This
is the firm resolve of the heart to perform wudoo in
obedience to the order of Allaah ta'ala and His
Messenger (sallallaahu 'alaihi wa sallam). Ibn Taimiyyah
(rahimahullaah) said (Majmoo'at-ur-Rasaa-il il-Kubraa
1/243): "The place of the niyyah is the heart and not
the tongue in all forms of 'ibaadah - and that is agreed
upon by all the Muslim scholars - Purification, Prayer,
Zakaat, Sawm, Hajj, 'Itq (freeing of slaves), Jihaad,
etc. If he were to express with his tongue other than
that which he intended in his heart - then what he
intended is counted, not what he said. If he voiced the
intention with his tongue and the intention was not in
his heart, that will not count - by total agreement of
all the scholars of Islaam - so the niyyah is the firm
intention and resolve itself."
19. As Rasoolullah (sallallaahu 'alaihi wa
sallam) himself explained in the hadeeth narrated by
'Umar (radhiAllaahu 'anhu) in the Sahihain Verily the
actions are by intention and there is for everyone only
what he intended... [Fath-ul-Baaree, 1/9, and Muslim,
6/48].
20.
Abu Hurairah (radhiAllaahu' anhu) said that Rasoolullah
(sallallahu 'alaihi wasallam) said There is no wudoo
for him who does not mention Allaah's name upon it.
[Reported by Ibn Maajah (no.399), At-Tirmidhee (no.26),
Abu Dawood (no.101) and others. Ash-Shaikh al-Albaani
says: hadeeth Saheeh (Saheeh ul-Jaarni', no.7444)].
Imam Ahmad in one of his two sayings is of the
opinion that it is obligatory in wudoo, ghusl, and
Tayammum. He was followed in this opinion by Abu Bakr,
and it is the saying of al-Hasan (al-Basaree) and Imam
Ishaaq - as reported by Ibn Qudaamah in 'al-Mughnee'
(1/84) and their proof is this hadeeth.
Ibn Qudaamah adds: If we take the saying that it
is obligatory, then the wudoo of one who deliberately
leaves it is not correct as he has left an obligatory
duty in Purification - just as if he had left the
intention; and if he left it forgetfully then his
purification is correct. (Al-Mughnee). And this is the
saying that we regard as being correct.
As for Ibn Taimiyyah (rahimahullah) he held it to
be obligatory if the related hadeeth was authentic - as
occurs in his Kitaab-ul-Imaan - and the hadeeth is
authentic, so therefore his opinion (rahimahullah) is
that it is obligatory.
21. Al-Bukhaaree and Muslim report from Anas
(radhiAllaahu 'anhu) that some of the Companions of the
Prophet (sallallaahu 'alaihi wa sallam) sought water for
wudoo , so Rasoolullah (sallallaahu 'alaihi wa sallam)
said Does any of you have water? So he put his
hand into the water and said Make wudoo in the name
of Allaah. And I saw the water coming out from
between his fingers until they all made wudoo . Thaabit
said: "I said to Anas (radhiAllaahu'anhu): How many were
there? He said: About seventy. [Al-Bukhaaree, 1/236,
Muslim, 8/411, An-Nasaa'ee, V8].
As for the proof for that which we have stated -
it is his (sallallaahu 'alaihi wa sallam) saying Make
wudoo in the name of Allaah. As for those who say
that it is only sunnah mu'akkadah then they base that
upon the relative hadeeth being da'eef ( There is no
wudoo ... ). However since the hadeeth is saheeh as we
have explained, then there remains no proof for them and
the proof is with us, and Allaah Knows Best.
So it is therefore obligatory as we have shown,
however the one who forgets should mention Allaah's name
when he remembers.
22.
Humraan (radhiAllaahu'anhu) narrates that 'Uthmaan
called for water to make wudoo and washed his hands
three times... then said: I saw Rasoolullah (sallallaahu
'alaihi wa sallam)make wudoo just as I have made wudoo .
[Al-Bukhaaree and Muslim, and as preceded].
23. Abu Hurairah (radhiAllaahu'anhu) said:
Rasoolullah (sallallaahu 'alaihi wa sallam) said When
one of you awakes from sleep then let him not enter his
hand into the bowl/vessel until he washes it three times
as he does not know where his hand has spent the
night. [Al-Bukhaaree (Fath ul-Baaree, 1/229), Muslim
and it is his wording, as al-Bukhaaree doesn't report
"three times"].
24. And in the hadeeth of'Abdullaah ibn Zaid
(radhiAllaahu'anhu) he was asked about the wudoo of the
Prophet (sallallaahu 'alaihi wa sallam), so he called
for a bowl of water and made wudoo from it as the
Prophet (sallallaahu 'alaihi wa sallam) made wudoo, and
he poured out water from the bowl upon his hand and
washed it three times. [Al-Bukhaaree (al Fath, l/255),
Muslim, 3/121].
25. Aus ibn Abi Aus reports from his grandfather
(radhiAllaahu 'anhu) who said: I saw Rasoolullah
(sallallaahu alaihi wa sallam) make wudoo washing his
hands three times. [Ahmad (4/9), An-Nasaa'ee (1/55) -
with saheeh isnaad].
AL-MADMADAH:
Is washing
the mouth and moving the water around within
it.
AL-ISTINSHAAQ:
Is taking
water into the nose and breathing it into its backmost
part.
AL-ISTINTHAAR:
Is
expelling the water from the nose after istinshaaq.
26.
'Abdullaah ibn Zaid al-Ansaaree said that it was said to
him: Perform for us the wudoo of Rasoolullah
(sallallaahu 'alaihi wa sallam), so he called for a pot
of water..until he said: So he washed his mouth and nose
with a single handful and did that three times.
[Al-Bukhaaree and Muslim].
27.
In the hadeeth of 'Amr ibn Yahyaa (radhiAllaahu 'anhu)
he said: And he washed his mouth and nose using three
handfuls of water. [Muslim, 3/123].
Al-Imam an-Nawawi says: And in this hadeeth is a
clear proof for the correct opinion that the sunnah in
washing the mouth and nose is that it should be with
three handfuls of water - washing the mouth and nose
[together] with each of them.
28. In the hadeeth of'Aa'ishah
(radhiAllaahu'anhaa) in which she describes the wudoo of
the Prophet (sallallaahu 'alaihi wa sallam) that he said
When you make wudoo then wash your mouth.
[Al-Baihaqi says: 'Its isnaad is saheeh.' And it
contains an addition to the previous hadeeth of
'Aa'ishah in Abu Dawood, no.l43].
29.
Abu Hurairah (radhiAllaahu'anhu) narrates that the
Prophet (sallallaahu 'alaihi wa sallam) said When one
of you makes wudoo then let him enter water into his
nose, then expel it. [Al-Bukhaaree (al-Fath, 1/229),
Muslim (no.237), Abu Dawood (no. 140)].
30. Exerting in sniffing in the water as long as
you are not fasting is reported in the hadeeth of Laqeet
(radhiAllaahu 'anhu) who said: O Rasoolullah
(sallallaahu 'alaihi wa sallam), inform me of the wudoo
. He said Complete the wudoo and rub between the
fingers and exert in breathing in the water into the
nose unless you are fasting. [Abu Dawood, no.l42;
At-Tirmidhee, no.38; An-nasaa'ee, no.ll4; IbMaajah,
no.407; and others]. (Declared as saheeh by Ibn Hibbaan
and al-Haalcim, and adh-Dhahabee agreed to that. Also
declared as saheeh by Ibn al Qaataan, An-Nawawi and Ibn
Hajr. Refer to the footnote in al-Baghawi's Sharh
us-Sunnah: 1/417].
It is clear from these two ahaadith that washing
the mouth and nose are both obligatory (waajib). Ibn
Qudaamah says in 'al-Mughnee': Washing the nose and
washing the mouth are both obligatory in both forms of
purification - Ghusl and wudoo - as washing the face is
obligatory in both of them in the established view of
the madhhab; and it is the saying of Ibn al-Mubaarak,
Ibn Abi Lailaa and Ishaaq, and it is reported from
'Ataa.
'Abd
Khair said: We were sitting looking towards 'Alee - as
he made wudoo - and he entered into his mouth a handful
of water with his right hand and washed his mouth and
nose, then expelled it from his nose with his left hand
- he did that three times, then said: Whoever would like
to see the way of purification of Rasoolullah
(sallallaahu 'alaihi wa sallam) - then this is his
purification. [Reported by ad-Daarimee. Ash-shaikh
al-Albaanee says in his notes on al-Mishkaat: Its isnaad
is saheeh].
The
face (wajh) is determined as being everything between
the beginnings of the hair down to the cheeks and the
chin, and up to the start of the ears including that
which is between the beard and ear.
Allaah ta'ala says: O Ye who believe! When
ye prepare for prayer, wash your faces, and your hands
(and arms) to the elbows; rub your heads (with water);
and (wash) your feet to the
ankles.
[soorat-ul-Maa'idah,5:7]
Humraan ibn Abaan narrates that 'Uthmaan
(radhiAllaahu 'anhu) called for water to make wudoo and
so mentioned the way in which the Prophet (sallallaahu
'alaihi wa sallam) made wudoo . Humraan said: Then he
washed his face three times. [Al-Bukhaaree (al-Fath,
1/312), Muslim (no.226)].
31.
'Uthmaan (radhiAllaahu'anhu) narrates that the Prophet
(sallallaahu 'alaihi wa sallam) used to run his (wet
fingers) through his beard. [At-Tirmidhee (no.31), Ibn
Maajah (no.430), Ibn Jaarood (p.43) and al-Haakim
(1/14~) who declared its isnaad as saheeh as did Ibn
Khuzaimah and Ibn Hibbaan. See the note in
al-Baghagawi's Sharh us-Sunnah, 1/421].
32. Anas (radhiAllaahu'anhu) narrates that the
Prophet (sallallaahu'alaihi wa sallam), when he made
wudoo , used to take a handful of water and enter it
below his chin and rub it through his beard and said
This is what my Lord - the Great and Exalted - has
ordered me to do. [Abo Dawood (no.145), al-Baihaqee
(1/54), al-Haakim (1/149). Ash-Shaikh al-Albaani
declares it to be saheeh (Saheeh ul-Jaami', no.4572)].
Some of the scholars have declared that entering
water through the beard is obligatory and say: If he
deliberately leaves it - then he must repeat the ( wudoo
and) prayer. And this is the saying of Imam Ishaaq and
Abu Thaur.
Most of the scholars however are of the opinion
that the order is an order of desirability (istihbaab)
and it is not obligatory - and that it is clearer that
that which is obligatory is moving water through that
part of the beard..so that it reaches the skin
underneath. [Al-Khattaabee, 1/56].
Imam Ahmad and Laith and most of the scholars
hold that moving water through the beard is obligatory
when taking ghusl from Janaabah - and not obligatory in
wudoo . ['Aun al Ma'bood, 1/247].
Note: The arms here which we are ordered to wash
begin with the fingertips and hands - which are to be
included in this washing - they being part of the arm
(yad) which we are ordered to Wash in the aayah.
Allaah ta'ala says:
O Ye who believe! When ye prepare
for prayer, wash your faces, and your hands (and arms)
to the elbows; rub your heads (with water); and (wash)
your feet to the ankles. [soorat-ul-Maa'idah,5:7]
Humraan ibn Abaan reports that 'Uthmaan
(radhiAllaahu'anhu) called for water for wudoo and
mentioned the Prophet's (sallallaahu 'alaihi wa sallam)
way of making wudoo - and Humraan said: Then he washed
his right arm including the elbow three times, then the
left in the same way. [Al-Bukhaaree and Muslim as has
preceded].
Regarding inclusion of the elbows in the washing
of the arms - scholars have differed: Some of them
saying that they must be included in this washing, and
others saying that this is not so. And this difference
of opinion is due to their disagreement over the meaning
of the word "ilaa" (to) in the aayah - does it mean 'up
to/until' or 'up to and including' ?
He who says that it means 'up to' does not
include the elbows in the washing - just as Allaah
ta'ala says: ... thumma
'atimmus-siyaama ilaa
-llail: Then
complete your fast till the night appears;
[soorat-ul-Baqara, 2:187]. And this is the
opinion of some of the companions of Imam Maalik.
Most scholars, however, hold the view that the
meaning is 'up to and including/along with' - and thus
include the elbows in the washing and use as their
evidence Allaah ta'ala's saying
wa yayazidkum quwwatan ilaa
quwwatikum: ...and add strength to your strength;
[Soorat-ul-Hud 11:52]
33. The proof in this matter is the hadeeth of
Nu'aim ibn Mijmar who said: I saw Abu Hurairah make
wudoo - he washed his face and completed the wudoo ,
then washed his right hand until he reached the upper
arm, then his left hand till he reached the upper arm" -
then in the end of the hadeeth he said: "This is how I
saw Rasoolullah (sallallaahu 'alaihi wa sallam) make
wudoo . [Muslim, 1/246]
So, dear reader, it is clear from this hadeeth
that the Prophet (sallallaahu 'alaihi wa sallam) used to
wash the elbows further, he used to increase upon that
and wash part of the upper arm.
34. Jaabir (radhiAllaahu'anhu) said that when the
Prophet (sallallaahu 'alaihi wa sallarn) made wudoo , he
would pass the water over his elbows. [Reported by
ad-Daaraqutnee (1/15), al-Baihaqee (1/56) and others -
Ibn Hajr declared it to be hasan. And Ash-Shaikh
al-Albaanee declared it to be saheeh (Saheeh ul-Jaami',
4547)].
1. Wiping over all of the head as Allaah ta'ala
says:
...wamsahoo bi
ru'oosikum...: ...rub your heads
(with water) [Soorat-ul-Maa'idah 5:7]
Ibn Qudaamah says in 'al-Mughnee': Some of the
people who claim that that which is ordered to be wiped
is part of the head only - claim that the (Baa) [in the
verse] means "part of" as if He had said: "Wipe part of
your heads".' However, we say that in His saying
wamsahoo bi
ru'oosikum
the (Baa) is as if He said regarding
Tayammum wamsahoo bi wujoohikum [Allaah
ta'ala orders us to wipe the faces].
Therefore their saying that the (Baa) means "part
of" is incorrect and unknown to the scholars of the
language. Ibn Burhaan says: 'He who claims that the
"baa" means "part of" has declared before the scholars
of the language that of which they have no knowledge.
[al-Mughnee, 1/112].
Ash-Shaukaanee (rahimahullah) says in
Nail-ul-Autaar: It is not established that it means
"part of" and Seebawaih (one of the foremost scholars of
the Arabic language) has denied that in fifteen places
in his book. (Nail-ul-Autaar, 1/193).
35. In the hadeeth of'Abdullaah ibn Zaid
(radhiAllaahu'anhu) is a further proof of the
incorrectness of the saying that it means "a part of" -
in that the Prophet (sallallaahu 'alaihi wa sallam)
wiped his head with his two hands, moving them forwards
and backwards - beginning with the front of the head and
(wiping) with them up to his nape then he (sallallaahu
'alaihi wa sallam) returned them to the place from which
he began. [Al-Bukhaaree (al-Fath, 1/251), Muslim
(no.235), at-Tirmidhee (no.28) and others].
2. Wiping the ears: The ruling for the ears is
the same as that for the head.
36. And it is authentically reported that
Rasoolullah (sallallaahu 'alaihi wa sallam) said The
two ears are a part of the head. [Reported by
at-Tirmidhee, no.37; Abu Dawood, no.l34 and Ibn Maajah,
no.444]. (Declared by ash-Shaikh al-Albaanee to be
saheeh - as-Saheehah, 1/36 - and Imam Ahmad was of the
view that wiping the ears has the same ruling as that
for wiping the head.)]
As for those who hold the view that it is a
sunnah they do not have any evidence except their
regarding this hadeeth as being da'eef - it is however
authentic due to a chain of narration which they did not
come across and so the proof is with our saying - and
Allaah Knows best.
And of the scholars who hold that they are part
of the head are Ibn al-Musayyib, 'Ataa, al-Hasan, Ibn
Seereen, Sa'eed ibn Jubair and an-Nakha'ee and it is the
saying of ath-Thauree and Ahl ur-Ra'y and Imams Malik
and Ahmad ibn Hanbal.
37.
Ash-Shaikh al-Albaanee says in 'ad-Da'eefah', no.995:
There is not to be found in the Sunnah anything which
obligates taking fresh water for the ears - therefore he
should wipe them along with the water for the head -
just as it is also permissible to wipe the head with the
water remaining from that of the arms after washing them
according to the hadeeth of Ar-Rabee' bint Mu'awwidh
that the Prophet (sallallaahu 'alaihi wa sallam) "wiped
his head with water remaining in his hand". [Reported by
Abu Dawood and others with hasan isnaad].
38.
From 'Abdullaah ibn 'Amr - about the way of performing
wudoo - he said: Then he (sallallaahu 'alaihi wa
sallam) wiped his head and entered his two
forefingers into his ears and wiped the backs of his
ears with his thumbs. [Reported by Abu Dawood (no.135),
an-Nasaa'ee (no.140), Ibn Maajah (no.422) and
authenticated by Ibn Khuzairnah].
39.
'Amr ibn Umayyah (radhiAllaahu 'anhu) said: I saw
Rasoolullah (sallallaahu 'alaihi wa sallam) wipe
over his turban and leather socks. [Reported by
al-Bukhaaree (al Fath, 1/266) and others].
40. Bilaal (radhiAllaahu 'anhu) reports that the
Prophet (sallallaahu'alaihi wa sallam) wiped over the
leather socks and the head cover. [Reported by Muslim,
1/159].
41.
Al-Mugheerah ibn Shu'bah (radhiAllaahu'anhu) reports
that the Prophet (sallallaahu 'alaihi wa sallam) made
wudoo and wiped over his forelock and over the turban
and leather socks. [Reported by Muslim, 1/159].
Ibn Qudaamah says in 'al-Mughnee' (1/310); And if
part of the head is uncovered and it is normally so,
then it is preferable to wipe over that along with the
turban - that is recorded from Ahmad: as the Prophet
(sallallaahu 'alaihi wa sallam) wiped over his turban
and forelock - as occurs in the hadeeth of al-Mugheerah
ibn Shu'bah.
As for caps/'prayer hats', it is not permissible
to wipe over them as Ahmad says for various reasons,
from them: (1) They do not cover all of the head
normally, nor are they tied around it. (2) There is no
difficulty in their removal.
As for the woman's head cover - it is permissible
to wipe over it as Umm Salamah used to wipe over her
head cover - as reported by Ibn al-Mundhir.
(See'al-Mughnee', 1/312).
Allaah ta'ala says: ...wa arjulakum ilaal
ka'bayn: ...and
(wash) your feet to the ankles [Soorat-ul-Maa'idah
5:7] [thus ordering the washing of the feet
and ankles].
42. Ibn 'Umar (radhiAllaahu 'anhumaa) said:
Rasoolullah (sallallaahu 'alaihi wa sallam) fell behind
us and then came upon us during a journey, then we found
him and it was time for 'Asr - so we began to make wudoo
and wipe over our feet, so he (sallallaahu 'alaihi wa
sallam) called out at the top of his voice Woe to the
ankles from the Fire. (two or three times) [Al-Bukhaaree
(al Fath, 1/232) and Muslim, 3/128].
An-Nawawi says in his explanation of Sahih Muslim
after mentioning the hadeeth: Muslim's intention
(rahimahullah) in quoting these hadeeth was to prove
with it the obligation of washing the feet - and that
wiping them is not sufficient.
43. In the hadeeth of al-Bukhaaree and Muslim
from Humraan ibn Abaan that 'Uthmaan (radhiAllaahu'anhu)
called for water for wudoo and then mentioned the wudoo
of the Prophet (sallallaahu 'alaihi wa sallam) - then
Humraan said: Then he washed his right foot to the ankle
three times and then his left foot to the ankle three
times.
44. As Abu Hurairah (radhiAllaahu 'anhu) did in
Muslim's narration: "Then he washed his right foot till
he reached the shin, then he washed the left foot till
he reached the shin" and in the end of the hadeeth said:
This is what I saw Rasoolullah (sallallaahu 'alaihi
wasallam) do. [Muslim, 1/246].
From this hadeeth - O Brother Muslim - it becomes
clear that the ankles enter into this washing as is
clear from his saying 'till he reached the shin'.
45. Al-Mustaurad (radhiAllaahu 'anhu) said: When
the Prophet (sallallaahu 'alaihi wa sallam) made wudoo
he would enter the water between his toes with his
little finger. [Reported by Abu Dawood (no.148),
at-Tinnidhee (no.40) and Ibn Maajah (no.446). Declared
as 'saheeh' by al-Albaanee].
As-San'aanee says in 'Subul-us-Salaam' after
quoting this hadeeth: It is a proof for the obligation
of wiping between the toes - and this also occurs in the
hadeeth of Ibn 'Abbaas which we have indicated - which
is reported by at-Tirmidhee, Ahmad, Ibn Maajah and
al-Haakim - and authenticated by al-Bukhaaree. And it is
done by using the little finger. (See 'Subul-us-Salaam',
1/48).
46. And Laqeet ibn Sabarah said: Rasoolullah
(sallallaahu 'alaihi wa salam) said Complete the
wudoo and wipe between the Asaabi' (fingers and/or
toes). [Abu Dawood (no.142), at-Tirmidhee (no.37),
an-Nasaa'ee (no.114), Ibn Maajah (no.407), al-Hakim
(1/148). Al-Albaanee says: Saheeh.]. As-San'aanee says:
It clearly means both the fingers and toes and is shown
clearly in the hadeeth of Ibn 'Abbaas. [Subul-us-Salaam,
1/47].
(1)
Wiping the feet when not wearing anything on the foot is
not established from the Prophet (sallallaahu 'alaihi wa
sallam). As for their using as a proof the
reading of the Aayah:
wamsahoo bi ru'oosikum wa arjulakum ilaal
ka'bayn: rub your heads and your feet to the
ankles...[soorat-ul-Maaidah 5:7] reading
(arjulikum) - and saying that the feet are thus
connected to (the command to wipe) the heads - and this
is not correct, rather they are connected to (the order
to wash) the hands. As for the reading of the word
(arjulikum) with Kasra of the laam - as-San'aanee says
That is for wiping over the leather socks - as is shown
by the Sunnah - and this is the best interpretation for
this particular recital. (As-Subul, 1/58).
(2) The Qur'aan is not to be explained according
to the human intellect - especially in the matters of
worship such as Salaat and wudoo , etc. - but by the
Sunnah which explains this Pillar. And there are many
such examples in the Qur'an which the Prophet
(sallallaahu 'alaihi wa sallam) explained by his sayings
- and from this is the washing of the feet - and its
proof from the Sunnah has preceded.
(3) If they wish to use the intellect then we say
to them: The bottom of the foot has more right to be
wiped than the surface (their saying being the wiping of
the surface), and if they say: Then what about the
socks? we say: That is established from the Prophet
(sallallaahu 'alaihi wa sallam) just as washing the foot
is also established in the Sunnah.
(4) Leaving out one of two verbs and sufficing
with one of them, as the Arabs, when two verbs come
together having similar meaning and are followed by
things related to them, makes it permissible to mention
only one of the two verbs and attaching those things
relating to the second to those relating to the first
which is mentioned - according to what the wording
demands, until it is as if the two are partners with
regard to the verb, as the poet said: I fed it with hay
and cold water. And what is meant is: I fed it with hay
and gave it cold water to drink.
(5) The saying of az-Zajjaj (a great scholar of
the language): It is permissible that the wording
(arjulikum) has the meaning of 'wash the feet' as the
wording (ilal Ka'bain) conveys that meaning - as the
mentioning of a limit suggests washing just as Allaah
ta'ala says ilaal maraafiq [that is the limit of the
elbows is for washing] however, if wiping were intended
then there would be no need for mention of a limit just
as Allaah ta'ala says wamsahoo bi ru'oosikum not
mentioning any limit (for wiping the head) and further
the term wiping can be used to mean washing.
(Al-Mirqaat, 1/400).
(6) And further, the great majority of scholars
have agreed that it is obligatory to wash the feet and
that is reported - and reaches the level of mutawaatir
from the Prophet (sallallaahu 'alaihi wa sallam) as
al-Haafiz Ibn Hajr says; and further it is not
established that any of the Sahaabah differed regarding
that - except what is reported from 'Alee, Ibn 'Abbas
and Anas (radhiAllaahu 'anhum) - and it is established
that they went back on that. (Al-Mirqaat. 1/400~.
47. And Abu Hurairah (radhiAllaahu 'anhu) reports
that Rasoolullah (sallallaahu 'alaihi wa sallam) came to
the graveyard and said ...they will come on the Day
of Judgement with their blazes shining from the
wudoo (It has preceded, no.7). Meaning the
Rasoolullah (sallallaahu 'alaihi wa sallam) will know
from the traces of the washing, as for those who do not
wash then he will not know them on the Day of Judgement.
Ibn Hajr says: And it is established that this
shining of the faces, hands and feet are particular to
the Muslim Ummah.