Every Thing You Want To Know About Purification...taharah

Altered water


This involves water whose form
has been altered because of its being in a place for a long period of
time, or because of the place in which it is located, or because of its
being mixed with a substance that cannot be completely red
from it (i.e., water mixed with algae, tree leaves, and so on). The
scholars agree that this type of water falls under the heading of mutlaq
water.


The rationale is simple:
everything that falls under the general term of water, without any
further qualifications, is considered pure, for the Qur'an says, "...and
if you find not water, then go to clean, high ground..." (al-Ma'idah
6).

Water mixed with impure elements


We can divide this category into two sub-categories:


-1- The impure substance alters the taste, or
or odor of the water. In this case, it can not be used for
purification. According to Ibn al-Munzhir and Ibn al-Mulaqqin, there is a
consensus on this point.


-2- The liquid is still considered water, meaning that the impure substance has not altered its taste, or
or odor. Such water is considered pure and may be used for
purification. This is based upon the following hadith: Abu Hurairah
reported that a bedouin urinated in the mosque. The people stood to get
him (and stop him). The Prophet said, "Leave him and pour a bucket of
water or a container of water over his urine. You have been raised to be
easy on the people, not to be hard on them." This hadith is narrated by
"the group," except for Muslim.


Abu Sa'eed al-Khudri asked the
Prophet, "Can we make ablution from the well of Buda'ah (i.e., a well
in Madinah)?" The Prophet, upon whom be peace, told him, "Water is pure
and nothing makes it impure."


This hadith is related by
Ahmad, ash-Shaf'i, Abu Dawud, anNasa'i and at-Tirmizhi, who classified
it as hassan. Ahmad said, "This hadith is sahih and Yahya ibn Ma'een and
Muhammad ibn Hazm classified it as such." This is also the opinion of
Ibn 'Abbas, Abu Hurairah, al-Hassan al-Basri, Ibn al-Musayyab, 'Ikrimah,
Ibn Abu Laila, al-Thauri, Dawud azh-Zhahiri, an-Nakha'i, Malik and
others. Says al-Ghazzali, "I wish ash-Shaf'i's opinion was like
Malik's."


There is also a hadith from
'Abdullah ibn 'Umar in which the Messenger of Allah is reported to have
said, "If there are at least two buckets of water, it will not carry any
impurity." This hadith is related by the "five." However, this hadith
is muzhtarab in its chain of narrators and text. Ibn 'Abdul-Barr said in
at-Tamheed, "As to the opinion of ash-Shaf'i which is based on this
hadith, it is weak on scrutiny and is not confirmed by historical
reports."


Volume 1, Page 4: Leftover water


"Leftover water" is what remains in a pot after some has been drunk. There are five different types of leftover water.

Bones, horns, claws, fur, feathers, and skin and so on of dead animals
All of these are considered
pure. Concerning the bones of dead animals, az-Zuhri said, "I have met
some scholars of the preceeding generations who used such objects for
combs and pots for oil, and they did not see anything wrong in that."
This is related by al-Bukhari. Said Ibn 'Abbas, "The client of Maimunah
was given a sheep as charity, and it died. The Messenger of Allah, upon
whom be peace, passed by it and said, 'Why do you not re
its skin, treat it and put it to use?' She said, 'It is dead' (i.e., it
has not been slaughtered properly). He said to her, 'Only eating it is
forbidden."' This is related by the group. Ibn Majah attributes the
incident to Maimunah and her client. Al-Bukhari and an-Nasa'i do not
mention treating the skin. It is reported from Ibn 'Abbas that he
recited: "Say (O Muhammad): "In all that has been revealed to me, I do
not find anything forbidden to eat; if one wants to eat thereof, unless
it be carrion, or blood poured forth, or swine flesh..." (al-An'am 145).
Then he said, "What is forbidden is its meat. As for its skin, skin
used for waterskins, teeth, bones, fur and wool, they are permissible."
This is narrated by Ibn Munzhir and Ibn Hatim. Similarly, its rennet and
milk are considered pure. This is supported by the fact that when the
companions conquered Iraq,
they ate the cheese of the Magians which was made from rennet, although
their slaughtered animals were considered the same as 'dead animals.'
It is confirmed from Salman al-Farsi that when he was asked about
cheese, clarified butter and pelts, he said, "What is permissible is
what Allah made permissible in His book. What is forbidden is what Allah
made forbidden in His book. What he omits, He has pardoned for you." It
is well-known that he was being asked about the cheese of the Magians,
as Salman was 'Umar's deputy in Mada'in, Iraq.

Every Thing You Want To Know About Purification...taharah

If
the clothes or body are contaminated with impurities, it is obligatory
to wash them with water until they are cleansed of the impurities. This
is especially the case if the impurity is visible, such as blood. If
there are some stains that remain after washing which would be extremely
difficult to re,
they can be overlooked. If the impurity is not visible, such as urine,
it is sufficient to wash it one time. 'Asma bint Abu Bakr related that a
woman came to the Prophet, upon whom be peace, and said, "Our clothes
are contaminated with menstrual blood. What should we do about this?" He
said, "Scrape it, rub it with water, pour water over it and then pray
in it." (This is related by al-Bukhari and Muslim) If impurities get on
the lower portion of a woman's dress, it is purified by dust as she
trails along. A woman said to Umm Salamah, "I have a long dress that
drags on the ground, even when I walk through places that contain filth.
What should I do about it?" Umm Salamah answered her, "The Messenger of
Allah said, 'What comes after it purifies it."' This is related by
Ahmad and Abu Dawud.

Shoes may be purified by rubbing them against the ground, as long as the remains of the impurity are red.
Abu Hurairah narrated that the Messenger of Allah, upon whom be peace,
said, "If one of you stepped in some filth, the dirt will purify his
shoes." Related by Abu Dawud. In another narration it states, "If one of
you steps in some filth with his shoes on, the dirt will purify them."
Abu Sa'eed reported the Prophet, upon whom be peace, saying, "When a
person comes to the mosque, he should look at his shoes. If he finds any
filth on them, he should wipe them against the ground and pray in
them." (Related by Ahmad and Abu Dawud.) Since shoes are repeatedly
exposed to filth, it is sufficient just to wipe them against the ground.
This is similar to the case of defecation. In fact, it is stronger than
that case, as defecation usually occurs only two or three times a day.

Rope used for hanging clothes with impurities on them may afterwards be used for hanging pure clothes.
If a liquid
falls on a person and he does not know if it was water or urine, he need
not inquire about it. If he does inquire, the one who is asked need not
answer him even if he knows that the liquid is impure. In that case,
the person need not wash his clothes.
If a person
finds something moist on his body or clothes at night, and he does not
know what it is, he need not smell it to discover what it might be. It
is related that 'Umar passed by a gutter (and got wet). 'Umar's
companion asked the owner of the gutter if the water was pure or impure.
'Umar told the owner not to answer the question, and went on his way.
Clothes that
have street mud on them need not be washed. Reported Kamyal ibn Ziyad,
"I saw 'Ali wading through the mud, after which he entered the mosque
and prayed without washing his legs."
If a person
finishes his prayer and sees some impurities on his clothes or body of
which he was not previously aware, or he was aware of them but forgot
about them, or he did not forget about them but he was not able to re
them, then his prayer is still valid and he need not repeat it. This
opinion is supported by Allah's statement, "And there is no sin for you
in the mistakes you make unintentionally." (al-Ahzab 5). Many of the
companions and those of the following generation gave this legal
verdict.
If a person can
not determine what part of his clothes contain the impurity, he should
wash the whole garment. This is based on the axiom, "If an obligation
cannot be fulfilled except by performing another related act, then that
act also becomes obligatory."
If a person
mixes his pure clothes with his impure clothes (and gets confused
between them), he should investigate the matter and pray once in one of
the clothes. This is similar to the question of the exact direction of
the qiblah. It does not matter if the proportion of pure clothes was
large or small.

It is not proper for one to carry something that has Allah's name upon it while he is going to the bathroom
It is not
proper for one to carry something that has Allah's name upon it (unless
he is afraid of losing it or having it stolen), while he is going to the
bathrom. Anas related that the Messenger of Allah, upon whom be peace,
had a ring engraved with Muhammad Rasool-ullah, (Muhammad the Messenger
of Allah), which he would re
when he went to the bathroom. Ibn Hajr says that this hadith is malul
(a type of weak hadith having a defect) and Abu Dawud says it is m
unkar, (singularly related by people who are not trustworthy). The first
portion of the hadith is authentic, however.

He should and hide himself from others while going to the bathroom
This is
especially true in the case of defecation, so others can not hear
noxious sounds or smell bad odors. Said Jabir, "We were journeying with
the Messenger of Allah, upon whom be peace, and he would only relieve
himself when he was out of sight." (This is related by Ibn Majah.) Abu
Dawud records that, "When he wanted to relieve himself, he would go
where no one could see him." He also related, "When the Messenger of
Allah, upon whom be peace, went out he would go very far away."

One should mention the name of Allah and seek refuge in Him when entering the privy or removing his clothes to relieve himself
Anas reported
that when the Messenger of Allah, upon whom be peace, entered the privy
he would say, "In the name of Allah. O Allah! I seek refuge in you from
male and female noxious beings (devils)." This is related by "the
group."
One should not talk when going to the bathroom
One should not
respond to a greeting or repeat what the caller to prayer is saying. He
may speak if there is some necessity (i.e., to guide a blind man who
fears he may be harmed). If he sneezes, he should praise Allah to
himself and simply
his lips (without making a sound). Ibn 'Umar related that a man passed
by the Prophet, upon whom be peace, and greeted him while he (the
Prophet) was urinating. The Prophet did not return his greeting. (This
is related by "the group," except for al-Bukhari.) Abu Sa'eed reported
that he heard the Messenger of Allah, upon whom be peace, say, "Isn't it
true that Allah detests those who converse while they relieve
themselves?" This was related by Ahmad, Abu Dawud and Ibn Majah.
This hadith
seems to support the position that it is forbidden to talk. Many
scholars, however, say that it is only disliked, not forbidden.

One must re any impurities from his clothes and body
To do so, he
can use a rock, stone or any other pure matter. One may use only water
to clean the area, or any combinations of purifying agents. 'Aishah
reported that the Messenger of Allah, upon whom be peace, said, "When
one of you goes to relieve himself, he should clean himself with three
stones." (Related by Ahmad, anNasa'i, Abu Dawud and ad-Daraqutni).
Anas related
that the Messenger of Allah would enter the privy, and that Anas and
another boy would carry the water container and spear for him. The
Prophet would clean himself with water." (Related by al-Bukhari and
Muslim.)
Ibn 'Abbas
related that the Messenger of Allah, upon whom be peace, passed by two
graves and said, "They are being punished. But they are not being
punished for a great matter (on their part). One of them did not clean
himself from urine and the other used to spread slander." (Related by
"the group.")
Anas also related the Prophet as saying, "Purify yourselves from urine, as most punishment in the grave is due to it."

One should re any bad smell from his hands after cleaning himself
Abu Hurairah
said, "When the Messenger of Allah upon whom be peace, relieved himself,
I used to bring him a container of water. He would cleanse himself,
then rub his hands against the soil." (Related by Abu Dawud, an-Nasa'i,
al-Baihaqi, and Ibn Majah.)

Every Thing You Want To Know About Purification...taharah
Changing the or of grey hair by using henna, red dye, yellow dye, and so on


Abu Hurairah reported that the
Prophet, upon whom be peace, said, "The Jews and Christians do not dye,
so differ from them." (Related by "the group.") Abu Zharr reported that
the Messenger of Allah said, "The best thing that one can use to change
the or of grey hairs is henna and katm (a reddish dye)." (Related by "the five.")


There are some narrations that
state that dying is disliked, but it is obvious that these narrations
conflict with the sunnah and custom. It is related from some of the
companions that it is better not to dye, while others say it is better
to do it. Some used a yellow dye, while others used henna or katm.
Others used saffron, and a group of them used a black dye. Ibn Hajr
mentioned in Fath al-Bari that az-Zuhri said, "We used black dye if our
face was youthful, but if wrinkles were present and the teeth were gone
we would not use it." Said Jabir, "Abu Quhafah (Abu Bakr's father) was
brought to the Prophet during the conquest of Makkah while his head was
"white." The Prophet, upon whom be peace, said, "Take him to one of his
wives and let her change the or
of his hair with something, but she should avoid (making his hair)
black." (Related by "the group," except for al-Bukhari and at-Tirmizhi).
This dealt with a certain incident, and cannot be generalized.
Furthermore, black would not be proper for someone as old as Abu
Quhafah.

To use musk and other types of perfume


These are pleasing to the soul
and beautify the atmosphere. Anas reported the Messenger of Allah as
saying, "Among the things of this world, I love women and perfume, and
the coolness of my eyes is prayer." (Related by Ahmad and an-Nasa'i.)
Abu Hurairah reported that the Messenger of Allah said, "If someone
offers perfume, do not reject it, for it is light to carry and has a
sweet scent." (Related by Muslim, an-Nasa'i and Abu Dawud.) Abu Sa'eed
reported that the Prophet said about musk, "It is the best of perfumes."
(Related by "the group," except for al-Bukhari and Ibn Majah).


Nafa' narrated that Ibn 'Umar
used to burn and inhale a branch called aluwah that has a nice smell. He
also used camphor. He used to say, "This is the way the Messenger of
Allah inhaled such scents (that is, by burning them.)" (Related by
Muslim and an-Nasa'i.)

NEXT WE ARE GOING TO TALK ABOUT HOW TO PERFORM


WUDU .....(ABLUTION).....IN SHA ALLAH

Every Thing You Want To Know About Purification...taharah

Ablution means to wash one's face, hands, arms, head and feet with water.

Part of Islamic law


This is proven from the three major sources of Islamic law:


-1- The Qur'an.
Says Allah in the Qur'an, "O you who believe, when you rise for prayer,
wash your faces and your hands up to the elbows and lightly rub your
heads and (wash) your feet up to the ankles (al-Mai'dah 6).


-2- The Sunnah.
Abu Hurairah reported that the Messenger of Allah said, "Allah does not
accept the prayer of one who nullified his ablution until he performs
it again." (Related by al-Bukhari, Muslim, Abu Dawud and at-Tirmizhi.)


-3- The
Consensus. There is a consensus of scholarly opinion that ablution is
part of Islamic law. Therefore, it is a recognized fact of the religion.


Its virtues


Many hadith state the virtues of ablution. We shall mention just a few:


-1- 'Abdullah
ibn as-Sunnabiji stated that the Messenger of Allah said, "When a slave
makes ablution and rinses his mouth, his wrong deeds fall from it. As he
rinses his nose, his wrong deeds fall from it. When he washes his face,
his wrong deeds fall from it until they fall from beneath his
eyelashes. When he washes his hands, his wrong deeds fall from them
until they fall from beneath his fingernails. When he wipes his head,
his wrong deeds fall from it until they fall from his ears. When he
washes his feet, his wrong deeds fall from them until they fall from
beneath his toenails. Then his walking to the mosque and his prayer give
him extra reward." (Related by Malik, an-Nasa'i, Ibn Majah and
al-Hakim.)


-2- Anas
reported that the Messenger of Allah said, "If good characteristics
exist in a person, Allah makes all of his acts good. If a person
purifies himself for prayer, he expiates all of his sins and his prayer
is considered an extra reward for him." (Related by Abu Ya'la, al-Bazzar
and at-Tabarani in al-Ausat.)


-3- Abu
Hurairah reported that the Messenger of Allah said, "'Shall I inform you
(of an act) by which Allah erases sins and raises degrees?" They said,
"Certainly, O Messenger of Allah." He said, "Perfecting the ablution
under difficult circumstances, taking many steps to the mosque, and
waiting for the (next) prayer after the (last) prayer has been
performed. That is ribat. (Related by Malik, Muslim, at-Tirmizhi and
an-Nasa'i.)


-4- Abu
Hurairah also reported that the Messenger of Allah, upon whom be peace,
passed by a grave site and said, "Peace be upon you, O home of believing
people. Allah willing, we shall meet you soon, although I wish I could
see my brothers." They asked, "Are we not your brothers, O Messenger of
Allah?" He said, "You are my companions. My brothers are the ones who
will come after (us)." They said, "How will you know the people of our
nation who will come after you, O Messenger of Allah?" He said, "If a
man has a group of horses with white forelocks amidst a group of horses
with black forelocks, will he recognize his horses?" They said,
"Certainly, O Messenger of Allah." He said, "They (my brothers) will
come with white streaks from their ablutions, and I will receive them at
my cistern. But there will be some who will be driven away from my
cistern as a stray camel is driven away. I will call them to come. It
will be said, 'They changed matters after you,' then I will say, 'Be
off, be off."' (Related by Muslim.)

The obligatory parts of the ablution


Ablution has certain components which, if not fulfilled according to the correct Islamic procedures, make one's ablution void.

Intention


This is the
desire to do the action and to please Allah by following His command. It
is purely an act of the heart, for the tongue (verbal pronouncement,
and so on) has nothing to do with it. To pronounce it is not part of the
Islamic law. That the intention is obligatory is shown in the
following: 'Umar related that the Prophet, upon whom be peace, said,
"Every action is based on the intention (behind it), and everyone shall
have what he intended..." (Related by "the group.")

Washing the face


This involves
"pouring" or "running" water from the top of the forehead to the bottom
of the jaws, and from one ear to the other.

Washing the arms to the elbow


The elbows must be washed, for the Prophet, upon whom be peace, did so.

Wiping the head


This means to
wipe one's head with his hand. It is not sufficient just to place the
hand on the head or to touch the head with a wet finger. The apparent
meaning of the Qur'anic words, "...and wipe over your heads..." does not
imply that all of the head needs to be wiped. It has been recorded that
the Prophet used to wipe his head three different ways:


-1- Wiping all
of his head. 'Abdullah ibn Zaid reported that the Prophet, upon whom be
peace, wiped his entire head with his hands. He started with the front
of his head, then d to the back, and then returned his hands to the front. (Related by "the group.").


-2- Wiping over
the turban only. Said 'Amru ibn Umayyah, "I saw the Messenger of Allah,
upon whom be peace, wipe over his turban and shoes." (Related by Ahmad,
al-Bukhari and Ibn Majah). Bilal reported that the Prophet, upon whom
be peace, said, "Wipe over your shoes and head covering." (Related by
Ahmad.) 'Umar once said, "May Allah not purify the one who does not
consider wiping over the turban to be purifying." Many hadith have been
related on this topic by al-Bukhari, Muslim and others. Most of the
scholars agree with them.


Wiping over the front portion of the scalp and the turban


Al-Mughirah ibn
Shu'bah said that the Messenger of Allah, upon whom be peace, made
ablution and wiped over the front portion of his scalp, his turban and
his socks. (Related by Muslim.) There is, however, no strong hadith that
he wiped over part of his head, even though al-Ma'idah: apparently
implies it. It is also not sufficient just to wipe over locks of hair
that proceed from the head or along the sides of the head.

Washing the feet and the heels


This has been
confirmed in mutawatir (continuous) reports from the Prophet, upon whom
be peace, 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."
(Related by al-Bukhari and Muslim.)


Needless to say, the preceding obligations are the ones that Allah has mentioned in (al-Ma'idah 6).

Following the prescribed sequence


Allah mentioned
the obligations in a specific order. He also differentiated the legs
from the hands--though both of them have to be washed--from the head,
which only needs to be wiped. The polytheists of Arabia
would not differentiate items unless there was some benefit in doing
so. The way Allah structured the ablution made it easier for them to
comprehend it. Al-Ma'idah 6 explains what is obligatory and it falls
under the generality of the Prophet's statement, "Begin with what Allah
began with." The Prophet used to follow that sequence as one of
ablution's principles. There is no such report that the Prophet, upon
whom be peace, ever departed from that sequence. Ablution is part of
worship, and in matters of worship there is no room for anything except
doing what has been commanded.


__________________

WUDU

This section
deals with those acts connected with the ablution, but which are not
obligatory, as the Prophet, upon whom be peace, did not rigorously stick
to them or censure anyone for not doing them. They are as follows:

Mentioning the name of Allah at the beginning
There are some
weak hadith that mention this act, and all of the chains of these hadith
point to the fact that there is some basis for this act. In any case,
it is a good act in and of itself and, in general, it is part of the
Islamic law.

Dental Hygiene
This involves using a stick or similar object to clean one's teeth. The best type to use is that of the arak tree found in the Hejaz.
Such a practice strengthens the gums, prevents tooth disease, helps
digestion and facilitates the flow of urine. This sunnah is fulfilled by
using any object which res
yellow stains on the teeth and cleans the mouth, such as a toothbrush,
and so on. Abu Hurairah reported that the Prophet, upon whom be peace,
said, "Were it not to be a hardship on my community, I would have
ordered them to use a toothbrush for every ablution." (Related by Malik,
ash-Shaf'i, al-Baihaqi and al-Hakim.) 'Aishah reported that the Prophet
said, "The toothbrush purifies the mouth and is pleasing to the Lord."
(Related by Ahmad, an-Nasa'i and at-Tirmizhi.)
Using a toothbrush is liked at any time, but there are five times in which it is especially liked:
-1- ablution,
-2- prayer,
-3- reading the Qur'an,
-4- rising from sleep, and
-5- when the
taste in one's mouth has changed. Fasting and non-fasting people may use
it at the beginning, the end, or at any other time during the day. 'Amr
ibn Rabi'ah said, "I have seen the Messenger of Allah, upon whom be
peace, on countless occasions using a toothbrush while fasting."
(Related by Ahmad, Abu Dawud and at-Tirmizhi.)
When one uses a
toothbrush, it is sunnah to clean it afterwards. Said 'Aishah, "When
the Prophet, upon whom be peace, used his toothbrush, he would give it
to me. I would wash it, use it, wash it again and give it back to him."
(Related by Abu Dawud and alBaihaqi.)
It is part of
the sunnah that one who has no teeth may use his fingers to clean his
mouth. Asked 'Aishah, "O Messenger of Allah, how should a toothless
person cleanse his mouth?" "By putting his fingers into his mouth," he
replied. (Related by at-Tabarani.)

Washing the hands three times at the beginning
This is based
on the hadith of Aus ibn Aus al-Thaqafi who said, "I saw the Messenager
of Allah make ablution, and he washed his hands three times." (Related
by Ahmad and an-Nasa'i.) Abu Hurairah reported that the Prophet, upon
whom be peace, said, "When one of you rises from his sleep, he should
not put his hand into a pot until he has washed it three times, for he
does not know where his hand was (while he slept)." (Related by "the
group", al-Bukhari did not mention the number of times.)

Rinsing the mouth three times
Laqit ibn
Sabrah reported that the Prophet said, "When one performs ablution, he
should rinse his mouth." (Related by Abu Dawud and al-Baihaqi.)

Sniffing up and blowing out water three times
Abu Hurairah
reported that the Prophet, upon whom be peace, said, "When one of you
performs ablution, he should sniff water up his nostrils and then blow
it out." (Related by al-Bukhari, Muslim and Abu Dawud.)
The sunnah is
to put the water into the nostrils with the right hand and blow it out
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 Prpohet,
upon whom be peace, would purify himself." (Related by Ahmad and
an-Nasa'i.)
This sunnah is
fulfilled by putting water into the mouth and nostrils in any way. The
practice of the Prophet was to do both acts at the same time. 'Abdullah
ibn Zaid said, "The Prophet would rinse his mouth and nose with just one
hand (at one time, together). He did that three times." In one
narration it says, "He would rinse his mouth and nose with three scoops
of water." (Related by al-Bukhari and Muslim.) It is also sunnah to be
plentiful (with water) while performing this sunnah, except if one is
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." At-Tirmizhi said it is sahih.)


Running one's fingers through his beard
'Aishah
reported that the Messenger of Allah would run his fingers through his
beard. (Related by Ibn Majah and at-Tirmizhi, who classified it as sahih
. )
Anas said that
when the Messenger of Allah performed ablution, he would take a handful
of water and put it under his jaws and pass it through his beard. He
said, "This is what my Lord, Allah, ordered me to do." (Related by Abu
Dawud, al-Baihaqi and al-Hakim.)

Running water through one's fingers and toes
Ibn 'Abbas said
that when the Messenger of Allah performed ablution, he would run his
fingers through his fingers and toes. (Related by "the five," except
Ahmad.) It is also related that it is preferable to re
jewelry, for example, rings, bracelets, and so on, while performing
ablution. Even though these reports are not accepted as fully authentic,
one must follow them, for they fall under the general category of
completing and perfecting the ablution.

Repeating each washing three times
This is a
sunnah that the Prophet, upon whom be peace, almost always followed. If
he acted otherwise, it was just to show that the other acts are
permissible. 'Amr ibn Shu'aib related on the authority of his father
from his grandfather who said: "A bedouin came to the Messenger of
Allah, upon whom be peace, and asked him about the ablution. He showed
him how to wash each part three times and said, 'This is the ablution.
Whoever does more than that has done wrong, transgressed and committed
evil." (Related by Ahmad, an-Nasa'i and Ibn Majah.) 'Uthman also
reported that the Messenger of Allah would repeat each washing three
times. (Related by Ahmad, Muslim and at-Tirmizhi.) It is also proven
that he performed each washing only once or twice. According to most of
the reports, he wiped his head only once.

Beginning each action with the right side
Said 'Aishah,
"The Messenger of Allah loved to begin with his right side while putting
on his shoes, straightening his hair and cleaning (or purifying)
himself." (Related by al-Bukhari and Musilm.) Abu Hurairah reported that
the Prophet said, "When you clothe or wash yourself, begin with your
right side." (Related by Ahmad, Abu Dawud, at-Tirmizhi, and an-Nasa'i.)

Rubbing the limbs with water
This means to
rub the hands over the bodily parts with water. '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.)

Close sequence
Each bodily
part must be washed right after the other in the prescribed sequence
(without separating the washing of the different parts of acts not
related to the abution). This is the customary practice of the early and
later generations of Muslims.

Wiping the ears
The sunnah is
to wipe the interior of the ears with the index fingers and the exterior
portions with the thumbs. The water used to wipe the head is also used
for the ears, as the ears are part of the head. Al-Miqdam ibn Ma'd
Yakrih reported that the Prophet, upon whom be peace, wiped his head and
his ears, the interior and exterior, while making ablution. He also put
his finger inside his ear. (Related by Abu Dawud and at-Tahawi.)
While
describing the ablution of the Prophet, upon whom be peace, Ibn 'Umar
said, "He wiped his head and ears with one wipe." (Related by Ahmad and
Abu Dawud.) In one narration it states, "He wiped the inner portion of
his ears with his index finger, and the outer portion with his thumb."

Elongating the streaks of light
This refers to
washing the complete forehead, a practice which is more than what is
obligatory in washing the face, and will increase the streak of light
(on the Day of Judgement). It also refers to washing above the elbows
and ankles. Abu Hurairah reported that the Messenger of Allah said, "My
nation will come with bright streaks of light from the traces of
ablution." Abu Hurairah then said, "If one can lengthen his streak of
light, he should do so." (Related by Ahmad, al-Bukhari and Muslim.) Abu
Zar'ah related that when Abu Hurairah made ablution, he washed his arms
above his elbows and his feet up to his calves. He was asked, "Why do
you do this?" He said, "This is the extent of the embellishment."
(Related by Ahmad. ) According to al-Bukhari and Muslim, its chain is
sahih.

Economizing the use of water, even if one is in front of the sea
Anas said, "The
Prophet, upon whom be peace, used to perform ghusl (the complete
bathing) with a sa'a of water (1.616 cm) 3 to 5 madd (each 4 madd equals
one sa'a). He also used to make ablution with one madd (404 cm) of
water." (Related by al-Bukhari and Musim.) 'Ubaidullah ibn Abu Yazid
narrated that a man asked Ibn 'Abbas, "How much water is sufficient for
ghusl?" He answered, "One madd." "And how much is sufficient for ghusl?"
He said, "One sa'a." The man said, "That is not sufficient for me."
"Ibn 'Abbas said, "No? It was sufficient for one better than you, the
Messenger of Allah, upon whom be peace." (Related by Ahmad, al-Bazaar
and at-Tabarani in al-Kabeer. Its narrators are trustworthy.) 'Abdullah
ibn 'Umar narrated that the Messenger of Allah passed by Sa'd while he
was performing ablution and said, "What is this extravagance, Sa'd?" He
said, "Is there extravagance in the use of water?" He said, "Yes, even
if you are at a flowing river." (Related by Ahmad and Ibn Majah with a
weak chain.)
Extravagance is
to use water without any benefit, like washing the parts more than
three times. Ibn Shu'aib's hadith, quoted earlier, illustrates the point
in question. 'Abdullah ibn Mughaffal narrated that he heard the Prophet
say, "There will be people from my nation who will transgress in making
supplications and in purifying themselves." (Related by Ahmad, Abu
Dawud and an-Nasa'i.)
Says al-Bukhari, "The scholars do not like one to use water beyond what the Prophet, upon whom be peace, used for ablution

TO BE CONTINUED

Every Thing You Want To Know About Purification...taharah

An excretion of the penis, vagina or anus
This would include urine, feces (Allah says, "...or one of you comes
from relieving himself," thus proving that such an act obligates a new
purification), and releasing gas from the anus. Abu Hurairah reported
that the Messenger of Allah said, "Allah does not accept the prayer of a
person who has released gas until he makes a new ablution. A person
from Hazhramaut asked Abu Hurairah, "What does releasing gas mean?" He
answered, "Wind with or without sound." (Related by al-Bukhari and
Muslim.) He also narrated that the Prophet said, "If one of you finds a
disturbance in his abdomen and is not certain if he has released any gas
or not, he should not leave the mosque unless he hears its sound or
smells its scent." (Related by Muslim.)
Hearing the escaping gas or smelling it is not a condition for
nullifying ablution, but he stressed that one should be certain of the
action. As for al-Mazhi (prostatic fluid), the Prophet said, "Make
ablution." Concerning sperm or al-mani, said Ibn 'Abbas "It requires
ghusl and for al-mazhi and al-wadi, wash your sex organs and make
ablution." This was related by al-Baihaqi in his Sunan.
Deep sleep that makes a person completely unaware of hissurroundings
If the person did not keep his bottocks firmly seated on the floor while
sleeping, he must make a new ablution. Safwan ibn 'Asal said, "The
Prophet, upon whom be peace, used to order us while we were travelling
not to take our socks off unless we were in post-sex impurity (i.e. not
for defecation, urination or sleep)." (Related by Ahmad, an-Nasa'i and
at-Tirmizhi, who graded it sahih.) If one's buttocks has remained firmly
on the floor during his sleep, no new ablution is necessary. This is
implied by the hadith of Anas who said, "The companions of the Prophet
were waiting for the delayed night prayer until their heads began
nodding up and down (from drowsiness and sleep). They would then pray
without performing ablution." (Related by ash-Shaifi, Muslim, Abu Dawud
and at-Tirmizhi.) The wording that at-Tirmizhi recorded from the chain
of Shu'bah is, "I have seen the companions of the Prophet sleeping to
the extent that one could hear some of them snoring. But, they would
stand for prayer without a new ablution." Said Ibn alMubarak, "In our
opinion, this happened when they were sitting."

Loss of consciousness
This nullifies the ablution regardless of whether it was owing to
insanity, fainting, drunkenness, or some medicine. It also does not
matter if one was unconscious for a short or long period of time, or if
one was sitting, or fell to the earth, and so on. The aspect of
unawareness here is greater than that of sleeping. The scholars are
agreed on this point.

Touching the sexual organ without any "barrier" between the hand and the organ
Busrah bint Safwan narrated that the Prophet, upon whom be peace, said,
"Whoever touches his sexual organ cannot pray until he performs
ablution."
This hadith is related by "the five." At-Tirmizhi classified it as sahih
and al-Bukhari called it the most authentic report on that topic.
Malik, ash-Shaifi, Ahmad and others also narrated it. Abu Dawud said, "I
asked Ahmad, 'Is the hadith of Busrah authentic?' He said, 'Certainly
it is authentic." In the narration of Ahmad and an-Nasa'i, Busrah heard
the Prophet saying, "Ablution is to be made by the one who touches his
sexual organ." This is general and encompasses touching one's own sexual
organs or touching somebody else's. Abu Hurairah reported the Prophet
as saying, "Whoever touches his sexual organ without any covering
(between them) must perform ablution." (Related by Ahmad, Ibn Hibban and
al-Hakim, who classified it as sahih, as did Ibn 'Abdul-Barr.)
Said Ibn as-Sakin, "That hadith is from the best of what has been
related on this topic." Ash-Shaf'i related: "Any man who touches his
penis must perform ablution. Any women who touches her vagina must
perform ablution." Commenting on its authenticity, Ibn alQayyim quotes
al-Hazimi who says, "That chain is sahih." The Hanifiyyah are of the
opinion, based on the following hadith, that touching the sexual organ
does not nullify the ablution: "A man asked the Prophet if a man who
touches his penis has to perform ablution. Said the Prophet, upon whom
be peace, "No, it is just a part of you." (Related by "the five." Ibn
Hibban classified it as sahih, and Ibn al-Madini said, "It is better
than the hadith of Busrah.'')

Touching a woman
'Aishah related that the Messenger of Allah, upon whom be peace, kissed
her while he was fasting and said, "Kissing does not nullify the
ablution, nor does it break the fast." (Related by Ishaq ibn Rahawaih
and al-Bazzar with a good chain.)
Evaluating its authenticity, 'Abdul-Haqq says, "I do not know of any defect in the hadith that could cause its rejection."
'Aishah also said, "One night, I missed the Messenger of Allah in my
bed, and so went to look for him. I put my hand on the bottom of his
feet while he was praying and saying, 'O Allah, I seek refuge in Your
pleasure from Your anger, in Your forgiveness from Your punishment, in
You from You. I cannot praise you as You have praised Yourself" (related
by Muslim and at-Tirmizhi, who classified it as sahih.), and she also
reported, 'The Prophet kissed some of his wives and went to prayer,
without performing ablution." (Related by Ahmad and "the four,'' and its
narrators are trustworthy.) She also said, "I would sleep in front of
the Prophet, upon whom be peace, with my feet in the direction of the
qiblah (to him). When he made prostrations, he would touch me, and I
would my feet." In another narration it says, "When he wanted to prostrate, he would touch my legs."

Bleeding from an unusual place
This involves bleeding due to a wound, ping or a nosebleed, and regardless of whether the amount of blood is small or large.
Said al-Hassan, "The Muslims still prayed even while wounded." (Related
by al-Bukhari.) He also reported, "Ibn 'Umar squeezed a pimple until it
bled, but he did not renew his ablution. Ibn Abi 'Uqiyy spat blood and
continued his prayer. 'Umar ibn al-Khattab prayed while blood was
flowing from him. 'Ibbad ibn Bishr was hit with an arrow while praying,
but continued his prayers." (Related by Abu Dawud, Ibn Khuzaimah, and
al-Bukhari in mu 'allaq form.)

Vomit
Regardless of whether the amount of vomit was great or small, there is no sound hadith that it nullifies ablution.
Volume 1, Page 38b: Eating camel meat
That this does not nullify the ablution was the opinion of the four
rightly guided caliphs, the companions and the following generation,
although there is an authentic hadith that states one should make
ablution after it.
Said Jabir ibn Sumrah, "A man asked the Prophet, 'Should we make
ablution after eating mutton?' He said, 'If you wish, make ablution. If
you do not, do not make ablution.' The man asked 'Should we make
ablution after eating camel meat?' He said, 'Yes."' Al-Barra' ibn 'Aazib
related that someone asked the Prophet about praying in the dens of
camels, and he said, "Do not pray therein, for they are of the devils."
He asked about the dens of sheep, and he said, "Pray therein, for they
are blessings. (Related by Ahmad, Abu Dawud and Ibn Hibban. ) Ibn
Khuzaimah said, "I know of no dispute over the authenticity of this
report." In summation, an-Nawawi can be quoted as saying, "This opinion
has the strongest proof, although the majority of the scholars differ
from it."

Of doubts whether or not one has released gas
This is the case where the person cannot quite recall if he is in a
state of purity or not. Such a state of mind does not nullify ablution,
regardless of whether the person is in prayer or not, until he is
certain that he has nullified his ablution. 'Abbad ibn Tameem related
that his uncle queried the Prophet about a person who feels something in
his abdomen while praying. Said the Prophet, "He should not leave (the
prayer) until he hears it or smells it." (Related by Muslim, Abu Dawud
and at-Tirmizhi). It does not mean that its sound or bad smell nullifies
ablution, but that the person must be certain about the fact that he
has nullified his ablution. Says Ibn al-Mubarak, "If one is uncertain
about his condition of purity, he does not need to perform a new
ablution." If one is certain that he has nullified his ablution and
doubts whether he has purified himself or not, he must perform a new
ablution.

Laughing during prayer
This does not nullify ablution, for there are no confirmed reports that state such a thing.

Washing a dead person
This also does not require a new ablution, for the reports that say it nullifies ablution are weak.
You are obligated to make wudu forAny type of ritual prayer
This involves only obligatory, voluntary, or funeral prayers, not the
supplications (du'a). This is based on Allah's statement, "O you who
believe. When you get up to perform a prayer (salah) wash your face and
your arms up to the elbows and wipe your head and feet to the ankles."
Also, the Messenger of Allah, upon whom be peace, said, "Allah does not
accept a prayer (that was performed while the person) was not in a state
of purity. Nor does he accept charity from misappropriated booty."
(Related by "the group," except for al-Bukhari.)


Circumambulating the Ka'bah
Ibn 'Abbas reported that the Messenger of Allah said, "Circumambulation
is a type of prayer, but Allah has permitted speaking during it. Whoever
speaks during it should only speak good."
This hadith is related by at-Tirmizhi, ad-Daraqutni, al-Hakim, Ibn as-Sakin and Ibn Khuzaimah, who classified it as sahih.


Touching a copy of the Qur'an
Abu Bakr ibn Muhammad related from his father on the authority of his
grandfather that the Prophet, upon whom be peace, sent a letter to the
people of

which stated, "No one is to touch the Qur'an except one who is purified."
This hadith is related by an-Nasa'i, ad-Daraqutni, al-Baihaqi and
al-Athram. Of its chain, Ibn 'Abdul-Barr says, "It appears to be a
continuous transmission." 'Abdullah ibn 'Umar reported that the Prophet,
upon whom be peace, said, "No one is to touch the Qur'an unless he has
purified himself." (Al-Haithami mentioned it in Majma' az-Zawaid and
said its narrators are trustworthy.) Apparently, this hadith has a
problem. The word "purify" must have one particular meaning here.
Therefore, to say that one who has a minor defilement may not touch the
Qur'an makes no sense. Concerning Allah's statement, "...which none
touches save the purified," (alWaqi'ah 79), apparently the pronoun
refers to "the Book kept hidden" (from the preceding verse) and that is
"the well-preserved tablet" and the "purified" refers to the angels,
which is similar to the verses, "On honored scrolls, exalted, purified,
(set down) by scribes, noble and righteous" (Abasah 13-16). Ibn 'Abbas,
ashSha'bi, azh-Zhahak, Zaid ibn 'Ali, al-Mu'aiyad Billah, Dawud, Ibn
Hazm and Hammad ibn Abu Sulaiman are of the opinion that one who has a
minor defilement may touch the Qur'an. Most of the scholars, however,
agree that such people may recite the Qur'an without touching it.
What is mustahab or recomendedto make wudu forWhile mentioning the name of Allah
Al-Muhajir ibn Qunfuzh related that he greeted the Prophet, upon whom be
peace, but that the latter did not return his salutation until he had
made ablution: "There is nothing that prevented me from responding to
you except that I do no like to mention the name of Allah unless I am in
a state of purity." Said Qatadah, "Because of this, al-Hassan hated to
recite the Qur'an or mention Allah's name unless he had performed
ablution. (Related by Amad, Abu Dawud, an-Nasa'i and Ibn Majah.)
Raeported Abu Juhaim ibn al-Harith, "The Prophet, upon whom be peace,
met a person at the well of Jaml, who greeted him, but he did not return
his greeting until he had wiped his face and hands." (Related by Ahmad,
al-Bukhari, Muslim, Abu Dawud and an-Nasa'i.) This action was one of
preference, not of obligation. Mentioning the name of Allah is
permissible for the one who is in a state of purity, one who has a minor
impurity, a person in post-sex impurity, or one who is standing,
sitting, and so on. Said 'Aishah, "The Messenger of Allah used to
remember Allah at all times." (Related by "the five," except for
an-Nasa'i.) Al-Bukhari recorded it in mu'alliq form.) Reported 'Ali,
"The Messenger of Allah would come from relieving himself, recite to us
and eat meat with us. Nothing would stop him from the Qur'an except
post-sex impurity." (Related by "the five." At-Tirmizhi and Ibn as-Sakin
categorized it as sahih.)

Going to sleep
Al-Barra' ibn 'Aazib reported that the Messenger of Allah, upon whom be
peace, said, "When you go to your bed, perform ablution, lie on your
right side and then say, 'O Allah, I submit my soul to You, and I turn
my face to You. I entrust my affairs to You. I retreat unto You for
protection with hope and fear in You. There is no resort and no savior
but You. I affirm my faith in Your books which You revealed and in Your
prophets you sent.' If you die during that night, you will be along the
natural path. Make it your final statement (of the night). He reported
that he repeated this supplication to the Prophet, upon whom be peace,
and he said, "...and Your messengers." The Prophet interjected,
"No,...'and the prophets You sent." (Related by Ahmad, al-Bukhari, and
at-Tirmizhi.) This also applies to one who is in post-sex impurity . Ibn
'Umar asked the Prophet, "O Messenger of Allah, can one of us sleep
while he is in post-sex impurity?" The Prophet answered, "Yes, if he
makes ablution." Reported 'Aishah, "When the Prophet, upon whom be
peace, wanted to sleep in a state of post-sex impurity, he would wash
his private parts and perform ablution." (Related by "the group.")

To re a sexual impurity
If a person in a state of post-sex impurity wants to eat, drink or have intercourse again, he should perform ablution.
Said 'Aishah, "When the Prophet, upon whom be peace, was in a state of
impurity because of intercourse and wanted to eat or sleep, he would
perform ablution." 'Ammar ibn Yasar reported that the Prophet permitted a
person in post-sex impurity to eat, drink or sleep if he performed
ablution first. (Related by Ahmad and at-Tirmizhi, who classified it as
sahih.)
Abu Sa'eed reported that the Prophet, upon whom be peace, said, "If one
has intercourse with his wife and wants to repeat the act, he should
perform ablution." (Related by "the group," except for al-Bukhari. Ibn
Khuzaimah, Ibn Hibban and al-Hakim recorded it with the addition, "It
makes the return more vivacious.")

Before performing ghusl
It is preferred to perform ablution before ghusl regardless of whether
that particular ghusl was an obligatory or a preferred act. Said
'Aishah, "When the Messenger of Allah, upon whom be peace, performed
post-sex ghusl, he would begin by washing his hands and then pour water
from his right hand to his left and wash his private parts. He would
then perform ablution.." (Related by "the group.")

Before eating food touched by fire
Said Ibrahim ibn 'Abdullah ibn Qarizh, "I passed by Abu Hurairah while
he was performing ablution and he said, 'Do you know why I am making
ablution? It is because I ate some yoghurt dried over a fire, for I
heard the Messenger of Allah say, 'Perform ablution before eating food
touched by fire." (Related by Ahmad, Muslim and "the four.")
'Aishah related that the Prophet, upon whom be peace, said, "Perform
ablution from whatever touches fire." (Related by Ahmad, Muslim,
an-Nasa'i and Ibn Majah.) This order is one of preference as the
following hadith makes clear: 'Amr ibn Umayyah azhZhamari said, "I saw
the Messenger of Allah, upon whom be peace, cutting a piece of a sheep's
shoulder and eating it. He was then called to prayer. He put the knife
down, prayed, and did not perform another ablution." (Related by
al-Bukhari and Muslim.)

Renewing the ablution for every prayer
Said Buraidah, "The Prophet, upon whom be peace, made ablution for every
prayer. On the day of the conquest of Makkah, he made ablution, wiped
over his socks and prayed a number of times with just one ablution.
'Umar said to him, 'O Messenger of Allah, you did something that you
have not done (before).' He answered, 'I did it on purpose, 'Umar."'
(Related by Ahmad, Muslim and others.)
Said Anas ibn Malik, "The Prophet, upon whom be peace, used to make
ablution for every prayer." He was asked, "And what did you people use
to do?" Malik said, "We prayed the prayers with one ablution unless we
nullified it." (Related by Ahmad and al-Bukhari . )
Abu Hurairah reported that the Prophet said, "Were it not to be a
hardship on my people, I would order them to make ablution for every
prayer." (Related by Ahmad with a hassan chain.)
Ibn 'Umar reported that the Prophet, upon whom be peace, said, "Whoever
makes ablution while he is already in a state of purity will have ten
good deeds written for him."~� (Related by Abu Dawud,
at-Tirmizhi, and Ibn Majah

Every Thing You Want To Know About Purification...taharah

It is permissible to speak while performing ablution. There is nothing reported from the sunnah that prohibits it.
Making supplications while washing the extremities is based on false
hadith. It is best for the person to use only the supplications
mentioned under the Sunnah Acts of Ablution.
If the person who is making ablution has a doubt concerning how many
times he has washed a particular part of the body, he should go by the
number he is certain about.
If any barrier or substance with weight, such as wax, is found on the body, it would invalidate one's ablution unless it is red and the ablution is performed again. Coloring, like henna, is permissible, as it does not affect the ablution's correctness.
People with unusual circumstances (i.e. women with "prolonged flows of
blood"), people who cannot control their urine, people with flatulence,
and so on, should perform one ablution for each prayer whether their
problem exists all or part of the time. Their prayers will be acceptable
even while their problems are occuring.
One may be assisted by others in performing ablution.
One may use a towel to dry himself during any time of the year.

Wiping over the socks is part
of the sunnah. An-Nawawi states, "All those who qualify for ijma'
(consensus) agree that it is allowed to wipe over the socks--during
travelling or at home, if needed or not--even a woman who stays at home
or a handicapped person who cannot walk can do so. The Shi'ah and
Khawarij reject it, but their rejection is not valid. Says Ibn Hajr in
Fath al-Bari, "All of the preservers (of hadith) are of the opinion that
wiping over the socks has come through a continuous transmission. Some
have lected
all of its narrations (from among the companions), and its number
exceeds eighty. This includes hadith from the ten pepole who were
promised

."
The strongest hadith on this point has been related by Ahmad,
al-Bukhari, Muslim, Abu Dawud and at-Tirmizhi on the authority of Hammam
anNakha'i who said, "Jarir ibn 'Abdullah urinated, performed ablution
and wiped over his socks." It was said to him, "You do that and you have
urinated?" He said, "Yes, I saw the Messenger of Allah, upon whom be
peace, urinate and then do likewise." Said Ibrahim, "They were amazed at
that hadith, because Jarir had embraced Islam after surah al-Ma'idah
was revealed (10 AH). One of its verses calls for washing one's feet.
This hadith helps us understand the verse by confining it to one who is
not wearing socks. This constitutes a particular case, and the person
who wears socks can just wipe over them.

Wiping over slippers
It is allowed to wipe over slippers, as this has been related from many
companions. Says Abu Dawud, "Wiping over sandals (has been done by) 'Ali
ibn Abu Talib, Ibn Mas'ud, al-Barra' ibn 'Aazib, Anas ibn Malik, Abu
Umamah, Sahl ibn Sa'd and 'Amr ibn Hareeth. It has also been related
from 'Umar ibn al-Khattab and Ibn 'Abbas." 'Ammar, Bilal ibn 'Abdullah
ibn Abu Aufi and Ibn 'Umar also have hadith on this subejct. In Ibn
alQayyim's Tahzhib as-Sunan, he relates from Ibn al-Munzhir, "Ahmad made
a statement about the permissibility of wiping over slippers because of
his fairness and justice. Nevertheless, the basis of this
permissibility is the practice of the companions and a manifest analogy.
There is no real difference between socks and slippers. It is correct
that they take the same ruling. Most scholars say that one can wipe over
either one." Those who permit it include Sufyan al-Thauri, Ibn
al-Mubarak, 'Ata, al-Hasan and Sa'eed ibn alMusayyab. Commenting on this
subject, Abu Yusuf and Muhammad said, "It is allowed to wipe over them
if they are thick and completely hide what they cover."
Abu Hanifah did not approve of wiping over thick slippers, but he
changed his mind three or seven days before his death. He wiped over his
slippers during his illness and said to his visitors, "I did what I
used to tell people not to do." Al-Mughirah ibn Shu'bah reported that
the Messenger of Allah, upon whom be peace, made ablution and wiped over
his socks and slippers. This is related by Ahmad, at-Tahawi, Ibn Majah
and at-Tirmizhi, who called it hassan sahih. Abu Dawud graded it weak.2
As it is permissible to wipe over socks so is it permissible to wipe over any foot covering, which has been used to avoid the d
or protect the wound, and so on. Of its permissibility, Ibn Taimiyyah
says, "It is all right to wipe over foot covering because it takes
precedence over wiping socks or slippers, for usually a foot covering is
used for some need and to protect the feet from some harm. If wiping
over the socks and slippers is allowed, then wiping over any foot
covering should come first. Whoever claims that there is a consensus on
the inadmissibility of wiping over foot coverings does so with a lack of
knowledge. Not to speak of a consensus, he cannot prove its forbiddance
even from the works of ten famous scholars." He goes on to say,
"Whoever ponders over the words of the Messenger of Allah, upon whom be
peace, and gives analogy its proper place, will know that the license
from him was spacious on this subject and in accord with the beauty of
Islamic law and the monotheistic magnanimity with which the Prophet had
been sent." Even if there are some holes or cuts in the socks, it is
permissible to wipe over them, as long as the person has only such socks
to wear. Says al-Thauri, "The slippers of the emigrants and helpers
were not free of cuts or holes, like the slippers of the people (in
general). If this were a matter of concern, it would have been mentioned
and related by them."

Conditions for wiping over the socks
One must have put his socks (or whatever covering he is using) while in a state of purity.
Said al-Mughirah ibn Shu'bah, "I was with the Messenger of Allah, upon
whom be peace, one night during an expedition. I poured water for him to
make ablution. He washed his face and arms and wiped his head. Then I
went to re
his socks and he said, 'Leave them on, as I put them on while I was in a
state of purity,' and he just wiped over them." (Related by Ahmad,
al-Bukhari and Muslim).
Al-Humaidi related in his Musnad that al-Mughirah reported, "We said, 'O
Messenger of Allah, may we wipe over our socks?' He said, 'Yes, if you
put them on while you were in a state of purity." The stipulations by
the jurists that the socks must completely cover the foot to the ankle,
and that one must be able to walk (a distance) in them alone, has been
shown by Ibn Taimiyyah in his al-Fatawa to be weak.

The place to be wiped on a sock
Islamic law prescribes that the top of the sock is to be wiped.
Said al-Mughirah, "I saw the Messenger of Allah, upon whom be peace,
wipe over the top of his socks." (Related by Ahmad, Abu Dawud and
at-Tirmizhi, who called it hassan.) 'Ali observed, "If the religion was
based on opinion, the bottom of the sock would take preference in being
wiped to the top of the sock." (Related by Abu Dawud and ad-Daraqutni
with a hassan or sahih chain.) What is obligatory in the wiping is what
is meant by the lexicographical meaning of the word "wipe." There are no
specifications authentically mentioned with respect to the wiping.
Volume 1, Page 46a: The duration of the wiping
For the resident, this period is one day and night. For the traveller,
it is three days and nights. Said Safwan ibn 'Assal, "We were ordered
(by the Prophet) to wipe over the socks if we were in a state of purity
when we put them on, for three days if we were travellers, and for one
day and night if we were residents. We did not re
them unless we were in post-sex impurity." (Related by ash-Shaf~i,
Ahmad, Ibn Khuzaimah, at-Tirmizhi, and an-Nasa'i, who graded it sahih.)
Shuraih ibn Hani said, "I asked 'Aishah about wiping over socks and she
answered, 'For the traveller, three days and three nights; for the
resident, one day and night." This hadith is related by Ahmad, Muslim,
at-Tirmizhi, an-Nasa'i and Ibn Majah. Of its authenticity, al-Baihaqi
says, "This is the most authentic report on this topic." Some say that
the duration begins with the time of the wiping, while others say it
begins from the time of nullifying the ablution after wearing the socks.


The de******ion of the wiping
After the person completes his ablution and puts on his socks or
slippers, it is proper for him to wipe over them later on when he wants
to perform ablution. He is permitted to do that for one day and night if
he is resident, and for three days and nights if he is a traveller. But
if he is in post-sex impurity, he must re his socks, in accordance with the preceding hadith of Safwan.

What invalidates the wiping
The following invalidates the wiping:
-1- The end of the permissible time period for wiping.
-2- Post-sex impurity.
-3- Removal of the socks. If (i) or (iii) occurs while the person was in a state of purity, he need only wash his feet.

Every Thing You Want To Know About Purification...taharah

Every Thing You Want To Know About Purification...taharah
jazakom allah kheran

Every Thing You Want To Know About Purification...taharah
بسم الله ما شاء الله عليكم
موضوع جميل
زادك الله علما
ونور بصرتكم واكثر الله من امثالكم
وثبتنا واياكم على دين الحق
اللهم ءااااااااااااااااامين