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In the Name of God بسم الله

Question About Wudu'

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  • Advanced Member

Does one need to say 'bismillahi r-rahamanir-rahim' before making wudu' or 'bismillah' is sufficient?

Also according to the 12elver madhab is it forbidden to wash the entire feet for wudu' instead of just wiping over the top of the feet or one is free to do whichever?

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[font="Times New RomanDON"T TAKE THIS AS ME GIVING YOU ADVICE TO FOLLOW; I'M JUST TELLING WHAT THE PARENTS ALWAYS TELL THE KIDS IN MY FAMILY.

Now that that's said I just say "Bismilaheh Rahman-e-Rahim La-Ellaha-illila Muhammada Rasoolila" when washing my hands and only go over the top of my foot, i don't wash all of my foot.

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(salam)

(bismillah)

Does one need to say 'bismillahi r-rahamanir-rahim' before making wudu' or 'bismillah' is sufficient?

I have posted a SaHeeH Hadeeth that discusses what to say when you enter and exit the bathroom, as well as what to say when you do your wuDoo'. Click here: http://revivingalislaam.blogspot.com/2010/09/duaa-for-entering-and-leaving-bathroom.html

(salam)

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Does one need to say 'bismillahi r-rahamanir-rahim' before making wudu' or 'bismillah' is sufficient?

Also according to the 12elver madhab is it forbidden to wash the entire feet for wudu' instead of just wiping over the top of the feet or one is free to do whichever?

(salam)

It is not obligatory to say Bismillah when beginning wudhu. However, it is highly recommended. Here are some authentic hadiths concerning it:

ابن أبي عمير عن بعض أصحابنا عن أبي عبد الله عليه السلام قال: إذا سميت في الوضوء طهر جسدك كله، وإذا لم تسم لم يطهر من جسدك إلا ما مر عليه الماء

Imaam al-Saadiq said: If you say Bismillah at the start of your wudhu, then your entire body will become pure. And if you do not say Bismillah, your body will not become pure except the parts that the water passes over.

This indicates that if one says the Bismillah, then there is a spiritual cleansing which takes place, which is greater in reward and benefit than if it is not said. This reward-based difference indicates that the inclusion of the Bismillah is recommended, and not an obligation.

Despite not being obligatory, according to another authentic hadith, the Prophet صلى الله عليه وآله took its omission seriously. However, with the above hadith in mind, this indicates preference, and not obligation.

وبهذا الإسناد، عن أبي عبدالله ( عليه السلام ) قال: إن رجلا توضأ وصلى فقال له رسول الله ( صلى الله عليه وآله ): أعد وضوءك وصلاتك، ففعل فتوضأ وصلى، فقال له النبي ( صلى الله عليه وآله ): أعد وضوءك وصلاتك، ففعل فتوضأ وصلى، فقال له النبي ( صلى الله عليه وآله ): أعد وضوءك وصلاتك، فأتى أمير المؤمنين ( عليه السلام ) فشكا ذلك إليه، فقال له: هل سميت حيث توضأت؟ قال: لا، قال: سم على وضوئك، فسمى وتوضأ وصلى، فأتى النبي ( صلى الله عليه وآله ) فلم يأمره أن يعيد.

Imaam al-Saadiq said: A man did wudhu and prayed. The Prophet صلى الله عليه وآله said to him, "Repeat your wudhu and your prayer."

So, he did wudhu and prayed again. The Prophet صلى الله عليه وآله said to him, "Repeat your wudhu and your prayer."

So, he did wudhu and prayed again. The Prophet صلى الله عليه وآله said to him, "Repeat your wudhu and your prayer."

Then, `Ali came and the man complained about this to him. `Ali said, "Did you say bismillah when you started your wudhu?"

He said, "No." So `Ali said, "Say the name of Allah over your wudhu." So he said the name of Allah, did wudhu, and prayed, and the Prophet صلى الله عليه وآله did not order him to repeat it.

The combination between these two hadiths is what Sheikh al-Tusi cites as well, in determining that the saying of Bismillah is mustahhab, and not obligatory:

فالوجه في هذا الخبر أن تحمل التسمية فيه على النية التي قدمنا وجوبها، فاما ما عداها من الالفاظ فانما هي مستحبة دون أن تكون واجبة فرضا، والذي يدل على ذلك قوله عليه السلام في الخبر الاول ان من لم يسم طهر من جسده ما مر عليه الماء فلو كانت فرضا لكان من تركها لم يطهر شئ من جسده على حال لانه لا يكون قد تطهر

This example also demonstrates an important concept in usul al-fiqh. From this, we know that just because the Prophet صلى الله عليه وآله , or the imaams عليهم السلام, said to repeat an act of worship due to the lack of an action, that this repetition can denote preference, and does not mean that one's act of worship is jurisprudentially nullified in its absence.

As for the other supplications during wudhu, this seems to communicate it most comprehensively, although there are others, and even personal supplications can suffice, as supplication is allowed at all times and in all situations:

بسم الله وبالله اللهم اجعلني من التوابين واجعلني من المتطهرين فإذا فرغت فقل الحمد لله رب العالمي

When Imaam al-Saadiq put his hand into the water he would say, "In the name of Allah and by Allah, oh Allah make me from those who turn to you often in repentance, and make me from the pure ones." And when he finished he said, "Alhmdulillah al-rabb al-`alameen."

It is allowed to say supplications upon washing each part of your body. There is a hadith concerning this, although it is technically not authentic. However, the duaa it contains is good and helpful in feeling the significance of wudhu and preparing for prayer:

As for the feet during wudhu, according to the ahl al-bait, the correct procedure is to wipe the top of the foot during wudhu. Washing the feet is not correct per our teachings.

(salam)

Edited by avjar7
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  • Advanced Member

(salam)

(bismillah)

ابن أبي عمير عن بعض أصحابنا عن أبي عبد الله عليه السلام قال: إذا سميت في الوضوء طهر جسدك كله، وإذا لم تسم لم يطهر من جسدك إلا ما مر عليه الماء

Imaam al-Saadiq said: If you say Bismillah at the start of your wudhu, then your entire body will become pure. And if you do not say Bismillah, your body will not become pure except the parts that the water passes over.

How is this hadeeth SaHeeH? The maraaseel of Ibn Abee `Umayr is not accepted, because the concept that Al-Toosi brought up in his books that he doesn't narrate except from thiqaat people, is wrong because he does narrate from da`eef narrators.

Unfortunately, Al-Majlisi accepted the maraaseel of ibn Abee `Umayr.

(salam)

Edited by Nader Zaveri
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(salam)

(bismillah)

How is this hadeeth SaHeeH? The maraaseel of Ibn Abee `Umayr is not accepted, because the concept that Al-Toosi brought up in his books that he doesn't narrate except from thiqaat people, is wrong because he does narrate from da`eef narrators.

(salam)

(wasalam)

The above hadiths have been attested to as being sahih in multiple books, from multiple scholars in our madhab--including in the analysis of Sheikh al-Tusi which I posted. Regardless, the ruling of recommendation and not obligation does not depend on these narrations. The rule propagated in them is communicated in other sahih hadiths, including one which nearly matches the wording and concept of the first one:

ÇáÚíÕ Èä ÇáÞÇÓã Úä ÃÈí ÚÈÏ Çááå Úáíå ÇáÓáÇã ÞÇá ãä ÐßÑ ÇÓã Çááå ÊÚÇáì Úáì æÖæÆå ÝßÃäãÇ ÇÛÊÓá

Imaam al-Saadiq Úáíå ÇáÓáÇã said: Whoever mentions the name of Allah over his wudhu, then it is like he has performed ghusl.

This ruling of the Bismillah being recommended is not a matter of dispute, and the meaning of the hadiths posted remain valid, regardless of differences in the field of hadith science.

JazakAllah khair for your input, and perhaps you could start a new thread to present your research on this specific chain of narration.

(salam)

Edited by avjar7
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  • Veteran Member

(salam)

(bismillah)

How is this hadeeth SaHeeH? The maraaseel of Ibn Abee `Umayr is not accepted, because the concept that Al-Toosi brought up in his books that he doesn't narrate except from thiqaat people, is wrong because he does narrate from da`eef narrators.

Unfortunately, Al-Majlisi accepted the maraaseel of ibn Abee `Umayr.

(salam)

Isn't Abi Umair one of the ashaab ul ejma? If yes, does this change anything when a sanad is being verified?

wasalam.gif

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(salam)

(bismillah)

Even if Ibn Abee `Umayr is the aSHaab Al-Ijmaa`, that doesn't mean he only narrates from thiqaat narrators.

Here is a list of the Da`eef narrators Ibn Abee `Umayr narrates from:

  1. Yoonus bin Dhibyaan (da`eef / ghaal - almost every major mutaqaddimeen scholar)
  2. `Alee bin Hamzah Al-BaTaa'inee (mal`oon - accursed)
  3. Al-Hussayn bin Ahmad Al-Minqaree (Da`eef by Najaashee, Al-Hillee and Even Al-Toosee himself!)
  4. `Alee bin Hadeed (Al-Hillee and Al-Toosee in Al-IstibSaar)

These are the narrators in which Al-Khoei has listed in rejecting the notion of ibn Abee `Umayr only narrates from thiqaat narrators. Which in turns means his rejection of the acceptance of the maraaseel of ibn Abee `Umayr.

(salam)

Edited by Nader Zaveri
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/\ You seem to be missing the point on this Nader. The contents of this hadith can be corroborated by looking at others, it reflects the historical practice of the ta'ifa, it is coming through a narrator whose own trustworthiness is beyond doubt and it is in reference to a mustahabb act (and thus the question of isnad is not even all that relevant).

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