Asalammu Aleikum Warahmatullahi Wabarakatuhu [Mayamda Salam Toujaree] What Islam Says: January 2012

Thursday, January 19, 2012

MASAH OF KHUF-FAIN (MOZAH)

KHUF-FAIN are special types of socks. Instead of washing the feet during Wudhu, it is permissible to pass moist hands over such socks. This is known as MASAH ALAL KHUFFAIN.

THE CONDITIONS FOR MASAH

1.The socks must be strong enough to enable walking in them on roads for approximately three miles without the socks tearing.

2. The socks should remain in position (covering the foreleg) without being tied. They should not slip. Socks which have elastic sewn into them (to keep them in position) will be regarded as being tied.

3. Water must not be able to seep through.

4. The socks must not be transparent or even semitransparent. If any one of the four conditions is lacking, Masah on such socks will not be permissible. Khuffain on which Masah is made are generally made to leather. The type of socks woolen, nylon, etc., generally worn nowadays is not classified as "Khuffain". It is, therefore, not permissible to make Masah on them. If socks are made of a material other than leather and the aforementioned four requirements are met, Masah will be permissible on them. For the Masah Alal Khuffain to be valid, it is essential to put on the Khuffain after complete Wudhu has been made.

If the Khuffain have been put on before a complete Wudhu has been made, Masah on them will not be permissible. Firstly, a complete Wudhu has to be made, and then only should the Khuffain be put on. Thereafter if Wudhu breaks, it will be permissible to make Masah Alal Khuffain without washing the feet when Wudhu is being made.

For a MUQEEM (one who is not a traveller - MUSAAFIR) Masah Alal Khuffain is valid for a period of 24 hours. For a MUSAAFIR the period permissible is up to 72 hours. The period of 24 or 72 hours will be reckoned from the time the Wudhu (after which the Khuffain were put on) breaks, not from the time the Khuffain were put on. For example, a Muqeem makes Wudhu at 6 p.m. and after completing his Wudhu he puts on Khuffain. At 8 p.m. his Wudhu breaks, twenty-four hours will be reckoned from 8 p.m. Hence, it will be permissible for him to make Masah Alal Khuffain each time he takes Wudhu until 8 p.m. the next day.

Upon expiry of 24 hours, Masah Alal Khuffain will no longer be valid. When the period of (24 hours for the Muqeem and 72 hours for the Musaafir) expires, the KHUFFAIN should be removed and the FEET washed. It is not necessary to renew the WUDHU.

 THE METHOD OF MASAH ALAL KHUE'E'AIN IS AS FOLLOWS

Draw the fingers of the right hand on the upper surface of the Khuffain starting from the toes and ending (the Masah) at the foreleg (just above the ankle). The Masah should be done once only on each sock. The right hand should be used for the right Khuff and the left hand for the left Khuff.

If the back of the hand was used to make the Masah, it will be valid. However, one should not unnecessarily depart from the correct .Sunnah method.

It is not permissible to make Masah on the side or at the under surface of the Khuffain. It is FARDH to make Masah on each sock to the extent of three full fingers, i.e. the full surface area of three fingers must be drawn from the toes to the foreleg.

The following acts will nullify the Masah which was made on the Khuffain:

1. All things which nullify Wudhu.

2. Removal of the Khuff (sock).

3. The expiry of the period, i.e. 24 hours for the Muqeem and 72 hours for the Musaafir.

If only one sock was removed then, too, it is Wajib to remove the other one and wash both feet.

Even if only the foreleg is exposed by lowering the Khuff, it will be regarded as if the whole sock has been removed. It will then be  COMPULSORY to remove the Khuffain and wash both feet.

1. It is not permissible to make Masah on a Khuff which is torn to such an extent that an area equal to the size of three small toes is exposed. It is permissible to make Masah on the sock if it is torn less than this.

2. If the seam of the Khuff comes loose, but while walking the foot is not exposed, Masah on such Khuffain will be valid.

3. If a Muqeem who has made Masah Alal Khuffain goes on a journey before the expiry of 24 hours, then his mash may be extended to 72 hours. His Masah will now be valid for 72 hours.

4. If a Musaafir, who has made Masah Alal Khuffain, returns to his home town then his Masah will be valid for only 24 hours.

5. It is permissible to make Masah on ordinary woolen, etc, socks which have been covered with leather.

6. If Ghusl becomes compulsory then Masah Alal Khuffain will not be permissible even if the valid period has not yet expired. The Khuffain must be removed when the Ghusl is taken and the feet washed.

7. If after making Masah one sets foot in a puddle of water and water enters the Khuff wetting more than half the foot, then Masah will be nullified. Both Khuffain must be removed and the feet washed.
Source: Taleemul Haq

Saturday, January 14, 2012

Salaatul Tasbeeh

Ibn Abbas (RA) narrated that the Messanger of Allah (SAW) said to Al-Abbas bin Abdul Mutalib(RA):

"O Abbas, o my uncle! Should I not give something to you? Should I not give you a present? Should I not give a gift to you? Should I not instruct to you ten things-if you were to do them, Allah (SWT) will forgive your sins; the first of them and the last of them, the old of them and the new of them, the unintentional of them and intentional of them, the small of them and large of them, the hidden of them and the public of them. Ten things which are: that you pray four Rak'ahs............. (After this the prophet Muhammed(SAW) taught him the way of performing this salat).

The Prophet Muhammed (SAW) then said; if you are able to pray this once everyday, do so, if you cannot do so, once every week, and if you cannot do so, then once every month, and if you cannot do so, then once every year, if you cannot do so, then once in your lifetime..." (Abu Dawad, Tirmidhi ibn Majah)

The tasbeeh to be recited in Salatu Tasbeeh is:


Subhaan Allahi Wal Hamdulillaahi Wa la ilaaha illal laahu Wallaahu Akbar

Glory be to Allah. All praise is due to Allah. There is no God except Allah. Allah is the Greatest

The graphical illustration of the Salat:

1. First Step:


2. Second Step:



















3. Third Step:
















4. Fourth Step:












Notes:
a. You can pray Salaatul Tasbeeh any part of the day or night except during the forbidden times for performing salaah. It is encouraged during the potential nights of Laila-tul-Qadr because of the blessings during that blessed ninght as stated in Quran itself. (Surah Qadr, Chapter 97)

b. Your aim is to receite the above tasbeeh 300 times [75 x 4=300]. However, please do not count loudly or on the fingers or by holding beads in your hand. If by mistake the tasbeeh in any one position missed, recite the missed tasbeeh in the next posture or at the end.

c. You may count by pressing the fingers as a reminder. For example, if you are in Rukuh, you may press finger on right hand first for the first count, then the finger next to it for second count, then the middle finger for third, following this method until you reach the little finger of left hand and that will give you a count of 10. Use the same methode during the whole salaah.

If you have any question please ask a scholar




Friday, January 13, 2012

Islamic Ruling on Beards for Muslim Men

Grow Your Beard Brothers! Do It! :D

Growing the beard - Abdur Raheem Green

Importance of Friday Prayer

The Friday prayer (Juma’ah Salat) is very important for each Muslim because it is their weekly Salat and it is a blessing that Allah bestowed on the people of Muhammad (SAW).
The Prophet (SAW) said, “Whoever makes an ablution, and makes it well, then comes to the Masjid on Friday for Juma’ah, and listens to the Khutbah attentively and keeps silent, his minor sins between that Friday and the following Friday will be forgiven, with the addition of three more days. But, he who touches pebbles (during the Salat or Khutbah) has caused an interruption.” It is clear from this that one should listen attentively to the Imam during the Khutbah, and not play with anything, such as a watch, prayer beads, or anything else, or you will lose your reward.
The Prophet (SAW) said, “The five daily prayers, and praying one Friday prayer and the next, and the fasting of Ramadan, result in the expiation of the sins committed between them, so long as major sins are avoided.” This does not, however, mean that the Muslims should come to the Masjid only on Fridays, neglecting it at other times. This does not mean either that Muslims should indulge in sins at will, thinking that they will be forgiven anyhow.
“If a man takes a bath on Friday, or purifies himself as much as he can with ablution, oils his hair, applies whatever perfume (or oil) available in his house, sets forth to the Masjid, and does not separate two people (to make space for himself), offers Salat that is prescribed for him, remains silent when the Imam speaks, his minor sins between that Friday and the following will be forgiven,” the Prophet (SAW) has said. It is Sunnah to oil the head and beard, put on perfume, and pay attention during the Khutbah.
The Prophet (saw) also said, “The best day on which the sun has ever risen is Friday; on that day, Adam was created, he was admitted to Paradise, and he was expelled from there.” He has also said, “Among the best of your days is Friday. On that day, invoke blessings on me frequently, for your blessings are presented to me.” Rasul-Allah (SAW) said, “The Sun does not rise nor set on a day that is better than Friday, and there is no creature that is not scared of Friday except for humans and jinns.” They are afraid because Judgment Day will be on a Friday.Narrated Abu Hurairah: The Prophet (SAW) said, “There is a time on Friday at which a Muslim, while he is offering Salat and is supplicating, will be granted whatever he is asking for.” He indicated with his hands that this period of time is very short, the duration kept unknown to induce Muslims to worship throughout Friday.
In a Hadith, it is said that “On Fridays, angels will be sent to the doors of the Masjid to write down the names of the people who enter the Masjid. When the Imam goes to the pulpit, they close their books, put down their pens, and start asking each other: ‘what has kept so and so from coming to Juma’ah?’ They then pray: ‘Oh Allah, if so and so is misguided, please guide him, and if he is sick, please cure him, and if he is needy, please enrich him.’” This should encourage us to go early to the Masjid on Friday for salat.
All of us go early to the marketplace to trade. Why then do we not do the same with Friday prayers, which benefit our salvation and help us to attain paradise? Abu Talib Al-Macci said, “The first innovation (bida’ah) in Islam was not going early to the Masjid on Fridays.” Ghazali adds, “Why do Muslims not feel ashamed that the Jews and Christians go early for worship on Saturdays and Sundays?” The Prophet (SAW) said, “If you go to Juma’ah salat and try to sit close to the Imam, then you would be of the people of paradise. If you come late for Juma’ah, then you will be delayed from entering paradise, although you are from its dwellers.” He forbade people from going over worshippers’ shoulders when trying to reach the front rows; and forbade us from interrupting prayers in any form. He also asked us to sit in the front-most rows to show the intention of sincerity, the need for knowledge, and show humility for Allah who forbade us from sitting in the back, because its usually meant for boys and women. Rasul-Allah (SAW) forbade Muslims from talking to each other during the Khutbah. If your neighbor is talking, you are not even allowed to him ask to keep quiet. Bukhari narrates: “If you ask your friend to ‘listen’ to the Khutbah, you will lose your reward.”Not taking part in Juma’ah salat without a legitimate excuse is a sign of hypocrisy. Allah will harden the person’s heart and will close it from all goodness, and then it will not have any mercy and will not accept any guidance. Allah’s Messenger (SAW) said, “I wanted to leave a man in my place to lead Juma’ah salat, so I can go and burn down the houses of those who did not come for salat, because this would be easier on them than hellfire.”
It is very rewarding to read Surat Al-Kahf (The Cave) Surat no. 18 on Fridays before the salat. The Prophet (SAW)said, “Whoever reads Surat Al-Kahf on Fridays, there will be a bright light to shine for him between the two Fridays.” The Surat has 11 Sections and 110 verses.
Please correct if there is anything misqouted as the article is compiled from many sources.

Thursday, January 5, 2012

Beard and Hijab


Muslims are overcome with western influence in our lives and it's easy to forget, neglect the Sunnah and command of the Prophet Muhammad (Peace Be Upon Him). Little do we Muslims realize the magnitude of our actions in imitating Kufaar (see Hadith section). This is a truly shocking! Hopefully the information presented herein will enlighten all of us. And then there are others who claim that the matters concerning beards is a "little" issue not worthy of mention nor practice. We think we are handsome without beard, but who cares? What matters is how Allah (S.W.T.) sees us. And when we do grow a beard, we should not mock the Sunnah or Fard, we should grow it correctly, i.e. FIST LENGTH. That is the prescribed length and no shorter.

What Hadith says about Beard.


(1) Rasulullah (Sallallahu Alayhi Wasallam) said "I have no connection with one who shaves, shouts and tears his clothing eg. in grief or affication."

  - Reported by Abu Darda (R.A.) in Muslim, Hadith no. 501


(2) The teachings of Hadhrat Ammar Bin Yaasir, Abdullah Ibn Umar, Sayyidina Umar, Abu Hurairah and Jaabir (R.A.), indicate that ALL used to keep beards that were one fist length or more. Hadhrat Jaabir (R.A.) had said: "We used to grow long beards and only during Hajj and Umrah did we trim them to the required length (i.e. fist length)."


(3) Hadhrat Abdullah Ibn Umar (R.A.) relates that: "He who imitates the kuffar (non-believers) and dies in that state, he will be raised up with them on the Day of Qiyamat (Judgement)."


(4) Rasulullah (Sallallahu Alayhi Wasallam) says: "Trim closely the moustache, and let the beard flow (Grow)."
 
- Narrated Ibn Umar (R.A.) in Muslim, Hadith no. 498


(5) "Rasulullah (Sallallahu Alayhi Wasallam) ordered us to trim the moustache closely and spare the beard" says Ibn Umar.


- Muslim, Hadith no. 449


(6) Rasulullah (Sallallahu Alayhi Wasallam)said: "Act against contrary to the polythesists, trim closely the moustache and grow the beard."


- Reported by Ibn Umar (R.A.) in Muslim, Hadith no. 500


(7) Rasulullah (Sallallahu Alayhi Wasallam) said "Trim closely the moustache and grow the beard."

- Reported by Abu Hurairah (R.A.) in Muslim, Hadith no. 501


(8) Rasulullah (Sallallahu Alayhi Wasallam) said: "Anyone who shaves has no claim to the mercy of Allah"

- Reported by Ibn Abbas (R.A.) in Tibrabi

(9) Hadhrat Abdullah Ibn Umar (R.A.) used to cut that portion (which exceeds the grip of the hand) of the beard.

- Tirmidhi

Please also watch this video which explains that Beard is Fard in Islam.



The Beard according to the Great Imams of Jurisprudence


Hanafi


Imam Muhammed (R.A.) writes in his book "Kitabul Aathaar" where he relates from Imam Abu Hanifa (R.A.) who relates from Hadhrat Haytham (R.A.) who relates from Ibn Umar (R.A.) that he (Ibn Umar) used to hold his beard in his hand and cut off which was longer. Imam Muhammed (R.A.) says that this is what we follow and this was the decision of Imam Abu Hanifa. Therefore, according to Hanafies, to shorten the beard less than a FIST LENGTH is HARAAM and on this is IJMA (concensus of opinion).


Shafi'i


Imam Shafi (R.A.) in his Kitabul Umm states, "To shave the beard is HARAAM." (Shari Minhaj dar Shara Fasl Aqueeqa).


Maaliki


Shekh Ahmad Nafarawi Maliki in the commentary of Imam Abu Zayed's booklet states, "to shave the beard is without doubt haraam according to all Imams." It is also mention in "Tamheed" which is a commentary of "Muatta" (Sunnan Imam Malik (R.A.)) that to shave the beard is HARAAM and among males the only ones to resort to this practice (of shaving) are the HERMAPHRODITES (persons who possess both male and female features and characteristics).


Hanbali

The Hanbalies in the famous Al-Khanie'a Hanbali Fatawa Kitab state that "to grow the beard is essential and to shave it is HARAAM." Also in the Hanbali Mathab books "Sharahul Muntahaa" and "Sharr Manzoomatul Aadaab", it is stated "The most accepted view is that it is HARAAM (prohibited to shave the beard)."


Also note, according to scholars of Islam: "To shave off the beard is unlawful (haraam) and one who shaves his beard is legally speaking an unrighteous fellow (FASIQ); hence, it is NOT PERMISSIBLE to appoint such a man as an Imam. To say Taraweeh behind such an Imam is MAKRUH-E-TAHRIMI (near prohibition)" (Shami Vol.1, p.523)


The Durre-Mukhtar states: "No one has called it permissible to trim it (the beard) less than FIST-LENGTH as is being done by some westernized Muslims and hermaphrodites." (Vol. 2, p. 155). Also, "It is forbidden (haraam) for a man to cut off another's beard." (Vol. 5, p. 359).



HIJAB

Why does Islam degrade women by keeping them behind the veil?


The status of women in Islam is often the target of attacks in the secular media. The ‘hijab’ or the Islamic dress is cited by many as an example of the ‘subjugation’ of women under Islamic law. Before we analyze the reasoning behind the religiously mandated ‘hijab’, let us first study the status of women in societies before the advent of Islam:

In the past women were degraded and used as objects of lust.

The following examples from history amply illustrate the fact that the status of women in earlier civilizations was very low to the extent that they were denied basic human dignity:

Babylonian Civilization:

The women were degraded and were denied all rights under the Babylonian law. If a man murdered a woman, instead of him being punished, his wife was put to death.

Greek Civilization:

Greek Civilization is considered the most glorious of all ancient civilizations. Under this very ‘glorious’ system, women were deprived of all rights and were looked down upon. In Greek mythology, an ‘imaginary woman’ called ‘Pandora’ is the root cause of misfortune of human beings. The Greeks considered women to be subhuman and inferior to men. Though chastity of women was precious, and women were held in high esteem, the Greeks were later overwhelmed by ego and sexual perversions. Prostitution became a regular practice amongst all classes of Greek society.

Roman Civilization:

When Roman Civilization was at the zenith of its ‘glory’, a man even had the right to take the life of his wife. Prostitution and nudity were common amongst the Romans.

Egyptian Civilization:

The Egyptian considered women evil and as a sign of a devil.

Pre-Islamic Arabia:

Before Islam spread in Arabia, the Arabs looked down upon women and very often when a female child was born, she was buried alive.

Islam uplifted women and gave them equality and expects them to maintain their status. Islam uplifted the status of women and granted them their just rights 1400 years ago. Islam expects women to maintain their status.

Hijab for men:

People usually only discuss ‘hijab’ in the context of women. However, in the Glorious Qur’an, Allah (swt) first mentions ‘hijab’ for men before ‘hijab’ for women. The Qur’an mentions in Surah Noor:

“Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do.”

[Al-Qur’an 24:30]

The moment a man looks at a woman and if any brazen or unashamed thought comes to his mind, he should lower his gaze.


Hijab for women

The next verse of Surah Noor, says:

“And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands’ fathers, their sons...”

[Al-Qur’an 24:31]

Six criteria for Hijab



According to Qur’an and Sunnah there are basically six criteria for observing hijab:



Extent:

The first criterion is the extent of the body that should be covered. This is different for men and women. The extent of covering obligatory on the male is to cover the body at least from the navel to the knees.

For women, the extent of covering obligatory is to cover the complete body except the face and the hands up to the wrist.

If they wish to, they can cover even these parts of the body. Some scholars of Islam insist that the face and the hands are part of the obligatory extent of ‘hijab’.


All the remaining five criteria are the same for men and women.

1. The clothes worn should be loose and should not reveal the figure.

2. The clothes worn should not be transparent such that one can see through them.

3. The clothes worn should not be so glamorous as to attract the opposite sex.

4. The clothes worn should not resemble that of the opposite sex.

5. The clothes worn should not resemble that of the unbelievers i.e. they should not wear clothes that are specifically identities or symbols of the unbelievers’ religions.

Hijab includes conduct and behavior among other things

Complete ‘hijab’, besides the six criteria of clothing, also includes the moral conduct, behavior, attitude and intention of the individual. A person only fulfilling the criteria of ‘hijab’ of the clothes is observing ‘hijab’ in a limited sense. ‘Hijab’ of the clothes should be accompanied by ‘hijab’ of the eyes, ‘hijab’ of the heart, ‘hijab’ of thought and ‘hijab’ of intention. It also includes the way a person walks, the way a person talks, the way he/she behaves, etc.

Hijab prevents molestation

The reason why Hijab is prescribed for women is mentioned in the Qur’an in the following verses of Surah Al-Ahzab:



“O Prophet! Tell thy wives and daughters, and the believing women that they should cast their outer garments over their persons (when abroad); that is most convenient, that they should be known (as such) and not molested. And Allah is Oft-Forgiving, Most Merciful.”

[Al-Qur’an 33:59]



The Qur’an says that Hijab has been prescribed for the women so that they are recognized as modest women and this will also prevent them from being molested.



Example of twin sisters

Suppose two sisters who are twins, and who are equally beautiful, walk down the street. One of them is attired in the Islamic hijab i.e. the complete body is covered, except for the face and the hands up to the wrists. The other sister is wearing western clothes, a mini skirt or shorts. Just around the corner there is a hooligan or ruffian who is waiting for a catch, to tease a girl. Whom will he tease? The girl wearing the Islamic Hijab or the girl wearing the skirt or the mini? Naturally he will tease the girl wearing the skirt or the mini. Such dresses are an indirect invitation to the opposite sex for teasing and molestation. The Qur’an rightly says that hijab prevents women from being molested.


Capital punishment for the rapists

Under the Islamic shari’ah(laws and rules), a man convicted of having raped a woman, is given capital punishment. Many are astonished at this ‘harsh’ sentence. Some even say that Islam is a ruthless, barbaric religion! I have asked a simple question to hundreds of non-Muslim men. Suppose,-God forbid-, someone rapes your wife, your mother or your sister. You are made the judge and the rapist is brought in front of you. What punishment would you give him? All of them said they would put him to death. Some went to the extent of saying they would torture him to death. To them I ask, if someone rapes your wife or your mother you want to put him to death. But if the same crime is committed on somebody else’s wife or daughter you say capital punishment is barbaric. Why should there be double standards?

Western society falsely claims to have uplifted women

Western talk of women’s liberalization is nothing but a disguised form of exploitation of her body, degradation of her soul, and deprivation of her honor. Western society claims to have ‘uplifted’ women. On the contrary it has actually degraded them to the status of concubines, mistresses and society butterflies who are mere tools in the hands of pleasure seekers and sex marketeers, hidden behind the colourful screen of ‘art’ and ‘culture’.


U.S.A has one of the highest rates of rape

United States of America is supposed to be one of the most advanced countries of the world. It also has one of the highest rates of rape in any country in the world. According to a FBI report, in the year 1990, every day on an average 1756 cases of rape were committed in U.S.A alone. Later another report said that on an average everyday 1900 cases of rapes are committed in USA. The year was not mentioned. May be it was 1992 or 1993. May be the Americans got ‘bolder’ in the following years. Consider a scenario where the Islamic hijab is followed in America. Whenever a man looks at a woman and any brazen or unashamed thought comes to his mind, he lowers his gaze. Every woman wears the Islamic hijab, that the complete body is covered except the face and the hands up to the wrist. After this if any man commits rape he is given capital punishment. I ask you, in such a scenario, will the rate of rape in America increase, will it remain the same, or will it decrease?


Implementation of Islamic Shari’ah will reduce the rate of rapes

Naturally as soon as Islamic Shari’ah is implemented positive results will be inevitable. If Islamic Shari’ah is implemented in any part of the world, whether it is America or Europe, society will breathe easier. Hijab does not degrade a woman but uplifts a woman and protects her modesty and chastity.



Source: http://www.islam.tc and Dr. Zakir Naik


Wednesday, January 4, 2012

WUDHU (ABLUTION)

A Muslim is required to perform ablution (Wudhu) before Salat. Ablution prepares one mentally for Salat and it also helps concentration in prayer. It is essential to wash or moisturize those parts of the body to generate concentration because the dispersion of thoughts is due to the keenness of the body's five senses. The centers of the five senses are the eyes, ears, nose mouth, hands and feet. It has been proven from the expertise of neurologists that the chain of thought can be rerouted by cooling fingers of the hands and feet. They also say that concentration of thoughts can be achieved by cooling the nerv-ends. That is the Philosophy of Wudhu. A Mulim stands before his Creator by cooling nerve-ends of his body with Wudhu water and concentrating all his thoughts for the worship of the All-Mighty.

In Wudhu, we wash or moisturize the nerve-ends of the hands, feet, hair, mouth, nose and ears. All the main nerve-ends of the body are touched in Wudhu in one way or another. Perfect concentration of thoughts to create the proper worshipping atmosphere is thus attained.

As we learn from everyday experience that a person who has fainted can be brought back to his consciousness by sprinkling water on his face, hands and feet which clearly proves our theory. That is why a Muslim is expected to achieve his external as well as internal consciousness by performing Wudhu.

Cleanliness and dirt are not compatible. Allah is clean and whosoever loves Him must be clean, externally as well as internally. Prayer, which is contact with Allah, is therefore unacceptable unless the person, who wants to contact his Lord, is clean.


FARDH IN WUDHU

There are foru Fard (compulsory/obligatory) in Wudhu:-
1. To wash entire face once.
2. To wash both hand upto and including elbow once.
3. To make masah of one quarter of the head once.
4. To wash both feet upto and including ankle once.

These are fardh acts of wudhu. Even if one of these acts is left out, or even if a place equal to a hair's breadth is left dry, wudhu will not be complete.

SUNNAH OF WUDHU

1. To say Bismillahir Ragmanir Raheem.
2. To wash both hands up to the wrists.
3. To rinse the mouth.
4. To wash the nose.
5. To use Miswak
6. To make masah of the entire head.
7. To wash each part three times.
8. To make masah of ears.
9. To make khilal of the fingers and toes.

Dua of WUDHU
1. Before starting Wudhu:











2. Whilst making Wudhu:













3. After finishing Wudhu:





















Factors that break and do not break wudhu

  • The passing of stool, urine and wind breaks wudhu. However, if one passes wind from the forepart, as it occasionally happens because of sickness, wudhu will not break. If some worms or stones come out from the front or back, then too wudhu will break.
  • If a worm comes out from a wound, or from the ear, or if a piece of flesh falls off from a wound and no blood comes out; then in all these cases wudhu will not break.
  • If one was bleeding, or his nose was bleeding, or is injured and begins to bleed, or blood comes out from small boils (and pimples etc.), or bleeds from any other part of the body, or some matter or pus comes out - then in all these cases wudhu will break. However, if the blood or pus remains on the mouth of the wound and does not flow over it, wudhu will not break. Based on this, if a person is pricked by a pin and blood comes out, but does not flow, then wudhu will not break.
  • If a person sneezes and some clotted, dry blood comes out, wudhu will not break. wudhu will only break if it is thin and flows. If a person inserts his finger in his nose, and after removing it sees a spot of blood which is more like a stain on his finger but does not flow, wudhu will not break.
  • If a pimple or boil in the eye bursts, or the person bursts it himself - and its liquid flows within the eye, wudhu will not break. But if it flows out of the eye, wudhu will break. In the same way, if a pimple or boil bursts in the ear, then as long as the pus remains in the canal and does not flow to a place whose washing is necessary when making ghusl, wudhu will not break. But if it flows to such a place which is necessary to wash when making ghusl, wudhu will break.
  • If someone scratches the skin of his boil or pimple and he sees some blood or pus underneath it, and it remains in the same place without flowing out, wudhu will not break. But if it flows out, wudhu will break.
  • Someone notices blood in his saliva: if the blood is very little and the colour of the saliva is whitish or yellowish, wudhu will not break. But if the blood is equal to or more than the saliva, and the saliva is reddish in colour, wudhu will break.
  • If one is bitten by a leech and so much of blood flows into it that if the leech is dissected, blood will begin to flow, wudhu will break. But if the leech has sucked out very little blood, wudhu will not break. If a mosquito, fly, bee, or bug sucks out blood, then wudhu will not break.
  • If water comes out from the nipple (of a male or female) and this is accompanied by pain, then this water is also regarded as impure and wudhu will therefore break. But if this is not accompanied by pain, the water will not be impure and wudhu will not break.
  • If someone vomits out food, water or bile, and it is a mouthful, wudhu will break. But if it is not a mouthful, wudhu will not break. "Mouthful" here means that the vomit cannot stay in the mouth except with difficulty. If a person vomits phlegm only, wudhu will not break irrespective of the amount and irrespective of whether it was a mouthful or not. If blood comes out in the vomit and it is thin and flowing, then wudhu will break irrespective of whether it is less or extra, and irrespective of whether it is a mouthful or not. But if the blood comes out in clots or bits and pieces, then wudhu will only break if it is a mouthful.
  • 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 nauseous after each time that he vomits, wudhu will break. But if a person does not feel nauseous after vomitting 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 wudhu will not break.
  • If one falls asleep while lying down, or falls asleep while leaning on something for support and gets into such a deep sleep that if that support is removed, he will fall - wudhu will break. If one falls asleep while sitting or standing in salât, wudhu will not break. But if one falls asleep while in sajdah, wudhu will break.
  • If one is not in salât and falls asleep while sitting down with his buttocks pressed on his heels and without leaning against a wall or anything else - then wudhu will not break.
  • While sitting, if one is suddenly overcome by sleep and falls down, then wudhu will not break if the person's eyes open immediately after falling down. But if even a few moments lapse for the eyes to open, wudhu will break. But if, in the sitting position, the person sways from side to side without falling down, wudhu will not break.
  • If one falls unconscious, or loses his senses because of insanity, then wudhu will break even if the unconsciousness or insanity was for a few moments. Similarly, if some drug or intoxicant is consumed and one is intoxicated to the extent that he cannot walk properly and his steps are unsteady - then too wudhu will break.
  • If one laughs so loudly in salât that he hears the laughter himself and those near him hear it as well, then both wudhu and salât will break. If only the one who laughed hears the laughter and those near him do not hear it, then only salât will break and not the wudhu. But if one only smiles without any sound coming out, neither the wudhu nor the salât will break. However, if an immature person (na-bâligh) laughs aloud in the salât, or if a mature person (bâligh) laughs while making sajdah-e-tilawat - then wudhu will not break. However, the sajdah-e-tilawat (of the mature person) and the salât (of the immature person) will break.
  • If liquid comes out from the front organ by touching a person of the opposite sex or merely having such thoughts, wudhu will break. This liquid which comes out at the time of excitement or passion is called mazi (pre-coital fluid).
  • If, due to illness, some sticky fluid similar to mucus, comes out from the front organ, then as precaution it should be regarded as impure. By it coming out, wudhu will break.
  • If a drop of urine or pre-coital fluid comes out from the urinary passage, but remains within the foreskin, even then wudhu will break. In order for wudhu to break, it is not necessary for any liquid to come out from the foreskin.
  • If a man's organ touches the private part of a woman and there is no cloth or any such barrier between them, wudhu will break. Similarly, if the private parts of two women touch each other, wudhu will break. But to indulge in such acts is a very serious sin. In both instances, whether any fluid comes out or not, wudhu will break.
  • If after performing wudhu, one clipped one's nails, or scratched the dead skin of a wound - then no harm comes to the wudhu. It is not necessary to repeat the wudhu, nor does one have to wet that place.  
  • If after performing wudhu, one sees the private area (aurah) of someone, or one's own private area gets exposed, or one had a bath or made wudhu while being naked - then in all these cases wudhu will remain and there will be no need to repeat it. However, it is a great sin to intentionally look at someone's private area, or to intentionally expose one's own private area.
  • The same rule will apply to a small child who has been fed with milk and thereafter vomits it out. That is, if it is not a mouthful, it will not be impure, and if it is a mouthful, it will be impure. If the mother performs her salât without washing out that vomit from her clothing, her salât will not be in order.
  • If one remembers making wudhu but is unsure as to whether the wudhu is still intact or broken, the wudhu will be regarded as not broken. Salât with that wudhu will be proper but it is preferable to repeat the wudhu.
  • If someone is in doubt as to whether a particular limb has been washed in wudhu or not, then that part should be washed. But if the doubt crops up after completing the wudhu, he should not worry, wudhu is complete. But if he is certain that a particular thing has been left out, he should complete it.
  • It is not permissible to touch the Qur'ân without wudhu. But if it is touched with a cloth which the person is not wearing, then it will be permissible. To touch it with a scarf or sleeve of a shirt while it is being worn will not be permissible. But if he touches it while it (i.e. the scarf or shirt) is not being worn, it will be permissible. It is permissible to read the Qur'ân from memory without wudhu. If the Qur'ân is open and one looks into it and reads from it without touching it, then this is also permissible. In the same way, it is not permissible to touch an amulet (ta'wiz) or a plate on which the verses of the Qur'ân are written without wudhu.
  • To touch any page of the Qur'ân is makruh tahrimi (not permitted) irrespective of whether he touches that part where something is written or that part which is blank. But if it is not the whole Qur'ân, but one complete verse written on a page, or cloth, or thin skin, and the balance of it is blank; then it is permissible to touch the blank portion if the hand does not touch the verse.
  • It is not makruh to write the Qur'ân (without wudhu) as long as the written portion is not touched and only the blank places are touched. But according to Imam Muhammad (rahmatullahi alayhi) even the blank place cannot be touched. As a precaution, this is best. The first ruling was according to Imam Abu Yusuf (rahmatullahi alayhi). The same difference of opinion exists in the previous mas'ala as well. This rule only applies to anything other than the Qur'ân, such as a piece of paper, cloth, etc. on which some verse is written and the balance of it is blank.
  • Swearing is not one of the things that invalidate wudhu. But it is mustahabb for the one who commits a sin to do wudhu, because wudhu expiates for sins, as is proven from the Prophet (peace and blessings of Allaah be upon him). It was mentioned by al-Shiraazi in al-Muhadhdhab (2/73) and Ibn Hazm said in al-Muhalla (1/241), narrating from ‘Aa’ishah, Ibn Mas’ood and others among the Sahaabah (may Allaah be pleased with them), that it is enjoined to do wudoo’ after speaking bad words
Does bad words break wudhu

Al-Nawawi said in al-Majmoo’ (2/72):
  • The correct view is that it is mustahabb to do wudoo’ after saying bad words, such as backbiting, malicious gossip, lying, slander, false speech, immoral speech and the like. The purpose of that is expiation for sins, as is proven in the ahaadeeth, but that is not obligatory.  Ibn al-Mundhir said in his books al-Ishraaf and al-Ijmaa’: The scholars are unanimously agreed that it is not obligatory to do wudoo’ after saying bad words such as backbiting, slander, false speech and the like… al-Shafaa’i, Ibn al-Mundhir, al-Bayhaqi and our companions quoted as evidence the hadeeth of Abu Hurayrah (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever says in his oath ‘By al-Laat and al-‘Uzza,’ let him say ‘Laa ilaaha ill-Allaah,’ and whoever says to another, ‘Come and gamble with me,’ let him give charity.” Narrated by al-Bukhaari and Muslim. End quote. i.e., he did not tell him to do wudoo’.
    Shaykh al-Islam Ibn Taymiyah said in al-Ikhtiyaaraat (p. 15): It is mustahabb to do wudoo’ immediately after committing the sin.

    Reference: Bahisti-Jewar (Hevenly ornaments) and www.ummah.com