat, it is called ‘asida; in any case, both are foods of the Arabs.
➊ Hosting a guest is his right, and it should be done excellently according to one’s ability.
➋ The livelihood of the Messenger of Allah (sallallahu alayhi wa sallam), all praise is due to Allah, was very good, and his poverty was by choice, not out of necessity; and sufficiency is not contrary to reliance (tawakkul) upon Allah.
➌ The gait of the Prophet (sallallahu alayhi wa sallam) was dignified and swift. He would walk by lifting his feet, as if he were leaning forward.
➍ The Prophet (sallallahu alayhi wa sallam) liked that his income should remain within a certain limit.
➎ It is recommended to proactively remove any expected doubts or suspicions of a guest or companion.
➏ If a wife is insolent in speech, then on this basis she becomes deserving of divorce.
➐ If she does not accept advice, then to a certain extent, physical discipline may also be administered, but it should not be severe.
➑ Ablution (wudu) should always be completed fully; using a toothstick (khilal) is recommended, and putting water into the nose is necessary.
➒ The Messenger of Allah (sallallahu alayhi wa sallam) was extremely eloquent in speech.
➓ Khazirah is a type of food in which small pieces of meat are boiled, and when they become tender, flour is added to it. If it is cooked without meat, it is called ‘asida; in any case, both are foods of the Arabs.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 142
Maulana Ataullah Sajid
Commentary:
(1)
By "Isbagh al-wudu" (completing the ablution thoroughly) is meant that the ablution (wudu) should be performed with such attention that no part of the limbs to be washed remains dry. Likewise, washing the limbs three times and rubbing them while washing is also included in isbagh (completing the ablution).
(2) (Istinshaq)
The meaning of istinshaq is to draw water into the nose and try to make it reach up inside, just as air is drawn in while breathing. However, in the state of fasting, one should avoid this so that water does not reach the throat through the nose.
(1)
By "Isbagh al-wudu" (completing the ablution thoroughly) is meant that the ablution (wudu) should be performed with such attention that no part of the limbs to be washed remains dry. Likewise, washing the limbs three times and rubbing them while washing is also included in isbagh (completing the ablution).
(2) (Istinshaq)
The meaning of istinshaq is to draw water into the nose and try to make it reach up inside, just as air is drawn in while breathing. However, in the state of fasting, one should avoid this so that water does not reach the throat through the nose.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 407
Hafiz Muhammad Ameen
87. Commentary:
➊ The purpose of rinsing the nose (istinshaq) is to clean it, and this is only possible when water reaches the farthest end of the nose. For this, it is necessary to draw the water in forcefully with the breath. However, during fasting, there is a risk that if one draws too forcefully, the water may reach the throat. Therefore, during fasting, one should be cautious and draw in the water less forcefully.
➋ From this, it is understood that if, during rinsing the nose (istinshaq), water reaches the throat, the fast will be broken. This is the view of the Hanafis and Malikis, but according to Imam Shafi'i rahimahullah, a mistake is excused and the fast will not be broken. However, the stronger opinion appears to be that if, due to forgetfulness or by mistake, water reaches the throat during rinsing the nose (istinshaq), the fast will not be broken, because forgetfulness and mistakes are excused. However, if one knowingly and deliberately allows water to reach the throat during rinsing the nose (istinshaq), then the fast will be broken. And Allah knows best.
➊ The purpose of rinsing the nose (istinshaq) is to clean it, and this is only possible when water reaches the farthest end of the nose. For this, it is necessary to draw the water in forcefully with the breath. However, during fasting, there is a risk that if one draws too forcefully, the water may reach the throat. Therefore, during fasting, one should be cautious and draw in the water less forcefully.
➋ From this, it is understood that if, during rinsing the nose (istinshaq), water reaches the throat, the fast will be broken. This is the view of the Hanafis and Malikis, but according to Imam Shafi'i rahimahullah, a mistake is excused and the fast will not be broken. However, the stronger opinion appears to be that if, due to forgetfulness or by mistake, water reaches the throat during rinsing the nose (istinshaq), the fast will not be broken, because forgetfulness and mistakes are excused. However, if one knowingly and deliberately allows water to reach the throat during rinsing the nose (istinshaq), then the fast will be broken. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 87
Hafiz Muhammad Ameen
114. Commentary:
➊ By "khilal" is meant to insert the little finger (pinky) of the hand between the toes of the feet in order to ensure that water reaches places where there is a possibility that water may not reach.
➋ Khilal should also be done between the fingers of the hands. Similarly, performing khilal of the beard is also Sunnah. Although it is not obligatory to ensure that water reaches inside the beard, it is Sunnah to moisten the hair as much as possible. In short, wherever on the limbs of ablution (wudu) there is a possibility that water may not reach, one should strive to ensure that water does reach there, because firstly, this is among the perfection of ablution (isbaagh al-wudu), and secondly, it is also a means for the removal of sins.
➊ By "khilal" is meant to insert the little finger (pinky) of the hand between the toes of the feet in order to ensure that water reaches places where there is a possibility that water may not reach.
➋ Khilal should also be done between the fingers of the hands. Similarly, performing khilal of the beard is also Sunnah. Although it is not obligatory to ensure that water reaches inside the beard, it is Sunnah to moisten the hair as much as possible. In short, wherever on the limbs of ablution (wudu) there is a possibility that water may not reach, one should strive to ensure that water does reach there, because firstly, this is among the perfection of ablution (isbaagh al-wudu), and secondly, it is also a means for the removal of sins.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 114
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ It is not permissible to put medicine in the nose while fasting, but the entering of dust, flour particles, etc., is excused.
➋ There is no harm in smelling fragrance.
➌ It is permissible to put medicine in the eyes and ears.
➊ It is not permissible to put medicine in the nose while fasting, but the entering of dust, flour particles, etc., is excused.
➋ There is no harm in smelling fragrance.
➌ It is permissible to put medicine in the eyes and ears.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2366
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:
«أَسْبِغُ» is an imperative verb from «إِسْبَاغ». The meaning of «اسباغ» is: to wash the limbs of ablution (wudu) completely and thoroughly.
«خَلِّلُ» is an imperative verb from «تَخْلِيل». Khilal is to insert a finger between the fingers in such a way that the space between both fingers becomes completely wet.
«إِلَّا أَنْ تَكُونَ صَائِمًا» means that a fasting person should not let the water go too far up (the nose) so that it does not accidentally reach the throat and break the fast. Outside of fasting, in normal circumstances, it is recommended (mustahabb) to take the water deep inside the nose with emphasis.
Benefit:
One should wash the limbs of ablution (wudu) thoroughly and completely, and perform khilal (passing fingers between) of the fingers of the hands and feet so that no area remains dry.
Narrator of the Hadith:
SR Sayyiduna Laqit bin Sabirah radi Allahu anhu ER: The “lam” has a fathah and the “qaf” has a kasrah. «صبرة»: The “sad” has a fathah and the “ba” has a kasrah. The lineage is as follows: Laqit bin Sabirah bin Abdullah bin al-Muntafiq bin Amir al-Amiri radi Allahu anhu was the leader of the delegation of Banu Muntafiq. It is also said that he is Laqit bin Amir bin Sabirah, who is famous by the name Abu Razin al-Uqayli. This is the opinion of Allamah Ibn Abd al-Barr rahimahullah and others. There is also an opinion that these are two separate individuals. Hafiz Ibn Hajar rahimahullah preferred this view. This is also the opinion of Imam Ali bin al-Madini and Imam Muslim rahimahullah and others. [الإصابة تهذيب]
«أَسْبِغُ» is an imperative verb from «إِسْبَاغ». The meaning of «اسباغ» is: to wash the limbs of ablution (wudu) completely and thoroughly.
«خَلِّلُ» is an imperative verb from «تَخْلِيل». Khilal is to insert a finger between the fingers in such a way that the space between both fingers becomes completely wet.
«إِلَّا أَنْ تَكُونَ صَائِمًا» means that a fasting person should not let the water go too far up (the nose) so that it does not accidentally reach the throat and break the fast. Outside of fasting, in normal circumstances, it is recommended (mustahabb) to take the water deep inside the nose with emphasis.
Benefit:
One should wash the limbs of ablution (wudu) thoroughly and completely, and perform khilal (passing fingers between) of the fingers of the hands and feet so that no area remains dry.
Narrator of the Hadith:
SR Sayyiduna Laqit bin Sabirah radi Allahu anhu ER: The “lam” has a fathah and the “qaf” has a kasrah. «صبرة»: The “sad” has a fathah and the “ba” has a kasrah. The lineage is as follows: Laqit bin Sabirah bin Abdullah bin al-Muntafiq bin Amir al-Amiri radi Allahu anhu was the leader of the delegation of Banu Muntafiq. It is also said that he is Laqit bin Amir bin Sabirah, who is famous by the name Abu Razin al-Uqayli. This is the opinion of Allamah Ibn Abd al-Barr rahimahullah and others. There is also an opinion that these are two separate individuals. Hafiz Ibn Hajar rahimahullah preferred this view. This is also the opinion of Imam Ali bin al-Madini and Imam Muslim rahimahullah and others. [الإصابة تهذيب]
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 36
