Hady Linguistically means; menstruation, in arabic it means flowing.
An according to the Scholars; Natural blood that is not caused due to illness or injury, which flows from the furthermost part of the woman's womb, whilst she is in a state of good health, at a specific time.
The Characteristics of the blood of Hayd are:
1-Thick
2-Black in colour
3-Unpleasant smell
As comes in the hadeeth: “If it is the blood of hayd then it is black and known.” (Saheeh al Jaami’-765)
Istahaadah; is chronic bleeding that is red in color (the same characteristics as normal blood) which is caused by a vein due to illness. The Prophet (pbuh) said to fatimah bint abu hubaysh: "This (i.eistihadah) is from a blood vein, not (usual) menstruation. so, when your real menstual period begins, give up performing prayer." (Bukhari & Muslim)
Sheikh Muhammed Salih Al-Munajjid (May Allah preserve him) said, 'This blood (istihaadah) may be distinguished from the blood of menstruation by the following:
Colour: menstrual blood is black [dark red] whilst the blood of istihaadah is red.
Consistency: menstrual blood is thick and heavy, whilst the blood of istihaadah is thin.
Smell: menstrual blood has an offensive odour whilst the blood of istihaadah does not, because it comes from an ordinary vein.
Clotting: menstrual blood does not clot when it comes out of the body whilst the blood of istihaadah does clot because it comes from a vein.
These are the characteristics of menstrual blood, so if this description fits the blood that is coming out, it is hayd (menstruation); ghusl is waajib (obligatory) and this blood is naajis (impure), but ghusl is not required in the case of istihaadah.
When a woman has her period she is not allowed to pray, but when the bleeding is istihaadah, that is not the case. But she has to be careful and has to do wudoo’ for each prayer if the flow of blood continues to the next prayer. If blood comes out whilst she is praying, it does not matter.' (Islam Q&A Fatwa;5595)
What is the earliest and latest age for Hayd; The earliest age for menses according to some Scholars is 9 years. Evidently as been proven that Aiesha was married at the age of 9.The Prophet (blessings and peace of Allah be upon him) married ‘Aa’ishah (may Allah be pleased with her) when she was six years old and the marriage was consummated when she was nine years old. Narrated by al-Bukhaari (4840) and Muslim (1422). Any flow of menses blood from the vagina before that age is considered Istihaadah. As for the latest age for menses some Scholars say between 50 to 60 year old, Any flow of menses blood from the vagina after that age is considered Istihaadah.
These ages are not a precise age for such matters but is merely a guide line for women to give them a fair idea on what she should base her analogy to when her fist and last menses is valid. From amongst the
Statements of the scholars is that menopause is not limited by time-bound, and that when a women see's blood, known to the women as menstruation; then this is considered menstrual bleeding; interpretation of the meaning as Allah said, 'And they ask you about menstruation. Say, It is 'Athaa'-harm.' (2/222) This is the view of Shafi's, and Hanbali's, and some, and favored by Shaykh al-Islam Ibn Taymiyyah may May Allah have mercy on him.
See: Mawsoua' al-Fiqhiyyah (18/297), Al-Insaff by Merdawi (1 / 356).
So in the case of a women judging when her first and last age for menstruation, all depends on the characteristic's of the blood and is not bound by a certain age. This is the most revised opinion in this matter, and it the opinion of Shaykh al-Islam Ibn Taymiyyah. Shaykh Ibn Uthaymeen said, 'The correct view is that reliance on its descriptions, menses is described as a 'Athaa' harm (in the Quran), so whenever there is a harm (the descriptions of the menstrual blood) then this is considered menstruation.'
(Sharh al-Momtaa' 1 / 468).
And Allah knows best...
What is the shortest and longest period a menses can last; Some Scholars say that the shortest time for menses to last is twenty four hours, and the longest is 15 days. The reason for this is that the longest that a woman's menstrual cycle can be is 15 days according to madhab Imam Ahmed and many scholars (al-Mughni 1:388). Thus, if the flow continues past 15 days, then everything after the number of days in a normal cycle is considered istihada (which is blood that flows from a woman due to reasons other than menstruation, such as from a burst vein, hemorrhage, etc..
How long does menses last for majority of women; Some Scholars say that it is between 7 to 9 days, but yet this varys from woman to woman.
Shaykh Ibn ‘Uthaymeen was asked: Is there a definitive number of days for the minimum or maximum length of menses?
He replied: There is no definitive number of days for the minimum or maximum length of menses, because Allaah says (interpretation of the meaning): “They ask you concerning menstruation. Say: that is an Adhaa (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore, keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath)” [2/222]
So Allah did not make the period of abstention a certain number of days, rather He stated that the period of abstention ends when the woman becomes pure. This indicates that the reason for the ruling is menstruation, and whether it is present or not. When menstruation is present, the ruling applies, and when the period ends the attendant rulings no longer apply. Moreover there is no evidence for putting a time limit on menses, even though there was a need (at the time of the Prophet (peace and blessings of Allah be upon him)) to explain the definition if any such definition had existed. If there was such a definition, it would have been explained in the Book of Allah or the Sunnah of His Messenger (peace and blessings of Allah be upon him). Based on this, every time a woman sees the kind of blood which is known to women as being menstrual blood, then it is menstrual blood without that being restricted to a certain time, unless the bleeding is continuous and never stops, or it stops only for a short time such as one or two days in the month, in which case it is istihaadah (non-menstrual vaginal bleeding).
(Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 11/271)
How long do the majority of women remain pure between two menses; generally it has been recorded by the Scholars as being between 23 to 24 days. Yet again this can vary from woman to woman, and these numbers are used as guide lines...
Blood that flows during pregnancy; Any type of blood that is during pregnancy is considered Istahaadah.
Shaykh Ibn ‘Uthaymeen, mentions, a pregnant woman does not menstruate as Imam Ahmad said, but a women knows that pregnancy interrupts the menstruation cycle, and menstruation is created by Allah for He places the fetus in the womb of the mother, and if its established pregnancy then verily this interrupts the menstruation, but some women may continue with menstruation on their habit's as it was before pregnancy. So this determines that her period menstruation is authentic, because it is continued by menstruation was not affected by pregnancy. So this menses whilst being pregnant is reason to what prevents her from doing what a regular menstruating women would do form its oblations to what is not obliged and from what she is exempted from to what she is not exempted, and the conclusion to this is that the blood that comes from a pregnant woman are of two types: first type: The same type of rule that applies to menstruation, it is the one who continued the same as before pregnancy, because that evidence of the that pregnancy did not affect her, so it is considered menses. and as for type II: the blood of a pregnant woman that suddenly occurs due to an accident or a fall or by carrying something heavy or anything similar in these cases, for verily this is not menstruation but is considered Isthaadah and upon this she should not prevent her from praying, fasting and she is considered pure.
(Majmoua' wa Fatawa wa Risaaiel Shaykh Ibn ‘Uthaymeen 4/270)
How does a woman know that her menses is over; This can be known by one of two ways:
1-by observing white discharge at the end of menses; the women of the Sahaabah used to send the cotton with yellowish discharge to the mother of the Believers ‘Aa’ishah (may Allaah be pleased with her), and she would tell them: “Do not hasten until you see the white discharge.”.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) says; The basic principle is that if a woman becomes pure and her period is over for certain – which means that she sees the white discharge that is known to women – then any brownish or yellowish discharge or spotting or wetness that comes after she has become pure is not menstruation, so it does not prevent her from praying or fasting, and it does not prevent a man from having intercourse with his wife, because it is not menstruation. (Fataawa Arkaan al-Islam (p. 258)
2-By the ending of bleeding and disappearance of blood, or brown or yellow substance for those that do not usually see this white discharge; It was stated in a fatwa; If this brownish discharge that the woman sees comes before she sees that she is pure (i.e., seeing a white discharge which indicates that the period is over), then it is part of the period. If it comes after she sees that she is pure, then it is not part of the period and does not affect her praying and fasting. (Islam Q&A fatwa;50430)
Note; if ones regular period has "ended", and notices a yellowish or brownish color, This is not counted as anything. Rather one should fast and pray, because of the hadeeth of Umm ‘Atiyah (may Allaah be pleased with her) who said: “We used not to count the yellowish and brownish discharge that appeared after becoming pure as anything.” (Narrated by al-Bukhaari, 1/426). This is when the period has finished (after becoming pure and bathing). But if the yellowish or brownish discharge appears during the time of the period, then it is part of the period. For example, if your period lasts seven days, and on the fifth day the bleeding stops and you see a yellowish or brownish discharge, this is part of your period and you should not pray or fast.
What is the ruling concerning female discharge while she is pure; Any clear or white, sticky discharge is not considered impure, while blood and brown or yellow substance is. However, both of these two types nullify the wudoo, and if the flow continues, it is considered Isthaadah and must make Wuduo for every Prayer even if she has not nullified her Wuduo from the previous prior to making it.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) says; The rulings on istihaadah are like the rulings on purity (i.e., when one is not menstruating). There is no difference between a woman who is experiencing istihaadah and a woman who is not menstruating or bleeding, except the following:
1 – She has to do wudoo’ for each prayer, because the Prophet (peace and blessings of Allaah be upon him) said to Faatimah bint Abi Hubaysh: “Then do wudoo’ for every prayer.” Narrated by al-Bukhaari in the chapter on washing away blood. What that means is that she should not do wudoo’ for a prayer that is to be performed at a particular time until the time for it has begun. If it is a prayer for which there is no particular time, she may do wudoo’ for it when she wants to perform the prayer.
2 – When she wants to do wudoo’, she has to wash away the traces of blood, and put a piece of cotton over her private part to hold back the blood, because the Prophet (peace and blessings of Allaah be upon him) said to Hamnah: “I suggest you use a piece of cotton, for it will absorb the blood.” She said: It is more than that. He said: “Use a cloth.” She said: It is more than that. He said: “Then tie it tightly around yourself.” Then whatever comes out after that will not matter, because the Prophet (peace and blessings of Allaah be upon him) said to Faatimah bint Abi Hubaysh: “Do not pray during the days of your menses, then wash yourself and do wudoo’ for every prayer, then pray, even if the blood falls onto the mat.” Narrated by Ahmad and Ibn Maajah.
3 – Intercourse. The scholars differed as to whether it is permissible when one is not concerned about suffering hardship as a result of giving it up. But the correct view is that it is permissible in all cases, because many women, ten or more, experienced istihaadah at the time of the Prophet (peace and blessings of Allaah be upon him), and neither Allaah nor His Messenger forbade them to have intercourse. Rather the words of Allaah – “keep away from women during menses” [al-Baqarah 2:222] – indicate that it is not essential to keep away from them at other times. Also, it is permissible for her to pray, and intercourse is a less serious matter. Drawing an analogy between intercourse with a woman experiencing istihaadah and a woman who is menstruating is not correct, because they are not the same, even in the view of those who think that it is haraam, and analogies are not valid if the two things concerned are different. End quote.
(Risaalah fi’l-Dima’ al-Tabee’iyyah li’l-Nisa’)
What is the ruling concerning the brown or yellowish discharge; Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) says concerning discharges that may interrupt the period: The third kind is yellowish or brownish discharge, where a woman sees yellowish blood like blood from a wound, or brownish, somewhere between yellow and black. If this happens during the period or following on from it, before the woman becomes pure, then it is part of the period and comes under the rulings on menstruation. If it comes after she becomes pure, then it is not menstruation, because Umm ‘Atiyyah (may Allaah be pleased with her) said: “We used not to regard the brownish or yellowish discharge that comes after a woman becomes pure as being anything that mattered.” Narrated by Abu Dawood with a saheeh island. (Dima’ al-Tabee’iyyah li’l-Nisa’ (p. 19)
What if the menses commences before or after its normal time; Whenever the signs of menses appear, it is to be considered menses, on the condition that at least 15 days have passed since the completion of the previous menses (as we previously mentioned above), otherwise it is considered Istihaadah.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said, If this woman’s usual period is six days, then it becomes longer and lasts for nine or ten or eleven days, then she should continue not praying until she becomes pure. That is because the Prophet (blessings and peace of Allah be upon him) did not define a set period for menstruation, and Allah says (interpretation of the meaning): “They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses),” [al-Baqarah 2:222]. So long as this blood remains, the woman is in a state of menses until she becomes pure and does ghusl, then prays. If in the following month her period is shorter than that, then she should do ghusl when she becomes pure, even if it is not as long as it was in the previous month. What matters is that when the woman has her menses she should not pray, whether the menses is in accordance with what was previously the norm or it is longer or shorter. And when she becomes pure she should pray. End quote. (Fataawa Islamiyyah, 1/330)
What if the menses lasts for longer or shorter than usual; It is considered menses, unless it extends past the maximum time limit for menses, which is 15 days. Sheikh Muhammed Salih Al-Munajjid said, '
If blood continues to flow and a woman is still waiting to purify herself, and it exceeds 15 days, then she should fall back to her normal period as a reference. Accordingly, she must make ghusl, and start praying, and in addition make up the prayers for the days which she did not pray since the time when her normal period would have ended.
For example, suppose a woman has a normal period of 6 days. However, during a given month blood continued to flow until 15 days had passed, while she is still waiting for the end of the period. In this case she makes ghusl immediately, and starts praying, and prays all the prayers for the 9 days counted from the end of her normal period until she made ghusl.
The reason for this is that the longest that a woman's menstrual cycle can be is 15 days according to madhab Imam Ahmed and many scholars (al-Mughni 1:388). Thus, if the flow continues past 15 days, then everything after the number of days in a normal cycle is considered istihada (which is blood that flows from a woman due to reasons other than menstruation, such as from a burst vein, hemorrhage, etc.)
Regarding making up the missed prayers, she should pray them consecutively in order by intention, in one session, and she can rest if she gets tired.' (Islam Q&A Fatwa: 57)
What should a woman do if the blood flows continuously for a long period of time, for instance, a month or more; If this is the case, one of the following four scenarios applies to her:
1-If a woman knows the exact time of the month her menses usually starts its normal duration, whether she can distinguish the type of blood or not (i.e. menses or Istihaadah), therefore, she would consider the characteristics of regular menses as the time of her menses. Anything after that is to be considered Istihaadah.]
2-If a woman knows the exact time of the month her menses starts, but does not know its duration, she should reckon it to be 6 or 7 days (the normal duration for most women), from the day her menses usually starts. [Anything after that is to be considered Istihaadah.]
3-If a woman knows the duration of her menses, but does not know the exact time of the month it starts, she reckons the number of days she is sure of from the start of the lunar month. [Anything after that is to be considered Istihaadah.] (Explanation of the last tenth of the Quran p;115)
The Ruling of Hayd;
It was mentioned by Islam Q&A Fatwa no: 70438, What a menstruating woman is not allowed to do whist she is in the period of menses;
1 – Prayer
It is haraam for a menstruating woman to pay both obligatory and naafil prayers, and they are not valid if she does them. She does not have to do a particular prayer unless she was pure or became pure with enough time to perform a complete rak’ah, in which case she has to do the prayer, whether it is at the beginning of the time for it or at the end. An example of that happening at the beginning of the time for prayer is a woman who got her menses after the sun set but she had enough time to perform a complete rak’ah (but she did not do it), so when she becomes pure she has to make up that Maghrib prayer, because she had enough time to perform a complete rak’ah before she got her menses.
An example of that happening at the end of the time for prayer is a woman whose menses ended before the sun rose and there was enough time left to perform a complete rak’ah. When she becomes pure she has to make up that Fajr prayer, because she had enough time to perform one rak’ah.
But if there is not enough time to perform a rak’ah, such as in the first scenario, if a woman gets her menses a moment after the sun sets or, in the second scenario, she becomes pure a moment before the sun rises, then she does not have to do that prayer, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever catches up with a rak’ah of prayer has caught up with the prayer.” Agreed upon.
With regard to dhikr, takbeer, saying Subhaan-Allaah, praising Allaah, saying Bismillaah when eating and so on, and reading hadeeth, fiqh and du’aa’s, or saying Ameen to du’aa’s, and listening to Qur’aan, none of these things are forbidden to her. It is proven in al-Saheehayn and elsewhere that the Prophet (peace and blessings of Allaah be upon him) used to recline in ‘Aa’ishah’s lap (may Allaah be pleased with her) when she was menstruating, and he would recite Qur'aan.
In al-Saheehayn it is also narrated from Umm ‘Atiyyah that she heard the Prophet (peace and blessings of Allaah be upon him) say: “Let the girls who have attained puberty, women in seclusion and menstruating women go out – i.e., to the Eid prayer – and witness good and the gathering of the believers. But let the menstruating women avoid the prayer place.”
With regard to the menstruating woman reading Qur’aan, if she is looking at it or thinking of it in her heart, without speaking the words out loud, there is nothing wrong with that, such as if the Mus-haf is placed there, and she looks at the verses and reads them in her heart. Al-Nawawi said in Sharh Muslim: it is permissible and there is no difference of scholarly opinion on this point.
But if she is reciting it out loud, the majority of scholars are of the view that this is not allowed.
Al-Bukhaari, Ibn Jareer, al-Tabari and Ibn al-Mundhir said it is permissible, and this was also narrated from Maalik and from al-Shaafa’i in his former view. That was narrated from them in Fath al-Baari. And al-Bukhaari narrated in a mu’allaq report from Ibraheem al-Nakha’i that there is nothing wrong with her reciting a verse.
Shaykh al-Islam Ibn Taymiyah said in al-Fataawa: There is no report saying that she should not read Qur’aan. The hadeeth “No menstruating woman or person who is junub should recite anything from the Qur’aan” is a weak hadeeth, according to the consensus of the scholars who are well-versed in hadeeth. Women used to menstruate at the time of the Prophet (peace and blessings of Allaah be upon him) and if reading was haraam for them as prayer is, this would have been something that the Prophet (peace and blessings of Allaah be upon him) explained to his ummah and the Mothers of the Believers would have known that, and it would have been something that they told to the people. But since no one narrated any prohibition concerning that from the Prophet (peace and blessings of Allaah be upon him), it is not permissible to regard it as haraam, since it is known that he did not forbid that, and as he did not forbid that despite the fact that menstruation was widespread at his time, it is known that it is not haraam. End quote.
Since we know that there is a difference of opinion among the scholars concerning this, what should be said is: it is better for a menstruating woman not to recite Qur'aan out loud except when there is need for that, such as if she is a teacher and she needs to teach her students, or in the case of an exam when the student needs to recite in order to be tested, and so on.
2 – Fasting
It is haraam for a menstruating woman to fast, whether it is an obligatory or a naafil fast, and it is not valid if she does it. But she has to make up any obligatory fasts that she misses, because of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who said: “That – meaning menses – used to happen to us and we were commanded to make up fasts but we were not commanded to make up prayers.” Agreed upon.
If a woman gets her menses when she is fasting, her fast becomes invalid even if that happens just before Maghrib, and she has to make up that day if it was an obligatory fast.
But if she feels that the period was coming before Maghrib, but no blood came out until after the sun set, then her fast is complete and is not invalidated, according to the correct view, because there is no ruling connected to blood that is still inside the body, and when the Prophet (peace and blessings of Allaah be upon him) was asked about a woman who sees in a dream what a man sees (i.e., an erotic dream), does she have to do ghusl? He said: “Yes, if she sees water.” So the ruling is connected to seeing water, not feeling body sensations. The same applies to menses: the rulings do not apply until it is seen outside the body, not just the body sensations.
If dawn comes when the woman is menstruating, it is not valid for her to fast that day even if she becomes pure even a moment after dawn.
If she becomes pure just before dawn and fasts, her fast is valid even if she does not do ghusl until after dawn. This is like the one who is junub – if he intends to fast when he is junub and dos not do ghusl until after dawn breaks, his fast is valid, because of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who said: The Prophet (peace and blessings of Allaah be upon him) used to wake up junub as the result of intercourse, not a wet dream, and he would fast in Ramadaan. Agreed upon.
3 – Tawaaf around the Ka’bah
It is haraam for a menstruating woman to circumambulate the Ka’bah, whether that is obligatory or naafil, and it is not valid if she does it, because the Prophet (peace and blessings of Allaah be upon him) said to ‘Aa’ishah when she got her menses: “Do everything that the pilgrims do, but do not circumambulate the House until you become pure.”
As for the other actions of Hajj, such as saa’ee between al-Safa and al-Marwah, standing at ‘Arafah, staying overnight in Muzdalifah and Mina, stoning the jamaraat and other rituals of Hajj and ‘Umrah, they are not haraam for her. Based on that, if a female does tawaaf when she is pure, then her period begins immediately after she does tawaaf, or during sa’ee, there is nothing wrong with that.
4 – Tawaaf al-wadaa’ (the farewell tawaaf) is waived in her case
If a female completes the rituals of Hajj and ‘Umrah, then she gets her menses before she goes home and that continues until she leaves, she may depart without doing the farewell tawaaf, because of the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him) who said: (the Prophet (peace and blessings of Allaah be upon him)) told the people that the last thing they should do was (tawaaf) around the House, but he made an exception for women who were menstruating . Agreed upon.
But the tawaaf that is required for Hajj and ‘Umrah is not waived, and she must do it when she becomes pure.
5 – Staying in the mosque
It is haraam for the menstruating woman to stay in the mosque and even in the Eid prayer-place, because of the hadeeth of Umm ‘Atiyyah (may Allaah be pleased with her), who said that she heard the Prophet (peace and blessings of Allaah be upon him) say: “Let the girls who have attained puberty, women in seclusion and menstruating women go out – i.e., to the Eid prayer.” In this hadeeth it says: “But let the menstruating women avoid the prayer place.” Agreed upon.
6 – Intercourse
It is haraam for her husband to have intercourse with her, and it is haraam for her to allow him to do so, because Allaah says (interpretation of the meaning):
“They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore, keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath)”
[al-Baqarah 2:222]
What is meant by maheed (translated here as menstruation) is the time of menses, and the location of this menses is the private part.
And the Prophet (peace and blessings of Allaah be upon him) said: “Do everything except have intercourse.” Narrated by Muslim.
And the Muslims are unanimously agreed that it is haraam to have intercourse with a menstruating woman in her vagina.
But it is permissible for him to do that which will satisfy his desire without having intercourse, such as kissing, touching and intimacy that is less than intercourse, but it is better not to be intimate with that which is between the navel and the knee except through a barrier, because ‘Aa’ishah (may Allaah be pleased with her) said: The Prophet (peace and blessings of Allaah be upon him) used to tell me to wear a waist wrapper, then he would be intimate with me when I was menstruating. Agreed upon.
7 – Divorce
It is haraam for a husband to divorce a menstruating woman during her menses, because Allaah says (interpretation of the meaning):
“O Prophet (peace and blessings of Allaah be upon him)! When you divorce women, divorce them at their ‘Iddah (prescribed periods)”
[al-Talaaq 65:1]
and that can only be if they are divorced when they are pregnant or pure without having had intercourse since the menses ended. Because if a woman is divorced when she is menstruating she cannot start her ‘iddah, because the menstrual period during which she was divorced cannot be counted as part of the ‘iddah; and if she is divorced when she is pure but has had intercourse since her period ended, she cannot start her ‘iddah, because it cannot be known whether she became pregnant from this intercourse. So it should be reckoned by her pregnancy, or if she is not pregnant it should be reckoned by her menstrual cycle. If it cannot be ascertained what sort of 'iddah it is, it is haraam for him to divorce her until things become clear.
Divorcing a menstruating woman at the time of her menses is haraam because of the verse quoted above, and because of the report in al-Saheehayn and elsewhere from Ibn ‘Umar who said that he divorced his wife when she was menstruating. ‘Umar told the Prophet (peace and blessings of Allaah be upon him) about that, and the Prophet (peace and blessings of Allaah be upon him) got angry and said: “Tell him to take her back and keep her until she becomes pure, then menstruates, then becomes pure again. Then if he wishes he may keep her after that, or if he wishes he may divorce her before he touches (has intercourse with) her. That is the prescribed period within which Allaah has enjoined divorce of women.”
If a man divorces his wife when she is menstruating, he is sinning and he has to repent to Allaah and take the woman back in order to divorce her in the prescribed manner as enjoined by Allaah and His Messenger. Then he should leave her alone after he takes her back until she becomes pure from the menses during which he divorced her, then menstruates again, then when she becomes pure again, if he wishes he may keep her or if he wishes he may divorce her before having intercourse with her.
There are three cases where an exception is made from the prohibition on divorcing a woman during her menses:
1 – If the divorce occurs before he spent time alone with her or touched her. There is nothing wrong with him divorcing her when she is menstruating, because in that case she does not have to observe any ‘iddah, so this divorce does not go against the words of Allaah, “divorce them at their ‘Iddah (prescribed periods)”.
2 – If the menses occurs during pregnancy.
3 – If the divorce takes place in return for some compensation, in which case there is nothing wrong with divorcing her when she is menstruating.
There is nothing wrong with doing a marriage contract with a woman who is menstruating, because the basic principle is that it is permissible, and there is no evidence to suggest otherwise. But the idea of the husband entering upon her when she is menstruating is subject to further discussion. If he can be trusted not to have intercourse with her, there is nothing wrong with it, otherwise he should not enter upon her until she becomes pure, for fear of his doing something that is forbidden.
8 – Reckoning the ‘iddah of divorce by means of the menstrual cycle
If a man divorces his wife after having had intercourse with her or being alone with her, then she has to observe an ‘iddah of three complete menstrual cycles, if she is a woman who menstruates and she is not pregnant, because Allaah says (interpretation of the meaning):
“And divorced women shall wait (as regards their marriage) for three menstrual periods”
[al-Baqarah 2:228]
If she is pregnant, her ‘iddah lasts until her pregnancy ends, whether the time is long or short, because Allaah says (interpretation of the meaning):
“And for those who are pregnant (whether they are divorced or their husbands are dead), their ‘Iddah (prescribed period) is until they lay down their burden”
[al-Talaaq 65:4]
If a woman does not menstruate because she is old or she had had a hysterectomy, or for some other reason and there is no hope that she will menstruate again, then her 'iddah is three months, because Allaah says (interpretation of the meaning):
“And those of your women as have passed the age of monthly courses, for them the ‘Iddah (prescribed period), if you have doubt (about their periods), is three months; and for those who have no courses [(i.e. they are still immature) their ‘Iddah (prescribed period) is three months likewise”
[al-Talaaq 65:4]
If a woman normally menstruates but her menses have ceased for a reason such as sickness or breastfeeding, then she should observe the 'iddah no matter how long it lasts, until her menses returns and she can count her 'iddah. If the reason ceases but her periods do not come back, such as if she recovers from sickness or stops breastfeeding and still does not menstruate, then she should observe ‘iddah for a full year from the time the reason ceased. This is the correct view which is based on Islamic principles, because if the reason ceases and her periods do not come back, she is like one whose periods have stopped for no apparent reason, and if her periods stop for no apparent reason then she should observe an ‘iddah of one year – nine months for pregnancy based on the usual length of pregnancy, and three months for the 'iddah.
*But if the divorce takes place after the marriage contract is done and before intimacy or being alone together, then there is no 'iddah at all, whether it is reckoned by the menstrual cycle or otherwise, because Allaah says (interpretation of the meaning):
“O you who believe! When you marry believing women, and then divorce them before you have sexual intercourse with them, no ‘Iddah [divorce prescribed period, see (V.65:4)] have you to count in respect of them”
[al-Ahzaab 33:49]
9 – Establishing the absence of pregnancy
This is required every time there is a need for a ruling that there is no pregnancy. There are many issues connected to this.
10 –Requirement of ghusl
When the menstruating woman’s period ends, she must do ghusl by purifying her entire body, because the Prophet (peace and blessings of Allaah be upon him) said to Faatimah bint Abu Hubaysh: “When the time of your menses comes, stop praying, then when it ends, do ghusl and pray.” Narrated by al-Bukhaari.
*The minimum that is required for ghusl is to ensure that water reaches every part of the body, even beneath the hair. But it is better if it is done in the manner mentioned in the hadeeth from the Prophet (peace and blessings of Allaah be upon him), when Asma’ bint Shakl asked him how a menstruating woman should do ghusl. He (peace and blessings of Allaah be upon him) said: One of you should take her water and lotus leaves and purify herself and purify herself well. Then she should pour water over her head and rub it vigorously, so that it reaches the roots of her hair, and pour water over herself. Then she should take a piece of cloth that is scented with musk and purify herself with it.” Asma’ said: “How should she purify herself with it?” He said: ‘Subhaan Allaah, let her purify herself with it.” ‘Aa’ishah said to her: “She should follow the traces of blood.”
Narrated by Muslim.
*She does not have to undo the braids in her hair, unless they are tied so tightly that she fears that the water will not reach the roots, because of the hadeeth of Umm Salamah (may Allaah be pleased with her) that is narrated in Saheeh Muslim, where she asked the Prophet (peace and blessings of Allaah be upon him) and said: I am a woman with braided hair; should I undo it when doing ghusl following menses or for janaabah? He said: “No, rather it will be sufficient for you to pour three handfuls of water on your head, then pour water over yourself and you will be purified.”
If a menstruating woman becomes pure during the time for prayer, she must hasten to do ghusl so that she can offer the prayer on time. If she is travelling and does not have any water, or she has water but she is afraid that she may be harmed by using it, or she is sick and the water will harm her, then she should do tayammum instead of ghusl, until the reason for not doing it ceases, then she should do ghusl.
Some women become pure at the time for prayer, but they delay ghusl until later, saying that they cannot purify themselves fully in this time. But this is no excuse, because they can limit themselves to the minimum that is required in ghusl and do the prayer on time, then when they have more time they can purify themselves more fully. End quote.
These are the most important rulings that have to do with menses in women.
(Source; Risaalah fi’l-Dima’ al-Tabee’iyyah li’l-Nisa’ by Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him).
Nifaas (post-partum bleeding)
It is the name for the blood that flows from the uterus after childbirth, regardless of whether the child survived or not (taken from Fiqh as-Sunnah, v.1, p.70). It was given this name because it is likened to the “breathing” of the womb or because a “nafs” has exited from it.
If a woman gives birth but does not see any blood; The ruling of nifaas then does not apply to her, there is no obligatory bath due upon her, and it does not break her fasting.
In al-Mawsoo‘ah al-Fiqhiyyah (41/15) it says: If the birth was free of blood or there was no bleeding, such as if the infant came out dry, then she is pure (taahir) and there is no nifaas for her, because nifaas is blood, and there is no blood in this case. End quote.
The scholars differed as to whether ghusl is obligatory in this case.
It was said that she does not have to do ghusl, because Islam only requires it of women who are in nifaas, and in this case the woman is not in nifaas in any way.
This is the view of the Maalikis and Hanbalis.
See: al-Mughni, 1/429; al-Mawsoo‘ah al-Fiqhiyyah, 14/51
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) favoured this view, and said: If a woman gives birth and does not see any blood, which is very rare, in this case she should not refrain (from prayer and so on) for the period of nifaas. If she gives birth at sunrise and the time for Zuhr begins and she did not see any blood, then she does not have to do ghusl; rather she should do wudoo’ and pray. End quote from al-Sharh al-Mumti‘, 1/281
What if one sees the signs The blood and amniotic fluid which accompanies labor
of childbirth; signaling the onset of childbirth birth is not considered nifaas, but rather Istiha adah.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Three days before giving birth some water came out of her accompanied by a little pain. Is that nifaas?
He replied: This is not nifaas, because nifaas is blood and not water. Moreover, if it was nifaas it would be accompanied by labour pains two or three days before giving birth. But if this occurs a long time before giving birth, then it is not nifaas, because nifaas is the blood that comes out at the time of birth or two or three days before it, accompanied by labour pains. As for water, that is not nifaas. End quote from Fataawa Noor ‘ala al-Darb.
The blood that flows during childbirth; This is nifaas, even if the baby has not fully come out, or has only come out partially. It is not obligatory to make up the missed prayers during that time.
The time of when childbirth begins; One should start to count the days as soon as the baby comes
out completely from the womb of the mother. If she gives birth to twins, then nifaas begins when the first child is delivered.
The longest and shortest duration for nifaas; Sheikh Muhammed Salih Al-Munajjid said,There is a dispute amongst the religious scholars regarding the longest period of nifaas (the post-natal bleeding period). Some scholars say it is forty (40) days, others say it is sixty (60) days and some say there is no limit to the maximum number of days a woman can be a in a state of nifaas. The most predominate opinion is that the maximum period is forty (40) days according to what is narrated by Umm Salama. Umm Salama said "The nufasaa' (a woman in a state of birth blood discharge) used to continue to be in childbed for forty days at the time of the Prophet peace and blessings be upon him."
Al-Tirmidhi reported: "It is unanimously agreed upon among religious scholars from the sahaabah (companions of the Prophet , peace and blessings be upon him) and al-taabi'oon (those who had met only a companion of the Prophet , but not the Prophet himself) that the nufasaa' does not pray for forty days unless she sees tuhr (blood stoppage) before the end of the forty days period. She should then perform ghusl (ablution of the whole body) and she resumes praying. The majority of the religious scholars say that a woman does pray even If she continues to notice blood after the forty days period expires and this is the opinion of the majority of fuqahaa' (religious scholars) among whom Sufian Al-Thawry, Ibn Al-Mubarak, Al-Shafi'i, Ahmad and Ishaaq." Sunan Al-Tirmidhi hadeeth # 139.
The same hadeeth is also reported by Imam Ahmad, Abu Dawood, Ibn Majah and Al-Daraami and is classified as hasan by Al-Albaani in Irwaa' Al-Ghaleel # 201. Al-Albaani has supported this narration by another hadeeth reported by Abu Dawood narrated by Umm Salama who said, "A Prophet's (peace and blessings be upon him) wife used to remain in (a state of) nifaas for forty nights and the Prophet would not ask her to make up the prayers she missed during the period of nifaas".
Ibn Majah also reported that Anas, may Allaah be pleased with him, narrated that "The Prophet had specified a period of forty days for the nufasaa' unless she achieves tuhr before that." Irwaa' Al Ghaleel # 223-222/1.
Therefore, if a woman experiencing post-childbirth bleeding spent forty days and she still sees blood, then we consider this blood as istihaadha (womb bleeding between periods) which does not stop a woman from performing prayer (salaat) nor fasting (siyaam), unless the end of the forty days coincides with the regular menstrual period (dawrah); in this case she would consider this blood as menstrual blood.
(Islam Q&A Fatwa: 319)
In regards to nifaas ending before the forty days, Sheikh Muhammed Salih Al-Munajjid said, If a woman who is in nifaas (i.e., bleeding following childbirth) sees al-tuhr (end of bleeding) before forty days had passed, she should do ghusl and pray and fast. The tuhr – following menstruation or nifaas – is recognised by one of two signs:
1. White discharge
2. Complete dryness, in the sense that there is no trace of blood, or yellowish or brownish discharge.
Al-Nawawi (may Allah have mercy on him) said: The sign that menses has ended and tuhr (purity) has begun is the cessation of bleeding and of yellowish and brownish discharge. If it stops, then the woman has become pure, regardless of whether any white discharge comes after that or not.
End quote from al-Majmoo‘, 2/562
If in the case asked about the bleeding had stopped, and there was no longer any trace of it or any yellowish or brownish discharge, that this was the sign of tuhr (i.e., she had become pure), and her fast is valid in that case, and it does not matter if there was any white discharge, because that is normal secretion from the vagina.
The Blood after a miscarige; If the miscarried fetus is eighty days old or less, the blood is considered Istihaadah, and if it is ninety days old or more, the blood is of nifaas. The fetus should be examined if it is between 80 to 90 days. If it has the shape of a human then the blood is of nifaas, and if not then the blood is of Istihaadah.
The scholars of the Standing Committee said:
If the foetus was fully formed, in the sense that its limbs (hands and feet) and head had appeared, it is haraam to have intercourse with the woman so long as she is still bleeding, for up to forty days. It is permissible to have intercourse with her at times when the bleeding stops within forty days, after she does ghusl. But if the limbs had not yet appeared in the embryo, then it is permissible to have intercourse with her even if that is immediately after the miscarriage, because that is not regarded as nifaas, rather it is irregular bleeding and she can pray and fast in that case.
Fataawa al-Lajnah al-Daa’imah, 5/422, 423.
Shaykh ‘Abd al-‘Azeez ibn Baaz said:
If a woman miscarries something in which human features such as a head, arm or leg etc can be distinguished, then the rulings of nifaas apply and she should not pray or fast, and it is not permissible for her husband to have intercourse with her until she becomes pure or until forty days have passed. If she becomes pure before forty days have passed, then she has to do ghusl and pray and fast in Ramadaan, and it is permissible for her husband to have intercourse with her.
But if no human features can be distinguished in what is passed by the woman, and it looks like flesh with no distinguishable features, or it is blood, then she comes under the ruling of one who is suffering from istihaadah (non-menstrual vaginal bleeding), not the rulings on nifaas or menstruation. So she has to pray and fast in Ramadaan, and she is permissible for her husband… because this comes under the rulings on istihaadah according to the scholars.
Fataawa Islamiyyah, 1/243.
Shaykh Ibn ‘Uthaymeen said:
The scholars said: If what is passed has clear human features, then her bleeding after that is regarded as nifaas, so she should stop praying and fasting, and her husband should avoid her until she becomes pure. If what comes out is unformed, then it is not regarded as the blood of nifaas, rather it is irregular bleeding which does not prevent her from praying or fasting, etc.
The scholars said: The earliest time at which distinguishable features may appear is eighty-one days.
Fataawa al-Mar’ah al-Muslimah, 1/304, 305.
If the the bleeding stops before 40 days end and returns agian; If the blood stops before the completion of forty days, she is consideredpure,andsheshouldbatheandpray.If the flow of blood returns before the completion of forty days, she should again stop praying and consider it as nifaas, [until she becomes pure again]. She continues in this manner until she completes her forty days.
Shaykh Ibn Baaz said, If a woman’s nifaas stops before the forty days (after the birth) are over, she has to do ghusl and pray and fast Ramadaan, and it is permissible for her husband to have intercourse with her. If the bleeding resumes within the forty days (after the birth), then she has to stop praying and fasting, and it is forbidden for her husband to have intercourse with her, according to the more correct of the two scholarly views. She comes under the rulings on women in nifaas until either the nifaas stops or the forty days are over. If her nifaas stops before or on the fortieth day (after the birth), then she should do ghusl and start praying and fasting, and it is permissible for her husband to have intercourse with her. If the bleeding continues after the fortieth day (after the birth), then this is irregular bleeding and she should not stop praying and fasting because of it, rather she should pray and fast during Ramadaan, and it is permissible for her husband to have intercourse with her – as is the case with a woman with istihaadah (irregular, non-menstrual bleeding). She has to wash herself with water every time she uses the toilet, and use cotton pads etc. to absorb the bleeding, and she has to do wudoo’ for each and every prayer, because the Prophet (peace and blessings of Allaah be upon him) told women with istihaadah to do these things. But when her period comes, she should stop praying and fasting, and it is haraam for her husband to have intercourse with her until her period is over. And Allaah is the source of strength. End of quote, reference: (Islam Q&A fatwa: 7417)
And Allah knows best...
Friday 9 September 2011
Wednesday 6 July 2011
Basic's of Fiqh-Chapter of Nullification of Wudoo
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.”
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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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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…
To follow our Fiqh notes join us on our page-
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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…
To follow our Fiqh notes join us on our page-
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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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Tuesday 21 June 2011
Basic's of Fiqh-Chapter of Removal of Impurities
Types of Impurities:
There are three types of beings:
1) Living beings, which are of two kinds:
A) Those which are filthy and impure (najas) like dogs and pigs and their derivatives, and birds and animals larger than the cat in their build, and are not lawful to be eaten. The urine, stool, sweat, semen, milk, mucous and vomit of this category of animate beings is considered filthy and impure.
Allah The Exalted said, 'Say, "I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine - for indeed, it is impure.' (6/145)
Ibn ‘Abbas reported that Allah’s Messenger (pbuh) prohibited the eating of all fanged beasts of prey, and all the birds having talons. (Muslim)
B) Pure and clean (Tahir):
there are three kinds of living beings considered clean and pure:
a. Humans and all parts of the human are clean, including semen, sweat, saliva, mucus, milk, and the wetness of the private part of the female.
The Prophet said, 'Subhan Allah! A believer never becomes impure.' (Bukhari)
As for urine, feces, pre-seminal fluid (Madhi), prostate fluid (Wadi) and blood, they are impure.
pre-seminal fluid (Madhi): is a thin white fluid which appears when aroused.
Narrated by Muslim that Ali said: “I used to excrete too much Madhi (preseminal fluid). So, I asked a man to ask the Messenger of Allah (Blessings and peace of Allah be upon him) about it. I was shy to do so because of my position with respect to his daughter. (Ali was the Prophet’s son in law). He said: “Make ablution and wash your penis. Sahl Ibn Hanif said: “ I used to make lots of Ghusl because of it. So I mentioned this to the Messenger of Allah (blessings and peace of Allah be upon him) and he said: “ It is sufficient to take a handful of water and sprinkle it over your clothes wherever the fluid appears”.
prostate fluid (Wadi): is a thick white fluid that comes after urinating. Ibn 'Abbaas, said: "Maniyy discharge requires Ghusl. However, Mathi and Wadi only require performing Wudhoo' (ablution) and cleaning the private parts and part of the clothes it touched". ) (Al-Biyhaqi)
b. Animals which are lawful to eat, their urine, dung and droppings, sweat, semen, milk, mucus, vomit pre- seminal fluid and prostatic fluid is considered pure.
It is permissible to pray in a sheep pen, and the person who is praying would, in most cases, be unable to avoid getting in contact with its urine and feces.
The Prophet (pbuh) ordered the `Uranyeen to drink the urine and milk of the camels of charity, and he did not order them to wash their mouths or what else that gets in contact with it, and he did not point to its impurity, not even in the slightest; so its states upon the original ruling (i.e. being pure).
Also the Prophet (pbuh) made tawaf around the Ka`bah riding upon a camel, and most likely the place would get polluted [with urine or feces] during tawaf, and the Bedouins used to bring their camels into the masjid without being rebuked for that; so it indicates its purity.
c. Animals which are difficult for humans to avoid contact with (Pure to touch), but are not allowed to be eaten; such as the donkey, cat and mouse: only their saliva and sweat are not impure.
As for the evidences of these animals being permissible to be interactive with, Allah The Exalted said,
"And the horse and the mule and the donkey, they are for you to ride and a source of beauty. And He creates other things you do not know." (16/8)
Dawud ibn Salih ibn Dinar at-Tammar quoted his mother as saying that her mistress sent her with some pudding (harisah) to Aisha who was offering prayer. She made a sign to me to place it down. A cat came and ate some of it, but when Aisha finished her prayer, she ate from the place where the cat had eaten. She stated: The Messenger of Allah She added: I saw the Messenger of Allah said: performing ablution from the water left over by the cat. (Muslim)
Evidently the name of Abu Hurayrah, a major authority on hadith, literally translates to "cat man" or "father of cats". Both Abu Hurayrah and the Prophet (pbuh) enjoyed the presence of cats.
As for there meat being impure to eat, The Prophet (s.a.s.) prohibited the meat of horses and the mule and the donkey on the day of (the battle of) Khaibar.
Sheikh Muhammad bin Salih Al-‘Uthaimin said: “Also included (in the prohibition of impure animals) is that which is born an animal which may be eaten and one which may not, such as the Mule, because the mule is born of the donkey when it mates with a female horse, and the horse is permissible, while the donkey is forbidden. So when something is born of that which may be eaten and that which may not, the forbidden portion overcomes the permissible portion and it becomes forbidden.”
— Fatawa Islamiya, Vol. 6, p. 219
2) Dead beings: All dead beings are impure, Allah The Exalted said, 'Say, "I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine - for indeed, it is impure.' (6/145)
Except the dead of humans, fish, locusts, and those insects that do not have flowing blood, such as scorpions, ants and mosquitoes.
the Messenger (pbuh) upon describing sea water said, "Its (the sea) water is pure and its dead (animals) are lawful (i.e., they can be eaten without any prescribed slaughtering)."
(the five." At-Tirmizhi calls it hassan sahih, and al-Bukhari says it is sahih.)
the Messenger of Allah said, “We were allowed two dead animals and two (kinds of) blood. As for the two dead animals, they are fish and locust. As for the two bloods, they are liver and spleen.”
(Imam Ahmad bin Hanbal, Ibn Majah, Ad-Daraqutni and Al-Bayhaqi)
3) Non-living beings. All inanimate things are pure, such as earth, stones and their likes, except for those specifically mentioned above as impure.
Note: All blood, pus and secretions from wounds are impure, but a small amount is excused during prayer, if it is from a being regarded as pure.
Blood that is pure is of two kinds: the blood of fish, and the blood that remains in meat after slaughtering a lawful animal.
Any part that is cut off a live animal, as well as their embryos are all impure.
Removal of impurities does not need a specific intention. Therefore, if rain cleans it [without one intending it], for instance, it becomes clean.
Touching a filthy and impure thing or stepping on it 'does not' invalidate the ablution, yet one must remove the impurity from the body, shoes or clothes.
Cleansing of Impurity is conditional upon the following:
It should be cleaned by pure water;
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)
For more details on (The categories of water, refer to lesson- http://www.facebook.com/notes/basics-of-fiqh/basics-of-fiqh-the-book-of-purifacation-the-chapter-of-water/233453673338425)
The washed garment should be wrung and squeezed outside the water if it is a type which is wrung and squeezed;
The filth should be removed by scrubbing etc. if mere mashing is insufficient to remove it; authenticity reported by Imam Abu Da’ud and Baihaqi that a woman came to the Prophet (pbuh) and said “O Messenger of Allah, I don’t have but one outfit and I have my monthly period when I am wearing it, and sometimes I see blood on it. What should I do?” The Prophet (pbuh) replied: “After the menstrual cycle is over, wash the blood stained area and then you can pray with it.” The woman said “O Messenger of Allah, what if the blood traces don’t come out?” He replied: “It suffices for you to clean it with water, and the traces of blood will not harm you.”
If the impurities are those of the dog, the contaminated object should be washed seven times with water, and the eighth time with dirt or soap. The prophet (pbuh) said: “Tahour To purify (cleanse) the utensils belonging to one of you, if it has been licked by a dog, wash it seven times, using soil the first time.” (Muslim)
Water remaining after the Beasts have drunk from it: Based on an authentic Hadith reported by Abu Da’ud, At-Tirmithi, An-Nasa’i and Al- Haakim that the Prophet (pbuh) replied to a person who asked him about the purity of the water found in the open areas like ponds with the possibility of beasts drinking from them. The prophet (pbuh) answered: “If the quantity of the water is two Quillah (pots) or more, it does not carry any impurity.” This proves that the leftover water of beasts is impure, because if it were pure the Prophet (S.A.W.) would not have mentioned the minimum quantity of two pots or more as a condition for it to be pure.
Purifying the clothes from the male infant’s urine: This is performed by sprinkling water on it. The urine of a female infant needs to be washed. This is based on a Hadith reported by Bukhari, Abu Da’ud and An-Nasa’i that the Prophet (pbuh) said, “The urine of a baby girl should be washed off and the urine of a baby boy should be sprinkled (with water)”.
Furthermore it was mentioned in Hadith Ibn Majah that a woman asked Um Salamah (the Prophet’s wife) “I am a woman who makes my clothes extra long and I may walk on impure places.” Um Salamah replied that the Prophet (pbuh) said “touching pure ground after it will purify it.”
Purifying the bottom of shoes: This is performed by rubbing them against the ground as long as the remains of the impurity (Najassah) are removed. In an authentic Hadith reported by Imam Abu Da’ud that the Prophet Muhammad (pbuh) said: “If any of you step on impurities (Najassah) with his shoes, rubbing them against the soil will purify it.”
If a dog urinates on the ground: This can be purified by pouring water over it: Based on the Hadith reported by Bukhari & Muslim that a Bedouin came and urinated in the Masjid of the Prophet Muhammad (pbuh), and he said to them: “Leave him alone and pour a bucket of water over his urine. You have been sent to make things easy and not to make them hard.” This opinion has been adopted by the scholars except by Imam Abu Hanifah who requires that in case the ground is solid, it needs to be dug and the impure soil removed.
Drying of the ground is its purification if the impurity is gone: Ibn Umar said that “dogs used to urinate in the Mosque of the Prophet Muhammad (pbuh) during his time and his companions did not pour any water on it (i.e. let it dry by itself).” (Bukhari)
Purifying the skin of a dead animal (not slaughtered according to the Islamic law):
It is not permissible to use the skins of dead animals for drink vessels or clothes, unless they are tanned and are pure animals (such as the animals that are permissible to eat)
Allah said, 'Say, "I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine - for indeed, it is impure - or it be [that slaughtered in] disobedience, dedicated to other than Allah.' (6-145)
In addition the Prophet (pbuh) said: “Tanning the skin of the dead animal (that died without being slaughtered) is its purification.”
(Narrated by Ibn Hibbaan & al-Daaraqutni classed as Sahih by Albani.)
It is also pure the Parts of animals on the outside, that has no blood flowing through it, such as wool, teeth, fur, and tusks, Allah said, ‘..and from their wool, fur and hair’ (16/80).
For more details on this category refer to lesson-http://www.facebook.com/notes/basics-of-fiqh/basics-of-fiqh-the-chapter-on-vessels-utensils/233226613361131
Useful Notes:
If the earth is soiled with impure solid impurities like feces, then it and all its remnants must be removed.
If removal of the filth and impurity is impossible except with water, then water must be used.
If the place of the impurity is not exactly known, the probable area and its surroundings are cleansed until it is certain that the impurity is removed.
A person who performs wudoo for voluntary prayers may make the obligatory prayers with the same wudoo.
The person who sleeps or passes gas does not have to perform istinjaa, since gas itself is not impure. One needs only to perform wudoo prior to the prayer and other acts of worship.
To follow our Fiqh notes join us on our page-
http://www.facebook.com/pages/Basics-of-Fiqh/209852772365182
or follow our blogger-
http://basicsoffiqh.blogspot.com/
There are three types of beings:
1) Living beings, which are of two kinds:
A) Those which are filthy and impure (najas) like dogs and pigs and their derivatives, and birds and animals larger than the cat in their build, and are not lawful to be eaten. The urine, stool, sweat, semen, milk, mucous and vomit of this category of animate beings is considered filthy and impure.
Allah The Exalted said, 'Say, "I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine - for indeed, it is impure.' (6/145)
Ibn ‘Abbas reported that Allah’s Messenger (pbuh) prohibited the eating of all fanged beasts of prey, and all the birds having talons. (Muslim)
B) Pure and clean (Tahir):
there are three kinds of living beings considered clean and pure:
a. Humans and all parts of the human are clean, including semen, sweat, saliva, mucus, milk, and the wetness of the private part of the female.
The Prophet said, 'Subhan Allah! A believer never becomes impure.' (Bukhari)
As for urine, feces, pre-seminal fluid (Madhi), prostate fluid (Wadi) and blood, they are impure.
pre-seminal fluid (Madhi): is a thin white fluid which appears when aroused.
Narrated by Muslim that Ali said: “I used to excrete too much Madhi (preseminal fluid). So, I asked a man to ask the Messenger of Allah (Blessings and peace of Allah be upon him) about it. I was shy to do so because of my position with respect to his daughter. (Ali was the Prophet’s son in law). He said: “Make ablution and wash your penis. Sahl Ibn Hanif said: “ I used to make lots of Ghusl because of it. So I mentioned this to the Messenger of Allah (blessings and peace of Allah be upon him) and he said: “ It is sufficient to take a handful of water and sprinkle it over your clothes wherever the fluid appears”.
prostate fluid (Wadi): is a thick white fluid that comes after urinating. Ibn 'Abbaas, said: "Maniyy discharge requires Ghusl. However, Mathi and Wadi only require performing Wudhoo' (ablution) and cleaning the private parts and part of the clothes it touched". ) (Al-Biyhaqi)
b. Animals which are lawful to eat, their urine, dung and droppings, sweat, semen, milk, mucus, vomit pre- seminal fluid and prostatic fluid is considered pure.
It is permissible to pray in a sheep pen, and the person who is praying would, in most cases, be unable to avoid getting in contact with its urine and feces.
The Prophet (pbuh) ordered the `Uranyeen to drink the urine and milk of the camels of charity, and he did not order them to wash their mouths or what else that gets in contact with it, and he did not point to its impurity, not even in the slightest; so its states upon the original ruling (i.e. being pure).
Also the Prophet (pbuh) made tawaf around the Ka`bah riding upon a camel, and most likely the place would get polluted [with urine or feces] during tawaf, and the Bedouins used to bring their camels into the masjid without being rebuked for that; so it indicates its purity.
c. Animals which are difficult for humans to avoid contact with (Pure to touch), but are not allowed to be eaten; such as the donkey, cat and mouse: only their saliva and sweat are not impure.
As for the evidences of these animals being permissible to be interactive with, Allah The Exalted said,
"And the horse and the mule and the donkey, they are for you to ride and a source of beauty. And He creates other things you do not know." (16/8)
Dawud ibn Salih ibn Dinar at-Tammar quoted his mother as saying that her mistress sent her with some pudding (harisah) to Aisha who was offering prayer. She made a sign to me to place it down. A cat came and ate some of it, but when Aisha finished her prayer, she ate from the place where the cat had eaten. She stated: The Messenger of Allah She added: I saw the Messenger of Allah said: performing ablution from the water left over by the cat. (Muslim)
Evidently the name of Abu Hurayrah, a major authority on hadith, literally translates to "cat man" or "father of cats". Both Abu Hurayrah and the Prophet (pbuh) enjoyed the presence of cats.
As for there meat being impure to eat, The Prophet (s.a.s.) prohibited the meat of horses and the mule and the donkey on the day of (the battle of) Khaibar.
Sheikh Muhammad bin Salih Al-‘Uthaimin said: “Also included (in the prohibition of impure animals) is that which is born an animal which may be eaten and one which may not, such as the Mule, because the mule is born of the donkey when it mates with a female horse, and the horse is permissible, while the donkey is forbidden. So when something is born of that which may be eaten and that which may not, the forbidden portion overcomes the permissible portion and it becomes forbidden.”
— Fatawa Islamiya, Vol. 6, p. 219
2) Dead beings: All dead beings are impure, Allah The Exalted said, 'Say, "I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine - for indeed, it is impure.' (6/145)
Except the dead of humans, fish, locusts, and those insects that do not have flowing blood, such as scorpions, ants and mosquitoes.
the Messenger (pbuh) upon describing sea water said, "Its (the sea) water is pure and its dead (animals) are lawful (i.e., they can be eaten without any prescribed slaughtering)."
(the five." At-Tirmizhi calls it hassan sahih, and al-Bukhari says it is sahih.)
the Messenger of Allah said, “We were allowed two dead animals and two (kinds of) blood. As for the two dead animals, they are fish and locust. As for the two bloods, they are liver and spleen.”
(Imam Ahmad bin Hanbal, Ibn Majah, Ad-Daraqutni and Al-Bayhaqi)
3) Non-living beings. All inanimate things are pure, such as earth, stones and their likes, except for those specifically mentioned above as impure.
Note: All blood, pus and secretions from wounds are impure, but a small amount is excused during prayer, if it is from a being regarded as pure.
Blood that is pure is of two kinds: the blood of fish, and the blood that remains in meat after slaughtering a lawful animal.
Any part that is cut off a live animal, as well as their embryos are all impure.
Removal of impurities does not need a specific intention. Therefore, if rain cleans it [without one intending it], for instance, it becomes clean.
Touching a filthy and impure thing or stepping on it 'does not' invalidate the ablution, yet one must remove the impurity from the body, shoes or clothes.
Cleansing of Impurity is conditional upon the following:
It should be cleaned by pure water;
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)
For more details on (The categories of water, refer to lesson- http://www.facebook.com/notes/basics-of-fiqh/basics-of-fiqh-the-book-of-purifacation-the-chapter-of-water/233453673338425)
The washed garment should be wrung and squeezed outside the water if it is a type which is wrung and squeezed;
The filth should be removed by scrubbing etc. if mere mashing is insufficient to remove it; authenticity reported by Imam Abu Da’ud and Baihaqi that a woman came to the Prophet (pbuh) and said “O Messenger of Allah, I don’t have but one outfit and I have my monthly period when I am wearing it, and sometimes I see blood on it. What should I do?” The Prophet (pbuh) replied: “After the menstrual cycle is over, wash the blood stained area and then you can pray with it.” The woman said “O Messenger of Allah, what if the blood traces don’t come out?” He replied: “It suffices for you to clean it with water, and the traces of blood will not harm you.”
If the impurities are those of the dog, the contaminated object should be washed seven times with water, and the eighth time with dirt or soap. The prophet (pbuh) said: “Tahour To purify (cleanse) the utensils belonging to one of you, if it has been licked by a dog, wash it seven times, using soil the first time.” (Muslim)
Water remaining after the Beasts have drunk from it: Based on an authentic Hadith reported by Abu Da’ud, At-Tirmithi, An-Nasa’i and Al- Haakim that the Prophet (pbuh) replied to a person who asked him about the purity of the water found in the open areas like ponds with the possibility of beasts drinking from them. The prophet (pbuh) answered: “If the quantity of the water is two Quillah (pots) or more, it does not carry any impurity.” This proves that the leftover water of beasts is impure, because if it were pure the Prophet (S.A.W.) would not have mentioned the minimum quantity of two pots or more as a condition for it to be pure.
Purifying the clothes from the male infant’s urine: This is performed by sprinkling water on it. The urine of a female infant needs to be washed. This is based on a Hadith reported by Bukhari, Abu Da’ud and An-Nasa’i that the Prophet (pbuh) said, “The urine of a baby girl should be washed off and the urine of a baby boy should be sprinkled (with water)”.
Furthermore it was mentioned in Hadith Ibn Majah that a woman asked Um Salamah (the Prophet’s wife) “I am a woman who makes my clothes extra long and I may walk on impure places.” Um Salamah replied that the Prophet (pbuh) said “touching pure ground after it will purify it.”
Purifying the bottom of shoes: This is performed by rubbing them against the ground as long as the remains of the impurity (Najassah) are removed. In an authentic Hadith reported by Imam Abu Da’ud that the Prophet Muhammad (pbuh) said: “If any of you step on impurities (Najassah) with his shoes, rubbing them against the soil will purify it.”
If a dog urinates on the ground: This can be purified by pouring water over it: Based on the Hadith reported by Bukhari & Muslim that a Bedouin came and urinated in the Masjid of the Prophet Muhammad (pbuh), and he said to them: “Leave him alone and pour a bucket of water over his urine. You have been sent to make things easy and not to make them hard.” This opinion has been adopted by the scholars except by Imam Abu Hanifah who requires that in case the ground is solid, it needs to be dug and the impure soil removed.
Drying of the ground is its purification if the impurity is gone: Ibn Umar said that “dogs used to urinate in the Mosque of the Prophet Muhammad (pbuh) during his time and his companions did not pour any water on it (i.e. let it dry by itself).” (Bukhari)
Purifying the skin of a dead animal (not slaughtered according to the Islamic law):
It is not permissible to use the skins of dead animals for drink vessels or clothes, unless they are tanned and are pure animals (such as the animals that are permissible to eat)
Allah said, 'Say, "I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine - for indeed, it is impure - or it be [that slaughtered in] disobedience, dedicated to other than Allah.' (6-145)
In addition the Prophet (pbuh) said: “Tanning the skin of the dead animal (that died without being slaughtered) is its purification.”
(Narrated by Ibn Hibbaan & al-Daaraqutni classed as Sahih by Albani.)
It is also pure the Parts of animals on the outside, that has no blood flowing through it, such as wool, teeth, fur, and tusks, Allah said, ‘..and from their wool, fur and hair’ (16/80).
For more details on this category refer to lesson-http://www.facebook.com/notes/basics-of-fiqh/basics-of-fiqh-the-chapter-on-vessels-utensils/233226613361131
Useful Notes:
If the earth is soiled with impure solid impurities like feces, then it and all its remnants must be removed.
If removal of the filth and impurity is impossible except with water, then water must be used.
If the place of the impurity is not exactly known, the probable area and its surroundings are cleansed until it is certain that the impurity is removed.
A person who performs wudoo for voluntary prayers may make the obligatory prayers with the same wudoo.
The person who sleeps or passes gas does not have to perform istinjaa, since gas itself is not impure. One needs only to perform wudoo prior to the prayer and other acts of worship.
To follow our Fiqh notes join us on our page-
http://www.facebook.com/pages/Basics-of-Fiqh/209852772365182
or follow our blogger-
http://basicsoffiqh.blogspot.com/
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