Wuḍū (Ablution) Or for Ghusl (Bath), Then Use Clean Soil to Perform Tayammum, Wiping Your Face and Arms (Including Elbows) with the Soil)

The Fiqh Manual

First edition: December 2018 © Baḥr-ul-Midād Publications Copyright 2018 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the copyright holder. ISBN: 000000000000

Authored by: Muhammad Imteyaz Omarji

Edited and Checked by: Maaeez Ilyas Patel

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Baḥr-ul-Midād Publications, Bolton, UK

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َ َ لسمي َرب َ َنا تَ َقب َ ۡل ِم َناۖٓ إِن َك أن َت ٱ َ ِ ُع ٱلۡ َعلِي ُم )البقرۃ ۱۲۷( “Our Rabb, accept (this) from us. Indeed, You -and You alone- are the All-Hearing, the All-Knowing (You hear our prayers and know our intentions and actions).”

(Sūrah-al-Baqarah: 127)

The humble writer, editor and others who helped in the compilation of this work request the respected reader to remember them, their parents, teachers and loved ones in their heartfelt du’ā’s.

Every effort has been made to ensure the rulings mentioned are free from any inaccuracies and error. An attempt was made to only use reliable and authentic sources. Nevertheless, man being imperfect by nature will inevitably slip up and make mistakes.

َو ُخلِ َق ٱلۡ ِإن ََٰس ُن َض ِعي ف ا )النسٓاء ۲۸( “Man has been created weak.” (An-Nisā: 28) Thus the reader is kindly requested that if any errors are found, be they grammatical, or those related to the rulings themselves, we will be very grateful if the respected reader notifies of them. ِ ِ ِ ِ ِ ِ فَِإ ْن يَ ُك ْن َصَوااًب فَم َن ا هَّلل، َوإ ْن يَ ُك ْن َخط َأا فَمِِّن َوم َن ال هشيْطَان “If I make a mistake, it is my own doing and the doing of Shaytān and if I happen to be correct, it is through the grace of Allāh”

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َ قُل ل ۡو كَا َن ٱلۡ َب ۡحر ِم َدا دا لِ كَلِ ََٰم ِت رب ِ ي لَ َن ِف َد ٱلۡ َب ۡحر ُ َ ُ َ قَ ۡب َل أن تَن َف َد كَلِ ََٰم ُت َرب ِ ي َولَ ۡو ِج ۡئ َنا بِ ِمثۡلِ ِهۦ َم َد دا Say, (O Prophet, to one and all): “If the sea were as ink for the words of my Lord, most surely, the sea would be depleted before the words of my Lord were

depleted even if We were to bring the like of it in

replenishment.”

(Surah al-Kahf: 109)

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Preface Assalāmu ʿAlaykum wa Raḥmatullāhi wa Barakātuh,

Alḥamdullillāh, through the infinite grace and mercy of the Almighty, the first part of “The Fiqh Manual” series published by Baḥr-ul-Midād Publications is in your hands.

The age we live in is an age of incredible material progress due to which the concept of the spiritual has gradually disappeared and vanished. This preponderance of godlessness which permeates every aspect of our lives had led to even Muslims falling prey to scepticism and doubt, inevitably leading to the erosion of Islamic values and principles.

At Baḥr-ul-Midād Publications, our goal is to preserve and maintain Islāmic morals and values by inculcating the true spirit of Islām in an individual’s life. We aim to do this through providing authentic Islāmic literature which we hope will offer an insight and also furnish the reader with a broad understanding of the sharīʿah. We also wish to mould and shape in the individuals mind spiritual values. We strive for excellence and perfection, but our main objective is to provide the average Muslim with correct knowledge to fulfil his religious necessities. The work is rendered in a manner which is simple but captivating and professional.

It is a duty and responsibility of those that run makātib, to give their students the best education possible. It is their duty to oversee the nurturing and upbringing of their students and equip them with the knowledge and skills so that they true representatives of Islam.

However, it is sad to see that when students reach the age of understanding, they leave the madrasāh curriculum either by leaving madrasāh altogether or enrol in a ḥifẓ class which usually does not cater for their respective ʿilmī needs. Consequently, these students step into the world, ill-equipped and oblivious to the necessary knowledge needed to practice the basic requirements of dīn and unless they are not inspired to join the ʿālimiyyah course or participate in the gatherings of the ʿUlamā with regularity, they remain uneducated.

This predicament was the primary driving force for the initiation of adult classes and further education classes in the makātib systems, unfortunately these classes are attended by a small handful.

BAḤR-UL-MIDĀD Publications The Fiqh Manual

It was keeping this in consideration, we decided to compile “The Fiqh Manual”. “The Fiqh Manual” was prepared and designed in a manner which targeted these three groups specifically; the ḥifẓ classes, further education classes and adult classes whilst also being beneficial to the layman. This attempt is neither too academic nor intricate, written to only include those rulings which are relevant to our present day. On a broader level, the intention of compiling this book was to assist and facilitate for the novice an understanding of rulings which pertain to many aspects of our daily lives.

It is the wish and desire of Baḥr-ul-Midād Publications that “The Fiqh Manual” be introduced to all youth who have reached the age of maturity. The reader is encouraged to study this work – or any other work on fiqh and law for that matter – with a qualified ʿĀlim to ensure the content is understood correctly. Similarly, it is recommended that the reader reads a chapter from beginning to end in order to grasp the full outline of the rulings.

The “Fiqh Manual” was revised a number of times, during which many additions were made; to both the text and accompanying footnotes. Readers will notice that the contents of the book are very detailed, majority of which are necessary but all of which are beneficial. It is appropriate to point out that majority of the contents of the book are something vital to fully comprehend the subject under discussion. Apart from this, there are a number of footnotes which do not directly compliment the actual text; but rather, have a subtle link. These footnotes, though not as vital as the actual text, of course, have their own subsidiary benefits. Thus, readers and teachers are advised to keep the aforementioned points in min, and accordingly work their way through the book. Teachers are advised to guage the ability of their students; thus, accordingly omitting sections which fall out of their academical abilities. In short, each person should study the book in accordance to their capability and understanding, while not becoming uninterested.

We felt that acquaintance and insight with key Arabic terminology is vital in gaining a better understanding of Islam. Similarly, we would like to note that finding the exact equivalent in English for some of the specialised terminology of fiqh is difficult. Therefore, throughout this book we have used the Arabic terms along with the English translation in bracketed form including those which may be familiar to some English-speaking Muslims. On the whole, we felt this is more likely to ensure that the precise intended meaning of these terms is conveyed to all readers.

Firstly, I would like to express my deepest gratitude to my teacher and mentor, Shaykh-ul-Ḥadīth Ḥaḍrat Mawlānā Muhammad Saleem Dhorat Ḥafiẓahullah

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(founder of Islamic Da’wah Academy, Leicester), who inspired me to embark on this task. Seeing his great determination, commitment and widespread acceptance in the publication field, I was prompted and motivated to follow in his footsteps. Thus, with the name of Allah, I initiated this humble effort and whatever my limited mind conjured up, I penned down, which through the divine grace of Allah, with time formed a book of good size.

Furthermore, it would be unfaithful and disingenuous for me to claim that this work was a result of my sole endeavour. I would like to extend my deepest gratitude for those who helped me; physically, monetarily, spiritually and morally. My heartfelt thanks goes to Mawlana Maaeez Ilyas Patel (chief editor of Baḥr-ul-Midād Publications) for his editorial work, invaluable advice and feedback. He suggested key modifications, thereby ensuring that the material presented is exemplary in lucidity and clarity. He spent much time revising the present work, both the text and accompanying footnotes. Without his dedication, passion and meticulous attention, the publication would not be of this standard, something for which I am eternally indebted to him.

There are many other people who I benefitted from, and some whose general support was vital for me to work on this compilation.

It is our sincere hope that the contents of this book are clear in presentation and reliable in content. The reader is requested to pardon the compiler for any mistakes or shortcomings that might be in the work, despite the utmost effort taken to ensure accuracy, clarity and authenticity.

If you do find this work to be beneficial, we request that you inform other respected ʿUlamā and associates. For any suggestions, feedback, queries or errors, please do not hesitate to contact us via email or telephone.

Finally, the reader is requested to pray for all who played a part in transmitting the knowledge found in this compilation.

We also request the respected the reader to remember the team at Baḥr-ul-Midād Publications in their duʿā’s (supplications).

We pray to Allāh and we are hopeful that Allāh accepts this humble endeavour and grant it acceptance. May Allāh safeguard the ʿilm of sharīʿah in our progeny and make Baḥr-ul-Midād Publications play a major role in disseminating this knowledge.

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May Allah preserve our ʿUlamā and grant them well-being. May He shower his mercy on all the ʿUlamā for their efforts in preserving the religion so we may learn it today.

May Allah accept Baḥr-ul-Midād Publications in his court and help maintain its objective of pleasing Him. (Āmīn)

JazākAllāh.

Muhammad Imteyaz Omarji (Founder, Baḥr-ul-Midād Publications)

Email us on: [email protected]

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Tahārah (Purity): An Essential Condition All cultures and religions share a basic notion of ṭahārah (purity), which they all express in their own unique manner. Ṭahārah (purity) in itself is an attribute that people generally consider desirable and are naturally predisposed to. However, there is no religion or faith that places a greater emphasis on this topic than the religion of Islām. Due to this added emphasis, there are many details and intricacies of which the average Muslim may not be familiar with. What is Ṭahārah (Purity)? In the Arabic language, the word ṭahārah (purity) is used to denote any type of cleanliness, purity and being free from dirt or filth, whether it be physical or spiritual. The opposite of ṭahārah is najasah, which has the meaning of anything deemed unclean, whether physically or spiritually. Hence, sinful acts are described as being a kind of najasah in a spiritual sense. In the terminology of sharīʿah (Sacred Law), ṭahārah are those steps that a person takes in order to be free from ritual impurity or ḥadath (i.e. those states that are recognised by sharī’ah as impure and which can only be removed by following those methods laid down by the sharī’ah). Hadath includes both minor impurity, which is what invalidates one’s wudu such as passing wind and the like, and major impurity, which refers sexual discharge, which necessitates the performance of ghusl. By adopting certain methods, certain acts which were until now impermissible will become permissible. The sharī’ah has stipulated that, in order for a person’s prayer to be valid, his body must have the attribute of ritual purity. Why is Ṭahārah (Purity) Important in Islām? There are many verses in the Qur’ān and also many ahādīth that shed light on the importance of ṭahārah (purity). In addition to this, many books of ahādīth as well as fiqh (Islamic jurisprudence) begin with a chapter of ṭahārah (purity)(1) which further highlights its significance. One reason for this is that the creation of human is for the worship of Allah, and the essence and core of all devotions is salah, and the most vital condition for the validity of salah is ritual purity. This being said, it is agreed upon that the condition for any event must be preliminary over the event itself; thus being the reason for the chapter of ṭahārah (purity) being the introductory chapter for

(1) This is also the reason why the "The Fiqh Manual" series begins with ṭahāra (purity).

BAḤR-UL-MIDĀD Publications The Fiqh Manual many books on worship. Furthermore, its importance can also be gauged by the fact that ṭahārah (purity) is a vital condition for a number of ʿibādah (worship). The importance of ṭahārah (purity) is very clear as Allāh orders in the glorious Qur’ān immediately after the mention of ṣalāh - which is the greatest form of worship after imān (faith)- to purify oneself:

َٰٓ َ َ َ َ َٰيَأ ُي َها ٱل ِذي َن َءا َم ُن َٰٓواْ إِ َذا قُ ۡم ُت ۡم إِل َى ٱل َ صلَ َٰو ِۃ فَٱ ۡغ ِسلُواْ ُو ُجوهَ ُك ۡم َوأ ۡي ِديَ ُك ۡم إِل َى ٱلۡ َم َرافِ ِق َوٱ ۡم َس ُحواْ بِ ُر ُءو ِس ُك ۡم َوأ ۡر ُجلَ ُك ۡم إِل َى ٱلۡ َك ۡعبَيۡ ِ ِۚن َ َ َ ٞ َ َٰ َوإِن ُكنتُ ۡم ُج ُنب ا فَٱ َ ط َ ه ُرواِْۚ َوإِن ُكنتُم َ م ۡر َض ََٰٰٓى أ ۡو عَل َ َٰى َس َف ٍر أ ۡو َجا َء أ َحد ِ من ُكم ِ م َن ٱلۡ َغا ِئ ِط أ ۡو لَ َم ۡستُ ُم ٱل ِ ن َسٓا َء ف َ لَ ۡم تَ ِج ُدواْ َما ء َ َٰ فَتَ َي َ م ُمواْ َص ِعي دا َط ِ يب ا فَٱ ۡم َس ُحواْ بِ ُو ُجو ِه ُك ۡم َوأيۡ ِدي ُكم ِ م ۡن ُهِۚ َما يُ ِري ُد ٱ َ ُُهَّلل لِ َي ۡج َع َل عَلَ ۡي ُكم ِ م ۡن َح َر ٖج َولَ ِكن ُي ِري ُد ل ِ ُي َط ِ ه َر ُك ۡم َولِ ُي ِت َ م ۥ َ نِ ۡع َم َت ُه عَلَ ۡي ُك ۡم لَ َعل ُك ۡم َت ۡش ُك ُرو َن٦ )المائدۃ:۶( "O you who have imān (faith)! When you stand up to perform ṣalāh, wash your faces and your arms up to (and including) the elbows, pass wet hands over your heads and (wash) your feet up to (and including) your ankles. If you are impure (in need of ghusl (bath)), then purify yourselves well. If you are ill, on a journey, returning from the toilet or from touching (engaging in sexual relations with) your wives, and you do not find any water (or you are unable to use water for wuḍū (ablution) or for ghusl (bath), then use clean soil to perform tayammum, wiping your face and arms (including elbows) with the soil). Allāh does not want to place any difficulty on you (by forcing you to use water only), but wants to purify you and (wants to) complete His favour to you (by teaching you the laws of the Sharī’ah) so that you may be grateful.” (Sūrah Al-Māidah: 6) Rasūlullāh  has summed up the vital role of ṭahārah (purity) in this ḥadīth:

ُّ ِ ِ الطُهوُرَشطُْراْْلميَان )مسلم۲۲۳( “Ṭahārah (purity) is half of imān (faith)” (2) (Muslim: 223)

literally means half. A question ’ َش ْط رُ‘ The word literally means to attain purity. Theword (2) الطُُّهوُر may occur as to how exactly “purity is half of imān (faith)” when imān (faith) comprises of many branches? In fact, the status of imān is so lofty that even a significant act such as ṣalāh -which is considered to be the most important form of devotion after imān (faith)- has not been termed as “half of imān (faith)”. Hence, how can purity which is merely a gateway to ṣalāh be termed as “half of imān (faith)”? There are many opinions put forward as to how exactly “purity ishalf of imān (faith)”. According to some ʿUlamā, it is because the reward of performing wuḍū (ritual ablution) can multiply and has the potential of reaching half the “default” reward of imān (faith).

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Islām has made ṭahārah (purity) an obligation rather than an option. Hence, it is just as crucial to be in the state of purity as it is to perform ṣalāh. This importance can berealised by acknowledging the emphasis placed on purity in the Qur’ānand Sunna. Rasūlullāhsays: ِ ِ ہ مْفتَا ُح ال َّصََلة الطُُّهوُر )ابو داؤد ۶۱، الرتمذی ۲۳۸، ابن ماج ۲۷۵( “The key to prayer is ṭahārah (purity).” (Abu Dāwud 61, al-Tirmidhī 238, Ibn Mājah 275)3

Another opinion is that just as imān has the effect of wiping out all previous sins, wuḍū (ritual ablution) can also have the same effect. Another possibility is to employ the word “imān” in its less frequently used meaning of “ṣalāh”. This usage is also found in the Qur’ān:

َو َما كَا َن ٱ َ ُُهَّلل لِ ُي ِضي َع إِي ََٰم َن ُك ۡمِۚ )البقرۃ:۱۴۳( “Allāh will not let your imān (the ṣalāh you performed facing Baitul Maqdis) go to waste.” (Sūrah al-Baqara 143) ` This ḥadīth would therefore read, “Ṭahāra (purity)is half of ṣalāh”. This meaning is also easier to comprehend, as there is a clear connection between purity and ṣalāh (as purity is a condition of ṣalāh) as opposed to taking imān in the literal sense. Tahāra (purity) is the most important condition for the correctness of ṣalāh without which ṣalāh is pointless. Keeping this in mind, we can thus say that purity is half of ‘imān’ (i.e. ṣalāh).

Other ʿUlamā state that ‘ ’ instead of actually referring to ‘half’ refers to a ‘general part’ of َشطُْر something and not confined to any fraction (e.g. half). We also find this meaning employed in the qur’ān:

فَ َو ِ ل َو ۡج َه َك َش ۡط َر ٱلۡ َم ۡس ِج ِد ٱلۡ َح َرا ِمِۚ )البقرۃ: ۱۴۴( “So turn your face (during ṣalāh) towards Masjid al-Haram.” (Sūrah-al-Baqarah 144)

When taking the meaning of ‘ ’ to be a general part of something there would be no problem َشطُْر as purity is a ‘part’ of ṣalāh. Likewise, there would be no problem, if imān was to be taken in its literal meaning; ‘ ’ (part) would then refer to a part of the perfection of imān. The ḥadīth would َشطُْر then read, “Ṭahāra (purity) is a part of Imān (faith) [which perfects it]”. (Adapted from Fatḥ-ul-Mulhim 2/271) (3) This sentence is a metaphor and figure of speech. The state of ritual impurity has been likened to a lock, and its opposite, ritual purity has been likened to a key. This adds up to this that, ritual impurity is an imepediment for entering into salah, just how a lock plays as an obstruction from entry in a house; hence, just how it is not possible to enter a house without a key, it is not possible to enter salah without ritual purity.

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The acceptance of much of our worship depends on the accuracy of the steps we take to ensure purity. Therefore, it is important that we are well-versed with the rulings related to ṭahārah (purity) lest our worship results inmere movements and hence be deprived of any reward. Personal Grooming and Hygiene The most important point to bear in mind is that the quality of cleanliness and beautification has a direct connection with the attributes of Allah. Consequently, Rasullullah mentioned, “He who has in his heart the weight of a mustard seed of pride shall not enter Paradise. A person (amongst his hearers) said: Verily a person loves that his dress should be fine, and his shoes should be fine. He (the Holy Prophet) remarked: Verily, Allah is beautiful and he loves beauty. Pride is disdaining the truth (out of self- conceit) and contempt for the people.” When Allah loves beauty and elegance and His Messenger also emphasised its importance, this itself goes to show the significance of cleanliness; as the status of beauty is higher than cleanliness, so if beauty is given due weight, then cleanliness should undoubtedly be given due relevance. The Boundaries and Limits of Beauty and Cleanliness Before the details ruling of beauty and cleanliness are discussed, it is appropriate that its general principles are discussed. The crux of these principles are that no injunction of Islamic Law is contravened; however, individual principles will be mentioned to fully comprehend this branch of Shariah. (1) The core principle in this regard is that maintaining purity, cleanliness and beauty is to please Allah and not showing off to others. (2) it is also crucial that when adopting beauty and cleanliness, no impermissible imitation is committed, and simplicity taught by Islamic values is also maintained. (3) Excessive attention and time should not be given to cleanliness and beauty; whereby one causes disruption in his worldly and religious affairs or squanders wealth behind it. (4) No method is to be adopted whereby the fitrah of Allah is altered, which is defined as “altering the creation of Allah” in the terminology of the Quran and Hadith, and further termed as accursed in some ahadith.

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(5) It is impermissible to use an impure substance to attain the status of purity as impurity contradicts the base principles of purity. (6) Similarly, during the process of beautification and cleanliness, one’s modesty should not be tarnished. Furthermore, exposure of one’s awra (nakedness) should be totally avoided. (7) Finally, the prescribed boundaries and occasions as to when beautification and cleanliness be adopted should be fully adhered to. It is incumbent that the above principles are abided by, and all situations and methods which breach them be steered clear of. These principles will aid in determining permissible and impermissible acts pertaining to beautification and cleanliness. However, Islamic law has not only sufficed on mere principles; but further elaborated and deduced rulings which broaden the scope of understanding even more. An Example Shaykh Mawlānā Muhammad SaleemDhoratḤafiẓahullah has beautifully explained the emphasis on ṭahārah (purity). He says: “The excellence of ṭahārah (purity)has been emphasised in all aspects of a Muslims life. From the beginning of the day until the last chores of night, prophetic advice guides a Muslim to a physically and spiritually pure life. A simple example shows the great consideration given to ṭahārah (purity) in the teachings of the Messenger of Allāh. He said:

ِ ِ ِِ ِ ِ ِ ِ ِ ِ ِ إذَاا ْستَ ْي َق َظ أَ َحُدُكْم م ْن ن َْومه، فَََل ي َْغمس يََدُهفي اْْلََنء َحَّّت ي َْغسلََها ثَََل اًث، فَإنَّهُ ََل يَْدري أَيْ َن ََبت َ ْت يَُده ُ )مسلم: ٢٧٨( “When one of you awakens from his sleep then he should not place his hand in the bowl of water until he has washed his hand thrice, for he does not know where his hand has spent the night.” (Muslim: 278)4 Virtue of Ṭahārah (Purity) Allāh says: َ فِي ِه ِر َجا ٌل يُ ِحبُ و َن أن يَ َت َط َ ه ُرواِْۚ )التوبة ۱۰۸( “In it (Qūbā) are men who love to take extra care in purifying themselves. And Allāh loves those who purify themselves.” (Sūrah al-Tawbah: 108)

(4) According to the majority of the scholars, washing the hands thrice is recommended (not obligatory) upon waking up from any sleep, whether night or day.

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Abu Ayūb  has reported that when this verse was revealed Rasūlullāh  said: “O Ansār! Allāh has praised you concerning ṭahārah(purity). Tell me what means of ṭahārah (purity) you adopt.” They replied: “We perform wuḍū (ritual ablution) for prayer, performghusl (ritual bath) when impure and purify ourselves with water after relieving ourselves.” Rasūlullāh replied: “This is the reason (for Allāh giving you special mention). Be steadfast with this practice of yours and use water after relieving yourselves.”(Ibn Mājah: 335) The above verse of the Qur’ānreveals the lofty statusgranted by Allāh to those who maintain ṭahārah (purity). The people of Qūbā were well known for keeping themselves clean to such an extent that theyearned the honour of being mentioned in the Qur’ān. Rasūlullāhconveysthe same message in a ḥadīth: “Verily Allāh is pure and loves purity. Verily He is clean and He loves cleanliness”. (Al- Tirmidhī) Neglecting Ṭahārah (Purity) As Muslims it is sad to say that we possess very limited and insufficient knowledgeregarding the injunctions of sharī’ah, despite the severe outcomeof breaching its laws.Rasūlullāh says:

ِ ِِ ِ ہ أَ ْكثَ ُرَعَذاب الَْقْْبم َن الْبَ ْول )ابن ماج ٣٤٨( “The majority of the punishment meted out in the grave is due to negligence in matters related to urine.” (Ibn Mājah: 348). Therefore, it is necessary for every Muslim to be extremely cautious with respect to ṭahārah (purity). This can only be achieved by learning and understanding what the sharī’ahdemands from reliable and authentic sources.

Ṭahārah (Purity) Divided Shah Waliullāh  has divided ṭahārah (purity) into 3 parts,which are all necessary for every Muslim to adopt: 1. Purification from ḥukmī najāsah (effective filth): This is to attain ritual purity by taking a bath or performing ablution in those situations, which the Sharī’ah has deemed it obligatory or desirable. 2. Purification from ḥaqīqī najāsah (actual filth): To cleanse one's body, clothing etc. from a visible impurity.

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3. Personal grooming: To remove dirt or grime that collects in various parts of the body(this includes cleaning the teeth and nostrils, trimming of nails and removing any unwanted hair by the sharī’ahi.e. under the armpits and below the navel). Imam Ghazali writes that tahāra (purity) consists of four stages: 1. The first stage is the purification of the external organs from filth. 2. The second stage is the purification of the bodily organs from sins. 3. The third stage is the purification of the heart from evil traits. 4. The fourth stage is the purification of the inner self from everything other thanAllāh.(5) Shah Waliullāh has also mentioned: “Every intelligent, sound-natured person who possesses soundunderstanding clearly recognizes the difference between the two states of purity and impurity. Through this inherent nature, he likes purity and detests impurity.” (Ḥujjat-ullalhil-Bāligah)

(5) Our pious predecessors mention that just as maintaining external cleanliness is important, the internal should also bepurified from spiritual impurities such as vanity, envy, malice, etc.

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Methods of Attaining Beauty and Cleanliness

The different methods of attaining beauty and cleanliness will be briefly touched upon. Details have been mentioned in their respected and suitable places.

(1) Cleanliness of Specific Areas of the Body:

The shariah has stipulated ghusl for the cleansing of the entire body. However, as performing ghusl everyday is difficult, the shariah has composed a comprehensive programme to maintain cleanliness. Thus, for the cleanliness of the mouth, the miswāk has been prescribed, and for the hands and feet, different times have been prescribed for washing them. Similarly, those areas of the body which are prone to dirt have been given special attention so they may be prevented from dirt and filth. Accordingly, pairing the nails and removing unwanted hair has been emphatically encouraged. Furthermore, the place where a person resides has been given guidance to be kept clean.

There are ten demands of pure nature; trimming the moustache, letting the beard grow, using Miswāk, sniffing water into the nose in wuḍū (ritual ablution), clipping the nails, washing the base of the finger joints, plucking the underarm hair, removing of the pubic hair and removing impurities with water from the affected part after istinjā. The sub-narrator said, “I forgot the tenth but it might possibly be the rinsing of the mouth in wuḍū (ritual ablution). (Muslim: 56)

This hadith has highlighted the fundamentals of cleanliness of the body in a very comprehensive and all-embracing manner. It has covered all areas of the body parts which are prone to dirt. Such guidelines have been laid out which acting upon will ensure the body to be rid of all dirt. Hadith scholars have stated that the dirt of the body which has been instructed to be cleansed in this hadith, is an individual sunnah and not specific to wudu. Furthermore, these acts have been referred to as acts of fitrah which are .... Proving that the cleanliness enjoined by Islam was common among the ambiya as well.

(2) Cleanliness of the Nails

The shariah has advised to regularly trim the nails and forbids lengthening them to great extents. Long nails are the perfect breeding grounds for bacteria. Thus there is much emphasis for keeping short nails in Islam, grounded in a proper rational basis.

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(3) Removal of Pubic and Armpit Hair

The wisdom behind the prescription of removing the hair from these two places is that removing it helps one to attain a perfect level of cleanliness and prevents what could emanate from them of bad odour if the hair was left there.

(4) Removal of the Moustache

The moustache should be regularly trimmed as it has contact with food which a person eats; whereas a lengthy moustache may have dirt which has come from the nose or food particles stuck to it.

(5) Cleanliness and Neatness of the Beard

The beard should be looked after by means of oiling, combing and washing whilst keeping it a fists length; as this entails its beautification. On the other hand, shortening it or shaving it contradicts beautification.

(6) Cleanliness and Neatness of Head Hair

The hair on head should be kept both neat and clean, free from dirt and dust. If a person is unable to maintain it properly, it is better to shave or trim the hair short.

(7) Cleanliness of the Mouth and Teeth

The mouth holds a distinctive status in the body and it is through the mouth the body is nourished through various supplements. Likewise, the mouth is used to communicate with others; rather it is used to communicate with Allah through means of dhikr and the recitation of the Quran. Consequently, it was vital to keep this frequently used organ clean for which the shariah stipulated the miswak. The use of the miswak is emphasised many times during the day.

(8) Cleanliness of the Body by Ghusl (ritual bath)

To cleanse the body regularly is a commendable act but to bathe on a weekly basis has been given special attention. There has been specific mention of cleaning the head and the body which indicates that the mere pouring of water is not sufficient; rather, rubbing and getting rid of dirt and bad odour is what is required.

(9) Cleanliness of the Clothes

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As hygiene and cleanliness is commendable, cleanliness of the clothes has also been encouraged. In general conditions, Muslims are encouraged to wear good clothes according to their own financial ability; however, the day of Friday is considered to be a special day for worship and cleanliness, thus, wearing good clothing on Friday has been given additional importance. Contrary to this, wearing dirty and filthy clothing has been disapproved of.

(10) Fragrance and Perfume

After wearing clothes, since there is always a possibility of bad odour to creep in, the shariah has encouraged the use of fragrance. The day of Friday has been given more emphasis in this regard also. Fragrance and perfume plays a great role in enhancing one’s mood and the mood of others around us. It should also be noted that women are not permitted, and will be sinful, if she applies fragrance or perfume which can be smelt from a distance, in situations where there is a likelihood of non-mahrams (person of marriageable kin) passing by, like public places. She is permittied to use fragrance to the extent that no foul odour is emitted from her body. Furthermore, a woman may apply fragrance, rather encouraged to, when in the confines of her home, in the presence of her husband or children.

(11) Cleanliness of the Hands

Keeping the hands clean and free from dirt has also been given due importance in the shariah. Our hands are used in many day-to-day tasks and chores; hence, they tend to have dirt and bacteria. There are many different occasions when the hands ought to be washed; namely, upon awakening, before and after eating, after relieving oneself.

(12) Cleanliness of the Eyes

The corner of the eyes is prone to mucus and irritants such as stray eyelashes or specks of dust or dirt which should also be regularly kept clean. As kohl (surma) has been proven to keep the eyes cool and clean, improve vision and strengthen the eyes, Rasullullah would regularly apply kohl (surma) to his eyes.

(13) Cleanliness of the House

It comes in a hadith, “Indeed Allah is good and he loves what is good, and He is clean and He loves cleanliness, He is kind and He loves kindness, He is generous and He loves generosity. So clean your courtyards.” (Tirmidhi; 2799)

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This ḥadīth is clear evidence of Islam’s emphasis on purity and cleanliness as it has ordered to maintain the cleanliness of even the exterior of one’s home. Anyone who practices on this ḥadīth by keeping the exterior of his house clean will be naturally compelled to keep the interior of his home clean too. When the interior of his house will be clean, his intellect will be force him to uphold cleanliness with regards to his body and clothing. When the exterior of his body will be clean, he will reflect on his inner-self and strive in cleansing and ridding it from evil character traits. (14) Cleanliness of Food Items and Utensils Importance has been also given to food items and utensils. Firstly, food items should be kept covered. Along with this, the utensil used to eat should be cleaned thoroughly after eating, ensuring that no morsels of food go to waste. The same goes for the tablecloth. Given this, the cleanliness of the food itself is apparent that when the utensils for the food ought to be considered, then the food should also be clean and pure. Furthermore, it is advised that the utensils are not chipped or broken. Such utensils should not be used and replaced. (15) Cleanliness of Pathways A pathway serves and constitutes as a means for getting from place to place, equally for a man, woman, rich, poor, young and old individual. Our shariah has given guidance on maintaining and keeping pathways safe and clean, and further viewed it as a noble form of worship. Muslims should avoid littering and discarding waste in places where others will be inconvienced. Similarly, if one happens to find a pathway obstructed by waste material, one should make an effort of removing it. (16) Cleanliness of the Masajid The Masajid are in reality the houses of Allah. When a Muslim is ordered to keep his own home clean, then why would he not be instructed to maintain cleanliness of the house of Allah? Removing even a spec of dust from the masjid, has been regarded a great deed. Likewise, visitors are prevented to bring bad odours inside the masajid.

Conclusion We are indeed indebted to the sharī’ah, which has not left out a single facet of our life ungoverned and left us to our own devices. It has given us clear-cut advice for any situation we may come across. It would then be a shame if we neglect the beautiful teachings of the sharī’ah out of mere carelessness and unawareness.

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Types of Najāsah (Filth) and the Method of Purification Impurity is detested for it causes the spreading of contagious diseases and infectious illnesses. Islām, being a perfect and pristine religion places strong emphasis on cleanliness and personal hygiene. Therefore, the sharī’ah has put in place various methods in order to eliminate impurity and establish the ultimate form of purity. What is Najāsah (filth)?  In the Arabic language, najāsah means for something to be impure and unclean, be it material such as blood, urine, stool and the like, or spiritual, such as wrongdoing.  In the terminology of sharīʿah (Sacred Law), najāsah are all those things that the sharī’ah has classified as impure. Types of Water Water which may or may not be used in purification is divided into three categories:

(1) water which is both ritually pure and usable in removing ritual impurity.

(2) water which is ritually pure but unable to remove ritual impurity.

(3) water contaminated with impurity.

The first type includes all water which has come down from the sky or welled up from the earth and none of whose three fundamental properties – namely, its colour, taste and smell – have been altered by any of those things which cause water to cease being ritually pure and usable in removing ritual impurity. Nor may such water have been used before. If water is used, it becomes merely suitable for use in ordinary activities such as drinking, cooking and so on, but not for acts of worship such as wudu and ghusl.

The difference between the first type and second type of water is that the former may be used in the various expressions of worship as well as in routine daily activities; hence, for example, it may be used for the performance of wudu, ghusl, as well as cleansing the body and clothes from visible impurity and so forth. While the second type of water, by contrast, may not be used in activities related to worship such as wudu, ghusl and the like. However, it is permissible to use such

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The third type is contaminated water which has been mixed with impurity, and is divided into two categories, (1) a large amount of pure water, will not be contaminated by any impurity’s being mixed with it unless one of its fundamental properties; namely, its colour, its taste, or its smell has been altered, and (2) a small amount of pure water, will be contaminated merely by having an impurity being mixed with it, whether any of its fundamental properties have been altered or not.

Furthermore, it is possible for the colour, taste and smell of water to be altered and for the water to remain fit for use for wudu, ghusl and the like. The following types of change do not cause the water being ritually pure and capable of removing ritual impurity:

(1) For all or some of the water’s properties to be altered due to the place in which it has settled – such as an old pool – or the places through which it has passed, as in the case of water which has flowed over minerals such as salt and sulphur. (2) For water to be altered due to the length of time it has stayed in a given place, such as when water is placed in a large clay jar and left for such a long time that changes occur in it. (3) For water to be altered due to fish or water moss which has reproduced in it. (4) For water to change because of something whose presence could not have been avoided, such as dust, straw and tree leaves.

These are just a few examples of change to the water which does not affect its capability of removing ritual impurity. Similar cases can be deduced from the examples given above. Combining Liquid with Water As for a liquid which combines with water, it will be one of three types:

(1) The first type of liquid is one which has all the same fundamental properties of water, namely, taste, colour and smell, such as rosewater which has lost its fragrance, or used water. As for the ruling on water which has been combined with such a liquid, it depends on which of the two (the water or the other liquid) is found in the greater amount. If, for example, the larger proportion of the mixture is water, it remains fit to attain ritual purity, whereas if the larger proportion is the other liquid, the water is now merely

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pure, but not capable of being used for wudu or ghusl. The same ruling appies for used water which falls of the body and enters back into the basin; such that the proportion of used and unused water will be taken into consideration. (2) The second type of liquid which may mix with water is one which differs from water in all of its fundamental properties, namely, its taste, colour and smell. An example of such a liquid is vinegar, whose taste colour and smell are all distinct from those of water. Hence, if some vinegar spilled into some water and the water took on most of the properties of the vinegar, such as its taste and its colour together, the water will now merely be pure; however, it would no longer be permissible to use in acts relating to worship, although it could still be ordinary activities. If, on the other hand, the water took on only one of the properties of the vinegar, it would still remain fit to use for wudu, ghusl and the like. (3) The third type of liquid which may mix with water is one which shares some, but not all, of the fundamental properties of water. An example of such a liquid is milk, which has a particular taste and colour but no odour. If, then, some milk were mixed with water, the water would lose its ability for use in wudu or ghusl. Used Water Water which is used in preparation for worship, or to remove a state of major or minor ritual impurity, or for performing wudu on an occasion when it is mustahabb, will be deemed as “used” water. It should be added, however, that water does not become “used” in any of these situations unless water flows completely off the body part which has been washed; hence, if the water flowed over someone’s arm but none flowed off, it would not be considered “used”. Types of Najāsah (Impurity)

Najāsah (filth) is of two types:

1. Ḥaqīqīyyah (Actual Impurity) (6)  najāsah Ḥaqīqīyyah (actual impurity or intrinsic impurity, i.e. impurity which has a body or form) falls under two categories:

(6) najāsah Ḥaqīqīyyah, refers to the actual substance which is judged to be unclean, and which the sharī’ah requires us to remove.

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1. Najāsah mar'iyyah (discernible filth i.e. filth which after drying is visible e.g. blood, stool etc.). The method of cleaning najāsah mar'iyyah is to remove the actual impurity even if it is achieved by washing it once so long as the visible impurity is gone. However, it is mustaḥabb (recommended) to wash three times. There is no harm for odour to remain at the site of the impurity if it would cause hardship to remove it. As for what is meant to by hardship here, it refers to a situation in which, in order to remove the impurity, one must use substances other than water, such as soap and the like. 2. Najāsah ghair mar'iyyah (non-discernible filth i.e. najāsah (filth) which after drying is invisible e.g. urine, impure water, etc.) The method of cleaning najāsah ghair mar'iyyah is to wash it three times, squeezing after each wash or whenever it seems probable to the person doing the washing that the site affected has been cleansed without necessarily counting the times it has been washed. However, for the sake of people who are prone to obsessive doubts and misgivings, the maximum number of washings in such a case has been set at three, with the requirement that one wring out the garment after each washing.

2. Ḥukmīyyah (Ritual Impurity) (7)  najāsah Ḥukmī (ritual impurity) falls under two categories: 1. Ḥadath-e-akbar (major ritual impurity): This requires ghusl (bath). It is required after one or more of the following occurs e.g. nocturnal discharge, sexual intercourse, upon completion ofa menstrual cycle or upon termination of post-natal bleeding etc. 2. Ḥadath-e-aṣghar (minor ritual impurity): This requires wuḍū (ablution). It is required after one or more of the following occurs e.g. natural discharges like urine, stool, wind, flowing blood, falling asleep, becoming unconscious etc.

(7) Ḥukmī najāsa (ritual impurity) is a conceptual state and abstract matters, which is a legal description which the sharī’ah has ruled to apply to the whole body, thereby requiring ghusl, or to those members of the body which are washed when one performs wudu. This state remains until water or dry earth (for one performing tayammum) is not used. In essence, Ḥukmī najāsa (ritual impurity), in other words, Allah has ruled that hadath is a state of impurity which prohibits one from performing salah just as physical impurity prohibits it. Meaning that, even though there is no visible sign of impurity the sharī’ah nevertheless classifies one is in the state of impurity.

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Prior to any ṣalāh (farḍ (obligatory), wajib (mandatory), sunna or nafl (optional)) or any other ʿibādah (worship) which requires ṭahārah (purity), one must ensure that one is in the state of tahāra (purity).One can do this by performing wuḍū (ritual ablution) or ghusl (ritual bath). Wuḍū (ritual ablution) rids the body of ḥadath al- aṣghar (minor ritual impurity), and ghusl (ritual bath)cleanses the body of ḥadath al- akbar (major ritual impurity). Prior to performing any ṣalāh or carrying out any ʿibādah (worship) which requires ṭahārah (purity) one must also ensure that he is free from both types of najāsah (i.e. ḥaqīqī (actual) and ḥukmī (effective)). Hence, being free from both ḥadath al-akbar&aṣghar (major and minor ritual impurity) and ridding oneself from ḥaqīqī najāsah (impurity that has a body) will render one in the state of ṭahārah (purity). Ghalīẓ Najāsah (Filth Governed by Strict Rulings) & Khafīf Najāsah (Filth Governed by Simple Rulings)8  Ghalīẓ najāsah (filth governed by strict rulings) e.g. urine or stool of humans, flowing blood or pus, all intoxicating drinks, urine of animals whose meat is impermissible to eat, saliva of predatory land animals and also dogs,semen, vomit which is a mouthful, etc.  Khafīf najāsah (filth governed by simple rulings) e.g. urine of animals which are permissible to eat, urine of horses, droppings of birds whose meat is not permissible to eat, etc. The Amount of Ghalīẓ Najāsah (Filth Governed by Strict Rulings)& Khafīf Najāsah (Filth Governed by Simple Rulings) that is Excused  With respect to ghalīẓ najāsah (filth governed by strict rulings) which is liquid, if it occupies the surface area of the inner concave of the palm (which is roughly the size of a 50p coin) is may be disregarded. The way to determine the area is to place water on the hand with the palm extended; the water which remains on the palm indicates the estimated area. If the najāsah (filth) is spread across various parts, the total sum of the area will be considered. With respect to ghalīẓ najāsah (filth governed by strict rulings) which is solid, 4.86g is excused even if it covers a large surface area.

(8) Ghalīẓ najāsah, imam abu hanifah defines it as an impurity concerning which there is a text from the quran or prophetic Sunnah which is not countered by any other text; as for khafīf najāsah, he defines it as an impurity concerning which there is a text which is countered by some other text. 24

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 With regards to khafīf najāsah (filth governed by simple rulings), the area less than one quarter of that cloth which has no parts is excused e.g. a towel, sheet etc (i.e. a quarter of the entire garment will be considered). However, if a cloth has parts e.g. a shirt, trousers etc. (a shirt consists of a forepart, the rear part and the sleeves) a quarter of the part on which the najāsah (filth) is will be considered and not the entire garment. Similarly, if the najāsah (filth) is on any limb of the body, less than quarter is pardoned. If the najāsah (filth) is spread on various areas of the impure part (e.g. on various areas of the sleeve), the total sum of the area will be considered. Hence, given that such impurities are pardonable as they pertain to the validity of salah, the salah performed with the presence of such impurity is undesirable, but not to the point of being forbidden. It is true, of course, that the removal of an amount occupying the surface area of the inner concave of the palm takes higher priority over the removal of some lesser amount.  When washing an impure cloth, if minute splashes from the cloth fall on one’s clothes or body, it will be pardoned. However, if these splashes fall in the water, the water will become impure.  Other examples of impurities which may be overlooked are the steam and dust particles which are given off by an impure substance; hence, for example, if the wind blew over some impurity, then blew onto someone’s clothing, this would do no harm even if its odour were then found in the garment concerned; the same ruling would apply if dust blew off some impurity, then got onto something.  A spray of urine which is as fine as pin heads and is not visible, is viewed as though it did not exist due to the unavoidability of the occurrence. This ruling only applies for the body and clothes; however, if a spray of urine was to fall into a small quantity of water, it will render the water impure.

Important Points  If after washing three times and squeezing each time, one hangs the cloth and then it drips onto something else. If when squeezing the third time it was squeezed such that no water would drip, then the cloth, the hand and the water that dripped is pure. However, if the cloth was squeezed the third time such that not all the water was squeezed out, then the cloth, hand and water that dripped is impure.

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Water  Contaminated water may be purified by causing it to flow, that is, by allowing fresh water to enter from one side and to exit from the other. Hence, for example, if there is a channel of impure water, pure water may be poured into one end of it until it is full and water flows out of the other end, in which case its contents become pure running water. It is not necessary for the water that flows out of the channel to be equal in volume to the water that was originally inside it. Similarly, if the contaminated water is in a basin or a large bowl or kettle, pure water may be poured over it until it overflows, at which point the contaminated water may be deemed pure even if the amount which overflowed the sides of the container is less than the amount which was known to be contaminated.

Natural Earth  Natural earth with najāsah (filth) whether it is najāsah mar'iyya (discernible filth i.e. filth which after drying is still visible) or najāsah ghair mar'iyya (non-discernible filth i.e. najāsah (filth) which after drying is invisible) can be purified by drying (in which case its purification requires no water), as long as no trace of najāsah (filth) remains visible. This earth may be used for ṣalāh but not tayammum (dry purification). The method of purification before drying is to pour water over it three times. When the water is absorbed the earth will be clean. Another method which could be adopted is to let water flow over it until the water does not show the najāsah (filth). If water falls on it again, it will not become impure.  Pebbles and stones which absorb water also become pure after drying.  Najāsah (filth) which dries on walls, trees or grass which is rooted and fixed in the ground will be purified by the disappearance of smell and colour. However, objects such as rugs, mats or other movable articles, all of which must be purified by washing.  If najāsah (filth) on the earth is hidden by sand to the extent that the najāsah (filth) cannot be smelt, the earth will be regarded as pure.

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Carpets, Rugs, and Those Objects That Cannot Be Squeezed  If najāsah (filth)falls on a carpet, rug, or an object which cannot be squeezed then the method of removing this is by washing it three times. After washing each time, it is necessary to dry it until water stops dripping from it (it is not necessary to completely dry it, rather, to the extent that if another object was to be placed upon it, it would not get wet). By carrying this out three times the object will be regarded as clean.Furthermore, the process can be speeded up by soaking up the water using a clean cloth after each wash. The above ruling is when the object absorbs najāsah (filth). If the object does not absorb najāsah (filth), it will be sufficient to wash it three times (leaving it to dry each time is not necessary).  If placing water directly on a carpet, rug, or an object which cannot be squeezed is not practical, a wet cloth should be used to clean it until the najāsah (filth) is removed and one is content.

Body  The method of removing najāsah mar'iyya (discernible filth i.e. filth which after drying is still visible) from the body is topour water over it until the actual impurity is removed (i.e. it is no longer visible). The method of removing najāsah ghair mar'iyya (non-discernible filth i.e. najāsah (filth) which after drying is invisible) is to wash the impure area 3 times.

Fabrics or Cloths  If najāsah mar'iyya (discernible filth i.e. filth which after drying is visible) gets soaked in a cloth or fabric, then the method of cleaning it is to remove the actual impurity even if it is achieved by washing it once.  If najāsah ghair mar'iyya (non-discernible filth i.e. najāsah (filth) which after drying is invisible) gets soaked in a cloth or fabric, then the method of cleaning it, is to wash it with water and wring it 3 times after each wash. When wringing it the third time one will use his full strength and ensure water stops dripping. If after wringing for the third time, the water does not stop drippingthe cloth will remain impure. If, however, the cloth or fabric is delicate, then after each of the three washes one may simply let it dry toavoid ruining the item.

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 If a cloth with najāsah (filth) is washed in a container of water or three different containers and is squeezed each time (away from the container), the cloth will become pure and the water in the container will be impure. The same ruling applies if a limb hasnajāsah (filth) on it.  If the corner of a cloth (9) has najāsah (filth) and one has forgotten which corner it was, one should wash any cornerof the cloth. Doing so will render the cloth clean. If this cloth was used (after washing) to perform ṣalāh, thereafter one remembers which corner the najāsah (filth) was on (and it was not washed), the ṣalāh performed using that cloth will have to be repeated. Nevertheless, it is better to wash the entire the garment from the onset.  New clothing which has no apparent najāsah (filth) will be considered clean and can be worn without being washed. (10)

Containers and Utensils  As for containers and utensils, they are of three types: (1) earthenware and pottery, (2) wood, and (3) iron and the like. Such objects may be purified in four different ways, namely; by burning, by carving or brewing, by wiping, and by washing.  If the object is made of iron, copper, lead or glass and has a smooth and glossy surface without cracks or pores e.g. steel, aluminium, plastic, glass or any surface which does not absorb, the najāsah (filth) (whether it is najāsah mar'iyyah or najāsah ghair mar'iyyah) if wet will become pure either by rubbing on earth or wiping it with a wet cloth until the effects of najāsah (filth) do not remain. If the najāsah (filth) dries then najāsah mar'iyya (discernible filth i.e. filth which after drying is visible) will be purified by rubbing on the earth and wiping of a wet cloth whereas najāsah ghair mar'iyya (non-discernible filth i.e. najāsah (filth) which after drying is invisible) will be purified by the mere wiping of a wet cloth or washinga minimum of 3 times and if najāsah mar'iyya (discernible

(9) Najāsa (filth) on the “corner of the cloth” is an example. The same ruling also applies if there is doubt of najāsa (filth) being on another part of the cloth. (10) The sunnah of Rasūlullāh  upon wearing new clothing was to express gratitude to Allah by reciting this duʿā (supplication): 28

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filth i.e. filth which after drying is visible) any number of times till one feels content that the najāsah has been removed albeit with the condition that the smell or colour does not remain.(11)

(11) When washing it is not a condition to dry the utensil each time.

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Istinjā’ (purification after the call of nature) Despite the fact that Islām is a clear and simple religion, it also consists of unique features that differentiate it from other religions. It provides a degree of cleanliness which is acceptable to the mind, necessary for the health of the body, and required by an ordeal social life. These principles are such that any sound-minded person would understand them if articulated to him. One such principle is the principle of istinjā’ (purification after the call of nature), where the Muslim is instructed to be wary of bodily impurities such as urine and stool. Hence, by adopting the method of istinjā’ (purification after the call of nature), one can attain a state of cleanliness from such impurities. It was said to Salman (out of mockery and disdain): Your Prophet teaches you everything, even about excrement (meaning that, should a prophet be teaching irrelevant matters such as this or teaching something which is taught to a child? Rather, the teachings of a prophet ought to be of a greater degree). Salman, instead of remaining silent, he did not turn his attention to their mockery; but instead, gave a response, which a compassionate teacher would give to his pupils, explaining that this is not a matter to mock but a serious matter. He proudly said: “Yes. He has forbidden us to face the qiblah at the time of easing or urinating, and cleansing with right hand, and cleansing with less than three stones, or cleansing with dung or bone.” Definition of Istinjā’  In the Arabic language, ‘istinjā’, or ‘abstertion’ means to wipe and clean an impure area.  In the terminology of sharīʿah (Sacred Law), istinjā’ is the process of cleaning those body parts from which impurities such as urine, faeces and the like is secreted, as it is not sufficient simply to perform wudu while the site from which they were secreted remains contaminated. Rather, it is necessary to dry and clean the site at which the impure substance was secreted Materials Used to Perform Istinjā’ There are two things with which istinjā’ is permissible: 1. Ideally, istinjā’ is to be done with water. 2. All those things which have the capability of cleaning albeit with the condition that they are free from impurities e.g. toilet paper. It is not appropriate to use

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anything of value e.g. silk or cotton. similarly, objects which enjoy respect like paper on which words have been written, even if the writing consists of disconnected letters, since letters themselves enjoy respect; and blank paper, provided that it is suitable for being written on. As for toilet paper and other materials with which one might clean oneself, they serve as an acceptable substitute for water even if it is available; however, it is preferable to use water, and even more preferable to combine the use of water and other acceptable material. It is mustaḥabb (recommended) to first use toilet paper or any other hard material in odd amounts and to then follow it with water is sunnah. Method of Istinjā’  Istinjā’ is to be performed with the left hand when the substance secreted has ceased to have flowed. Ruling of Istinjā’

 Istinjā’ is a religious obligation; in some cases, sunnah mu’akkadah (emphasised) and in some wājib (mandatory), for both men and women. Hence, one must perform istinjā’ to remove any and all impure substances secreted by the body –even if a given secretion occurs rarely- such as blood, pre-seminal fluid and wadi. It is deemed makrūh (disliked) for an individual to neglect it.  If when excreting impurity which in weight equivalent to the weight of 4.86g (in the case of a solid substance) or the area of the inner concave of the palm (in the case of a liquid substance), spreads around the private parts, it will be obligatory to remove it and water will be prescribed. If it is not removed, ṣalāh will not be valid. If the najāsah (filth) does not exceed this amount, it is sunnah to wash it and the ṣalāh performed in this state will be makrūh tanzīhī (mildly disliked)  If someone cleans himself and a trace of impurity still remains, after which his buttocks perspires and his perspiration gets onto his clothing, his clothes will not be considered contaminated even if the impurity which has gotten onto them amounts to more than the excused amount.  If after istinjā’, a bad odour remains on one’s hand, it will be considered clean. Nevertheless, the elimination of any bad odour is preferable.

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 If there is a possibility of one’s ʿawra (nakedness) being exposed in front of others during the process of istinjā’, it is permissible to leave out istinjā’ and move on to do wuḍū (ritual ablution).  If one is unable to do istinjā’ himself, it is permissible for one’s wife to assist him. If one does not have a wife to help him, one is excused from doing istinjā’. Negligence with Regards to Urine Negligence with regards to urine is a big problem and is a matter which needs to be given due consideration. The gravity of the matter demands diligence and caution. Failure to give it due attention can be the cause of worship not being accepted regardless of one’s punctuality in performing ṣalāh. Rasūlullāhsays: ِ : : ََلت ُْقبَ لُ َصََلةٌبغَِْْيطُُهور )مسلم ،۲۴۴ الرتمذی ۱( “The ṣalāh performed without ṭahārah (purity) is not accepted” (Muslim: 244, al- Tirmidhī: 1) Whilst urinating one should be careful of urine splashes as one will be accounted for his negligence. Rasūlullāh  mentions: ِ ِِ ِ ہ: أَ ْكثَ ُرعََذاَبلَْقْْبمنَالْبَ ْول )ابن ماج ۳۴۸( 'Most of the punishment meted out in the grave is due to negligence in matters related to urine.’ (Ibn Mājah: 348). It comes in another narration: ﷺ َِّ َّ ِ َّ ِ ِ ِ ِ ِ ِ ِ َمَّر الن َُِِّّب عَلَى قَْْبَيْ ِن فَ َقاَل: إَّنَُما لَيُ عَذََبن َوَما ي َُعذََبن م ْن َكبْي. ُُثَّ قَاَل: ب َلَى، أََّما أَ َحُد ُُهَا فَ َكا َن يَ ْسعَى َبلنَّميَمة، َوأََّما اآلخر فَ َكا َن َلَ يَ ْستَرتُ ِ ِِ ِ ِ ِ ِ َّ م ْن ب َْوله. قَاَل: ُُثَّ أَ َخَذ عُوادا َرطْباا فَ َك َسَرهُ َبثْ نَ تَْْي، ُُثَّ غََرَز ُك َّل َواحد منْ ُهَما عَلَى قَْْب ُُثَّ قَاَل: لَعَلهُ ُُيََّف ُف ع َنْ ُهَما، َما ََلْ ي َيْ بَ َسا “Rasūlullāh once passed by two graves. He remarked, ‘they are both being punished in their graves. Rasūlullāh  said, "These two persons are being tortured not for a major sin (to avoid)." Rasūlullāh  then added, "Yes! (They are being tortured for a major sin). One of them never used to take due care when urinating12 and the other would tell-tale. Rasūlullāh then took a twig from a date-tree, snapped it in two and

(12) A question which arises is that, what link does being unmindful of urine splashes have with punishment in the grave? The actual answer to this, only Allah knows. However, Allamah Ibn Nujaym has stated a possible connection that, keeping oneself clean from splashes of urine is the first step towards worship. While, on the other hand, the grave is the first station of the hereafter. Furthermore, on the day of judgement, salah will be the first thing which will be reckoned and as taharah (purity) is the stepping stone to salah, punishment for its omission will be experienced in the first station from the stations of the hereafter; the grave. 32

BAḤR-UL-MIDĀD Publications The Fiqh Manual planted them on each grave. The Companions asked, ‘O Rasūlullāh ! Why did you do that?’ He replied, ‘Perhaps their punishment will be lightened so long as the twigs do not dry.”(Al-Bukhāri: 216, Muslim: 292, Abu Dāwud: 20, At-Tirmidhī: 70, Al-Nasa’i: 31)(13)

Rasūlullāh  once passed by two graves.”) The ʿUlamā (scholars) have differed“) ﷺ (13) َمَّر النَُِِّّب عَلَى قَْْبَيْ ِن regarding whether these two graves were the graves of Muslims or disbelievers. Some have taken the opinion of them being disbelievers whilst the majority have taken them to be Muslims. The reason being that if they had been disbelievers, Rasūlullāh  would not have beseeched Allah for the reduction of their punishment and nor can this be expected. This is further established by another narration wherein it is mentioned that these two graves were situated in the graveyard of baqī’. Baqī’ is a graveyard which is exclusive to Muslims. These two persons are being tortured not for a major sin.") There is a difference of") ِ َوَما ي ُعَ هذًَبن ِِف َكبِ ري opinion with regards to the meaning of “not being punished because of a major sin”. Some ʿUlamā have said that these two sins (tale bearing and negligence with urine) were not considered “major” in the eyes of the dwellers or major in the eyes of the listeners but “major” in the sight of Allāh. Allāh mentions in the Qur’ān:

ۥ َوتَ ۡح َسبُونَه ُ هَ ِ ي نا َوهُ َو ِعن َد ٱ َ ُِهَّلل َع ِظي ٌم )النور: ۱۵( “You thought that the matter was trivial, whereas it was grave (a grave sin) in Allāh’s sight” (Sūrah Al-Nūr: 15) Others have stated that these two sins are not “major” in the sense that it is avoidable (i.e. it can easily be avoided). ʿAllāmah Nawawī says, “The reason that these two sins are classified from the major sins is that not saving oneself from urine drops will lead to the nullification and non-performance of ṣalāh which indeed is a major sin. Tale bearing and spreading mischief is from among the worst sins.” The other would tell-tale.”) Ibn Daqīq al-ʿId defines tale-bearing as conveying tales“) ِ ِ ِ ََيْشي ًِبلنهميَمة with the intent of causing harm. Nonetheless, conveying with the objective of public interest or creating unity is recommended and exempted from this definition. (“Perhaps their punishment will be lightened “) Imam Mazrī explaining the reason لَعَلههُ ُُيَهف ُف عَنْ ُهَما why the punishment was reduced states that it is possible that Allāh disclosed to Rasūlullāh that the punishment will be alleviated for this period of time (i.e. the time taken for the branches to dry). ʿAllāmah Nawawī says the reason for this is that Rasūlullāh interceded on their behalf and his intercession for the reduction of the punishment was accepted for the duration of time it took for the branches to dry. This view is supported by another narration where Rasūlullāh  says, “My intercession was accepted so that the punishment will be decreased until the drying of the branches”. ʿAllāmah Khattabi  says, “Rasūlullāh  supplicated for them as long as he was present; therefore, it is not the branches which played a part as there is no difference between a

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dry and tender branch. Other ʿUlamā mention that the branches were glorifying Allāh until they remained tender (as a dry branch falls short of glorifying Allāh).

َ َٰ َ َوإِن ِ من َشيۡ ٍء إِل ا يُ َس ِب ُح بِ َحمۡ ِدهۦِ َولَ ِكن ل ا تَ ۡف َق ُهو َن تَ ۡس ِبي َح ُه ۡمِۚ)الاسراء ۴۴( “There is nothing that does not glorify His praises, but you do not understand their glorification (even matter that seems inanimate to us humans glorifies Allāh without us realising it).” (Sūrah Al- Isrā 44) Mufasireen commentating on the above verse, mention that there is no living thing (except that it glorifies Allāh). Every object has some form of life which may differ respectively. Thus, the life of a branch terminates upon drying, a rock until it breaks, a leaf until it withers and so on. ʿAllāmah Tarṭūshi has mentioned that it was due to the blessed hand of Rasūlullāh. From this ḥadīth, we can establish the reality of the punishment of the grave and that having faith upon it is mandatory. We also learn that urine is impure whether it be a little or a lot. ʿAllāmahKhattābi  says that the ḥadīth provides evidence for the recommendation of reciting the Qur’ān in the graveyard because if a decrease in punishment is hoped from a mere branch (which glorifies Allāh) then this is all the more likely from the Qur’ān which is far greater in virtue and merit. Imam Abu Hanīfa is of the opinion that to send reward of the recitation of the Qur’ān to the deceased is permissible. This is substantiated from a narration wherein Rasūlullāh  says, “Whosoever walks through the graveyard and recites Sūrah al-Ikhlās eleven times and thereafter sends the reward to the deceased, he will be rewarded according to the number of deceased in the graveyard”. In another narration, it is mentioned that, “Whoever enters the graveyard and recites Sūrah al-Yāsin, Allāh will decrease the punishment of the dwellers”. It is further narrated that, “Whosoever visits the graves of his parents and recites Sūrah al-Yāsin by them, Allāh will grant them forgiveness”. This ḥadīth further points out the obligation of performing istinjā (i.e. to clean those body parts from which impurities such as urine and stool exit) and the prohibition of tale bearing. Will planting a branch or a twig on a grave have the same effect as it did for the two inhabitants mentioned in the ḥadīth? ʿAllāmahShabbir Aḥmad ʿUthmānī says, “The placing of aromatic plants, potherbs or the like on graves of the pious and close servants whilst discarding the graves of those whose apparent condition was of sin and disobedience (like the actions of many who are involved in practices (bid’ah) which have no basis in the qur’ān and ḥadīth), is not corroborated by this ḥadīth in any shape or form. Mawlānā Yusuf Ludhyānwi  writes in his famous treatise Ikhtilāf-e-Ummat aur Sirāt-e-Mustaqīm, “The baseless customs which take place at the shrines of pious saints is completely contrary to the way of Rasūlullāh. It was non-existent in the best of times (i.e. the period immediately following the era of Rasūlullāh); rather, these customs are a product of the worst of times.” (Adapted from: Mirqāt-ul-Mafātīh: 2/51, ʿUmdat-ul-Qārī: 3/345, Fatḥ-ul-Mulhim: 3/48, Ikhtilāf-e- Ummat aur Sirāt-e-Mustaqīm: 230) Adding to the above, we can deduce a few points from the above hadith, namely, that the punishment of the grave is a true reality. The ʿUlamā (scholars) write that children are given a 34

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Therefore, it is compulsory to safeguard oneself from urine and to do so one must adopt the practice of Istibrā’. It is common for some people, after they have urinated, to have some additional urine come out if they walk, rise to a standing position, or make some ordinary movement following this. Hence, when someone wishes to perform istinjā’, he needs to engage first in istibrā’, since it is not permissible to perform wudu when one is uncertain as to whether he has finished urinating or not. If someone performs his wudu while in such a state of uncertainty, and if a drop if urine comes out as he is performing wudu, his wudu will be void. Hence, he is obliged to expel whatever might be present [in the bladder or the bowels] until he is certain that nothing more is left. Definition of Istibrā’?  Istibrā’ means to clear the urinal passage from droplets of urine until one is convinced and certain that no droplets will exit the urine passage and nothing more will remain to be eliminated, which would otherwise prevent the validity of one’s wuḍū (ritual ablution), which in turn will render ṣalāh impermissible to perform. Thus, it is improper to begin wuḍū (ritual ablution) without having carried out istibrā’. Ruling of Istibrā’  Istibrā’ is wājib (mandatory) for men due to the nature of their organ. Difference Between Istinjā’ and Istibrā’ Istinjā’ and istibrā’ and two separate things. The former is sunnah in some cases and in others obligatory, while the latter is at all times wājib (mandatory). Method of Istibrā’  Istibrā’ can be achieved by a number of methods e.g. coughing, walking, squatting etc. but a common and effective method is to wrap a tissue in such a manner that the droplets get soaked without soiling the clothes. The method of istibrā’ will differ for each person, according to their physical nature. The objective is merely to have conviction that there is no urine remaining in the urine tract which could possibly exit.

sense of feeling so they may witness the bounties of Allah. Furthermore, we learn that urine is impure in all situations and all amounts.

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 The advantage of doing istibrā’ with the aid of toilet paper, is that a person is not confined to the toilet; rather he can go about his daily routine whilst all the droplets gradually clear out from the urine passage and are absorbed in the toilet paper.  If the urine from the toilet paper (which was wrapped) spreads on the clothes, then the clothes will also become impure. Wuḍū (ritual ablution) will become invalid the very moment a droplet comes out. Therefore, water should not be used until the droplets have exited.  A rubber band may also be used to keep the tissue in place. Time Taken  The time taken to do istibrā’ varies for individuals according to their age and health. Some may take less than five minutes whilst others up to twenty minutes.  One should become well acquaintedwith his bodily habit so that he can set his timetable accordingly. Ruling for Women  The ruling of istibrā’ is specific to men. Nevertheless, women should also be wary of urine droplets and wait till they are completely surebefore washing themselves. Impurity of Water in the Toilet  The water in the toilet bowl is regarded as impure, both before flushing and after flushing.  An easy method of avoiding contact with the water is to place toilet paper in the toilet so that one is protected from splashes.  If splashes from the toilet bowl do fall on one’s body or clothes, then one should work out the area of the impurity. If the estimated area exceeds the size of a 50p coin, then it is not permissible to perform the prayer until the soiled areas have been thoroughly cleaned. Doubts  If someone is accustomedto doubts as to whether urine droplets have ceased or not after doing istibrā’, then he should sprinkle water over his private parts and his undergarment and pay no attention to the doubts.

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Miscellaneous Rulings  If one forgets to remove the toilet paper for istibrā’ and performs ṣalāh the ṣalāhwill be valid, if the droplets do not exceed the size of a 50p coin. If they do, theṣalāh will have to be repeated.  If there is a doubt whether a droplet has exited and then one discovers that that it has exited then the ṣalāh will be broken. If there is doubt then after completing the ṣalāh one should check. If there is dampness, wuḍū (ritual ablution) and ṣalāh will have to be repeated.  If after washing the soiled area, the validity of the ṣalāh will not be affected by any stain or smell that remains after washing. Children Children naturally tend to be obliviousto personal hygiene. It is necessary that parents instruct and educate their children from a young age about the importance of hygiene. Rasūlullāh says:

ِ ِ ِ َما ََنَ َل َوالٌد َولَادا م ْن ََنْ ل أَفْ َض َل م ْن أََدب َح َس ن )الرتمذی ١٥٩٢( “No father can bestow anything better to his children than to teach them good manners.” (Al-Tirmidhī: 1592) Etiquettes14  The bathroom should be entered with the left foot and exited with the right.  It is recommended that one utter the Sunnah du’ā’s (supplications)aloud before entering and after leaving the toilet. If one forgets, the du’ā’s (supplications) should be read in the heart and not aloud. They are as follows: Before entering: ِ ِ ِ ب ْسِم ٱ هّٰلل ٱلَّرْهْح ِن ٱلَّرحيِم “In the name of Allah, the most Merciful, the most Beneficent.(15)

(14) The vast number of etiquettes under this subject is truly an incredible distinction of the religion of Islam; where even an insignificant and lowly practice of relieving oneself is given such importance. (15) Before entering the toilet and before performing wuḍū (ritual ablution), it is sufficient to recite just ِ ِ. However, to recite ِ ِ ِ in its entirety is more preferable. It comes in a hadith ب ْسِم ٱ هّٰلل ٱلَّرْهْح ِن ٱلَّرحيِم ب ْسِم ٱ هٰ ّلل that the veil between the us and the devils is the recitation of bismillah.

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َّ ِِ ِ ِ ِ ِ ِ اللُهَّم إ ّٰن أَعُوذُ بك م َن ا ْْلُبُث َوا ْْلَبَائث )خباری ۶۳۲۲، مسلم ۳۷۵( “O Allāh, I seek refuge with You from the male and female devils”(16) (Al-Bukhāri: 142, Muslim 375, Al-Tirmidhī 6, An-Nasā’ī 19, Ibn Mājah 296) And/or َّ ِِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ہ ہ اللُهَّم إ ّٰن أَعُوذُ ب َك م َن الٰر ْج ِس النَّج ِس ا ْْلَبيث الُْم َخبَّث ال َّشيْطَان الَّرجيم )ابن ماج ۲۲۹، مصنف ابن ابی شيب ۶، ابن السنی، طْبانی ۳۶۵( “O Allāh, I seek Your protection from the filthy, impure, wicked Shaytan the rejected.” (Ibn Mājah 299, Musannaff Ibn e-Abī Shaybah 6, Ibn Sunni, Ṭabrānī 365) After leaving:

غُْفَرانَ َك "(O Allah) I seek forgiveness and pardon from You"17 ِِ َِّ ِ ا ْْلَْمُد َّّلل الذي أَْذَه َب َعِّٰن اْْلَذَى َوعَافَاّن )ابن ماجه ٣٠١(

(16) The reason for seeking refuge from Shayṭān before entering the toilet is that Shayṭān enters the toilet as it is a place where the Dhikr of Allāh is absent. Another hadith states that the Shayatin play with the private parts of the children of Adam. Consequently, for their expulsion, this dua was taught as when a person is about to enter the toilet, there is fear that shaytan may cause physical or spiritual harm to him. We learn that any forthcoming situation wherein a believer fears for an unpleasant outcome or feels uneasy, he ought to seek refuge from Allah. (Adapted from: Mirqāt-ul-Mafātīh 2/50) (17) A famous question which arises here is that what is the relation of this supplication to this situation? Why are we taught to seek for forgiveness? What sin did we commit? The ʿUlamā (scholars) have given various interpratations for this. One reason is that the Prophet would always remain engaged in the rememberance of Allah, and as the rememberance of Allah is not permitted in filthy places, he would have to unwillingly refrain from it. Upon leaving, he would deem this termination an offence; therefore, seek forgiveness. Another answer given is that, the Prophet would refrain from remembering Allah with his tongue, however, his heart would nevertheless remain engaged; and thinking this to be contrary against etiquette, he would thus seek forgivness. Others have given this opinion that relieving oneself is the stage for the completion of the bounty and favour of food. Firstly, Allah blessed us with the blessing of food, and then effortlessely passed it through to our stomach. Moreover, our stomach accepted and digested the food; preserving the nutritious elements and ridding the harmful by creating means for excrement which is the final stage for the completion of this blessing. And as gratitude to this great blessing cannot be fulfilled, the Prophet taught his followers to seek forgiveness of their shortcoming. One more reason the ʿUlamā (scholars) state, is that the excretion released by the body is visible impurity, which led to the Prophet pondering over spiritual impurities, i.e. wrongdoings, which resulted in his seeking forgiveness. 38

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“I seek your forgiveness. All Praise toAllāh who has removed from me impurity and blessed me with good health.”(18)(Ibn Mājah 301) And/or ِِ َِّ َّ ِ ا ْْلَْمُد َّّلل الذي أَذَاقَِّن لَذتَهُ َوأَبْ َقى َِّف قُ َّوتَهُ َوَدفََع عَِّٰن أ َذَاه ُ )ابن ،السنی طْبانی ۳۷۰( “All Praise to Allāh, Who let me enjoy its (food’s) taste, made its strength remain in me and removed from me its harm.” (Ibn Sunni, Ṭabrānī 370)  It is makrūh tahrīmī (strongly disliked) to face or show the back towards the qiblā when passing urine or stool, regardless of whether one is outdoors or indoors. If someone absentmindedly sits down on a toilet facing directly toward or showing the back towards the qiblah, then realises what he has done, he should shift to a different position if possible. otherwise, one should avoid so far as possible sitting down on a toilet which faces in one of the forbidden directions. The same ruling applies to istinja and istibra.  It is strictly forbidden to relieve oneself in a small amount of standing water, while if the amount of water is large, urination in it is makruh tahrimi. if it is running water, urination in it is undesirable, though makruh tanzihi, unless the water is someone else’s property and its owner has not granted permission to urinate in it or unless it is public property which has been devoted to a specific use; in these two latter cases, it is forbidden to urinate in the water even if it is a large amount.19  The toilet seat should be wiped if wet as the water may be impure.  The toilet should be cleaned in such a manner that the next person is not inconvenienced.(20)

(18) In this du’ā (supplication) we find an indication of two separate blessings from Allāh; one being the removal of impurity which in itself is a great blessing but in addition the granting of good health. (19) This is among the most admirable of Islamic rulings, and it is confirmed by both science and common sense. After all, the contamination of water which has been designated for general human benefit is one of the most reprehensible acts one might commit, not to mention the danger which it poses of spreading infectious diseases. Hence, it is one of the virtues of Islam that it has always made worship dependant on the very things which a person requires for his own well-being. (20) Sadly, in the majority of masajid (mosques), toilets are left filthy and are not suitable for use. This, thereby, inconveniences the next user and whether it is a believer or a non-believer, Islam does not in any way tolerate troubling and causing harm to another fellow human being, let

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 Slippers should be used as one does not know the condition of the floor.  It is sunnah to cover the head when going to the toilet.  Speaking(21), eating, using a phone should be avoided in the toilet. Doing so is contrary to etiquette and makruh tanzihi.  It is makrūh tanzihi to wash the private parts with the right hand without a valid reason.  One should ensure the private parts are not seen by anyone. Also, one’s garment should be removed when one is closer to sitting. Also, the body should not be exposed more than that is required.(22)  Eye contact with impurities in the toilet and private parts should be avoided.

alone a Muslm. It is a major sin to trouble and cause distress to a fellow human being. Rasūlullāh expresses the same concept in the following ḥadīth: “Beware of the two accursed ones.” When the companions asked him, “O Messenger of Allah, what are the ‘two accursed ones’? He replied, “he who relieves himself along the paths that people tread or in the places where they find shade.” These two actions result in a curse for the one who commits them, since someone who urinates or defecates on a public roadway or path exposes himself to curses and insults by doing such a harmful thing. (21) This is due to the disrespect which this shows to the act of speech, as well as lack of concern for the possibility that while speaking, one might make mention of the name of Allah or His Messenger or some other revered person or entity. Speaking in such a situation is only undesirable if there is no need to speak; however, if such a need arises, it is not undesirable.

ِ ِ (22) إذَا أََراَد َحا َجةا ََل ي َْرفَُع ث َْوبَهُ َحَّّت يَْدن َُو م َن اْْلَْر ِض )ابو داؤد ١٤( “Whilst answering the call of nature Rasūlullāh  would not lift his garment until he was close to the ground.” (Abū-Dāwūd 14) Islām teaches modesty in all spheres of life; public and private. Rasūlullāh  being the greatest teacher of all was the embodiment of modesty as can be gauged from this ḥadīth. Even though the exposure of one’s private parts is inevitable whilst relieving oneself, Rasūlullāh  nevertheless made an effort to conceal himself as much as was possible. This is an example of the high level of modesty that a Muslim must adopt in order to be a perfect Muslim. The Fuqaha (jurists) have stated that exposing one’s nakedness in private without any valid reason is also forbidden.

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 One should urinate whilst sitting. Standing up and urinating is disliked23 due to the likelihood of splashes soiling the body and clothes.(24)  Any item bearing the name of Allāh, Rasūlullāh or Qur’ānic verses should not be taken into the toilet.  Dhikr (remembrance of Allāh) should be avoided. Also, one should not reply to the adhān or salaam (greeting).  It is inappropriate to urinate in the bathtub or shower.

(23) There is difference of opinion on whether this “dislike” is of a mild or prohibitive nature. Most scholars have opined that the prohibition is of a mild nature, and not entirely prohibited. Although, some have opted for a stricter stance as the act of standing and urinating is emulating the ways of other sects; hence, increasing the severity of prohibition. (24) The urinals in public toilets are unfortunately widely used by many Muslims. Firstly, this action is contrary to the sunnah method which is to sit down whilst relieving oneself. Also, this action may entail imitation of the practice of the non-believers which is a sin. Furthermore, the cleanliness ought to be adopted is often neglected. Similarly, it leads to ones ʿawra (nakedness) being exposed in front of others. Hence, it is safe to say the use of urinals is a much disliked act hence, avoiding its use is the best course of action. However, if one is compelled to use it due to a necessity, its use will be permissible. AbdurRahman ibn Hasanah reported: I and Amr ibn al-'As went to the Prophet. He came out with a leather shield (in his hand). He covered himself with it and urinated. Then we said: Look at him. He is urinating as a woman does. The Prophet, heard this and said: Do you not know what befell a person from amongst Banu Isra'il (the children of Israel)? When urine fell on them, they would cut off the place where the urine fell; but he (that person) forbade them (to do so), and was punished in his grave. (Abu Dawud: 22) The comparison in the phrase, “Look at him. He is urinating as a woman does”, has two possibilities; one that the comparison is in covering himself with the shield or in sitting down, as the women of the time of ignorance would sit and urinate while men would stand and urinate. Accordingly, in some narrations we find that standing and urinating was considered to be a form of masquilinity. There is also this possibility that the similitude is in both actions; covering with a shield and sitting. From this hadith we learn two things; the first being that before reliveing ourselves, we should cover our nakedness and the second being that this should be done whilst being in a sitting positon. The meaning of this hadith would read that, “your objecting and disapproving my action or expressing astonishment is equivalent to preventing me from it; however, Islam teaches that, out of caution, a sitting position should be adopted when relieving oneself whereas you are dissuading me from doing so. Thus, guage what the outcome of your action will be.”

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 One should keep a few bottles of water, some toilet paper, a prayer mat and a compass in the car.

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Wuḍū (Ritual Ablution) It is a worrying sight that Muslims do not perform wuḍū (ritual ablution) correctly. Our wuḍū (ritual ablution) is either incomplete or contrary to the sunna method. Hastiness, laziness and negligence are the reasonsfor the deficiencies in our wuḍū (ritual ablution) resulting in many people being deprived of easily attainablerewards and benefits promised by Allāh andRasūlullāh. It is narrated in a ḥadīth that: ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ إ َّن أَُّمِت يُْد َعْوَن ي َْوَم القيَاَمة غًُّرا ُُمَ َّجل َْي م ْن آًَثر الُو ُضوء، فََم ِن ا ْستَطَاعَ منْ ُكْم أَ ْن يُطي َل غَُّرتَهُ فَ لْيَ ْفعَ ْل )خباری ۱۳۶، مسلم ۲۴۶( “On the Day of Resurrection, my Ummah will be summoned 'Al-GhurrAl-Muḥajjalūn' because of the traces of wuḍū (apparent on their bodies). Whoever can increase the area of his radiance should do so."(25)(Al-Bukhāri: 136, Muslim: 246) ِ ِِ ِ ِ ِِ َم ْن تَ َو َّضأَ، فَأَ ْح َس َن الُْو ُضوءَ َخَرَج ْت َخطَاََيهُ م ْن َج َسد ه َحَّّت َْخَتُْرَج م ْن ََتْت أَظَْفاره )مسلم ۲۴۵( “He who performs wuḍū (ritual ablution) perfectly (i.e. according to the sunnah method), his sins will depart from his body, even from under his nails."(26)(Muslim: 245) This demonstrates that when a Muslim performs wuḍū (ritual ablution) the apparent filth along with the spiritual is cleansed from the body. Shaykh Mawlānā Muhammad Saleem Dhorat Ḥafiẓahullah says:

which means ‘shining’ or ‘white’. It is used for )اَغ ًّرُ) ”is the plural of “Agharr ( غ ًّرا) ”Ghurr“ (25) animals (mostly horses), to indicate a white mark on its head. Here, it refers to that radiance which will emanate from the brows of the believers on the Day of Resurrection and which will distinguish them from everyone else. The word “Muḥajjalīn” is derived from ‘Taḥjīl’ which also means ‘whiteness’ but it is used for that whiteness found on all four or at least three legs of a horse. Here, it refers to that light which will be emitted from the hands and feet of the believers because of their habit of performing wuḍū. This means that the believers among the Muslims will be distinguished from other communities by virtue of the glow emanating from their faces, hands and feet on the Day of Resurrection similar to that horse with a white forehead who is easily distinguished from other horses. (26) The “sins” being referred to in the hadith are the minor sins, as forgiveness of major sins can only be attained by sincere repentance (if they are related to the rights of Allāh). A sin committed related to a fellow human being, necessitate repenting to Allāh as well as seeking forgiveness from the person himself. Seeking forgiveness consists of verbal repentance and also physical repentance; verbal repentance is obvious and physical repentane means that a person changes his conduct and way of life for the better.

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“To derive the greatest benefit from wuḍū (ritual ablution) we must do it with understanding, concentration and attentiveness. Our pious predecessors would do wuḍū (ritual ablution) with the realisation that they were about to present themselves in the court of the Almighty. They would start preparing for ṣalāh up to an hour before hand, and utter beautiful supplications during the various stages of wuḍū (ritual ablution), remaining mindful of Him from beginning to end. They would enter the Masjid with that attentiveness, offer taḥiyyah al-masjid and the sunnah ṣalāh and then sit in anticipation of the farḍ (obligatory) ṣalāh, neither looking this way nor that, completely engrossed in the remembrance of Allāh.” He further mentions: “Wuḍū (ritual ablution) is not only a means of external cleanliness; it is also a means of internal purification … To fully appreciate how wuḍū (ritual ablution) contributes towards this internal cleansing we need to understand that our hearts are either illuminated or corrupted by our actions, and that our actions come into existence through the functioning of four body: the face, head (mind), hands and feet ….. If these four parts of the body are blessed, through the action of wuḍū (ritual ablution), they will incline towards blessed things; if they are left unclean, they will incline towards filthy things … Therefore, we should do wuḍū (ritual ablution) as frequently as we can and try to remain in the state of wuḍū (ritual ablution) at all times. Wuḍū (ritual ablution) us one of the weapons Allāh has given believers to ward off the insidious whispers of Shayṭān … This is why it has always been the habit of the pious predecessors to remain in the state of wuḍū (ritual ablution) at all times.” Definition of Wuḍū (Ritual Ablution)?  In the Arabic language wuḍū (ritual ablution) means to acquire cleanliness, beauty, or to clean oneself.  In the terminology of sharīʿah (Sacred Law), wuḍū (ritual ablution) is the prescribed washing(27) and wiping of certain body parts in order to attain ritual purity.  Wuḍū (ritual ablution) is also known as the minor ablution to distinguish it from ghusl, the major ablution, as wuḍū (ritual ablution) purifies one from ḥadath

(27) “Washing” means to pour water over the prescribed body parts. It is not necessary to rub the body parts, however, it is mustaḥabb (recommended). “Rubbing” is to pass the hand over the prescribed body part. It is a necessary condition of wuḍū that water is poured over the body parts to the extent that a minimum of two drops drip from the body.

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al-aṣghar (minor ritual impurity) and ghusl (ritual bath) purifies onefrom ḥadath al-akbar (major ritual impurity). Ruling of Wuḍū (Ritual Ablution)?  The ruling of wudu refers to the effect which the sharīʿah (Sacred Law) has caused to result from the action of performing wudu; namely, to perform certain acts of worship which otherwise cannot be performed e.g. ṣalāh, touching the muṣḥaf (copy of the Qur’ān), ṭawāf (circumambulation) of the Ka’bā etc. Wudu is an obligation in carrying out these acts; thus, it is impermissible for anyone who has not performed wudu to perform any of the aforementioned actions. What will Wuḍū (Ritual Ablution) be Performed With?  Wuḍū (ritual ablution) should be performed with clean and pure water, which hasnot changed taste, colour, smell or density. If something pure falls into the water which changes the colour, it will continue to remain appropriate for use in wuḍū (ritual ablution) e.g. if pure mud mixes in the water and turns it cloudy, it will still be suitable for Wuḍū. However, if the water is overwhelmed and loses its thin and viscous nature it will not be fit for wuḍū (ritual ablution). Occasions when Wuḍū (Ritual Ablution) is Farḍ (Obligatory)?  Wuḍū (ritual ablution) is compulsory for every type of ṣalāh28 and sajdah al- tilāwah (prostration made after reciting or hearing a certain verse of the Qur’ān).  Touching the muṣḥaf (copy of the Qur’ān). When one is not in the state of ḥadath al-aṣghar (minor ritual impurity), any part of the muṣḥaf and everything along with it whether it be the page, margins, cover, binding, etc. – whether or not it has text written on it and even if it is not attached to it – it may not be touched. However, it is permissible to touch dīnī (religious) books with the

(28) Imam Nawawi has recorded the consensus of all scholars that performing salah, whether fard or nafl, intentionally without ritual purification (whether wudu or ghusl), is a gross offence and utterly forbidden. The majority of scholars opine that such a person will not be excommunicated from the fold of Islam; although, the doer will be required to make sincere repentance. This stands as long as the person does not do so (a) whilst deeming it permissible, or (b) out of a sense of disdain (istikhfaf). Doing so out of a sense of embarrassment or shyness, or out of laziness, will not take a person out of the fold of Islam.

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exception of any verse of the Qur’ān. This prohibition also applies to a translation or transliteration of the Qur’ān in another language. It is makrūh (disliked) to touch with a barrier attached to the Qur’ān or one’s sleeve. However, if the Qur’an is inside a cover which is separate from it, such as a bag, a leather pouch, or wrapped in a hankerchief, scarf, and the like. In cases such as these, it is permissible to touch or pick it up. It is only permissible to touch tafsīr (Qur’ānic exegesis) in the state of minor impurity if the commentary exceeds the actual Qur’ānic script; although, even this is undesirable  The ruling of the Qur’ān on a digital screen holds the same ruling as a muṣḥaf (copy of the Qur’ān). Therefore, until the Qur’ānic text is on the screen, it is not permissible to touch the screen or turn the pages without wuḍū (ritual ablution). It is permissible to use a stylus or the like to turn the pages on a digital screen without wuḍū (ritual ablution).  It is permissible to type the Qur’ān without wuḍū (ritual ablution).  As for recitation of the Qur’ān without the aid of the muṣḥaf (copy of the Qur’ān) itself, this is permissible for someone in the state of minor ritual impurity but forbidden to someone in a state of major ritual impurity or a woman at the time of her menses. Moreover, it is commendable for someone in the state of minor ritual impurity to perform wudu before such recitation.

Occasions when Wuḍū (Ritual Ablution) is Wājib (Mandatory)?  Performing Ṭawāf (circumambulation around the Ka’bā) Occasions when Wuḍū is Sunnah?  Before going to sleep.(29)

(29) The one who: (a) goes to bed in the state of wuḍū (ritual ablution), (b) lies down facing towards their right, (c) recites this du’ā (supplication) and (d) thereafter, does not engage in any worldly conversation; if he/she passes away that night then he/she will pass away with Imān. ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ اللَُّهَّم أَ ْسلَْم ُت ن َْفسي إلَْي َك ، َوَوَّجْه ُت َو ْجهي إلَيْ َك َوفَ َّو ْض ُت أَْمِري إلَيْ َك ، َوأَ ْْلَْأ ُت ظَْهِري إلَيْ َك ، َرْغبَةا َوَرْهبَةا إلَيْ َك ، َل َملْ َجأ َ َوَل َمنْ َجا مْن َك إَل إلَْي َك ، آَمنْ ُت ِ ِ ِ َِّ ِِ َِّ بكتَاب َك الذي أَنْ َزل ْ َت َوبِنَبيٰ َك الذي أَْرَسلْ َت “O Allāh! I have surrendered myself to You and I have turned my face towards You and entrusted my matters to You and made You my protector, longing (for Your mercy) and fearing (Your punishment). There is no place of refuge nor a place of escape from You except (to turn to) You. 46

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 Before bathing (when a person is in the state of ḥadath al-akbar (major ritual impurity). Occasions when Wuḍū (Ritual Ablution) is Mustaḥabb (Recommended)?  Touching books of tafsīr (Qur’ānic exegesis).  When touching religious books.  Renewing one’s wuḍū (ritual ablution) for ṣalāh.To perform a fresh wuḍū even though one is already in the state of wuḍū is permissible. However, renewing wuḍū (ritual ablution) before having performed an act of worship which requires wuḍū (ritual ablution), is makrūh (disliked).  After laughing.  After committing a sin (minor or major).  After backbiting.  After lying.  For a menstruating woman at the time of every ṣalāh. It is recommended that women sit in the place where they usually offerṣalāh and engage in dhikr (remembrance of Allāh)so that the habit of worship remains.  At the time of anger.  When narrating aḥadīth.  When learning or imparting the knowledge of sharī’ah. Farḍ (Obligatory) Elements of Wuḍū (Ritual Ablution) The obligatory elements entailed by wudu are restricted to four, such that if a person performed them without adding anything thereby, he would be in a state of ritual purity in which he would be able to perform ṣalāh, touch the qur’ān and engage in any other action requiring that one first perform such ablutions. As for the four obligations included in wudu, they are as follows:

1) To wash the entire face once. As for what constitutes the face lengthwise it is from the top of the forehead (i.e. from where the hairs of the head generally

I have believed in the Book You have revealed and I have believed in the Prophet you have sent.” (Al-Bukhārī) (Adapted from www.at-tazkiyah.com-“A Way to Ensure Death with Iman”)

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tends to grow(30) to the bottom of the chin (the chin is included). As for the horizontal limits of the face, they extend from the front of one ear to the front of the other (the ears are not included); the space extending from the chin to the ear is also included within the limits of the face, by length and width. As for the outside of the nose, one must wash all parts of it, including the lower part which separates the nostrils, because it is part of the face. If one has a deep scar or any other grooves or wrinkles on the face, one is required to let the water get inside and/or between them. It is not necessary for water to enter the eye. However, to wash the outer part of the eye, eyelids and the external corner of the eye which is connected to the nose, is compulsory. if there is mucus or anything of the like stuck there, it will be necessary to remove it. To wash that part of the lips which is visible when closing the mouth is farḍ (obligatory). One should not keep the mouth and eyes tightly closed, as there is a chance that the lips or eyelids may remain dry, resulting in the wuḍū (ritual ablution) remaining incomplete. As for facial hair, mainly the beard, one must wash that part of it which extends from the upper face to the bottom of the chin, whereas if it extends beyond these limits, it is not necessary to wash it. Furthermore, if one has a thin beard (i.e. the skin beneath is visible), it will be farḍ (obligatory) for water to reach the underlying skin. If the beard is thick (i.e. the underlying skin cannot be seen), it will not be necessary for water to reach the skin, rather washing the exterior of those hairs which grow within the boundary of the face (i.e. when pressing the beard against the neck with the hands) will be farḍ (obligatory). If parts of the beard are thick (i.e. the underlying skin cannot be seen) and some parts thin, then it is farḍ (obligatory) to wash the exterior of the thick parts and underlying skin of the thin parts. These rulings are for those hairs which fall within the boundary of the face. The same ruling applies if the moustache or eyebrows are thick (i.e. the underlying skin cannot be seen). However, if the moustache is overgrown to the extent that it goes beyond the upper lip, it is wājib (mandatory) to ensure that water reaches the lip. Similarly, it is farḍ (obligatory)

(30) The hairline tends to be located at the top of one’s forehead; however, if a person has lost some hair on his forehead, he will only wash until that part of the forehead from where hair usually grows. As for a person who has hair which grows further down the average hairline, then this too will be included in the boundary of the face. Hence, it will be farḍ (obligatory) to wash these hairs as well.

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to wash the area between the beard and the ears, irrespective of whether there is any hair growing there or not. 2) To wash both hands and arms including the elbows once. The elbows should be given special attention as they tend to remain dry. 3) To do masaḥ (masaḥ is the passing of wet hands) of one-fourth of the head once(31). This is estimated to be equal to the area of the palm of someone’s hand. It is not necessary to make masaḥ of the roots of the hairs, rather, masaḥ of the hair will be sufficient(32). Furthermore, it is not necessary that the head be wiped; rather, it is sufficient for the water to make contact with one-fourth of the head, regardless of the means by which this takes place. As for those who have long hair which comes down over the forehead or neck, if they wipe the hair itself, this is not sufficient, since one’s aim is to wipe one-fourth of the head. 4) To wash both feet including the ankles (which are the two bones protruding at the base of the leg above the foot) once. One must ensure to wash the cracks at the bottom of the feet also and give special attention to the heels as they tend to remain dry. If any part of the body which is from the compulsory acts of wuḍū (ritual ablution) remains dry, even if it is the breadth of a hair, wuḍū (ritual ablution) will be incomplete and invalid. Makrūh (Disliked)Elements of Wuḍū (Ritual Ablution)  Doing anything contrary to the sunna method is makrūh (disliked).  To waste water (i.e. to wash more than three times without a valid excuse) or to be miserly with water (i.e. to wash less than three times or to use an amount of water which, when used to wash a given part of the body, covers the member concerned but without visibly dripping off of it.). If a limb is washed

(31) Masaḥ of the head will be performed on those hairs of the head which are situated above the earlobe. The hairs below the earlobes do not fall within the boundary of the head. Similarly, hair found on the forehead is not considered to be part of the head. Hence, one should ensure that masaḥ is made on at least a quarter of the head which falls under the boundary of the head. (32) If the head is washed whilst washing the face, this will suffice for masaḥ and it will not have to be performed. However, this is makrūh (disliked) as this is not the prescribed method of doing masaḥ.

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more than thrice it is makrūh tanzīhī (mildly disliked) and if it is washed many more times, then makrūh tahrīmī (prohibitively disliked).  As talking about worldly affairs becomes a hindrance to reciting the sunna duʿā’s (supplication), it is makrūh (disliked) to talk about worldly affairs without a valid excuse.  To wash limbs other than the limbs of wuḍū (ritual ablution).  Rinsing out one’s mouth and nose with the left hand and forcing out mucous with the left.  Striking one’s face violently with water.  To splash water on the body parts.  Wiping one’s head or ears three times with fresh water, whereas what one is required to do is wipe one’s head the first time with fresh water, then wipe it again with whatever water remains on one’s hands. one then wipes his ears in the same manner, i.e., without using fresh water. if one wipes his head more than once with fresh water, he has comiitted a makruh act.

The Mustaḥabb (Recommended) Elements of Wuḍū (Ritual Ablution)  To sit in a high place. It is also permissible to perform wuḍū (ritual ablution) whilst standing. Every position or posture in which one can avoid musta’mal (used) water is preferred.  To do wuḍū (ritual ablution) whilst facing the qiblā.  Not to take help from anyone unnecessarily.  To stress in washing the limbs (i.e.to wash a little past the elbows when washing the arms, etc.) so that one is convinced he has washed the farḍ (obligatory) elements.  To use the right hand to pour water over the limbs.  To gargle with the right hand and to rinse the nostrils with the left hand.  To clean the nose with the left hand.  To use the small finger for making masah of the ear canal.  When washing the feet, to pour water with the right hand and to rub with the left hand.

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 To recite those du’ā’s (supplications) which have been mentioned in the aḥadīth or mentioned by the pious predecessors.(33)Due to wash basins being connected to the toilet, it is permissible to say the du’ā’s (supplications) aloudduring wuḍū (ritual ablution) whilst being in the toilet with the condition that there is no impurity around (i.e. the flush has been operated). If there is impurity around, the sunna du’ā’s (supplications) should not be recited but rather said “mentally”.(34)

(33) It should be noted that these du’ā’s (supplications) are not derived from ahādīth; rather they were practiced upon and recommended by our pious predecessors. Therefore, the condition of reciting such du’ā’s (supplications) is that one does not deem it to be a sunna. Similarly, one should not omit and prefer these du’ā’s (supplications) over those mentioned in ahādīth e.g. َّ ِ ِ ِ ِ ِ ِ ِ ِ اللُهَّم ا ْغفْر ِِل ذَنِِْب، َوَو ٰس ْع ِِل ِف َداري، َوََبرْك ِِل ِف رْزقي “O Allāh, forgive my sins, make my house spacious and grant me blessings in my livelihood.” It is noted in Ma’rif-us-Sunan that there are four supplications which have been transmitted with a strong chain of narration: ِ ِ ِ ِ (1) ب ْسِم ا َّّلل َوا ْْلَْم ُد َّّلل “In the name of Allah, All praise is due to Allah” ِه ِ ِ (2) أَ ْشَهُد أََّن َلَ إلهَ إَلَّ هللا َو ْحَدهُ َلَ َشري َك لَهُ، َوأََّن ُُمََّمدا عَْبُدهُ َوَرُسولُه ُ “I testify that there is no god (worthy of worship) but Allāh. He is one, alone and as no partner. I testify that Muhammad  is his servant and messenger.” َّ ِ ِ ِ ِ ِ ِ ِ ِ (3) اللُهَّم ا ْغفْر ِِل ذَنِِْب، َوَو ٰس ْع ِِل ِف َداري، َوََبرْك ِِل ِف رْزقي “O Allāh, Forgive my sins, make my house spacious and grant me blessings in my livelihood.” َّ ِ ِ ِ َِّ ِ ِ (4) ُسبْ َحانَ َك اللُهَّم َوِبَ ْمدَك، أَ ْشَهُد أَ ْن ََل إلَهَ إَل أَنْ َت أَ ْستَ غْف ُرَك َوأَتُو ُب إلَيْ َك “Glory is to You, O Allah, and praise is to You. I bear witness that there is none worthy of worship but You. I seek Your forgiveness and repent to You.” Also, an important point to bear in mind whilst reciting duas during wudu and salah or in any juncture of life, is that one ought to be conscious and mindful of the meanings being expressed. This is because supplication made by an indifferent and negligent heart cannot be worthy of being accepted by Allah. (34) Whilst performing wuḍū (ritual ablution), if one happens to hear the adhan, then replying to the adhan and reciting the du’ā’s (supplications) are both sunna. Nevertheless, replying to the adhan is preferable as during adhan if one is greeted with salam, one is not obliged to reply despite the fact that replying to the adhan is generally wajib. From this we learn two things; the first being the importance of adhan and second being the ruling of salam that intiating salam is sunna and replying is wajib except in certain situations.

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The Sunnah Method Below the Sunnah method of wudu will be discussed in order. Within the description of the Sunnah method, those elements of wuḍū (ritual ablution) will also be mentioned which are of an obligatory nature for sake of displaying the order.

Niyya (Intention)  To make niyyah (intention) before wuḍū (ritual ablution) is sunnah mu’akkadah (emphasised). one should intend in his heart to remove ritual impurity, to perform wudu, or to make salah permissible. Mpreover, although the heart is the place of one’s intention, it is nevertheless considered desirable to voice these words. If one performs wuḍū (ritual ablution) without niyyah (intention), the wuḍū (ritual ablution) will be valid but no reward will be received.

To Recite Bismillah  To recite ِ ِ ِ before performing wuḍū (ritual ablution) is sunna. If ب ْسِم ٱ هّٰلل ٱلَّرْهْح ِن ٱلَّرحيِم one forgets, it should be said when one remembers so that the blessings of the sunna can be attained. One is to utter ‘bismillah’ as he begins wuḍū (ritual ablution); hence, if someone forgets to utter the bismillah as he begins wuḍū (ritual ablution) and then remembers to do so after washing some body parts, he will not have emulated the sunnah in this regard. However, even if one forgets bismillah at the beginning of wuḍū (ritual ablution), one should utter it at some point before finishing lest one be entirely devoid of it.

To Begin from the Right  To begin washing the right limb then the left.

To Wash the Body Parts Three Times  To wash each body part three times is sunnah mu’akkadah (emphasised). In other words, it is fard to perform a single washing of each part of the body included in wuḍū (ritual ablution). Moreover, each washing must completely cover the body part concerned with water, whereas the second and third washings are practices that are sunnah mu’akkadah (emphasised). it is required in the first, fard washing that the water flow over the body part and drip off it. hence, if the first washing of a given body part does not completely cover it with water, after which one washes it a second and third time until, by the third

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washing, it has been completely covered with water, one will have fulfilled the fard element, but he will not have emulated the sunnah.  If one makes a habit of washing the limb once, one will be sinful. Although, to perform wudu while washing the limbs only once or twice enatails no harm when one’s intention is not to perform salah; but rather, one performs wudu to merely remain in the state of ritual purity, or due to shortage of water, or any other sound reasoning.  Washing more than three times is disliked and is regarded as wasting water. It should only be done if one is in doubt as to how many times he has washed a particular part. Similarly, performing wuḍū (ritual ablution) again on the basis of doubt or confusion is permissible. However, doing it for no valid reason is makrūh (disliked) unless an act of worship (e.g. ṣalāh, sajdah al-tilāwah, touching the Qur’ān, etc.) is carried out.

Washing Both Hands  Both hands should be washed up to the wrists thrice. The wrist being known as the area at the base of the palm.  The following du’ā (supplication) should be recited: ِ ِ ِ ِ ِ اَلٰلُهَم إنٰی أَسأَلُ َك اليُم َن والْبََكةَ َو أَعُوذُ ب َك م َن ال ُشؤم َواهلََلََكة “O Allāh, I ask from You prosperity and blessing and I seek Your refuge from misfortune and destruction.”

Rinsing the Mouth  It is sunna mu’akkada (emphasised) to rinse the mouth thoroughly (if one is not fasting) using the right hand three times. Rinsing out one’s mouth means for one to wash the entire mouth with water, though it sufficient for one to place water in one’s mouth without swishing it around inside. Hence, if someone placed water in their mouth and then swallowed it rather than spitting it out, this would be an acceptable fulfilment of the sunnah provided that he fill his mouth three times.  It is makrūh (disliked) for a fasting person to emphasise in rinsing the mouth lest one swallow some of the water and unintentionally break one’s fast.  It is sunna to use fresh water each time.  The following du’ā (supplication) should be recited: ِ ِ ِ ِ ِ ِ ِ اَلٰلُهَم اَعن ٰی عَلی تَلََوة القرآن َو ذکر َک َو ُشکر َک َو ُحس ِن عباَدت َک

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“O Allāh! Help me in the recitation of the Qur’ān, remembrance of you, showing gratitude to you, and perfection of your worship.”

Miswāk (Tooth Stick)  The miswāk is a teeth cleaning twig used for oral hygiene.  Using a miswāk (tooth stick) is a sunna of wuḍū (ritual ablution), not ṣalāh(35) and also sunnah mu’akkadah (emphasised).  It is best that the miswāk (tooth stick) be of some kind of “bitter tree”, though it is preferable according to some that one use a twig from the arak tree (also known as the siwak tree), or the olive tree according to others; since, this helps to sweeten the mouth and provides other recognised benefits as well.  If one does not have a miswāk (tooth stick) or cannot use it for health reasons, then the reward of using a miswāk can still be gained by using one’s index finger or thumb instead to clean the teeth. The right index finger should be used for the right side and the left index finger for the left.  A toothbrush can be used as a replacement for a miswāk (tooth stick) if the use of miswāk (tooth stick) is difficult or a miswāk (tooth stick) is not available. However, the Sunnah of miswāk will not be accomplished by a toothbrush; although, it will aid in cleaning the teeth. Furthermore, in the presence of a miswāk (tooth stick), the toothbrush will not suffice as a substitute. The benefits and reward recorded for the miswāk, is for the miswāk from twig and not for the toothbrush.  The use of miswāk has been emphasised greatly by the Rasūlullāh.He says, ِ ِ ِ ِ ہ لَْوََل أَ ْن أَ ُش َّق عَلَى أَُّمِِت، َْلََمْرُُتُْم َبل ٰسَواك عنَْد ُكِٰل َصََلة )خباری ۸۸۷، مسلم ۲۵۲، ابو داؤد ۴۶، الرتمذی ۲۲، ابن ماج ۲۸۷(

(35) This does not negate the use of miswāk (tooth stick) in other instances. Rather, in many other instances miswāk (tooth stick) is deemed mustaḥabb (recommended) (see footnote: 25)

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“Were it not for the fear of causing difficulty to my followers, I would have ordered them to use the miswāk (tooth stick) before every ṣalāh.” (Al-Bukhāri: 887, Muslim: 252, Abu Dāwūd: 46, Al-Tirmidhī: 22, Ibn e-Mājah: 287)(36)(37)

(36) Imam Shaf’ī  states: “This ḥadīth is proof that using miswāk (tooth stick) is not wājib (mandatory). If it were wājib (mandatory), Rasūlullāh  would have instructed its use regardless of whether it may be difficult or not. This opinion is also shared by many other Ulamā. Ibn al-Abidīn  writes, “Using miswāk (tooth stick) is not specific to wuḍū (ritual ablution). It is also mustaḥabb (recommended) to use it at other times. Among these are: a) after waking up, b) before performing ṣalāh, c) before the recitation of the qur’ān, d) before entering one’s home, e) before meeting and conversing with people, f) when the odour of the mouth has changed (this may occur for a number of reasons namely; after a long period of silence, after excessive speech, not eating or drinking or after eating something which has an unpleasant odour or taste).

‘Allāmah Shabbir Ahmed ʿUthmānī says “Both Ḥanafī and Shaf’ī Ulamā are clear with regards to the virtue of using miswāk (tooth stick) before wuḍū (ritual ablution) and before performing ṣalāh. Due to the narrations being ambiguous ( as to what “the time of every ṣalāh” means), the Ulamā have actually alluded to a disagreement in determining the exact intent of Rasūlullāh’s  speech, as the intent of his speech is to state when the use of miswāk (tooth stick) is more emphasised in comparison to other situations. However, this disagreement only exists in this particular narration because if we take a look at other narrations, we find the clear mention “with every wuḍū (ritual ablution)” along with “at the time of wuḍū (ritual ablution)” and at “the time of ṣalāh”. This explicit mention of “with every wuḍū (ritual ablution)” is used as evidence by the Hanafi Ulamā to bolster their claim that miswāk (tooth stick) before wuḍū (ritual ablution) is the intended time of using the miswāk (tooth stick). Giving further credence to this narration is the ḥadīth of Ibn e-Hibban  narrated by Aisha in which Rasūlullāh  says; “with wuḍū (ritual ablution) at the time of ṣalāh”. Imam Nimawi  has confirmed the chain of transmission to be ṣaḥīḥ (sound). Another supportive point is that the use of miswāk (tooth stick) by Rasūlullāh when standing for ṣalāh has not been narrated.”

In short, the overwhelming evidence illustrates that the time in which the use of miswāk (tooth stick) should be given special emphasis is before wuḍū (ritual ablution) in contrast to other situations.

As for using the miswāk before the commencement of ṣalāh, there is no doubt that it is a mustaḥabb act as is using miswāk in all those situations which the ulama have specified as mustaḥabb (recommended). The author of Radd al-Muḥtār echoes the same sentiment, “If the usage of miswāk is mustaḥabb (recommended) before one indulges in conversation with people,

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Benefits of Miswāk (Tooth Stick)  There are many benefits mentioned in the ahādīth regardingthe use of the miswāk (tooth stick).  A few will be mentioned:the greatest benefit is that one is blessed with reciting the kalimah at the time of death(38), it delays old age, sharpens eyesight, cures illnesses, purifies the mouth, pleases the Lord, removes phlegm, provides comfort to the nerves of the teeth and brain, makes it easy to digest food, whitens teeth, multiplies the reward of ṣalāh 70 times(39), rids the mouth of bad

how can it not be mustaḥabb (recommended) before ṣalāh whereas ṣalāh is conversation with the Lord of all people.”

Nonetheless, the point of conflict is “what is the precise moment Rasūlullāh intended in which he would have ordered the use of the miswāk. It is established to be whilst doing wuḍū (ritual ablution)”.

(Adapted from: Mirqāt-ul-Mafātīḥ 2/81, Fatḥ-ul-Bārī 2/482, Fatḥ-ul-Mulhim 2/324, Baẓl-ul- Majhūd 1/110)

(37) The importance of the miswāk (tooth stick) can be gauged by the fact that the desire of Rasūlullāh  was to obligate the usage of miswāk (tooth stick) but it being difficult on the ummah prevented him from fulfilling this wish. Also, we can deduce from this ḥadīth is that Rasūlullāh himself had the authority to obligate certain actions. (38) Shaykh Mawlānā Muhammad Saleem Dhorat Ḥafiẓahullah says: “The biggest benefit of miswāk (tooth stick) is that its usage will guarantee death on imān. Such a priceless thing which we would all love to possess to the extent that Ambiyā  made duʿā (supplication)for it:

َ َ ُ َٰٓ َ َ ي فَا ِط َر ٱل َ س َٰمَ ََٰو ِت َوٱلۡأ ۡر ِض أن َت َول ِ ِ ۦي ف ِي ٱل د نۡ َيا وَٱلۡأ ِخ َر ِۃۖٓ تَ َوفِنِي ُم ۡسلِم ا َوألۡ ِح ۡقِنِي بِٱل ََٰ صلِ ِح َن “O(Sole) Originator ofthe heavens and the earth!You (alone) are my Patronin this world and in the Hereafter.Take my soul, (when I die,) as a Muslim,in willing submission to You (alone). And unite me (in the Hereafter) with the righteous.” (Surah Yusuf: 101) Such an easy act but it will give assurance of a blessing which will grant eternal success. Hence, all we need to do is to be more vigilant when performing wuḍū (ritual ablution) by ensuring we always make it a habit of using the miswāk (tooth stick).

فضل الصَلة الِت يستاك هلا على الصَلة الِت َل يستاك هلا سبعْي ضعفا )ابن خزمية 137( (39) "The ṣalāh for which miswāk (tooth stick) is used (at the time of wuḍū) is 70 times superior to the ṣalāh for which miswāk was not used." (Ibn Khuzaimah: 137) Ibn-ul-Qayyim has touched upon the reason behind immense reward for such an easy act. He writes that performing ṣalāh after the use of miswāk (tooth stick) displays attentiveness. And Allah 56

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odour, strengthens the memory, improves eloquence of one’s speech, clears the throat and fulfils ones needs.

Holding the Miswāk (Tooth Stick)  The mustaḥabb (recommended) method of holding a miswāk (tooth stick)is to hold it with the right hand placing the thumb at one end and the little finger under the other end. The remaining fingers should remain on the upper part of the miswāk (tooth stick).  The miswāk (tooth stick) should not be held in a fist.

Method of Using the Miswāk (Tooth Stick)  First, brush the upper teeth on the right side horizontally and then on the left side. In the same manner, brush the lower teeth beginning with the right side. After brushing, dry the miswāk (tooth stick) by squeezing it. Then wet the miswāk (tooth stick) again with water and brush the teeth a second time. Repeat a third time in the same manner. Thereafter, place the miswāk (tooth stick)upright.  The teeth should not be brushed vertically as this can result in bleeding,

Length of the Miswāk (Tooth Stick)  It is preferable for the length of the miswāk (tooth stick) to be one average hand span (i.e. the distance from the thumb to the small finger).  The thickness should be that of the small finger of the hand.  The miswāk (tooth stick) should be straight.  If the miswāk (tooth stick) shortens to the extent that it is difficult to use, it should be replaced. The old miswāk (tooth stick) should not be disposed of but rather be buried or kept safe as this was an instrument used to practice a sunna.  The specifications mentioned with regards to the size and length of the miswāk (tooth stick) has not been stipulated from any … source; rather, it is a regulation wants that a servant exhibits attentiveness in all forms of worship, excessive worship is not desired; rather, the quality. The Qur’an dictates the same: “the one who created death and life to test you, [and to reveal] which of you is best in deeds.” (Surah al-Mulk: 2) He further says that the verse states, “best in deeds”, not “more in deeds”; and, two rak’at’s with the use of miswāk (tooth stick) is “best” compared to seventy rak’at’s which is performed without miswāk (tooth stick), though it is “more”.

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set by the fuqaha (jurists). Thus, there is no harm if an individual chooses a miswāk (tooth stick) which differs in size according to his own liking.

Rinsing Out the Nose  It is sunna mu’akkada to thoroughly (if one is not fasting) rinse out the nose by drawing water inside the nostrils until it reaches the top of the cartilaginous part of the nose. However, the sunnah does not require one to draw the water any further in than this, nor is one to breathe the water in. this is to be done three times using the right hand.  It is makrūh (disliked) for a fasting person to emphasise in entering water into the nostrils lest one swallow some of the water and unintentionally break one’s fast.  After entering water into the nostrils, the nose should be blown out forcefully to take the water out. It is mustaḥabb (recommended) to use the left hand to blow the nose.  It is sunna to use fresh water each time.  If a woman has a nose piercing and the hole is tight, it is farḍ(obligatory) to ensure that water also reaches the area covering the ear piercing by means of using the fingers. If the piercing is not tight, it is sunna to do so.  The following du’ā (supplication) should be recited: ِ ِ ِ ِ اَلٰلُهَّم اَر ْحنی راَئ َحة اْلَنٰة َوَلَ تُر ْحنی راَئ َحة النَّار “In the name of Allāh, O Allāh! Permit me to smell the scent of paradise, and save me from smelling the scent of the fire.”

Washing the Face  To wash the entire face from the beginning of the forehead to bottom of the chin and from one earlobe to the other. When washing the face, it is sunna to use both hands. Using one hand is contrary to the sunna method.  It is sunna to wash the hairs of the beard which grow beyond the chin.  The following du’ā (supplication)should be recited: ِ ِ ہ ہ اَلٰلُهَم بيٰض َو ْجهی يَوَم تَبيَ ُّض ُو ُجو َو تَسَوُّد ُو ُجو “O Allāh! Illuminate my face the day when some faces will be illuminated and some faces will be darkened.”

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Khilāl (running wet fingers through) of the Beard  Khilāl (running wet fingers through) of the beard is performed after washing the face three times. Khilāl of the beard is sunnah.  Khilāl of the beard is dependent on the thickness of the beard. If the hairs of the beard are thin i.e. the skin beneath can be seen, khilāl will not be performed. However, if the hairs of the beard are thick i.e. the skin is not visible, khilāl will be performed.  It is sunna to do khilāl of the beard when one is not in the state of iḥrām (pilgrim sanctity). In the state of iḥrām (pilgrim sanctity) it is makrūh (disliked) to do khilāl of the beard as it may result in hairs of the beard falling out which is prohibited in the state of iḥrām (pilgrim sanctity).  The sunna method of doingkhilālof the beard is to pass a handful of water through the beardusing the right hand. This is carried out by placing the fingers and palms at the bottom of the neck bringing the fingers through to the surface.

To Wash the Arms  The arms should be washedup to andincluding the elbows thrice. Extra care should be taken in washing the elbows as they are more likely to remain dry.  It is sunna to pour water from the fingers to the elbows.  The following du’ā (supplication)should be recitedwhen washing the right arm: ِِ ِ ِ ِ ِِ ِ ِ ِ ِ اَلٰلُهَم اَْعطنی کتَابی بيَمين ْی َوَحاسبْنی ح َساَب يَسْيا “O Allāh! Give me my book (of deeds) in my right hand, and make my reckoning easy.”  The following du’ā (supplication) should be recited when washing the left arm: ِِ ِ ِ ِ ِ ِ ِ ِ ِ اَلٰلُهَم َلَ تُعطنی کتَابی بشَمالی َو َلَمن َورآء ظَْهری “O Allāh! Do not give me my book (of deeds) in my left hand, nor from behind my back.”

Khilāl of the Fingers  It is sunnah mu’akkadah (emphasised) to do khilāl of the fingers, that is, running some of the fingers between others with dripping water. The method of doing khilāl of the fingers is to place the palm of the right hand on the back

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of the left hand and then interweave the fingers through each other. This will be done on both hands.

Masah of the Head  The meaning of masah with respect to wuḍū is to wipe wet hands over certain body parts. It is not a condition for water to drip  It is compulsory to make masah of quarter of the head once. It is not obligatory to use fresh water for masaḥ (wiping) but rather the water on the hands after washing the arms is sufficient. Although, the use of fresh water is Sunnah and entails more precaution.  It is sunna to make masah of the whole head once.  As for the manner in which one is to wipe the head, it involves placing one’s fingers at the front of the head, then passing them over the entire head as far as the nape of the neck. The same thing will be done again but in reverse (i.e. pass both hands from the nape up to the forehead).  The following du’ā (supplication) should be recited: َِِّ ِ ِ اَلٰلُهَم اَظلنی ََتْ َت ظِٰل عَرش َک يَوَم َلَ ظ َّل اَلَّ ظ ُّل عرش َک “O Allāh! Give me refuge under the shade of your throne on the day there is no shade except the shade of your throne.”

Masah (Wiping) of the Ears  After making masah (wiping) of the head it is sunna to make masah (wiping) of the ears should be made without using fresh water. If fresh water is used then this is contrary to the sunnah method.  The little finger of both hands should be used respectively for each ear using it for the ear canal with a little movement thereby removing dirt, and the index finger for the surrounding areas, and the thumb for the back of the ear.  The following du’ā (supplication)should be recited: ِ ِ َِّ ِ ِ اَلٰلُهَم ا ْجعَلنی م َن الذي َن يَستَمعُوَن الَقْوَل فَ يَ تَّبعُوَن اَح َسنَه “O Allāh! Make me among those who listen attentively to speech and then follow the best of it.”

Masah (Wiping) of the Nape (back of the neck)  Masah (wiping) of the nape is mustaḥabb (recommended) and should be done with the back of one’s hand.  It is impermissible to make masah (wiping) of the throat.

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 The following du’ā (supplication) should be recited: ِ ِ ِ ِ اَلٰلُهَم اَعتق َرقَ بَتی م َن النٰار “O Allāh! Save my neck from the fire.”

Washing the Feet  Both feet should be washed up to and including the ankles.  The bottom of the feet and the heels should be given special attention, as there is a possibility of it remaining dry.40  The following du’ā (supplication)should be recited when washing the right foot: ِ ِ ُِّ اَلٰلُهَم ثَبٰ ْت قََدَم َّی عَلی ال ٰصَرا ْط يَوَم تَزل اْلَقَداُم “O Allāh! Make my foot firmon the bridge the day when feet will slip.”  The following du’ā (supplication) should be recited when washing the left foot: ِ ِ ِ ِ اَلٰلُهَم ا ْجعَل ذَنْبی َمغُفورا َو َسْعيی َم ْش ُکورا َو ِتَاَرتی لَ ْن تَ بُوَر “O Allāh! Forgive my sins, accept my efforts, and grant me success in my trade [of attaining jannah].”

Khilāl of the Toes  Khilāl of the toes is sunnah. The method of doing khilāl of the toes is to pass the little finger of the left hand between the toes. if the water has already gotten between the fingers and toes while in their normal position, then parting the fingers and toes is an emulation of the sunnah.  One will use the little finger on one’s left hand to separate the little toe of the right foot from the others, after which one continues in this fashion until one

(40) The grave consequences of not giving due attention to the heels, can be gauged from the hadith narrated by 'Abdullah bin 'Amr wherein he states that, “The Prophet remained behind us on a journey. He joined us while we were performing ablution for the 'Asr prayer which was over-due and we were just passing wet hands over our feet (and not washing them thoroughly) so he addressed us in a loud voice saying twice or thrice, "Save your heels from the fire." There are two opinions as to what “heels” means in this hadith. The first opinion is “heels” refers to the actual “person with the heels”. Given this, the hadith would mean that not washing the heels properly will result in a person being punished in the hell-fire. The second opinion is that it refers to the “heels” itself, meaning only the heels will be given punishment; the reason for which is stated in another narration that fire will not touch those members of the body which were washed in wudu, and as water did not reach the heels, only the heels will experience the punishment. And this applies to all areas which are left dry.

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comes to the little toe of the left foot. this is the preferred method, however; one may part his fingers and toes in any way that proves effective.

To do Wuḍū (Ritual Ablution) in Order  It is sunna mu’akkada (emphasised) to perform wuḍū (ritual ablution) in the order mentioned above; namely, maintaining order in the face, arms, head and feet.

To do Wuḍū (Ritual Ablution)Without Pausing  Wuḍū (ritual ablution) should be performed at such a pace that the body parts do not become dry before the wuḍū is complete.

To Rub the Limbs  To rub each limb so that no part remains dry. Du’ā (Supplication) Before Wuḍū (Ritual Ablution) ِ ِ ِ ب ْسِم ٱ هّٰلل ٱلَّرْهْح ِن ٱلَّرحيِم “I begin in the name of Allāh, the Most Beneficent, and the Most Merciful.” Or بسم هللا العظيم, واْلمد هلل على دين اَلسَلم “I begin in the name of Allāh, the Most Great, all praises be toAllāh on (being blessed with) the religion of Islām.” Du’ā (Supplication) During Wuḍū (Ritual Ablution) َّ ِ ِ ِ ِ ِ ِ ِ ِ اللُهَّم ا ْغفْر ِِل ذَنِِْب، َوَو ٰس ْع ِِل ِف َداري، َوََبرْك ِِل ِف رْزقي “O Allāh, Forgive my sins, make my house spacious and grant me blessings in my livelihood.” Du’ā (Supplication) After Wuḍū (Ritual Ablution) ِ ِ أَ ْشهُد أََّن َلَ إِهله إَِلَّ هللا وحَده َلَ َشِري َك لَه، وأََّن ُُمََّمدا عبُده ورسولُه اللَّهَّم اجعلِّْن من التَ َّوابِْي ، واجعلّْن من املتَطَِهِرين )الرتمذی ۵۵( َ َ َ ْ ُ ُ َ َْ ُ ََ ُ ُ ُ ْ َ َ َ ْ َ َ ُ ٰ َ

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“I testify that there is no god (worthy of worship) but Allāh. He is one, alone and as no partner. I testify that Muhammad  is his servant and messenger. O Allāh, make me from those who repent and make me from those who are pure and clean.”(41) Whosoever perform wuḍū (ritual ablution) and recites this du’ā (supplication), the eight doors of paradise will be opened for him and he may enter from whichever door he wishes. (Al-Tirmidhī 55)42 َّ ِ ِ ِ َِّ ِ ِ ہ ُسبْ َحانَ َك اللُهَّم َوِبَ ْمدَك، أَ ْشَهُد أَ ْن ََل إلَهَ إَل أَنْ َت أَ ْستَ غْفُرَك َوأَتُو ُب إلَيْ َك )مصنف ابن ابی شيب ١٩( “Glory is to You, O Allah, and praise is to You. I bear witness that there is none worthy of worship but You. I seek Your forgiveness and repent to You.” Abu Sa’īd Khudhrī narrates that Rasūlullāh  said that upon the completion of wuḍū (ritual ablution) the one who recites the above du’ā (supplication) his action is sealed

(41) “I seek Your forgiveness” meaning from the effects of sins committed and from the effects of defiling oneself with evil deeds. “Make me from those who are pure and clean” from blameworthy traits. This du’ā (supplication)is an invocation of the servant to his lord and in the du’ā (supplication) there is an indication that while it may be in our capacity to outwardly purify ourselves we are nevertheless powerless to purify our inner self without divine assistance. (42) As with regards to the doors of the hell-fire, the qur’an states them to be seven in number, and the doors of Jannah have been listed as eight in the ahadith; meaning that it is more in number than the doors of the hell-fire. This is what divine wisdom demands that just how the inhabitants of the hell-fire have diiferent sections, the inhabitants of paradise also have different sections. And the reason for an additional door for paradise is that the mercy of Allah suprasses his anger. A question arises on this portion of the hadith that, the person performing wudu is still in this world; hence, what is the benefit of the eight doors of paradise opening for him which is beneficial for someone who has already travelled to the hereafter? This question has been answered in different ways: (1) The hadith refers to the opening of the doors on the day of judgement; meaning, that a person will be rewared for performing wudu with entry into paradise while all eight doors will be open, (2) Or the opening of the doors is a token of respect and honour. (3) As death can occur at any moment, its possible that this may be the final wudu of this person; hence, if such a person was to die after reciting the above, he would find the eight doors of paradise open for him. (4) Another possibility is that this portion of the hadith is a metaphor, that such a person will be like the person for who the eight doors of paradise have been opened. Furthermore, the reason for all eight doors being opened despite only one being sufficient is out of honour and respect for the person performing wudu. Now the reason for the opening of the doors is, (1) To display the high status of this action, in which case the opening of the doors will be in the literal sense, or (2) This phrase is a figurative expression for the ability of carrying those actions which will result in the opening of the doors of paradise.

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(i.e. definitely rewarded) and then raised to beneath the throne of Allāh and protected until the last day. Factors that Nullify Wuḍū (Ritual Ablution)

Passing of Urine or Stool  The passing of urine or stool will break wuḍū (ritual ablution).Similarly, the exiting of any substance from the frontal or posterior passage will nullify wuḍū (ritual ablution).Indication  The discharging of madhy(pre-seminal fluid)(43)will break wuḍū (ritual ablution).  A women’s clear vaginal discharge is not najis (impure) and hence it will not nullify wuḍū (ritual ablution). In effect, this discharge resembles sweat that exudes from a person’s body.

When Pus or Blood Flows  If pus or blood comes out of the body and flows beyond the point of exit, wuḍū (ritual ablution) will be broken. If the blood or pus does not flow from its point of exit but simply rises and appears on the surface, wuḍū (ritual ablution) will not break. This ruling does not differ whether it exits itself or is squeezed out.  The discharge of blood of a woman who is in the state of ḥayḍ (menstruation) or nifās (post-natal bleeding) will nullify wuḍū (ritual ablution).  If someone were to insert his finger or some object into the anus until it disappeared inside, hiss wudu will be invalid, since this would involve something having gone inside the body and come out again. if one inserts only part of his finger, but, upon bringing it out again, it is moist or bears an odour, his wudu will be invalidated; otherwise, it will not. similarly, if awoman inserts her finger, a piece of cotton, etc., into her vagina and it comes out moist, her wudu will be invalidated,whereas if it comes out dry, it will not.  If clotted blood, which is dry, comes out of the nose, wuḍū (ritual ablution)will not break. Wuḍū (ritual ablution) will only break when the blood flows to the soft part of the nose.

(43) The definition of madhy (pre-seminal fluid) has been explained in the chapter of “ghusl (ritual bath)”.

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 If blood or pus comes out of a wound, and is then dabbed with something and it comes out again and is again dabbed, one should try to determine whether the blood or pus would have flowed if it had not been dabbed. If it would have flowed, the wuḍū (ritual ablution) will break. The blood dabbed will only be totalled if the majlis (session) remained one. Hence, the changing of a majlis (session) will cancel the previous blood dabbed from being totalled.(44)  If someone notices blood in his or her saliva and the blood is equal to or more than the saliva, wuḍū (ritual ablution)will break.The same ruling applies to mucus if blood comes out with it. The sign that the blood is more than the saliva is that the colour will be dark reddish. The sign that the blood is equal to the saliva is that the colour will be orange. The sign that the blood is less than the saliva is that the colour will be yellow (which will not nullify wuḍū (ritual ablution).  If the substance which exits the body is definitely water, without any … of pus or blood, wuḍū (ritual ablution) will not be nullified.

Bandage or Plaster  If a bandage or plaster falls of before the healing has occurred, the act of wiping it is not invalidated regardless of whether it falls of during salah or at some other time. If it should fall of during salah after healing has taken place, and if it happens before the completion of salah, one’s prayer will be invalidated; in this case, one must simply wash the site of the bandage and repeat the salah.  If blood seeps through a bandage or plaster and the wetness can be felt on the outside wuḍū (ritual ablution) will be nullified. Similarly, if the bandage or plaster is double layered and the blood penetrates one of the layers, wuḍū (ritual ablution) will be again nullified.

(44) A change of Majlis (session) can be of 2 types: a) Actual Changing: an example of “actual changing” is taking 2 or 3 steps in a place which is not regarded as one place.A house and a Masjid are considered as “one place”. b) Effective Changing: an example of effective changing is if one does ʿamal al-kathīr (excessive movement) e.g. eating more than two morsels of food, doing a transaction, etc.

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Passing Wind  If one is definite on the passing of wind wuḍū (ritual ablution) will break whether there is a sound or odour.  If one hears rumbling in his stomach, wuḍū (ritual ablution) will not break.Rather, until one is definite on the passing of wind whether by noise, smell or any other way. A mere doubt will not nullify wuḍū (ritual ablution).  Burping will not nullify wuḍū (ritual ablution).

Vomiting  If one vomits a mouthful, wuḍū (ritual ablution) will be invalidated. A mouthful is that amount of vomit which cannot be withheld without constrained effort. Vomiting less than a mouthful will not nullify wuḍū (ritual ablution),  If one vomits small quantities several times and all these quantities would have equalled a mouthful, and in addition to this the person still feels the same nauseous feeling after each time he vomits, wuḍū (ritual ablution) will break. But if a person does not feel nauseous after vomiting the first time, but feels better, and later feels nauseous and vomits a little, and again feels better, and then feels nauseous a third time and vomits a little again, then wuḍū (ritual ablution) will not break.

Loss ofConsciousness, Insanity, or Intoxication  If one falls unconscious, goes insane or becomes intoxicated,wuḍū (ritual ablution) will break.

Laughing Aloud in Ṣalāh  If a person laughs aloud in ṣalāh i.e. to the extent that those around him hear the laughter, wuḍū (ritual ablution)andṣalāh will break.  If a person laughs but only hears it himself, only ṣalāh will break.  Smiling does not break wuḍū (ritual ablution)or ṣalāh.

Sleeping  If one falls asleep whilst leaning against something (whether lying down on the elbows),if the object being leaned on were to be removed the person would fall, wuḍū (ritual ablution)will break. Sleep does not invalidate wudu in and of itself, but rather, it invalidates them only in three specific conditions: (1) if someone sleeps lying on his side, (2) if someone sleeps reclining on his back, or (3) if someone sleeps while resting his weight on one hip. The reason for

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this is that in these positions, the person is not in control of himself due to the relaxation of his joints and muscles. If, on the other hand, someone sleeps while sitting up with his buttocks firmly resting on the ground or some similar surface, then he is not required to repeat his wudu afterwards. moreover, if a sleeping person is resting on a cusion, pillow or the like, after which the pillow is pulled out from under him while he is still asleep, then if he falls out of position such that his buttocks ceases to be in contact with the ground, his wudu will be invalidated. If, on the other hand, he remains in a seated position and his buttocks remain in contact with the ground, his wudu will not be invalidated.  Similarly, if one sleeps lightly enough while lying down that he is able to hear the speech of those around him, his wudu will not be invalidated.  If one falls asleep whilst in qiyām (standing position) or in the sunna(45) sajdah or rukū‘ position (for men), wuḍū (ritual ablution)will not break, since in all these positions he will remain in control of himself. If a woman falls asleep in the rukū‘or sajdahposition, wuḍū (ritual ablution)will break. If one sleep in the rukū‘or sajdah position intentionally, wuḍū (ritual ablution) will break.  Sleeping cross-legged in a posture that the head is on the thighs will nullify wuḍū (ritual ablution).  If a person falls asleep whilst his buttocks are on his heels and his stomach meets with the thighs, wuḍū (ritual ablution) will break.  Sitting on one’s buttocks with the knees upwards and with the head on the knees will not nullify wuḍū (ritual ablution).  If a person who is seated fallsasleep and then falls, but before touching the ground wakes up, wuḍū (ritual ablution) will not be broken. Similarly, if one falls and hits the floor but awakens immediately, wuḍū (ritual ablution) will not break.  Whilst sleeping, if one’s body rocks back and forth such that the buttocks separate from the ground, wuḍū (ritual ablution) will be nullified.

Water Exiting the Eye or Ear  If water exits the eye with pain wuḍū (ritual ablution) will break. This is when the exiting liquid has a change of colour e.g. red. However, if clear water exits, wuḍū (ritual ablution) will not be nullified in all circumstances.

(45) The word “sunna” indicates that a posture in rukū‘or sajdah which is contrary to the sunna method will nullify wuḍū (ritual ablution).

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 If a pimple in the eye bursts and the liquid does not exit the eye, wuḍū (ritual ablution) will not break.  If water exits the ear with pain, wuḍū (ritual ablution) will break.

Injections  Injections made intravenously (where there is the infusion of liquid substances into a vein) will nullify wuḍū (ritual ablution) as this entails an exit of blood in this procedure in a quantity which is deemed as flowing. However, in the subcutaneous and intramuscular procedure, wuḍū (ritual ablution) will not be nullified unless there is a flow of blood. Miscellaneous Rulings

Removing lipstick, nail polish or any other substances  It is necessary for water to reach beneath the nails; therefore, special care should be taken if one has long nails. The dirt underneath one’s nails is not classed as a barrier.  It is necessary to remove dough which is stuck underneath the nails.  It is necessary to remove any solid barrier on the surface of the limb which would prevent water from reaching the limb e.g. correction fluid, glue, nail polish46, lipstick or any other substance.(47)  If any limb from the limbs of wuḍū (ritual ablution) has been covered in oil or any other sticky substance and wuḍū (ritual ablution) is performed whilst the stickiness remains, wuḍū (ritual ablution) will be complete.  If medicine is placed in a crack which is in the feet and removing the medicine would cause harm, then it is permissible to pour water over it. However, if removing it is not harmful, then it is necessary to remove it and wash the inside of the crack.  If a wound with a scab is washed and later the scab is removed, it is not necessary to wash that part again (i.e. the underlying skin of the scab) as wuḍū (ritual ablution) is complete. The ruling does not differ whether the wound has healed or not.

(46) Recently, a new product has come to the market, known as “breathable nail polish” which claims to be water permelable. If the nail polish is actually water permeable, then wudu will be permissible. However, most nail polishes that claim to be water permeable are actually not permeable enough. Hence, the best course of action is to avoid it altogether. (47) It is best to avoid adopting beautification methods which will incur ritual purity becoming doubtful. 68

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 Colour or henna on the skin does not affect the validity of wuḍū (ritual ablution).

Wiping Casts, Bandages and Dressings  It is permissible to place casts, bandages or a dressing on a wounded limb and to do masah (wiping) on it whether it was worn in the state of ḥadath al-akbar (major ritual impurity) orḥadath al-aṣghar (minor ritual impurity). In order for this wiping to be permissible, it must harmful to wash the ailing part such that one fears that washing it would cause greater pain, cause it to heal less rapidly, etc. If the ailing part has medicine on it but is not wrapped and if it would be harmful to wipe it, one must wrap it in something which will not harm it, then wipe the wrapping.  In the case of bandages, plasters etc. it is preferable to make masah (wiping) on the entire surface. If this is not possible, it is sufficient to make masah (wiping) on more than half of the covering. However, it is not permissible to suffice on doing masah (wiping) on less than half of the covering. Thus, if one’s entire hand is covered with wounds and one has put a bandage on it, it is sufficient to wipe more than half of the area which has been wrapped. If the cast or bandage covers more than the actual area which is ailing or wounded and if it would not be harmful to unwrap the affected area, one must unwrap it and wash it if washing will do no harm. If washing it would be harmful, one must wipe the affected area and wash the unaffected area surrounding it. if even wiping the area would be harmful, one is to wash the area around it, then put the wrapping back on and wipe the wrapping. If, on the other hand, it would be harmful to unwrap the ailing area, one must wipe the bandage without removing it even if it would have been possible to wash or wipe what was beneath it; moreover, one must wipe the greater part of the bandage, including those parts of it which cover the surrounding, unaffected area. If one cannot wipe the cast or bandage as well then one may leave it altogether.

Mustaʿmal Water (used water)  Water which has been used for wuḍū (ritual ablution) or ghusl is known as mustaʿmal (used) water.  It is not permissible to use mustaʿmal (used) water for wuḍū (ritual ablution)or ghusl (ritual bath).

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 Entering one’s hands in water out of necessity will not render the water mustaʿmal (used). If done without necessity, the water will be considered mustaʿmal (used).

Satar  The satar is that area of the body which is required to be concealed. The satar of a male is from the navel to the bottom of the knees. The satar of a female is her whole body besides her face, hands and feet. Exposing the satar will not break the wuḍū (ritual ablution)even if it is seen by someone else. However, to reveal or view the satar is disliked.

Doubts  If during wuḍū (ritual ablution), one is unsure whether a certain body part was washed then that part should be washed again. It is not necessary to repeat the entire wuḍū (ritual ablution).  If after completing wuḍū (ritual ablution), one doubts whether a limb was washed or not, wuḍū (ritual ablution) will be regarded as complete and the limb will not be washed. Nevertheless, if one is convinced that he did not wash the limb, it is necessary to wash it. It will not suffice to merely pass a wet hand.  After performing wudu with certainty, a person has doubts whether anything happened to invalidate the wudu or not? However, such doubts do not invalidate one’s wudu, because the person has doubted the occurrence of something which invalidates the wudu, but not the performance of wudu, of which he is certain, and doubt cannot remove the certainty of one’s wudu.  If one is certain that he performed wuḍū (ritual ablution) and also certain of its invalidity, but is unsure whether, he broke it first then performed wuḍū (ritual ablution) or the opposite, he will be considered in the state of wuḍū (ritual ablution).  If part of a limb remains dry in wuḍū (ritual ablution) and wetness from the same limb is used to wash the dry part, wuḍū (ritual ablution) will be valid. However, if wetness from another limb is used, wuḍū (ritual ablution) will remain incomplete. Nevertheless, if this occurs in ghusl (ritual bath), both scenarios will be correct as the whole body is considered one limb in ghusl (ritual bath), hence, water used from another limb will not be regarded as musta’mal (used) water.

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 If one often has doubts regarding whether a limb was washed or not, he should not pay attention to itbut rather he should leave washing the doubted limb.

Tahiyyatul Wuḍū  Taḥiyyatul wuḍū is the two rak’ahs of ṣalāh which is performed after performing wuḍū (ritual ablution).  After Rasūlullāhreturned from Mi’raj he asked Bilāl, “O Bilāl! Tell me in which actions you have done in Islam you have the most hope of reward, for truly, I heard the sound of your footsteps ahead of me in Jannah?” Bilālreplied, “I have done no action that I have more hope in than that whenever I do wuḍū (ritual ablution), any time in the day or night, I perform as much ṣalāh with that wuḍū (ritual ablution) as Allah has ordained for me.”

Wasting Water  Wasting water is defined as using more water than what is necessary. Similarly, if wuḍū (ritual ablution) is repeated without carrying out an act which necessitates wuḍū (ritual ablution), is classed as wasting water hence makruh (disliked).  Wasting water is undesirable when the water is permitted to or owned by the person doing wudu; however, if it is public property which has been designated for use in wudu such as that made available for ablutions in mosques, is forbidden. However, to run the taps to acquire hot water, is permissible as the objective is not to waste water.  It is common that people squander water by leaving the taps on whilst doing wuḍū (ritual ablution). Water is a great bounty from Allāh, so one should bevery careful and vigilant when using it.(48)

(48) An incident displays the importance of this: َّ ِ َّ ِ ِ ِ أََّن النََِِّّب َصلى ا َّّللُ عَلَيْه َو َسلَم َمَّر ب َسْعد َوُهَو ي َتَ َو َّض أُ فَ َقاَل : َما َهَذا ال َّسَر ُف ََي َسْعُد ؟ قَاَل : أَِف الُْو ُضوء َسَر ٌف ؟ قَاَل : نَ عَْم ، ِ َوإ ْن ُكنْ َت عَلَى ََّنْر َجار “The Prophet passed by Sa‘d when he was doing wuḍū (ritual ablution), and he said, “What is this extravagance, O Sa‘d?” He said: Can there be any extravagance in wuḍū (ritual ablution)? He said, “Yes, even if you are on the bank of a flowing river.” (Ahmad: 6768, Ibn Maja: 419)

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Masah on Khuffs (Wiping Special Socks) ‘Masah (wiping) onkhuffs is the act of passing wet hands over a special type of sock. The permissibility of it has been confirmed by innumerable authentic sources and is mentioned in over 80 ahādīth. Ahādīthnarrated in this magnitude, are classed as “mutawātir” in the terminology of ahādīth, which makes it from amongst the most reliable of narrations. For this reason, rulings derived from these ahādīth are similar in strength to those rulings derived from the Qur’ān. It is the consensus of the ʿUlamā that the one who objects or denies what the Qur’ānsays, leaves the fold of Islām. The strength of the permissibility can be gleaned from the following evidence:  Haḍrat Mughīra bin Shu’ba narrates that once Rasūlullāh performed Masah on the Khuffs. I said to Rasūlullāh that you have forgotten to wash your feet. He replied: “In fact you have forgotten that my Lord has ordered me to do this.” (Bukhari, Muslim)  Hasan Basrīhas mentioned that “I have met 70 companions of the Prophet who have confirmed the permissibilityof ‘Masah onKhuffs.”  Imam Abu Hanifa mentions that “Until the authenticity of ‘Masah on Khuffs’ was not crystal clear, I never gave permission for it.”  Imam Kharkhi says that “Whosoever rejects the validity of ‘masah on khuffs’, there is a fear of such a person leaving the fold of Islam.” Although on the basis of pure reason andrationality one may argue that masah on khuffs is contradictory to analogy and illogical, the sheer quantity of ahādīth on its permissibilityrenders any opposing view null and void. The permissibility of ‘masah on khuffs’ is undeniably clear and rejecting it can lead one to leave the fold of Islām.

This shows a significant lesson because Saad was not wasting water purposely and there were plentiful amounts of water however, the Prophet still exemplified the importance and sanctity of water, showing that it should be respected for its own right, even when found in abundance. Water is the single most natural environmental factor that is expressed throughout the Quran. The Arabic word for water is ‘ma’ and it is mentioned sixty-three times in the Quran. Similarly, water management and water regulation is seen as part of Sunnah of the Prophet Muhammad.

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Definition of Masah on the Khuff?  In the Arabic language, ‘masah’ means to pass one’s hands over something and ‘khuff’ is a special type of sock.  In the terminology of sharīʿah (Sacred Law), ‘masah on khuffs’ means to pass wet hands over a special type of sock in which several conditions are found (such as leather or foam socks).  ‘Masah on khuffs’ is a substitute for washing the feet in wuḍū (ritual ablution).  ‘Masah on khuffs’ is permissible for both men and women.

Ruling of the Khuff  If one wears the khuffs after having performed wuḍū and his wuḍū (ritual ablution) breaks thereafter, then when he performs his wuḍū (ritual ablution) again, it will be permissible for him to make masah on the leather socks. It is a concession which the sharīʿah (Sacred Law) has granted for both who are travelling and those who are settled in one place.

Conditions for the Validity of Making Masah on Khuffs:  Having a complete wuḍū (ritual ablution) is not a condition for wearing khuffs. Rather, it is necessary to wash one’s feet before wearing the khuffs. On the contrary, for the permissibility of masah (wiping) to come into force, one must be in the state of wuḍū (ritual ablution) prior to wuḍū (ritual ablution) being invalidated.  The khuffs must cover the entire foot including the ankles.  The khuffs should be made of durable material so that walking in them without shoes is possible for more than three miles without the socks tearing.  They must be waterproof and prevent water from seeping through. The holes in the line of stitching are too small for water to seep through and is hence not a problem.  They must remain firm on the foreleg without being tied with laces, elastic, etc (with the exception of a zipper or the like that is attached to the khuff). They should not slip down while walking like ordinary socks.

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 Each khuff must be free from holes that (if combined) are equivalent to the surface area of the three smallest toes (according to the person wearing them). Each khuff will be considered separately. The tear taken into consideration will be that which is within the area which is below the shins (i.e. the ankles and below). The surface area of three small toes is the hud only when the tear is in a place apart from the toes. However, if the tear is such that the toes are exposed, then three toes will be considered and not the surface area of the three smallest toes. Also, any hole through which a large sewing needle cannot go through is not classed as a tear and does not invalidate the masah. The aforementioned ruling applies whether the hole is in the sole, the top of the shoe, or the heel; however, if it is near the upper rim above the ankles, it has no effect on the validity of masah.  The foot should not be visible through the opening of the khuff. Note-:  It is necessary for all the above conditions to be met, in order for masah to be correct. These conditions are generally found in leather and foam socks (which have been introduced recently).  If khuffs are worn over ordinary socks (cotton or woollen socks, etc.), masah will be permissible.  If ghusl (ritual bath) becomes obligatory on a person, the khuffs will have to be removed in order to perform ghusl (ritual bath). Making masah on the khuffs when performing ghusl (ritual bath) is not permissible.

Farḍ (Obligatory) Elements of Masah on Khuffs  Masah has to be made on the upper section of the khuffs. Hence, if one were to wipe the sole of the khuff, the inside of the khuff, the sides, the heel, or the part that extends up beyond the ankle, it would have no validity.  To pass wet fingers equivalent to three fingers of the hand on each khuff.  If one finger is used three times using new water in three different places, masah will be valid.  If only the fingertips were placed on the leather socksand the fingers were not placed flat, then this masah will not be permissible. However, if water drips

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continuously from the fingers to the extent that it could wet an area equal to three fingers, it will be permissible.

The Sunna Method of Making Masah on the Khuffs  Place the fingers of the right hand on the upper surface of the right khuff and the same with the left hand on the left foot and simultaneously draw them up starting from the toes, passing both hands over both khuff up to the upper, innermost edge of each shoe and beyonf it to the ankles.  Masah should only be done once on each sock. The right hand should be used for the right khuff and the left hand for the left khuff.  It is sunna that wet lines are formed on the khuffs.

Rulings for a Muqīm (resident)  A muqīm (resident) is one residing at home or at a place away from home for 15 days or more.  The masah of a muqīm will expire after 24 hours. After 24 hours one will have to remove the khuffs and wash both feete.g. if a person performed wuḍū (ritual ablution) and wore the khuffson Monday, then his wuḍū (ritual ablution) broke and he performed masah on the khuffs at 10.00am, the masah will last until Tuesday 10.00am after which he will have to remove the khuffs and wash his feet for wuḍū (ritual ablution) to be valid.  If a muqīm (resident) who has made masah sets off on a journey before the completion of 24 hours, then his masah will be extended to 72 hourse.g. if a person performed wuḍū (ritual ablution)and wore the khuffson Monday then his wuḍū (ritual ablution) broke and he performed masah on the khuffs at 10.00am but before Tuesday 10.00am he became a musāfir (traveller), the expiry time of the masah will be extended to Thursday 10.00am.

Rulings for a Musāfir (one regarded a traveller by Sharī’ah)  A musāfir (traveller) is a person regarded as a traveller by sharī’ah. This means one has the intention of travelling for more than 48 miles from his hometown and returning within 15 days.

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 The masah of a musāfir(traveller) will expire after 72 hours. After 72 hours one will have to remove the khuffs and wash the feete.g. if a person performed wuḍū (ritual ablution)and wore the khuffson a Monday then his wuḍū (ritual ablution)broke and he performed masah on the khuffs at 10.00am, the masah will last until Thursday 10.00am after which he will have to remove the khuffs and wash his feet for wuḍū (ritual ablution) to be valid.  If a musāfir (traveller), who has mademasah returns to his hometown then his masah will last 24 hours, he will have to remove the khuffs and wash both feet (e.g. if 48 hours have passed for a musāfir (traveller) who is wearing the Khuffs after which he decides to return to his hometown, he will have to remove the khuffs immediately as he is now termed a muqīm (for who the expiry time is 24 hours) and more than 24 hours have passed.

Important Note  The time of a muqīm (resident) and musāfir (traveller) will start from the time masah is made after breaking wuḍū (ritual ablution), not the time it was worn.  If the khuffs are removed and the feet are washed, the 24 hour period [for a muqīm (resident)] and 72 hour period [for a musāfir (traveller)] will renew.

Acts Which Will Nullify the Effectiveness of Masah (Wiping)  All those things which nullify wuḍū (ritual ablution).  The expiry of the period i.e. 24 hours for the muqīm (resident)and 72 hours for the musāfir (traveller).  Removal of one khuff from more than half the foot. If only one khuff was removed, it will be necessary to remove the other one and wash both feet.  Even if the foreleg is exposed by lowering the khuff, it will be regarded as if the whole sock has been removed. It will then be necessary to remove the khuffsand wash both feet.  If after making masah, water enters the khuff and wets more than half the foot, masah will be nullified. The khuffs must be removed and the feet wll have to be washed.

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Three Occasions where it is Necessary to Remove Both the Khuffs and Wash the Feet: There are three occasions where after having made masah on the khuffs they will have to be removed and feet washed as wuḍū (ritual ablution)will be incomplete:  The removal of one khuff or both.  When the time period of a muqīm (resident) and musāfir (traveller) expire.  Water entering the khuff and wetting more than half the foot.

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Ghusl (Ritual Bath) All cultures and people possess a certain standard of personal hygiene. Some place great emphasis on this matter whereas others are more lax about it. Generally speaking, a person is repulsed by filth and foul odours and to eradicate this filth and feeling of restlessness that stems therefrom, one must take a bath. Bathing is an integral part of personal hygiene. It is essential for removing dirt and bad odours from the body which as a result leaves a person feeling fresh, invigorated and confident. Islām with its marked stress on purity also has a distinct method of bathing. However, what is certain is that in Islām, the state of purity is the ideal state in which all Muslims are advised to be in at all times. Definition of Ghusl?  In the Arabic language, ghusl means to pour water over and rubbing one’s body and so forth. In the terminology of sharīʿah (Sacred Law), ghusl is the ritual washing of the entire body in order to attain purity and validate certain acts of worship.Ghusl is not only performed to purify oneself from ḥadath al-akbar (major ritual impurity) but can also be performed to cleanse one’s body from dirt and bad odours.  Ghusl (ritual bath) is also known as the major ablution to distinguish it from wuḍū (ritual ablution), as ghusl (ritual bath) purifies one from ḥadath al-akbar (major ritual impurity) and wuḍū from ḥadath al-aṣghar (minor ritual impurity).  Wuḍū (ritual ablution) is not valid unless one is pure from major impurities.  Most acts of worship are impermissible in the state of ḥadath al-akbar (major ritual impurity) in contrast to the state of ḥadath al-aṣghar (minor ritual impurity).

Factors that will make Ghusl (Ritual Bath) Farḍ (Obligatory)

1. Emission of Manī (Semen)  For males, manī(semen) is the thick, white fluid released with force (in spurts) after an orgasm, and which is accompanied by pleasure which is then immediately followed by a sense of tiredness and fatigue. For females, manī

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(semen) is the sexual fluid which is thin and yellow and which accompanies an orgasm. Ghusl (ritual bath) is mandatory upon the emission of manī (semen).  Madhy (pre-seminal fluid) is the thin, white fluid released without force just prior to a full sexual discharge. Its discharge may not even be felt and its emission does not diminish the pleasure. Ghusl (ritual bath)is not required due to the emission of madhy; rather, wuḍū (ritual ablution) will be necessary.  Wadyhas a murky colour (in comparison to manī& madhy), and is often released after urinating and is notably thicker than urine. Wady may also precede urine. Ghusl (ritual bath) is not necessary with the emission of wady; however, wuḍū (ritual ablution) is necessary.  If manī (semen) is accompanied by feelings of pleasure when it leaves its “place of origin” (though it is without pleasure when leaving the body) ghusl (ritual bath) is still necessary. This ruling applies to both men and women.  If after the emission of manī (semen), one immediately performed ghusl without ensuring that all the manī (semen) has left the body (either by walking, urinating, sleeping or any other method) and later the remaining manī (semen) leaves the body, ghusl (ritual bath) will have to be repeated. if the person did any of the above to ensure that all semen exits his body, and if there is further emission of semen following ghusl (ritual bath), one is not required to perform ghusl (ritual bath) a second time.  If one comes to know of the emission of manī (semen) which occurred previously, ṣalāh will have to be repeated from the day of occurrence. If one is unsure as to when it happened, he will be regarded in the state of ḥadath al-akbar (major ritual impurity) from the last time he slept.  If one does not experience a nocturnal emission (during the night) but happens to find semen upon awakening, one must perform ghusl (ritual bath).  If a woman inserts her finger into her vagina with the intent of pleasure, ghusl (ritual bath) will only be necessary if it is followed by ejaculation.  If semen or orgasmic fluid is emitted unintentionally without stimulation and response to physical pleasure but, rather, due to an illness or disease or any other reason, ghusl (ritual bath) will not be necessary. Nevertheless, wuḍū (ritual ablution) will be necessary.  If one thinks he had a nocturnal emission but finds no traces of it, then one does not need to perform ghusl (ritual bath).

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 Upon experiencing a nocturnal emission which takes place while one is asleep, if someone wakes up to find that his clothes, his private parts, or the front part of his body is moist, he must perform ghusl (ritual bath) unless it becomes clear that the moisture is not semen. In this situation, there are 14 possible scenarios which determine whether a ghusl (ritual bath) is compulsory or not. The 14 scenarios are presented in the table below:

What is Remember Ruling on What is Remember Ruling on the having a Ghusl the having a Ghusl wetness? dream? (Ritual Bath) wetness? dream? (Ritual Bath)

Definitely: Yes Compulsory Definitely: No Compulsory Manī Manī

Definitely: Yes Compulsory Definitely: No Not Madhy Madhy Compulsory

Definitely: Yes Not Definitely: No Not Wady Compulsory Wady Compulsory

Doubt: Yes Compulsory Doubt: No Compulsory Manī or Manī or Madhy Madhy

Doubt: Yes Compulsory Doubt: No Compulsory Manī or Manī or Wady Wady

Doubt: Yes Compulsory Doubt: No Not Madhy or Madhy or Compulsory Wady Wady

Doubt: Yes Compulsory Doubt: No Compulsory Manī or Manī or Madhy or Madhy or Wadi Wady

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2. Sexual Intercourse  If the male organ penetrates the female genital, ghusl (ritual bath) becomes obligatory on both spouses whether it be followed by ejaculation or not and whether a contraception method is used or not. The mere occurrence of such entry suffices for major ablution to be required.  Mere rubbing or outward touching of genitals (without penetration) does not necessitate ghusl (ritual bath).

3. Termination of Ḥayḍ (Menstruation)  In the terminology of sharī’ah, ḥayḍ (menstruation) is the blood that a child bearing female (i.e. a woman who has not reached the age of menopause) discharges naturally (not due to any illness or pregnancy) from her womb each month periodically.  Upon completion of the ḥayḍ (menstruation) period, ghusl (ritual bath) will be compulsory.

4. Termination of Nifās (Post-Natal Bleeding)  Nifās (post-natal bleeding) is the blood that a woman discharges after childbirth.  Upon completion of the nifās (post-natal bleeding) period, ghusl (ritual bath) will be compulsory.

5. Death  It is wājib (mandatory) to give ghusl (ritual bath) to the body of a deceased Muslim of either gender. Acts which are Impermissible in the State of Hadath-e-Akbar (Major Ritual Impurity) For a person in the state of hadath-e-akbar (major ritual impurity), it is forbidden to undertake any act whose permissibility is dependent on the prior performance of wudu, with the addition of some other acts. As for fasting, be it fard or nafl, it is valid even if the person fasting is in the state of hadath-e-akbar (major ritual impurity)  To perform ṣalāh.

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 To enter the legal boundary of the masjid unless required to so by necessity.49  To recite any portion of the Qur’ān.  To touch the Qur’ān.(50)  Ṭawāf (performing circumambulation around the Ka’bā). Occasions when Ghusl (Ritual Bath) is Sunnah?  On Friday for the jumu’ah ṣalāh. The ghusl (ritual bath) is for the sake of the ṣalāh, not the day; hence, if someone performed ghusl (ritual bath), after which his ritual purity was invalidated, thus performed wudu, then performed the jumu’ah ṣalāh, he would not have emulated the sunnah.  On both the days of Eid. Like the Friday ghusl (ritual bath), this is performed for the sake of the ṣalāh, not the day itself.  On the day of Arafah after zawal (midday).  Prior to entering the state of iḥrām (pilgrim sanctity).

(49) As for the meaning of ‘necessity’ in this context, it is determined by the circumstances. For example, it might involve a situation in which someone can find no water with which to bathe himself anywhere but inside the masjid, as is the case in some locations. if this is the case, the person may pass through the masjid in order to bathe. however, he must perform tayammum (dry purification) before passing through. The reason for making mention of this ruling was to display the severity of remaining in the masjid while in the state of hadath-e-akbar (major ritual impurity) even for a small amount of time; such that even in dire necessity, one is instructed to be in some type of ritual purity. In short, the performance of tayammum by someone who needs to enter the masjid but is in the state of hadath-e-akbar (major ritual impurity) is sometime necessary, and at other times, simply recommended. it is necessary in the following two situations: (1) when someone who enter the state of hadath-e-akbar (major ritual impurity) while outside the masjid, after which he is obliged to enter the masjid for some reason, and (2) when someone goes to sleep in masjid while in the state of ritual purity, then has a ‘wet dream’, after which he is obliged to stay for a period of time in the masjid for whatever reason. As for the roof of the masjid, it is subject in such situations to the same rulings which apply to a masjid’s interior, although someone in the state of hadath-e-akbar (major ritual impurity) is permitted to enter the masjid’s outer courtyard without performing tayammum. (50) The rulings have been mentioned in detail under the chapter of “wuḍū (ritual ablution)”.

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Farḍ (obligatory) Elements of Ghusl

To Rinse Out the Mouth  To clean the inside of the mouth up to the throat, ensuring that water reaches every part of the mouth, without necessarily swishing it around inside or spitting it out afterwards. One must also ensure that anything stuck between the teeth is taken out. However, if mucus or food particles remain stuck in the mouth, which do not prevent water, then ghusl (ritual bath) will be complete.  It is makrūh (disliked) for a fasting person to emphasise in rinsing the mouth lest one swallow some of the water and unintentionally break one’s fast; though, it will be necessary to ensure that water reaches every part of the mouth. If one is not fasting then he should also emphasise in gargling.  If the mouth is gargled in a way that water does not reach the entire mouth, but instead it is swallowed or spat out, it will not be sufficient and this will not be regarded as gargling.

To Rinse Out the Nostrils  To clean the inside of the nose so that all the hair inside the nostrils become wet until the bone of the nose. The method of this is to draw up the water with the right hand by sniffing the water up the nose and then to use the index finger and thumb of the left to clean the nostrils ensuring any dry mucus is cleaned out up to the bone of the nose.  If hardened, dry mucus which resembles kneaded dough remains in the nose, ghusl (ritual bath) will remain incomplete.

Washing the Entire Body  It is necessary for water to reach every hair whether the hairs of the body are thick or thin such that if even the most insignificant part of the body remains unwashed; a hair or the root of a hair is left dry, ghusl (ritual bath) will be invalid. It will be valid once the dry area is washed. It is not sufficient to merely pass a wet hand over it. Hence, when one intends to perform ghusl (ritual bath), one must remove from the body everything which may prevent the water from making contact with the skin beneath them.

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 It is farḍ (obligatory) for a woman to wash the exterior of her private parts. It is not necessary for water to reach the interior in order for ghusl (ritual bath) to be complete.  A woman who has braided hair is not required to loosen her braids in order to perform ghusl (ritual bath); rather, all she is required to do is ensure that the water reaches the roots of the hair. if, on the other hand, her hair is not braided, she must ensure that the water gets between the strands of hair.  If a woman has applied a thick oil to her head which prevents the water from reaching the roots of her hair, she must remove it, and if she is wearing tight bracelets, earrings or rings, she must rotate them in such a way that the water gets under them. if the water does not get under them in this manner, they must be removed, and if she has pierced ears without earrings in them, the water must get inside the holes in her ears. Thus, if the water enters the holes of its own accord, then good; otherwise, the water must be made to get inside them with whatever method makes this possible.  If after completing ghusl (ritual bath), one remembers that a part was left dry, it will not be necessary to repeat the entire ghusl (ritual bath) again. Rather, it will be sufficient to wash the dry part. However, it will not be sufficient to merely pass a wet hand over it.If one has forgotten to rinse the mouth or the nostrils, these too must be rinsed when one remembers after ghusl (ritual bath) has been performed.  Parts of the body which have depressions and are difficult to wash should be given special attention e.g. inside of one’s navel, the immediate inner ear, eyebrows, skin beneath the beard, moustache, and private parts. Ghusl (ritual bath) will be incomplete if any area is left dry.  To perform wuḍū (ritual ablution) during ghusl (ritual bath) is sunna, but if one does not do so wuḍū (ritual ablution) will still be in effect. It is not necessary to perform wuḍū (ritual ablution) after ghusl (ritual bath) due to water having reached the entire body.  Soil or clay found under the finger nails may be overlooked and does not prevent the validity of ghusl (ritual bath)

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 Oil or the like will not prevent the validity of ghusl (ritual bath) even if the stickiness remains.  It is necessary to remove any solid barrier on the surface of the limb which may prevent water from reaching the limb e.g. correction fluid, glue, nail polish, lipstick or any other substance.  It is necessary to remove dough which is stuck underneath the nails.

Note:  Whether one performs the farḍ (obligatory) elements of ghusl (ritual bath) intentionally or unintentionally, ghusl (ritual bath) will be valid.  If any part of the body remains dry even if it is the breadth of a hair, ghusl (ritual bath) will not be valid.

The Sunnah Method The following method is sunna whether the ghusl is farḍ (obligatory) or not.  To make niyya (intention) of freeing oneself from ḥadath al-akbar (major ritual impurity). ِ ِ ِ  To recite .ب ْسِم ٱ هّٰلل ٱلَّرْهْح ِن ٱلَّرحيِم  Wash the private parts.  To perform a complete wuḍū (ritual ablution) whichis in accordance to the sunna method before performing a ghusl (ritual bath).(51)  To use a miswāk (tooth stick).  To pour water over the head. Masaḥ (wiping) of the head will not be sufficient for ghusl (ritual bath).  Thereafter, pour water over the right shoulder thrice and then the left shoulder thrice.  To rub the body.  To pour water over the entire body thrice.  To neither waste water nor be miserly with it.

(51) Many people perform wuḍū (ritual ablution) even after performing ghusl (ritual bath) whichis unnecessary. The sunna is to perform wuḍū (ritual ablution) before commencing.

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Makrūh (Disliked) Elements of Ghusl (Ritual Bath)  To perform ghusl (ritual bath) in the open.  To face the qiblāh if one is completely naked.  To talk without necessity.  Those things makrūh (disliked) in wuḍū (ritual ablution) are also makrūh (disliked) in ghusl (ritual bath).

Mustaḥabb (Recommended) Elements of Ghusl (Ritual Bath)  To bathe in complete privacy.  It is permissible to bathe seated or standing up. However, bathing whilst seated is preferable as it is a sign of modesty.  To hasten in covering the body.  To pour water over the right side of the body and then the left side.  To wash the body parts in quick succession so that no part becomes dry before the ghusl (ritual bath) is complete.  To dry the body with a towel but not so much that the effects of ghusl (ritual bath) do not remain.  Those things mustaḥabb (recommended) in wuḍū (ritual ablution) are alsomustaḥabb in ghusl (ritual bath), with the exception of reciting the du’ā (supplication) and facing the qiblā. Miscellaneous Rulings (52)

Pubic Hair  It is necessary for both men and women to remove their pubic hair.  Pubic hair is that hair which grows below the navel. The upper limit of the pubic hair begins from the bottom of the stomach line which is a few inches below the navel (i.e. where the stomach ends) (53). Below this point, all the hair on either side of the pelvic region, all around the penis as well as the testicles

(52) For a more detailed study on hair and its supplementary rulings, one may refer to “The Fiqh of Hair” soon to be published by BAḤR-UL-MIDĀD Publications. (53) In most cases, this line can be seen when one is in the squatting position.

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(in the case of a male) or the exterior of the vagina (in the case of a female) will be regarded as pubic hair. The hair around the anus (between the testicles and the anus) is also regarded as pubic hair and must be removed. The aforementioned parts should be kept clean at all times and the hair should be removed at regular intervals in order to avoid impurities getting attached to the hairs.  It is sunna for women to pluck their hairs, however (if plucking causes pain and discomfort), the use of hair removers in powder form, cream, wax, strips or electric shavers is also permissible. It is not advisable for women to use a shaving stick or blade, though if she does, it is not prohibited. In sum, the objective is to remove the hair and thus any method employed for this endis permitted.  For males, it is sunna to use a shaving stick or blade.  It is mustaḥabb (recommended) to begin removing from the front-right side.

Armpit Hair  Plucking (54) is the best way to remove armpit hair, but it may not be the most comfortable method as it can be painful; therefore any other method is also permissible.  The armpit can be plucked with the fingers or with the aid of tweezers.  There are 3 advantages of plucking the armpit hair; (1) The hair will take long to grow, hence, minimizing the need of removal, (2) the armpit will release fewer odours, and (3) the hairs will not be as prickly compared to hair removal by other means.  It is mustaḥabb (recommended) to begin with the right armpit.

(54) Yūnus Ibn ʿAbd al-ʿAla said: I approached Imam Shafiʿī, and the barber was with him, shaving his armpits. Imam Shafiʿī said: “I know the sunna is to pluck, but I cannot bear the pain”.

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Moustache Hair  Much emphasis has been placed on trimming the moustache as it opposes the way of the polytheists. The severity of the matter can be gauged from the following ḥadīth:

ِ ِِِ ِ َم ْن ََلْ َي ْ ُخ ْذ م ْن َشاربه فَ لَيْ َس منَّا “He who does not trim his moustache is not from among us.” (at-Tirmidhī 2761)  In the light of ahādīth, ʿUlamā have deduced three methods of how the moustache can me trimmed: 1. To trim the moustache so finely that the skin beneath is visible. 2. To trim the edges so that the redness of the upper lip is exposed/visible (which means that the edge of the lip should not be concealed with hair). 3. To keep the moustache thin like the eyebrows.  It is permissible to grow the extreme ends of the moustache but this is only permissible if the moustache itself is clipped thoroughly.  With regards to shaving the moustache, some are of the opinion of it being a bid’ah (innovation) whilst others deem it sunna. The most reliable opinion is that shaving is not bid’ah (innovation). However, trimming very finely so that it resembles shaving is sunna.  It is mustaḥabb (recommended) to begin trimming from the right side.  It is permissible to trim the moustache oneself and also to have it done by another person as is established from the practice of Rasūlullāh.  It is permissible for a woman to remove a moustache that appears on her face, so it prevents her from resembling men.

Time Limit  The removal of all pubic and armpit hair along with removingthe moustache hair and nails for both men and women is a requirement of sharī’ah. It is mustaḥabb (recommended) to remove these hairs weekly and highly

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recommended on the day of Friday (before the Jumu’ah ṣalāh). If it is not possible then once in a fortnight. However, one must do so within 40 days. Failure to do so is makrūh tahrīmī (prohibitively disliked) and a sin. The ṣalāh of such a person will also be makrūh (disliked).

ِ ِ ِ ِ ِ ِ ِ ِ ِ ِِ ِ ِ ِ ِ ِ ہ قَاَل أَنَ ٌس ُوقٰ َت لَنَا ِف قَ ٰص ال َّشارب، َوتَ ْقليم اْْلَظَْفار، َون َتْف اْ ْلبط، َوَحلْق الْعَانَة، أَ ْن ََل نَْرتَُك أَ ْكثَ َر م ْن أَْربَع َْي لَيْ لَةا )مسلم ٢٥٨، ابن ماج ٢٩٥، الرتمذی ٢٧٥٩، النساءی ١٤( “Anas  narrates that Rasūlullāh  stipulated a maximum of 40 days for trimming the moustache, trimming the nails, removing underarm hair and removing pubic hair.” (Muslim 258, Ibn Mājah 295, Al-Tirmidhī 2759, Al-Nasa’ī 14)

Disposing Hair  Everything which separates from a human body should be buried (e.g. hair, nails and the like). It is important that they be disposed with respect and dignity. This is because Islām places great significance on the sanctity of the human body:

َولَ َق ْد َك َ ر ْم َنا بَِنِي آدَ َم “It is indeed true that We have granted honour to the children of Adam  (by granting him superior intelligence, an eloquent tongue, a beautiful appearance and much more).”  If it is not buried, it should be wrapped in a tissue before disposal.  It is makrūh (disliked) to dispose of hair and nails in the toilet or any other place of filth.  The ʿUlamā state that four things are to be buried; (1) hair, (2) nails, (3) blood and (4) sanitary towels.

Miscellaneous Rulings  It is makrūh tanzīhī (mildly disliked) to clip the nails and remove unwanted hair in the state of ḥadath al-akbar (major ritual impurity).

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Tayammum (Dry Purification) When a person is inflicted with an illness due to which the use of water is not possible or if one is unable to find water due to unexpected circumstances, one is allowed to purify oneself using natural substances through the method of Tayammum. Tayammum is clear evidence of Islām's strict adherence to cleanliness. If in such circumstances, the sharī’ah had allowed one to worship without ritual purity, Muslims could have grown casual in their attitudes towards purification. The act of Tayammum is a speciality of the Muslim Ummah. As for other religions, the use of water was necessary in every situation and there was no alternative. ِِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ عَ ْن َجابر بْ ِن عَبْد ا َّّلل قَاَل: قَاَل َرُسوُل ا َّّلل : " أُْعطي ُت ََخْ اسا ََلْ ي ُْعطَُه َّن أَ َحٌد قَ بْلي: نُصْر ُت َبلُّرْعب َمسْيََة َشْهر، َو ُجعلَ ْت ِِل اْْلَْر ُض َم ْسجادا ِ ِ ِ َّ ِ ِ ِ ِ ِ ِ ِ ِ ِ َوطَُهوارا فَأَيْ نََما أَْدَرَك الَّرُج َل م ْن أَُّمِِت ال َّصََلةُ يُ َصلٰي،َوأُحل ْت َِل الغَنَائُم َوََلْ ََت َّل ْلَ َحد قَ بْلي َوأُْعطي ُت ال َّشَفاعَة َ َوََلْ ي ُْع َط نَِِب ي قَ بْلي، َوبُعثْ ُت إََل ِ ِ ِِ النَّاس َكافَّةا، َوَكا َن النَُِِّّب ي ُبْ عَ ُث إََل قَ ْومه َخا َّصةا )خباری ٣٣٥،٤٣٨، النساءی ٤٣٢( Jabirnarrates that Rasūlullāhsaid, “I have been granted five favours which have not been granted to anyone (from the Prophets) before me: (1) I have been bestowed with awe due to which my enemies fear me over a distance of one month’s journey. (2) The entire surface of the earth has been made a place of prostration and a source of purification (through the means of Tayammum). Therefore, if any person from my Ummah find the time of ṣalāh he should perform it immediately. (3) War booty has been made permissible for me and this was not permissible for anyone before me. (4) I have been granted the right of intercession. (5) The prophets before me were sent to a specific nation whereas I was sent as guidance for the whole of humanity. (Al-Bukhāri)(55)

I have been granted five favours”) When studying all the narrations, one will find“)أُ ْع ِطيتُ َخ ْم ًسا (55) conflicting narrations with six favours up until twelve favours named. ‘Allāmah Qurtubī explains that the mention of a figure does not limit the figure to itself (as there still remains a possibility of additional favours). Another explanation is that Rasūlullāh was informed of more with the passing of time. Not been granted to anyone (from the Prophets) before me”) The literal wording of“) َل ْميُ ْع َط ُه َّنأَ َح ٌد َق ْب ِلي the ḥadīth shows that no prophet was bestowed with these favours and this is in fact the reality. An objection can be raised with respect to Nuh  as he was sent to the people at large and was hence also bestowed with this favour. However, Nuh was sent originally only to his own nation but due the great flood after which all life was wiped out except for those on Nuh ark, , but being sent to mankind was not part of the original objective, rather, it coincidently happened that 90

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Definition of Tayammum (Dry Purification)  In the terminology of sharīʿah (Sacred Law), Tayammum is the act of wiping the face and arms using pure earth in order to attain purity from ḥadath al- akbar (major ritual impurity) and/or ḥadath al-aṣghar (minor ritual impurity). This practice may be resorted to when water is unavailable or when one is unable to use water for legitimate reasons.

he remained a prophet for the remaining inhabitants of this world. In contrast, Rasūlullāh  was sent originally for the whole of humanity which is why this favour is specific to him. I have been bestowed with awe due to which my enemies fear me over a) ِ ِ نُصْر ُت ًِبلُّرْع ِب َمسيَةَ َشْهر distance of one month’s journey.) The reason for fear limited to the distance of one month’s journey is that this was the maximum distance between Rasūlullāh  and the enemy. The fear and awe mentioned here is specific to that awe and fear which Rasūlullāh gained over a vanquished enemy upon defeating him. The entire surface of the earth has been made a place of prostration and“) ِ ِ َو ُجعلَ ْت ِِل اْْلَْر ُض َم ْسج ادا َوطَُهوارا a source of purification (through the means of Tayammum).”) This ḥadīth rather than denoting the terminological meaning of the word “Masjid” refers to its literal meaning “place of Sajdah” demonstrating the permissibility of performing ṣalāh anywhere (on the condition that the place is clean) as opposed to the restrictions imposed on other faiths, as it was only permissible to offer ṣalāh in the specified places of worship (e.g. churches, synagogues and the like). Ibn al- Taymīmentions that the ḥadīth means that the surface of the earth is both a masjid and source of purification for this Ummah and only a masjid for the previous nations as is said with regards to Isa who would perform ṣalāh wherever he was. Imām Dawdīhas clarified this by saying that the previous nations were permitted to perform ṣalāh only in those places in which purity was definite, whereas this Ummah is permitted in all places except in which impurity is certain. War booty has been made permissible for me and this was not“) ِ ه ِ ِ ِ ر ِ َوأُحل ْت ِ َِل الغَنَائ ُم َوََلْ ََت هل ِلَ َحد قَ بْلي permissible for anyone before me.”) ‘Allāmah Khattābī divides the previous nations into two categories. The first being those who were not permitted to engage in battle, hence, resulting in no war booty. The second category are those who were permitted to engage in battle, however, war booty was not permissible for them. Rather, a fire would engulf and burn the war booty (as a mark of acceptance). I have been granted the right of intercession.”) IbnDaqīq al-Id states that“) ِ َوأُ ْعطي ُت ال هشَفاعَة َ “intercession” refers to the great intercession which will grant mankind respite from the terrors of the Day of Judgement. Other ʿUlamā consider it to be the “intercession” which will not be rejected. Some say it refers to the “intercession” which will take out those who have even an iota of Imān (faith) from the fire. (Adapted from: Mirqāt-ul-Mafātīḥ 10/ 425, Fatḥ-ul-Bārī 1/566, ʿUmdat-ul-Qārī 3/193, Fatḥ-ul- Mulhim 3/342)

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Ruling of Tayammum (Dry Purification)  One may perform as many obligatory and voluntary prayers as he desires with one tayammum.  If ṣalāh is performed with tayammum and later, something which prevents the validity of tayammum occurs, ṣalāh will not have to be repeated. Conditions for the Validity of Tayammum (Dry Purification)

Intention  To validate tayammum for ṣalāh, it is necessary for one to specifically make intention for purification from the state of ḥadath is he in, though it is not necessary to specify whether it is major ritual impurity or minor ritual impurity; thus, if someone is in a state of major ritual impurity and intends to be purified of minor ritual impurity, his tayammum will still achieve its purpose, or (to make intention of) the permissibility of performing ṣalāh is made before striking the hands on the earth. Similarly, one may make intention to perform an act of worship which is not valid without wudu, such as salah. hence, if someone simply intends to perform tayammum without noting that his purpose is to make it permissible to perform salah or to remove the state of hadath which he is in, his salah will not be valid based on this tayamumm. Similarly, if one intends an action which is not, strictly speaking, an act of worship, or an act of worship which does not require that one be in the state of wudu, then any salah prayed on the basis of this. For example, if someone performs tayammum with the intention of touching the Qur’an – given that touching the Qur’an is not in itself an act of worship or an act by which one draws near to Allah, the actual act of worship here being recitation of the Qur’an – and if the person later performs salah on the basis of this tayammum, his salah will not be valid. in keeping with this same principle, id someone in the state of minor ritual impurity does tayammum with the intention of reciting the Qur’an – bearing in mind that although recitation of the Qur’an is specifically intended as an act of worship, one may nevertheless engage in it while in state of minor ritual impurity – then any salah performed on the basis of such tayamumm will be invalid.

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Valid Excuses for Doing Tayammum (Dry Purification)  If by using water for wuḍū (ritual ablution), there will not be sufficient water for drinking and thus lead to illness or death.  If water is unavailable within a radius of 1 mile. In the case of a traveller who has good reason to believe that there is water less than a mile away, he must go in search of it provided that he has no reason to fear for his personal safety or his possessions, whereas if he has good reason to believe that the nearest water is a mile or more away, he is not required to go in search of it at all. Moreover, it makes no difference whether the person searches for the water himself or sends someone else to do so for him. If the person has companions, he must ask them for water if he has good reason to believe that if he asked them, they would give it to him, and if he performs tayammum before asking, they will have no validity. Furthermore, if the person concerned thinks it likely that he will find water soon, it is recommended that he postpone tayammum until close to the end of the most desirable phase of the time period for the salah he intends to pray. However, if someone has promised to bring him water, he is required to postpone tayammum even if he is fearful that the time period for the salah he intends to pray might run out.  If one is in state of ḥadath al-akbar (major ritual impurity) and has water which is sufficient for wuḍū (ritual ablution) but not sufficient for ghusl (ritual bath), he will perform tayammum and the use of water is not necessary. However, after performing tayammum, if one’s wuḍū (ritual ablution) breaks, the use of water will be necessary.  Result of illness, prolonging of the illness or possible death due to the water itself or the movement entailed. This fear, however, must be based on a reasonable likelihood, whether through: a) a clear and definite sign, b) past experience, or c) expert medical opinion from a skilled, Muslim physician.  If water is being offered at an extortionate price. However it is necessary to buy water if it is sold in return for a price reflecting its value in the nearest location where water is available, but scarce, or at a slightly inflated price, then

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he must buy it from them if he is able, that is, if the price is not so high that by buying it he is deprived of basic necessities.  If one has wounds on his body, yet his uninjured limbs are more(56) than his injured limbs, he must wash the uninjured limbs and wipe the wounded ones, as long as wiping them does not hurt him. Otherwise, he may leave those limbs (neither washing them nor wiping them). One may not, however, wash some limbs and perform tayammum as well.

Pure Substance of Earth  Soil, sand, stone and all objects that has its origin in the earth are permissible for tayammum with the condition that they are clean.  Everything which turns to ashes upon burning or melts or turns soft and does not gather dust (e.g. gold, silver, copper, wood, glass etc.) is impermissible to use in tayammum.  Tayammum is not permissible on earth that has just been cleaned from impurities.

Masah  Masah (wiping) should be done in a manner that not a single hair is left untouched from the prescribed limbs. If a single hair is left, tayammum will be incomplete. Hence, special care should be taken especially around the eyes and the area between the beard and ear.  Masah (wiping) should be done with the palms of both hands.  It is impermissible to use two fingers to perform tayammum.

(56) For wuḍū (ritual ablution), “most” of the limbs is based on the number of limbs, while for ghusl (ritual bath), it is based on the total body surface. For either wuḍū (ritual ablution) or ghusl (ritual bath), if half or more of the limbs to be washed are injured, one may perform tayammum. If less than half is injured, one may not perform tayammum but instead wash the uninjured limbs, and wipe the injured limbs with a wet hand or, if that entails harm, then with a wet cloth. If that too would cause harm, then one may leave the injured limbs altogether and just wash the uninjured ones. Finally, one does not need to wash the uninjured limbs if doing so would cause water to reach the injured limbs (thereby causing damage); rather, he may perform tayammum.

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 Masah (wiping) should be made with the entire hand or with three fingers or more.

Two Strikes  The ground should be struck twice, once for the masah of the face and the other for masah of the arms. Both strikes are prerequisites for tayammum to be valid.  It is permissible to strike the hands in the same place two times.  It is impermissible to combine the use of water and tayammum.

To be Free from Ḥayḍ (Menstruation) & Nifās (Post-Natal Bleeding)  A person performing tayammum should not be in the state of ḥayḍ (menstruation) or nifās (post-natal bleeding).

Farḍ (obligatory) Elements of Tayammum (Dry Purification)57  Masah of the entire face. The face includes the beard, as well as the bridge of the nose, then sunken area of one’s eyelids, and the area extending downward from the ears to the chin. The facial hair one is required to wipe is the hair that must be washed as part of wudu, namely, whatever grows directly over the face itself; it is not necessary to wipe any part of the beard that extends below this.  Masah of the arms including the elbows. in doing so, one must remove objects which cover any part of this area, such as rings or bracelets and wipe the skin under them. It is sufficient to simply rotate tight-fitting rings or bracelets, since such rotation serves to rub the area under them, and since what is obligatory

(57) Why does tayammum (dry purification) involve only two of the parts of the body normally washed when one performs wudu, namely, the face and the hands? The answer is that the purpose for tayammum (dry purification) is to allieviate hardship; hence, it is sufficient when performing them to simulate wudu in a partial manner. The two parts of the body which must always be washed during wudu are face and the hands, whereas the head, for example, is to be wiped; as for the feet, they are sometimes washed and sometimes wiped depending on whether one is wearing khuffs (special socks) or not. Hence, Allah has required that tayammum (dry purification) include only those two parts of the body which must always be washed in wudu.

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is not that the dust actually make contact with the skin, but rather, the act of wiping or rubbing itself.

Sunnah Elements of Tayammum (Dry Purification) .ِ ِ ِ  To recite ب ْسِم ٱ هّٰلل ٱلَّرْهْح ِن ٱلَّرحيِم  To perform tayammum (dry purification) in sequence i.e. wipe the face then the arms.  To perform tayammum in quick succession.  To rub the hands forwards and backwards on the ground and to shake off excess dust.  To keep the fingers apart when striking the earth.  To do khilāl (passing fingers through) of the beard(58) after the masah (wiping) of the face.  Starting from the right side of the body before the left.  Using the miswak.

Method of Performing Tayammum (Dry Purification)  Strike the palm of both hands simultaneously on the ground with the fingers spread out then rub the hands forwards and backwards. Thereafter, shake off excess dust by keeping the hands horizontal and hitting the index fingers with each other. Thereafter, wipe the face ensuring each part is covered.  Strike the hands a second time, shake off excess dust and wipe the right arm including the elbows using the left hand and wipe left arm including the elbows using the right hand.  This method of tayammum does not differ whether one is attaining purity from ḥadath e-akbar (major ritual impurity) or ḥadath e-aṣghar (minor ritual impurity).

(58) The method of doing khilāl (passing fingers through) of the beard has been explained under the chapter of “wuḍū (ritual ablution)”.

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Factors Which Will Nullify Tayammum (Dry Purification)  Those factors that will nullify wuḍū (ritual ablution) will also nullify tayammum. After performing tayamumm to remove the state of major ritual impurity, only the factors which necessitate ghusl will bring one back to the state of major ritual impurity. Hence, if someone performs tayammum to remove the state of major ritual impurity, after which the tayammum is invalidated, he will not revert to the state of major ritual impurity, but will simply be in a state of minor ritual impurity again.  If tayammum was performed due to a ʿuḍr (excuse), tayammum will nullify once that ʿuḍr (excuse) terminates.  Tayammum will be nullified if one finds water which is enough for wuḍū (ritual ablution) or ghusl (ritual bath) and is capable of obtaining it(59) according to which state of impurityone is in.

(59) The amount of water considered is the amount required to wash the farḍ (obligatory) elements once.

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Hayd (menstruation), Nifās (post-natal bleeding) & Istihāda (dysfunctional uterine bleeding) In pre-Islāmic Arabia, there were many irrational customs and traditions prevalent, and prime amongst them was the inhumane treatment of women who were treated no better than chattel. Among the many forms of prejudice practiced was the ill-treatment of menstruating women. They would be kept isolated in rooms and their cooked food was shunned. The stigma surrounding menstruating women was not a ‘backward’ view specific only to the few but was also held by even the supposed cultured inhabitants of Arabia, who also held similar discriminatory views, though expressed in their own distinct manner. Islām, acting as a liberating force swept aside these baseless customs and instilled in its place a new social order that reversed the fortunes of women and handed them their rightful status in society. A woman would no longer be deemed physically impure and as a result ostracised but she will merely be regarded as ritually impure resulting in certain acts becoming unlawful for her. Rasūlullāh  mentioned:

َِّ ِ ا ْصنَ عُوا ُك َّل َش ْيء إَل النٰ َكا َح )مسلم: ۳۰۲( “Do everything with your wives except sexual intercourse.” (Muslim: 302) This illustrates that Islām only prohibits sexual intercourse but permits all other marital relations, making Islām unique in its perspective by taking a middle ground between the unnecessary restrictions and the uninhibited views of other cultures. The famous jurist, ‘Allāmah ibn Nujaym  mentions that: “To have knowledge about menstruation is extremely important, as many acts of worship are dependent on it. Furthermore, learning about menstruation is considered to be from among the basic essentials every Muslim is required to have, as the consequences of being unaware of such fundamental rulings will serve as an impediment for the acceptance of many acts of worship. For this reason, to be familiar with these rulings is mandatory and special attention is necessary.” (Al-Baḥr al-Ra’iq) Sadly, many women do not remember their menstrual cycle nor do theycare to acquire knowledge regarding the respective rulings. As most forms of ibaadah (worship) are dependent on one being in the state of ṭahārah (purity), the degree of importance is heightened; thus, making it incumbent and necessary for women to be aware of the rulings related to ḥayḍ (menstruation). Moreover, it is very important

BAḤR-UL-MIDĀD Publications The Fiqh Manual that a woman keeps in touch with a qualified female well-versed in the rulings and injunctions related to menstruation with whom she can discuss and enquire regarding any ruling. If a female scholar of is not available, her husband or maḥram (male of unmarriageable kin) should correspond with an expert mufti so he may enquire on her behalf. The trouble and difficulty endured by a woman in the state of menstruation, results in immense reward. On the whole, any difficulty endured by any Muslim individual does not go unrewarded. Rasūlullāh said, From the time the cycle of offspring begun, the cycle of menstruation also commenced. Until Sayyidah Hawa’ remained in paradise, she did not experience menstruation; thus, she did not bear any children in paradise. When Adam and Hawa were sent down to the earth, and Allah decreed that she bear children, she began to experience menstruation. On one occasion, Rasullullah said to Sayyidah Aisha that, “menstruation is something which Allah has prescribed on the daughters of Adam.” In fact, it will be correct to say that, the menstruation cycle which a woman undergoes should not be viewed as an affliction and a burden but rather it is a means of offspring which is a great blessing. If, a woman were to not undergo menstruation, then having the great blessing of children would be unachievable. The doors of worship closing on a menstruating female should not make her despondent, as abiding by the laws laid down by sharī’ah and exercising patience is in fact true worship and submission. On the other hand, a woman should also not view this period as a “holiday”, but she should rather view it as a window of opportunity to attain proximity and nearness through other means e.g. doing dhikr (remembrance of Allāh) and reciting durūd (sending salutations upon Rasūlullāh ). Introductory Points  Flowing blood is considered impure, and its exit from the body of a male or female, invalidates wudu. however, the discharge of blood a woman experiences from her vagina falls into three categories: (1) Hayd, (2) Nifas, and (3) Istihada. The details and rulings of these three types of blood will be mentioned further on.

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Definition of Ḥayḍ (Menstruation)  In the terminology of sharīʿah, ḥayḍ (menstruation) is the periodical discharge of blood that a female of ‘child bearing age’ releases naturally from her womb each month. Blood released due to pregnancy or an illness or by a woman in her menopause is not classed as ḥayḍ (menstruation). The mere flowing of blood is not a condition for the discharge to be legally termed as ḥayḍ (menstruation). Ruling of Ḥayḍ (Menstruation)  During ḥayḍ (menstruation), a female is in the state of ḥadath al-akbar (major ritual impurity). Therefore, upon completion of the ḥayḍ (menstruation) cycle, she will be required to perform ghusl (ritual bath).

Length of Ḥayḍ (Menstruation)  The sharī’ah classifies ḥayḍ (menstruation) as that blood which flows for a minimum of 3 days and 3 nights (72 complete hrs) and a maximum of 10 days and 10 nights (240 complete hrs). Any blood which flows for less than 3 days or more than 10 days, will not be classed as ḥayḍ (menstruation), with the condition that there is no discharge of blood for 15 days (360 complete hrs).

Chief Element of Ḥayḍ (Menstruation)  The chief element of determining ḥayḍ (menstruation) is once a woman’s menstrual flow has reached the outside of the vagina, she is thereby considered to be in the state of ḥayḍ (menstruation) even if the blood is not flowing at a given moment. In other words, she might experience a visible flow of blood, after which the flow stops before the when her period customarily ends, and then begins to flow again. In such a case, she is still considered to be menstruating even during the period of time in which the flow has stopped. Hence, one may not say that menstruation is the blood itself; otherwise, how could a woman be considered to be menstruating even during the cessation of her blood flow? Rather, in this type of situation, a woman is declared, legally speaking, to be menstruating in the sense that the sharīʿah (sacred law) has declared her to be in this state even if no blood is actually flowing.

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Commencing and Ending of Ḥayḍ (Menstruation)  Ḥayḍ (menstruation) begins when the blood reaches the visible portion of the vagina, that is, the portion of her vagina which is visible when she is in a sitting position. If she becomes aware of a flow of blood internally and places a piece of cotton or some similar material in the opening, thereby preventing the blood reaching the visible portion of her vagina, she will not be considered to be menstruating; similarly, if she is fasting and senses that menstrual flow has begun internally, and if she then inserts a piece of cotton, cloth, etc. in the opening to keep it from reaching the outer part of the vaginal area, her fasting will remain valid.  A khursuf (cotton cloth or wool), if used properly can determine the end of ḥayḍ (menstruation). Immediately after the removal of the khursuf (cotton cloth or wool), if there is a secretion of a white or clear substance it will not be classed as ḥayḍ (menstruation), but will rather spell the completion of a ḥayḍ (menstruation) cycle. If this substance dries and turns yellow as it oxidises, it will also determine the termination of her ḥayḍ (menstruation).  If a woman places a pad or khursuf (cotton cloth or wool) at night and upon awakening sees blood, she will be regarded as being in the state of ḥayḍ (menstruation) from the time she sees the blood.  If a woman in ḥayḍ (menstruation), places a pad or khursuf (cotton cloth or wool) at night and upon awakening in the morning there is no sign of blood, she will be regarded as clean from the time she placed the pad or khursuf (cotton cloth or wool). Hence, she will have to perform the‘ishā ṣalāh of the previous day as she was in effect clean from the time she placed it. Colour of Ḥayḍ (Menstruation)  The blood of ḥayḍ (menstruation) does not necessarily have to be red but includes blood of six different colours, namely: red, brown, green, soil-colour, yellow and black. Any of these colours will be considered as ḥayḍ (menstruation) when the appropriate conditions are met.

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Age Range for Ḥayḍ (Menstruation)  Bleeding after the age of 8 solar years and 9 months will signal the onset of puberty. Upon reaching puberty, one becomes responsible and accountable for all obligations required by sharī’ah (sacred law).  The minimum age in which ḥayḍ (menstruation) starts is 8 solar years and 9 months.  If a female in her menopause (approximately 53 solar years and 4 months) bleeds, it will not be regarded as ḥayḍ (menstruation) but if the blood is reddish, black or roughly the same colour as it was before the menopause, it will be regarded as ḥayḍ (menstruation).

Conditions for Establishing Ḥayḍ (Menstruation) There are a total of 11 conditions for the blood discharged from the vagina to be legally considered as ḥayḍ (menstruation): (1) The age of the woman has reached the legal age of puberty (i.e. 8 solar years and 9 months) (2) The woman is not pregnant. (3) The woman is not in her menopause (i.e. has reached the age of approximately 53 solar years and 4 months). There are three situations which are exempt from this ruling. (4) The blood which is discharged, exits from the womb. Thus, blood which is discharged from anywhere besides the womb will not be legally termed as the blood of ḥayḍ. (5) The blood discharged is not due to a wound or the like in the womb. (6) The blood is not due to childbirth. (7) The onset and termination of the blood is at least for 3 days (72 complete hrs) or more. (8) The onset and termination of the blood is for 10 days (240 complete hrs) or less. (9) The blood reaches the outside of the vagina. (10) Before the onset of this blood, no blood should have preceded it by 15 days or less. Thus, if this blood was preceded by blood for 15 days or less, then

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this entire duration will not be considered ḥayḍ (menstruation); but, a combination of ḥayḍ (menstruation) and istiḥāḍa (dysfunctional uterine bleeding). (11)The blood should akin to the colours of blood mentioned previously. Thus, blood which is different to the aforementioned colours will not be legally termed as ḥayḍ (menstruation).

Any blood which comprises of the above 11 conditions will be legally deemed ḥayḍ (menstruation), and any blood which is void of even one conditions will not be legally considered as ḥayḍ (menstruation). Ṭuhr (Purity) in Ḥayḍ (Menstruation)

The interval of purity between two ḥayḍ cycles is known as ṭuhr (state wherein no menstruation occurs and a woman is considered ritually pure). Ṭuhr is used in contrast to when a woman is not in the state of ḥayḍ (menstruation) or nifās (post- natal bleeding).  The minimum period of ṭuhr (purity) is 15 days (360 complete hrs).  There is no maximum limit for the period of ṭuhr (purity). Thus, supposing that a woman’s menstrual flow stopped and she remained free of it for the rest of her life, she would be considered ritually pure and in the state of ṭuhr (purity).

Definition of Nifās (Post-Natal Bleeding)  In the terminology of sharī’ah, nifās (post-natal bleeding) is the blood that a female discharges from the uterus after childbirth (with the condition that there was no child born less than six months prior to the birth of this child). Nifās (post-natal bleeding) includes all blood flow which takes place from the time the birth is halfway complete. As for the blood which is shed before delivery begins or when the delivery begins or when the delivery is less than half complete, it is classified as invalid blood, as a result of which the mother is to engage in all activities which are permitted to a woman who is in the state of ritual purity.

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Ruling of Nifās (Post-Natal Bleeding)  During the nifās (post-natal bleeding) period, a woman is also in the state of ḥadath al-akbar (major ritual impurity). Therefore, upon completion of the nifās period, she will be required to perform ghusl (ritual bath). Colour of Nifās (Post-Natal Bleeding)  The blood of nifās (post-natal bleeding) can be of any colour.

Length of Nifās (Post-Natal Bleeding)  The sharī’ah classifies nifās (post-natal bleeding) as that blood which flows for a maximum period of 40 days (960 complete hrs). The intermittent periods of the nifās (post-natal bleeding) phase when there is no flow of blood, the woman continues to be state of hadath-e-akbar (major ritual impurity), even if such periods last 15 days or more.  There is no minimum period for nifās (post-natal bleeding); hence, if a woman gives birth and her bleeding stops immediately or very soon thereafter, her nifās (post-natal bleeding) will be viewed as having ended and she must engage in all activities required of a woman who is in a state of ritual purity.60  If the foetus has undergone some physical development (finger, hand, hair, etc.), the bleeding after child birth will be considered nifās (post-natal bleeding). Chief Element of Nifās (Post-Natal Bleeding)

 The chief element of determining nifās (post-natal bleeding) is the same as ḥayḍ (menstruation), i.e. once a woman’s menstrual flow has reached the outside of the vagina after childbirth.

Ṭuhr (Purity) in Nifās (Post-Natal Bleeding)  The minimum ṭuhr (purity) between two nifās cycles is 6 months.

(60) It is vital to bear this point in mind that the period of nifās (post-natal bleeding) does not always last for 40 days; rather, the bleeding may stop immediately or soon thereafter. On this point, for some women to assume that nifās (post-natal bleeding) lasts for a default period of 40 days, thereby foregoing all religious obligations, is a mere misconception. 104

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 The period of ṭuhr (purity) between a nifās (post-natal bleeding) and ḥayḍ cycle is a minimum of 15 days (360 complete hrs).

Definition of Istiḥāḍa (Dysfunctional Uterine Bleeding)  In the terminology of sharī’ah, istiḥāḍa or dysfunctional uterine bleeding, or chronic vaginal bleeding, is irregular blood flow from the uterus that is caused by a haemorrhage due to an illness (cut) in the womb. It has a different ruling than ḥayḍ (menstruation) and nifās (post-natal bleeding). Istiḥāḍa (dysfunctional uterine bleeding) does not have to be continuous; it can be, and is often sporadic and irregular.  There is no apparent difference between ḥayḍ (menstruation) and istiḥāḍa (dysfunctional uterine bleeding) except that the latter is odourless whilst ḥayḍ (menstruation) is not. However, this (being odourless or not) will not be used to determine whether the blood is ḥayḍ (menstruation) or istiḥāḍa (dysfunctional uterine bleeding); rather, the days will determine this.

Ruling of Istiḥāḍa (Dysfunctional Uterine Bleeding)  A female in the state of istiḥāḍa (dysfunctional uterine bleeding) is considered ma’ẓuhr (excused). A person suffering from istiḥāḍa (dysfunctional uterine bleeding) is allowed to engage in activities which would be forbidden to a woman who has hayd or nifas. All that is required of a woman suffering istiḥāḍa (dysfunctional uterine bleeding) when she wishes to engage in acts of worship is that she perform wudu.

Rulings Relating to the Ma’ẓuhr (Excused) Islamic law contains texts which explicitly call for the elimination of undue hardship and difficulty from people’s lives. Allah declares, “nor has he placed on you any [undue] strain in [your] religion.” (22:78) Hence, Islamic law wishes that its followers do nothing which would involve undue hardship or difficulty. It is this principle which governs the rulings of Islamic law on those who suffer from illnesses which do not prevent them from working, such as weakness in the bladder that results in a steady leakage of urine; the same applies to those with chronic flows of bodily secretions. The ruling on people with any of these conditions is that in matters pertaining to

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BAḤR-UL-MIDĀD Publications The Fiqh Manual wudu and other practices relating to ritual purity, they are to be afforded special treatment appropriate to their situations.  A female in the state of istiḥāḍa (dysfunctional uterine bleeding) is considered maʿẓuhr (excused). Therefore, she will be regarded as being in the state of purification similar to a person afflicted with constant gas release, chronic diarrhoea, chronic urinary incontinence, etc. As a maʿẓuhr (excused) person is considered to be in the state of ritual purity, ṣalāh must be performed as normal.  The maʿẓuhr (excused) status enters into force when the ʿuḍr (chronic excuse) continues for a full ṣalāh time e.g. If one is afflicted with aʿuḍr (chronic excuse) from ẓuhr to ʿaṣr, in which one does not have enough time to perform wuḍū (ritual ablution) and pray farḍ (obligatory) ṣalāh in complete purity before one experiences the ʿuḍr (chronic excuse) again, only then will such a person be regarded as maʿẓuhr (excused). If the condition does not continue for the duration of at least one such period, the person is granted no exemption.  After a ʿuḍr (chronic excuse) is established, it is not necessary to experience the ʿuḍr (chronic excuse) again for a complete ṣalāh time. It is enough to experience it once each ṣalāh time for one to remain ma’ẓuhr (excused).  Termination of the ʿuḍr (chronic excuse) whereby one is no longer ma’ẓuhr (excused) is when one complete ṣalāh time passes without a single occurrence of the ʿuḍr (chronic excuse).  A maʿẓuhr (excused) will have to perform wuḍū (ritual ablution) in each ṣalāh time and with this wuḍū (ritual ablution) one can perform any amount of worship one desires. The wuḍū (ritual ablution) will break only when the ṣalāh time expires (e.g. ẓuhr time finishes and thus with the entry of ʿaṣr the wuḍū will break) orany other thing takes place which breaks wuḍū (e.g. urinating, passing wind etc.).  The wuḍū performed at fajr will break at sunrise. If wuḍū (ritual ablution) is performed after sunrise, it will be permissible to perform ẓuhr ṣalāh with that same wuḍū (ritual ablution). Nonetheless, it will break once ʿaṣr time enters. Note: -

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 The above rulings for the ma’ẓuhr (excused) can be applied in any situation that causes a prolonged state of impurity e.g. a continuous nosebleed etc. However, if a maʿẓuhr (excused) can prevent the ʿuḍr (chronic excuse) or at least minimize it as much as possible for example, by bandaging or plastering the afflicted area or by adopting a certain posture, it will be wājib (mandatory) to adopt these measures when performing ṣalāh. Similarly, if performing salah while standing up leads one to have a leakage of urine, a flow of blood, and the like it is wājib (mandatory) for him to sit and perform ṣalāh with ishārah (gestures). Nevertheless, if the ʿuḍr (chronic excuse) continues and can only be prevented by lying down, one will be considered maʿẓuhr (excused) even if the ʿuḍr (chronic excuse) continues. (As performing ṣalāh lying down is only permitted in dire situations).  Women in the state of istiḥāḍa (dysfunctional uterine bleeding) should be particularly careful when doing wuḍū (ritual ablution). The private parts should be washed and the sanitary towel should be regularly changed before performing wuḍū (ritual ablution).  If someone’s clothes are contaminated by such a flow while in the midst of prayer, it is not necessary to wash one’s clothes if one believes that if he did so, they would simply be soiled again in the same manner before he has completed the salah he wishes to perform; however, if the person believes that his clothes will not become impure again before he finishes praying, he must wash them out.

Duration of Istiḥāḍa (Dysfunctional Uterine Bleeding)  The sharī’ah classifies istiḥāḍa (dysfunctional uterine bleeding) as that blood that flows for less than 3 days (72 hrs). For a woman without a habit (i.e. beginner), bloodexceeding 10 days (240 hrs) in ḥayḍ (menstruation) and 40 days in nifās (post-natal bleeding) is classed as istiḥāḍa (dysfunctional uterine bleeding). If she has a fixed ḥayḍ habit, then any blood which is beyond the days of her habit whilst exceeding 10 days will be regarded as istiḥāḍa (dysfunctional uterine bleeding). If the blood does not exceed 10 days, the

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blood will be regarded as ḥayḍ (menstruation) and she will henceforth have a new menstrual habit.  The blood that a female sees before the age of 9 is istiḥāḍa (dysfunctional uterine bleeding).  If a pregnant woman happens to bleed, it will be regarded as istiḥāḍa (dysfunctional uterine bleeding). Similarly, the blood during childbirth is also regarded as istiḥāḍa (dysfunctional uterine bleeding).

Importance of Remembering the Habit Whether a woman is a ‘beginner’ or ‘with a habit’, it is wājib (mandatory) for her to record her menstrual habit. The date and precise time (including the hours and minutes) of her bleeding should be recorded so it can be used as a guide in correctly applying the relevant legal rulings. Not recording one’s menstrual habit can cause many problems which even an expert Muftī may find difficult to solve. It is vital for every woman to record and keep a note of the onset and ending of her menstrual cycle and also the length of her ṭuhr (purity).

Habits A woman who experiences hayd or nifas according to her previous habit, is legally considered to be a woman with a ‘habit’.  A menstrual habit is established by having a correct ḥayḍ (menstruation) or nifās (post-natal bleeding) for a single instance. Thus, for every coming ḥayḍ (menstruation), the preceding ḥayḍ (menstruation) will be taken into account.  If a woman experiences ḥayḍ (menstruation), nifās (post-natal bleeding) or ṭuhr (purity) different from her usual menstrual habit, then her habit will change if they are valid e.g. If a woman with a 5 day ḥayḍ (menstruation) habit bleeds for 7 days her habit will change as this ḥayḍ is valid. But if a woman with a 5 day ḥayḍ (menstruation) habit bleeds for 11 days her habit will remain the same (i.e. 5 days) as ḥayḍ only lasts for a maximum of 10 days.  The advantage of keeping a menstrual habit on record is that it can be practically applied if there is an occurrence of istiḥāḍa (dysfunctional uterine bleeding) or invalid ṭuhr (purity).

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Rulings Related to Ḥayḍ (Menstruation)  If a woman bleeds for 3 days (72 hours) then stays pure for 15 days (360 hours), and again bleeds for 3 days (72). The first 3 days and the 3 days after the 15- day purity will be regarded as ḥayḍ (menstruation). The 15 days of purity will be ṭuhr.  A continuous blood flow is not necessary for menstruation e.g. a woman bleeds for 3 days and then stays clean for 2 days, and then bleed again for 3 days. All of these 8 days will be regarded as one ḥayḍ cycle.  If after a menstrual cycle a woman stays pure for less than 15 days bleeds again, this blood will be classed as istiḥāḍa (dysfunctional uterine bleeding) because a minimum 15-day purity period is necessary between two ḥayḍ (menstruation) cycles.

Rulings Related to Nifās (Post-Natal Bleeding)  After delivering a baby, if a woman bleeds for 40 days then stays clean for 15 days and then bleeds again for 3 days, the first 40 days will be nifās (post-natal bleeding), the 15 days after will be ṭuhr and the last 3 days will be ḥayḍ (menstruation).  A woman who has delivered a baby and does not have a previous nifās (post- natal bleeding) habit, and bleeds continuously will be handed a default 40-day habit.  If after giving birth, a female experiences continuous bleeding (i.e. beyond the maximum period) and is aware of her ḥayḍ (menstruation) and nifās habit, she will act accordingly i.e. the habit days of nifās (post-natal bleeding) will be for nifās (post-natal bleeding) and the habit days of ḥayḍ (menstruation) will for ḥayḍ (menstruation).  If a woman has a dry birth (i.e. no blood is released), she is required to perform ghusl (ritual bath) and perform ṣalāh immediately. Twins  If a woman gives birth to twins, the phase of her nifas is considered to begin with the delivery of the first twin rather than the second. hence, if some time passes between the delivery of the first twin and the delivery of the second –

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even supposing that it is longer than the nifas itself – the woman’s nifas is considered to begin with the birth of the first child. thus, supposing that the second twin is not born until forty days after the first, the flow of blood which follows the second birth is considered bleeding due to isthdha rather than nifas.

Miscarriage  If the miscarried foetus underwent some form of physical development (e.g. fingers, hand, hair, etc.) then the bleeding after the miscarriage will be considered as nifās (post-natal bleeding). If, on the other hand, no such human features are apparent, as is the case when what is aborted is a clot or an embryo, then if the subsequent flow of blood coincides with the time for the woman’s menstrual period, it is to be classified as hayd; otherwise, it is considered to be istiḥāḍa (dysfunctional uterine bleeding).  If a woman miscarries an embryo and then one of three things occur: a) After the minimum period of ṭuhr (15 days) she bleeds for less than 3 days. b) The blood flows for more than 3 days but there was no period of ṭuhr (purity) before it. c) She bleeds for less than 3 days and there was no minimum period of ṭuhr (15 days) before it. In all the above three cases the blood will not be regarded as ḥayḍ (menstruation); rather it will be classed as istiḥāḍa (dysfunctional uterine bleeding). In brief, the blood that exits afterwards will only be classed as ḥayḍ (menstruation) if it lasts a minimum of 3 days and is preceded by a complete ṭuhr since her last period; otherwise, it is istiḥāḍa (dysfunctional uterine bleeding).

Caesarean Birth  If a woman has a caesarean section, then only the blood exiting the private parts will be considerednifās (post-natal bleeding).  If the blood only exits from the incision, it will not be considered as nifās (post- natal bleeding).

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Rulings Related to Istiḥāḍa (Dysfunctional Uterine Bleeding)  If a woman bleeds for 2 days then stays clean for 15 days and then bleeds again for 2 days, the 2 days at the beginning and the 2 days at the end will be regarded asistiḥāḍa (dysfunctional uterine bleeding) and the 15 days in- between will be consideredṭuhr.  If a woman bleeds for 2 days then bleeds again before the passing of 15 days, the days of her habit will be considered ḥayḍ (menstruation)whilsttheremaining days will be consideredistiḥāḍa (dysfunctional uterine bleeding).  If a female who has a 20 day nifās (post-natal bleeding) habit bleeds for over 40 days i.e. exceeding the maximum period of nifās then the days apart from the usual habit (in this case 20 days) will be regarded as istiḥāḍa (dysfunctional uterine bleeding).  If a female who does not have a nifās (post-natal bleeding) habit bleeds for over 40 days, 40 days will be classed as nifās (post-natal bleeding) and the remaining days will be classed as istiḥāḍa (dysfunctional uterine bleeding).

Rulings Related to Change in Habits  If a woman had a habit of 5 days, then in one of the cycles she bled for a few extra days but the blood did not exceed 10 days (which is the maximum duration of ḥayḍ), this blood will be ḥayḍ (menstruation) and her habit will be considered to have changed.In contrast, if a woman had a habit of 5 days, then in one of the cycles the blood exceeded 10 days, the blood apart from the habit days (in this case 5 days) will not be ḥayḍ (menstruation) but rather istiḥāḍa (dysfunctional uterine bleeding).  If a female’s menstrual cycle is not fixed, sometimes she bleeds 5, 6 or 7 days. If in one of the cycles the blood exceeds 10 days, then the previous cycle in which she bled for less than 10 days will be made the habit. According to this, the extra days will be istiḥāḍa (dysfunctional uterine bleeding).

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Forgotten Habit  If a woman has previously experienced hayd and/or nifas followed by a normal transition to ritual purity, but now has forgotten her habit and experiences istiḥāḍa (dysfunctional uterine bleeding), or an incomplete ṭuhr (purity). In such a situation, it is necessary to consult a highly experienced Muftī. To pass a blanket ruling is not possible as these cases are usually very intricate and stringent; hence, require a detailed case study.

Interfering Ṭuhr (Purity)  If between two ḥayḍ cycles or between nifās and ḥayḍ an incomplete ṭuhr (i.e. less than 15 days) is experienced, then this will be regarded as an “interfering ṭuhr”. In such scenarios, one should consult a Muftī.

Rulings Related to Ṣalāh in the State of Ḥayḍ (Menstruation) & Nifās (Post-Natal Bleeding)  It is unlawful to perform ṣalāh in the state of ḥayḍ (menstruation) & nifās (post- natal bleeding). A woman should stop performing ṣalāh immediately upon seeing blood.  The ṣalāh missed in the state of ḥayḍ and nifās will not be performed later.  If bleeding commences whilst praying a farḍ (obligatory) ṣalāh, there is no need to repeat it later.  If bleeding commences whilst praying sunna or nafl ṣalāh, theṣalāh will have to be repeated later.  Upon the completion of ḥayḍ (menstruation) or nifās (post-natal bleeding) a woman is required to make up for the prayer if there is enough time to take a bath and start the prayerbefore the next prayer time commences.  If bleeding starts duringa ṣalāh time and one has not yet performed ṣalāh, thisṣalāh will not have to be prayed later, irrespective of whether enough time remained to perform ṣalāh or not.  If a woman has a menstrual habit of 5 days, but in one of the cycles she bled for a few extra days, she will not perform ṣalāh or do ghusl (ritual bath) but wait until 10 days. If the blood does not exceed 10 days, the extra days will be

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considered ḥayḍ (menstruation). As a result, the ṣalāh of these days will be excused.  If a woman has a menstrual habit of 5 days, but in one of the cycles she carried on bleedingand the blood exceeded 10 days, the days of the habit (5 days) will be regarded as ḥayḍ (menstruation). The remaining days will be considered istiḥāḍa. The ṣalāh missed during istiḥāḍa will have to be made up for whereas the ṣalāh missed during is excused.  If a woman with a habit of 5 days experiences a cycle in which the blood stopped in 4 days, it is wājib (mandatory) for her to perform ghusl (ritual bath) then perform ṣalāh and fast. It is also wājib (mandatory) to delay the performance of ṣalāh until the end of the mustaḥabb (recommended) time.

Rulings Relating to Fasting in the State of Ḥayḍ (Menstruation) & Nifās (Post-Natal Bleeding)  It is unlawful to fast in the state of ḥayḍ (menstruation) & nifās (post-natal bleeding).  A woman is required to make up for all missed fasts (whether it is farḍ (obligatory), wājib (mandatory), sunna or nafl).  If a woman is fasting and sees blood before sunset, her fast is broken and she must make up for it later.  If bleeding starts whilst fasting in Ramadhān, it is necessary to eat and drink (eating should be done discreetly and not in public). It is prohibited to keep a fast.  If a woman becomes pure during the fast of Ramadhān it becomes unlawful for her to eat and drink. It is wājib (mandatory) for her to imitate those who arefasting for the remainder of the day. This fast will also have to be made up for later.  If blood stops during the night of Ramadhān (i.e. before the commencement of the fast) and enough time remains for a ghusl (ritual bath) before ṣubḥ sādiq (true dawn), it is wājib (mandatory) for her to fast the following day. If there is not sufficient time to even perform ghusl (ritual bath), it is not permissible to

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fast the next day. However, it is wājib (mandatory) to imitate one who is fasting and the fast will have to be made up for later.

Menstrual Beginner A ‘menstrual beginner’ refers to a woman who experiences the discharge of blood for the very first time. She will be considered a ‘menstrual beginner’ during this first phase and a woman with a habit thereafter.  The menstrual beginner who has istiḥāḍa (dysfunctional uterine bleeding) will be given a default 10-day ḥayḍ (menstruation) habit and 20-day ṭuhr (purity) habit.

Sexual Intercourse during Ḥayḍ (Menstruation) & Nifās (Post-Natal Bleeding)  If the blood stops within 10 days sexual intercourse will only become lawful if one of the following occurs: a) The woman performs ghusl (ritual bath) b) Or a prayer time expires and she has not performed ṣalāh yet. If the blood exceeds 10 days, Sexual intercourse is permissible before performing ghusl (ritual bath) but makrūh tanzīhī (mildly disliked).  Sexual intercourse is permissible after performing ghusl (ritual bath), if the blood stops according to the habit or after the habit.  Sexual intercourse is unlawful if the blood stops before the habit e.g. If a woman has a habit of 5 days and in one of the cycles she bled for 3 days, sexual intercourse will still be unlawful until the days of the habit pass (i.e. until after the remaining 2 days pass).

Ghusl (Ritual Bath)  There are two distinctive features which are ought to be considered when performing the ghusl of menstruation. The first being that the body should be rubbed and this is Sunnah muakaddah (emphasised). The second being that fragrance and perfume should be used in the area where blood exited and soiled.

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 The time(61) it takes to have a ghusl (ritual bath) is considered part of ḥayḍ (menstruation) & nifās (post-natal bleeding) if it ends prior to the maximum days of ḥayḍ (i.e. 10 days) or nifās (i.e. 40 days) period. Therefore, if a ṣalāh time passes before one having enough time to perform ghusl (ritual bath) and say takbīr al-taḥrīma, that specific ṣalāh will be excused.  If a woman has a dry birth (i.e. a birth in which no blood is seen), she is required to perform ghusl (ritual bath) and perform ṣalāh immediately.

Impermissible Acts in the State of Ḥayḍ (Menstruation) & Nifās (Post-Natal Bleeding) A woman in the state of hayd or nifas is forbidden to engage in activities which are forbidden to someone, male or female, who is in a state of hadath-e-akbar. however, in addition to these activities, a woman experiencing hayd or nifas is likewise forbidden to embark on any type of fast, be it fard or nafl. if a woman in either of these states does fast, her fasting will have no validity; not only so, but if she should do so during the month of Ramadan, she is guilty of wrongdoing. a woman experiencing hayd or nifas is required to make up for any fasting days which she missed during Ramadan; however, she is not required to make up any salah which she did not perform during such days. The reason for this is that the fard salah recur every day, hence, making up for them along with the performance of the prayers she would be required to perform anyway would cause her undue hardship, whereas Allah has relieved us of such oppressive burdens. As Allah has declares, “Nor has he placed on you any [undue] strain in [your] religion.” (22:78)

Performing Ṣalāh  It is unlawful to perform ṣalāh in these two states (i.e. the state of ḥayḍ (menstruation) & nifās (post-natal bleeding)).  One is not required to make up for these missed ṣalāh.  It is mustaḥabb (recommended) that a woman performs wuḍū (ritual ablution) at each ṣalāh time, sit down in the place where she usually performs ṣalāh and

(61) The “time” taken to perform ghusl (ritual bath) includes the minimum time in which ghusl can be performed (without the use of any toiletries), along with quickly drying oneself and immediately wearing one’s clothes and saying takbīr e-taḥrīma (i.e. starting the ṣalāh). If there is enough time in which the above is possible, ghusl will be wājib (mandatory). If the ṣalāh time expires, the ṣalāh will have to be made up for later.

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engage in dhikr (remembrance of Allāh) or durūd (sending salutations upon Rasūlullāh).  It is impermissible to perform sajdah al-tilāwa (prostration made when reciting or hearing a certain verse of the Qur’ān), nor is she obliged to perform it later.

Fasting  It is unlawful to fast in the state of ḥayḍ (menstruation) & nifās (post-natal bleeding).  A woman is required to make up for all missed fasts (whether they are farḍ (obligatory), wājib (mandatory), sunna or nafl (optional)).

Reciting the Qur’ān  It is unlawful to recite the Qur’ān, even if it is less than an ayah (verse). This prohibition applies to recitation of the Qur’ān, which is moving one’s lips and uttering words, and not “mentally” reading the Qur’ān, which is permissible.  It is permissible to look at the Qur’ān.  It is permissible to recite verses of the Qur’ān as a litany or du’ā (supplication).  It is permissible for a teacher of the Qur’ān to read the ayah word by word, in a manner that she stops after each word taking a breath.  It is permissible to do dhikr (remember Allāh) and recite durūd (sending salutations upon the Rasūlullāh).(62)  It is permissible to read Islāmic books.

(62) Shaykh Mawlānā Muhammad Saleem Dhorat Ḥafiẓahullah mentions, “We are all aware of the benefits and virtues of dhikr as it has been emphasised in numerous places in both the Qur’ān and aḥādīth. It is the method and way of Allah that those things which are essential for the preservation of man, its availability is made plentiful. Similarly, for the preservation of din (religion), Dhikr is from amongst the essential tools to progress spiritually. This importance can also be gauged by the fact that Allāh has made his Dhikr very easy (standing, sitting and even lying down), so much so that even in the state of ḥadath al-akbar (major ritual impurity) when other forms of worship are forbidden, one can still engage in the remembrance of Allāh. Allāh states in the Qur’ān:

َٰٓ َ َ َٰيَأ ُي َها ٱل ِذي َن َءا َم ُنواْ ٱذۡ ُك ُرواْ ٱ َ َُهَّلل ِذ ۡك را َك ِثي را “O you who believe! Remember Allah in abundance (i.e. at all times).” (Sūrah al-Aḥzāb: 41)”

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Touching the Qur’ān  It is unlawful to the touch the Qur’ān(63).  It is unlawful to touch the cover of the Qur’ān if it is permanently attached to it.  It is permissible to touch the Qur’ān using a separate cloth (the clothes attached to one’s body will not be regarded as aseparate cloth).  It is unlawful to touch a plaque upon which a verse is written.  It is permissible to touch Islāmic books but one should not touch the area where any verse of the Qur’ānis written.  It is permissible to touch books on tafsīr (Qur’ānic exegesis), ḥadīth and fiqh though it is better not to.  It is makrūh (disliked) to touch the translation of the Qur’ān.

Entering the masjid  It is impermissible to enter a shari’i masjid except in under dire circumstances.

Ṭawāf (Circumambulation) of the Ka’bā  Ṭawāf (circumambulation around the Ka’bā) is not permissible. If bleeding starts during ṭawāf (circumambulation around the Ka’bā), shewill have to leave the masjid immediately.

Intimate contact  Sexual intercourse is unlawful and it is a grave sin to do so.  It is impermissible for the husband to touch the area between the navel and knees without a cloth or a barrier. This activity is only permitted under such circumstances if either the man or the woman wears a garment which covers the genitals as well as the area extending down to the knee and up to the navel. in order for such a garment to achieve its purpose, it must be thick enough to prevent the exchange of their body heat of they come in contact with each other.  The husband and wife should not deliberately sleep in different beds, as this resembles the behaviour of the Jews.However, ifone fears that he may engage

(63) Detailed rulings have been mentioned under the chapter of “wuḍū (ritual ablution)”.

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in sexual relations, it is recommended that they sleep separately. Ifhe is certain he won’t be able to controlhimself, it is impermissible to sleep together.

The Use of Sanitary Towels and Tampons  It is makrūh tahrīmī (strongly disliked) for a woman to use a tampon as there is a great likelihood of it causing TSS (Toxic Shock Syndrome). Only a non- virgin with istiḥāḍa (dysfunctional uterine bleeding) is permitted to use a tampon if it does not harm her.  It is sunna for a non-virgin to use a sanitary towel at all times.  If a woman places a sanitary towel in her ṭuhr (purity) and later sees blood, menstruation begins when she sees the blood, not from the time she placed the towel.

Taking Medication to Change the Habit  Taking medication is permissible, but a woman should not interfere with her menstrual cycle. The ʿUlamā (scholars) have strongly advised against the use of medication as it may causeconfusion.  If a female with a habit takes medication whilst menstruating (in order to stop the bleeding), and the blood completely stops, the hayd will legally come to an end and a woman will be considered pure, unless she bleeds again within 15 pure days.

Miscellaneous Rulings  It is preferable that a woman in menstruation does not linger around a dying person.  Used sanitary towels should be disposed through burial. If burying it is not possible, it should be thrown away in a bag.

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References Below is a list of books which were used as material for this compilation. The references were not listed with the corresponding citations in order to keep the book user-friendly and engaging.

Arabic References

اْلحكام ِف أصول اْلحكام (أبو ُممد علي بن أْحد بن سعيد بن حزم اْلندلسي القرطِب الظاهري أْحد بن ُممد بن إمساعيل الطحطاوي اْلنفي) ُ

إحياء علوم الدين (أبو حامد ُممد بن ُممد الغزاِل الطوسي)

اَلستذكار (أبو عمر يوسف بن عبد هللا بن ُممد بن عبد الْب بن عاصم النمري القرطِب)

اْلشباه والنظائر (زين الدين بن إبراهيم بن ُممد، املعروف َببن مجني املصري)

أنوار الْبوق ِف أنواء الفروق (أبو العباس شهاب الدين أْحد بن إدريس بن عبد الرْحن املالكي الشهْي َبلقراِف) ُ

البحر الرائق شرح كنز الدقائق (زين الدين بن إبراهيم بن ُممد، املعروف َببن جنيم املصري) ُ

بدائع الصنائع ِف ترتيب الشرائع (عَلء الدين، أبو بكر بن مسعود بن أْحد الكاساّن اْلنفي) ُ

بذل اجملهود فی حل سنن ابی داود )خليل اْحد السهارنفوری(

اتج العروس من جواهر القاموس (ُمٰمد بن ُمٰمد بن عبد الرٰزاق اْلسيّن، أبو الفيض، امللٰقب مبرتضى، الَّزبيدي) َتفة اْلحوذي بشرح جامع الرتمذي (أبو العَل ُممد عبد الرْحن بن عبد الرحيم املباركفورى)

الرتغيب والرتهيب من اْلديث الشريف (عبد العظيم بن عبد القوي بن عبد هللا، أبو ُممد، زكي الدين املنذري)

التمهيد ملا ِف املوطأ من املعاّن واْلسانيد (أبو عمر يوسف بن عبد هللا بن ُممد بن عبد الْب بن عاصم النمري القرطِب)

حاشية الطحطاوي على مراقي الفَلح شرح نور اْليضاح (أْحد بن ُممد بن إمساعيل الطحطاوي اْلنفي) ُ حاشية العدوي على شرح كفاية الطالب (الرَبّن أبو اْلسن, علي بن أْحد بن مكرم الصعيدي العدوي)

حجة هللا البالغة (أْحد بن عبد الرحيم بن الشهيد وجيه الدين بن معظم بن منصور املعروف ب الشاه وِل هللا الدهلوي)

الدر املنثور )عبد الرْحن بن أيب بكر، جَلل الدين السيوطي(

رد احملتار على الدر املختار (ابن عابدين، ُممد أمْي بن عمر بن عبد العزيز عابدين الدمشقي اْلنفي) ُ

روح املعاّن ِف تفسْي القرآن العظيم والسبع املثاّن )شهاب الدين ُممود بن عبد هللا اْلسيّن اْللوسي(

سنن ابن ماجه (ابن ماجة أبو عبد هللا ُممد بن يزيد القزويّن، وماجة اسم أبيه يزيد)

سنن أيب داود (سليمان بن اْلشعث بن شداد بن عمرو، اْلزدي أبو داود، السجستاّن)

سنن الرتمذي (ُممد بن عيسى بن َسْورة بن موسى بن الضحاك، الرتمذي، أبو عيسى)

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سنن الدارقطّن (أبو اْلسن علي بن عمر بن أْحد بن مهدي بن مسعود بن النعمان بن دينار البغدادي الدارقطّن)

مسند الدارمي املعروف ب )سنن الدارمي( (أبو ُممد عبد هللا بن عبد الرْحن بن الفضل بن ََبرام بن عبد الصمد الدارمي، التميمي السمرقندي) السنن الصغرى للنسائي (أبو عبد الرْحن أْحد بن شعيب بن علي اْلراساّن، النسائي) ِ شعب اْلميان (أْحد بن اْلسْي بن علي بن موسى اْلُ ْسَرْوجردي اْلراساّن، أبو بكر البيهقي)

الشمائل احملمدية (ُممد بن عيسى بن َسْورة بن موسى بن الضحاك، الرتمذي، أبو عيسى) صحيح البخاري (ُممد بن إمساعيل أبو عبدهللا البخاري اْلعفي)

الصحيح مسلم )مسلم بن اْلجاج أبو اْلسن القشْيي النيسابوري(

العرف الشذي شرح سنن الرتمذي (ُممد أنور شاه بن معظم شاه الكشمْيي اهلندي)

عمدة القاري شرح صحيح البخاري (أبو ُممد ُممود بن أْحد بن موسى بن أْحد بن حسْي الغيتاىب اْلنفى بدر الدين العيىن)

الفتاوى الكْبى (تقي الدين أبو العباس أْحد بن عبد اْلليم بن تيمية اْلراّن)

الفتاوى اهلندية (ْلنة علماء برائسة نظام الدين البلخي) ُ

فتاوى قاضيخان (فخر الدين حسن بن منصور اْلوزجندي الفرغاّن اْلنفي)

فتح الباري شرح صحيح البخاري (أْحد بن علي بن حجر أبو الفضل العسقَلّن الشافعي)

فتح القدير (كمال الدين ُممد بن عبد الواحد السيواسي املعروف َببن اهلمام)

الفقه على املذاهب اْلربعة (عبد الرْحن بن ُممد عوض اْلزيري)

فيض الباري شرح البخاري (ُممد أنور شاه بن معظم شاه الكشمْيي اهلندي)

القاموس احمليط (جمد الدين أبو طاهر ُممد بن يعقوب الفْيوزآَبدى)

الكامل ِف ضعفاء الرجال (أبو أْحد بن عدي اْلرجاّن)

الكتاب املصنف ِف اْلحاديث واآلًثر )مصنف ابن أيب شيبة( (أبو بكر بن أيب شيبة، عبد هللا بن ُممد بن إبراهيم بن عثمان بن خواسِت العبسي)

كشاف القناع عن منت اْلقناع (منصور بن يونس بن صَلح الدين ابن حسن بن إدريس البهوتى اْلنبلى)

كشف اْلفاء ومزيل اْللباس (إمساعيل بن ُممد بن عبد اهلادي اْلراحي العجلوّن الدمشقي، أبو الفداء)

كنز العمال ِف سنن اْلقوال واْلفعال (عَلءالدين علي بن حسام الدين ابن قاضي خان القادري الشاذِل اهلندي الْبهانفوري ُث املدّن فاملكي الشهْي َبملتقي اهلندي)

لسان العرب (ُممد بن مكرم بن على، أبو الفضل، مجال الدين ابن منظور اْلنصاري الرويفعى اْلفريقى)

جممع الزوائد ومنبع الفوائد (أبو اْلسن نور الدين علي بن أيب بكر بن سليمان اهليثمي)

جمموع الفتاوى (تقي الدين أبو العباس أْحد بن عبد اْلليم بن تيمية اْلراّن)

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اجملموع شرح املهذب (أبو زكرَي ُميي الدين حيىي بن شرف النووي)

جمموع فتاوى (عبد العزيز بن َبز عبد العزيز بن عبد هللا بن َبز)

جمموع فتاوى ورسائل (ُممد بن صاحل العثيمْي ُممد بن صاحل بن ُممد العثيمْي)

احمللى َبآلًثر (أبو ُممد علي بن أْحد بن سعيد بن حزم اْلندلسي القرطِب الظاهري)

املدونة (مالك بن أنس بن مالك بن عامر اْلصبحي املدّن)

مرقاة املفاتيح شرح مشكاة املصابيح (علي بن )سلطان( ُممد، أبو اْلسن نور الدين املَل اهلروي القاري)

املستدرك على الصحيحْي (أبو عبد هللا اْلاكم ُممد بن عبد هللا بن ُممد بن ْحدويه بن نعيم ُبن اْلكم الضِب الطهماّن النيسابوري املعروف َببن البيع)

مسند اْلمام أْحد بن حنبل (أبو عبد هللا أْحد بن ُممد بن حنبل بن هَلل بن أسد الشيباّن)

مشكاة املصابيح )ُممدبن عبد هللا اْلطيب العمري، أبو عبد هللا، وِل الدين، التْبيزي(

معاَل التنزيل ِف تفسْي القرآن )ُميي السنة ، أبو ُممد اْلسْي بن مسعود بن ُممد بن الفراء البغوي الشافعي(

املعجم اْلوسط (سليمان بن أْحد بن أيوب بن مطْي اللخمي الشامي، أبو القاسم الطْباّن)

املعجم الكبْي (سليمان بن أْحد بن أيوب بن مطْي اللخمي الشامي، أبو القاسم الطْباّن)

املعجم الوسيط (جممع اللغة العربية َبلقاهرة)

املغّن َلبن قدامة (أبوُممد موفق الدين عبد هللا بن أْحد بن ُممد بن قدامة اْلماعيلي املقدسي ُث الدمشقي اْلنبلي، الشهْي َببن قدامة املقدسي)

املنهاج شرح صحيح مسلم بن اْلجاج (أبو زكرَي ُميي الدين حيىي بن شرف النووي)

موسوعة الفقه اْلسَلمي (ُممد بن إبراهيم بن عبد هللا التوجيري)

املوسوعة الفقهية الكويتية (وزارة اْلوقاف والشئون اْلسَلمية – الكويت)

املوطأ (مالك بن أنس بن مالك بن عامر اْلصبحي املدّن)

النهاية ِف غريب اْلديث واْلثر (جمد الدين أبو السعادات املبارك بن ُممد بن ُممد بن ُممد ابن عبد الكرمي الشيباّن اْلزري ابن اْلثْي)

نيل اْلوطار (ُممد بن علي بن ُممد بن عبد هللا الشوكاّن اليمّن)

اهلداية ِف شرح بداية املبتدي (علي بن أيب بكر بن عبد اْلليل الفرغاّن املرغيناّن) ُ

َتفة احملتاج ِف شرح املنهاج (أْحد بن ُممد بن علي بن حجر اهليتمي)

جممع ِبار اَلنوار )ُممد طاهر بتّن(

وجوب اعفاء اللحية )ُممد زكرَي كاندهلوي(

ِبار اَلنوار )ُممد َبقر اجمللسي(

ادلة َترمي حلق اللحية )ُممد ابن اْحد ابن امسعيل(

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اْلامع ِف احكام اللحية )علي ابن اْحد ابن حسن الرازهي(

اللحية ِف الكتاب والسنة واقوال سلف اَلمة )ابو عبد هللا ُممد ابن عبد اْلميد حسونة(

الرد على من اجاز ُتذيب اللحية )ْحود ابن عبد هللا ابن ْحود التوجيري(

آراء العلماء ِف حلق وتقصْي اللحية )ُميي الدين عبد اْلميد(

اوجز املسالك اَل موطأ مالك )ُممد زكرَي كاندهلوي(

تكملة فتح امللهم )ُممد تقي العثماّن(

حكم الدين ِف اللحية والتدخْي )علي حسن علي عبد اْلميد الكلِب(

اشعار اْلريص على عدم جواز التقصيص من اللحية ملخالفته للتنصيص )عبد الكرمي ابن صاحل اْلميد(

كتاب اآلًثر )ُممد ابن اْلسن الشيباّن( Urdu References

آپےک اسملئ اور ان اک لح)رضحت ومالنا دمحم ویفس دلایھونی دیہش(

انسح ااتفلوی )ہیقف ارصعل یتفم ٔامظع یتفم ردیش ادمح اص بح(

آداب و ننس)ومالنا االسم اقحل رہظمی(

گھ ادماد االاکحم)رضحت ومالنا رفظادمح امثعیناور رضحت ومالنا یتفم دبع ارکلمی متلو ی(

ادماد ااتفلو ی )میکح االم رضحت ومالنا ارشف یلع اص بح اھتونی(

بجد ید یہقف اسم لئ)ومالنا اخدل فیس اہلل رامحین(

اجعم ااتفلوی )رضحت ومالنا یتفم رہمنابن یلع اص بح(

وجا ہر الفق ہ)یتفمٔ امظع رضحت یتفم دمحم عیفش اص بح(

اتکب ااتفلوی )ومالنا اخدل فیس اہلل رامحین(

اتفوی ب ّبا ت)سلجمدوعتو قیقحت االسیم(

اتفوی رحی مت ہ)رضحت ومالنا یتفم دیس دبع ارلمیح اص بح الوپجری(

اتفوی اق ہیمس)رضحت ومالنا یتفم ریبش ادمح ااقلیمس(

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اتفوی ومحمد ہی)ہیقف االم رضحت ومال ان یتفم ومحمد نسح گتگو یہ(

سمع اتفوی دہینی )رضحت ومالنا یتفم ا ت ل وھچکولی(

دنچ امہ رصعی اسملئ اور دار اولعلم دویدنب ےس اصدر ےئک ےئگ اتفوی )یتفم زنی االالسم اقیمس اہل آنابدی(

اتفوی دار اولعلم زرک نا )رضحت یتفم راضء اقحل اص بح(

اتفوی اقحہین )رضحت ومالنا دبع اقحل اص بح(

اتفوی امثعین )رضحت ومالنا یتفم دمحم یقت امثعین اص بح (

ااعنم اابلری )رضحت ومالنا یتفم دمحم یقت امثعین اص بح (

ۃفحت ااقلری )رضحت ومال نایتفم دیعس ادمح اص بح نالنپ و ری(

اقومس الفقہ)ومالنا اخدل فیس اہلل رامحین(

اعمرف ارقلآن)یتفمٔ امظع رضحت یتفم دمحم عیفش اص بح(

رش ِح حیحص ملسم )ومالنا دبع اویقلم ّاحین(

لسغ ےک آداب وا اکحم )ومالنا نیبم ارل مح(

ہقف یفنح ےک اطمقب اہطرت اور امنز ےک اسملئ )ومالنا یتفمدمحمرکممیحمادلنی اسحیم اقیمس(

افصیئ و نازیکیگ یک فضت لت و اتیمہ )یتفم دمحم روضان(

اتکبااسمللئ)یتفم دمحم املسن وصنمروپری(

ملع الفقہ )رضحت ومالنا دبع اوکشلر اص بح افرویق ونھکلی(

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Soon to be Published Titles An important goal of Baḥr-ul-Midād Publications is to provide an easy but detailed understanding of the sharīʿah and its temperament, which we feel is key to adorn oneself with the spirit of īmān. Keeping this perspective in mind, Baḥr-ul-Midād Publications has produced the following books which will soon be made available in the market:  The Fiqh Manual Part 2 (Ṣalāh), which will cover the rulings of ṣalāh along with other supplementary rulings.  The Fiqh of Hair, asmall treatisecontaining the rulings of hair in the light of Ḥanafī Fiqh  8 vs. 20: Settling the Score, a small but concise treatise establishing the number of raka‘āt’s in tarāwīh in a simple and definitive manner.  Memorable Episodes from the Lives of the ʿUlamā of Deoband, a collection of illustrative anecdotes from the distinguished lives of the great ʿUlamā of Deoband.The ʿUlamā of Deoband serve as an integral link in the chain of prophetic knowledge and thus this book highlights the incredible angelic qualities of our ʿUlamā and elders, bringing their lives to the wider English-speaking audience.  Memorable Malfuẓāt,a treasure of heart rendering and captivating sayings by great luminaries of the Islamic world, which epitomise the essence and spirit of Islam, providing an invaluable insight into its teachings.

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