Written by: Amr bin Abdul Munim
Regarding ablution (wudu), the general public, except for those whom Allah has shown mercy and who stay away from these innovations, have introduced several innovations.
I swear by Allah and ask you, when you intend to eat, do you verbally declare, “I intend to eat such and such type of breakfast?” Or when you go to the toilet, do you say, “I intend to urinate or defecate?” Or when you intend to have intercourse with your wife, do you say, “I intend to have lawful intercourse with my wife, the daughter of so-and-so, after marriage?” Such a person would only be considered mad or insane.
All intelligent people agree that the place of intention is the heart (not the tongue). Intention refers to your determination to do something, for which there is no need to verbalize the intention or say any words to clarify the act you are about to perform.
The Prophet (peace be upon him) said:
“Indeed, actions are judged by intentions, and everyone will get what they intended...”
[Sahih Bukhari, Book of Faith, Hadith 54; Sahih Muslim, Book of Governance, Hadith 1907]
This means that actions are only valid when there is an intention in the heart and a corresponding action. The rest of the words of the above Hadith indicate that verbalizing memorized phrases is not considered an intention.
“So whoever migrates for Allah and His Messenger, his migration is for Allah and His Messenger, and whoever migrates for worldly gain or to marry a woman, his migration is for what he migrated for.”
[Sahih Bukhari, Book of Faith, Hadith 54; Sahih Muslim, Book of Governance, Hadith 1907]
If someone leaves home for marriage or to gain worldly benefits like buying and selling, he is not required to verbalize his intention according to his self-made principle. If a person starts verbalizing intentions for these actions, intelligent people would consider him insane and delusional.
Remember, in acts of worship, the default is prohibition (i.e., any act of worship without a Shariah proof is invalid and haram). May Allah keep you and me steadfast in following the Sunnah. Without any valid Shariah proof, this prohibition cannot become permissible. A person who verbalizes intentions and does not consider it worship cannot attach it to worship. If he recites these memorized phrases as worship, he must present a Shariah proof for this act, which he absolutely does not have.
Imam Ibn Qayyim (may Allah have mercy on him) states: “The Prophet (peace be upon him) did not say any words such as ‘I intend to lift the impurity or to perform the prayer’ at the start of ablution. Nor is this practice proven from his companions. Not a single letter of it is narrated through an authentic or weak chain.”
[Zad al-Ma'ad, 1/196]
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) has detailed the scholars' views on this matter:
“Intention with knowledge is extremely easy. It does not require obsessive doubts, newly invented constraints, or chains. Thus, some scholars say that a person gets obsessive thoughts when he is either weak-minded or ignorant about the Shariah. Scholars have differed on whether verbalizing the intention is recommended. Some of Abu Hanifa, Shafi'i, and Ahmad's companions say it is recommended because it makes the matter clearer. A group of Malik and Ahmad’s companions say it is not recommended, but rather verbalizing the intention is an innovation because this practice is not proven from the Prophet (peace be upon him), his companions, or the followers. Scholars say that intention is achieved with knowledge of the action. Therefore, reciting memorized phrases is unnecessary, lustful, and nonsense. Intention is in the heart. The person who verbalizes the intention believes it is not in the heart, so he seeks to achieve it with the tongue. This belief leads many people to get trapped in these doubts.”
[Majmoo' al-Fataawa, 18/263, 264]
Imam Ibn Rajab al-Hanbali (may Allah have mercy on him) states in his book Jami' al-Uloom wal-Hikam (p. 40): “We do not find any specific reference from the pious predecessors or any Imam in these matters.”
After writing these lines, I came to know about a misguided innovator from Jordan, a leader among the deviants, who argues for verbalizing the intention using the Hadith of Umm al-Mu'minin Aisha (may Allah be pleased with her) where the Prophet (peace be upon him) asked her about food, and when she replied there was none, he said: “Then I am fasting.”
[Sahih Muslim, Book of Fasting, Hadith 1154]
He also uses the Prophet’s (peace be upon him) saying during Hajj, “Labbaik ‘Umrah and Hajj” (Here I am, for ‘Umrah and Hajj).
[Sahih Muslim, Book of Hajj, Hadith 1251]
However, this argument is weaker than a spider's web.
Using Aisha’s (may Allah be pleased with her) Hadith to argue for verbalizing the intention is incorrect because, in this Hadith, the Prophet (peace be upon him) is informing of his state, not verbalizing the intention. If he were verbalizing the intention, he would have said, “I intend to fast” or something similar. Saying “Labbaik ‘Umrah and Hajj” at the time of Talbiyah is also not related to verbalizing the intention. Otherwise, he would have said, “I intend to perform ‘Umrah and Hajj.” These words are part of the Sunnah related to Talbiyah (not verbal intention). A proof that verbalizing the intention during Hajj and ‘Umrah is a blameworthy innovation is the saying of Hafiz Ibn Rajab in Jami' al-Uloom (p. 20):
“It is authentically reported from Ibn 'Umar that he heard a man saying at the time of Ihram, ‘I intend to perform Hajj and 'Umrah.’ So he said (angrily), ‘Are you informing people of your intention? Does Allah not know what is in your heart?’”
This indicates that verbalizing the intention is not recommended at all. Rather, it is not permissible in essence. Allah is the One who gives success.
With a fabricated chain, it is reported from Anas bin Malik (may Allah be pleased with him) that: I entered upon the Messenger of Allah (peace be upon him). He had a vessel of water in front of him. He said: “O Anas! Come closer to me so that I may teach you the measures (supplications) of ablution.” I came close to him. When he washed his hands, he said: “In the name of Allah and all praise is due to Allah, there is no power and no strength except with Allah.” When he performed istinja (cleaning private parts), he said: “O Allah, protect my private parts and make my affairs easy for me.” When he rinsed his mouth and nose, he said: “O Allah, give me the light of my evidence and do not deprive me of the fragrance of Paradise.” When he washed his face, he said: “O Allah, make my face white on the day when faces will be white (or black).” When he washed his hands up to the elbows, he said:
“O Allah, give me my book in my right hand.” When he wiped his head, he said: “O Allah, cover us with Your mercy and keep us away from Your punishment.” When he washed his feet, he said: “O Allah, keep my feet firm on the day when feet will slip.” Then the Prophet (peace be upon him) said: “O Anas! By the One Who sent me with the truth, whoever recites these supplications during ablution, Allah creates as many angels from the drops of water that fall from his fingers. Each angel will glorify Allah with seventy tongues, and the reward of this glorification will be given to him on the Day of Judgment.”
I say this Hadith is fabricated and falsely attributed to the Messenger of Allah (peace be upon him). Expert Hadith scholars have rejected this Hadith. Hafiz Ibn Hajar quoted Imam Ibn al-Salah as saying: “No Hadith has been established in this regard.”
[Al-Talkhees al-Habeer, 1/110]
Imam Nawawi said: “It has no basis.”
[Al-Majmoo' Sharh al-Muhadhdhab, 1/489]
In his other book, “Al-Adhkar” (p. 57), he said: “No Hadith has come from the Prophet (peace be upon him) regarding supplications for the parts of ablution.”
Shaykh al-Islam Ibn al-Qayyim said in “Al-Manar al-Muneef” (p. 120): “All the narrations about supplications during ablution are false. None of them is proven.” He further said: “Every narration about supplications during ablution is fabricated. None of these sayings were said by the Messenger of Allah (peace be upon him) nor did he teach his Ummah about them.”
[Zad al-Ma'ad, 1/195]
I say that the Sunnah regarding ablution is to say “Bismillah” at the beginning.
[Sahih, Sunan an-Nasa'i, Book of Purification, Chapter on Saying Bismillah during Ablution, Hadith 78. The Hadith which states that ablution is not valid without Bismillah is Hasan Li Dhateh as per Tashil al-Hajah Fi Takhrij Sunan Ibn Majah, Hadith 397.]
And at the end, the established dhikr from the Prophet (peace be upon him): “I bear witness that there is no god but Allah, alone without partner, and I bear witness that Muhammad is His servant and Messenger.”
[Sahih Muslim, Book of Purification, Chapter on the Recommended Dhikr after Ablution, Hadith 234]
Among the innovations during ablution is the saying of “Zamzam” by some people.
Some people say the word “Zamzam” at the start or end of ablution. This is one of the public innovations about which there is no authentic Hadith or even weak Hadith, nor is it supported by the actions of any companion or the sayings of any successor, nor has any notable scholar or established Imam hinted at it. More on this will be discussed later, Insha’Allah.
[Jami' Bayan al-Ilm wa Fadlih, 2/91, second edition, 2/112, third edition, 2/181; its chain is Hasan Li Dhateh]
Imam al-A'immah al-Hafiz al-Kabir Muhammad bin Isma'il bin Khuzaymah al-Naysaburi (d. 311 AH) said: “No one’s statement is considered when the authentic report from the Prophet (peace be upon him) comes.”
[Ma’rifat Uloom al-Hadith by al-Hakim al-Naysaburi, p. 84, second edition, p. 286, Hadith 190; its chain is authentic]
Imam Shafi’i (may Allah have mercy on him) narrated a Hadith of the Prophet (peace be upon him), and a man asked: “Do you act upon this Hadith?” Imam Shafi’i (may Allah have mercy on him) said (astonished): “SubhanAllah! I narrate a (Sahih) Hadith from the Messenger of Allah (peace be upon him) and do not act upon it? If at any time I know a (Sahih) Hadith of the Messenger of Allah (peace be upon him) and do not act upon it, then bear witness that at that time my intellect has left me.”
[Adab al-Shafi'i wa Manaqibuhu by Ibn Abi Hatim, p. 50; its chain is authentic]
In Imam Shafi’i’s view, a person who does not act upon a (Sahih and non-conflicting) Hadith is insane.
Regarding ablution (wudu), the general public, except for those whom Allah has shown mercy and who stay away from these innovations, have introduced several innovations.
Intentions with the Tongue During Ablution
The innovator says: “I intend to perform ablution for such and such prayer...” This is a rejected innovation that has no evidence from the Quran or Sunnah and is not the practice of intelligent people. Rather, only a person obsessed with doubts, a mentally ill person, or an insane person would engage in such an act.I swear by Allah and ask you, when you intend to eat, do you verbally declare, “I intend to eat such and such type of breakfast?” Or when you go to the toilet, do you say, “I intend to urinate or defecate?” Or when you intend to have intercourse with your wife, do you say, “I intend to have lawful intercourse with my wife, the daughter of so-and-so, after marriage?” Such a person would only be considered mad or insane.
All intelligent people agree that the place of intention is the heart (not the tongue). Intention refers to your determination to do something, for which there is no need to verbalize the intention or say any words to clarify the act you are about to perform.
The Prophet (peace be upon him) said:
“Indeed, actions are judged by intentions, and everyone will get what they intended...”
[Sahih Bukhari, Book of Faith, Hadith 54; Sahih Muslim, Book of Governance, Hadith 1907]
This means that actions are only valid when there is an intention in the heart and a corresponding action. The rest of the words of the above Hadith indicate that verbalizing memorized phrases is not considered an intention.
“So whoever migrates for Allah and His Messenger, his migration is for Allah and His Messenger, and whoever migrates for worldly gain or to marry a woman, his migration is for what he migrated for.”
[Sahih Bukhari, Book of Faith, Hadith 54; Sahih Muslim, Book of Governance, Hadith 1907]
If someone leaves home for marriage or to gain worldly benefits like buying and selling, he is not required to verbalize his intention according to his self-made principle. If a person starts verbalizing intentions for these actions, intelligent people would consider him insane and delusional.
Remember, in acts of worship, the default is prohibition (i.e., any act of worship without a Shariah proof is invalid and haram). May Allah keep you and me steadfast in following the Sunnah. Without any valid Shariah proof, this prohibition cannot become permissible. A person who verbalizes intentions and does not consider it worship cannot attach it to worship. If he recites these memorized phrases as worship, he must present a Shariah proof for this act, which he absolutely does not have.
Imam Ibn Qayyim (may Allah have mercy on him) states: “The Prophet (peace be upon him) did not say any words such as ‘I intend to lift the impurity or to perform the prayer’ at the start of ablution. Nor is this practice proven from his companions. Not a single letter of it is narrated through an authentic or weak chain.”
[Zad al-Ma'ad, 1/196]
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) has detailed the scholars' views on this matter:
“Intention with knowledge is extremely easy. It does not require obsessive doubts, newly invented constraints, or chains. Thus, some scholars say that a person gets obsessive thoughts when he is either weak-minded or ignorant about the Shariah. Scholars have differed on whether verbalizing the intention is recommended. Some of Abu Hanifa, Shafi'i, and Ahmad's companions say it is recommended because it makes the matter clearer. A group of Malik and Ahmad’s companions say it is not recommended, but rather verbalizing the intention is an innovation because this practice is not proven from the Prophet (peace be upon him), his companions, or the followers. Scholars say that intention is achieved with knowledge of the action. Therefore, reciting memorized phrases is unnecessary, lustful, and nonsense. Intention is in the heart. The person who verbalizes the intention believes it is not in the heart, so he seeks to achieve it with the tongue. This belief leads many people to get trapped in these doubts.”
[Majmoo' al-Fataawa, 18/263, 264]
Imam Ibn Rajab al-Hanbali (may Allah have mercy on him) states in his book Jami' al-Uloom wal-Hikam (p. 40): “We do not find any specific reference from the pious predecessors or any Imam in these matters.”
After writing these lines, I came to know about a misguided innovator from Jordan, a leader among the deviants, who argues for verbalizing the intention using the Hadith of Umm al-Mu'minin Aisha (may Allah be pleased with her) where the Prophet (peace be upon him) asked her about food, and when she replied there was none, he said: “Then I am fasting.”
[Sahih Muslim, Book of Fasting, Hadith 1154]
He also uses the Prophet’s (peace be upon him) saying during Hajj, “Labbaik ‘Umrah and Hajj” (Here I am, for ‘Umrah and Hajj).
[Sahih Muslim, Book of Hajj, Hadith 1251]
However, this argument is weaker than a spider's web.
Using Aisha’s (may Allah be pleased with her) Hadith to argue for verbalizing the intention is incorrect because, in this Hadith, the Prophet (peace be upon him) is informing of his state, not verbalizing the intention. If he were verbalizing the intention, he would have said, “I intend to fast” or something similar. Saying “Labbaik ‘Umrah and Hajj” at the time of Talbiyah is also not related to verbalizing the intention. Otherwise, he would have said, “I intend to perform ‘Umrah and Hajj.” These words are part of the Sunnah related to Talbiyah (not verbal intention). A proof that verbalizing the intention during Hajj and ‘Umrah is a blameworthy innovation is the saying of Hafiz Ibn Rajab in Jami' al-Uloom (p. 20):
“It is authentically reported from Ibn 'Umar that he heard a man saying at the time of Ihram, ‘I intend to perform Hajj and 'Umrah.’ So he said (angrily), ‘Are you informing people of your intention? Does Allah not know what is in your heart?’”
This indicates that verbalizing the intention is not recommended at all. Rather, it is not permissible in essence. Allah is the One who gives success.
Innovations During Ablution
Among them is that some people recite long supplications while washing each part of the body. To warn people against this practice and prove it extremely weak and fabricated, I mention the words of this narration.With a fabricated chain, it is reported from Anas bin Malik (may Allah be pleased with him) that: I entered upon the Messenger of Allah (peace be upon him). He had a vessel of water in front of him. He said: “O Anas! Come closer to me so that I may teach you the measures (supplications) of ablution.” I came close to him. When he washed his hands, he said: “In the name of Allah and all praise is due to Allah, there is no power and no strength except with Allah.” When he performed istinja (cleaning private parts), he said: “O Allah, protect my private parts and make my affairs easy for me.” When he rinsed his mouth and nose, he said: “O Allah, give me the light of my evidence and do not deprive me of the fragrance of Paradise.” When he washed his face, he said: “O Allah, make my face white on the day when faces will be white (or black).” When he washed his hands up to the elbows, he said:
“O Allah, give me my book in my right hand.” When he wiped his head, he said: “O Allah, cover us with Your mercy and keep us away from Your punishment.” When he washed his feet, he said: “O Allah, keep my feet firm on the day when feet will slip.” Then the Prophet (peace be upon him) said: “O Anas! By the One Who sent me with the truth, whoever recites these supplications during ablution, Allah creates as many angels from the drops of water that fall from his fingers. Each angel will glorify Allah with seventy tongues, and the reward of this glorification will be given to him on the Day of Judgment.”
I say this Hadith is fabricated and falsely attributed to the Messenger of Allah (peace be upon him). Expert Hadith scholars have rejected this Hadith. Hafiz Ibn Hajar quoted Imam Ibn al-Salah as saying: “No Hadith has been established in this regard.”
[Al-Talkhees al-Habeer, 1/110]
Imam Nawawi said: “It has no basis.”
[Al-Majmoo' Sharh al-Muhadhdhab, 1/489]
In his other book, “Al-Adhkar” (p. 57), he said: “No Hadith has come from the Prophet (peace be upon him) regarding supplications for the parts of ablution.”
Shaykh al-Islam Ibn al-Qayyim said in “Al-Manar al-Muneef” (p. 120): “All the narrations about supplications during ablution are false. None of them is proven.” He further said: “Every narration about supplications during ablution is fabricated. None of these sayings were said by the Messenger of Allah (peace be upon him) nor did he teach his Ummah about them.”
[Zad al-Ma'ad, 1/195]
I say that the Sunnah regarding ablution is to say “Bismillah” at the beginning.
[Sahih, Sunan an-Nasa'i, Book of Purification, Chapter on Saying Bismillah during Ablution, Hadith 78. The Hadith which states that ablution is not valid without Bismillah is Hasan Li Dhateh as per Tashil al-Hajah Fi Takhrij Sunan Ibn Majah, Hadith 397.]
And at the end, the established dhikr from the Prophet (peace be upon him): “I bear witness that there is no god but Allah, alone without partner, and I bear witness that Muhammad is His servant and Messenger.”
[Sahih Muslim, Book of Purification, Chapter on the Recommended Dhikr after Ablution, Hadith 234]
Among the innovations during ablution is the saying of “Zamzam” by some people.
Some people say the word “Zamzam” at the start or end of ablution. This is one of the public innovations about which there is no authentic Hadith or even weak Hadith, nor is it supported by the actions of any companion or the sayings of any successor, nor has any notable scholar or established Imam hinted at it. More on this will be discussed later, Insha’Allah.
Pearls of Wisdom
Imam al-Hakam bin 'Utaybah (may Allah have mercy on him, d. 115 AH) said: “There is no one among Allah’s creation whose statement can be taken and left except for the Prophet (peace be upon him).”[Jami' Bayan al-Ilm wa Fadlih, 2/91, second edition, 2/112, third edition, 2/181; its chain is Hasan Li Dhateh]
Imam al-A'immah al-Hafiz al-Kabir Muhammad bin Isma'il bin Khuzaymah al-Naysaburi (d. 311 AH) said: “No one’s statement is considered when the authentic report from the Prophet (peace be upon him) comes.”
[Ma’rifat Uloom al-Hadith by al-Hakim al-Naysaburi, p. 84, second edition, p. 286, Hadith 190; its chain is authentic]
Imam Shafi’i (may Allah have mercy on him) narrated a Hadith of the Prophet (peace be upon him), and a man asked: “Do you act upon this Hadith?” Imam Shafi’i (may Allah have mercy on him) said (astonished): “SubhanAllah! I narrate a (Sahih) Hadith from the Messenger of Allah (peace be upon him) and do not act upon it? If at any time I know a (Sahih) Hadith of the Messenger of Allah (peace be upon him) and do not act upon it, then bear witness that at that time my intellect has left me.”
[Adab al-Shafi'i wa Manaqibuhu by Ibn Abi Hatim, p. 50; its chain is authentic]
In Imam Shafi’i’s view, a person who does not act upon a (Sahih and non-conflicting) Hadith is insane.