CHAPTER 8: PERFORMING NAMAAZ
WITHOUT WUDU
Abu Dawud reports from Umm ul
Mo’mineen Hazrat A’isha Siddiqa رضی اﷲ تعالیٰ عنہا that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘When a person in Namaaz ends up without Wudu (i.e.
his Wudu breaks) he should hold his nose and leave.’
Ibn Majah and Darqutni is also
from her, that Rasoolullah صلی اللہ
تعالی علیہ وسلم said, For the one who vomits, or if he has a nose bleed,
or if he ‘mazee’ (pre-ejaculation fluid) is released, then one should walk out,
and after making Wudu, he may make ‘Bina’ (i.e. continue from where he left
off) on condition that he did not speak in-between. This is also the statement
(i.e. view) of numerous other Sahaba-e-Kiraam, such as Siddique-e-Akbar,
Farooq-e-Azam, Maula Ali, Abdullah ibn Umar, Salman Farsi; and it is also the
view of numerous Taabi’een such as Alqama, Ta’us, Saalim bin Abdullah, Sa’eed bin
Jubair, Shu’ba, Ibrahim Nakhi’i, Ata, Makhool, Sa’eed ibn Al Musay’yab رضوان اﷲ تعالیٰ عليہم اجمعین
Laws of
Jurisprudence
Law: If the Wudu of a person who is in
Namaaz breaks; then even though he is in the Qa’da-e-Aakhira (last sitting),
after completion of Tashahud and before Salaam, he may perform Wudu and
continue from that point forward (i.e. where his Wudu broke). This is known as
‘Bina’. However, it is Afdal (more virtuous) to commence the Namaaz afresh.
This is known as ‘Istinaaf’. The ruling in regards to males and females is the
same in this. [General Books of Fiqh; Alamgiri vol.1 pg.39]
Law: He should repeat the ‘Rukn’ (i.e.
elemental Parts of Namaaz) in which the hadath occurred. [Alamgiri vol.1 pg.39]
Law: There are 13 conditions of
‘Bina’. If even one of the 13 conditions is inexistent, ‘Bina’ will not be
permissible. The 13 conditions are:
1. The Hadath should be the cause
of Wudu (i.e. it should necessitate Wudu).
2. Its existence not being
questionable.
3. The hadath should be ‘Samaawi’
(i.e. natural occurrence), in other words neither is it from within the control
of the servant (of Allah), nor its means.
4. The Hadath (impurity) should
be from his body.
5. He did not complete any Rukn
with this Hadath.
6. Nor did he delay without any
valid reason more than it takes to complete a Rukn.
7. Nor did he complete the Rukn
whilst walking.
8. He did not do any action which
is not permitted in Namaaz, and which is different to Namaaz.
9. He did such an action, which
is permitted, but unnecessarily he did not do it to the extent of it becoming
contrary.
10. After the Hadath-e-Samaawi, a
Hadath-e-Saabiq did not occur.
11. After the Hadath-e-Saabiq, if
a Saahib-e-Tarteeb did not remember a Qaza.
12. If he is a Muqtadi, then he should
not have completed somewhere else before the Imam had finished.
13. If he was the Imam, he did
not make such a person Khalifa who is not capable of Imaamat. [Durr-e-Mukhtar
vol.1 pg.165; Alamgiri pg.39-49]
Explanation of the
aforementioned Conditions
Law: In Namaaz the need for Ghusl
became compulsory, for example, due to reflecting etc. one had seminal
discharge, then in such a case, ‘Bina’ will not be valid. It is necessary to
commence the Namaaz afresh (after Ghusl). [Alamgiri vol.2 pg. 49]
Law: If that Hadath (impurity) is
something infrequent, such as laughing aloud, unconsciousness and insanity,
then one cannot apply ‘Bina’.
Law: If it is not ‘Hadath-e-Samaawi’,
whether it was caused by the Musal’li himself, whereby he intentionally broke
his Wudu (such as if he vomited out a mouthful, or if he pressed a boil which
caused fluid to flow from it, or if he had a sore (boil) on his knee and he
pressed it hard on the ground causing it to ooze); or whether it was caused through
someone else (doing something), such as if someone struck his head with a
stone, causing blood to ooze, or if someone else pressed his boil causing blood
to ooze out, or if a stone (brick etc) fell on his head from the roof causing
blood to flow from his body, even if the stone fell by itself or by someone
walking there, then in all the aforementioned cases, he must read the Namaaz
afresh. He cannot make ‘Bina’. Similarly, if a fruit fell from a tree causing
him injury and blood oozed due to this, or if a thorn pierced his foot, or it pierced
the forehead when he went into Sajdah, and blood oozed out; or if a hornet
stung him, causing blood to ooze; then in these as well ‘Bina’ cannot be made.
[Alamgiri vol.1 pg.39-49; Raddul Muhtar vol.1 pg.165]
Law: If one vomited a mouthful uncontrollably,
then he may make ‘Bina’, but if he did so intentionally, then he cannot. If a
person fell asleep in Namaaz and Hadath occurred, and he woke after some time,
he can make ‘Bina’; and it was whilst awake and he delayed, then the Namaaz has
been nullified (broken). If he passed air (flatulence) due to coughing or
sneezing, or if droplets of urine were released, then ‘Bina’ cannot be done.
[Alamgiri vol.1 pg.39-49]
Law: If someone put some impurity on
his body, of through some way his clothing or body became polluted with
impurity more than one dirham, then after cleansing the impurity, he cannot
make ‘Bina’; but if he became impure due to the same Hadath, then he may make
‘Bina’; and if it is due to both Kharij and Hadath, then he cannot make ‘Bina’.
[Alamgiri vol.1 pg.59]
Law: If ones clothing becomes impure
and other (clean) pure clothing is available, whereby he can immediately change
into it, then if he changed into it immediately, the ‘Bina’ is done. If there
is no other clothing available, into which he can change, or he completed one
Rukn in this condition, or he delayed, then (in all these cases) the Namaaz has
been nullified. [Alamgiri vol.1 pg.591]
Law: If Hadath occurred in Ruku or Sajdah,
and if he raised his head with the intention of completing the Rukn; in other
words, He said سَمِعَ اللہُ
لِمَنْ حَمِدَہٗ when coming up from Ruku, or اﷲ اکبر as he came up from Sajdah; or when going to make Wudu or
when returning he recited Qira’at, the Namaaz is nullified and he cannot make
‘Bina’. If he said سُبْحَانَ
اللہِ or لَا اِلٰـہَ اِلَّا اللہ there is no problem in making ‘Bina’. [Alamgiri vol.1 pg.49;
Raddul Muhtar vol.1 pg.275]
Law: If after Hadath-e-Samaawi, he
intentionally caused a Hadath, then now ‘Bina’ cannot be made. [Raddul Muhtar
vol.1 pg.165; Alamgiri vol.1 pg.49]
Law: Hadath occurred, and there is
sufficient water to perform Wudu, and he left that water and went somewhere
further away, ‘Bina’ cannot be made. Similarly, after hadath, if he spoke, ate
or drank anything, ‘Bina’ cannot be made. [Alamgiri vol.1 pg.49; Raddul Muhtar
vol.1 pg.165]
Law: If there was a need to fill water
for Wudu from a well, then ‘Bina’ can be made, and if it is done without
reason, then it cannot be done. [Alamgiri vol.1 pg.49]
Law: If the ‘Satr’ (nakedness) was
opened during Wudu, in other words if the ‘Satr’ is opened due to necessity,
such as if a female opened her wrist for Wudu, the Namaaz will not be
nullified; and if the ‘Satr’ was opened without need, the Namaaz is nullified, such
as if a female opened both wrists at once to make Wudu, the Namaaz will be
invalidated. [Alamgiri vol.1 pg.49]
Law: The well is close, but there will
be a need to fill the water, and the available water is kept far away, then if
he filled the water and made Wudu, he must perform the Namaaz afresh. [Alamgiri
vol.1 pg.49]
Law: If Hadath occurred in Namaaz, and
his house is closer to the ‘Pond’ and there is water available in the house, he
still went to the ‘Haudh’ (pond) for Wudu, and there is a distance of less than
two Saff space between the Haudh and the house, then in this case the Namaaz
will not be nullified, and if the distance is more than this, then the Namaaz
will be nullified; and if did not remember that there was water available at
his house, and if it is his habit to make Wudu at the Haudh, then in this case,
he can make ‘Bina’ [Alamgiri vol.1 pg.49-59]
Law: if after the Hadath occurred, he
went home to make Wudu, and he found the door closed, so he opened the door and
then made Wudu; then when returning, if there is a fear of thieves, he should close
the door; otherwise he should leave it opened. [Alamgiri, vol.1 pg.59]
Law: When making Wudu, he should
fulfil the Sunan and the Mustahabs. However, instead of washing each part
thrice, if he washed it four times, then he must start the Namaaz afresh. [Alamgiri,
vol.1 pg.49]
Law: He should make Wudu from the
portion of the Haudh, which is closest to him. Without reason, he should not
leave that place and go to a different part of the Haudh; if he left this place
and went to a place at the Haudh which is further than the distance of two
Saffs, the Namaaz is nullified; and if there were too many people there (nearby),
then (going to the further end) wont nullify the Namaaz. [Alamgiri vol.1 pg.59]
Law: If he forgot to make ‘Masah’ during
Wudu, then as long as he did not stand in Namaaz, he may go back and make Masah
and then return; and if he remembered after standing in Namaaz, then he should
start the Namaaz afresh; and if he forgot some clothing there, and went back to
fetch it, then he must commence the Namaaz afresh. [Alamgiri vol.1 pg. 59]
Law: If there is water in the Masjid,
and if he made Wudu with it, and with one hand he carried the vessel and
brought it to place of Namaaz, he is permitted to make ‘Bina’. If he used both
hands to carry it, he cannot make ‘Bina’. Similarly, if he brought water from the
vessel in a jug and brought it carrying it with one, hand, he may make ‘Bina’
and if he brought it by carrying it with both hands, he cannot. [Alamgiri vol.1
pg.59]
Law: If he had performed Masah on the
leather sock and hadith occurred in Namaaz, and he went to make Wudu, but
whilst making Wudu, the duration for wearing the leather sock expired; or if he
was performing Namaaz after making Tayammum, and then found water; or if he had
made Masah on a bandage, and after the Hadath, the wound had healed and the
bandage came off, then in all these situations, he cannot make ‘Bina’.
[Alamgiri vol.1 pg.59]
Law: If he assume that his Wudu has
broken, and thus left the Masjid, but now realises that the Wudu did not break,
then he should read the Namaaz afresh; and if he has not come out of the Masjid
as yet, then he should read what is remaining. [Hidaya]
If a woman has such an assumption,
then the moment she moves from the Musal’la, the Namaaz is nullified. [Alamgiri
vol.1 pg.79]
Law: If one has the assumption that he
commenced (the Namaaz) without Wudu; or if one had made Masah on the leather
sock and one assumed that the durations has expired; or if a Saahib-e-Tarteeb was
in Zuhr Namaaz and he assumed that he had not read the Fajr Namaaz; or if he
had performed Tayammum, and his sight fell upon alcohol and he assumed it was
water; or if he saw colour (a stain) on the clothing and assumed it was an impurity;
then in all these cases, if he just moved, with the thought of leaving the
Namaaz, but then he realised that his assumption was incorrect, the Namaaz is nullified.
[Alamgiri vol.1 pg.79]
Law: If the Hadath occurred in Ruku or
Sajdah, then if he raised his head with intention of ‘Ada’ i.e. of completing
(that Rukn), the Namaaz is invalidated. He cannot make ‘Bina’ on this basis.
[Durr-e- Mukhtar vol.1 pg.275]
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