Introduction

The practice of ablution (wudu) is a fundamental aspect of Islamic ritual purity, mandated before the performance of the Contact Prayers (Salat). A particular point of contention within this practice is whether the feet should be washed or merely wiped. This debate hinges on the interpretation of verse 5:6 in the Quran, which outlines the steps for ablution. Rashad Khalifa’s translation of this verse supports the washing of feet, an interpretation rooted in Arabic grammar and traditional exegesis. This article delves into the linguistic, grammatical, and theological aspects of this debate, providing a comprehensive analysis of why washing the feet is the more accurate interpretation.

The Core Verse: Quran 5:6

Verse 5:6 of the Quran explicitly details the steps for performing ablution:

“O you who believe, when you observe the Contact Prayers (Salat), you shall: (1) wash your faces, (2) wash your arms to the elbows, (3) wipe your heads, and (4) wash your feet to the ankles.” (Quran 5:6)

The Arabic phrase “وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ” (wa arjulakum ilā l-kaʿbayn) is central to this discussion. Rashad Khalifa translates this as “wash your feet to the ankles,” supporting a common interpretation that uses the accusative case (wa arjulakum), implying an action of washing.

Arabic Grammar and Its Implications

The grammatical structure of the Quranic verse provides significant insight into the intended actions:

1. Accusative Case (النصب) for “أَرْجُلَكُمْ” (arjulakum):

• The word “أَرْجُلَكُمْ” (arjulakum), meaning “your feet,” is in the accusative case (منصوب). This case matches the earlier verbs “اغْسِلُوا” (wash) your faces and arms.
• Arabic syntax dictates that when a conjunctive “وَ” (and) joins words, they often share the same action unless explicitly indicated otherwise. Here, “وَأَرْجُلَكُمْ” is linked with “wash” (اغْسِلُوا), suggesting the feet should be washed.

1. Genitive Case for “رُءُوسِكُمْ” (ru’ūsikum):

• The word “رُءُوسِكُمْ” (ru’ūsikum), meaning “your heads,” follows the preposition “بِـ” (bi), which means “with” or “by.” This preposition, combined with the verb “امْسَحُوا” (wipe), indicates a lighter action of wiping.

The distinction between the accusative and genitive cases in this verse is crucial. The accusative case used for the feet indicates a more vigorous action (washing), while the genitive case for the head indicates a gentler action (wiping).

Why Washing the Feet Makes Sense

From a purely grammatical standpoint, the structure of the verse supports the washing of feet:

• The conjunction “وَ” (and) joins related actions. The sentence begins with “اغْسِلُوا” (wash your faces and hands), and this verb applies to the feet unless a new verb or preposition changes the action.
• The introduction of “وَامْسَحُوا” (and wipe) applies specifically to the head, as it is linked with the preposition “بِـ” (bi). The feet, lacking this preposition, remain governed by the verb “اغْسِلُوا” (wash).

Theological and Interpretative Support

Rashad Khalifa’s translation aligns with traditional Islamic exegesis, which also supports washing the feet. This interpretation is consistent with the hadith literature, where the Prophet Muhammad’s practice of washing his feet during ablution is well-documented. For example, according to a Sahih Bukhari, Hadith 164, the Prophet said,

“… Then he washed his face thrice and (then) forearms up to the elbows thrice, then passed his wet hands over his head and then washed each foot thrice, …” emphasizing the importance of thoroughly washing the feet.

Addressing Counterarguments

Some scholars and sects argue for wiping the feet, citing different interpretations of the same verse. They suggest that the mention of “وَامْسَحُوا” (and wipe) before the feet indicates a lighter action. However, this interpretation overlooks the grammatical nuance of the accusative case, which ties the feet to the action of washing.

Furthermore, proponents of wiping often reference the practice of the Shia Muslim community as well as Quranists, which interprets the same verse as advocating wiping. This interpretation, while respected, is a minority view and often hinges on different traditions and hadiths specific to Shia jurisprudence.

If wiping were intended the forming of the Arabic would have been different. See qurantalkblog article which resonates the points in this article:

“وَامْسَحُوا بِرُءُوسِكُمْ وَبِأَرْجُلِكُمْ”
(wa-msaḥū bi-ru’ūsikum wa bi-arjulikum)
Translation: “And wipe your heads and [your] feet.”

Notice how the preposition “bi” is applied prior to the words “heads” (رُءُوسِكُمْ) and “feet” (أَرْجُلِكُمْ), which places these nouns in the genitive case. This structure indicates that both the head and feet are linked to the wiping action. The use of the preposition “bi” signals that the verb “مسح” (wipe) applies to both the head and feet, not washing. If the verse were referring to washing the feet, the preposition “bi” would not be used, and “feet” would appear in the accusative case (أَرْجُلَكُمْ) as in Quran 5:6.

Other Sources:

When we look to past scholars we find the same understanding. The below is page 205 from The Great Classes by Muhammad bin Saad bin Munea Al-Harbi (vol. 4).

The “washing” element in the Arabic text is found in the phrase:

• “فغسلت يديك ووجهك ورجليك”
  (fa-ghasalta yadayka wa wajhaka wa rijlayka)

This translates to:

• “and you washed your hands, face, and feet“.

The word “فغسلت” (fa-ghasalta) is derived from the verb “غسل” (ghasala), meaning “to wash”. This word clearly indicates the act of washing, applied to the hands, face, and feet during ablution, which is consistent with the traditional Islamic practice of wudu (ablution).

The rites of the religion

Do you think God wants your religion to be a difficulty for you? Something as simple as ablution, should not be a form of contention among believers. This is a basic rite which have been passed down and preserved.

One would need a guiding beacon and someone with authority from God to give enlightenment. These practices have been passed down to us from Abraham.

2:128 “Our Lord, make us submitters to You, and from our descendants let there be a community of submitters to You. Teach us the rites of our religion, and redeem us. You are the Redeemer, Most Merciful.

The hadiths have not been preserved, they contain inconsistencies that could not possibly have deemed them worthy, let alone Sahih.

39:29 God cites the example of a man who deals with disputing partners (Hadith), compared to a man who deals with only one consistent source (Quran). Are they the same? Praise be to God; most of them do not know.

God clarifies in the Quran that anyone who deals with multiple inconsistent sources are not the same as one who deals with the singular consistent and infallible source. The more hadiths you read, the more confused you get, this is a fact. After the second paragraph of this article, anyone with sincerity in their hearts would readily accept the logic therein. But those who seek to conflate and confound the truth with falsehood, will use any means necessary to object to the words of God.

The analysis of Quran 5:6, supported by Arabic grammar and traditional exegesis, strongly indicates that the feet should be washed during ablution. The accusative case of “أَرْجُلَكُمْ” (arjulakum) ties the feet to the verb “اغْسِلُوا” (wash), suggesting a more intense action. This interpretation is consistent with Rashad Khalifa’s translation and the practices recorded in hadith literature.

This basic understanding would have been clear even to the non-arabic speaker if they had someone they could trust authorised by God. Not random “scholars” professing knowledge when they are themselves using sources with conflicting understandings. If such a messenger was sent, he would come with proof (look up code 19), and you would have direct access to the true meaning of the Quran. Unambiguous, unfiltered truth. See this link to gain access.