Mustahab (Desirable) actions of Wudu
Many of the Mustahabs of Wudu have already been mentioned above in
passing, whilst some of them have not as yet been mentioned. They are as
follows:
Law: To commence from the right, except for both the
cheeks, which should be washed simultaneously, similarly the Masah of both ears
should be done simultaneously. However, if a person has only one hand then when
washing the face and in making Masah, he should wash the right side first; to
use the back of the fingers to make Masah of the nape; to sit facing the
direction of the Kaaba; to sit on a raised platform; to make sure that the Wudu
water falls in a clean place and to run the hands over the limbs when pouring
water, especially during winter; to first apply water to the limbs, like one
applies oil, especially in winter; to fill up Wudu water with your own hands;
to have water filled and kept for the next time of Namaaz; to avoid taking
assistance from another person in Wudu without need; If one is wearing a ring,
to shake it if it is loose, so that water may pass under it. Otherwise it will
be regarded as Fard. If one is not a Saahib-e-Uzr[1],
he should perform Wudu in advance. It is also Mustahab to make Wudu in a
relaxed manner. It is a well-known saying amongst the laymen that ‘One should perform Wudu like a young man and Namaaz like an old
man’, in other words, Wudu should be performed
swiftly. One should not be so hasty that it causes one to omit a Sunnat or
Mustahab. It is also Mustahab to protect the clothing from falling droplets of
water and to insert wet small fingers into the cavity of the ears when making
Masah of the ears. It is Mustahab for one who takes heed when performing proper
and correct Wudu, to pay special attention not to leave out any part,
especially parts like the eyelids, ankles, heels, soles of the feet, the area
above the heel, the spaces between the fingers and toes and the elbows. As for
those who do not really pay attention or are simply careless then for them it
is Fard (obligatory) to pay special attention to all these parts. It has often
been observed that these parts remain dry. This is the result of negligence.
This type of negligence is Haraam. To take special care in such a situation is
Fard. The vessel used for Wudu should be made from sand (i.e. clay). There is
no objection if it is made from copper etc. but it should be plated. If the
vessel being used for Wudu is a type of spouted jug, it should be kept to your
left and if it is a type of dish etc. it should be kept to the right. If a
spouted jug has a handle attached, the handle should be washed thrice. When
holding it, the hand should be kept on the handle and not on the spout. It is
also Mustahab to use the right hand when rinsing the mouth and putting water
into the nostrils; to clean the nostrils with the left hand; to put the little
finger of the left hand into the nostrils; to wash the feet with the left hand;
when washing the face, to use sufficient water on the upper forehead that
allows a larger area to be washed.
Note of Caution: Many people
have the tendency of putting a handful of water either over the nose, eyes or
eyebrows and then rubbing their hands over the entire face thinking that the
face has been washed, whereas merely applying water on the face does not signify
anything. Washing in this manner does not validate the washing of the face and
the Wudu is thus not regarded as being valid. It is also Mustahab to wash the
face with both hands; to commence from the fingers when washing both hands and
from the toes when washing both feet; to increase the radiance of both hands
and feet, in other words, to pass water over a greater area than that which is
Fard to wash. In other words, when washing the hands, wash up-to halfway the
arm and when washing the feet, wash upto halfway the shin. The Mustahab manner
of performing Masah of the head is to bring together the 3 finger tips of each
hand, leaving out only the Kalima (index) fingers and thumbs, thereafter
placing them on the hair or skin of the forehead and then running them over
towards the nape, whereby the palms remain away from the head. On reaching the
nape bring the hands back over the head using the palms to perform the masah.
Then, using the stomach of the Kalima finger, make masah of the inside of the
ear whilst using the stomach of the thumbs to make masah of the outer ear and
making masah of the neck with the rear of the fingers; After washing each part,
it is advisable to run the hands over it so that the droplets of water do not
drip onto other parts of the body or clothing, especially if you intend to
enter the Musjid, as it is Makruh-e-Tahreemi to allow the droplets to fall in
the Musjid; A very heavy vessel should not be used when performing Wudu,
especially if one is a weak person, as this will cause water to wastefully
spill; To audibly say, I am performing Wudu; To have the constant intention of
Wudu in mind whilst washing every part; To recite the Bismillah; To recite
Durood Shareef; To recite:
اَشْھَدُ اَنْ لاَّ اِلٰہَ اِلاَّ اللہُ وَحْدَہُ لَا شَرِیْکَ لَہٗ
وَاَشْھَدُ اَنَّ سَیِّدَنَا مُحَمَّدًا عَبْدُہٗ وَرَسُوْلُہٗ
And when rinsing the mouth to recite:
اَللّٰھُمَّ اَعِنِّیْ عَلٰی تِلَاوۃِ الْقُرْاٰنِ وَذِکْرِکَ
وَشُکْرِکَ وَحُسْنِ عِبَادَتِکَ
When putting water into the nose, to recite:
اَللّٰھُمَّ اَرِحْنِیْ رَائِحَۃَ الْجَنَّۃِ وَلَا تُرِحْنِیْ
رَائِحَۃَ النَّارِ
When
washing the face, to recite:
اَللّٰھُمَّ بَیِّضْ وَجْھِیْ یَوْمَ تَبْیَضُّ وُجُوْہٌ وَ
تَسْوَدُّ وُجُوْہٌ
When
washing the right hand, to recite:
اَللّٰھُمَّ اَعْطِنِيْ کِتَابِیْ بِیمِیْنِیْ وَحَاسِبْنِیْ
حِسَابًا یَّسِیْراً
When
washing the left hand to recite:
اَللّٰھُمَّ لَا تُعْطِنِیْ کِتَابِیْ بِشِمَالِیْ وَلَا مِنْ
وَّرَآءِ ظَھْرِیْ
When
making masah of the head, to recite:
اَللّٰھُمَّ اَظِلَّنِیْ تَحْتَ عَرْشِکَ یَوْمَ لَا ظِلَّ الِاَّ
ظِلَّ عَرْشِکَ
When
making masah of the ears, to recite:
اَللّٰھُمَّ اجْعَلْنِیْ مِنَ الَّذِینَ یَسْتَمِعُوْنَ الْقَوْلَ
فَیَتَّبِعُوْنَ اَحْسَنَہٗ
When
making masah of the neck, to recite:
اَللّٰھُمَّ اَعْتِقْ رَقَبَتِیْ مِنَ النَّارِ
When
washing the right foot, to recite:
اَللّٰھُمَّ ثَبِّتْ قَدَمِیْ عَلَی الصِّرَاطِ یَوْمَ تَزِلُّ
الْاَقْدَامُ
When
washing the left foot, to recite:
اَللّٰھُمَّ اجْعَلْ ذَنْبِیْ مَغْفُوْرًا وَسَعْیِیْ مَشْکُورًا وَ
تِجَارَتِیْ لَنْ تَبُوْرَ
On
completing the Wudu, to recite:
اَللّٰھُمَّ اجْعَلْنِیْ مِنَ التَّوَّابِیْنَ وَاجْعَلْنِیْ مِنَ
الْمُتَطَھِّرِیْنَ
To
stand up and drink some of the remaining water of Wudu, as it is cure for illnesses
and to thereafter recite:
سُبْحَانَکَ اللّٰھُمَّ وَبِحَمْدِکَ اَشْھَدُ اَنْ لَّا اِلٰہَ
اِلَّا اَنْتَ اَسْتَغْفِرُکَ وَ اَتُوْبُ اِلَیْکَ
Also recite Kalima Shahaadat and Surah ِنَّا
اَنْزَلْنَا ‘Inna Anzalna’. The limbs washed in Wudu should not be wiped without
reason and if wiped then they should not be wiped to the extent whereby they
become completely dry. A slight moistness should remain, as this will be kept
on the scale with all our other virtuous deeds; one should also abstain from
dusting the hands by shaking it, as this is regarded as the fan of shaitaan.
After Wudu, sprinkle some water on the gusset. If it is not a Makruh time then
one should also perform 2 Raka’at of Nafil Namaaz. This 2 Raka’at Namaaz is
known as ‘Tahiyatul Wudu’.
Makruh Actions in Wudu
* Qadi Sadrush Shariah has presented at least 65 Mustahabs in the above
mentioned discussion on Mustahabs of Wudu.
1. To use the remaining Wudu or Ghusl water of a female to perform
Wudu
2. To sit in an impure place for Wudu
3. To allow Wudu water to drop in an impure place
4. To perform Wudu inside the actual Musjid
5. To allow water from the limbs which have been washed to drip into
the vessel used for Wudu
6. To allow mucus from the nostril or spittle to fall into Wudu water
7. To spit, gargle or cough out phlegm in the direction of Qibla
8. To discuss worldly issues without reason
9. To use excessive amounts of water
10. To use such an insufficient amount of water, that the Wudu is not
properly fulfilled
11. To splash water on the face
12. To blow when putting water on the face
13. To wash the face with one hand. This is the practice of the
Rufaad and the Hindus.
14. To make Masah of the throat
15. To use the left hand to put water into the mouth when gargling
and when cleaning the nostrils
16. To clean the nostrils with the right hand
17. To set aside a specific vessel or jug etc. for yourself
18. To make masah of the head thrice with 3 fresh amounts of water
19. To wipe the limbs washed in Wudu with the same cloth that was
used to dry one’s self after Istinja
20. To perform Wudu with water heated by the sun
21. To shut the eyes or lips tightly. If however one closes it so
tightly that the necessary areas are not washed, then the Wudu is not valid.
The omission of every Sunnat is Makruh and similarly to abstain from every
Makruh is Sunnat.
Miscellaneous Laws Regarding Wudu
Law: If one does not have Wudu, it is Fard
(obligatory) to perform Wudu for Namaaz, Sajdah-e-Tilaawat and Janaazah Namaaz
and to touch the Qur’an.
Law: Wudu is Waajib (compulsory) when performing
Tawaaf of the Kaaba.
Law: It is also Sunnat to perform Wudu before Ghusl
of Janaabat; before a Junub has anything to eat or drink; before sleeping;
before calling out the Azaan and Iqaamat; before the Khutbah or Jummah and both
Eids; before presence at the Rauda-e-Mubaarak of Rasoolullah صلی اﷲ
تعالیٰ علیہ وسلم; for the Waquf of Arafat and for performing Sa’ee
between Saffa Marwah.
Law: It is also Mustahab to perform Wudu before going
to bed; after waking up from sleep; after bathing a deceased and after carrying
a deceased; before sexual intimacy with ones wife; when one is overwhelmed by
anger; when reciting the Holy Qur’an audibly (from memory); before reading or
teaching any Hadith; before reading or teaching any other Deeni knowledge; and
with exception of Jummah and Both Eids, to make Wudu for any other Khutbah;
before touching any Deeni Books; after touching the private parts of the body;
after telling lies; after being vulgar; after swearing; after touching the body
of an unbeliever; after touching a cross or an idol; after brushing against a
person who has leprosy or leucoderma; after scratching the armpit, if a foul
smell emanates; after backbiting; after bursting into laughter; after reciting
absurd poetic stanzas; after eating camel meat; if your body rubs against the
body of a female without any cloth in-between and for a person who is about to
read Namaaz, even though he may be in Wudu.[2]
Law: It is Mustahab to perform Wudu if ones Wudu has
been nullified (i.e. it is Mustahab to remain in Wudu at all times).
Law: Wudu is not Fard upon a Na-Baaligh[3] but it is better to have him or her make Wudu,
so that they may get into the habit of making Wudu, thereby learning how to
make Wudu and also becoming conscious in regards to the laws related to Wudu.
Law: The spout of the jug used to make Wudu should
not be so narrow that it becomes difficult to pour out the water and it should
also not be so broad that it causes water to spill out unnecessarily, thereby
leading to wastage. The spout should be of medium thickness.
Law: When taking water in the hand, be sure not to
allow water to spill (without reason) as this will be regarded as ‘Israaf’
(being wasteful). Similarly, when taking water in the hand for anything, be
sure to estimate the correct amount that is required and do not take more than
what is required. For example, in order to wash the nostrils, only half a
handful of water is sufficient, so one should not take a complete handful of
water, as this will be regarded as ‘Israaf’.
Law: If one has excessive hair on the hands, legs,
chest or back, it should be shaved off or trimmed, so that that excess water is
not used when washing.
Important Note: ‘Walhaan’ is
the name of a shaitaan who causes ‘waswasa’ ‘distraction’ to a person in Wudu.
A very effective method of protection from his distraction is to seek
protection in Allah by reciting the complete اَعُوْذُ
بِاللہِ A’oozu Bil’laah, followed recitation of لَا حَوْلَ
وَلَا قُوَّۃَ اِلَّا بِاللہِ
La Hawla Wa La Quw’wata il’la Bil’laah; then
Surah Naas; followed by the recitation ofِ اٰمَنْتُ بِاللہ وَ رَسُوْلِہٖ، * Aamantu
Bil’laahi Wa Rasoolihi; and:
ھُوَ الْاَوَّلُ وَالْاٰخِرُ وَالظَّاھِرُ وَالْبَاطِنُج وَھُوَ
بِکُلِّ شَیْءٍ عَلِیْمٍ،
And
Subhaanal Maalikil Khal’laqi; followed by:
اِنْ یَّشَأ یُذْہِبْکُمْ وَیَاْتِ بِخَلْقٍ جَدِیْدٍ لا وَمَا
ذٰلِکَ عَلَی اللہِ بِعَزِیْزٍ
This will allow the distractions to be cut off from the origin.
Another way to remove any such thoughts is not to allow the mind to be occupied
by any distractive thoughts and not to pay any attention to such thoughts and
to act contrary to the evil distractions which occur in the mind.
Factors which Nullify (break) the Wudu
Law: If stool (faeces), urine, Wadi[4],
Mazee[5],
Manee[6], a
worm or a stone is passed from either the front or rear passage of the private
organ of a male or female, it will cause the Wudu to be nullified (i.e.broken).
If a male has not been circumcised and any one of the following things came out
of the opening of the male organ but still remained in the foreskin, the Wudu
is still regarded as being nullified.
Law: If a similar thing happens in the case of a
female and it is still within the outer layer of skin, the Wudu will still be
regarded as being nullified.
Law: That clear fluid (discharge) which is released
from the vagina of a female without any blood mixed in it does not cause the
Wudu to be nullified. If this comes onto the clothing, the clothing will still
be regarded as being ‘Paak’ (pure).
Law: If a male or female passes air from the rear, it
will cause Wudu to be nullified.
Law: If the tissue between both the private parts of
a female tears apart, causing it to become one and if she passes air it is
advisable to repeat the Wudu, even if she is confident that it came out through
the front.
Law: If a male inserted something into the opening of
the penis (urethra) and it came back out, the Wudu will not be nullified.
Law: If one had an enema administered and some of the
medication came back out or if something was put into the rear and it came out,
the Wudu will be nullified. Similarly, if a female had a cloth or something
else placed in the vagina and there was no sign of anything on it from the
outer vagina but when it was removed, it was soiled with blood or some other
impurity then now the Wudu will be regarded as nullified.
Law: If blood, pus or a yellowish fluid flows from
anywhere and if it had the ability of flowing (spreading) up to an area that is
Fard to wash in Wudu or Ghusl then in such a case, the Wudu will be nullified.
However, if it only is very little blood on the skin and does not flow, such as
in the case when one is pricked by the tip of a needle or side of a knife,
causing the blood to just come up onto the skin (without flowing); or in the
case when one makes Khilaal or miswak or brushes the teeth with the finger or
bites something with the teeth and finds traces of blood on it; or if one
places the finger into the nostril and the redness of blood becomes evident on
it but (in all these cases) if the blood did not have the ability of flowing,
the Wudu will not be nullified.
Law: However, if one of the above mentioned oozed
(flowed) out but did not spread to the area which is Fard to wash in Wudu, then
the Wudu will not be nullified. For example, if there was a pimple (or boil)
inside the eye which burst in the eye and whatever was discharged from it
flowed into the eye and did not spread and flow out of the eye or if a boil
etc. burst inside the ear and the fluid from it did not flow out of the ear,
then in such cases, the Wudu will not be nullified.
Law: If a fissure or hole is formed in a wound and
some kind of discharge appeared in it but did not flow out, the Wudu will not
be nullified.
Law: If a wound etc. began to bleed and one
continuously wiped out the blood, not giving it the chance to flow then one
should observe whether it would have flowed out or not if he had not wiped it.
If it would have flowed out then the Wudu will be nullified, otherwise not. The
same ruling applies if he continuously used ash and earth to dry it up.
Law: If one squeezed an abscess or pimple thereby
causing blood to flow out of it then even though it would not have flowed out
if he did not squeezed it, the Wudu will still be nullified.
Law: Liquid (or tears) which flow from the eye, nose,
navel or breast etc. due to a pimple, ulcer or some other infection will cause
the Wudu to break.
Law: If a worm falls out of a wound or from the nose,
ears or mouthit will not break the Wudu. Similarly, if a piece of flesh
separates from a wound and falls off, the Wudu will not be nullified. This is
on condition that there is no impurity such as blood or pus or any other impure
fluid which has the ability to flow, evident on it.
Law: If one put oil into the ear and it flowed out
from the ear or nose a day later, the Wudu will not be nullified. Even if it
comes out of the mouth, the Wudu will not be nullified. However, if one is able
to determine that it flowed from the brain into the stomach and it has now
actually come from the stomach then in such a case the Wudu is nullified.
Law: If a blister was squeezed and the fluid from it
flowed out, the Wudu is nullified, otherwise not.
Law: If blood came out of the mouth and is
predominant over the saliva then the Wudu will be nullified, otherwise not.
Important Note: The distinguishing
factor in regards to predominance is as follows: If the spit turns reddish, it
will indicate the predominance of blood and if it turns yellowish it will
indicate the predominance of saliva.
Law: If a big leech draws blood and drinks an amount
that if it had been a normal bleed, it would have had the ability to flow then
the Wudu will be nullified, otherwise not.
Law: If a small leach, lice, bed bug, mosquito, fly
or flea, draws blood, the Wudu will not be nullified.
Law: If whilst cleaning the nostrils, dry blood comes
out, it will not cause the Wudu to be nullified.
Law: If any fluid flows out of the navel, the Wudu
will be nullified and if a thread (cotton etc.) comes out of it, the Wudu is
still valid.
Law: The fluid that flows from the eye of a blind
person due pain (an infection etc.), will nullify the Wudu.
Law: Vomiting a mouthful of food, water or bile
nullifies the Wudu.
Important Note: Vomiting a mouthful
is in the sense when one vomits without intent, i.e. it is something that he
could not control or stop from happening.
Law: Vomiting phlegm does not nullify the Wudu, no
matter how much it may be.
Law: Vomiting blood that has the ability to flow,
will nullify the Wudu if it is not predominated by saliva. However, if one
vomits cloths of blood then it will not nullify the Wudu unless it is a mouthful,
i.e. vomiting a mouthful of blood clot will nullify the Wudu.
Law: If one drank water and it entered the stomach,
thereafter the same water comes up in a clear and transparent form of vomit
then if this is equal to a mouthful, the Wudu is nullified and that water is regarded
as being ‘Najis’ (impure). However, if this water had only reached the chest when one choked and brought this water up
then neither is such water regarded as being
impure and nor will this nullify the Wudu.
Law: Vomiting
a few times, a little at a time, an amount of vomit which equals a mouthful,
which is from just one bout of nausea then it will nullify the Wudu. However, if
the nausea subsided and there was no effect of it remaining, then the nausea
started all over again which brought about the vomiting and the vomit of both
bouts are not separate mouthfuls each but if combined it would make up a mouthful,
then this will not nullify the Wudu. However, if this happens in one session,
it is advisable to perform fresh Wudu.
Law: If
one only vomits worms (maggots) or snakes, the Wudu will not be nullified.
However, if there is some fluidity (something liquid) with this then it will be
seen whether it equals a mouthful or not. If it is a mouthful it will nullify
the Wudu otherwise not.
Law: If
a person falls asleep, it will cause the Wudu to be nullified on condition that
both the buttocks are not firmly planted on the ground or if he fell asleep in
any such position which does not hinder him from heedlessly falling asleep. For
example, If a person falls asleep whilst squatting; or whilst lying on the back
or stomach;or whilst lying on his side; or by sitting whilst leaning on one
elbow falling to one side whereby one or both buttocks are not on the ground;
or if he is riding without a saddle and the animal is descending a slope; or if
he is sitting on the hams and resting his stomach (whilst bending over) on his
lap, in a manner whereby the both buttocks are not planted on the ground; or if
he is sitting crosslegged and his head is on his lap or shins, or if he is
sitting in the position in which females perform Sajdah (prostration) the Wudu will
be nullified. In other words to fall asleep in any one of the above mention
positions or postures will nullify the Wudu. If one intentionally falls asleep
in Namaaz, in any one of the said positions then both the Wudu and the Namaaz
will be nullified. One must perform fresh Wudu and repeat the Niyyah
(intention). If one did not fall asleep intentionally, the Wudu will be
nullified but the Namaaz will not be nullified. He should perform Wudu afresh
and then continue with the ‘Rukn’, i.e. (essential position) of Namaaz in which
he fell asleep. It is however better to start the Namaaz afresh.
Law: If
both the buttocks are planted on the ground or on a chair or on a bench and if
both legs are spread out to one side; or if one is sitting on both buttocks and
the knees are upright and the hands are encircling the shins, even if on the ground;
if one is sitting upright on his hams or sitting crossed legged; or sitting on
a saddled animal; or if one is sitting on a bare back animal which is ascending
a slope or if the road is level; or if one fell asleep whilst standing; or like
when in the posture of Ruku (bowing); or in the posture of Sajdahthat is the
recommended posture for males; then in all the above situations the Wudu will
not be nullified. If any of these situations occur in Namaaz then neither will
the Wudu nor the Namaaz be nullified. However, if one completed the entire Rukn
(Position) whilst asleep then it is necessary to repeat it. If one was awake in
that particular Rukn and then fell asleep then in this case if one fulfilled
that which suffices for this Rukn, it is sufficient, otherwise it should be
completed.
Law: If
one fell asleep in a position that does not nullify the Wudu and whilst asleep
his posture changed to that which nullifies the Wudu, then if he awoke immediately
without any pause, then the Wudu has not been nullified otherwise it is
nullified.
Law: If
one fell asleep whilst sitting, hanging his legs alongside a hot ‘Tanoor’ (oven
etc.), it is advisable to make fresh Wudu.
Law: If
a sick person was performing Namaaz whilst lying down and he fell asleep, his
Wudu will be nullified.
Law: Yawning
or dozing whilst sitting does not nullify the Wudu.
Law: If
one felt light-headed and fell but opened his eyes immediately, the Wudu is not
nullified.
Law: Sometimes
whilst seated waiting for Namaaz to commence, one is overwhelmed by sleep and
one wishes to get rid of this but sometimes it happens such that he is not even
aware of what is said to him at this time. Actually after being called two or
three times, he awakens and he thinks that he had not slept. There is no
credibility with regards to this thought of his, if a credible person informs
him that he was totally unaware of what was happening around him (i.e. he was
definitely asleep). If he did not answer when called or if he is questioned in
regards to something that happened at that time and he cannot tell you anything
about it then it is necessary for him to make fresh Wudu.
Important Note: When Ambia علیہم السلام sleep, it does not interfere with their Wudu in any way.
Their eyes sleep but their hearts are awake and alert. There is a difference of
opinion in regards to whether with the exception of sleep, the other things
which nullify Wudu of ordinary people, undoes the Wudu of the Ambia علیہم السلام or not. The correct ruling is that it does undo their
Wudu but this is because of their excellence and status and not because of the
Najaasat (impurities), because that which emanates from their bodies is pure and
unpolluted and to consume it is Halaal and means of Barkat.
Law: Unconsciousness,
insanity, fainting and intoxication to the extent that causes ones legs to
wobble when walking, nullifies the Wudu.
Law: ‘Qahqaha’
(laughing out loud by a conscious adult when one is standing in close proximity
can hear the laughter), in a Namaaz consisting of Ruku and Sajdah will nullify
the Wudu and will also render the Namaaz invalidated.
Law: If
one in an unconscious state (i.e. who has fallen asleep) in Namaaz, or one in
Janaazah Namaaz, or one performing Sajdah-e-Tilaawat makes Qahqaha, the Wudu
will not be nullified but the Namaaz and Sajdah will be rendered invalid.
Law: If
one smiles to the extent that the teeth are noticeable but no sound at all is
emitted then this will neither nullify the Wudu nor the Namaaz.
Law: ‘Mubashirat-e-Faahisha’
will nullify the Wudu. This refers to a male touching his erect penis against
the private parts of a female or the private parts of another male; or if a
female rubs her private part against the private part of another female and
there is nothing (clothes etc.) between them, the Wudu will be nullified.[7]
Law: If
a male rubbed his penis against the private part of a female and the penis was
not erect, the Wudu of the female will still be nullified in this situation;
even though the Wudu of the male will not be nullified.
Law: If
after passing stool one used a clod (of clay) to clean himself and then
performed Wudu; later remembering that he had not used water after passing stool
then if he performs the cleaning ritual in the recommended manner, i.e. by
sitting with the legs apart and pushing down with the force of the breath then
the Wudu will be nullified and if he just cleans without doing this, it will be
regarded as being valid. However, it is advisable for him to repeat the Wudu.
Law: If
a sore (blister etc) has healed completely but it still has a dead outer skin
which has an opening on the top and empty inside; then if water goes into it
and one squeezes out the water, neither will the Wudu be nullified nor will that
water be regarded as being Najis (impure). However, if there is some wetness
(or fluidity) of blood etc. still present in it,] then the Wudu will be
nullified and that water will be regarded as impure.
Law: It
is commonly mentioned amongst the laymen and ordinary people that if ones knees
or private parts are disclosed or if one sees his own private parts or that of
others the Wudu is nullified. This is simply baseless and incorrect. However,
it is definitely from amongst the ethics of Wudu to make sure the ‘Satr’, i.e.
the area between the navel
and below the thigh is properly covered. Actually this area should be covered immediately after
Istinja because it is disallowed to leave the ‘Satr’ uncovered unnecessarily
and to open the ‘Satr’ in the presence of others is Haraam.
Other Miscellaneous Laws
That wetness or fluid which comes out of the body of a
person and does not nullify the Wudu is not regarded as being impure, such as blood
which did not flow out from its actual spot and very little vomit which is not
equal to a mouthful. These are regarded as being Paak (pure).
Law: If
rash (eczema etc.) has a moistness or fluid that does not flow out of its place
but only has a greasy nature then if a cloth is used to dab it over and over
again, no matter how moist the cloth becomes, the cloth will still be regarded
as being pure (i.e. can still be used in Namaaz etc).
Law: The
drool which comes from the mouth, even if it emanates from the stomach and has
a bad odour, it is still regarded as being Paak (pure).
Law: The
water that flows out from the mouth of a deceased is regarded as being impure.
Law: Tears
which come from an infected eye is regarded as being impure and nullifies the
Wudu. To be cautious with regards to this is necessary.
Law: If
a newborn baby (suckling baby) vomits milk then it is regarded as being impure
if it is a mouthful. If it soils an area that is more than the size of a
dirham, it will make that area impure. However, if this milk did not reach the
stomach but only reached the chest and then came up again, it will be regarded
as being Paak.
Law: If
one passes air (i.e. flatulence) whilst performing Wudu or if any other thing
which nullifies the Wudu occurs, then the Wudu must be started all over again and
all the parts that have been washed before must be re-washed; as those parts
will be regarded as being unwashed once the Wudu has been nullified.
Law: If
one took water in the palm of the hand and some impurity was passed then that
water is not usable anymore and must thus be discarded. The said water cannot
be used to wash any other parts.
Law: If
an amount of blood which causes the saliva to become reddish is discharged from
the mouth and in such a case if one put his mouth to a jug etc. to take water for
rinsing the mouth, then the jug and all the water in it will be regarded as
being impure. One should take water in the palm of the hand and use that to
rinse the mouth. In this case, one should wash the hand each time after rinsing
the mouth.
Law: If
whilst making Wudu, one has a doubt as to whether a particular part was washed
or not then if one finds himself in such a predicament for the first time in
his life, he should wash that part. However, if this kind of suspicious thought
always occurs, one should not pay any attention to it. Similarly if one has a
similar suspicion in one’s mind after completing Wudu, he should not repeat it.
Law: If
a person was in the state of Wudu then later he doubts whether he has Wudu or
not then in such a condition it is not necessary for him to make Wudu. However,
it is better to repeat Wudu, as long as this suspicion is not emanating from
any ‘waswasa’ ‘shaitaani distraction’.
Law: A
person sat down to make Wudu but now cannot remember whether he made Wudu or not.
In this case, it is not necessary for him to make Wudu again.
Law: One
sat down to pass urine or stool but thereafter cannot remember if he passed
urine or stool or not. In this case it is Fard for him to make Wudu.
Law: If
one knows that he has forgotten to wash a certain part but cannot remember
which part he has not washed then in such a case he should wash the left foot.
Law: One
notices some moistness on the gusset but he is not able to determine whether it
is water or urine. If this is the first time in his life that he has faced such
a predicament, he should make Wudu and wash that area. However, if he always has
this kind of suspicions, he should not pay attention to it, as it is shaitaani
distraction ‘waswasa’.
[1] Saahib-e-Uzr
refers to one who is exempted due to a valid reason recognised by the Shariah.
[2]
It
is Mustahab (desirable) to perform Wudu in all the above mentioned cases. It
must however be noted that even though the law is that one should make Wudu if
one swears or says something vulgar or touches a cross or an idol etc., it does
not mean that to do these things is permissible. Such actions are definitely
impermissible but to perform Wudu thereafter symbolises how important it is to
cleanse oneself from all of these actions.
[3] Na-Baaligh:
refers to a child who has not reached the age of puberty.
[4] Wadi:
refers to Urinary fluid: Urinary fluid is a grimy thick white fluid that has no
smell. It is emitted after urinating but can sometimes precede it.
[5]
Mazee:
refers to Pre-ejaculation fluid: Pre-ejaculation fluid. The fluid is thin and
white and is emitted at the time of desire and not due to desire.
[6] Manee:
refers to semen/sperm
[7]
It must be noted that for a male to have any sexual intimacy with
a male and for a female to have any such intimacy with a female is a cursed,
forbidden and sinful act. One who does this invites the Wrath of Allah and will
be severely punished for this huge sin in the hereafter. These situations are
only being explained here to clarify the Shariah rulings in this regard. This
point should be kept in mind when reading any other law in this relation
throughout the Bahaar e Shariat or in any other authentic book of Islamic law.
Giving examples of such cases in no way implies or makes such sinful acts
permissible.
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