Explanation of Umdat-ul-Akm and Umdat-ul-Fiqh

The Ablution
Al-Wu
Shaikh-ul-Islm Ibn Qudmah begins this chapter with:

Neither Wu nor any other form of worship is correct

without intention. This is due to the saying of Raslullh
Actions are but by intentions and every man shall have
only that which he intended.

"

"

The student of knowledge should note that Imm Ibn Qudmah

begins the chapter with a a adth. In fact he utilizes this method of
beginning each chapter with a a adth throughout the book. This shows
his great commitment to following the authentic Adth. This adth was
discussed in great detail in the second lesson, hence it will not be discussed
again here.

The Intention
Imm Ibn Qudmah explains that no form of worship, including
Wu, is accepted without intention. This is the opinion of the great majority
of the scholars of Islm. The standard opinion of the Mlik, Shfi and
anbal Madhhib, is that intention is a prerequisite for all forms of worship in
Islm. However according to well established standard books of the anaf
madh-hab intention is not an obligation for Wu or Ghusl rather it is
mustaab. [ 1 ]
The anaf scholars lack any textual proof for this opinion but they put
forward the following logical arguments.
1. Wu and Ghusl are both conditions for the validity of alh, they are
not, however a form of worship in and of themselves. They are only a

Mukhtaar al-Qudr Page # 11

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Lesson # 02

means to an act of worship (alh). It would not be worship to keep

repeating Wu or Ghusl, for the reward, unlike al.
2. Wu and Ghusl are customary actions, such as people regularly
perform them even if they are not connected to worship. Hence they
are just human customs, which have been linked to being a means to
establish an act of worship.
This is the standard opinion found in all the relied upon books of anaf Fiqh,
such as Mukhtaar al-Qudr [ 2 ] and al-Hidyah [ 3 ]
Hence according to this opinion, if one was to walk through rain and those
limbs that must be washed for wu become wet, even without the intention
to perform Wu, that person can be in a state of Wu.
According to the majority of the scholars of Islm, including the Mlik [ 1 ],
Shfi [ 5 ], and anbal [ 6 ] Madhhib all agree that w is an act of worship,
that be itself brings reward and it requires intention.
The proof for the majority of the scholars of Islm is first and foremost the
Qurn itself. Wu has been prescribed in the Qurn with a particular order
and purpose, hence it is not a customary practice, and rather it is a form of
worship.

O you who have believed, when you rise to [perform]
prayer, wash your faces and your forearms to the elbows
and wipe over your heads and wash your feet to the
ankles. [ 7 ]
The great Mufassir, Imm Ibn Kathr writes in his tafsr of this ayah:

Mukhtaar al-Qudr Page # 11

Al-Hidyah Volume # 1 Page # 13

Mukhtaar al-Khall Page # 16

1
5

Al-Majm Shar al-Muhadhdhab Volume # 1 Page # 312

Al-Inf Volume # 1 Pages # 117

Qurn [5:6] Srah al-M'idah yah # 6

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Lesson # 02

Explanation of Umdat-ul-Akm and Umdat-ul-Fiqh

The obligation for the intention before Wu is proven by this Ayah.

This is because it is just like the Arabs saying:

"When you see the leader, then stand''.

Meaning stand for him.
This ay makes it clear that Wu is not just a customary practice rather it is
a form of worship with a purpose and therefor requires intention like every
other form of worship.
Secondly there are many authentic adth that point towards intention being
obligatory for Wu, such as what Imm Ibn Qudmah quoted:

Actions are but by intentions and every man shall have only that
which he intended. Thus he whose migration was for Allh and His
Messenger, his migration was for Allh and His Messenger, and he
whose migration was to achieve some worldly benefit or to take some
woman in marriage, his migration was for that for which he migrated.
[8]

There are many other ai Ath that clarify that Wu is in itself a

worship and contains reward, such as the adth, where the Prophet
said:

He who performs the Wu perfectly his sins will depart from his
body, even from under his nails. [ 9 ]
This authentic adth proves that Wu is a means of gaining reward, an
independent worship with its own reward. This is also supported by the
following a Adth:

8
9

a al-Bukhr adth # 1
a Muslim adth # 215

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Lesson # 02

Verily my Ummah will be summoned on the Day of Resurrection with

bright shining limbs, from the traces of Wu. Therefore, whoever
can, should increase the area of his radiance. [ 10 ]

The adornment of the believer (in Jannah) will reach the places where
the water of Wu reached. [ 11 ]
This is further supported by the numerous a Adth documenting that
Raslullh and the abah would perform Wu for each prayer even
when they were in a state of Wu.
Therefore the Qurn [ 12 ], the Sunnah [ 13 ], the practice of the abah and the
Ijtihd of the great majority of the scholars of Islm prove that all deeds
require the correct Nyah (intention), including Wu.

It is intention made out loud on in the heart?

Shaikh ul-Islm Taq-ud-Dn Ibn Taymiyyah explains in his Shar of

al-Umdah that the place for intention is the heart and it has not be reported in
the Sunnah or from any of the abah that they pronounced the intention out
loud. Hence the intention should be made in the heart.

The Tasmiyah

Shaikh-ul-Islm Ibn Qudmah continues with:

Then one should say: Bismillh

"
"

10

a al-Bukhr adth # 132 and a Muslim adth # 216

11

a Muslim adth # 250

12

Qurn [5:6] Srah al-M'idah yah # 6

a Muslim adth # 211

13

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Lesson # 02

Explanation of Umdat-ul-Akm and Umdat-ul-Fiqh

After having the intention in the heart, one should verbally say the Tasmiyah
(Tasmiyah stands for the recitation of Bismillh not to be confused with the
Basmallah which stands for the recitation of Bismillah ar-Ramn ar-Ram).
The great scholars of Islm are all in agreement that the one about to perform
wu should recite Bismillh before starting the wu. There is however a
disagreement amongst the scholars of Islm, regarding the status of this
supplication.
The first opinion is that reciting Bismillh is mustaab (recommended).
This is the opinion of the majority of the scholars of Islm, including Imm
Ab anfah , Imm Mlik and Imm ash-Shfi
, and this is the relied upon view of the anaf madh-hab as stated in
Mukhtaar al-Qudr [ 11 ], the Mlik madh-hab as stated in Mukhtaar al-Khall
[ 15 ], and the Shfi madh-hab as stated in al-Majm [ 16 ] of Imm an-Nawaw
.

This is also one of the opinions attributed to Imm Amad bin anbal
and it is the opinion preferred by some of the anbilah as well. [ 17 ]
The second opinion is that reciting Bismillh is wjib (obligatory). This is
the best known opinion of Imm Amad bin anbal and the opinion
of asan al-Bar , and Imm Isq . [ 18 ]
This is opinion of the anbal madh-hab and it is from al-Mufradt (the unique
opinions) of the anbal madh-hab. This is the standard relied upon opinon of
the madh-hab as stated by the famous Muaqiq Imm al-Mardw in al-Inf [
19 ] and by Imm al-ajjw in al-Iqn and Zd al-Mustaqni and in
Dall a-lib by Imm Mar ibn Ysuf . Imm Manr al-Buht
confirms that this is the opinion upon which the fatwa is given in the
madh-hab in his Shar of Zd al-Mustaqni and in his Shar of al-Muntah. [ 20 ].
This opinion was the preference of many of the anbal researchers such as
Imm AbdulQdir al-Jailn [ 21 ], Shaikh ul-Islm Majd-ud-Dn Ibn
Taymiyyah [ 22 ], his son Imm Abdulalm Ibn Taymiyyah

11
15
16
17
18
19

Mukhtaar al-Qudr Page # 15

Mukhtaar al-Khall Page # 17
Al-Majm Shar al-Muhadhdhab Volume # 1 Page # 315
Al-Mughn Volume # 1 Page # 115
Al-Mughn Volume # 1 Page # 115
Al-Inf Volume # 1 Pages # 128 - 129

20

Shar al-Muntah al-Irdt Volume # 1 Page # 97

21

Ghunyat u-libn Page # 65

An-Nukat as-Saniyyah al al-Murrar li-Majd Ibn Taymiyyah Volume # 1 Page # 13

22

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Lesson # 02

[ 23 ], and his famous grandson Shaikh ul-Islm Taq-ud-Dn Ibn Taymiyyah

[ 21 ].

This was reported from the earliest anbal scholars such as Imm al-Khalll
, Imm Ab Bakr al-anbal and al-Q Ab Yal
who stated in abqt al-anbilah:
Reciting at-Tasmiyah is wjib in wu and this is what is
authentically reported from Imm Amad bin anbal .
As for the proof for this opinion, then there are numerous adth, such as
what is reported by Ab Sad al-Khudr from the Prophet :

There is no alh for the one who does not have Wu and there is
not Wu for the one who does not mention the name of Allh upon
it. [ 25 ]
This narration is supported by a large number of abah reporting the same
wording via independent chains of narrators. There is the narration reported
by Ab Hurairah from the Prophet :

There is no alh for the one who does not have Wu and there is
not Wu for the one who does not mention the name of Allh upon
it. [ 26 ]
This narration from Ab Hurairah was graded as a by al-afidh
al-kim while other scholars of adth like Imm al-Uqayl
graded it to be weak. While discussing these narrations there are some
key factors to keep in mind.
The first factor to consider is that this adth has been reported by a large
number of abah with many independent chains of reporters. Following is
a list of some of them:
1. Ab Sad al-Khudr [ 27 ]
23
21

Al-Bulghah li-Abdulalm Ibn Taymiyyah Page # 21

Majm Fatwa li-Taq-ud-Dn Ibn Taymiyyah Volume # 2 Page # 39

25

Sunan al-Bayhq Volume # 1 Page # 34 adth # 195

26

Sunan al-Bayhq Volume # 1 Page # 31 adth # 186

Sunan al-Bayhq adth # 195

27

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Lesson # 02

Explanation of Umdat-ul-Akm and Umdat-ul-Fiqh

2. Ab Hurairah [ 28 ]
3. Said Ibn Zayd [ 29 ]
1. ishah [ 30 ]
5. Sahl bin Sad [ 31 ]
6. Ab Sabarah [ 32 ]
7. Umm Sabarah [ 33 ]
8. Al bin Ab Tlib [ 31 ]
9. Anas bin Mlik [ 35 ]
There is, in fact criticism for the chains of narrators for each one of them. Yet
the point one must keep in mind is that when we find a large number of
narrations, all supporting each other, without major defects, then it points to
the fact that the issue has a base in truth. Therefore looking at these
narrations together many of the great scholars of Islm accepted this
narration as a and Mukam.
The narration reported by Ab Hurairah narrations together were
graded as Hasan li-Ghayrihi by Shaikh AbdulAzz ar-Rjih in Shar of
Bulgh al-Marm [ 36 ].
This adth was graded as Maqbl (acceptable meaning a or asan) by
the following great scholars of adth:
1. Al-afidh al-kim [ 37 ]
2. Al-afidh Ab Bakr Ibn Ab Shaybah [ 38 ]
3. Al-afidh al-Irq [ 39 ]
1. Al-afidh Ibn a-al [ 10 ]
28

Sunan al-Bayhq adth # 186

29

Sunan Ibn Mjah adth # 398

30

Sunan al-Bazzr adth # 261

Sunan Ibn Mjah adth # 100

31
32
33
31
35
36

Al-Mu jam al-Kabr li-a-abrn adth # 296

Al-Mu jam al-Kabr li-a-abrn adth # 297
Al-Kmil Volume # 5 Page # 334
Talkhs al-abr Volume # 1 Page # 193

37

Al-Ifhm f Shar Bulgh al-Marm Volume # 1 Page # 49

Talkhs al-abr Volume # 1 Page # 193

38

Talkhs al-abr Volume # 1 Page # 193

39

Irshd al-Fiqhiyah Volume # 1 Page # 43

Irshd al-Fiqhiyah Volume # 1 Page # 43

10

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Lesson # 02

5. Shaikh ul-Islm Taq-ud-Dn Ibn Taymiyyah [ 11 ]

6. Al-afidh Ibn Kathr [ 12 ]
7.

Shaikh al-Albn [ 13 ]

8. Shaikh AbdulAzz ar-Rjih [ 11 ].

Shaikh al-Albn discusses these narrations in detail in Irw alGhall [ 15 ] and in the end deems them to be Maqbl and Mukam . He also
reviewed them in his Takhrj of Imm as-Suys Jmi a-aghr and he graded
them all as a [ 16 ].
In addition to this there is a a adth reported by Imm an-Nas
on the authority of Anas bin Mlik

Some of the abah of an-Nab were searching for water to

perform Wu. Raslullh asked if anyone had water, and so they
brought some. He placed his hand in the container of water and told
them to begin performing wu and ordered them to begin with the
mention of Bismillh. I saw the water springing forth from between his
fingers until everyone present performed wu. Thabit [the one
reporting from Anas] said, I asked Anas how many companions were
there. He said, We were about seventy people. [ 17 ]

The scholars of adth agree this is an authentic narration and the keen
student of knowledge will notice that there is the order of Raslullh to
the abah that they must recite Bismillh. Hence this independently
authentic adth also confirms that reciting the Bismillah is wjib, since the
order of Raslullh points towards obligation.

11

Majm Fatwa li-Taq-ud-Dn Ibn Taymiyyah Volume # 2 Page # 39

12

Irshd al-Fiqhiyah Volume # 1 Page # 43

a al-Jmi` Volume # 1 Page # 119 Adth # 516, 517, 518

13
11
45
16

Al-Ifhm f Shar Bulgh al-Marm Volume # 1 Page # 49

Irw al-Ghall Volume # 1 Page # 122 graded as asan.
a al-Jmi` adth # 7111

17

Sunan an-Nas Volume # 1 Page # 31 and Ibn al-Khuzaymah graded is a

adth # 111

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Lesson # 02

Explanation of Umdat-ul-Akm and Umdat-ul-Fiqh

As for the proofs put forth by the first group of scholars stating recitation of
at-Tasmiya to be mustaab and not wjib, then they put forth the following
proofs:
1. They state that the adth proving at-tasmiya to be wjib during
wu are not authentic.
This can be refuted by the fact that many of the scholars of adth, reviewing
these adth together have stated that they strengthen each other and
together they are authentic. There is also the independently authentic
narration reported by Anas bin Mlik
.
[ 18 ]
2. Next they point out that there are many adth that describe the
Wu of Raslullh and some of them do not mention the tasmiya.
This objection is easily answered by the Ul in Fiqh that if an action was not
recorded in a adth that does not mean it did not occur. This is due to the
fact that not every adth captures every aspect of an act of worship. There
are many adth about the prayer of Raslullh and some of them do not
capture the obligatory recitation. This is because that which is recited is not
as easily noticed as the actions of the limbs. Many times Wu is made in a
filthy place where the name of Allh is not recited out loud but rather it is
recited silently and someone looking from a far will not know what was
recited. Hence all the aath on a subject must be reviewed before issuing a
verdict.
After reviewing all the proofs on the subject and looking at both sides of the
issues many of the great researching scholars of this ummah have come to the
conclusion that reciting Bismillh is in fact wjib during the wu as stated
by Shaikh Ibn al-Uthaymn as stated in ash-Shar al-Mumti [ 19 ]. It
was the preference of al-Muft ash-Shaikh Ibn Bz and of the
Lajnah ad-Dimah (the senior most body for fatawa in Saudi Arabia called the
Standing Committee). [ 50 ]
My own teachers, Shaikh a-diq al-Mann, Shaikh Abd al-Bsi
and Shaikh Ysuf Mishaal , would advise the student of knowledge that
considering the tasmiya to be wjib is the safest view and that those who stick
to this will be safe, even if it is mustaab. Yet those who leave it considering it
to be mustaab, will not be safe if they are wrong, since intentionally leaving a
wjib invalidates the action.

18

Sunan an-Nas Volume # 1 Page # 31 and Ibn al-Khuzaymah graded is a

adth # 111
49 Ash-Shar al-Mumti Volume # 1 Page # 158 -163.
50 Fatwah Lajnah ad-Dimah Volume # 12 Page # 212

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Lesson # 02

 11

Forgetting to Say the Tasmiyah

In al-Mughn, Shaikh-ul-Islm Ibn Qudmah makes a valuable point:

If one was to take the opinion that it (the Tasmiya) is obligatory, then
the wu of one who deliberately leaves it is not correct as he has left
an obligatory duty in Purification; yet if he leaves it forgetfully, then
his purification is still correct. [ 51 ]
Hence if anyone forgets to recite the tasmiya unintentionally, their Wu
would still be correct.

How do You Recite Bismillh in the Bathroom?

Someone may ask how should he recite the tasmiya in the bathroom where
one may not recite the name of Allh out loud? This question is answered by
Shaikh Ibn al-Uthaymn in ash-Shar al-Mumti with the statement
of Imm Amad bin anbal :

If a man sneezes, he should praise Allh in his heart. [ 52 ].

This lays down a beautiful rule for us, if we have to recite a supplication
containing the name of Allh while in the bathroom, it should be done silently.

51

Al-Mughn Volume # 1 Page # 117

52 Ash-Shar al-Mumti Volume # 1 Page # 159 - 160

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Lesson # 02