1-Whatever comes out from the two private parts; This refers to everything that comes out from the two private part areas, such as feces, urine, passing gas, blood, sperm, female ejaculation and so on. The Prophet (pbuh) said: “Allaah does not accept the prayer of any of you if he releases (something) from his private parts, until he performs wudoo.” (Bukhari & Muslim)
2-Any foul impure substance that comes out from the body; The scholars have differed concerning blood that is emitted from other that the two private parts – does it nullify the wudoo or not? Some of the scholars have taken the view that this does not cancel out the wudoo, since nothing has been authentically reported on the Messenger of Allah (pbuh) concerning that. Some other scholars have taken the view that it only cancels out the wudoo if a lot of this foul substance is emitted. This is the view that was reported on some of the Sahaabah and Taabi’een, and this is the same opinion that the author has preferred here, may Allah have mercy on him. This is taking the view that is most cautious and more removed from differing. See al-Mughnee (1/247), the Majmoo’ Fataawaa of Shaikh Ibn Baaz, may Allaah have mercy on him (10/159) and the Fataawaa of the Permanent Committee for Verdicts (5/261).
3-Loss of consciousness (i.e. sleep/insanity); Wudoo is nullified by the loss of consciousness, whether due to insanity, drunkenness, fainting or deep sleep. As for the sleep in which one is drowsy and lightly dozes without him losing his sense of feeling, such as when one is sitting or standing and he dozes off, so his head bops back and forth, then he becomes conscious, this does not nullify the wudoo. Muslim reported in his Saheeh (376) from Anas that: “The Companions of Allah’s Messenger would sleep then pray without performing (new) wudoo.” The wording of this hadeeth as reported by Abu Dawood (200) states: “The Companions of Allaah’s Messenger (pbuh) would wait for the ‘Ishaa prayer to the point that their heads would bop around. Then they would pray without performing (new) wudoo.”This proves that the loss of consciousness does not nullify wudoo in itself, but rather that it is just the most likely scenario where one’s wudoo will be broken. What also proves this is the statement of the Prophet (pbuh): “The drawstring of the anus is the eyes. So whoever falls asleep must perform (a new) wudoo.” (Abu Dawood (203) from ‘Alee and its chain of narration is sound. See Irwaa-ul-Ghaleel (113). An-Nawawee, Al-Mundhiree and Ibn as-Salaah have also been quoted as declaring it hasan (sound).
4-Touching a woman with sexual desire; This is one out of three opinions that exist on this issue. The second view holds that touching a woman nullifies one’s wudoo absolutely without exception. The third view states that touching a woman does not break one’s wudoo in the absolute sense, regardless of whether it is done with sexual desire or not, so long as nothing is emitted (i.e. ejaculation) with desire. This (last) opinion is the most correct of all the opinions because of the lack of there being any authentic texts that indicate that this nullifies the wudoo. See the Fataawaa(10/132-138) of Shaikh Ibn Baaz, may Allaah have mercy on him.
5-Touching one’s private part with the hand, whether it is the frontal or rear (private part);This view is preferred by the majority of the scholars, and it is the correct view. This is if the touch occurs without any barrier between the hand and the private part, regardless of whether one touches his own private part or the private part of someone else, or if the one being touched is young or old, dead or alive. This is based on the hadeeth narrated by Busrah bint Safwan who reported that the Prophet (pbuh) said: “Whoever touches his penis must perform wudoo.” (Tirmidhi (82) and others and he said it was a “hasan saheeh hadeeth.” See Irwaa-ul-Ghaleel (116) and the Fataawaa of the Permanent Committee for Verdicts (5/263-266)
6-Eating the meat of camels; There are two opinions from the scholars concerning the wudoo of one who eats the meat of camels. The first is the view of the majority of the scholars, which is that one is not required to perform wudoo from eating their meat. The second view states that one is obligated to perform wudoo because of that regardless of whether the meat is raw or cooked. As for the milk that comes from camels and the juice (gravy) of their meat as well as the food that is cooked along with its meat, then these things do not nullify one’s wudoo. What proves that one is required to perform wudoo because of eating the meat of camels is the hadeeth of Jaabir bin Samurah that a man once asked the Messenger of Allah (pbuh): ‘Should I perform wudoo after eating the meat of sheep?’ He (pbuh) said: ‘If you wish, perform wudoo and if you wish do not perform wudoo.’The man then asked: ‘Should I perform wudoo after eating the meat of camels?’ He (pbuh) said: ‘Yes, perform wudoo from the meat of camels.’ The man asked: ‘Can I pray in the sheep stables?’ He (pbuh) said: ‘Yes.’ The man asked: ‘Can I pray in the camel resting areas?’ He (pbuh) said: ‘No.’ ” (Muslim 360)
Then there is also the hadeeth of Al-Baraa bin ‘Aazib (radyAllaahu ‘anhu) in which he said: “The Messenger of Allah (pbuh) was asked about performing wudoo after eating the meat of camels, so he replied: ‘Perform wudoo from that.’ And he was asked about the meat of sheep, so he replied: ‘Do not perform wudoo from that.’ Then he was asked about praying in the resting area of the camels, so he replied: ‘Do not pray in the resting areas of the camels for indeed these places are from the devils.’ Then he was asked about praying in the sheep stables, so he replied: ‘Pray in them for indeed these areas are a blessing.’” (Abu Dawood (184) and others with an authentic chain of narration)
The fundamental principle with regard to a command (from the Prophet) is that that matter becomes an obligation. And the fundamental principle with regard to the mention of wudoo here is that it refers to the Islamic definition of wudoo. So this command is not to be interpreted as a recommendation nor is the wudoo here to be interpreted according to its linguistic meaning, which is washing the hands and rinsing. This is due to the lack of there being something that turns away this fundamental principle. See Irwaa-ul-Ghaleel (118). In his explanation of Saheeh Muslim, An-Nawawee mentioned the difference of opinion of the scholars concerning having to retake wudoo from the meat of camels, saying: “Ahmad bin Hanbal and Ishaaq bin Raahwaih reported two hadeeths concerning this – i.e. performing wudoo from the meat of camels – the hadeeth of Jaabir and the hadeeth of Al-Baraa. This is the view with the strongest proofs even if the majority of the scholars disagree with it.” Also refer to Majmoo’ Fataawaa of Shaikh Ibn Baaz (10/156-158), may Allaah have mercy on him, and the Fataawaa of the Permanent Committee for Verdicts (5/273-277).
7-Bathing a deceased person: The scholars have differed into two opinions on the ruling of whether one is required to perform Wudoo as a result of washing a dead person’s body. The first opinion is that it is obligatory to perform Wudoo after washing the body of a deceased person, while the second states that it is just recommended. Ibn Qudaamah mentioned these two opinions in al-Mughnee (1/256) and inclined towards the view that it is recommended. Abu Dawood (3161) reported from the hadeeth of Abu Hurairah in marfoo’ form: “Whoever washes a dead person, should perform ghusl. And whoever carries his body, should perform wudoo.” Al-Albaanee mentioned it in Irwaa-ul-Ghaleel (144) and in the book Ahkaam-ul-Janaa’iz(53), quoting Ibn Al-Qayyim, Ibn Al-Qattaan, Ibn Hazm, and Ibn Hajr Al-‘Asqalaanee as declaring it authentic. He (i.e. Al-Albaanee) also mentioned that it most likely indicates its recommendation not its obligation, due to an authentic hadeeth in that regard from Ibn ‘Abbaas as well as a narration from Ibn ‘Umar, may Allah be pleased with them.
If while washing the body, a person touches the private part of the person he is washing without there being a cover between him and the private part, he then becomes obligated to perform the wudoo for having touched the private part, not because he washed the deceased body. Also see the Fataawaa of Shaikh Ibn Baaz (10/165), may Allaah have mercy on him.
8-Apostating from Islaam, may Allaah protect us from that; This is the opinion from the madh-hab of Imaam Ahmad see al-Mughnee (1/238). Furthermore, Ibnul-Qayim attributed the view that apostasy doesn’t nullify the Wudoo according to the other three Imaams. So if a person performs wudoo and then apostates from Islaam, then returns back to it before committing one of the things that would break his wudoo, except apostasy, then he remains in his state of wudoo, according to the second opinion. So he is not required to repeat the wudoo. However, according to the first view, he is required to repeat the wudoo, and they referred this to the verse where Allah said, 'if you should associate [anything] with Allah , your work would surely become worthless, and you would surely be among the losers.'(39/65) and Hadith in Ahmad's chain narrated by Ibn Abbas he said, 'Verily I prefer to make Wudoo from an evil word then to make Wudoo from a delicious food' and in another narration from Ibn Abbas related by Ibn Shaheen, 'There are two that nullify (Wudoo), the nullification of the tongue, and the nullification of (touching) gentiles, and nullification of the tongue is more supreme, and they require both wudoo.' As for this opinion mentioned, it is the most cautious one and the farthest removed from differing, based on the statement of the Prophet (pbuh): “Leave that which makes you doubt for that which doesn’t make you doubt.”
And Allah knows best...
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Wednesday 6 July 2011
Tuesday 5 July 2011
The Chapter of Wudoo
Wudoo Linguistically means; Ablution, radiance, gracefulness/fineness and cleanliness.
& according to the Scholars; Using tahoor water on specific parts of the body, with a specific method, as an act of worshiping Allah.
Evidently Allah The-Exalted said, '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.' (5/6)
Furthermore the Prophet (pbuh said, 'The key to Paradise is prayer and the key to prayer is cleanliness (Ablution).' (Ahmad & Tirmadhi)
Narrated Humran, 'Uthman called for water to perform ablution. He washed palms of his hands three times, then rinsed his mouth and sniffed water in his nose and then blew it out. He then washed his face three times. Thereafter he washed his right hand up to his elbow three times then the left one likewise, then he passed wet hands on his head. Then he washed his right foot up to the ankle three times, then the left one likewise. He then said, "I saw Allah's Messenger performing ablution like this ablution of mine."
(Bukhari & Muslim)
The Conditions of Wudoo;
1-Islam; Its opposite is Kufr (disbelief). The actions of a disbeliever are not accepted (by Allaah), regardless of what good deed he may perform. The proof for this is Allaah’s saying: “It is not for the polytheists to maintain the mosques of Allaah while they witness against their own selves of disbelief. The works of such are in vain and in Hell will they abide forever.” [Surah At-Tawbah: 17]
And Allaah’s saying: “And We shall turn to whatever deeds they (polytheists) did and make such deeds as scattered floating particles of dust.” [Surah Al-Furqaan: 23]
2-Sanity; Its opposite is Insanity (junoon). As for the insane person, the pen (that records his deeds) is lifted from him until he regains sanity. The proof for this is the hadeeth: “The pen is lifted from three people: A person sleeping until he wakes up; an insane person until he regains sanity; and a child until he reaches the age of puberty.” ( Ahmad, Abu Dawood, Nasaa’ee and Ibn Maajah. Al-Haakim said: “This is an authentic hadeeth based on the conditions of Al-Bukhaaree and Muslim.” & Adh-Dhahabee agree's)
3-Tamyeez (Age of distinction): Its when a child thats considered to distinguish between things and matters. Its extent is the age of seven years. The proof for this is the Messenger of Allaah’s saying: “Command your children to pray by (the age of) seven. And beat them to do it by (the age of) ten. And separate them from their beds.” (Ahmad, Abu Dawood & Al-Haakim)
4-Intention; Narrated on the authority of Amirul Mu'minin, Abu Hafs 'Umar bin al-Khattab, radiyallahu 'anhu, who said: I heard the Messenger of Allah, (pbuh) say: 'Actions are (judged) by intentions, so each man will have what he intended..' (Bukhari & Muslim)
Accompanying its ruling by the fact that one must intend to not stop it until he completes his ritual purity.
5-Removal of what makes ritual purity mandatory; The removal of impurities on ones cloths body & surface that they pray on.
6-cleansing the private parts; The Prophet (pbuh said, "Allaah does not accept a prayer from a person who is not in a state of purity." (Muslim)
7-Clean Water that is permissible to use; not impure and impermissible, Allah the exalted says: 'from him and sent down water from the sky upon you, that thereby He might purify you' (8/10)
Allah the exalted also says: 'and We send down from the sky pure water' (25/48)
Examples of pure water are wells, rivers, sea, snow, and hail, ect, as the Prophet (pbuh) supplicated,
"O Allah, wash my sins from me with snow, water, and hail." (Bukhaari & Muslim)
The Prophet (pbuh) also spoke about the seawater so he said,"It's (the sea) water is pure and its dead (animals) are lawful (i.e., they can be eaten without any prescribed slaughtering)." This hadith is (related by At-Tirmadhi, thus grades it hasan sahib.) for more details on pure water refer to lesson-Basic's Of Fiqh (The Book of Purifacation- The Chapter of Water.
8-Removing all things that prevent the water from reaching the skin; This is related to thick coated things such as, paint, nail polish, dough, or anything that is similar in their substance)
This is due to its volume that it does not allow the water to reach ones skin which enables ones Wudu to be incorrect due to the missing bits of skin that is covered by the think substance, and Allah knows best…
The Arkaan (Essential Elements) of Wudoo:
Those acts that if left out, even unintentionally, obligates that one repeat their Wudoo.
1-Washing the face (once), including the rinsing of the mouth (madmadah) and nose (istinshaaq) by inhaling water into the nostrils and then expelling it; The limits of one's face: from where the hair begins to grow on one's head to below one's cheekbones on each side of the face, until they meet at the chin, and until the base of one's ears. Allah Almighty says: 'wash your faces' (5/6)
Humran describes the Wudhu' of 'Uthman who is describing the Wudhu' of the Prophet (pbuh) 'Uthman said, "Then he washed his face three times." (Bukhari & Muslim)
And Khair said, "We were sitting looking towards Ali - as he made Wudu - and he entered into his mouth a handful of water with his right hand and washed his mouth and nose, then expelled it from his nose with his left hand - he did that three times, then said, 'Whoever would like to see the way of purification of Rasoolullah (pbuh) - then this is his purification.'" (Sahih - Ad-Daarimee)
2-Washing the hands and arm, from the fingertips up to and including the elbows (once);
Allah The-Exalted said, 'and your hands (forearms) up to the elbows (5/6)
In Humran's narration: "He then washed his right hand up to the elbow three times, and then the left in the same way." The elbow must be washed along with the hand, first because the Prophet (pbuh) used to wash his elbow as well, and second because the scholars say that "up to" here means ''with.''
3-Wiping over the entire head, including wiping the ears (once);
'Abdullah bin Zaid (Radhi Allahu Anhu) said when he described the Wudhu' of the Prophet (Sallallahu Alayhi wa Sallam) "Indeed, the Prophet (Sallallahu Alayhi wa Sallam) wiped his head with his hands, bringing them toward the front and taking them toward the back. He began with the front of his head, working his hands up until he reached the back of his head, and then he brought them back to their starting place." (Bukhari & Muslim) It is enough to wipe one's head once. The ears take the same ruling for the Prophet (Sallallahu Alayhi wa Sallam) said: 'The ears are part of the head.' (Tirmidhi & Abu Dawud with a Sahih chain of narration.)
4-Washing the feet from the toe-tips up to and including the ankles (once); Allah The All-High said, 'and (wash) your feet up to the ankles.' (5/6)
Humran's Hadith: "Then he washed his right foot until the ankles three times, and then he did the same with his left." (Bukhari & Muslim)
5-Performing the wudoo in the proper sequence, mentioned thus far; This is because Allah Almighty mentioned the Wudhu' in order, and the Prophet (Sallallahu Alayhi wa Sallam) would perform Wudhu' in that same order. When I say "in order," I mean that one must perform Wudhu' the way Allah Almighty and His Messenger (Sallallahu Alayhi wa Sallam) ordered us to perform it, without advancing certain body parts before their time, which, if done, nullifies the Wudhu'. By washing one's elbows before his face, one invalidates his Wudhu'; similarly, by washing one's feet before wiping one's head, one invalidates his Wudhu', and so on. The verse clearly indicates the order of Wudhu', and the Prophet (pbuh) said: 'Begin with what Allah had began with.' (Nasaa’ee)
6-Succession, in that one washes one part after another without a long pause;
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.
The Obligatory Acts of Wudoo
Those acts that if left, intentionally or unintentionally, do not obligate that the wudoo be repeated. If they are left intentionally, however it is considered a sin.
Saying “Bismillah (in the name of Allah)” before starting; The Prophet (pbuh) said, "There is no Wudoo for him who does not mention Allah's name upon it." (Sahih - Ibn Maajah, At-Tirmithee, Abu Dawood, & others)
to wash the hands three times after waking from the night’s sleep before one puts them into any vessel of water. Abu Huraira said: When anyone amongst you wakes up from sleep, he must not put his hand in the utensil till he has washed it three times, for he does not know where his hand was during the night. (Muslim)
The praiseworthy acts (Mustahab) of wudoo are as follows :
1-Using the Siwak; the Messenger of Allah (saws) said: "Were it not that it would be overburdening for my nation, I would have ordered them to use a Siwak (tooth-stick) with each Wudoo." (Al-Muwatta)
2-Washing one’s hands to the wrists before the face; Humran's Hadith: 'he poured water over his hands and washed them thrice..' (Bukhari & Muslim)
3-rinsing one’s mouth and nose before washing the face [and not after]; Humran's Hadith:then rinsed his mouth and sniffed water in his nose and then blew it out. He then washed his face three times.
(Bukhari & Muslim)
4-to exaggerate rinsing one’s mouth and nose if they are not fasting; Laqit asked the Prophet, "Inform me about your ablution." He replied, "Complete and perfect the ablution and (put water) between your fingers. Use lots of water while sniffing it up your nostrils, unless you are fasting." (Related by "the five." Tirmadhi said it is sahih.)
5-Running one’s wet fingers through the beard if it is thick; Anas narrates that the Prophet (pbuh), when he made wudu, used to take a handful of water and enter it below his chin and rub it through his beard and said, "This is what my Lord - the Great and Exalted - has ordered me to do." (Sahih Abu Dawood, Al-Baihaqee, Al-Haakim)
6-Washing the areas between the fingers and toes; Al-Mustaurad said, "When the Prophet (pbuh) made wudu he would enter the water between his toes with his little finger." (Sahih Abu Dawood, At-Tirmadhi, & Ibn Maajah)
7-Starting with the right parts of the body; Aisha said, "Rasoolullah (SAW) used to like to begin with the right in putting on shoes, combing his hair, in purification and in all of his affairs." (Bukhari & Muslim)
8-Washing each part twice or thrice; Abdullah Bin Zaid narrates that the Prophet (pbuh) made wudu (washing each part) twice. (Bukhari)
Uthman recorded that he (pbuh) washed each of the parts three times. (Bukhari & Muslim)
9-Inhaling water up into the nostrils with the right hand and expelling it with the left;
'Ali once called for water for ablution, rinsed his mouth, sniffed up water into his nostrils and blew it out with his left hand. He did that three times and then said, "That is how the Prophet (pbuh) would purify himself." (Ahmad & Nasaa’ee.)
10-Rubbing the body parts while washing; 'Abdullah ibn Zaid reported that the Messenger of Allah was brought a pot of water which he used to perform ablution, and then rubbed his arms. (Related by Ibn Khuzaimah.) He also related that the Messenger of Allah performed ablution, then rubbed his limbs. (Related by Abu Dawud at-Tayalisi, Ahmad, Ibn Hibban and Abu Ya'la.)
11-Washing the body parts thoroughly; the Prophet (pbuh) concerning his actions and statements. Ibn 'Umar said, "The Prophet lagged behind us in one of our travels. He caught up with us after we had delayed the afternoon prayer. We started to make ablution and were wiping over our feet, when the Prophet said, 'Woe to the heels, save them from the Hell-fire,' repeating it two or three times." (Bukhari & Muslim.)
12-Reciting the authentic supplications which have been mentioned in hadeeth upon completion;
The Prophet (pbuh) 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.” (Muslim). A report narrated by al-Tirmidhi and classed as saheeh by Albani 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.”
The disliked actions (makroohaat) of wudoo;
Those acts for which one will receive reward if done. If left, there is no sin.
1-Making it with extremely cold or hot water; Because this will cause one to perform an incomplete Wudoo due to the intestacy of the water conditions.
2-Washing any part more than three times; The Prophet (pbuh) has tort us the amount of numbers that are required for Wudoo, and anything extra is an innovation.
3-To shake off the water of any part;
Abu Hurairah reported: The Messenger of Allah (pbuh) said, "When a Muslim, or a believer, washes his face (in the course of Wudu'), every sin which he committed with his eyes, will be washed away from his face with water, or with the last drop of water; when he washes his hands, every sin which is committed by his hands will be effaced from his hands with the water, or with the last drop of water; and when he washes his feet, every sin his feet committed will be washed away with the water, or with the last drop of water; until he finally emerges cleansed of all his sins.'' (Muslim)
4-to wash the interior of the eye; This might irritate or cause infections to the eye.
The Manner of Wudoo: make intention (Niyyah) in your heart; say ‘Bismillah’ (in the name of Allah); wash both your hands; rinse your mouth; rinse your nose by snuffing in water and blowing it out; wash your face (the extent of the face is from the hairline of the head, to the chin, and from ear to ear); wash your hands and arms [from the tips of your fingers] to your elbows; wipe over your head starting from the front working your way to the back; wipe the outer part of the ear and insert the tips of your wet forefingers into your ears and wipe inside of them; wash your feet [from the tips of the toes] to above the ankles.
Note: If a man’s beard is not thick, the skin underneath it must be washed, but if it is thick, he must only washes the outer part.
And Allah knows Best…
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& according to the Scholars; Using tahoor water on specific parts of the body, with a specific method, as an act of worshiping Allah.
Evidently Allah The-Exalted said, '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.' (5/6)
Furthermore the Prophet (pbuh said, 'The key to Paradise is prayer and the key to prayer is cleanliness (Ablution).' (Ahmad & Tirmadhi)
Narrated Humran, 'Uthman called for water to perform ablution. He washed palms of his hands three times, then rinsed his mouth and sniffed water in his nose and then blew it out. He then washed his face three times. Thereafter he washed his right hand up to his elbow three times then the left one likewise, then he passed wet hands on his head. Then he washed his right foot up to the ankle three times, then the left one likewise. He then said, "I saw Allah's Messenger performing ablution like this ablution of mine."
(Bukhari & Muslim)
The Conditions of Wudoo;
1-Islam; Its opposite is Kufr (disbelief). The actions of a disbeliever are not accepted (by Allaah), regardless of what good deed he may perform. The proof for this is Allaah’s saying: “It is not for the polytheists to maintain the mosques of Allaah while they witness against their own selves of disbelief. The works of such are in vain and in Hell will they abide forever.” [Surah At-Tawbah: 17]
And Allaah’s saying: “And We shall turn to whatever deeds they (polytheists) did and make such deeds as scattered floating particles of dust.” [Surah Al-Furqaan: 23]
2-Sanity; Its opposite is Insanity (junoon). As for the insane person, the pen (that records his deeds) is lifted from him until he regains sanity. The proof for this is the hadeeth: “The pen is lifted from three people: A person sleeping until he wakes up; an insane person until he regains sanity; and a child until he reaches the age of puberty.” ( Ahmad, Abu Dawood, Nasaa’ee and Ibn Maajah. Al-Haakim said: “This is an authentic hadeeth based on the conditions of Al-Bukhaaree and Muslim.” & Adh-Dhahabee agree's)
3-Tamyeez (Age of distinction): Its when a child thats considered to distinguish between things and matters. Its extent is the age of seven years. The proof for this is the Messenger of Allaah’s saying: “Command your children to pray by (the age of) seven. And beat them to do it by (the age of) ten. And separate them from their beds.” (Ahmad, Abu Dawood & Al-Haakim)
4-Intention; Narrated on the authority of Amirul Mu'minin, Abu Hafs 'Umar bin al-Khattab, radiyallahu 'anhu, who said: I heard the Messenger of Allah, (pbuh) say: 'Actions are (judged) by intentions, so each man will have what he intended..' (Bukhari & Muslim)
Accompanying its ruling by the fact that one must intend to not stop it until he completes his ritual purity.
5-Removal of what makes ritual purity mandatory; The removal of impurities on ones cloths body & surface that they pray on.
6-cleansing the private parts; The Prophet (pbuh said, "Allaah does not accept a prayer from a person who is not in a state of purity." (Muslim)
7-Clean Water that is permissible to use; not impure and impermissible, Allah the exalted says: 'from him and sent down water from the sky upon you, that thereby He might purify you' (8/10)
Allah the exalted also says: 'and We send down from the sky pure water' (25/48)
Examples of pure water are wells, rivers, sea, snow, and hail, ect, as the Prophet (pbuh) supplicated,
"O Allah, wash my sins from me with snow, water, and hail." (Bukhaari & Muslim)
The Prophet (pbuh) also spoke about the seawater so he said,"It's (the sea) water is pure and its dead (animals) are lawful (i.e., they can be eaten without any prescribed slaughtering)." This hadith is (related by At-Tirmadhi, thus grades it hasan sahib.) for more details on pure water refer to lesson-Basic's Of Fiqh (The Book of Purifacation- The Chapter of Water.
8-Removing all things that prevent the water from reaching the skin; This is related to thick coated things such as, paint, nail polish, dough, or anything that is similar in their substance)
This is due to its volume that it does not allow the water to reach ones skin which enables ones Wudu to be incorrect due to the missing bits of skin that is covered by the think substance, and Allah knows best…
The Arkaan (Essential Elements) of Wudoo:
Those acts that if left out, even unintentionally, obligates that one repeat their Wudoo.
1-Washing the face (once), including the rinsing of the mouth (madmadah) and nose (istinshaaq) by inhaling water into the nostrils and then expelling it; The limits of one's face: from where the hair begins to grow on one's head to below one's cheekbones on each side of the face, until they meet at the chin, and until the base of one's ears. Allah Almighty says: 'wash your faces' (5/6)
Humran describes the Wudhu' of 'Uthman who is describing the Wudhu' of the Prophet (pbuh) 'Uthman said, "Then he washed his face three times." (Bukhari & Muslim)
And Khair said, "We were sitting looking towards Ali - as he made Wudu - and he entered into his mouth a handful of water with his right hand and washed his mouth and nose, then expelled it from his nose with his left hand - he did that three times, then said, 'Whoever would like to see the way of purification of Rasoolullah (pbuh) - then this is his purification.'" (Sahih - Ad-Daarimee)
2-Washing the hands and arm, from the fingertips up to and including the elbows (once);
Allah The-Exalted said, 'and your hands (forearms) up to the elbows (5/6)
In Humran's narration: "He then washed his right hand up to the elbow three times, and then the left in the same way." The elbow must be washed along with the hand, first because the Prophet (pbuh) used to wash his elbow as well, and second because the scholars say that "up to" here means ''with.''
3-Wiping over the entire head, including wiping the ears (once);
'Abdullah bin Zaid (Radhi Allahu Anhu) said when he described the Wudhu' of the Prophet (Sallallahu Alayhi wa Sallam) "Indeed, the Prophet (Sallallahu Alayhi wa Sallam) wiped his head with his hands, bringing them toward the front and taking them toward the back. He began with the front of his head, working his hands up until he reached the back of his head, and then he brought them back to their starting place." (Bukhari & Muslim) It is enough to wipe one's head once. The ears take the same ruling for the Prophet (Sallallahu Alayhi wa Sallam) said: 'The ears are part of the head.' (Tirmidhi & Abu Dawud with a Sahih chain of narration.)
4-Washing the feet from the toe-tips up to and including the ankles (once); Allah The All-High said, 'and (wash) your feet up to the ankles.' (5/6)
Humran's Hadith: "Then he washed his right foot until the ankles three times, and then he did the same with his left." (Bukhari & Muslim)
5-Performing the wudoo in the proper sequence, mentioned thus far; This is because Allah Almighty mentioned the Wudhu' in order, and the Prophet (Sallallahu Alayhi wa Sallam) would perform Wudhu' in that same order. When I say "in order," I mean that one must perform Wudhu' the way Allah Almighty and His Messenger (Sallallahu Alayhi wa Sallam) ordered us to perform it, without advancing certain body parts before their time, which, if done, nullifies the Wudhu'. By washing one's elbows before his face, one invalidates his Wudhu'; similarly, by washing one's feet before wiping one's head, one invalidates his Wudhu', and so on. The verse clearly indicates the order of Wudhu', and the Prophet (pbuh) said: 'Begin with what Allah had began with.' (Nasaa’ee)
6-Succession, in that one washes one part after another without a long pause;
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.
The Obligatory Acts of Wudoo
Those acts that if left, intentionally or unintentionally, do not obligate that the wudoo be repeated. If they are left intentionally, however it is considered a sin.
Saying “Bismillah (in the name of Allah)” before starting; The Prophet (pbuh) said, "There is no Wudoo for him who does not mention Allah's name upon it." (Sahih - Ibn Maajah, At-Tirmithee, Abu Dawood, & others)
to wash the hands three times after waking from the night’s sleep before one puts them into any vessel of water. Abu Huraira said: When anyone amongst you wakes up from sleep, he must not put his hand in the utensil till he has washed it three times, for he does not know where his hand was during the night. (Muslim)
The praiseworthy acts (Mustahab) of wudoo are as follows :
1-Using the Siwak; the Messenger of Allah (saws) said: "Were it not that it would be overburdening for my nation, I would have ordered them to use a Siwak (tooth-stick) with each Wudoo." (Al-Muwatta)
2-Washing one’s hands to the wrists before the face; Humran's Hadith: 'he poured water over his hands and washed them thrice..' (Bukhari & Muslim)
3-rinsing one’s mouth and nose before washing the face [and not after]; Humran's Hadith:then rinsed his mouth and sniffed water in his nose and then blew it out. He then washed his face three times.
(Bukhari & Muslim)
4-to exaggerate rinsing one’s mouth and nose if they are not fasting; Laqit asked the Prophet, "Inform me about your ablution." He replied, "Complete and perfect the ablution and (put water) between your fingers. Use lots of water while sniffing it up your nostrils, unless you are fasting." (Related by "the five." Tirmadhi said it is sahih.)
5-Running one’s wet fingers through the beard if it is thick; Anas narrates that the Prophet (pbuh), when he made wudu, used to take a handful of water and enter it below his chin and rub it through his beard and said, "This is what my Lord - the Great and Exalted - has ordered me to do." (Sahih Abu Dawood, Al-Baihaqee, Al-Haakim)
6-Washing the areas between the fingers and toes; Al-Mustaurad said, "When the Prophet (pbuh) made wudu he would enter the water between his toes with his little finger." (Sahih Abu Dawood, At-Tirmadhi, & Ibn Maajah)
7-Starting with the right parts of the body; Aisha said, "Rasoolullah (SAW) used to like to begin with the right in putting on shoes, combing his hair, in purification and in all of his affairs." (Bukhari & Muslim)
8-Washing each part twice or thrice; Abdullah Bin Zaid narrates that the Prophet (pbuh) made wudu (washing each part) twice. (Bukhari)
Uthman recorded that he (pbuh) washed each of the parts three times. (Bukhari & Muslim)
9-Inhaling water up into the nostrils with the right hand and expelling it with the left;
'Ali once called for water for ablution, rinsed his mouth, sniffed up water into his nostrils and blew it out with his left hand. He did that three times and then said, "That is how the Prophet (pbuh) would purify himself." (Ahmad & Nasaa’ee.)
10-Rubbing the body parts while washing; 'Abdullah ibn Zaid reported that the Messenger of Allah was brought a pot of water which he used to perform ablution, and then rubbed his arms. (Related by Ibn Khuzaimah.) He also related that the Messenger of Allah performed ablution, then rubbed his limbs. (Related by Abu Dawud at-Tayalisi, Ahmad, Ibn Hibban and Abu Ya'la.)
11-Washing the body parts thoroughly; the Prophet (pbuh) concerning his actions and statements. Ibn 'Umar said, "The Prophet lagged behind us in one of our travels. He caught up with us after we had delayed the afternoon prayer. We started to make ablution and were wiping over our feet, when the Prophet said, 'Woe to the heels, save them from the Hell-fire,' repeating it two or three times." (Bukhari & Muslim.)
12-Reciting the authentic supplications which have been mentioned in hadeeth upon completion;
The Prophet (pbuh) 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.” (Muslim). A report narrated by al-Tirmidhi and classed as saheeh by Albani 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.”
The disliked actions (makroohaat) of wudoo;
Those acts for which one will receive reward if done. If left, there is no sin.
1-Making it with extremely cold or hot water; Because this will cause one to perform an incomplete Wudoo due to the intestacy of the water conditions.
2-Washing any part more than three times; The Prophet (pbuh) has tort us the amount of numbers that are required for Wudoo, and anything extra is an innovation.
3-To shake off the water of any part;
Abu Hurairah reported: The Messenger of Allah (pbuh) said, "When a Muslim, or a believer, washes his face (in the course of Wudu'), every sin which he committed with his eyes, will be washed away from his face with water, or with the last drop of water; when he washes his hands, every sin which is committed by his hands will be effaced from his hands with the water, or with the last drop of water; and when he washes his feet, every sin his feet committed will be washed away with the water, or with the last drop of water; until he finally emerges cleansed of all his sins.'' (Muslim)
4-to wash the interior of the eye; This might irritate or cause infections to the eye.
The Manner of Wudoo: make intention (Niyyah) in your heart; say ‘Bismillah’ (in the name of Allah); wash both your hands; rinse your mouth; rinse your nose by snuffing in water and blowing it out; wash your face (the extent of the face is from the hairline of the head, to the chin, and from ear to ear); wash your hands and arms [from the tips of your fingers] to your elbows; wipe over your head starting from the front working your way to the back; wipe the outer part of the ear and insert the tips of your wet forefingers into your ears and wipe inside of them; wash your feet [from the tips of the toes] to above the ankles.
Note: If a man’s beard is not thick, the skin underneath it must be washed, but if it is thick, he must only washes the outer part.
And Allah knows Best…
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Friday 1 July 2011
Basic's of Fiqh-The Chapter of Istinjaa & Istijmaar & the etiquette of answering the call of nature
Istinjaa & Istijmaar are both compulsory upon the secretion of impurities from the front and rear privet areas, and this includes urine, feces, Madhi, Wadi, etc..
One should be careful to remove all impurity after answering the call of nature, because the Prophet (pbuh) warned against being careless in cleaning oneself after urinating: “Most of the punishment of the grave will be because of urine.” (Ibn Majah, & Saheeh al-Jaami’, 1202). Ibn ‘Abbaas reported that the Messenger of Allaah (pbuh) passed by two graves, and said: “They are being punished, but they are not being punished for any major sin. One of them used not to protect himself (i.e. keep himself clean from) his urine, and the other used to walk about spreading malicious gossip.” (Bukhari)
Istinjaa: Is the removal of Impurities that exit form the front and rear of the privet areas using water.
Conditions for what one does Istinjaa with: is pure water. Narrated by Muslim & Nasaie from Anas ibn Maalik who said: When I was a boy, when the Messenger of Allaah (pbuh) entered the toilet I would carry a small vessel of leather filled with water, and he would clean himself with water. For more details refer to lesson-Basic's Of Fiqh (The Book of Purifacation- The Chapter of Water.
Istijmaar: Is the removal of Impurities that exit form the front and rear of the privet areas using stones, paper or anything that is similar in its essence.
Conditions for what one does istijmar with:
1- pure & permissible (not haram or impure) Such as stones, bark, wood, leaves, plastic, paper, or any thing that is similar in its essence such as modern day toilet paper. Sheikh Muhamad Saleh Al-Munajid said, It is permissible to use tissue paper and the like for istijmaar (cleaning the private parts after passing urine or stools by using stones, paper, etc.), and that is good enough as long as they clean the area properly. It is preferable if what is used for this purpose is an odd number, such as three sheets of tissue paper, or three stones, and so on, and one should not wipe less than three times. After that it is not essential to use water, but it is sunnah to do so. (Islam Q&A fatwa no:2138)
2-It has to be stable which is able to clean the area properly; as disrobed above...
3-It has to be something that is not sacred/respected. Such as papers that have the verses and names of Allah on them or anything that is a respectful item known amongst a community.
4-One must wipe three or more stones (or its like).This is indicated by the words and actions of the Messenger (pbuh). With regard to his words, Salmaan said: “The Messenger of Allah (pbuh) forbade us to use less than three stones for the purpose of istijmaar.” (Muslim)
5-Can not be of food or bones etc. Abu Hurayrah reported that he used to carry a vessel for the Prophet (pbuh) to do wudoo’ and clean himself after answering the call of nature. Whilst he was following him, he (the Prophet) asked, “Who is that?” He said: “I am Abu Hurayrah.” He said: “Get me some stones I can use to clean myself, but do not bring me any bones or dung.” So I brought him some stones, carrying them in the hem of my garment, and placed them by his side, then I went away. When he had finished, I came back and asked him, “What is wrong with bones and dung?” He said: “They are the food of the jinn.” (Bukhari)
Also it has been mentioned by the Scholars that such things as limbs of animals are impermissible to use.
Answering the call of nature;
It is recommended (Mustahab)
1-Its is recommended upon entering the lavatory to say,
[بِسْمِ اللهِ, اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْخُبُْثِ وَالْخَبَائِثِ]
u bika minal-khubthi walkhabaa'ith. [Bismillaahi] Allaahumma 'innee 'a'oo
(Bukhari & Muslim)
& upon leaving one say's,
'غُفْرَانَكَ
Ghufranak-I seek your (Allah) forgiveness.
(Abu Dawood, Ibn Majah, & Tirmadhi & its Authentic)
2-It is also recommendable to forward ones left foot upon entering and using the right foot upon first step to exiting; because the Prophet (pbuh) would use his right for liked acts and would use his left for disliked acts, 'A'isha said, "The Messenger of Allah, (pbuh), used his right hand for purification and eating, and his left for the lavatory and whatever was offensive." (Abu Dawood)
3-It is recommendable to conceal themselves from the eyes of the people when relievingthemselves out in the open; so people may not see one upon relieving themselves,evidently Al-Mughīrah bin Shuʿbah reported that The Prophet (pbuh) said: ““Hold this container.” Then he (pbuh) walked away until he disappeared from me and relieved himself.” (Bukhari & Muslim)
4-It is also recommendable to choose the floor that is soft when one wants to urinate;
The reason for this is that on hard ground, there is a strong possibility that one will get splashes of urine onto his clothing. On soft ground, (like sand) the ground absorbs the urine and it does not splash back. Keeping oneself pure and clean is an integral part of worship in Islam. Abu Musa related that the Messenger of Allah came to a low and soft part of the ground and urinated. He then said, "When one of you urinates, he should choose the proper place to do so." This is related by Ahmad and Abu Dawud. One of its narrators is unknown, but its meaning is sound.
5-Is recommendable for one to not lift their clothing up until they reach to the sitting potion they require; as reported by Ibn Umar, that the Prophet (pbuh) if need to relieved himself he would never lift his gown up until he reached close to the ground. (Abu Dawood)
6-It is also recommendable to relive oneself whilst sitting; If a person can guarantee that no impurities will touch his clothes, it is permissible to urinate while standing. Said 'Aishah, "If someone relates to you that the Messenger of Allah urinated while standing, do not believe him. He only urinated while sitting." This hadith is related by "the five," except for Abu Dawud. At-Tirmidhi's comment is, "It is the best thing related on this point, and it is the most authentic." One should not forget that what 'Aishah said is based on the knowledge that she had. Hudhaifah relates that the Messenger of Allah, (pbuh) went to a public garbage dump and urinated while standing. Hudhaifah went away, and the Prophet then called him over. The Prophet made ablution and wiped over his shoes. This is related by "the group."
Commenting upon the issue, an-Nawawi says, "To urinate while sitting is most desirable in my opinion, but to do so standing is permissible. Both acts are confirmed by the Messenger of Allah, (pbuh).
It is Prohibited to-
1-Face or turn ones back on the qiblah while relieving themselves: It is narrated in a saheeh report that the Prophet (pbuh) forbade facing towards the qiblah or turning one’s back towards it when relieving oneself. The majority of scholars (including Maalik, al-Shaafa’i, and Ahmad, may Allaah have mercy on them) are of the view that this prohibition applies to one who is relieving himself in a place where there is no screen between him and the qiblah, but inside buildings they say it is permissible to face the qiblah or turn one’s back towards it when relieving oneself.
Marwaan al-Asfar said: I saw Ibn ‘Umar making his camel kneel facing towards the qiblah and urinating in that direction. I said, “O Abu ‘Abd al-Rahmaan, is that not forbidden? He said, “It is only forbidden to do that out in the open, but if there is something between you and the qiblah that conceals you, there is nothing wrong with it.”
(Abu Dawood & al-Haafiz Ibn Hajar said: Its isnaad is hasan)
2-Shaded places and those places where people walk and gather:
Abu Hurairah reported that the Messenger of Allah, (pbuh) said, "Beware of those acts which cause others to curse." They asked, "What are those acts?" He said, "Relieving yourself in the people's walkways or in their shade." (This hadith is related by Ahmad, Muslim and Abu Dawud.)
One is also not allowed to urinate under fruit bearing trees, evidently as the Scholars mentioned The above Hadith to understand that it applies in every place, whether it be a road, some shaded area, or an area where are trees with fruits, or in their water area (for washing). It is not permissible for a Muslim to relieve themselves in these places, because they will cause them to become impure for other Muslims.
3-Defecating in stagnant water or streams; Jabir said the Prophet forbade urinating in still as well as running water. (Ahmad, an-Nasa'i and Ibn Majah.)
Because this makes the water impure and harms those who use it. as for urinating in these places it is (makrooh) disliked action to do so...
It is Disliked (Makrooh)
1-One should not greet a person who is answering the call of nature; or return a greeting whilst one is answering the call of nature, out of respect to Allah by not mentioning His name in a dirty place. Jaabir ibn ‘Abd-Allaah reported that a man passed by the Prophet (pbuh) whilst he was urinating, and greeted him. The Messenger of Allaah (pbuh) said to him: “If you see me in this state, do not greet me, because if you do, I will not respond.” (Reported by Ibn Maajah, 346; see also Saheeh al-Jaami’, 575).
Baring in mind the Islamic greeting is “al-salaam ‘alaykum (peace be upon you)”; one of the names of Allah is al-Salaam (The Peace)]. The majority of scholars say that it is makrooh (disliked) to speak in the restroom unnecessarily.
2-Speaking while in the process of relieving themselves, Abû Sa`îd said: I heard the Prophet (pbuh) saying : “Two men should not go to relieve themselves, exposing their private parts, and then be talking to each other, for verily Allah abhors that.”
(Abu Dawood, Ibn Majah, & Ahmad)
3-Urinate [or defecate] in a crack or hole (as it may have an animal dwelling therein);
Qatadah related from 'Abdullah ibn Sarjas who said, "The Messenger of Allah forbade urination into a hole." Said Qatadah, "What is disliked about urinating into a hole?" Said he, "It is the residence of the jinn."
This hadith is related by Ahmad, an-Nasa'i, Abu Dawud, al-Hakim and al-Baihaqi. Ibn Khuzaimah and Ibn as-Sakin classified it as sahih.
4-One should also not touch their private parts with the right hand; the Prophet (pbuh) said: “When any one of you wipes himself, he should not use his right hand.” (Bukhari)
5-One should not carry anything in the bathroom with name of Allah on it, except in need;
include the Muṣḥaf (written copy of The Qur’an) or printed Hadiths that contain َُthe name of Allah and any other item with the name of هللا on it. Many people are in the habit of wearing rings that have the name of Allah on them. Here the one might ask what to do when they have something on them that has the name of Allah (like a ring) and is afraid it would be stolen if left outside. Ibn Qudāmah’s mentions in al-Mughni (1/109):“If a person wants to enter the toilet and he has with him something in which Allah is mentioned, it is recommended to put it aside, if he keeps the thing in which Allah is mentioned with him and is careful not to let it fall, or he turns the stone of the ring towards the inside of his palm, there is nothing wrong with that.
Imam Aḥmad said: “If a ring has the name of Allah on it and he turns it towards to the inside of his palm, and enters the toilet (that is permissible).” Ikrimah said: “He should turn it like this towards the inside of his palm, and fold his fist over it.”
This was also the view of Imām Isḥaq and the same concession was granted by Ibn al-Muṣaiyib, al-Ḥasan al-Baṣri, and Ibn Sirīn (may الله have mercy upon them all).”
NOTE; However, all of the above is allowed in cases of necessity, and Allah knows best…
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One should be careful to remove all impurity after answering the call of nature, because the Prophet (pbuh) warned against being careless in cleaning oneself after urinating: “Most of the punishment of the grave will be because of urine.” (Ibn Majah, & Saheeh al-Jaami’, 1202). Ibn ‘Abbaas reported that the Messenger of Allaah (pbuh) passed by two graves, and said: “They are being punished, but they are not being punished for any major sin. One of them used not to protect himself (i.e. keep himself clean from) his urine, and the other used to walk about spreading malicious gossip.” (Bukhari)
Istinjaa: Is the removal of Impurities that exit form the front and rear of the privet areas using water.
Conditions for what one does Istinjaa with: is pure water. Narrated by Muslim & Nasaie from Anas ibn Maalik who said: When I was a boy, when the Messenger of Allaah (pbuh) entered the toilet I would carry a small vessel of leather filled with water, and he would clean himself with water. For more details refer to lesson-Basic's Of Fiqh (The Book of Purifacation- The Chapter of Water.
Istijmaar: Is the removal of Impurities that exit form the front and rear of the privet areas using stones, paper or anything that is similar in its essence.
Conditions for what one does istijmar with:
1- pure & permissible (not haram or impure) Such as stones, bark, wood, leaves, plastic, paper, or any thing that is similar in its essence such as modern day toilet paper. Sheikh Muhamad Saleh Al-Munajid said, It is permissible to use tissue paper and the like for istijmaar (cleaning the private parts after passing urine or stools by using stones, paper, etc.), and that is good enough as long as they clean the area properly. It is preferable if what is used for this purpose is an odd number, such as three sheets of tissue paper, or three stones, and so on, and one should not wipe less than three times. After that it is not essential to use water, but it is sunnah to do so. (Islam Q&A fatwa no:2138)
2-It has to be stable which is able to clean the area properly; as disrobed above...
3-It has to be something that is not sacred/respected. Such as papers that have the verses and names of Allah on them or anything that is a respectful item known amongst a community.
4-One must wipe three or more stones (or its like).This is indicated by the words and actions of the Messenger (pbuh). With regard to his words, Salmaan said: “The Messenger of Allah (pbuh) forbade us to use less than three stones for the purpose of istijmaar.” (Muslim)
5-Can not be of food or bones etc. Abu Hurayrah reported that he used to carry a vessel for the Prophet (pbuh) to do wudoo’ and clean himself after answering the call of nature. Whilst he was following him, he (the Prophet) asked, “Who is that?” He said: “I am Abu Hurayrah.” He said: “Get me some stones I can use to clean myself, but do not bring me any bones or dung.” So I brought him some stones, carrying them in the hem of my garment, and placed them by his side, then I went away. When he had finished, I came back and asked him, “What is wrong with bones and dung?” He said: “They are the food of the jinn.” (Bukhari)
Also it has been mentioned by the Scholars that such things as limbs of animals are impermissible to use.
Answering the call of nature;
It is recommended (Mustahab)
1-Its is recommended upon entering the lavatory to say,
[بِسْمِ اللهِ, اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْخُبُْثِ وَالْخَبَائِثِ]
u bika minal-khubthi walkhabaa'ith. [Bismillaahi] Allaahumma 'innee 'a'oo
(Bukhari & Muslim)
& upon leaving one say's,
'غُفْرَانَكَ
Ghufranak-I seek your (Allah) forgiveness.
(Abu Dawood, Ibn Majah, & Tirmadhi & its Authentic)
2-It is also recommendable to forward ones left foot upon entering and using the right foot upon first step to exiting; because the Prophet (pbuh) would use his right for liked acts and would use his left for disliked acts, 'A'isha said, "The Messenger of Allah, (pbuh), used his right hand for purification and eating, and his left for the lavatory and whatever was offensive." (Abu Dawood)
3-It is recommendable to conceal themselves from the eyes of the people when relievingthemselves out in the open; so people may not see one upon relieving themselves,evidently Al-Mughīrah bin Shuʿbah reported that The Prophet (pbuh) said: ““Hold this container.” Then he (pbuh) walked away until he disappeared from me and relieved himself.” (Bukhari & Muslim)
4-It is also recommendable to choose the floor that is soft when one wants to urinate;
The reason for this is that on hard ground, there is a strong possibility that one will get splashes of urine onto his clothing. On soft ground, (like sand) the ground absorbs the urine and it does not splash back. Keeping oneself pure and clean is an integral part of worship in Islam. Abu Musa related that the Messenger of Allah came to a low and soft part of the ground and urinated. He then said, "When one of you urinates, he should choose the proper place to do so." This is related by Ahmad and Abu Dawud. One of its narrators is unknown, but its meaning is sound.
5-Is recommendable for one to not lift their clothing up until they reach to the sitting potion they require; as reported by Ibn Umar, that the Prophet (pbuh) if need to relieved himself he would never lift his gown up until he reached close to the ground. (Abu Dawood)
6-It is also recommendable to relive oneself whilst sitting; If a person can guarantee that no impurities will touch his clothes, it is permissible to urinate while standing. Said 'Aishah, "If someone relates to you that the Messenger of Allah urinated while standing, do not believe him. He only urinated while sitting." This hadith is related by "the five," except for Abu Dawud. At-Tirmidhi's comment is, "It is the best thing related on this point, and it is the most authentic." One should not forget that what 'Aishah said is based on the knowledge that she had. Hudhaifah relates that the Messenger of Allah, (pbuh) went to a public garbage dump and urinated while standing. Hudhaifah went away, and the Prophet then called him over. The Prophet made ablution and wiped over his shoes. This is related by "the group."
Commenting upon the issue, an-Nawawi says, "To urinate while sitting is most desirable in my opinion, but to do so standing is permissible. Both acts are confirmed by the Messenger of Allah, (pbuh).
It is Prohibited to-
1-Face or turn ones back on the qiblah while relieving themselves: It is narrated in a saheeh report that the Prophet (pbuh) forbade facing towards the qiblah or turning one’s back towards it when relieving oneself. The majority of scholars (including Maalik, al-Shaafa’i, and Ahmad, may Allaah have mercy on them) are of the view that this prohibition applies to one who is relieving himself in a place where there is no screen between him and the qiblah, but inside buildings they say it is permissible to face the qiblah or turn one’s back towards it when relieving oneself.
Marwaan al-Asfar said: I saw Ibn ‘Umar making his camel kneel facing towards the qiblah and urinating in that direction. I said, “O Abu ‘Abd al-Rahmaan, is that not forbidden? He said, “It is only forbidden to do that out in the open, but if there is something between you and the qiblah that conceals you, there is nothing wrong with it.”
(Abu Dawood & al-Haafiz Ibn Hajar said: Its isnaad is hasan)
2-Shaded places and those places where people walk and gather:
Abu Hurairah reported that the Messenger of Allah, (pbuh) said, "Beware of those acts which cause others to curse." They asked, "What are those acts?" He said, "Relieving yourself in the people's walkways or in their shade." (This hadith is related by Ahmad, Muslim and Abu Dawud.)
One is also not allowed to urinate under fruit bearing trees, evidently as the Scholars mentioned The above Hadith to understand that it applies in every place, whether it be a road, some shaded area, or an area where are trees with fruits, or in their water area (for washing). It is not permissible for a Muslim to relieve themselves in these places, because they will cause them to become impure for other Muslims.
3-Defecating in stagnant water or streams; Jabir said the Prophet forbade urinating in still as well as running water. (Ahmad, an-Nasa'i and Ibn Majah.)
Because this makes the water impure and harms those who use it. as for urinating in these places it is (makrooh) disliked action to do so...
It is Disliked (Makrooh)
1-One should not greet a person who is answering the call of nature; or return a greeting whilst one is answering the call of nature, out of respect to Allah by not mentioning His name in a dirty place. Jaabir ibn ‘Abd-Allaah reported that a man passed by the Prophet (pbuh) whilst he was urinating, and greeted him. The Messenger of Allaah (pbuh) said to him: “If you see me in this state, do not greet me, because if you do, I will not respond.” (Reported by Ibn Maajah, 346; see also Saheeh al-Jaami’, 575).
Baring in mind the Islamic greeting is “al-salaam ‘alaykum (peace be upon you)”; one of the names of Allah is al-Salaam (The Peace)]. The majority of scholars say that it is makrooh (disliked) to speak in the restroom unnecessarily.
2-Speaking while in the process of relieving themselves, Abû Sa`îd said: I heard the Prophet (pbuh) saying : “Two men should not go to relieve themselves, exposing their private parts, and then be talking to each other, for verily Allah abhors that.”
(Abu Dawood, Ibn Majah, & Ahmad)
3-Urinate [or defecate] in a crack or hole (as it may have an animal dwelling therein);
Qatadah related from 'Abdullah ibn Sarjas who said, "The Messenger of Allah forbade urination into a hole." Said Qatadah, "What is disliked about urinating into a hole?" Said he, "It is the residence of the jinn."
This hadith is related by Ahmad, an-Nasa'i, Abu Dawud, al-Hakim and al-Baihaqi. Ibn Khuzaimah and Ibn as-Sakin classified it as sahih.
4-One should also not touch their private parts with the right hand; the Prophet (pbuh) said: “When any one of you wipes himself, he should not use his right hand.” (Bukhari)
5-One should not carry anything in the bathroom with name of Allah on it, except in need;
include the Muṣḥaf (written copy of The Qur’an) or printed Hadiths that contain َُthe name of Allah and any other item with the name of هللا on it. Many people are in the habit of wearing rings that have the name of Allah on them. Here the one might ask what to do when they have something on them that has the name of Allah (like a ring) and is afraid it would be stolen if left outside. Ibn Qudāmah’s mentions in al-Mughni (1/109):“If a person wants to enter the toilet and he has with him something in which Allah is mentioned, it is recommended to put it aside, if he keeps the thing in which Allah is mentioned with him and is careful not to let it fall, or he turns the stone of the ring towards the inside of his palm, there is nothing wrong with that.
Imam Aḥmad said: “If a ring has the name of Allah on it and he turns it towards to the inside of his palm, and enters the toilet (that is permissible).” Ikrimah said: “He should turn it like this towards the inside of his palm, and fold his fist over it.”
This was also the view of Imām Isḥaq and the same concession was granted by Ibn al-Muṣaiyib, al-Ḥasan al-Baṣri, and Ibn Sirīn (may الله have mercy upon them all).”
NOTE; However, all of the above is allowed in cases of necessity, and Allah knows best…
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