Fatwa ID: 08257
Answered by Alimah Humairah Badshah
Question:
Five years ago, when I was 17, my house was being painted. During that time, I shook hands with the painter uncle, and some paint got on my hands. My mother told me to remove the paint thoroughly, otherwise, water wouldn’t reach my skin, and my wudu (ablution) would remain incomplete. This incident triggered OCD in me, which has greatly affected my life. To cope with it, I started wearing socks all day to prevent any dirt or barriers from the floor sticking to my feet. I stopped shaking hands with others and began wearing gloves. I stopped eating outside food, assuming that restaurants, factories, and bakeries often neglect cleanliness, and barriers could transfer from their utensils or the hands of the cooks. I check everything that comes from outside to ensure no barriers are attached that could stick to my body and render my wudu or ghusl (ritual bath) incomplete. Whenever something dirty touches my body, I wash it 3-4 times with soap or inspect the spot with a torchlight for a long time, fearing that if any barrier remains, my wudu or ghusl will be incomplete.
Questions:
Question 1: Do only solid things like paint, nail polish, or wax—about 4 or 5 such items—prevent water from reaching the skin during wudu and ghusl, or does the blackness from touching rusty objects, or the dirt and grime from handling market-bought vegetables and fruits, or other substances that leave residue or dirt which doesn’t fully wash off with water and gets trapped in the lines of the hands as tiny particles (invisible without a torchlight), also count? Does wudu or ghusl remain invalid without removing them?
Question 2: I want to ask about the tape residue on food packaging. Does it act as a barrier in wudu and ghusl if a little bit sticks to the hands while opening the packaging? If yes, if I touch food without removing it, will it transfer to the food as well?
Question 3: What about food particles stuck in the teeth that don’t come out easily? Is it necessary to remove them during ghusl? And how to remove it? And if something solid gets stuck in the teeth or inside the mouth, will ghusl still be valid?
Question 4: How meticulously should I check for barriers before performing wudu or ghusl? Should I inspect closely, or is washing once with water or soap during wudu or ghusl sufficient?
Question 5: Can you tell me how to differentiate between barriers and non-barriers in wudu? Is it only considered a barrier if there’s a clear, solid substance on the body or an object?
Question 6: I’ve heard that if even a hair’s breadth of space remains dry during wudu or ghusl, it remains incomplete. Is this true?
Question 7: Do we need to check everything before using it, or are we not responsible unless we’re 100% certain a barrier is present? If a barrier from something outside or hotel food unknowingly sticks to our body and we don’t realize it, will our ghusl still be valid?
Question 8: If something like flour, paint, or a solid substance gets on the body, to what extent must it be removed? Is washing it well with soap or superficially cleaning paint with thinner enough, or is it necessary to ensure with a torchlight that it’s completely gone?
Question 9: When there’s a wound on the body and we use a bandage or adhesive plaster, is it necessary to remove its residue after the wound heals? I heard from a famous scholar on YouTube that one should avoid using adhesive plasters because if even a hair’s breadth of residue remains, wudu won’t be valid. Is this correct?
Question 10: Does the dirt or grime that sticks to the feet from walking on the road or floor, which is hard to wash off with water, count as a barrier in wudu and ghusl?
Question 11: Please tell me about outside food too. I’ve seen videos on the internet of hotels and food factories where people prepare food in very dirty conditions, and it’s possible that dirt or barriers mix with the food during preparation.
Question 12: If glitter from clothes or wedding cards sticks to the body, will wudu or ghusl still be valid?
Question 13: Is it necessary to remove the dirt inside the nose or the crust around the eyes during ghusl? If yes, to what extent is effort required? Is cleaning thoroughly for about 2 minutes enough, or is it necessary to ensure with absolute certainty that not even a tiny bit remains?
Please provide detailed answers to each question and suggest a way I can shake hands with people or use things without fear. It took me years to ask these questions and seek help, and over these years, my OCD has worsened. Please give me an answer that can fix my life and help me live normally.
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
There are several factors to consider when evaluating whether a substance would be considered a barrier to wudhu and ghusl.
Firstly, only substances which are impermeable would be a barrier between water and skin. Stains, permeable dyes and where the skin has become blackened by rust and dirt or yellowed by turmeric merely colour the skin and are not barriers to wudhu. Barriers to wudhu are physical and therefore can usually be felt by touch.
Secondly, the impermeable substance must be of an amount greater than the head of a needle, and anything less than that is negligible. For ghusl, it is also true that not even a hair’s breadth may remain dry.
Thirdly, the substance should not be something that is very common and difficult to avoid. Therefore, the droppings of flies and fleas, and ordinary levels of dirt, dust, mud, oils, ect. are forgiven. One’s profession and daily life is also taken into account here, so unavoidable flecks of clay on a potter, dough on a baker or paint on a painter is also forgiven. This applies to everyone, both urban and rural. If a substance is impossible or extremely difficult to remove, it is also considered under this rule.
From these principles, we can see that if paint splashed on the hand it would be considered a barrier, but microparticles of paint from brushing against a wall would not be a barrier. Handling food, soil, market vegetables and ordinary substances would also be perfectly acceptable, and so would walking on soil and roads. It does not matter that perhaps the colour of dirt or otherwise can be seen with a torch or a microscope, and one should avoid causing oneself undue stress by using such tools. Checking by looking at normal light levels and normal distances is enough, and one should not examine one’s skin in an exaggerated manner.
As for food stuck in the mouth, one should gargle until no solid substances are on the surface of one’s teeth and gums. One can also use a miswak to brush the teeth and remove any large solids. One’s tongue, finger or a toothpick can also be used for such purposes. As mentioned earlier, anything smaller than a needle-head is forgiven, and so are any substances that are difficult to avoid or remove.
It is neither necessary nor recommended to force water into the eyes or exaggerate in blinking to force the water into the corners of the eye. One must merely wash the skin of the eyelid, which is the surface of the eye when it is closed lightly. Any crust around the eye can usually be removed in a few seconds with warm water and light rubbing, after which the area will feel smooth to the touch. There is no need to exaggerate in cleaning the corners of the eye beyond removing the crust which one can see and feel.
Similarly, it is only required to wash the surface of one’s nostrils and nose during wudhu. One should remove any substance which is blocking this area. Sniffing water into the nose, which should be done in wudhu and must be done in ghusl, should only be done up until the nasal passage and should not cause pain.
Keep in mind that barriers to wudhu are actual, perceptible substances, and so one does not need to worry about invisible transference like one may consider with impurities. Simple touch and handshakes which leave no perceptible substance on the skin do not transmit any barriers to washing, and nor do foodstuffs which leave no perceptible substance in the mouth. Therefore, one does not need to be concerned over ‘contamination’ through food or one’s surroundings.
Adhesive residue is usually impermeable so it would be considered a barrier if solid strands or clumps of adhesive were left on the nails or skin. However, most adhesive tape types do not leave enough remains on the skin to worry about during normal use. The residue from adhesive plasters are easy to remove by washing and scrubbing the area briefly, and so there is no need to avoid using such plasters.
Ordinary flakes of glitter are impermeable, and so therefore should be removed if larger than a needle-head. One should scrub the area or use adhesive tape to lift the glitter from the skin. As for micro-glitter, one should make a sincere effort to remove what one can to the best of one’s ability (without causing oneself harm), and after that any remainder would be considered difficult to remove and therefore would not invalidate wudhu or ghusl.
When any impermeable substance is on the skin, it is only necessary to remove it. Water, and soap if desired, is usually enough to remove most substances along with rubbing or scrubbing. Some substances are easier to remove with specific cleaners such as acetone, and so it would be helpful to have a supply of such if one intends to use such substances. One must simply remove the substance until one can no longer feel it or see it in normal light conditions.
An additional principle one should keep in mind is that one should not succumb to baseless doubts and suspicions. All things are assumed pure and uncontaminated until proven otherwise, and there is no consideration for mere possibilities. One is not responsible unless one is certain.
Allah (عز و جل) tells us regarding wudhu: {It is not Allah’s Will to burden you, but to purify you and complete His favour upon you, so perhaps you will be grateful.} [5:6]
One should avoid making religious acts overly hard on oneself through personal strictness, as this can overwhelm a person and put them into difficulty in daily religious duties which are supposed to be easy. The Prophet (ﷺ) used to take a bath with one Sa` up to five Mudds of water and used to perform ablution with one Mudd of water–these are small, reasonable amounts which show us that one should not exaggerate in washing themselves. The principles of cleanliness and purification are general to all Muslims in all places and eras, from rural farmers with little access to water to urban merchants who come into contact with various goods and people.
It is important for one to learn how to put unnecessary concerns out of one’s mind so that they do not affect one’s life and daily worship. If one is afflicted by a condition such as OCD, it would be advisable for one to seek help from a qualified Muslim therapist or other mental health professional for advice in managing one’s concerns and anxieties.
Only Allah (عز و جل) knows best.
Written by Alimah Humairah Badshah
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
فِي فَتَاوَى مَا وَرَاءَ النَّهْرِ إنْ بَقِيَ مِنْ مَوْضِعِ الْوُضُوءِ قَدْرُ رَأْسِ إبْرَةٍ أَوْ لَزِقَ بِأَصْلِ ظُفْرِهِ طِينٌ يَابِسٌ أَوْ رَطْبٌ لَمْ يَجُزْ وَإِنْ تَلَطَّخَ يَدُهُ بِخَمِيرٍ أَوْ حِنَّاءٍ جَازَوَسُئِلَ الدَّبُوسِيُّ عَمَّنْ عَجَنَ فَأَصَابَ يَدَهُ عَجِينٌ فَيَبِسَ وَتَوَضَّأَ قَالَ: يُجْزِيهِ إذَا كَانَ قَلِيلًا …
وَفِي الْجَامِعِ الصَّغِيرِ سُئِلَ أَبُو الْقَاسِمِ عَنْ وَافِرِ الظُّفُرِ الَّذِي يَبْقَى فِي أَظْفَارِهِ الدَّرَنُ أَوْ الَّذِي يَعْمَلُ عَمَلَ الطِّينِ أَوْ الْمَرْأَةِ الَّتِي صَبَغَتْ أُصْبُعَهَا بِالْحِنَّاءِ، أَوْ الصَّرَّامِ، أَوْ الصَّبَّاغِ قَالَ كُلُّ ذَلِكَ سَوَاءٌ يُجْزِيهِمْ وُضُوءُهُمْ إذْ لَا يُسْتَطَاعُ الِامْتِنَاعُ عَنْهُ إلَّا بِحَرَجٍ وَالْفَتْوَى عَلَى الْجَوَازِ مِنْ غَيْرِ فَصْلٍ بَيْنَ الْمَدَنِيِّ وَالْقَرَوِيِّ. كَذَا فِي الذَّخِيرَةِ وَكَذَا الْخَبَّازُ إذَا كَانَ وَافِرَ الْأَظْفَارِ. كَذَا فِي الزَّاهِدِيِّ نَاقِلًا عَنْ الْجَامِعِ الْأَصْغَرِ.
وَالْخِضَابُ إذَا تَجَسَّدَ وَيَبِسَ يَمْنَعُ تَمَامَ الْوُضُوءِ وَالْغُسْلِ. كَذَا فِي السِّرَاجِ الْوَهَّاجِ نَاقِلًا عَنْ الْوَجِيزِ
…
إذَا كَانَ عَلَى بَعْضِ أَعْضَاءِ وُضُوئِهِ خُرْءُ ذُبَابٍ أَوْ بُرْغُوثٍ فَتَوَضَّأَ وَلَمْ يَصِلْ الْمَاءُ إلَى مَا تَحْتَهُ جَازَ؛ لِأَنَّ التَّحَرُّزَ عَنْهُ غَيْرُ مُمْكِنٍ وَلَوْ كَانَ عَلَيْهِ جِلْدُ سَمَكٍ أَوْ خُبْزٌ مَمْضُوغٍ قَدْ جَفَّ فَتَوَضَّأَ وَلَمْ يَصِلْ الْمَاءُ إلَى مَا تَحْتَهُ لَمْ يَجُزْ؛ لِأَنَّ التَّحَرُّزَ عَنْهُ مُمْكِنٌ. كَذَا فِي الْمُحِيطِ.وَلَوْ بَقِيَتْ عَلَى الْعُضْوِ لُمْعَةٌ لَمْ يُصِبْهَا الْمَاءُ فَصَرَفَ الْبَلَلَ الَّذِي عَلَى ذَلِكَ الْعُضْوِ إلَى اللُّمْعَةِ جَازَ. كَذَا فِي الْخُلَاصَةِ.
Al-Fataawa Al-Hindiyyah (Daar Al-Fikr, https://shamela.ws) v.1 p.4-5
الْجُنُبُ إذَا شَرِبَ الْمَاءَ وَلَمْ يَمُجَّهُ لَمْ يَضُرَّهُ وَيُجْزِيهِ عَنْ الْمَضْمَضَةِ إذَا أَصَابَ جَمِيعَ فَمِهِ. كَذَا فِي الظَّهِيرِيَّةِ وَلَوْ كَانَ سِنُّهُ مُجَوَّفًا فَبَقِيَ فِيهِ أَوْ بَيْنَ أَسْنَانِهِ طَعَامٌ أَوْ دَرَنٌ رَطْبٌ فِي أَنْفِهِ ثُمَّ غَسَلَهُ عَلَى الْأَصَحِّ. كَذَا فِي الزَّاهِدِيِّ وَالِاحْتِيَاطُ أَنْ يُخْرِجَ الطَّعَامَ عَنْ تَجْوِيفِهِ وَيُجْرِيَ الْمَاءَ عَلَيْهِ هَكَذَا فِي فَتْحِ الْقَدِيرِ وَالدَّرَنُ الْيَابِسُ فِي الْأَنْفِ يَمْنَعُ تَمَامَ الْغُسْلِ. كَذَا فِي الزَّاهِدِيِّ
وَالْعَجِينُ فِي الظُّفْرِ يَمْنَعُ تَمَامَ الِاغْتِسَالِ وَالْوَسَخُ وَالدَّرَنُ لَا يَمْنَعُ وَالْقَرَوِيُّ وَالْمَدَنِيُّ سَوَاءٌ وَالتُّرَابُ وَالطِّينُ فِي الظُّفْرِ لَا يَمْنَعُ وَالصَّرَّامُ وَالصَّبَّاغُ مَا فِي ظُفْرِهِمَا يَمْنَعُ تَمَامَ الِاغْتِسَالِ وَقِيلَ كُلُّ ذَلِكَ يُجْزِيهِمْ لِلْحَرَجِ وَالضَّرُورَةِ، وَمَوَاضِعُ الضَّرُورَةِ مُسْتَثْنَاةٌ عَنْ قَوَاعِدِ الشَّرْعِ. كَذَا فِي الظَّهِيرِيَّةِ
وَإِنْ كَانَ عَلَى ظَاهِرِ بَدَنِهِ جِلْدُ سَمَكٍ أَوْ خُبْزٌ مَمْضُوغٌ قَدْ جَفَّ فَاغْتَسَلَ وَلَمْ يَصِلْ الْمَاءُ إلَى مَا تَحْتَهُ لَا يَجُوزُ وَلَوْ كَانَ مَكَانَهُ خُرْءُ ذُبَابٍ أَوْ بُرْغُوثٍ جَازَ. كَذَا فِي الْمُحِيطِ وَلَوْ كَانَ بِهِ جُدَرِيٌّ ارْتَفَعَ قِشْرُهَا وَجَوَانِبُهَا مُتَّصِلَةٌ وَلَمْ يَصِلْ الْمَاءُ إلَى دَاخِلِ الْعَيْنَيْنِ. كَذَا فِي مُحِيطِ السَّرَخْسِيِّ
Al-Fataawa Al-Hindiyyah (Daar Al-Fikr, https://shamela.ws) v.1 p.13
قَوْلُهُ: وَوَنِيمِ ذُبَابٍ) أَيْ خَرْؤُهُ: قَالَ فِي بَحْثِ الْغُسْلِ: وَلَا يَمْنَعُ الطَّهَارَةَ وَنِيمُ ذُبَابٍ وَبُرْغُوثٍ لَمْ يَصِلْ الْمَاءُ تَحْتَهُ وَحِنَّاءٌ وَلَوْ جِرْمَهُ بِهِ يُفْتَى، وَدَرَنٌ وَدُهْنٌ وَتُرَابٌ وَطِينٌ إلَخْ
قَوْلُهُ: لِلْحَرَجِ) عِلَّةٌ لِقَوْلِهِ لَا غَسْلَ إلَخْ أَيْ فَإِنَّ هَذِهِ الْمَذْكُورَاتِ وَإِنْ كَانَتْ دَاخِلَةً فِي حَدِّ الْوَجْهِ الْمَذْكُورِ إلَّا أَنَّهَا لَا يَجِبُ غَسْلُهَا لِلْحَرَجِ. وَعَلَّلَ فِي الدُّرَرِ بِأَنَّ مَحَلَّ الْفَرْضِ اسْتَتَرَ بِالْحَائِلِ وَصَارَ بِحَالٍ لَا يُوَاجِهُ النَّاظِرَ إلَيْهِ فَسَقَطَ الْفَرْضُ عَنْهُ وَتَحَوَّلَ إلَى الْحَائِلِ
Radd Al-Muhtaar (Halabi ed., Daar Al-Fikr, https://shamela.ws) v.1 p.98
وَإِيصَالُ الْمَاءِ إلَى دَاخِلِ الْعَيْنَيْنِ لَيْسَ بِوَاجِبٍ وَلَا سُنَّةٍ وَلَا يَتَكَلَّفُ فِي الْإِغْمَاضِ وَالْفَتْحُ حَتَّى يَصِلَ الْمَاءُ إلَى الْأَشْفَارِ وَجَوَانِبِ الْعَيْنَيْنِ. كَذَا فِي الظَّهِيرِيَّةِ.
وَعَنْ الْفَقِيهِ أَحْمَدَ بْنِ إبْرَاهِيمَ إنْ غَسَلَ وَجْهَهُ وَغَمَّضَ عَيْنَيْهِ تَغْمِيضًا شَدِيدًا لَا يَجُوزُ. كَذَا فِي الْمُحِيطِ.
وَيَجِبُ إيصَالُ الْمَاءِ إلَى الْمَآقِي. كَذَا فِي الْخُلَاصَةِ
Al-Fataawa Al-Hindiyyah (Daar Al-Fikr, https://shamela.ws) v.1 p.4
وَمِنْهَا الْمَضْمَضَةُ وَالِاسْتِنْشَاقُ) وَالسُّنَّةُ أَنْ يَتَمَضْمَضَ ثَلَاثًا أَوَّلًا ثُمَّ يَسْتَنْشِقَ ثَلَاثًا وَيَأْخُذَ لِكُلِّ وَاحِدٍ مِنْهُمَا مَاءً جَدِيدًا فِي كُلِّ مَرَّةٍ وَكَذَا فِي مُحِيطِ السَّرَخْسِيِّ.
وَحَدُّ الْمَضْمَضَةِ اسْتِيعَابُ الْمَاءِ جَمِيعَ الْفَمِ وَحَدُّ الِاسْتِنْشَاقِ أَنْ يَصِلَ الْمَاءُ إلَى الْمَارِنِ. كَذَا فِي الْخُلَاصَةِ
Al-Fataawa Al-Hindiyyah (Daar Al-Fikr, https://shamela.ws) v.1 p.6
وَمِنْهَا السِّوَاكُ) وَيَنْبَغِي أَنْ يَكُونَ السِّوَاكُ مِنْ أَشْجَارٍ مُرَّةٍ؛ لِأَنَّهُ يُطَيِّبُ نَكْهَةَ الْفَمِ وَيَشُدُّ الْأَسْنَانَ وَيُقَوِّي الْمَعِدَةَ وَلْيَكُنْ رَطْبًا فِي غِلَظِ الْخِنْصَرِ وَطُولِ الشِّبْرِ وَلَا يَقُومُ الْأُصْبُعُ مَقَامَ الْخَشَبَةِ فَإِنْ لَمْ تُوجَدْ الْخَشَبَةُ فَحِينَئِذٍ يَقُومُ الْأُصْبُعُ مِنْ يَمِينِهِ مَقَامَ الْخَشَبَةِ. كَذَا فِي الْمُحِيطِ وَالظَّهِيرِيَّةِ
Al-Fataawa Al-Hindiyyah (Daar Al-Fikr, https://shamela.ws) v.1 p.7
الْبَابُ الثَّانِي فِي الْغُسْلِ) (وَفِيهِ ثَلَاثَةُ فُصُولٍ) (الْفَصْلُ الْأَوَّلُ فِي فَرَائِضِهِ) وَهِيَ ثَلَاثَةٌ: الْمَضْمَضَةُ، وَالِاسْتِنْشَاقُ، وَغَسْلُ جَمِيعِ الْبَدَنِ عَلَى مَا فِي الْمُتُونِ. وَحَدُّ الْمَضْمَضَةِ وَالِاسْتِنْشَاقِ كَمَا مَرَّ فِي الْوُضُوءِ مِنْ الْخُلَاصَةِ
Al-Fataawa Al-Hindiyyah (Daar Al-Fikr, https://shamela.ws) v.1 p.13
…(وَمِمَّا يَتَّصِلُ بِذَلِكَ مَسَائِلُ الشَّكِّ)
فَإِنْ كَانَ بَعْدَ الْفَرَاغِ مِنْ الْوُضُوءِ لَمْ يُلْتَفَتْ إلَى ذَلِكَ وَمَنْ شَكَّ فِي الْحَدَثِ فَهُوَ عَلَى وُضُوئِهِ وَلَوْ كَانَ مُحْدِثًا
Al-Fataawa Al-Hindiyyah (Daar Al-Fitr, https://shamela.ws) v.1 p.13
إِنَّ الشَّكَّ وَالِاحْتِمَالَ لَا يُوجِبُ الْحُكْمَ بِالنَّقْضِ، إذْ الْيَقِينُ لَا يَزُولُ بِالشَّكِّ
Radd Al-Muhtaar (Halabi ed., Daar Al-Fitr, https://shamela.ws) v.1 p.148
وْ أَيْقَنَ بِالطَّهَارَةِ وَشَكَّ بِالْحَدَثِ أَوْ بِالْعَكْسِ أَخَذَ بِالْيَقِينِ، وَلَوْ تَيَقَّنَهُمَا وَشَكَّ فِي السَّابِقِ فَهُوَ مُتَطَهِّرٌ
Radd Al-Muhtaar (Halabi ed., Daar Al-Fitr, https://shamela.ws) v.1 p.150
لِأَنَّ قَطْعَ الْوَسْوَسَةِ وَاجِبٌ
Badaai’ Al-Sanaai’ (Daar Al-Kutub Al-‘Ilmiyyah, https://shamela.ws) v.1 p.21
وَالسَّبِيلُ فِي الْوَسْوَسَةِ قَطْعُهَا؛ لِأَنَّهُ لَوْ اشْتَغَلَ بِذَلِكَ لَأَدَّى إلَى أَنْ يَتَفَرَّعَ لِأَدَاءِ الصَّلَاةِ، وَهَذَا لَا يَجُوزُ
Badaai’ Al-Sanaai’ (Daar Al-Kutub Al-‘Ilmiyyah, https://shamela.ws) v.1 p.33
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا قُمْتُمْ إِلَى ٱلصَّلَوٰةِ فَٱغْسِلُوا۟ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى ٱلْمَرَافِقِ وَٱمْسَحُوا۟ بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى ٱلْكَعْبَيْنِ ۚ وَإِن كُنتُمْ جُنُبًۭا فَٱطَّهَّرُوا۟ ۚ وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌۭ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَـٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءًۭ فَتَيَمَّمُوا۟ صَعِيدًۭا طَيِّبًۭا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ ۚ مَا يُرِيدُ ٱللَّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍۢ وَلَـٰكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُۥ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ
Surah Al-Ma’idah [5:6]
حَدَّثَنَا عَبْدُ السَّلاَمِ بْنُ مُطَهَّرٍ، قَالَ حَدَّثَنَا عُمَرُ بْنُ عَلِيٍّ، عَنْ مَعْنِ بْنِ مُحَمَّدٍ الْغِفَارِيِّ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ “ إِنَّ الدِّينَ يُسْرٌ، وَلَنْ يُشَادَّ الدِّينَ أَحَدٌ إِلاَّ غَلَبَهُ، فَسَدِّدُوا وَقَارِبُوا وَأَبْشِرُوا، وَاسْتَعِينُوا بِالْغَدْوَةِ وَالرَّوْحَةِ وَشَىْءٍ مِنَ الدُّلْجَةِ ”.
Sahih al-Bukhari (https://sunnah.com) b.2, no.32 (39)
حَدَّثَنَا أَبُو نُعَيْمٍ، قَالَ حَدَّثَنَا مِسْعَرٌ، قَالَ حَدَّثَنِي ابْنُ جَبْرٍ، قَالَ سَمِعْتُ أَنَسًا، يَقُولُ كَانَ النَّبِيُّ صلى الله عليه وسلم يَغْسِلُ ـ أَوْ كَانَ يَغْتَسِلُ ـ بِالصَّاعِ إِلَى خَمْسَةِ أَمْدَادٍ، وَيَتَوَضَّأُ بِالْمُدِّ.
Sahih al-Bukhari (https://sunnah.com) b.4, no.67 (201)
