Section III: How to Perform Ritual Washing
Firstly: Obligations of ritual washing intention
From the obligations of washing is the intention. This is the position of the majority: Malikis, Shafi`is, and Hanbalis.
- Water reaching all the body:
Water must reach every part of the body as one of the obligations of washing. Consensus has been quoted over this by: Ibn Juzayy, al-`Ayni, and al-San`ani.
- Gurgling and sniffing up water:
Gurgling and sniffing water up the nose are from the obligations of washing. This is the position of the Hanafis and Hanbalis, and it is the choice of Ibn Taymiyyah, Ibn Baz, and Ibn `Uthaymin.
- Covering the `awrah from others:Covering one’s `awrah is a general obligation, especially to be kept in mind during washing, since it is a situation where one must do it to fulfil the conditions of washing. Consensus has been quoted on covering the `awrah by: al-Jassas, Ibn `Abd al-Barr, Ibn Rushd the grandson, al-Nawawi, and Ibn Rajab.
Secondly: Sunan of washing and its etiquette
- Tasmiyah:
It is mustahabb to say the basmalah before washing. This is the position of the majority: Hanafis, Malikis, Shafi`is, and a narration from the Hanbalis.
- Washing the hands thrice:
It is sunnah to wash the hands three times, and this is by agreement of the four schools of jurisprudence.
- Removing filth from the private parts:
It is sunnah to start by removing filth from the private parts, and this is by agreement of the four schools of jurisprudence.
- Ablution:
It is a sunnah to perform ablution within washing, and this is by agreement of the four schools of jurisprudence.
- Removal of minor hadath by washing to remove major hadath:
Whoever washes with the intention of removing major hadath has also removed minor hadath, even if they did not perform ablution, or they did not intend to remove minor hadath. This is the position of the majority: Hanafis, Malikis, and the most correct position among Shafi`is.
- Pouring water over the head thrice:
It is sunnah to pour water over the head three times when washing, and this is by agreement of the four schools of jurisprudence, and it is the choice of Ibn Hazm.
- Pouring water over the rest of the body thrice:
It is not mustahabb to pour water over the rest of the body other than the head. [211] Being conservative with water is something the one washing should be aware of. This is the most common position among Malikis and a narration from Ahmad. It is also the choice of al-Khirqi, Ibn Taymiyyah, al-Zarkashi, Ibn Rajab, al-Sa`di, and Ibn Baz.
- Allowing water to flow through the hair:
It is sunnah to allow water to flow through the hair when washing, and this is by agreement of the four schools of jurisprudence.
- Ruling of undoing plaits when washing due to janabah:
It is not wajib for the woman to undo her plaits when washing due to janabah. This is by agreement of the four schools of jurisprudence.
- Ruling of undoing plaits when washing due to menstruation:
It is not wajib for the woman to undo her plaits when washing due to menstruation. This is the position of the majority: Hanafis, Malikis, and Shafi`is.
Starting with the right side:
It is mustahabb to start with the right side of the body when washing, and this is by agreement of the four schools of jurisprudence.
Massaging the body:
It is sunnah to massage the body as it is washed, and this is the position of the majority: Hanafis, Shafi`is, and Hanbalis.
Ordering the body parts:
It is not wajib to order the body parts when washing, and this is by agreement of the four schools of jurisprudence. [212] There is a narration among Hanbalis that starting the wash with gurgling and sniffing up water is obligatory. Following this, order must be adhered to on doing those two acts first then washing the rest of the body.
Continuity in washing:
Scholars have differed over the ruling of continuity in washing according to two views:
The first: is that it is not wajib. This is the position of the majority: [213] The majority of jurists view that continuity in washing – following up one body part with the next – as sunnah. Hanafis, Shafi`is, and Hanbalis.
The second: is that it is wajib, and this is the position of the Malikis, a position among Shafi`is, a narration among Hanbalis, and the choice of Ibn `Uthaymin.
feqhia
