Description of the Wudhu’, Ghusl,Tayammum


Chapter: A Description of the Wudhu’ (Ritual Ablution)

The description of how to make Wudhu’ is:

* To intend the removal of ritual impurity (if applicable) or that the wudhu’ is done in order to facilitate the performance of Salah,or the like. Intention means having a  solid belief  in your heart of lifting of the ritual impurity, not any saying by words before ablution

Then,

* To say: ‘Bismillah’ (i.e., ‘in the name of Allah).

* Then washing the hands thrice.

* Then rinsing the mouth and nose thrice each and with

three handfuls of water. – In fact the sheikh was stressing that water gathered in the hand should be used to rinse the mouth and wash the nose,and not one gathering of water for the mouth,and then a separate gathering of water for the nose. One handful of water your rinse mouth and wash the nose , repeate two more times.

* Then washing the face thrice.

* Then washing the hands up to and including the elbows thrice. 

* Then wiping the head from the hairline to the nape of the neck and back again once.

* Then placing the wet index fingers into the openings of the ears and wiping around the backs of the ears with the wet thumbs.

* Then washing the feet thrice, up to and including the ankles, one at a time. Every foot has two qabain joints.

There is two sort of aspects of wudhu. The above is complete and recommended aspect of wudhu. The below is basic wudu and valid:

Obligatory acts of Wudhu:

a) Washing the whole face including rinsing both the mouth and the nose with water.

b) Washing the forearms including the elbows.

c) Wiping over the head inlcuding the ears.

d) Washing the feet including the ankles.

e) Sequence – The decreed sequence has to be observed while performing ablution. The order doesnt means right then left which is a sunnah but sequence means that your wash the different parts of body one after the other in order as mentioned above. 

{O you who believe, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles.} [al-Ma’idah: 6]

f) Succession – don’t waste time between washing different parts when you do ablution.  It refers to practicing ablution in a manner that you wash all body parts required in a manner that no part gets dry before the other is washed. So for example,you do not wash your face,then attend to something else before coming back to wash your hands…etc

g) The above parts are atleast washed once.

Chapter: Wiping Over Leather Socks and Bandages

 – Wiping over leather socks, khuff, or like including normal socks we wear.

If the worshipper is wearing leather socks or the like, then he may wipe over them for the duration of a day and night for the resident and three days and nights for the traveller, on the condition that:

* They be worn when he is in a state of ritual purity.

and

* That he only wipes over them (as part of his Wudhu’) in the case where he has a minor ritual impurity.

Differences betweeen wiping over bandage and   leather socks:

1 If it’s a bandage, no restrictions of time, wiping over socks have restrictions of time.
This means: there is no time line dictating how long one can actually wipe over their bandage,unlike socks! you can only wipe over them for 24 hours,and if you are a traveller,then 72 hours.

2  Wiping over the leather socks  have conditon that you should be in state of wudhu when you wear socks. not necessary if it is a bandage. To be allowed to wipe over the socks, one should be in a state of ritual purity when the socks were actually worn- however if the bandage was put on,and you were not in a state of ritual purity, then one can still wipe over them

3 wiping is only allowed only when minor riutal impurity is removed, if ghusl is not necessary. But not for bandage,wiping  on bandage is allowed even in case of  removing major ritual purity. It means you can only wipe over socks when performing ablution,not ghusl- but can wipe over a bandage during ghusl and wudhu.

4 for bandage, wipe all  part of feet including the area of bandage. For socks, upper  part of the feet/ visible part is sufficient between toes to ankle.

Chapter: The Nullifiers of Wudhu

* Anything that exits from the back or front passage (anus or

urethra).

* A large amount of bleeding, or the like.

* Losing consciousness due to sleep or the like.

* Eating camel meat.

* A man touching a woman with sexual desire.

* Touching the private parts.

* Washing the dead.

* Apostasy, which renders all of one’s deeds null and void.

Some points are agreed  by scholars and the other points are differed by Scholars like bleeding some says it will nullify and it wont. A scholar faqih will look to the sources of Shariah and will follow what is closer to the evidence. A normal individual should ask the scholar whom he trust and should follow the answer he gives.

Regarding bleeding , the most correct view is that bleeding does not break one’s wudoo’, although it is preferable (mustahabb) to make wudoo’ after bleeding. The evidence for this is as follows:

Wudoo’ is considered to be valid until there is proof that something breaks it. There is no proof narrated from the Prophet (peace and blessings of Allaah be upon him) that bleeding breaks wudoo’, hence Imaam al-Nawawi (may Allaah have mercy on him) said, “There is no proof whatsoever that the Prophet (peace and blessings of Allaah be upon him) made it obligatory to do wudoo’ because of that (bleeding).” Shaykh Ibn Sa’di (may Allaah have mercy on him) said, the correct opinion is that bleeding  do not break wudoo’, whether they are large or small in volume, because there is no evidence to proof that they break wudoo’, and the guiding principle is that wudoo’ remains valid.

One cannot draw an analogy between blood and anything else, because the reasons behind them are not the same.

The idea that bleeding breaks wudoo’ is contrary to what was reported from the salaf (early generations), for example, ‘Umar ibn al-Khattaab (may Allaah be pleased with him) continued to pray although his wound was pouring with blood. Al-Hasan al-Basri (may Allaah have mercy on him) said, “The Muslims continue to pray even when they are wounded.”

The fact that the Prophet (peace and blessings of Allaah be upon him) did wudoo’ after he vomited does not indicate that it is obligatory to do so, because the rules of fiqh say that the mere fact that he did something, unless it was accompanied by a command to do it, does not make it obligatory. All that this proves is that it is good to follow the example of the Prophet (peace and blessings of Allaah be upon him) in this instance. Hence Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “Doing wudoo’ after cupping and vomiting is mustahabb and is good.”

Allah Knows Best. For more refer: http://www.islam-qa.com/en/ref/2570/blood

Chapter: That Which Necessitates Ghusl (Ritual bathing) and a Description of It:

The following necessitates Ghusl

* Janabah (Post-sexual intercourse impurity), and this is where semen is ejaculated due to sexual intercourse or any other means.

* The ‘two circumcised parts’ touching (i.e., the head of the penis penetrating the vagina)

* Menstruation or post-partum bleeding.

* Death, in the case of a non-martyr.

* Embracing Islam

The sheikh was clarifying that according to the correct view- the one who has died passed away (non martyr) needs ghusl

How to perform Ghusl

Two manners one can perform Ghusl recommended (most complete) and normal with obligatory acts which lift you from the major ritual impurity.

The description of the Ghusl of the Prophet (s) from

Janaabah is that he would

* Having the Intention to take a ritual bath

* Begin with Bismilllah

* Wash once hands thrice

* Then, wash his private parts.

* Then, make a complete Wudhu’ (as described in the previous section)

* Then, place water with his hands on his head thrice, and drench his head with that (water).

* Then pour water on the rest of his body

*Then, wash his feet in another location.
Pour water only once over body, not more than once

Extra notes:

Shaykh Muhammad ibn ‘Uthaymeen was asked about how ghusl is done. 

He replied: Ghusl may be done in two ways: 

1 – By doing the obligatory parts of ghusl only, which is making water reach all parts of the body, and includes rinsing the mouth and nose. If a person makes the water reach all parts of his body, by whatever means, then he has removed the major impurity and purified himself properly, because Allaah says (interpretation of the meaning): 

“If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body)”

[al-Maa’idah 5:6] 

2 – The complete way, which is doing ghusl as the Prophet (peace and blessings of Allaah be upon him) did it. When he wanted to do ghusl in the case of janaabah, he would wash his hands, then wash his private part and anywhere else that the impurity had reached, then he would do complete wudoo’, then he would wash his head three times with water, then he would wash the rest of his body. This is how complete ghusl is done. 

End quote from Fataawa Arkaan al-Islam, p. 248. 

Chapter: Tayammum (Dry Ablution)

Used when:
* Unavailability of water,

* Fear of harm due to using water.

Famous dispute: is it a replacement for wudhu? Some say that you have to make new tayammum for each salat, others say it can cover multiple salat.

(there is a diffrence of opinion between the scholars:

Does Tayammum replaces wudhu  ( a subsitute of wudhu) or Is tayammum that which removes ritual impurity? Those scholars whos ay that Tayammaum as subsitute of wudhu say you need perform Tayammum for every Salah and those who say it removes ritual impurity say that Tayammum is sufficient for all Salah until anything that happens that breaks the state of ritual purity.

How to do Tayammum.

The description of Tayammum is (as follows):

That a person:

* Intends the removal of the ritual impurity.

* says: “In the name of Allah.” (Bismillah).

* strikes the earth with both palms once.

* wipes all of his face with the inner parts of his hands, and

then,

* wipes (the back of) his hands with his palms.

There is no problem in the event of this being done twice

(instead of once).

What you can be used for Tayammum

There are different views on beating the hands on Thurab.

First view. beat hands on at turab – only used to beat dust only not sand or any other  – Imams Shafee and Ahmad- ;

Second view : imam malik says, anything that is part of earth even stones or sand etc…

third view: imam hanifa: beat your hands on clean earth – saeed tayibban with reference to Quranic verse [al-Ma’idah: 6]. . – the correct view is that of Abu Hanifa-as stipulated by our sheikh).Rasolullah did perform Tayammum by beating the hands on some used clean walls.

Chapter: Haydh Menstruation
While in mensturation – not allowed to do things pray, fast (she fast she had done something haraam) , husband to divorce here (difference among Scholars – does that Talaak counted or null or void).

Istihaadha – :chronic condition – profuse bleeding :

She can read touch quran, recite Quran, have marital relations, Can pray but must do ablution for EVERY salat. The ablution lasts for the period of one salaah to to the next- providedthe ablution is not broken off course before the next salaah.

Source: Taken from Course-Lecture3: by Shaikh Saad ibn Naasir Al Shithry, a former member of the Senior Scholars’ Council of Saudia Arabia and the Vice-President of KIU based on the book ’Manhaj As Salikin’ (The Methodology of the Traveller and a Clarification of Fiqh of  the Religion) by  Shaikh Abdur -Rahman As-Sa’di.

The Book of Taharah (Purification)


The Prophet (s) said: “Islam is based on (the following) five 

(principles): To testify that none has the right to be worshipped 

but Allah and that Muhammad is His Messenger; To offer the 

(compulsory) prayers; To pay the Zakah (i.e., obligatory charity); 

To perform Hajj (i.e., pilgrimage to Makkah); and to observe 

fasting during the month of Ramadhan.” [Agreed Upon] 

1st part of Shahadah, Each and everyone should make sure they worship Allah with complete sincerety that worship should be for Allah alone.  

There are four Factors met for the worship to be correct: 

1. Al Muhabbah li maabood – Love for the one you are worshipping i.e. for Allah in the complete sense – walladeena amanu ashaddu hubban lillah – The believers are most loving of Allah and even greater love. 

2. Al Khudoo – being humble in your worship of Allah, WORSHIP MEANS to humble yourself. 

3. Al Khouf – Wa khafooni inkuntum momineen. FEAR ME IF YOU ARE  TRUE BELEIVER. 

4. Ar Raja – having hope in Allah to get reward and to be saved from the punishment of Allah. 

2nd part of Shahadah: anna muhammadan rasoolullallah. 

Another 4 aspects. 

a. Believing everything that Rasoolullah sallallahu alaihi wa sallam came with. 

b. Following everything that Rasoolullah sallallahu alaihi wa sallam commanded us tofollow. 

c. Loving Rasoolullah sallallahu alaihi wa sallam and giving precedence to his love over and above the love for yourself, parents and everything in existence and all of mankind in existence. 

d. Don’t worship Allah except in the manner Rasoolullah sallallahu alaihi wa sallam taught us to worship Allah. 

2. Second Pillar-  Salaah 

The Salah (prayer) has certain pre-requisites, the absence of which would render it null-and-void.

Among these is Taharah, as the Prophet (s) said: “Allah will not accept Salah without (prior) purification).” [Agreed Upon]

Thus, whoever does not purify himself from any major and minor Hadath (ritual impurity) and Najasah (physical impurity) has no Salah.

Hadath refers to ritual impurity such as being in a state that requires wudhu or ghusl. 

Najaasah refers to physical impurity, such as spilled blood of a sacrificed animal. 

Thus hadath is not najaasah… 

There are two things that prevent one’s salah from being correct and complete – one is hadath al akber and hadath al asghar. 

a) Hadath al akbar – greater state and stage of ritual impurity: 

􀂾 Sexual intercourse with their spouse – junoob 

􀂾 Women in Menses – monthly periods – haid 

􀂾 Women experiencing Post partum bleeding – post birth bleeding – nifaas 

All these things dictate that you wash your entire body, you do ghusl 

b) Hadith al asgar – lighter state of ritual impurity. 

􀂾 Urination 

􀂾 Going to bathroom to relieve etc. 

􀂾 Passing wind 

Just wash the external limbs and perform wudu – no need to wash the entire body. 

Water – two types mentioned by author but the shaik is going to mention 3 types.

Three Types of water:

 1. Tahoor – something that is pure in itself and purifies others

E.g.: water in natural state, Water from rain, ocean, stream, water from ice  

2. Thahir – something that is pure in itself and but cannot be used to purify others

E.g.: Lemon into water and it is lemon juice

Stronger opinion: This category does not exist (Ibn Taymiyya, Imam Ahmad, etc)

Correct response:  it is not water rather it is lemon juice because of change in qualities of water. It cannot be used for Wudhu. 

3. Najis – something that is filthy in itself and cannot be used to purify others

 E.g.: water in a tub which is urinated by someone. A few drops of urine doesn’t make it najas, if that doesn’t change the quality. 

Principle rule in  Shariah: Everything is pure and permissible unless stated otherwise. Eg: If some one gave us a Cup or plate and if there is no evidence to prove the najaasha the cup or plate then it is considered clean. In the outset everything is pure and clean unless you have evidences to support the impurity. One does not need to hunt for the evidences when some one offered a cup or plate, in the outset it is pure and clean.

Somebody doubts whether his water or clothing are physically pure or not, then one should follow the above rule. i.e everything is pure. 

Shak means doubt: Doubting between two equal factors 50% – 50% but not doubting with 60% – 40% or some other unequal percentage. 

If some one took ablution and then at the time of salaah he doubts that broke his wudhu, then in the outset it is considered that his wudhu is valid and he can render the Salaah.

If some one answered to the call of nature and then he doubts he performed wudhu or not, then in the outset it is considered that he is in state of ritual impurity and he has to perform wudhu in order to render salaah. 

Utensils (al aniyah) – should follow the above rule, except for the utensils made of silver and gold as mentioned in the hadith in text book. Reason for this because 

􀂾 it makes one to feel proud, 

􀂾 a sort of arrogance, 

􀂾 feeds the ego, 

􀂾 feels they are above others, 

􀂾 makes the poor feel jealous. 

Manners of answering the call of nature: practice of relieving yourself. i.e., going to Toilet, washroom to relieve yourself. 

1. make dua before entering the toilet to be protected from male and female jinn, it is preferred to say the dua even if someone is entering the toilet to wash hands or clothes. 

2. after leaving toilet, recite the prayer ghufranak (I seek your forgiveness) found in authentic hadith. Another dua alhamdullahillazi ad’haba … – praise be to Allah who protected me from harm … this dua was mentioned in sunan, many ulemah said it is weak, it is not so authentic, so just saying ghufranak is enough. 

3. Relieving in open areas eg: deserts – to walk a distance away from people and make sure no one sees his/her private parts. 

4. Not permissible in important places where people travel such as road,place where people sits upon, underneath a tree which bear fruits, harms the people by relieving at such places. 

5. One should not relieve facing/back facing Qiblah while in open area. But using toilets inside a building this rule does not apply, because Rasoolullah sallallahu alaihi wasallam relieved while facing kabah and baitul maqdis in the toilet.. 

6. Clean with 3 stones or with toilet paper or tissue the affected area. But dung and bones should not be used to clean. Papers with important papers such as money, documents and sacred texts,paper has knowledge, paper with respected names on it also should not be used.  He can use water also to clean the affected area. The best way to clean is to clean with stones or like and water, second best way is to clean only with water, third is to clean only with stones or like. If he uses the third option i.e. cleans with only stones or like , he will be still considered as pure and he can peform wudhu and do his salah.

Types of physical impurities and how to remove them. 

1. If a dog licks any of the utensils, then supposed to wash 7 times, one of it should be with dirt. This hadith is specific to the case if the dog licks. But if the saliva fell down on cloths, then just washing that part one time is enough. Can we substitute soap or shampoo instead of dirt – ulemah differed. 

2. Dam Al Mashooh –Blood spilled out / poured when sacrificed an animal: impure and haraam  it is not permitted to use. But the blood remains in flesh/muscles and veins is pure. It is permissible to use it. 

3. Wild animals: all impure – wild animals here are those animals that hunt other animals and eat them. 

4. All dead animals: all impure except those which were slaughtered, fish and locust. 

5. Mani  – Sperm: pure – which comes out of men due to sexual desire, in aroused condition, comes out with force. – if it comes out of you with desire etc— you have to perform ghusl in order to purify. 

wadi – a light fluid – come out from men sometimes after urination etc.. impure things but you just wash the private parts and perform wudhu. 

madi – thick sticky fluid – comes out sometimes when carrying heavy things and sometimes after performing wudu this sometimes come out.. impure things but you just wash the private parts and perform wudhu. 

 6. Urine of a baby boy who does not eat food out of desire: if fell down on clothes, just sprinkle that part is enough. In case of a boy who eat food with desire, full wash of that part is required. This rule does not include infant girl – it has to be washed in case of infant girl. 

7. Removing the physical impurity: if blood fells down on clothes, by washing its presence, hard part is removed, still some shade is on the cloth, it becomes clean and pure. 

Extra notes:  

Urine of animals: Urine & feces of animals which we are allowed to eat is pure e.g.: urine of sheep, goat, chicken, etc Daleel:  Narrated By Anas : “Prior to the construction of the mosque, the Prophet offered the prayers at sheep-folds.” (Bukhaaree 1/4/235| Muslim| Tirimidhee) 

Urine of animals which we are disallowed to eat is impure .  

Urine of humans is impure, but urine of a baby boy who has not eaten food is pure. 

Urine of animals which we are disallowed to eat is impure.

 Source: Taken from Course-Lecture2: by Shaikh Saad ibn Naasir Al Shithry, a former member of the Senior Scholars’ Council and the Vice-President of KIU based on the book ’Manhaj As Salikin’ (The Methodology of the Traveller and a Clarification of Fiqh of  the Religion) by  Shaikh Abdur -Rahman As-Sa’di.