Written by: Hafiz Zubair Ali Zai
"Performing ablution over ablution is light upon light."
(Hafiz) Iraqi says: "I have not found the origin of this narration." Similarly, Munziri mentioned this before him. (Hafiz) Ibn Hajar stated: "Its chain is weak, and it was narrated by Razeen in his Musnad." (Al-Maqasid al-Hasanah by Sakhawi: 1264, Ithaf al-Sadah al-Muttaqin by Murtada al-Zabidi 2/375)
(Hafiz) Ibn Hajar did not provide a chain for this hadith that would allow us to trace its origin. However, the signs of fabricated narrations are apparent on this hadith.
Another hadith cited by some people is:
"Whoever performs ablution while already in a state of purity, Allah will write ten good deeds for him."
(Sunan Abi Dawood: 62, Sunan Tirmidhi: 59, and Tirmidhi said: "It has a weak chain." Sunan Ibn Majah: 512, its chain is weak due to the weakness of al-Afriki)
This hadith is weak and rejected (munkar). It is wrong to use it as evidence, as it has no reliable corroboration, and it is not permissible to act upon it even in virtues of actions because its reliance is on Abdul Rahman bin Ziyad bin An'am (al-Afriki), who was weak in hadith and narrated rejected narrations. This narration is among those rejected narrations. The other narrator, Abu Ghatif al-Hudhali, is of unknown status. Imam Tirmidhi classified this hadith as weak.
In another narration of Sunan Tirmidhi (58), it is mentioned:
"Anas (may Allah be pleased with him) said that the Prophet (peace be upon him) would perform ablution for every prayer, whether he already had ablution or not."
Humayd al-Tawil said: I asked Anas (may Allah be pleased with him) how the Prophet (peace be upon him) performed ablution, and he replied: "We used to pray all the prayers with one ablution (until it was invalidated)." Imam Tirmidhi said it is hasan gharib, but its chain is weak and rejected. Muhammad bin Ishaq bin Yasar is a mudallis and narrates with 'an' (a form of weak transmission). In this narration, Imam Tirmidhi's teacher, Muhammad bin Humayd al-Razi, is weak, and some scholars even called him a liar. This narration contradicts the authentic narration where Anas (may Allah be pleased with him) stated that "the Prophet (peace be upon him) would perform ablution for every prayer." (Amr bin Aamir al-Ansari said I asked, what did you (Anas) do? Anas (may Allah be pleased with him) replied: "We used to pray all the prayers with one ablution before it was invalidated."
(Sahih Bukhari: 214)
This indicates that the Prophet (peace be upon him) and his companions did not go to the trouble of performing ablution again without necessity. They only performed ablution when it was invalidated. As for the matter of performing ablution for every prayer, it was a general practice, as mentioned in the hadith of Suwayd bin al-Nu'man (may Allah be pleased with him) that the Prophet (peace be upon him) prayed Asr and Maghrib with the same ablution.
(Sahih Bukhari: 215)
The first hadith at most indicates permissibility, not desirability, otherwise, the devoted companions would not have lagged in following it, and it is possible that performing ablution over ablution was a specific trait of the Prophet (peace be upon him). [Note: Establishing a specific trait based only on possibility is incorrect. In this matter, the truth is that both practices are permissible, and performing ablution over ablution is allowed and better. And Allah knows best.]
The Messenger of Allah (peace be upon him) performed all acts of worship correctly and completely, even though Allah's approval and forgiveness were assured for every act he performed. One day, while performing ablution, the Prophet (peace be upon him) found his shirt sleeves tight, so he pulled his hands out from under the shirt and washed them completely. Al-Mughira bin Shu'ba (may Allah be pleased with him) narrates: "One day, the Messenger of Allah (peace be upon him) stayed behind on a journey, and I was with him. When he finished relieving himself, he asked, 'Do you have water?'
I brought the water, and he washed his hands and face, then tried to pull up his sleeves to wash his arms, but the sleeves were tight. So he pulled his hands out from under the shirt and washed his arms up to the elbows."
(Sahih Bukhari: 363, Sahih Muslim: 274)
If the ablution parts are not washed completely, the ablution is invalid, resulting in the invalidity of the prayer. (May Allah protect us!)
(Sahih Bukhari: 165, Sahih Muslim: 242)
Performing Ablution (Wudu) Without Necessity
Some people deem it desirable to perform ablution again without any necessity, citing a hadith whose authenticity is questionable. The hadith states:"Performing ablution over ablution is light upon light."
(Hafiz) Iraqi says: "I have not found the origin of this narration." Similarly, Munziri mentioned this before him. (Hafiz) Ibn Hajar stated: "Its chain is weak, and it was narrated by Razeen in his Musnad." (Al-Maqasid al-Hasanah by Sakhawi: 1264, Ithaf al-Sadah al-Muttaqin by Murtada al-Zabidi 2/375)
(Hafiz) Ibn Hajar did not provide a chain for this hadith that would allow us to trace its origin. However, the signs of fabricated narrations are apparent on this hadith.
Another hadith cited by some people is:
"Whoever performs ablution while already in a state of purity, Allah will write ten good deeds for him."
(Sunan Abi Dawood: 62, Sunan Tirmidhi: 59, and Tirmidhi said: "It has a weak chain." Sunan Ibn Majah: 512, its chain is weak due to the weakness of al-Afriki)
This hadith is weak and rejected (munkar). It is wrong to use it as evidence, as it has no reliable corroboration, and it is not permissible to act upon it even in virtues of actions because its reliance is on Abdul Rahman bin Ziyad bin An'am (al-Afriki), who was weak in hadith and narrated rejected narrations. This narration is among those rejected narrations. The other narrator, Abu Ghatif al-Hudhali, is of unknown status. Imam Tirmidhi classified this hadith as weak.
In another narration of Sunan Tirmidhi (58), it is mentioned:
"Anas (may Allah be pleased with him) said that the Prophet (peace be upon him) would perform ablution for every prayer, whether he already had ablution or not."
Humayd al-Tawil said: I asked Anas (may Allah be pleased with him) how the Prophet (peace be upon him) performed ablution, and he replied: "We used to pray all the prayers with one ablution (until it was invalidated)." Imam Tirmidhi said it is hasan gharib, but its chain is weak and rejected. Muhammad bin Ishaq bin Yasar is a mudallis and narrates with 'an' (a form of weak transmission). In this narration, Imam Tirmidhi's teacher, Muhammad bin Humayd al-Razi, is weak, and some scholars even called him a liar. This narration contradicts the authentic narration where Anas (may Allah be pleased with him) stated that "the Prophet (peace be upon him) would perform ablution for every prayer." (Amr bin Aamir al-Ansari said I asked, what did you (Anas) do? Anas (may Allah be pleased with him) replied: "We used to pray all the prayers with one ablution before it was invalidated."
(Sahih Bukhari: 214)
This indicates that the Prophet (peace be upon him) and his companions did not go to the trouble of performing ablution again without necessity. They only performed ablution when it was invalidated. As for the matter of performing ablution for every prayer, it was a general practice, as mentioned in the hadith of Suwayd bin al-Nu'man (may Allah be pleased with him) that the Prophet (peace be upon him) prayed Asr and Maghrib with the same ablution.
(Sahih Bukhari: 215)
The first hadith at most indicates permissibility, not desirability, otherwise, the devoted companions would not have lagged in following it, and it is possible that performing ablution over ablution was a specific trait of the Prophet (peace be upon him). [Note: Establishing a specific trait based only on possibility is incorrect. In this matter, the truth is that both practices are permissible, and performing ablution over ablution is allowed and better. And Allah knows best.]
Innovations of Ignorant Women: Incomplete Washing of Ablution Parts
Some women make excuses that their sleeves are tight, making it difficult to wash the ablution parts completely. Eventually, this becomes their habit, and they boldly respond that Allah is Forgiving and Merciful, and He knows the secrets of our hearts, etc. However, such words often come from the misguided Murji'ah sect. Remember, the tightness of sleeves is not a valid excuse for incomplete washing of the ablution parts.The Messenger of Allah (peace be upon him) performed all acts of worship correctly and completely, even though Allah's approval and forgiveness were assured for every act he performed. One day, while performing ablution, the Prophet (peace be upon him) found his shirt sleeves tight, so he pulled his hands out from under the shirt and washed them completely. Al-Mughira bin Shu'ba (may Allah be pleased with him) narrates: "One day, the Messenger of Allah (peace be upon him) stayed behind on a journey, and I was with him. When he finished relieving himself, he asked, 'Do you have water?'
I brought the water, and he washed his hands and face, then tried to pull up his sleeves to wash his arms, but the sleeves were tight. So he pulled his hands out from under the shirt and washed his arms up to the elbows."
(Sahih Bukhari: 363, Sahih Muslim: 274)
If the ablution parts are not washed completely, the ablution is invalid, resulting in the invalidity of the prayer. (May Allah protect us!)
Negligence in Washing Feet During Ablution
Many people wash only the front part of their feet and neglect washing the ankles, leaving dry areas on their ankles. However, the Prophet (peace be upon him) strictly forbade this. Abu Huraira (may Allah be pleased with him) saw some people performing ablution and said: "Perform ablution completely because I heard Abu al-Qasim, the Messenger of Allah (peace be upon him), say: 'Woe to the heels from the fire!' (due to incomplete washing during ablution)."(Sahih Bukhari: 165, Sahih Muslim: 242)