Question :
please oh brothers could you please tell me how a woman
could perform wudu for my wife and also could you please tell me how to say
ayat al kursi in Arabic words but English text as a am yearning to learn the
beautiful ayat which the almighty has mentioned so much about him
self.please please could you answer this one as my heart is yearning for it.
may Allah bless our beloved prophet and his family and his companions.
Answer :
Praise be to Allaah.
Firstly we
praise Allaah for having guided you and opened your heart. We ask Allaah to
make us and you steadfast in obeying Him. We appreciate your efforts to learn
about your religion and we advise you to strive to acquire knowledge so that
your worship will be correct. Try to learn Arabic so that you will be able to
read Qur’aan and understand it properly. We ask Allaah to bless you with
beneficial knowledge.
With regard to
how wudoo’ is to be done, there are two ways.
1 – Obligatory
parts of wudoo’, which are as follows:
(i)
Washing the face completely once,
which includes rinsing the mouth and nose.
(ii)
Washing the arms up to the
elbows, once.
(iii)
Wiping the entire head, including
the ears.
(iv)
Washing the feet up to ankles,
once.
What is meant by once in all the above is that the entire part of the body
mentioned must be washed thoroughly.
(v)
This must be done in order, so
one washes the face first, then the arms, then wipes the head, then washes the
feet, because the Prophet
(peace and blessings of Allaah be upon him) did wudoo’ in this order.
(vi)
This must be done continuously,
i.e., the parts of the body must be washed one after the other with no lengthy
interruption between washing one part and the next.
These are the obligatory parts of wudoo’ which must be done in order for
wudoo’ to be sound.
The evidence for these obligatory parts of wudoo’ is the aayah in which Allaah
says (interpretation of the meaning):
“O you who believe! When you intend to
offer As-Salaah (the prayer), wash your faces and your hands (forearms) up to
the elbows, rub (by passing wet hands over) your heads, and (wash) your feet
up to the ankles. If you are in a state of Janaaba (i.e. after a sexual
discharge), purify yourselves (bathe your whole body). But if you are ill or
on a journey, or any of you comes after answering the call of nature, or you
have been in contact with women (i.e. sexual intercourse), and you find no
water, then perform Tayammum with clean earth and rub therewith your faces and
hands. Allaah does not want to place you in difficulty, but He wants to purify
you, and to complete His Favour to you that you may be thankful” [al-Maa’idah
5:6]
2 – Mustahabb parts of wudoo’. These were narrated in the Sunnah of the
Prophet
(peace and blessings of Allaah be upon him), the details of which are as
follows:
(i)
You must have the intention of
purifying yourself and removing impurity. The intention should not be spoken
out loud for its place is in the heart. This applies to all acts of worship.
(ii)
You should say Bismillaah.
(iii)
Then you should wash your hands
three times
(iv)
Then you should rinse your mouth
three times, swirling the water around inside your mouth, and rinse your nose
three times, blowing the water out and using the left hand to remove the water
from your nose.
(v)
You should wash you face three
times, from the hairline to the jawbone and chin, and from ear to ear. A man
should wash the hair of his beard because it is part of the face. If his beard
is thin he has to wash it inside and out, and if it is thick and covers the
skin, he should wash the surface of it only and run his wet fingers through
it.
(vi)
Then he should wash his arms up
to the elbows three times. The arm extends from the fingertips, including the
nails, to the lower part of the upper arm. It is essential to remove anything
stuck to the hands before washing them, such as dough, mud, paint, etc, that
could prevent the water from reaching the skin.
(vii)
Then after that he should wipe
his head and ears once with fresh water, not the water left over from washing
his arms. The way in which the head is to be wiped is that you put your wet
hands at the front of your head and bring them to the back of your head, then
bring them back to the place where you started. Then put your index fingers in
your ears and wipe the back of the ears with your thumbs. With regard to a
woman’s hair, she should wipe it whether it is loose or braided from the front
of her head to the roots of the hair at the nape of her neck, but she does not
have to wipe the entire length of her hair.
(viii)
Then you should wash your feet
three times up to the ankles, namely the bones at the bottom of the leg.
The evidence
for that is the hadeeth narrated by Humraan the freed slave of ‘Uthmaan, who
said that ‘Uthmaan ibn ‘Affaan (may Allaah be pleased with him) called for
water to do wudoo’. He washed his hands three times, then he rinsed his mouth
and nose, then he washed his face three times, then he washed his right arm up
to the elbow three times, then he washed his left arm likewise. Then he wiped
his head, then he washed his right foot up to the ankle three times, then he
washed his left foot likewise. Then he said, “I saw the Messenger of Allaah
(peace and blessings of Allaah be upon him) doing wudoo’ as I have done it,
then the Messenger of Allaah
(peace and blessings of Allaah be upon him) said, ‘Whoever does wudoo’ as I
have done it, then prays two rak’ahs in which he focuses completely on his
prayer, his previous sins will be forgiven.’” (Narrated by Muslim,
al-Tahaarah, 331)
The conditions of wudoo
are: being Muslim, being of sound mind, having reached the age of discernment
and having the intention of doing wudoo’. Wudoo’ is not valid on the part of a
kaafir, an insane person, a small child who has not yet reached the age of
discernment or one who does not have the intention of doing wudoo’ because his
intention is to cool himself down, for example. The water must also be pure
(taahir), for impure (naajis) water cannot be used for wudoo’. One must also
remove anything that could prevent water from reaching the skin and nails,
such as nail polish.
It is
prescribed to say Bismillaah according to the majority of scholars, but they
differ as to whether it is obligatory or Sunnah. If one remembers to say it,
it may be said either at the beginning of wudoo’ or during it.
There is no
difference between men and women in the way wudoo’ should be done.
It is
mustahabb to say, when one has completed wudoo’: “Ashhadu an laa ilaaha
ill-Allaah wahdahu laa shareeka lah, wa ashhadu anna Muhammadan ‘abduhu wa
rasooluhu (I bear witness that there is no god except Allaah alone with no
partner or associate, and I bear witness that Muhammad is the Messenger of
Allaah),” because the Prophet
(peace and blessings of Allaah be upon him) said: “There is no one among you
who does wudoo’ and does it properly and does it well, then he says, ‘Ashhadu
an laa ilaaha ill-Allaah wahdahu laa shareeka lah, wa ashhadu anna Muhammadan
‘abduhu wa rasooluhu,’ but the gates of Paradise will be opened to him and
he may enter through whichever of them he wishes.” (Narrated by Muslim,
al-Tahaarah, 345). A report narrated by al-Tirmidhi adds: “Allaahumma
ij’alni min al-tawwaabeena wa’j’alni min al-mutatahhireen (O Allaah,
make me one of those who repent and make me one of those who purify
themselves).” (al-Tahaarah, 50; classed as saheeh by al-Albaani in
Saheeh Sunan Abi Dawood, no. 48)
See
al-Mulakhkhas al-Fiqhi by al-Fawzaan, 1/36)
With regard to
your saying “may Allaah have mercy on the Prophet “, what is prescribed in
Islam is to send blessings and peace upon him, as Allaah commanded us to do
when He said (interpretation of the meaning):
“Allaah sends His Salaah
(Graces, Honours, Blessings, Mercy) on the Prophet (Muhammad), and also His
angels (ask Allaah to bless and forgive him). O you who believe! Send your
Salaah on (ask Allaah to bless) him (Muhammad), and (you should) greet
(salute) him with the Islamic way of greeting (salutation, i.e. As‑Salaamu
‘Alaykum)” [al-Ahzaab 33:56]
And Allaah
knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Question:
How is the head wiped in wudoo’?.
Answer:
Praise be to Allaah.
Firstly:
The way in which parts of
the body are washed or wiped over in wudoo’ is not obligatory. What is
obligatory is to wash the parts that are to washed, and to wipe the parts that
are to be wiped, in any manner that that is done. But undoubtedly following
the way which is narrated from the Prophet
(peace and blessings of Allaah be upon him) is better and more perfect.
See
al-Mughni, 1/171.
Two ways of wiping over the head in wudoo’ have been narrated:
1 – After wetting the hands
in water, you place them at the front of the head and wipe the head until you
reach the back of the head, then you bring them back to the front of the
head.
Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim that the
scholars are unanimously agreed that this is mustahabb.
This is proven in a number of ahaadeeth from the Prophet
(peace and blessings of Allaah be upon him).
Al-Bukhaari (185) and Muslim (235) narrated from ‘Abd-Allaah ibn Zayd (may
Allaah be pleased with him) that he described the wudoo’ of the Prophet
(peace and blessings of Allaah be upon him): … Then he wiped his head with his
hands, front to back. He started at the front of the head and (wiped) until
his hands reached the back of the head, then he brought them back to where he
started.
Abu Dawood (124) narrated that Mu’aawiyah (may Allaah be pleased with him) did
wudoo’ for the people as he had seen the Messenger of Allaah
(peace and blessings of Allaah be upon him) doing wudoo’. When he reached his
head, he scooped up some water into his left hand and put his hands onto the
middle of his head until the water dripped down or almost dripped down. Then
he wiped it from front to back, and from back to front. Classed as saheeh by
al-Albaani in Saheeh Abi Dawood.
Abu Dawood (122) narrated that al-Miqdaam ibn Ma’di Yakrib (may Allaah be
pleased with him) said: I saw the Messenger of Allaah
(peace and blessings of Allaah be upon him) doing wudoo’. When he reached the
wiping of his head, he put his hands at the front of his head (and wiped)
until he reached the back, then he brought them back to the place where he had
started. Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
This way of wiping the head
suits one whose hair is short and will not be messed up by bringing the hands
back to the front of the head.
2 – Wiping the whole head, but in the direction of the hair only, so that the
hair is not changed or messed up.
This way of wiping suits one whose hair is long – man or woman – lest the hair
be messed up by bringing back the hands.
Ahmad (26484) and Abu Dawood (128) narrated from al-Rubayyi’ bint Mu’awwidh
ibn ‘Afra’ (may Allaah be pleased with him) that the Messenger of Allaah
(peace and blessings of Allaah be upon him) did wudoo’ in her house, and he
wiped his entire head from the top of the head to the end of the hair, but he
did not move the hair out of place. Classed as hasan by al-Albaani in
Saheeh Abi Dawood.
Al-‘Iraqi said: What is meant is that he used to start wiping at the top of
his head and end at the bottom, doing that on all sides of his head. End
quote.
Ibn Raslaan said: This method is only for one who has long hair, because if he
moves his hands back again to make the water reach the roots of his hair, he
will mess up his hair.
It was narrated from Imam Ahmad that he was asked how a woman or one who has
long hair like a woman should wipe their heads? He said: If he wishes he may
wipe it in the manner narrated from al-Rubayyi’, then he said, Like this: And
he placed his hand at the top of his head and brought it down to the front,
then he lifted it up and placed it where he had started (at the top of his
head) and brought it down to the back.
It may be understood that
what is meant by qarn (translated above as “the top of the head”) is the front
of the head, i.e., the wiping starts at the front of the head covering all
sides of it to the back of the head, i.e., he wipes his head once from front
to back, and he does not bring his hands back again, to avoid messing up the
hair. Al-Rubayy’i (may Allaah be pleased with her) said: Do not mess up the
hair.
Se
‘Awn al-Ma’bood Sharh Sunan Abi Dawood, Nayl al-Awtaar
(1/189) and al-Mughni (1/178).
The point is that this way is to be used by one who fears that his hair will
get messed up, so he wipes his hair in the direction that the hair is growing,
so that his hair will not get messed up.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Question:
What are the du’aa’s that are to be said in wudoo’?.
Answer:
Praise be to Allaah.
Du’aa’s to be said at the beginning of wudoo’ and after finishing it have been
narrated from the Prophet
(peace and blessings of Allaah be upon him).
With regard to what is to
be said at the beginning, the only thing that has been narrated is to mention
the name of Allaah by saying Bismillaah (in the name of Allaah).
The evidence for that is the words of the Prophet
(peace and blessings of Allaah be upon him): “There is no wudoo’ for one who
does not mention the name of Allaah in it.” Narrated by al-Tirmidhi, 25. He
said: Concerning this topic it was narrated from ‘Aa’ishah, Abu Sa’eed, Abu
Hurayrah, Sahl ibn Sa’d and Anas. Ahmad ibn Hanbal said: I do not know of any
hadeeth with a jayyid isnaad on the topic. End quote from al-Tirmidhi.
The hadeeth was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
In the answer to question
no. 21241 we
have stated that this hadeeth is one concerning whose soundness the scholars
differed.
Al-Nawawi narrated in al-Majmoo’ (1/385) that al-Bayhaqi said:
The soundest report concerning saying Bismillaah (for wudoo’) is the hadeeth
of Anas, according to which the Prophet
(peace and blessings of Allaah be upon him) put his hand in the vessel of
water then he said: “Do wudoo’ in the name of Allaah.” [Anas] said: I saw the
water springing up from between his fingers, and the people did wudoo’ until
the last of them had done wudoo’, and there were nearly seventy men. Its
isnaad is jayyid, and it was quoted as evidence by al-Bayhaqi in his book
Ma’rifat al-Sunan wa’l-Athaar; he classed the other ahaadeeth as da’eef
(weak). End quote.
With regard to what is said after wudoo’, a number of ahaadeeth have been
narrated concerning that.
From the reports it may be concluded that he said:
Ashhadu an laa ilaaha
ill-Allaah wahdahu laa shareeka lah, wa ashhadu anna Muhammadan ‘abduhu was
rasooluhu. Allaahumm aj’alni min al-tawwaabeena waj’alni min
al-mutatahhireena, subhaanaka Allaahumma wa bi hamdika, ashhadu an laa ilaaha
ill anta, astaghfiruka wa atoobu ilayka
(I bear witness that there is no god except Allaah alone, with no partner or
associate, and I bear witness that Muhammad is His slave and Messenger. O
Allaah, make me one of those who repent and make me one of those who purify
themselves. Glory and praise be to You, O Allaah, I bear witness that
there is no god but You, I seek Your forgiveness and I repent to You).
Muslim (234) narrated from ‘Umar ibn al-Khattaab (may Allaah be pleased with
him) that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “There is no one among you
who does wudoo; and does it well, then says, Ashhadu an laa ilaaha
ill-Allaah wahdahu laa shareeka lah, wa ashhadu anna Muhammadan ‘abduhu was
rasooluhu (I bear witness that there is no god except Allaah alone, with
no partner or associate, and I bear witness that Muhammad is His slave and
Messenger) but the eight gates of Paradise will be opened for him and he will
enter through whichever one he wants.” Narrated by Muslim, 234.
Al-Tirmidhi (55) added: “Allaahumm aj’alni min al-tawwaabeena waj’alni min
al-mutatahhireena
(O Allaah, make me one of those who repent and make me one of those who purify
themselves).”
This addition was classed as da’eef (weak) by al-Haafiz ibn Hajar (may Allaah
have mercy on him), who said: This addition which is narrated by al-Tirmidhi
is not proven to be part of this hadeeth. End quote from al-Futoohaat
al-Rabbaaniyyah, 2/19.
Al-Albaani classed it as saheeh in Saheeh al-Tirmidhi. Ibn al-Qayyim
stated in Zaad al-Ma’aad that it is proven to be from the Prophet
(peace and blessings of Allaah be upon him).
With regard to the phrase “subhaanaka Allaahumma wa bi hamdika, ashhadu an
laa ilaaha ill anta, astaghfiruka wa atoobu ilayka (Glory and praise be to
You, O Allaah, I bear witness that there is no god but You, I seek Your
forgiveness and I repent to You), this was narrated by al-Nasaa’i in ‘Aml
al-Yawm wa’l-Laylah, and by al-Haakim in al-Mustadrak, from Abu
Sa’eed al-Khudri (may Allaah be pleased with him). The narrators differed as
to whether the hadeeth could be attributed to the Prophet
(peace and blessings of Allaah be upon him) or whether these were the words of
Abu Sa’eed (may Allaah be pleased with him).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
The isnaad is undoubtedly sound, rather they differed as to whether the text
could be attributed to the Prophet
(peace and blessings of Allaah be upon him) or not (i.e., whether it was
marfoo’ or mawqoof). Al-Nasaa’i always rules on the basis of erring on the
side of caution, hence he was mistaken. But according to the method of
al-Nawawi, following Ibn al-Salaah and others, it is more likely to be
marfoo’. End quote from al-Futoohaat al-Rabbaaniyyah, 2/21
It was classed as saheeh by al-Albaani in Saheeh al-Targheeb (225) and
al-Silsilah al-Saheehah (2333).
See
Tamaam al-Minnah, p. 94-98
These are the du’aa’s that
have been narrated from the Prophet
(peace and blessings of Allaah be upon him) to be said in wudoo’. As for
saying du’aa’ when washing the different parts of the body, no such thing has
been proven from the Prophet
(peace and blessings of Allaah be upon him).
Al-Nawawi said in al-Adhkaar (p. 30):
As for the du’aa’s that are
said when washing various parts of the body in wudoo’, no such thing has been
narrated from the Prophet
(peace and blessings of Allaah be upon him).
Ibn al-Qayyim said in Zaad al-Ma’aad (1/195):
It is not narrated from him that he used to say anything in his wudoo’ apart
from saying Bismillaah. Every hadeeth which speaks of du’aa’s to be said in
wudoo’ is false and fabricated. The Messenger of Allaah
(peace and blessings of Allaah be upon him) did not say any of these things
and he did not teach them to his ummah. There is nothing narrated from him
except saying Bismillaah at the beginning and saying Ashhadu an laa ilaaha
ill-Allaah wahdahu laa shareeka lah, wa ashhadu anna Muhammadan ‘abduhu was
rasooluhu. Allaahumm aj’alni min al-tawwaabeena waj’alni min al-mutatahhireena
(I bear witness that there is no god except Allaah alone, with no partner or
associate, and I bear witness that Muhammad is His slave and Messenger. O
Allaah, make me one of those who repent and make me one of those who purify
themselves) afterwards.
According to another hadeeth narrated in Sunan al-Nasaa’i, one of the
things that may also be said after wudoo’ is: “Subhaanaka Allaahumma wa bi
hamdika, ashhadu an laa ilaaha ill anta, astaghfiruka wa atoobu ilayka
(Glory and praise be to You, O Allaah, I bear witness that there is no
god but You, I seek Your forgiveness and I repent to You).” End quote.
It says in Fataawa al-Lajnah al-Daa’imah (5/221):
It is not proven that the Prophet
(peace and blessings of Allaah be upon him) said any du’aa’ during wudoo’.
What the common folk say in du’aa’ when washing each part of the body is an
innovation (bid’ah), such as saying when washing the face, “O Allaah, make my
face white on the day when faces will be turned black”; or when washing the
hands: “O Allaah, give me my book (record of my deeds) in my right hand, and
do not give me my book in my left hand,” and other du’aa’s which are said when
washing the other parts of the body in wudoo’. End quote.
Islam Q&A (www.islam-qa.com)
Question :
Is it mustahabb to wipe the neck during wudoo’?.
Answer :
Praise be to Allaah.
It is not mustahabb to wipe
the neck during wudoo’, because there is no proof of that from the Prophet
(peace and blessings of Allaah be upon him).
Shaykh al-Islam Ibn Taymiyah said:
There is no saheeh report from the Prophet
(peace and blessings of Allaah be upon him) which says that he wiped his neck
during wudoo’, rather no such thing has been narrated from him in any saheeh
hadeeth. Rather the saheeh ahaadeeth which describe the wudoo’ of the Prophet
(peace and blessings of Allaah be upon him) do not mention that he wiped his
neck. Hence the majority of scholars, such as Maalik, al-Shaafa’i and Ahmed
did not regard that as mustahabb. Those who say that it is mustahabb rely on a
report narrated from Abu Hurayrah (may Allaah be pleased with him) or a da’eef
(weak) hadeeth which says that he wiped his head until he reached the back of
his head. Such reports cannot be relied on, and it does not contradict what is
indicated by the sound ahaadeeth. Whoever does not wipe his neck, his wudoo’
is valid according to scholarly consensus. End quote.
Majmoo’ al-Fataawa, 21/127.
This hadeeth, “He
(peace and blessings of Allaah be upon him) wiped his head until he reached
the back of his head (which is the beginning of the back of the head),” was
narrated by Abu Dawood (132) and was classed as da’eef by al-Albaani in
Da’eef Abi Dawood.
In
al-Majmoo’ (1/489) al-Nawawi mentioned a difference of opinion among
the companions of al-Shaafa’i (may Allaah have mercy on him) concerning wiping
the neck in wudoo’. Then he said: This is a summary of what they said, and
they had four views on this matter, one of which is that it is Sunnah to wipe
it with new water. The second is that it is mustahabb and cannot be said to be
Sunnah. The third is that it is mustahabb to use the water left from wiping
the head and ears. The fourth is that it is neither Sunnah nor mustahabb. The
fourth view is the one that is correct. Hence al-Shaafa’i (may Allaah have
mercy on him) did not mention it, and neither did our earlier companions. It
was not mentioned by most of the scholars. There is no proof of that from the
Prophet
(peace and blessings of Allaah be upon him).
It is proven in Saheeh Muslim and elsewhere that the Prophet
(peace and blessings of Allaah be upon him) said: “The worst of matters are
those which are newly-invented, and every innovation is a going astray.”
In
al-Saheehayn it is narrated that the Prophet
(peace and blessings of Allaah be upon him) said: “Whoever introduces anything
into our religion that is not part of it, will have it rejected.:”According to
a version narrated by Muslim: “Whoever does any action that is not in
accordance with this matter of ours will have it rejected,:
With regard to the hadeeth that is narrated from Talhah ibn Musarraf, from his
father, from his grandfather, which says that he saw the Messenger of Allaah
(peace and blessings of Allaah be upon him) wiping his head until he reached
the back of his head and the first part of the neck, it is a hadeeth which is
da’eef (weak) according to scholarly consensus.
With regard to the words of al-Ghazaali: Wiping the neck is Sunnah because the
Prophet
(peace and blessings of Allaah be upon him) said, “Wiping the neck is a
protection from the yoke (or chains – al-ghull)”, this is a mistake,
because these are not the words of the Prophet
(peace and blessings of Allaah be upon him). End quote.
Al-ghull
(pl. al-aghlaal) refers to chains that are placed on the neck. Allaah
says (interpretation of the meaning):
“They are those who
disbelieved in their Lord! They are those who will have iron chains
(al-aghlaal) tying their hands to their necks”
[al-Ra’d 13:5]
“And We shall put iron collars (al-aghlaal) round the necks of those who
disbelieved. Are they requited aught except what they used to do?”
[Saba’ 34:33]
Ibn al-Qayyim said in Zaad al-Ma’aad (1/195):
There is no saheeh hadeeth
from the Prophet
(peace and blessings of Allaah be upon him) about wiping the neck at all. End
quote.
Shaykh Ibn Baaz said:
It is not mustahabb or
prescribed in sharee’ah to wipe the neck, rather the head and the ears only
are to be wiped, as is indicated by the Qur’aan and Sunnah. End quote.
Majmoo’ Fataawa Ibn Baaz,
10/103.
Islam Q&A (www.islam-qa.com)
Question :
I have read question 7103, where it says that eating camel
meat is one of the things that invalidate wudoo’. Is it obligatory to do
wudoo’ after drinking camel’s milk too?.
Answer :
Praise be to Allaah.
Most of the
scholars are of the view that it is not obligatory to do wudoo’ after drinking
camel’s milk. This is the well-known view of Imam Ahmad (may Allaah have mercy
on him). This is indicated by a number of things:
1 – The basic
principle is that things do not break wudoo, and there is no saheeh evidence
to suggest that wudoo’ is invalidated by eating camel meat.
The Prophet
(peace and blessings of Allaah be upon him) told some people who came to
Madeenah and got sick to drink camel’s urine and milk. Narrated by al-Bukhaari
(233) and Muslim (1671). If drinking their milk invalidated wudoo’, the
Prophet
(peace and blessings of Allaah be upon him) would have told them about that.
See al-Mughni,
1/245; al-Insaaf, 2/58; al-Sharh al-Mumti’, 1/209
With regard to
the hadeeth narrated by Ahmad (18617) and Ibn Maajah (496) from Usayd ibn
Hudayr (may Allaah be pleased with him) who said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “Do not do wudoo after
(drinking) sheep’s milk but do wudoo’ after (drinking) camel’s milk,” and the
hadeeth narrated by Ibn Maajah (497) from ‘Abd-Allaah ibn ‘Umar (may Allaah be
pleased with him) who said: I heard the Messenger of Allaah
(peace and blessings of Allaah be upon him) say: “Do wudoo’ after (eating)
camel meat and so not do wudoo’ after eating mutton; do wudoo’ after
(drinking) camel’s milk but do not do wudoo after (drinking) sheep’s milk,”
both of these ahaadeeth are weak and cannot be quoted as evidence. They were
classed as da’eef by al-Albaani in Da’eef Ibn Maajah.
Even if this
hadeeth were saheeh, the command mentioned therein could be understood as
meaning that it is mustahabb to do wudoo’ after drinking camel’s milk, so as
to reconcile it with the hadeeth quoted above.
Islam Q&A (www.islam-qa.com)
Question :
When are we to intend for making wudoo? Is it at the
beginning or while washing the face or can it be done at anytime while
making wudoo?.
Answer :
Praise be to Allaah.
Firstly:
The intention (niyyah) is essential for all acts of worship; no act of worship
– including wudoo’ – is valid without the intention.
Al-Nawawi (may Allaah have mercy on him) said:
The intention is an essential condition of wudoo’, ghusl and tayammum being
valid, and there is no difference of opinion among us concerning that. This is
the view of Maalik, al-Layth ibn Sa’d, Ahmad ibn Hanbal and Dawood. They
quoted as evidence the words of Allaah (interpretation of the meaning):
“And they were commanded not, but that they should worship Allaah, and worship
none but Him Alone (abstaining from ascribing partners to Him)”
[al-Bayyinah 98:5]
Worshipping none but Allaah with sincere devotion is an action of the heart;
this is intention, and the command here shows that it is obligatory.
From the Sunnah, we have the words of the Prophet
(peace and blessings of Allaah be upon him): “Actions are but by intentions.”
What is meant is that the ruling on an action is based on the intention behind
it.
Another piece of evidence
is the hadeeth in which the Prophet
(peace and blessings of Allaah be upon him) said: “Every person will have but
that which he intended.” If he did not intend to do wudoo’ then he has not
done wudoo’, and so on.
End quote from al-Majmoo’, 1/356. See also al-Mughni, 1/156
Secondly:
It should be noted that the seat of the intention is the heart, and it is not
prescribed to utter it out loud.
See question no.
13337.
Thirdly:
It is better to form the
intention when starting to do wudoo’ or shortly before, so that the intention
will cover all parts of wudoo’. What is obligatory is to have the intention
when starting to do the obligatory parts of wudoo’.
Ibn Qudaamah said in al-Mughni, 1/159:
The intention must precede
the entire act of purification, because it is an essential condition thereof,
so it is regarded as being essential throughout. If any of the obligatory
parts of the act of purification take place before the intention, they do not
count. It is mustahabb to form the intention before washing one's hands, so
that the intention will cover both the Sunnah parts of the purification and
the obligatory parts. If a person washes his hands before forming the
intention, he will be like one who has not washed his hand. It is permissible
to form the intention shortly before purifying oneself… but if there is a long
time in between, that is not sufficient. End quote.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (1/140):
The intention is either of two things:
1 – Either it is Sunnah, which is if it is done before a Sunnah act of
purification that comes before a waajib act’
2 – Or it is required when doing the first obligatory action. End quote.
Based on this, it is better to form the intention before starting to do
wudoo’, and it is obligatory to have the intention when doing the first of the
obligatory actions of wudoo’. The scholars differed as to which is the first
obligatory action of wudoo’. It was said that it is saying Bismillaah, or
rinsing out the mouth – which is the correct view – or washing the face. See
questions no.
21241
and 11497.
But if a person forms the intention with the first obligatory action of
wudoo’, he will not be rewarded for whatever Sunnahs of wudoo’ he did before
that, such as saying Bismillaah and washing the hands three times, as stated
above in the words of Ibn Qudaamah (may Allaah have mercy on him).
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
It is proven from the
Prophet
(peace and blessings of Allaah be upon him) that the first part of wudoo’ is
to wash the hands three times, with the intention of doing wudoo’, and to say
Bismillaah.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 10/98
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Question :
When are we to intend for making wudoo? Is it at the
beginning or while washing the face or can it be done at anytime while
making wudoo?.
Answer :
Praise be to Allaah.
Firstly:
The intention (niyyah) is essential for all acts of worship; no act of worship
– including wudoo’ – is valid without the intention.
Al-Nawawi (may Allaah have mercy on him) said:
The intention is an essential condition of wudoo’, ghusl and tayammum being
valid, and there is no difference of opinion among us concerning that. This is
the view of Maalik, al-Layth ibn Sa’d, Ahmad ibn Hanbal and Dawood. They
quoted as evidence the words of Allaah (interpretation of the meaning):
“And they were commanded not, but that they should worship Allaah, and worship
none but Him Alone (abstaining from ascribing partners to Him)”
[al-Bayyinah 98:5]
Worshipping none but Allaah with sincere devotion is an action of the heart;
this is intention, and the command here shows that it is obligatory.
From the Sunnah, we have the words of the Prophet
(peace and blessings of Allaah be upon him): “Actions are but by intentions.”
What is meant is that the ruling on an action is based on the intention behind
it.
Another piece of evidence
is the hadeeth in which the Prophet
(peace and blessings of Allaah be upon him) said: “Every person will have but
that which he intended.” If he did not intend to do wudoo’ then he has not
done wudoo’, and so on.
End quote from al-Majmoo’, 1/356. See also al-Mughni, 1/156
Secondly:
It should be noted that the seat of the intention is the heart, and it is not
prescribed to utter it out loud.
See question no.
13337.
Thirdly:
It is better to form the
intention when starting to do wudoo’ or shortly before, so that the intention
will cover all parts of wudoo’. What is obligatory is to have the intention
when starting to do the obligatory parts of wudoo’.
Ibn Qudaamah said in al-Mughni, 1/159:
The intention must precede
the entire act of purification, because it is an essential condition thereof,
so it is regarded as being essential throughout. If any of the obligatory
parts of the act of purification take place before the intention, they do not
count. It is mustahabb to form the intention before washing one's hands, so
that the intention will cover both the Sunnah parts of the purification and
the obligatory parts. If a person washes his hands before forming the
intention, he will be like one who has not washed his hand. It is permissible
to form the intention shortly before purifying oneself… but if there is a long
time in between, that is not sufficient. End quote.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (1/140):
The intention is either of two things:
1 – Either it is Sunnah, which is if it is done before a Sunnah act of
purification that comes before a waajib act’
2 – Or it is required when doing the first obligatory action. End quote.
Based on this, it is better to form the intention before starting to do
wudoo’, and it is obligatory to have the intention when doing the first of the
obligatory actions of wudoo’. The scholars differed as to which is the first
obligatory action of wudoo’. It was said that it is saying Bismillaah, or
rinsing out the mouth – which is the correct view – or washing the face. See
questions no.
21241
and 11497.
But if a person forms the intention with the first obligatory action of
wudoo’, he will not be rewarded for whatever Sunnahs of wudoo’ he did before
that, such as saying Bismillaah and washing the hands three times, as stated
above in the words of Ibn Qudaamah (may Allaah have mercy on him).
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
It is proven from the
Prophet
(peace and blessings of Allaah be upon him) that the first part of wudoo’ is
to wash the hands three times, with the intention of doing wudoo’, and to say
Bismillaah.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 10/98
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Question :
When are we to intend for making wudoo? Is it at the
beginning or while washing the face or can it be done at anytime while
making wudoo?.
Answer :
Praise be to Allaah.
Firstly:
The intention (niyyah) is essential for all acts of worship; no act of worship
– including wudoo’ – is valid without the intention.
Al-Nawawi (may Allaah have mercy on him) said:
The intention is an essential condition of wudoo’, ghusl and tayammum being
valid, and there is no difference of opinion among us concerning that. This is
the view of Maalik, al-Layth ibn Sa’d, Ahmad ibn Hanbal and Dawood. They
quoted as evidence the words of Allaah (interpretation of the meaning):
“And they were commanded not, but that they should worship Allaah, and worship
none but Him Alone (abstaining from ascribing partners to Him)”
[al-Bayyinah 98:5]
Worshipping none but Allaah with sincere devotion is an action of the heart;
this is intention, and the command here shows that it is obligatory.
From the Sunnah, we have the words of the Prophet
(peace and blessings of Allaah be upon him): “Actions are but by intentions.”
What is meant is that the ruling on an action is based on the intention behind
it.
Another piece of evidence
is the hadeeth in which the Prophet
(peace and blessings of Allaah be upon him) said: “Every person will have but
that which he intended.” If he did not intend to do wudoo’ then he has not
done wudoo’, and so on.
End quote from al-Majmoo’, 1/356. See also al-Mughni, 1/156
Secondly:
It should be noted that the seat of the intention is the heart, and it is not
prescribed to utter it out loud.
See question no.
13337.
Thirdly:
It is better to form the
intention when starting to do wudoo’ or shortly before, so that the intention
will cover all parts of wudoo’. What is obligatory is to have the intention
when starting to do the obligatory parts of wudoo’.
Ibn Qudaamah said in al-Mughni, 1/159:
The intention must precede
the entire act of purification, because it is an essential condition thereof,
so it is regarded as being essential throughout. If any of the obligatory
parts of the act of purification take place before the intention, they do not
count. It is mustahabb to form the intention before washing one's hands, so
that the intention will cover both the Sunnah parts of the purification and
the obligatory parts. If a person washes his hands before forming the
intention, he will be like one who has not washed his hand. It is permissible
to form the intention shortly before purifying oneself… but if there is a long
time in between, that is not sufficient. End quote.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (1/140):
The intention is either of two things:
1 – Either it is Sunnah, which is if it is done before a Sunnah act of
purification that comes before a waajib act’
2 – Or it is required when doing the first obligatory action. End quote.
Based on this, it is better to form the intention before starting to do
wudoo’, and it is obligatory to have the intention when doing the first of the
obligatory actions of wudoo’. The scholars differed as to which is the first
obligatory action of wudoo’. It was said that it is saying Bismillaah, or
rinsing out the mouth – which is the correct view – or washing the face. See
questions no.
21241
and 11497.
But if a person forms the intention with the first obligatory action of
wudoo’, he will not be rewarded for whatever Sunnahs of wudoo’ he did before
that, such as saying Bismillaah and washing the hands three times, as stated
above in the words of Ibn Qudaamah (may Allaah have mercy on him).
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
It is proven from the
Prophet
(peace and blessings of Allaah be upon him) that the first part of wudoo’ is
to wash the hands three times, with the intention of doing wudoo’, and to say
Bismillaah.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 10/98
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Question :
I suffer from continual wind. My question is : if I break
my wudoo’ in a manner other than my ongoing problem with wind after offering
the obligatory prayer, do I have to do wudoo’ again in order to offer naafil
prayers such as qiyaam al-layl, etc? What intention should I have when doing
wudoo’ in this case?.
Answer :
Praise be to Allaah.
The scholars differed concerning the wudoo’ of one who suffers from urinary
incontinence or passes wind continually. Does he have to do wudoo’ for each
obligatory prayer after the time for it begins, and then pray as much as he
wants to of naafil prayers, or is it permissible for him to do wudoo’ once and
pray all the prayers with it, unless he breaks his wudoo’ in a manner other
than his ongoing incontinence?
Abu Haneefah, al-Shaafa’i and Ahmad were of the view that he should do wudoo’
for each prayer after the time for it begins.
Maalik was of the view that it is permissible for the one who is suffering
from incontinence to do wudoo’ once and offer all his prayers with it, so long
as his wudoo’ is not broken by something other than that ongoing
incontinence.
The first view is more on the safe side and is the view of the majority.
See the answer to question no.
22843
for more information.
But if the person who suffers from incontinence breaks his wudoo’ in a manner
other than his ongoing problem, then he must repeat wudoo’, and it is not
permissible for him to offer any prayer, obligatory or naafil, without doing
wudoo’. Al-Bukhaari (6954) and Muslim (225) narrated from Abu Hurayrah (may
Allaah be pleased with him) that the Prophet
(peace and blessings of Allaah be upon him) said: “Allaah does not accept the
prayer of any one of you if he breaks his wudoo’ until he does wudoo’.”
The scholars are unanimously agreed that purification from minor impurity is a
condition of prayer being valid, and it is not valid without it. See
al-Majmoo’
by al-Nawawi (3/139); Majmoo’ al-Fataawa by Shaykh al-Islam Ibn
Taymiyah (22/99).
As for what your intention should be in this situation:
You should intend to purify yourself in order to perform the prayer.
It should be noted that it is not prescribed to utter the intention out loud,
rather the intention should be formed in the heart.
See question no.
13337
and 14234.
And Allaah knows best.
Question :
I have eczema which was under control until i started
doing wudu 5 times a day. I have tried everything i can think of but nothing
is helping. What can i do if wudu is causing very bad rashes?.
Answer :
Praise be to Allaah.
Allaah says (interpretation of the meaning):
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
And it was narrated from Abu Hurayrah that the Prophet
(peace and blessings of Allaah be upon him) said: “… if I forbid you to do
something, avoid it, and if I command you to do something do as much as you
can.”
Narrated by al-Bukhaari, 6858; Muslim, 1337.
Although Allaah has clearly commanded us to do wudoo’ with water, He exempted
the sick from having to do wudoo’ with water and has allowed them to do
tayammum.
Allaah says (interpretation of the meaning):
“O you who believe!
Approach not As‑Salaah (the prayer) when you are in a drunken state until you
know (the meaning) of what you utter, nor when you are in a state of Janaaba
(i.e. in a state of sexual impurity and have not yet taken a bath), except
when travelling on the road (without enough water, or just passing through a
mosque), till you wash your whole body. And if you are ill, or on a journey,
or one of you comes after answering the call of nature, or you have been in
contact with women (by sexual relations) and you find no water, perform
Tayammum with clean earth and rub therewith your faces and hands (Tayammum).
Truly, Allaah is Ever Oft‑Pardoning, Oft‑Forgiving”
[al-Nisa’ 4:43]
Shaykh Muhammad al-Saalih al-‘Uthaymeen said:
Or if he is afraid of using it or if looking for it will cause him physical
harm:
If he will be physically harmed by using water and will become sick, then this
comes under the general meaning of the words (interpretation of the meaning):
“But if you are ill or on a journey”
[al-Maa'idah 5:6]
For example, if there are
wounds or sores on the parts of the body that are washed during wudoo’, or if
there are wounds or sores on all parts of the body, in the case of ghusl, and
there is the fear of physical harm, then he may do tayammum.
Al-Sharh al-Mumti’, 1/378, 379; Ibn Al-Jawzi
editions.
But if he can put water on his skin without affecting it, then he should do
so, and he does not have to rub that part of the body or go to extremes in
washing it.
Shaykh Muhammad al-Saalih al-‘Uthaymeen said:
Similarly he does not have to go to extremes in rinsing his nose if he has a
problem in the sinuses, because in that case the water may settle there and
cause an unpleasant smell and make him sick, or it may cause him some harm. It
should be said to such a person: it is sufficient for you to rinse your nose
until the water enters the nostrils.
Al-Sharh al-Mumti’, 1/210, Ibn al-Jawzi edition.
And he said:
If a person has a sinus
problem, or if going to extremes in rinsing the nose will make the water reach
the sinuses and cause him pain, or if the water will turn rotten and turn to
pus and so on, in this case we say to him: Do not go to extremes in rinsing
your nose, so as to ward off harm from yourself.
Al-Sharh al-Mumti’, 1/172. Ibn al-Jawzi edition.
If wudoo’ will harm your
skin or delay your recovery, then you should do tayammum, and there is no sin
on you.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Question :
There is something like abscesses on my leg, and the
treatment is to wrap the site of the abscesses with a dressing so that water
does not reach it when I do wudoo’. What is the ruling on wudoo’ in this
case?.
Answer :
Praise be to Allaah.
Your wudoo’ is valid if you wipe over the dressing or pass water over it.
Fataawa al-Lajnah al-Daa’imah. From Majallat al-Buhooth al-Islamiyyah, 59/139.
(www.islam-qa.com)
Question :
During tawaaf when doing ‘Umrah I broke my wudoo’, and I
did not know what to do, so I went out and did wudoo’, then I repeated
tawaaf and did saa’i between al-Safa and al-Marwah. Is what I did correct?
What should I have done?.
Answer :
Praise be to Allaah.
You did well by renewing your wudoo’ and repeating your tawaaf. You did that
which is better and more on the safe side. The majority of scholars are of the
view that tahaarah (being pure, i.e., having wudoo’) is an essential condition
of tawaaf, like prayer, being valid. Just as prayer is not valid unless one
has done wudoo’, so too tawaaf is not valid without wudoo’.
Ibn Qudaamah said:
Tahaarah (being pure, having wudoo’) is a condition of tawaaf being valid.
This is the well-known view of Ahmad, and it is the view of Maalik and
al-Shaafa’i.
The majority of scholars quote several pieces of evidence to support this
view, such as the following:
1 – The Prophet SAWS (peace and blessings of Allaah be upon him) said: “Tawaaf
around the House is (a kind of) prayer, except that you may speak during it.”
Narrated by al-Tirmidhi, 960; classed as saheeh by al-Albaani in
Irwa’ al-Ghaleel, 121.
2 – It is proven in al-Saheehayn that ‘Aa’ishah (may Allaah be pleased
with her) said: “When he [the Prophet]
(peace and blessings of Allaah be upon him) wanted to do tawaaf, he did
wudoo’.” And he
(peace and blessings of Allaah be upon him) said: “Learn from me your rituals
(of Hajj and ‘Umrah).” Narrated by Muslim, 1297.
Fataawa al-Shaykh Ibn Baaz, 17/213-214.
3 – It was proven in al-Saheehayn that the Prophet
(peace and blessings of Allaah be upon him) said to ‘Aa’ishah when her menses
came: “Do what the pilgrims do, but do not circumambulate the House until you
are pure [i.e., until your period ends].”
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: I have a female
relative who did ‘Umrah during Ramadaan and when she entered the Haram she
broke her wudoo’ by passing wind, but she felt too embarrassed to tell her
family that she wanted to do wudoo’. Then she did tawaaf and when she finished
tawaaf she went off by herself and did wudoo’, then she did saa’i. Does she
have to offer a sacrifice or any expiation (kafaarah)?
He replied:
Her tawaaf is not valid, because one of the conditions of tawaaf being valid
is tahaarah (purity), as in the case of prayer. So she should go back to
Makkah and circumambulate the House. It is also mustahabb (recommended) for
her to repeat saa’i, because most of the scholars are of the view that it is
not permissible to do saa’i before tawaaf. Then she should cut some hair from
all parts of her head and exit ihraam. If she has a husband who had
intercourse with her, then he has to slaughter a sheep in Makkah to be
distributed to the poor, and she has to do another ‘Umrah from the meeqaat
from which she entered ihraam for the first ‘umrah, because the first ‘umrah
was invalidated by that intercourse. She should do what we have mentioned,
then do another ‘Umrah from the meeqaat from which she entered ihraam for the
first ‘umrah, whether she does that now or at another time, depending on her
ability. And Allaah is the source of strength.
Fataawa al-Shaykh Ibn Baaz, 17/214-215
He was also asked:
A man started to do
tawaaf, then he passed wind. Does he have to stop his tawaaf or should he
continue?
He replied: If a person passes wind or urine or semen, or he touches his
private part, etc. during tawaaf, then he should stop his tawaaf, as (he is
required to do if any of these things happen) in the case of prayer. He should
go and purify himself, then start tawaaf again. This is the correct view;
there is a difference of scholarly opinion concerning this matter, but this is
the correct view concerning both prayer and tawaaf, because the Prophet
(peace and blessings of Allaah be upon him) said: “If one of you breaks wind
silently during prayer, let him go and do wudoo’ then repeat the prayer.”
Narrated by Abu Dawood and classed as saheeh by Ibn Khuzaymah. Tawaaf comes
under the same heading as prayer in general…
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 17/216-217
Some of the scholars are
of the view that purity from hadath (minor impurity) is not essential for
tawaaf. This is the view of Abu Haneefah (may Allaah have mercy on him) and
was the view favoured by Shaykh al-Islam Ibn Taymiyah. They responded to the
evidence quoted in support of the first view in the following manner:
With regard to the hadeeth: “Tawaaf around the House is (a kind of) prayer”,
they said that this is not a saheeh report from the Prophet
(peace and blessings of Allaah be upon him), rather these are the words of Ibn
‘Abbaas (may Allaah be pleased with him). Al-Nawawi said in al-Majmoo’:
The correct view is that this is a mawqoof report which stops at Ibn ‘Abbaas.
This was mentioned by al-Bayhaqi and other scholars of hadeeth.
With regard to the actions of the Prophet
(peace and blessings of Allaah be upon him) and his doing tawaaf in a state of
tahaarah (purity), they said: This does not indicate that it is obligatory,
rather it only indicates that it is mustahabb (recommended), because the
Prophet
(peace and blessings of Allaah be upon him) did that, but it is not reported
that he commanded his companions to do that.
With regard to the Prophet
(peace and blessings of Allaah be upon him) saying to ‘Aa’ishah: “Do what the
pilgrims do, but do not circumambulate the House until you are pure [i.e.,
until your period ends],” the Prophet
(peace and blessings of Allaah be upon him) told her not to do tawaaf because
she was menstruating, and the menstruating women is forbidden to enter the
mosque.
Shaykh al-Islam Ibn Taymiyah said:
Those who say that it is obligatory to have wudoo’ in order to do tawaaf have
no proof at all, because no one narrated, with either a saheeh isnaad or a
da’eef one, that the Prophet
(peace and blessings of Allaah be upon him) enjoined having wudoo’ in order to
do tawaaf. It should be noted that very many people did Hajj with him, and he
did ‘Umrah numerous times and the people did ‘Umrah with him. If wudoo’ were
obligatory for tawaaf, the Prophet
(peace and blessings of Allaah be upon him) would have pointed that out to
everyone, and if he had stated that, then the Muslims would have transmitted
it from him and would not have been negligent concerning that. But it is
proven in al-Saheeh that when he did tawaaf he did wudoo’. This on its
own does not indicate that it is obligatory, for he used to do wudoo’ for each
prayer and he said: “I do not like to remember Allaah except in a state of
purity.”
Majmoo’ al-Fataawa, 21/273.
Even though this view –that tahaarah is not an essential condition for tawaaf
– has some strength and the evidence may be interpreted in this manner, people
should not start tawaaf without being in a state of purity, because it is
undoubtedly better to do tawaaf in a state of purity; that is more on the safe
side and by doing that one will avoid going against the view of the majority
of scholars.
But a person may do that if it is too difficult to keep or repeat one's
wudoo’, such as during the days of Hajj, or if a person is sick or elderly and
it is hard to keep his wudoo’ as well as deal with the crowds and so on.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, after responding to
the evidence quoted by the majority:
Based on this, the more correct view which gives peace of mind is that it is
not essential to be pure from minor impurity (i.e., have wudoo’) in order to
do tawaaf, but it is undoubtedly better and is following the example of the
Prophet
(peace and blessings of Allaah be upon him), and no one should neglect purity
and go against the majority of scholars in this matter. But sometimes one is
compelled to follow the view of Shaykh al-Islam Ibn Taymiyah, such as if a
person breaks his wudoo’ when there is too much crowding, in which case the
view that he has to go and do wudoo’ and come back in this severe crowding,
especially when he only has a few circuits left, will cause too much hardship.
With regard to matters which cause too much hardship and regarding which there
is no clear text, we should not force people to adhere to them, rather we
should follow that which is more lenient, because forcing people do things
that are too hard with no clear proof contradicts what Allaah says
(interpretation of the meaning):
“Allaah intends for you ease, and He does not want to make things difficult
for you”
[al-Baqarah 2:185]
al-Sharh al-Mumti’, 7/300
With regard to saa’i, it
is not essential to have wudoo’ for saa’i. This is the view of the four Imams,
Abu Haneefah, Maalik, al-Shaafa’i and Ahmad. Indeed it is permissible for
menstruating women to perform saa’i between al-Safa and al-Marwah, because the
Prophet
(peace and blessings of Allaah be upon him) only told menstruating women not
to do tawaaf, as he said to ‘Aa’ishah (may Allaah be pleased with her), when
her menses came: “Do what the pilgrims do, but do not circumambulate the
House.”
See
al-Mughni, 5/246
Shaykh Ibn ‘Uthaymeen said:
If a person does saa’i when he does not have wudoo’, or when he is junub [in a
state of impurity following sexual activity], or if a woman does saa’i when
she is menstruating, then this is valid, but it is better to do saa’i in a
state of tahaarah.
Al-Sharh al-Mumti’, 7/310, 311
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Question :
I have check this topics and you have answered my question
but i was looking for more information. My question if sisters put nail
polish and if they have to do wadoo they have to remove and do wahoo but
what about the hair dye can we do wadoo with hair dye.
Answer :
Praise be to Allaah.
It seems – and Allaah knows best –that what is put on the hair or used to make
the hair stick together, such as henna and the like, does not affect wudoo’,
rather it is sufficient to wipe over it.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
If a woman plasters her hair with henna or something similar, she may wipe
over it, there is no need remove the substance in question, because it was
proven that the Prophet
(peace and blessings of Allaah be upon him) used to apply something to make
his hair stick together when in ihraam.
See
al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymeen, 1/196
What is put on the head and
makes the hair stick together becomes part of it, which indicates that there
is some lenience with regard to purification of the head.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Question :
Does having a little olive oil in one's hair prevent the
water from reaching the hair and thus make wudoo’ invalid?.
Answer :
Praise be to Allaah.
It seems that
the small amount of olive oil mentioned would not prevent the water from
reaching the hair.
The basic
principle, as mentioned by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on
him) is that if a person uses dihn (cream or oil) on the parts of the body
washed during wudoo’, the dihn either remains solid, in which case it must be
removed before doing wudoo’, because if the dihn remains solid, then it
prevents the water from reaching the skin, and in that case wudoo’ is not
valid.
But if the
dihn is not solid, rather its trace is left on the part of body washed during
wudoo’, then it does not matter. But in this case the person should make sure
that he passes his hand over the part of the body in question, because usually
the dihn repels water, so the water may not reach all areas of the part of the
body being washed.
Fataawa
al-Tahaarah, p. 147.
It may be added that the
matter is less crucial with regard to the head because the obligation with
regard to the head is to wipe it, not wash it, and wiping means that it is not
essential for the water to reach every single hair.
Shaykh Ibn
‘Uthaymeen was also asked:
If a woman
applies henna to her hair and it dries, and the like, can she wipe over it?
He replied:
If a woman has
applied henna to her hair and it has dried, then she may wipe over it and
there is no need for her to undo her hair and wash off this henna, because it
was proven that the Prophet
had applied something to his hair to keep it together and prevent it from
getting dusty whilst in ihraam, and what is applied to the hair is regarded as
part of it. This indicates that there is some leeway with regard to
purification of the head.
Fataawa
al-Mar’ah al-Muslimah, 1/28.
Islam Q&A (www.islam-qa.com)
Question :
Is there any compulsion for Thaital Wadu Salat that one
should not talk after making wadu & praying.
Answer :
Praise be to Allaah.
Whoever does wudoo’ for prayer, there is nothing wrong with him speaking
permissible words with his family or brothers etc. It is not haraam for him to
speak certain words because of his wudoo’, rather what is haraam before wudoo’
is also haraam afterwards, such as lying, backbiting, slandering, swearing,
insulting etc.
But because wudoo’ is an expiation for bad deeds, and sins are erased by it,
you should try to avoid haraam things after doing it, so that you may stand
before Allaah pure and clean. Muslim (244) narrated from Abu Hurayrah that the
Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “When the Muslim or
believing slave does wudoo’ and washes his face, every wrong thing that he
looked at with his eyes comes out from his face with the water or with the
last drop of water. When he washes his hands, every wrong thing that he did
with his hands comes out from his hands with the water or with the last drop
of water. When he washes his feet every wrong thing that he walked to with his
feet comes out from his feet with the water or with the last drop of water,
until he emerges cleansed of sin.”
And he also narrated (245) from ‘Uthmaan ibn ‘Affaan that the Messenger of
Allaah
(peace and blessings of Allaah be upon him) said: “Whoever does wudoo’ and
does wudoo’ well, his sins will emerge from his body until they even come out
from beneath his fingernails.”
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Question :
Is it true that you have to renew your wudu each time
you touch a non mahram woman?.
Answer :
Praise be to Allaah.
It is not permissible for a man who believes in Allaah and the Last Day to
touch a woman who is not his mahram. For details of evidence and views of
the scholars, please see the answer to question no.
21183
With regard to whether wudoo’ is broken by touching a woman, there is a
difference of opinion among the scholars. The correct view is that it does
not invalidate wudoo’ – see question no.
2178
– and it makes no difference whether the woman is his mahram, his wife or a
non-mahram.
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
Question :
What is the ruling on saying Bismillaah in wudoo’?.
Answer :
Praise be to Allaah.
The scholars differed concerning the ruling on saying Bismillaah in
wudoo’.
Imam Ahmad was of the view that it is obligatory, and he quoted as evidence
the hadeeth narrated from the Prophet
(peace and blessings of Allaah be upon him), according to which he said:
“There is no wudoo’ for the one who does not mention the name of Allaah.”
(Narrated by al-Tirmidhi, 25; classed as hasan by al-Albaani in Saheeh
al-Tirmidhi. See al-Mughni, 1/145)
The majority of scholars
– including Imam Abu Haneefah, Imam Maalik and Imaam al-Shaafa’i – and
according to one view narrated from Imam Ahmad, are of the view that saying
Bismillaah is one of the Sunnahs of wudoo’, and that it is not obligatory.
They quoted evidence for its not being obligatory, such as:
1 – The Prophet
(peace and blessings of Allaah be upon him) taught a man how to do wudoo’,
and said to him: “Do wudoo’ as Allaah has commanded you.” (Narrated by
al-Tirmidhi, 302; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi,
247). This is referring to the words of Allaah (interpretation of the
meaning):
“O you who believe! When
you intend to offer As-Salaah (the prayer), wash your faces and your hands
(forearms) up to the elbows, rub (by passing wet hands over) your heads, and
(wash) your feet up to the ankles”
[al-Maa'idah 5:6]
And there is no mention of saying Bismillaah in what Allaah commands here.
See al-Majmoo’
by al-Nawawi, 1/346
Abu Dawood (856)
narrated a more complete version of this hadeeth, which more clearly
demonstrates that it is not obligatory to say Bismillaah when doing wudoo’.
It was narrated from Abu Hurayrah that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: The prayer of any one of
you is not complete unless he does wudoo’ properly as enjoined by Allaah. So
he should wash his face and his hands up to the elbows, and wipe his head,
and wash his feet up to the ankles…”
The Prophet
(peace and blessings of Allaah be upon him) did not mention saying
Bismillaah, which indicates that it is not obligatory. See al-Sunan
al-Kubra by al-Bayhaqi, 1/44
2 – Many of those who
described the wudoo’ of the Prophet
(peace and blessings of Allaah be upon him) did not mention that he said
Bismillaah; if it was obligatory it would have been mentioned.
See
al-Sharh al-Mumti’, 1/130
This is the view
favoured by many of the Hanbalis such as al-Khuraqi and Ibn Qudaamah.
See
al-Mughni, 1/145; al-Insaaf, 1/128
Among contemporary
scholars, this view is favoured by Shaykh Muhammad ibn Ibraaheem and
Muhammad ibn ‘Uthaymeen (may Allaah have mercy on them both).
See:
Fataawa al-Shaykh Muhammad ibn Ibraaheem, 2/39; al-Sharh al-Mumti’,
1/130, 300)
They responded in two
ways to the hadeeth which is quoted by those who say that saying Bismillaah
is obligatory:
1 – That the hadeeth is da’eef (weak).
It was classed as da’eef by a number of scholars including Imam Ahmad,
al-Bayhaqi, al-Nawawi and al-Bazzaar.
Imam Ahmad was asked about saying Bismillaah when doing wudoo’, and he said:
There is no sound hadeeth concerning that, and I do not know of any hadeeth
that has a jayyid (good) isnaad to support that. Al-Mughni, 1/145
See
al-Sunan al-Kubra by al-Bayhaqi, 1/43; al-Majmoo’, 1/343;
Talkhees al-Habeer, 1/72
2 – If the hadeeth is saheeh, then what it means is “no perfect wudoo’” and
not “no valid wudoo’”. See al-Majmoo’, 1/347;
al-Mughni, 1/146
Based on this, then the
hadeeth – if it is saheeh – indicates that it is mustahabb to say
Bismillaah, but it is not obligatory. And Allaah knows best.
Based on this, if a Muslim does wudoo’ and does not say Bismillaah, then his
wudoo’ is valid, but he is missing out on the reward for doing this Sunnah.
To be on the safe side, the Muslim should not omit to say Bismillaah when
doing wudoo’.
Islam Q&A (www.islam-qa.com)
Question :
My husband always kisses me when he is going out of the
house, even if when he is going to pray in the mosque. I sometimes feel
that he is kissing me with desire. What is the shar’i ruling on his
wudoo’?
Answer :
Praise be to Allaah.
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said that
the Prophet SAWS (peace and blessings of Allaah be upon him) “kissed one of
his wives then went out to pray, and he did not do wudoo.’” (Abu Dawood,
al-Tahaarah, 180, 179, 178; al-Tirmidhi, al-Tahaarah, 86;
al-Nasaa’i, al-Tahaarah, 1.104; Ibn Maajah, al-Tahaarah, 502).
This hadeeth indicates the ruling on whether or not kissing and touching a
woman invalidates wudoo’. The scholars (may Allaah have mercy on them)
differed concerning that. Some of them said that if you touch a woman, this
invalidates wudoo’ in all cases; some said that if you touch a woman with
desire, it invalidates wudoo’, otherwise it does not. Some said that it does
not invalidate wudoo’ at all, and this is the correct view.
This means that if a man kisses his wife, or touches her hand or hugs her,
but he does not emit anything, then his wudoo’ is not invalidated and it
remains as it is. That is because the basic principle is that wudoo’ remains
as it was, unless there is proof that it has been broken. There is nothing
in the Book of Allaah or the Sunnah of the Messenger of Allaah
(peace and blessings of Allaah be upon him) to indicate that touching a
woman invalidates wudoo’. On this basis, touching a woman, even with no
barrier and even with desire, and kissing her or hugging her, does not
invalidate wudoo’.
Fataawa al-Mar’ah, Ibn
‘Uthaymeen, p. 20
But if madhiy (prostatic fluid) or maniy (semen) come out of him as a result
of kissing her, then his wudoo’ is invalidated in that case.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Question :
I read one question about someone having trouble while
making wudoo .I have similar problem, or even worst. When ever I want to
pray I feel gas coming out of me, if I go to toilet for urine I spend more
than 30 min but urine and other liquid keep on coming from my private part
during salaat I have excessive desire to go to toilet, I have to repeat my
ablution again and again this situation is really embarrassing me, it
makes salaat very difficult for me and this really had affect my faith. I
am sure is not a kind of illness because I have seen many doctors but no
improvement, and also this problem comes only when I want to pray.
Some people said it could be a jinn which has entered my body.
Please tell me how can I do my salaat easily, can I pray more than one
salaat with the same wudoo even when these things are coming out of me. If
this is cause by Jinn how can I get ride of it?
Answer :
Praise be to Allaah.
Urinary incontinence and similar conditions where liquid etc, is passed
involuntarily and one cannot control it, should not be given any attention,
rather the person should pray according to his situation, even if that
liquid etc. is emitted during prayer, because it is too difficult to avoid
it. Allaah says (interpretation of the meaning):
“and has not laid upon you in religion any
hardship”
[al-Hajj 22:78]
But if he fears that his body or clothes may become contaminated, he should
wrap it (i.e. the private part) with a cloth or similar, and pray after
doing wudoo’, and he should not pay attention to anything that comes out
that he cannot control. This is an ordinary kind of sickness, which is very
common, and it is not caused by the jinn. Tahaarah (purity) is essential so
you have to renew it (i.e., renew wudoo’) for each obligatory prayer.
Shaykh ‘Abd al-Kareem al-Khudayr (www.islam-qa.com)
Question :
when i do my wudhu for prayers i start with bismilah and
continue by saying nawaitu toharatil wudhuee, while i recite this to all the
parts that need to be washed, i know you have given the recitation for
wudhuee but i just wanted to know can i only say recite what i have been
reciting all time instead of the recitation that is given by you, of course
if you tell me otherwise i'll follow your advice.
Answer :
Praise be to Allaah.
When worshipping Allaah, the
Muslim must worship Him in the manner that He has prescribed. The basic
principle regarding acts of worship is tawqeef (i.e., acts of worship are to
be based solely on Qur’aan and saheeh Sunnah with no room for personal
opinion). No kind of act of worship is prescribed except with daleel (evidence
from sharee’ah). Whoever comes up with something that was not prescribed by
Allaah or His Messenger has introduced an innovation into the religion of
Allaah, and this action of his is to be rejected, because in order for a deed
to be acceptable (to Allaah), it must meet two conditions:
1-
It must be sincerely for the sake
of Allaah alone. Allaah says (interpretation of the meaning):
“And they were commanded not, but that they should worship Allaah, and worship
none but Him Alone (abstaining from ascribing partners to Him)”[al-Bayyinah
98:5]
2-
It should be according to the way
of the Prophet
(peace and blessings of Allaah be upon him) and the message he brought. Allaah
says (interpretation of the meaning):
“And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he
forbids you, abstain (from it)”[al-Hashr 59:7]
So it is not permissible to
innovate any kind of act of worship that was not prescribed by the Prophet
(peace and blessings of Allaah be upon him). The Prophet
(peace and blessings of Allaah be upon him) said: “Whoever does an action that
is not in accordance with this matter of ours (Islam) will have it rejected.”
(Narrated by al-Bukhaari, 2697; Muslim, 1718).
Al-Tirmidhi narrated from
Imaam Ahmad ibn Hanbal from the hadeeth of al-‘Irbaad ibn Saariyah that the
Prophet
(peace and blessings of Allaah be upon him) said: “I urge you to adhere to my
Sunnah and the way of the Rightly-Guided Khaleefahs. Adhere to it and bite
onto it with your back teeth (i.e., cling firmly to it). And beware of
newly-invented matters, for every newly-invented matter is an innovation and
every innovation is a going-astray.” (Narrated by al-Tirmidhi, al-Sunnah,
3991. Al-Albaani said in Saheeh Sunan Abi Dawood, no. 3851, it is
saheeh). So the Muslim should not go beyond that which the Prophet
(peace and blessings of Allaah be upon him) brought and prescribed.
The Sahaabah transmitted the
description of the wudoo’ of the Prophet
(peace and blessings of Allaah be upon him), and none of them transmitted this
(the action mentioned in the question) from the Prophet
(peace and blessings of Allaah be upon him), so we should follow that which he
brought.
Shaykh al-Islam Ibn Taymiyah
(may Allaah have mercy on him) said concerning the matter of speaking the
intention (niyyah) out loud:
“It is not mustahabb to utter
it out loud, because that is an innovation (bid’ah) that was not narrated from
the Messenger of Allaah or from his companions, and the Prophet did not
command anyone among his ummah to utter the intention out loud; he never
taught that to anyone among the Muslims. If that had been prescribed, the
Prophet and his companions would not have neglected to convey it, because the
intention is something that the Muslims must deal with every day and every
night. Rather speaking the intention out loud is indicative of a defect in
reason and religious commitment.”(Majmoo’ al-Fataawa, vol. 22, p. 231)
Elsewhere he said:
“All the things that people have innovated such as speaking the intention
(niyyah) out loud before saying ‘Allaahu akbar’, before reciting the Talbiyah,
when purifying themselves and in all acts of worship, are all kinds of
innovations which were not prescribed by the Messenger of Allaah
(peace and blessings of Allaah be upon him). Everything that is innovated in
prescribed acts of worship, such as doing extra things that were not
prescribed by the Messenger of Allaah
(peace and blessings of Allaah be upon him) is a form of bid’ah (innovation)
because the Prophet
(peace and blessings of Allaah be upon him) used to do those acts of worship
without doing these extra things. So doing them and persisting in doing so is
a form of innovation and misguidance.”
(Majmoo’ al-Fataawa,
vol. 22, p. 223)
With regard to the dhikr
which is said before or after wudoo’, please see the answer to question no.
2165
So the Muslim should give up
anything that was not brought by the Prophet
(peace and blessings of Allaah be upon him), and keep away from innovations
introduced into the religion, because following innovations implies imitating
the People of the Book. And the Muslim should strive to learn about his
religion so that he will not fall into bid’ah. And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Question :
I have a continual discharge – how can I pray?
Answer :
Praise be to Allaah.
If this discharge comes and goes, and usually stops during the times of
prayer, then you can delay the prayer until the time when this discharge
ceases, so long as there is no fear that the time for the prayer may come to
an end. If you fear that the time for prayer will end, then do wudoo’, apply a
pad of cotton, and pray.
Fatwa of Shaykh Ibn ‘Uthaymeen from Fataawa al-Mar’ah
al-Muslimah, vol. 1, p. 224. (www.islam-qa.com)
Question :
Is there any sin involved in a woman wearing nail polish?
What should she do when doing wudoo?
Answer :
Praise be to Allaah.
We do not know of any ruling on that, but it is
better not to use it, because there is no need for it, and because it may
prevent the water reaching the skin when doing wudoo’. In brief, it is better
not to use it, and to be content with henna, because that which the earliest
Muslim women used is better. If a woman does use it, then she has to remove it
when doing wudoo’, because – as we said – it prevents the water from reaching
the skin. And Allaah is the Source of strength.
Shaykh ‘Abd-Alazeez ibn Baaz (www.islam-qa.com)
Question :
Sometimes it so happens that I forget whether I have wiped
over my head or not, and I am not sure one way or the other. Should I do
wudoo’ all over again?
Answer :
Praise be to Allaah.
If this uncertainty come after you have finished doing
wudoo’, then do not pay any attention to it. If it happens before you finish,
for example, being unsure whether you have wiped over your head and you are
washing your feet, then you can wipe over your head and wash your feet. There
is no hardship involved in doing that. This is if you are not suffering
from a lot of insinuating doubts. If you are faced with a lot of insinuating
doubts, then you should not pay any attention to that, and you should proceed
from the point at which you are now. So if you are washing your feet then you
may assume that you have wiped over your head. The same applies to all other
stages of wudoo’.
I’laam al-Musaafireen bi Ba’d Aadaab wa Ahkaam al-Safar wa
maa yakhuss al-Mallaaheen al-Jawwiyyeen, by Shaykh Muhammad ibn Saalih
al-‘Uthaymeen, p. 12 (www.islam-qa.com)
Question :
I forgot that I did not have wudoo’ and I prayed. After I
finished my prayer, I remembered that. Do I have to repeat my prayer?
Answer :
Praise be to Allaah.
Yes, whoever prays forgetting that he does not have wudoo’ has to repeat the
prayer, because the Messenger
(peace and blessings of Allaah be upon him) said: “Allaah does not accept any
prayer if a person breaks his wudoo’, until he does wudoo’.” (Narrated by
al-Bukhaari from the hadeeth of Abu Hurayrah (may Allaah be pleased with him)
in Kitaab al-Wudoo’. This is in contrast to the person who has some
impurity (najaasah) on his clothes and he forgets it. He does not have to
repeat his prayer because Jibreel came to the Prophet
(peace and blessings of Allaah be upon him) whilst he was praying, and told
him that there was something dirty on his shoes. He took them off and
continued praying. This was narrated by Ahmad from the hadeeth of Abu Sa’eed
al-Khudri (may Allaah be pleased with him) in his Musnad. This hadeeth
proves that the one who is unaware of the najaasah does not have to
repeat his prayer, and this applies also to the one who forgets that there is
some najaasah present.
I’laam al-Musaafireen bi Ba’d Aadaab wa Ahkaam al-Safar wa
ma yakhuss al-Mallaaheen al-Jawwiyyeen by Shaykh Muhammad ibn Saalih
al-‘Uthaymeen, p. 12 (www.islam-qa.com)
Question :
There was a dispute about wiping the ears in wudoo’. Some
people say that there is no proof that the Prophet
(peace and blessings of Allaah be upon him) wiped his ears when performing
wudoo’.
Answer :
Praise be to Allaah.
There is proof that the Prophet
(peace and blessings of Allaah be upon him) wiped his head and ears when
performing wudoo’. Ibn ‘Abbaas reported that the Prophet
(peace and blessings of Allaah be upon him) “wiped his head and his ears,
inside and out.” (Reported by al-Tirmidhi, who classed it as saheeh).
Al-Nisaa'i reports that he “wiped his head and his ears, wiping the inside of
them with his index-finger and the outside of them with his thumb.” (Classed
as saheeh by Ibn Khuzaymah). Abu Dawood and al-Tahhaawi report from Miqdaad
ibn Ma’di Karb that the Messenger of Allaah
(peace and blessings of Allaah be upon him) “when he performed wudoo’, wiped
his head and his ears, inside and out, inserting his finger into the ear
canal.” (Reported by Abu Dawood; al-Haafiz ibn Hijr said: “Its isnaad
is hasan.”) There is no dispute that one should wipe the ears
during wudoo’; the dispute is as to whether they are considered to be part of
the head or not, and whether it is sunnah or waajib (obligatory) to wipe them.
(Fataawa al-Lajnah al-Daa’imah, 5/214) (www.islam-qa.com)
Question :
After praying, a person discovers some impermeable
substance, such as wax, on his hands or feet – what should he do in this
case? Also, does one have to repeat wudoo’ if one cuts one’s nails?
Answer :
Praise be to Allaah.
It is obligatory to wash all the parts of the body that are
specified for washing in wudoo’, in obedience to the words of Allaah
(interpretation of the meaning): “O you who believe! When you intend to
offer al-salaat (the prayer), wash your faces and your hands (forearms) up to
the elbows…” [al-Maa’idah 5:6], and following the example and teaching of
the Prophet SAWS (peace and blessings of Allaah be upon him) recorded in the
saheeh ahaadeeth, which describe the parts of the body to be washed in wudoo’.
If, after praying, a person finds something on these parts of his body that
prevented water from reaching them, then he must remove it and repeat his
wudoo’ and prayer.
As far as cutting the nails is concerned, this does not
mean that one has to repeat wudoo’, and in fact doing so is not encouraged.
(Fataawa al-Lajnah al-Daa’imah, 5/220) (www.islam-qa.com)
Question :
do erections break one's wudu? please provide any
evidences eg ahadith etc.
Answer :
Praise be to Allaah.
The Standing Committee was asked a similar question and they said:
Having an erection does not invalidate wudoo’ if nothing comes out of the
penis, because an erection is not one of the things that invalidate wudoo’.
Fataawa al-Lajnah al-Daa’imah, 5/283 (www.islam-qa.com)
Question :
Is it permissible for me to sit with my wife’s sister, and
does it break my wudoo’ if I touch her? Please advise me, may Allaah reward
you with good.
Answer :
Praise be to Allaah.
It is haraam for you to sit with your wife’s sister or any other non-mahram
woman on her own. The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “No man is alone with a
woman but the Shaytaan is the third one present with them.”
(Narrated by al-Bukhaari, 9/290; Muslim, no. 1341; Ahmad,
al-Musnad, 1/222 and 346).
It is haraam for a man to be alone with a woman who is not his mahram. Your
wife’s sister is a stranger (i.e. non-mahram) to you, because if you were to
divorce your wife, it would be permissible for you to marry her (her sister).
So she is not one of your mahrams. With regard to breaking wudoo’, it is only
broken by touching a woman with desire. If a man touches a woman with desire,
this breaks his wudoo’, whether the woman is a non-mahram or otherwise. The
kind of touching which breaks wudoo’ is physical touching with no barrier in
between. This is what has been stated by the scholars. And Allaah knows best.
Fataawa Shaykh ‘Abd-Allaah ibn Humayd, p. 48
The verdict on shaking hands and touching a non-mahram woman (a woman who one
can marry) has been stated earlier under Q#
2459.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
here to get a printable version
Question :
If a person is doing wudoo’ and hears his stomach rumble,
but does not pass wind from his back passage, what is the ruling? Does he
still have wudoo’ or does this break his wudoo’?
Answer :
Praise be to Allaah.
If a person has wudoo’ and hears the sound of wind or gas
inside his stomach, this does not break his wudoo’ if he does not pass
anything, because the Prophet
(peace and blessings of Allaah be upon him) said: “If any one of you notices
something in his stomach and is not sure whether anything came out of him, he
should not leave the mosque unless he hears a sound or smells a smell.”
(Reported by Muslim, 1/190)
Fataawa al-Lajnah al-Daa’imah, 5/256 (www.islam-qa.com)
Question :
A person prayed and after the prayer he noticed madhiy
(prostatic fluid) on his private parts. This happened to him repeatedly.
Does he need to repeat his prayers? How does it affect his tahaarah (purity)
and his salaah (prayer)? What is the ruling on his praying in jamaa’ah? The
madhiy flows continually, without his feeling any desire. This also happens
to him after he urinates. What should he do about his clothing?
Answer :
Praise be to Allaah.
This is considered to be a continual breaking of wudoo’,
like incontinence of urine, so he has to do wudoo’ before every prayer,
because this is something which breaks wudoo’ as it is something which comes
out of the front or back passage. If something comes out whilst he is praying,
he does not need to repeat his prayer, or stop praying, because it happened
involuntarily, and it does not make his clothes impure (naajis) whilst he is
praying. However, after the prayer he has to do wudoo’ for the next prayer if
something comes out after the first prayer, and he has to clean his clothes
for the next prayer. He should try to wear a pad to absorb what comes out, so
that it does not contaminate his clothes. (He can pray in jamaa’ah as a member
of the congregation, but he should not lead the prayers when he is in this
state, because his tahaarah or purity is incomplete). He should also try to
get treatment for this. And Allaah knows best.
Al-Lu’lu’ al-Makeen min Fataawaa al-Shaykh Ibn Jibreen, p.
79 (www.islam-qa.com)
Question :
does touching dogs and/or dogs' saliva nullify wudoo'?
Answer :
Praise be to Allaah.
Touching dogs or their saliva does not nullify wudoo’
because if tahaarah is done according to the rules of sharee’ah, nothing can
nullify it except things for which there is evidence in sharee’ah. There is no
such evidence that touching dogs or their saliva have this effect. It was not
mentioned by the scholars among the things that nullify wudoo’.
Ibn Qudaamah mentioned in al-Mughni (1/264) things
that nullify wudoo’, and he did not mention touching dogs or their saliva.
Then he said: “These are all the things that nullify tahaarah, and it cannot
be nullified by anything else according to the view of the majority of
scholars…”
But there is no doubt that dogs’ saliva is very dirty and
extremely naajis (impure), and it can only be removed by washing seven times,
one of them with earth. There is a difference between this and something which
nullifies tahaarah. And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Question :
I would like to know whether bleeding invalidates one’s
prayer
Answer :
Praise be to Allaah.
We know of no evidence (daleel) to indicate
that bleeding from any part of the body other than the vagina invalidates
one’s wudoo’. The basic principle is that it does not break wudoo’. Acts of
worship should be based on sound reports, so no one is permitted to say that
any act of worship is prescribed by Islam unless he has evidence. Some
scholars suggested that wudoo’ is broken if the amount of blood lost from any
place other than the vagina is considered to be excessive. If a person in this
condition does wudoo’ in order to be on the safe side, then this is good,
because the Prophet (peace and
blessings of Allaah be upon him) said: “Leave that which makes you doubt for
that which does not make you doubt.” (Reported by al-Nisaa’i, 8/328;
al-Tirmidhi, 7/221
Tuhfat al-Ahwadhi; al-Haakim, 2/13, 4/99). See also
Question #2570. And Allaah knows best.
Question :
What should a person do if he urinates and cleans his
penis (by squeezing it), then when he has finished urinating, some drops
of urine come out? These drops might come out a minute or more after he
has finished, and sometimes it happens after he has finished doing wudoo’,
and it is involuntary on his part. If he washes it several times, what
should he do after that?
Answer :
Praise be to Allaah.
There is no need to clean one’s penis in this manner
after urinating. If it happens that some drops of urine come out after doing
wudoo’, he has to repeat his wudoo’, and wash the place where the impurity
(najaasah) is.
Fataawa al-Lajnah al-Daa’imah, 5/239. (www.islam-qa.com)
Question :
A man has a lot of wind, or probably gas, in his
stomach, and he can only complete his wudoo’ with difficulty. For example,
he may get as far as washing his face, then he feels something slight and
fears that he may have broken his wudoo’, so he starts again. This may
happen when he prays too, he feels something but does not smell anything.
What is the solution to this?
Answer :
Praise be to Allaah.
This is waswaas (insinuating thoughts) from the Shaytaan,
by means of which he wants to spoil the Muslim’s worship. It has to be
ignored. The Muslim should not stop his salaah or repeat his wudoo’ unless
he hears a sound or detects a smell, because of the hadeeth narrated by
Imaam Muslim from Abu Hurayrah (may Allaah be pleased with him), in which
the Prophet (peace and blessings
of Allaah be upon him) said: “If any one of you feels something in his
stomach, and is not sure whether something came out of him or not, he should
not leave the mosque unless he hears a sound or detects a smell.” What is
meant is that one should be certain that one has broken one's wudoo’; if
there is even the slightest shadow of a doubt, he remains taahir (in a state
of purity).
Fataawa al-Lajnah al-Daa’imah (www.islam-qa.com)
Question :
I would like to know if when your making wudu, and blood
comes from your teeth do you have to make wudu all over again, and when
you make wudu, and you blow out blood do you have to start you wudu over
again?
Answer :
Arabic Answer in audio: Real Audio
format -- Press here to play
(To download player, click on icon: )
English
translation:
Praise be to Allaah, and peace and blessings be upon His
Messenger.
May Allaah reward you for your question.
Regarding the effusion of blood from between the teeth,
it does not nullify the wudoo' as long as it is minor (i.e. not profuse or a
large amount), even if one ejects it from his mouth.
Allaah knows what is best and most correct.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Question :
What should a person do if one of the areas normally
washed during wudu'is wounded?
Answer :
If a person is wounded in one of the areas of wudu' and is not able to
cover the wound with a bandage, he should perform wudu' except for the
wounded body part, for which he should then perform ablution with sand
(tayammum).1
(Note that this means one performs normal tayammum, not actually placing the
sand on the wound itself.)
1 Al-Mughni ma'a al-Sharh
il-Kabeer 1/282.
From the book What Should You Do
in the Following Situations... ? (www.islam-qa.com)
Fataawa al-Lajnah al-Daa’imah, 5/261 (www.islam-qa.com)
