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101 | Can he do Hajj when he owes debts that he is able to pay off? | Question
I want to do Hajj but I owe debts, and I have not seen the people who lent me money for seven years. I have tried to reach them through letters and phone calls and by asking people about them, but I have not been able to do that. I live in a country other than the one in which they live. What should I do? Seven years have gone by and I have been trying to find them, but I have not been able to do that. How can I do Hajj in this situation?. | Praise be to Allah.
This does not mean that you cannot do Hajj, as you can pay off this debt when you find the people in question. As you are prepared to pay off the debt, this does not mean that you cannot do Hajj, but you still have to look for them and when you find them, pay off what you owe them.
And Allah knows best. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=2 | https://islamqa.info/en/answers/130420/can-he-do-hajj-when-he-owes-debts-that-he-is-able-to-pay-off | 127 | 130,420 |
102 | Should he do Hajj on behalf of a relative who cannot travel for Hajj? | Question
Is it permissible for a Muslim who has done the obligatory hajj to do Hajj on behalf of one of his relatives in China who is not able to travel in order to do the obligatory Hajj?. | Praise be to Allah.It is permissible for the Muslim who has done the obligatory Hajj to do Hajj on behalf of someone else if that person is not able to do Hajj himself because he is old or sick with no hope of recovery or because he is deceased, because of the saheeh ahaadeeth which speak of that. But if he cannot do Hajj for a temporary reason that he hopes will pass, such as a sickness from which he hopes to recover or for political reasons or because the route is not safe, then it is not acceptable to do Hajj on his behalf. End quote.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas
Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Qa’ood. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=2 | https://islamqa.info/en/answers/109325/should-he-do-hajj-on-behalf-of-a-relative-who-cannot-travel-for-hajj | 127 | 109,325 |
103 | Does a rich husband have to sponsor his wife’s Hajj? | Question
There is a wife who cannot afford to go for Hajj, but her husband is rich. Is he Islamically obliged to pay for her Hajj?. | Praise be to Allah.The husband is not Islamically obliged to pay for his wife’s Hajj, even if he is rich, rather that comes under the heading of kind treatment, and she is not obliged to do Hajj because she cannot afford it.
And Allah is the Source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas
Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allah ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allah ibn Qa’ood.
Fatawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta (11/35).
It also says in Fatawa al-Lajnah al-Daa’imah (11/94):
The husband is not obliged to pay for his wife’s Hajj as he is obliged to pay for her food, clothing and shelter, but doing so comes under the heading of kind treatment and good manners, and she is entitled to the same maintenance when travelling for Hajj as she is when staying at home. End quote.
Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allah ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allah ibn Qa’ood. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=2 | https://islamqa.info/en/answers/109333/does-a-rich-husband-have-to-sponsor-his-wifes-hajj | 127 | 109,333 |
104 | He is banned from travelling can he delegate someone to do Hajj on his behalf? | Question
Is it permissible for me to do Hajj on behalf of my brother, as he is banned from travelling due to a case that happened twenty years ago, and the ban is still in effect up till now? We do not know when it will end and he is afraid that he may die without having done Hajj. Please note that his case has nothing to do with honour or trusts, rather it is a political case in which people with influence interfered to prevent the case being settled even though he is innocent and Allaah is Witness to that. He is now 56 years old. | Praise be to Allah.So long as your brother
hopes that he will be allowed to travel, and he will be able to do Hajj
himself, then he does not have the option of delegating someone else to do
Hajj on his behalf; rather he should be patient and wait, because delegating
someone else to do it is only allowed for the one who is unable to do it and
has no hope that the cause of his being unable will cease to apply.
If it is decreed that he
die before that, there will be no sin on him because he is excused. In that
case, Hajj should be performed on his behalf with the expanses paid from his
estate, or someone may voluntarily do Hajj on his behalf.
Ibn Qudaamah (may Allaah
have mercy on him) said: To sum up: if a person meets the conditions of Hajj
being obligatory, but he is unable to do it for some reason that he has no
hope will cease to apply, such as chronic sickness, or sickness for which
there is no hope of recovery, or he is physically weak and is not able to
sit firmly on his mount except with unbearable difficulty, or he is elderly,
if there is someone who can do Hajj on his behalf and he can afford to send
him on his behalf, then he must do that. This is the view of Abu Haneefah
and al-Shaafa’i. … If a person has hope that he will recover from sickness
or that his detainment will end, etc, then he does not have the right to
delegate someone else, and if he does that, it is not valid. This is the
view of al-Shaafa’i. That is because there is the hope that he will be able
to do Hajj himself, so he does not have the right to delegate someone else,
and it will not be valid if he does that. This is different from the one who
has no hope of recovery, because he is totally unable and has no hope of
being able to do it at all, and because the text speaks of doing Hajj on
behalf of an elderly man, who is one who has no hope of being able to do
Hajj for himself. No analogy can be made with that except in the case of one
who is like him. End quote from al-Mughni (3/91).
Your brother comes under
the same ruling as one who is detained or imprisoned, as mentioned by Ibn
Qudaamah (may Allaah have mercy on him).
And Allaah knows best. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=3 | https://islamqa.info/en/answers/95068/he-is-banned-from-travelling-can-he-delegate-someone-to-do-hajj-on-his-behalf | 127 | 95,068 |
105 | His father is unable to do Hajj for health reasons, and he wants to do Hajj on his behalf | Question
I work in the land of the Two Holy Sanctuaries, and Allah enabled me to perform the obligatory Hajj last year. Now my father is in Egypt and he wants to perform the obligatory duty of Hajj. He is able financially but not physically, for health reasons. Can I perform the obligatory Hajj for him and do Hajj on his behalf?. | Praise be to Allah.If your father is not able to do Hajj himself, because of old age or sickness for which there is no hope of a cure and which makes him unable to do Hajj, then he has to appoint someone else to do Hajj on his behalf, whether he appoints you or someone else.
If you want to do Hajj on his behalf, this is good, so long as you tell him that you are going to do Hajj on his behalf and he gives you permission to do that.
Ibn Qudaamah (may Allah be pleased with him) said: If a person meets the conditions of Hajj being obligatory for him, but he is unable to do it for a reason for which there is no hope that it will disappear, such as old age or sickness for which there is no hope of a cure, or he is too weak and cannot sit firmly on his mount except with unbearable difficulty, or he is too old, etc, if there is someone whom he can appoint to do Hajj on his behalf, and he has enough money to do that, then he must do that. This is the view of Abu Haneefah and al-Shaafa’i. End quote from al-Mughni (3/91).
He also said: It is not permissible to do Hajj and ‘Umrah on behalf of a living person without his permission, regardless of whether it is an obligatory or voluntary Hajj, because it is an act of worship can be done by proxy, so it is not permissible to do it on behalf of an adult of sound mind except with his permission, as is the case with zakaah. In the case of one who is deceased, it is permissible to do it on his behalf without permission, whether it is obligatory or voluntary, because the Prophet (peace and blessings of Allah be upon him) enjoined Hajj on behalf of the deceased, and it is known that permission cannot be sought from the deceased."(Al-Mughni 3/95).
And Allah knows best. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=3 | https://islamqa.info/en/answers/83765/his-father-is-unable-to-do-hajj-for-health-reasons-and-he-wants-to-do-hajj-on-his-behalf | 127 | 83,765 |
106 | Permission of lender to debtor for Hajj | Question
If a Muslim wants to perform the obligatory duty of Hajj, and he is in debt, if he seeks the permission of the person or people who loaned him the money, is his Hajj valid?. | Praise be to Allah.If the situation is as described, and the
person or people who loaned you the money give you permission to go for Hajj before you pay off the loan, then there is nothing wrong with your
doing Hajj before you pay off the debt, and the fact that you are in debt does not affect the validity of your Hajj in this case.
And Allaah is the Source of strength. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=3 | https://islamqa.info/en/answers/36868/permission-of-lender-to-debtor-for-hajj | 127 | 36,868 |
107 | Hajj at the expense of someone else | Question
A woman has come to Saudi Arabia and the expenses for her performing the duty of Hajj have been provided by her host. She is asking whether this Hajj will count as the obligatory Hajj of Islam, when she herself has not spent any of her own money on Hajj?. | Praise be to Allah.The validity of her obligatory Hajj is not affected by the fact that she has not spent any of her own money on it, or that she has spent only a little and that most of her Hajj expenses have been paid by someone else. Based on this, if her Hajj meets all the conditions and she does all the essential parts of Hajj, then she has fulfilled the obligation of Hajj, even if someone else pays for it.
And Allah is the Source of strength. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=3 | https://islamqa.info/en/answers/36990/hajj-at-the-expense-of-someone-else | 127 | 36,990 |
108 | My income is equal to my expenses – do I have to do Hajj? | Question
I am the head of a household, with a wife and two children. My salary barely covers the necessities of life, and I do not have any other income. I worked in one of the Gulf countries for 4 years, and I saved an amount of money which I deposited in one of the Islamic banks to provide me with an income to help me deal with different burdens of life. My salary and this income from this investment are just sufficient for me and my family. Am I obliged to spend some of this deposited money on Hajj expenses, and am I obliged to go for Hajj in the light of these circumstances?
Please note that if I spend this amount from my bank account on Hajj expenses, this will affect my monthly income and will make things very difficult for me financially. What do you advise me to do?. | Praise be to Allah.If your situation is as you describe, then you are not obliged to go for Hajj, because you are not able to do it as defined in sharee’ah. Allah says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one’s conveyance, provision and residence)” [Aal ‘Imraan 3:97]
“So keep your duty to Allah and fear Him as much as you can” [al-Taghaabun 64:16]
“and [Allah] has not laid upon you in religion any hardship” [al-Hajj 22:78]
And Allah is the Source of strength. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=3 | https://islamqa.info/en/answers/36437/my-income-is-equal-to-my-expenses-do-i-have-to-do-hajj | 127 | 36,437 |
109 | He is helping his parents to do Hajj and he has not yet done Hajj himself | Question
Is it permissible for a man to send his parents to Hajj before he goes for Hajj himself?. | Praise be to Allah.Hajj is obligatory for every Muslim who is free, of sound mind, an adult and is able to do it, once in a lifetime. Honouring one's parents and helping them to do things that are obligatory is something that is prescribed in sharee’ah to the extent that one is able to do it. But you should do Hajj yourself first, then help your parents, if it is not easy to do both. If you give precedence to your parents over yourself, their Hajj will still be valid.
And Allah is the Source of strength. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=3 | https://islamqa.info/en/answers/36637/he-is-helping-his-parents-to-do-hajj-and-he-has-not-yet-done-hajj-himself | 127 | 36,637 |
110 | He does not have any money and he wants to do Hajj on behalf of someone else in return for payment | Question
There is a man who has not done Hajj for himself, and he does not have enough money to do Hajj. Is it permissible for him to take money in order to do Hajj on behalf of a man who has died or who is very old?. | Praise be to Allah.It is not permissible for a man to do Hajj on behalf of someone else before he does Hajj for himself. The basic principle concerning that is the report narrated by Ibn ‘Abbas (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who heard a man saying, “Labbayk ‘an Shubrumah (Here I am [O Allah], on behalf of Shubrumah).” He said, “Have you done Hajj for yourself?” He said, “No.” He said, “Do Hajj for yourself, then on behalf of Shubrumah.” Narrated by Abu Dawood and classed as saheeh by al-Albaani in al-Irwa’, 994.
And Allah is the Source of strength. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=3 | https://islamqa.info/en/answers/36370/he-does-not-have-any-money-and-he-wants-to-do-hajj-on-behalf-of-someone-else-in-return-for-payment | 127 | 36,370 |
111 | Should he take a loan from his boss to do Hajj? | Question
My boss is a man who loves to do good and he has set up a Hajj fund for his employees whereby he will pay for half of the Hajj expenses for each person, and the employees pay off the other half in installments. How valid is this Hajj?. | Praise be to Allah.We ask Allaah to reward this boss greatly,
and to make more people like this among the Muslims, people who make things easy for the Muslims and help them to obey Allaah.
Your Hajj done in this manner is valid and
there is nothing wrong with it if you are able to pay off the installments from your salary. But if your salary is not enough to pay off the
installments without delay, or it may lead to you not having enough to spend on the people under your care, then it is better to delay Hajj until
Allaah makes it easy for you.
Shaykh Ibn Baaz (may Allaah have mercy on
him) was asked about a person who takes a loan in order to do Hajj. He replied:
There is nothing wrong with that if he is
able to pay it off.
Fataawa Ibn Baaz,
16/393
The half of the expenses that your boss pays
is regarded as a gift, so there is nothing wrong with accepting it and doing Hajj with it. See question no.
36990
And Allaah knows best. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=3 | https://islamqa.info/en/answers/34502/should-he-take-a-loan-from-his-boss-to-do-hajj | 127 | 34,502 |
112 | Can We Take a Loan for Hajj? | Question
In recent times, there have been many ads from travel companies which organize trips for Hajj and ‘Umrah, in which they say that the costs of travel may be paid in installments so as to make things easier for those who want to go for Hajj and ‘Umrah, and so as to attract more of them especially in the state of recession which is affecting many countries when many citizens have a reduced cash flow.
Some companies have also announced that they will accept payments by credit card.
My question is: what is the Islamic ruling on one who does Hajj and ‘Umrah in this manner? Is Hajj or ‘Umrah valid in this case, especially since some jurists have issued fatwas stating that it is permissible to finance Hajj by means of loans which are paid off in installments as a kind of making things easier at a time when travel costs are so high? | Praise be to Allah.Is hajj obligatory?
Hajj is one of the pillars of Islam, one of its most important fundamentals. It is an obligation which is established according to the Book of Allah and the Sunnah of His Messenger (peace and blessings of Allah be upon him), and the Muslims are unanimously agreed on that.
Allah says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allah], then Allah stands not in need of any of the ‘Alamهn (mankind, jinn and all that exists).” [Al ‘Imran 3:97]
Ibn `Umar (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Islam is built on five (pillars): testimony that there is no god but Allah and that Muhammad is the Messenger of Allah, establishing prayer, giving zakah, Hajj and fasting Ramadan.” (Narrated by al-Bukhari (8) and Muslim (16)
Can we take a loan for hajj?
Hajj is only obligatory for the one who is able to do it. Being able to do it includes being able to afford it, and the physical ability to travel and perform the rituals.
No one should take out a loan in order to do Hajj , and it is not recommended to do that, but if a person goes against that ruling and takes out a loan, his Hajj is still valid, in sha Allah.
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked: Some people take a cash advance from the company for which they work, to be paid back in installments deducted from their salaries, in order to go for Hajj. What is your view on this?
He replied:
“What I think is that they should not do this, because a person is not obliged to go for Hajj if he owes a debt , so how about if he takes on a loan in order to do Hajj? I do not think that he should borrow money to go for Hajj, because in this case Hajj is not obligatory for him. So he should accept the concession granted by Allah by His grace and mercy, and not burden himself with a loan which he does not know whether he will be able to pay off or not. Perhaps he will die without paying it off and it will remain a debt that he owes.” (Majmu’ Fatawa al-Shaykh Ibn ‘Uthaymin, 21/93)
If he takes out a loan that involves riba in order to do Hajj, then this is one of the worst of major sins.
The prohibition on riba is too well known for us to need to quote the evidence for it. Allah says (interpretation of the meaning):
“O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (from now onward) if you are (really) believers. And if you do not do it, then take a notice of war from Allah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums).” [al-Baqarah 2:278, 279]
“Allah has permitted trading and forbidden Riba. So whosoever receives an admonition from his Lord and stops eating Riba, shall not be punished for the past; his case is for Allah (to judge); but whoever returns (to Riba), such are the dwellers of the Fire — they will abide therein.” [al-Baqarah 2:275]
‘Abd-Allah ibn Mas’oud (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) cursed the one who consumes riba and the one who pays it. Narrated by Muslim, 1597
So how can a Muslim agree to commit a major sin for which Allah has issued a warning of war, in order to do Hajj, when it is not obligatory for him if he is not able to do it?
In the answer to question No. 11179 we have discussed the prohibition on credit loans and explained that they are a form of riba.
With regard to the validity of this Hajj, it is valid even if the money with which one does Hajj is haram , but it is not a proper Hajj.
One of the imams said:
If you do Hajj with money which comes from haram sources, you have not done Hajj but the donkey (which you ride) has done Hajj
Allah does not accept anything but all that is good, and not everyone who visits the House of Allah will have his Hajj accepted.
Al-Nawawi (may Allah have mercy on him) said:
“If a person does Hajj with haram money or riding an animal that has been seized by force, then he is sinning although his Hajj is valid and is sufficient in our view. This is also the view of Abu Hanifah, Malik and al-‘Abdari, and is the view of most of the jurists.” (Al-Majmu’, 7/40)
The scholars of the Standing Committee were asked:
What is the ruling on one who does Hajj with haram money, i.e., the profits of selling drugs – then they send tickets for Hajj to their parents and then do Hajj, even though some of them know that this money has been collected through dealing in drugs. Is this Hajj acceptable or not?
They replied:
“The fact that Hajj is done with haram money does not mean that the Hajj is not valid, but the person is sinning by earning from haram sources. It detracts from the reward of Hajj but it does not cancel it out altogether.” (Fatawa al-Lajnah al-Daimah li’l-Buhuth al-‘Ilmiyyah wa’l-Ifta, 11/43)
There is a well-known hadith on this matter, but it is weak.
`Umar (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever does Hajj with haram money and says, ‘Labbayk Allahumma labbayk (Here I am, O Allah, here I am),’ Allah says: ‘I will not respond to you and your Hajj is rejected.’”
Ibn al-Jawzi said:
“This is not a sahih report from the Messenger of Allah (peace and blessings of Allah be upon him).” (Al-‘Ilal al-Mutanahiyah, 2/566)
And Allah knows best. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=3 | https://islamqa.info/en/answers/65494/can-we-take-a-loan-for-hajj | 127 | 65,494 |
113 | She has a nursing infant – is Hajj obligatory for her? | Question
If a woman has small children, including an infant who is still nursing and it is difficult for her to take him with her to Hajj, is Hajj obligatory for her or may she delay it?. | Praise be to Allah.There is no sin on the women in this situation if she delays Hajj until a later year, firstly because many scholars say that it is not obligatory to do Hajj straight away and a person may delay it even though he is able for it. Secondly, this woman needs to stay in order to look after her children, and taking care of children is very important. The Prophet (peace and blessings of Allah be upon him) said: “A woman is a shepherd in her husband’s house and is responsible for her flock.” So I say that she may wait until next year. We ask Allah to make things easy for her, and to enable her to do all that is good. End quote. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=3 | https://islamqa.info/en/answers/41806/she-has-a-nursing-infant-is-hajj-obligatory-for-her | 127 | 41,806 |
114 | Hajj at the expense of a government department | Question
I am a young man and I have sufficient money, praise be to Allah. I found an opportunity to work during Hajj whilst performing this important obligatory duty at the expense of a government department. Is my Hajj acceptable or not? Please note that this is the first time for me to do Hajj. | Praise be to Allah.It is permissible for a person to do Hajj at the expense of someone else, whether it is an obligatory or naafil Hajj. It is also permissible to work and do business and earn money during the Hajj. In his Tafseer, al-Tabari narrated with his isnaad from Ibn ‘Abbaas (may Allah be pleased with him) his comment on the verse in which Allah says (interpretation of the meaning): “There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading)” [al-Baqarah 2:198]. He said: There is no sin on you if you buy and sell before entering ihraam and afterwards.
The scholars of the Standing Committee were asked: what is the ruling on one who does Hajj at the expense of the ruler? i.e., if a ruler wants to give his subjects some money and tells them: Go for Hajj with this money. Is it permissible for them to do Hajj with it or not? If they do Hajj with it, will that count as the obligatory Hajj?
They replied: It is permissible for them to do that, and their Hajj is valid, because of the general meaning of the evidence."(Fatawa al-Lajnah al-Daa’imah 11/36).
See also the answer to question no. 36841.
And Allah knows best. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=3 | https://islamqa.info/en/answers/82293/hajj-at-the-expense-of-a-government-department | 127 | 82,293 |
115 | Is there an age at which a woman no longer needs a mahram? | Question
I am a single woman aged 38. I am a teacher and I have not got married yet. My father has passed away, and I help my mother to some extent with household expenses. I want to perform Hajj, and my name was drawn in the “lottery” (to select who can go for Hajj) but I need a mahram. My brother does not have enough money to spend on his own expenses. I know that I should pay for him, but I need the money for my future needs. So I have decided to delay this obligatory duty until I reach an age when I no longer need a mahram. Will I punished for my decision? I hope you can answer me because I am very anxious. | Praise be to Allah.
Firstly:
Hajj is only obligatory for those who are able to do it,
because Allaah says (interpretation of the meaning):
“And Hajj (pilgrimage to
Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those
who can afford the expenses”
[Aal ‘Imraan 3:97]
One of the conditions of being able to do it for a woman is
that she should have a mahram who agrees to go with her. If she cannot find
a mahram then she is not obliged to perform Hajj.
It says in Fataawa al-Lajnah al-Daa’imah (11/93): One
of the conditions of Hajj being obligatory is that one should be able to do
it, which includes having a mahram for women. If a woman does not have a
mahram then she is not permitted to travel, and she is not obliged to
perform Hajj unless she has a mahram and he agrees to travel with her.
Allaah says (interpretation of the meaning):
“And Hajj (pilgrimage to
Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those
who can afford the expenses”
[Aal ‘Imraan 3:97]
See also questions no. 316,
5207 and
34380.
Secondly:
There is no age at which a woman does not need a mahram,
rather at all ages of her life after she reaches puberty it is not
permissible for her to travel without a mahram. No distinction is made
between young women and old women, because the Prophet (peace and
blessings of Allaah be upon him) said: “No woman should travel except with a
mahram.” Narrated by al-Bukhaari and Muslim.
We have explained this in the answers to questions no.
47029 and
25841.
Thirdly:
If a woman has a mahram, she has to spend on him.
Ibn Qudaamah (may Allaah have mercy on him) said:
She has to spend on her mahram’s expenses during Hajj, as was
stated by Ahmad, because this is part of her being able to perform Hajj. So
she has to spend on his expenses such as travel. Based on this, part of her
ability to perform Hajj is that she should be able to afford provisions and
travel expenses for herself and for her mahram.
Al-Mughni, 3/99
Al-Sarkhasi said:
If a mahram travels with
her then she should spend on him from her own wealth.
Al-Mabsoot, 4/163
Fourthly:
With regard to your delaying Hajj because you need the money,
please see question no. (11534).
And Allaah knows best. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=3 | https://islamqa.info/en/answers/52703/is-there-an-age-at-which-a-woman-no-longer-needs-a-mahram | 127 | 52,703 |
116 | Do both fathers and sons have to finance one another’s Hajj? | Question
Does the father have to pay for his son’s obligatory Hajj if the son is poor, and does the son have to pay for his father’s obligatory Hajj if the father is poor? | Praise be to Allah.This question was put to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may
Allaah preserve him, and he answered as follows:
That is not obligatory, because acts of worship are conditional upon a
person’s ability to do them. That ability cannot come from someone else.
So neither party has to do this for the other. But if the father asks
his son who is able to finance his Hajj to do so, the son’s responding
to that request will be part of the honouring of one's parents that
is enjoined upon children, so it is obligatory in that sense. And Allaah
knows best. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=3 | https://islamqa.info/en/answers/3463/do-both-fathers-and-sons-have-to-finance-one-anothers-hajj | 127 | 3,463 |
117 | Hajj of one who is in debt | Question
I took a loan from the bank of 251,000 riyals to buy property, to be paid off in annual installments. Do I have the right to go for Hajj at the time when I owe this amount to the bank?. | Praise be to Allah.The ability to do Hajj is one of the conditions of it being obligatory. If you are able to afford it and to pay the installment that is due at the time of Hajj, then you have to go for Hajj. If you cannot to pay the installment and go for Hajj at the same time,then you must give precedence to paying off the installment that is due, and delay Hajj until you can afford it, because Allah says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one’s conveyance, provision and residence)” [Aal ‘Imran 3:97]
And Allah is the Source of strength. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=3 | https://islamqa.info/en/answers/36852/hajj-of-one-who-is-in-debt | 127 | 36,852 |
118 | Can he delay Hajj because he needs the money that he has? | Question
I have enough money to perform Hajj, but I need it. Is it permissible for me to delay Hajj?. | Praise be to Allah.One of the conditions of Hajj being obligatory is being able to do it, because Allah says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allah, those who can afford the expenses”
[Aal ‘Imraan 3:97]
This includes being able to do it both physically and financially.
With regard to being able to do it physically, this means being physically sound and able to endure the hardship of travelling to the Sacred House of Allah and performing the rituals of Hajj.
With regard to being able to do it financially, this means being able to afford the means of transportation to and from the Sacred House of Allah.
The Standing Committee (11/30) said:
With regard to being able to perform Hajj, this means being physically healthy as well as having the means of transportation to the Sacred House of Allah by plane, car or riding animal, or being able to pay for that, according to one’s situation, as well as having sufficient provisions for the journey there and back. That is in addition to having enough to cover the expenses of those on whom he is obliged to spend until he returns from Hajj. A woman should also have a husband or mahram with her when travelling for Hajj or ‘Umrah. Ends.
So it is essential that the money which one uses to travel to the Sacred House is money that is surplus to one’s basic needs, financial shar’i obligations, and any debts that may need to be paid off. Debts here refers to duties that one owes to Allah, such as expiations, and the rights of other people.
If a person owes a debt and he cannot afford both to perform Hajj and pay off the debt, then he should start by paying off the debt, and Hajj is not obligatory for him. Some people think that the reason is that the lender has not given him permission and that if he asks him for permission and he gives it, there is nothing wrong with that. Shaykh Ibn ‘Uthaymeen said (in al-Sharh al-Mumti’, 7/30): There is no basis for this notion, rather the reason is his being under an obligation. Ends.
If the lender gives the debtor permission to go for Hajj then the debtor still owes the money, and his obligation is not discharged by him being given this permission. Hence it is said to the debtor: Pay off the debt first, then if you have enough money left to perform Hajj, do so, otherwise Hajj is not obligatory for you.
If a debtor who did not perform Hajj because of debt dies, he will meet Allah with his Islam complete and he will not be regarded as neglectful or heedless, because Hajj was not obligatory for him. Just as zakaah is not obligatory for one who is poor, the same applies to Hajj.
But if he gives Hajj priority over paying off his debt and he dies before paying off the debt, then he will have made a mistake. If a martyr is forgiven everything except debt, then what about anyone other than a martyr?
What is meant by shar’i financial obligations is expenditure that is required by sharee’ah, such as spending on oneself and one’s family, without being extravagant or wasteful. If a person is of average means but he wants to look like he is rich, so he buys an expensive car to compete with rich people, and he does not have enough money to perform Hajj, then he has to sell the car and use that money to perform Hajj, and he should buy a car that suits his means. His spending on this car is not a legitimate shar’i expense, rather it is a kind of extravagance, which is forbidden in sharee’ah.
What matters in spending is that he should have enough to provide for himself and his family until he returns from Hajj, and he should have enough after he returns to cover his own expenses and those of the people under his care, such as rent, salaries and business, etc.
So he does not have to perform Hajj with the capital of his business, from the profit of which he spends on himself and his family, if that reduction of his capital will result in a reduction of his profits which will mean that there will not be enough to provide for himself and his family.
The Standing Committee (11/36) was asked about a man who had a sum of money in an Islamic bank and his salary, along with the returns from his investment, is sufficient for him to live a moderate lifestyle. Does he have to perform Hajj using that capital, knowing that this will affect his monthly income and standard of living?
They replied:
If your situation is as described then you are not obliged to perform Hajj because you are not able to do so according to the criteria stipulated in sharee’ah. Allah says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allah, those who can afford the expenses”
[Aal ‘Imraan 3:97]
“and [Allah] has not laid upon you in religion any hardship”
[al-Hajj 22:78]
What is meant by basic needs is that which a person needs a great deal in his life and which it is too hard for him to do without, such as books for a seeker of knowledge. We would not tell him to sell his books and use that money to perform Hajj, because they are basic needs for him. The same applies to a car that a person needs; we would not tell him to sell it and use the money to perform Hajj. But if a person has two cars and only needs one, then he has to sell one of them and use the money to perform Hajj.
Similarly a craftsman does not need to sell his tools, because he needs them. And a man who drives a taxi and spends on himself and his family from the money he earns from it, he does not have to sell it and perform Hajj.
Another basic need is the need to get married. If a man has money but he needs to get married and is going to use that money to do so, then he should give priority to marriage.
See also Question no. 27120.
So what is meant by being financially able is that a person should have enough money to perform Hajj after paying off his debts, fulfilling his shar’i financial obligations and meeting his basic needs. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=3 | https://islamqa.info/en/answers/11534/can-he-delay-hajj-because-he-needs-the-money-that-he-has | 127 | 11,534 |
119 | He only has enough
money for two people to go for Hajj – him and his wife, or his father and mother | Question
Assalamu alaikum.My wife and I are planning to go for Hajj next year. Shall I send my
parents first before we go? None of us have done Hajj before.I don't have provision for all four of us to go together for Hajj.My question is: Who goes first? My wife and I, or my parents?Jazakallahu Khair,Assalamu alaikum. | Praise be to Allah.The Muslim is not obliged to pay for his wife or either of his parents
to go for Hajj, because his duty with regard to his wife and parents is to spend on their
food, drink, clothing and shelter. But if a Muslim wants to donate the cost of going to
Hajj to anybody, he should start with his mother, then his father, then his wife, because
of the hadeeth of Abu Hurayrah (may Allaah be pleased with him), according to which a man
came to the Messenger of Allaah
(peace and blessings of Allaah be upon him) and said,
O Messenger of Allaah, who is most deserving of my good treatment? He said,
Your mother. He asked, Then who? He said, Your mother.
He asked, Then who? He said, Your mother. He asked, Then
who? He said, Your father. Ibn Shubrumah and Yahyaa ibn Ayyoob said: Abu
Zurah told us something similar. (Reported by al-Bukhaari, 5514). And Allaah knows best. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=4 | https://islamqa.info/en/answers/2890/he-only-has-enough-money-for-two-people-to-go-for-hajj-150-him-and-his-wife-or-his-father-and-mother | 127 | 2,890 |
120 | Her husband sells wine and pork and she wants to go for Hajj | Question
My husband owns a restaurant that sells wine and pork.
I am a stay at home mother of 2 young children. I want to make Hajj, Inshallah in a couple of years. My husband said he would pay for my trip b ecause I have no source of income and I don't want anyone else to raise my children.
Will it be accepted? What should I do? I know my childrenand I are young but age doesn't matter and I really need to make Hajj.Please help. | Praise be to Allah.We put the following question to Shaykh Abd-Allah ibn Jibreen:
Her husband sells wine and pork; is it permissible for her to take money from him to do the obligatory Hajj?
He answered, may Allah preserve him:
No it is not permissible, and she is to be considered as one of those who are not able (to go for Hajj). | Ability | https://islamqa.info/en/categories/topics/127/ability?page=4 | https://islamqa.info/en/answers/6493/her-husband-sells-wine-and-pork-and-she-wants-to-go-for-hajj | 127 | 6,493 |
121 | Muhammad (peace and blessings be upon him) in the Bible | Question
Was Muhammad (peace and blessings be upon him) mentioned in the bible?. | Praise be to Allah.Muhammad (peace and blessings be upon him) in the Bible
Bible prophecies about the advent of Muhammad (peace and blessings be upon him)
Abraham is widely regarded as the Patriarch of monotheism and the common father of the Jews, Christians and Muslims. Through his second son, Isaac, came all Israelite prophets, including such towering figures as Jacob, Joseph, Moses, David, Solomon and Jesus. May peace and blessing be upon them all. The advent of these great prophets was in partial fulfillment of God’s promises to bless the nations of earth through the descendents of Abraham (Genesis 12:2-3). Such fulfillment is wholeheartedly accepted by Muslims whose faith considers the belief in and respect of all prophets an article of faith.
BLESSING OF ISHMAEL AND ISAAC
Was the first born son of Abraham (Ishmael) and his descendants icluded in God’s covenant and promise? A few verses from the Bible may help shed some light on this question :
Genesis 12:2-3 speaks of God’s promise to Abraham and his descendants before any child was born to him.
Genesis 17:4 reiterates God’s promise after the birth of Ishmael and before the birth of Isaac.
In Genesis, ch.21. Isaac is specifically blessed but Ishmael was also specifically blessed and promised by God to become “a great nation” especially in Genesis 21:13, 18.
According to Deuteronomy 21:15-17 the traditional rights and privileges of the first born son are not to be affected by the social status of his mother (being a ‘free’ woman such as Sarah, Isaac’s mother, or a “Bondwoman” such as Hagar, Ishmael’s mother). This is only consistent with the moral and humanitarian principles of all revealed faiths.
The full legitimacy of Ismael as Abraham’s son and “seed” and the full legitimacy of his mother, Hagar, as Abraham’s wife are clearly stated in Genesis 21:13 and 16:3.
After Jesus, the last Israelite messenger and prophet, it was time that God’s promise to bless Ismael and his descendants be fulfilled. Less than 600 years after Jesus, came the last messenger of God, Muhammad (peace and blessings be upon him) , from the progency of Abraham through Ishmael. God’s blessing of both of the main branches of Abraham’s family tree was now fulfilled. But are there additional corroborating evidences that the Bible did in fact foretell the advent of Prophet Muhammad (peace and blessings be upon him)?
MUHAMMAD (peace and blessings be upon him):
The Prophet Like Unto Moses
A long time after Abraham, God’s promise to send the long-awaited Messenger was repeated, this time in Moses’ word.
In Deuteronomy 18:18, Moses spoke of the prophet to be sent by God who is :
From among the Israelite’s “brethren” a reference to their Ishmaelite cousins as Ishmael was the other son of Abraham who was explicitly promised to become a “great nation”.
A prophet like unto Moses. There were hardly any two prophets who were so much alike as Moses and Muhammad. Both were given a comprehensive law code of life, both encountered their enemies and were victors in miraculous ways, both were accepted as prophets/statesmen and both migrated following conspiracies to assassinate them. Analogies between Moses and Jesus overlook not only the above similarities but other crucial ones as well (e.g. the natural birth, family life and death of Moses and Muhammad but not of Jesus, who was regarded by His followers as the Son of God and not exclusively a messenger of God, as Moses and Muhammad were and as Muslim belief Jesus was).
THE AWAITED PROPHET WAS TO COME FROM ARABIA
Deuteronomy 33:1-2 combines references to Moses, Jesus and Muhammad. It speaks of God (i.e. God’s revelation) coming from Sinai, rising from Seir (probably the village of Sa’ir near Jerusalem) and shining forth from Paran.
According to Genesis 21:21, the wilder-ness of Paran was the place where Ishmael settled (i.e. Arabia, specifically Mecca).
Indeed the King James version of the Bible mentions the pilgrims passing through the valley of Ba’ca (another name of Mecca) in Psalms 84:4-6.
Isaiah 42:1-13 speaks of the beloved of God. His elect and messenger who will bring down a law to be awaited in the isles and who “shall not fail nor be discouraged till he have set judgement on earth.” Verse 11, connects that awaited one with the descendants of Ke’dar. Who is Ke’dar? According to Genesis 25:13, Ke’dar was the second son of Ishmael, the ancestor of the prophet Muhammad.
MUHAMMAD’S MIGRATION FROM MECCA TO MEDINA : PROPHECIED IN THE BIBLE?
Habakkuk 3:3 speaks of God (God’s help) coming from Te’man (an Oasis North of Medina according to J. Hasting’s Dictionary of the Bible), and the holy one (coming) from Paran. That holy one who under persecution migrated from Paran (Mecca) to be received enthusiastically in Medina was none but Prophet Muhammad (peace and blessings be upon him).
Indeed the incident of the migration of the Prophet and his persecuted followers is vividly described in Isaiah 21:13-17. that section forerold as well about the battel of Badr in which the few ill-armed faithfull miraculously defeated the “mighty” men of Ke’dar, who sought to destroy Islam and intimidate their own folks who turned to Islam.
THE QURAN (KORAN) FORETOLD IN THE BIBLE?
For twenty-three years, God’s words (the Quran) were truly put into Muhammad’s mouth. He was not the “author” of the Quran. The Quran was dictated to him by Angel Gabriel who asked Muhammad (peace and blessings be upon him) to simply repeat the words of the Quran as he heard them. These words were then committed to memory and to writing by those who heard them during Muhammad’s life time and under his supervision.
Was it a coincidence that the Prophet “like unto Moses” from the “brethren” of the Israelites (i.e. from the Ishmaelites) was also described as one in whose mouth God will put His words and that he will speak in the name of God., (Duteronomy 18:18-20). Was it also a coincidence that the “Paraclete” that Jesus foretold to come after Him was described as one who “shall not speak of himself, but whatsoever he shall hear, that shall he speak.. “(John 16:13).
Was it another coincidence that Isaiah ties between the Messenger connected with Ke’dar and a new song (a scripture in a new language) to be sung unto the Lord (Isaiah 42:10-11). More explicitly, prophesies Isaiah “ for with stammering lips, and another tongue, will he speak to this people” (Isaiah 28:11). This latter verse correctly describes the “stammering lips” of Prophet Muhammad reflecting the state of tension and concentration he went through at the time of revelation. Another related point is that the Quran was revealed in piece-meal over a span of twenty-three years. It is interisting to compare this with Isaiah 28:10 which speaks of the same thing.
THAT PROPHET – PARACLETE – MUHAMMAD
Up to the time of Jesus, the Israelites were still awaiting that Prophet like unto Moses prophecied in Deuteronomy 18:18. When John the Baptist came, they asked him if he was Christ and he said “No”. They asked him if he was Elias and he said “No”. Then, in apparent reference to Deuteronomy 18:18, they asked him “Art thou that Prophet” and he answered, “No”. (John 1:19-21).
In the Gospel according to John (Chapters 14, 15, 16) Jesus spoke of the “ Paraclete” or comporter who will come after him, who will be sent by Father as another Paraclete, who will teach new things which the contemporaries of Jesus could not bear. While the Paraclete is described as the spirit of truth (whose meaning resemble Muhammad’s famous title Al-Amin, the trustworthy), he is identified in one verse as the Holy Ghost (John 14:26). Such a designation is however incosistent with the profile of that Paraclete. In the words of the Dictionary of the Bible, (Ed. J. Mackenzie) “These items, it must be admitted do not give an entirely coherent picture.”
Indeed history tells us that many early Christians understood the Paraclete to be a man and not a spirit. This might explain the followings who responded to some who claimed, without meeting the criteria stipulated by Jesus, to be the awaited “Paraclete”.
It was Prophet Muhammad (peace and blessings be upon him) who was the Paraclete, Comforter, helper, admonisher sent by God after Jesus. He testified of Jesus, taught new things which could not be borne at Jesus’ time, he spoke what he heard (revelation), he dwells with the believers (through his well-preserved teachings). Such teachings will remain forever because he was the last messenger of God, the only Universal Messenger to unite the whole of humanity under God and on the path of PRESERVED truth. He told of many things to come which “came to pass” in the minutest detail, meeting the criterion given by Moses to distinguish between the true prophet and the false prophets (Deuteronomy 18:22). He did reprove the world of sin, of righteousness and of judgement (John 16:8-11).
WAS THE SHIFT OF RELIGIUS LEADERSHIP PROPHECIED?
Following the rejection of the last Israelite prophet, Jesus, it was about time that God’s promise to make Ishmael a great nation be fulfilled (Genesis 21:13, 18).
In Matthew 21:19-21, Jesus spoke of the fruitless fig tree (a Biblical symbol of prophetic heritage) to be cleared after being given a last chance of three years (the duration of Jesus’ ministry) to give fruit. In a later verse in the same chapter, Jesus said : “Therefore, say I unto you, the Kingdom of God shall be taken away from you, and given to a nation bringing forth the fruit thereof” (Matthew 21:43). That nation of Ishmael’s descendants (the rejected stone in Matthew 21 :42) which was victorious against all super-powers of its time as prophecied by Jesus : “And whosoever shall fall on this stone shall be broken, but on whomsoever it shall fall, it will grind him to powder” (Matthew 21:44).
OUT OF CONTEXT COINCIDENCE?
Is it possible that the numerous prophecies cited here are all individually and combined out of context misinterpretations? Is the opposite true, that such infrequently studied verses fit together consistently and clearly point to the advent of the man who changed the course of human history, Prophet Muhammad (peace and blessings be upon him). Is it reasonable to conclude that all these prophecies, appearing in different books of the Bible and spoken by various prophets at different times were all coinsidence? If this is so, here is another strange “coincidence”!
One of the signs of the Prophet to come from Paran (Mecca) is that he will come with “ten thousands of saints” (Deuteronomy 33:2 KJV). That was the number of faithful who accompanied Prophet Muhammad to Paran (Mecca) in his victorious, bloodless return to his birthplace, to destroy the remaining symbols of idolatry in the Ka’bah.
Says God as quoted by Moses :
And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. (Deuteronomy 18:19).
Dear Readers:
May the light of truth shine in your heart and mind. May it lead you to peace and certitude in this life and eternal bliss in the Hereafter.
AMEEN . | Ability | https://islamqa.info/en/categories/topics/127/ability?page=4 | https://islamqa.info/en/answers/10116/muhammad-peace-and-blessings-be-upon-him-in-the-bible | 127 | 10,116 |
122 | Should he delay Hajj to please his mother? | Question
Some days ago i read Qur'an and in Sura 'Imran i found the words of Allah that men owe Hajj to Allah. This is my last semester of studying in U.S. and i have some money (around $2000,00). However i am afraid that if i spend this money for hajj and my mother will know it, she will get upset. She does not like that i am practicing islam. On the one hand, i do not know if i have another chance to go for hajj in the future. The money for my studying are coming through the Kazakhstani government and this is my last semester in U.S. In other words, after i finish, insha Allah!, i will have to go back to Kazakhstan to work for government for 5 years and i do not know whether i will be rich enough in Kazakhstan to make hajj. What do you think i should do? On the other hand, if Allah wills and i save this money i would go home and probably buy a car so that my mother at last will get richer. She brought me up by herself since i was 3 years old: my father died when i was 3 years old. And i know how difficult it was for her to bring me up by herself without husband and even good enough relatives. May Allah reward you for your work and let you and your family enter the paradise. | Praise be to Allah.Hajj is one of the obligatory duties of Islam, one of the pillars of Islam. It is not permissible for the person who is able to do it to delay it or to hesitate to do it. And there is no obedience to any created being if it entails disobedience to Allah.
Allah says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one’s conveyance, provision and residence)” [Aal ‘Imraan 3:97]
The Prophet (peace and blessings of Allah be upon him) said: “Islam is built on five (pillars): testimony that there is no god except Allah and that Muhammad is the Messenger of Allah, establishing regular prayer (salaah), paying the zakaah, fasting in Ramadaan, and pilgrimage to the House.”
So it is not permissible foryou to please your mother by disobeying Allah. You should honour her and treat her with kindness, but not by disobeying Allah. Whoever pleases people by angering Allah, Allah will be angry with him and will make people angry with him. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=4 | https://islamqa.info/en/answers/8796/should-he-delay-hajj-to-please-his-mother | 127 | 8,796 |
123 | Can You Go to Hajj If You Have Debt? | Question
I have a bank loan, and very strongly I wish to go for ‘umrah. But as I know I have to finish all the loans before I can go to ‘Umrah or Hajj. Can you please tell me the proper way and limitations in Islam? | Praise be to Allah.Interest-based loans
If this loan is based on riba (usury, interest) , then it is haram and is one of the major sins and one of the seven sins that doom a person to Hell. All of the nations regarded it as forbidden, even the Greeks who were idol-worshippers. One of them, whose name was Solon said: Money is like a sterile hen; a drachma cannot give birth to a drachma.
In the Christian belief it says that one who consumes usury should not be shrouded if he dies, and even the Jews forbade usury.
Islam has forbidden it in a manner that leaves no room for doubt concerning its prohibition.
Allah says (interpretation of the meaning):
“Allah has permitted trading and forbidden Riba. So whosoever receives an admonition from his Lord and stops consuming Riba, shall not be punished for the past; his case is for Allah (to judge); but whoever returns (to Riba), such are the dwellers of the Fire — they will abide therein.” [al-Baqarah 2:275]
“O you who believe! Fear Allah and give up what remains (due to you) from Riba (from now onward) if you are (really) believers.” [al-Baqarah 2:278]
Abu Juhayfah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) forbade the price of blood, the price of a dog and the earnings of a prostitute, and he cursed the woman who does tattoos and those who have them done, the one who consumes riba (usury) and the one who pays it, and he cursed the one who makes images. (Narrated by al-Bukhari, 2123)
‘Abd-Allah ibn Mas’ud (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) cursed the one who consumes riba and the one who pays it. (Narrated by Muslim, 1597)
Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) said: “Avoid the seven sins that doom a person to Hell.” They said, “O Messenger of Allah, what are they?” He said: “Associating others in worship with Allah (shirk); witchcraft; killing a soul whom Allah has forbidden killing, unless that is done lawfully; consuming riba (usury, interest); consuming the property of orphans; running away from the battlefield; slandering innocent, chaste, believing women.” (Narrated by al-Bukhari, 2615; Muslim, 89)
Samurah ibn Jundub (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) said: “Last night I saw (in a dream) that two men came to me and took me out to a sacred land. They set out with me until we came to a river of blood in which a man was standing, and on the bank of the river there was a man with stones in front of him, facing the man who was in the river. Every time the man wanted to get out, the man (on the bank) threw a stone into his mouth and he went back to where he had been. I said: ‘What is this?’ They said, ‘The one whom you saw in the river is the one who consumed riba.’” (Narrated by al-Bukhari, 1979)
So you have to repent to Allah from this action.
But if the loan was a good kind of loan that did not involve riba, there is nothing wrong with it.
Going for Hajj or paying off the debt?
With regard to Hajj, the person who cannot spend on himself because he is of limited means is not obliged to go for Hajj, but which of the two is more important, going for Hajj or paying off the debt?
The most correct view is that paying off the debt is more important, because the debtor is not obliged to do Hajj, since one of the conditions of Hajj is that one should be able to do it.
If there is a conflict between your doing Hajj and your paying off your debt , then give priority to paying off the debt . But if there is no conflict, such as there being plenty of time for you to pay off your debt, or if the person to whom you owe money is patient and can wait, then the correct view is that there is nothing wrong with your doing Hajj or ‘Umrah.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
“It is permissible for a person who is in debt and facing financial hardship, either because he is unable to earn money or because the creditor is absent and he cannot pay him, to go for Hajj if someone else takes him for Hajj, provided that this does not affect his ability to pay the debt.” (Majmu’ al-Fatawa, 26/16)
All of that is subject to the condition that you are completely able to perform Hajj and that you pay off debts to anyone who asks you to pay him back when the debt becomes due, and that you are able to pay for the journey and its provisions, and whatever you need to take care of your affairs whilst you are travelling, without neglecting your family or those on whom you are obliged to spend.
So you should leave with them enough to cover their needs. If you do not do that then you are sinning and neglecting those whom Allah has commanded you to take care of.
Khaythamah said: “We were sitting with ‘Abd-Allah ibn ‘Amr when Qaharman came to him. He said, ‘Have you given the slaves their food?’ He said, ‘No.’ He said, ‘Go and give it to them. The Messenger of Allah (peace and blessings of Allah be upon him) said: “It is sufficient sin for a man if he withholds the food of his slave.”’ (Sahih Muslim, 996)
Ibn ‘Umar narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: “It is sufficient sin for a man if he neglects those whom he is responsible for.” (Narrated by Abu Dawud, 1692)
And Allah knows best. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=4 | https://islamqa.info/en/answers/3974/can-you-go-to-hajj-if-you-have-debt | 127 | 3,974 |
124 | His friend promised to pay off his debt after one year; will this affect his Hajj? | Question
Before that I was practising my religion, I took a lone with intrest for my friend. My friend has promised to pay it back. Now I would like to go to Hajj with my mother, but my friend isn't able to pay the lone to bank ( the lone is in my name)before it's time for Hajj.I would like to know if my Hajj will be accepted from me? | Praise be to Allah.Who has guided you to adhere to Islam. What you mention will not affect the validity of your Hajj. If you meet the conditions that mean you are able to go, then go for Hajj. “Being able to go for Hajj means being physically healthy, having the means of transportation to reach the House of Allah by plane, car, riding-beast, etc., according to one’s circumstances and having sufficient provision for the journey there and back. The money that you have to cover your Hajj expenses should be surplus to whatever is required to cover one’s financial obligations [spending on family members and others who are under one’s care, etc.] until one gets back from Hajj.” Fataawaa al-Lajnah al-Daa’imah, 11/30.
You have to repent to Allah for helping your friend to do something haraam. Allah says (interpretation of the meaning):
“… but do not help one another in sin and transgression …” [al-Maa’idah 5:3]
And you have to explain to your friend the ruling on this matter, and advise him to repent and not repeat that sin. May Allah give us and you the strength to do that which He loves and which pleases Him. May Allah bless our Prophet Muhammad. | Ability | https://islamqa.info/en/categories/topics/127/ability?page=4 | https://islamqa.info/en/answers/6229/his-friend-promised-to-pay-off-his-debt-after-one-year-will-this-affect-his-hajj | 127 | 6,229 |
125 | How to Wipe The Ears During Wudu | Question
When we wash the ears, do we have to wash them using the pinky and ring fingers? There is an authentic Hadith to that effect in three books, but I have read a Fatwa of yours saying something else, that we should use the pinky finger only. What about this Hadith and its soundness? | Praise be to Allah.Ruling on wiping the ears during Wudu
The majority of scholars are of the view that wiping the ears when doing Wudu is Sunnah and encouraged, and not obligatory. The Hanbalis and some of the Malikis are of the view that it is obligatory. (See: Al-Mawsu`ah Al-Fiqhiyyah (43/364-365)
The scholars of the Permanent Committee for Ifta’ favour the view that it is obligatory. (See: Fatawa Al-Lajnah Ad-Da’imah, 4/88)
How to wipe the ears during Wudu?
With regard to how they are to be wiped, the insides of the ears should be wiped with the forefingers , and the outsides with the thumbs. It is not required to follow the cartilage of the ears when wiping.
At-Tirmidhi (36) and An-Nasa’i (102) narrated that Ibn `Abbas (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) did Wudu , then he wiped his head and ears, wiping the insides with his forefingers and the outsides with his thumbs. (Classed as authentic by Al-Albani in Sahih An-Nisa’i)
An-Nawawi (may Allah have mercy on him) said in Al-Majmu` (1/443):
“The Sunnah is to wipe the insides and outsides (of the ears) . The outside is that which is next to the head and the inside is that which is next to the face, as was stated by As-Saymari and others, and this is clear. With regard to how this wiping is to be done, Imam Al-Haramayn, Al-Ghazali and others said: He should put his forefingers into his ear canals and rotate them, running them over the area around the ear canal, and pass his thumbs over the outsides of the ears.”
It says in Al-Mawsu`ah Al-Fiqhiyyah (43/366):
“The Sunnah when wiping [the ears] is to put the forefingers into the ear canals and wipe the outsides with the thumbs … It is not required to wipe the part of the ears where there is gristle [cartilage].”
Shaykh Ibn `Uthaymin (may Allah have mercy on him) said:
“The way to wipe the ears : the forefingers, meaning the fingers between the middle fingers and thumbs, should be placed in the ear canal, without pushing so much that it causes pain, whilst using the thumbs to wipe the outside of the ears, which is the surface that is next to the head.”
We do not know of any authentic Hadith about the manner of wiping the ears which says that it should be done with the pinky and ring finger. What is prescribed is to wipe them in the manner described above, which is proven in the Hadith of Ibn `Abbas (may Allah be pleased with him). But if the inside and outside of the ear are wiped with whichever fingers one chooses, that is good enough, although the Sunnah, as noted above, is to wipe the outsides with the thumbs and the insides with the forefingers.
With regard to the questioner saying that he read a Fatwa about using the pinky finger to wipe the ears, perhaps he meant the forefinger.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer | https://islamqa.info/en/answers/153601/how-to-wipe-the-ears-during-wudu | 62 | 153,601 |
126 | Ruling on rinsing both the mouth and the nose with one handful of water | Question
Is rinsing both the mouth and the nose with one handful of water a Sunnah that is soundly narrated from the Prophet (blessings and peace of Allah be upon him)? | Praise be to Allah.Yes, the authentic and soundly narrated hadiths of the Prophet’s Sunnah which describe the Prophet’s wudu’ state that he used to rinse both his mouth and nose with one handful of water, and he would do that three times, using three handfuls.
Al-Bukhari (191) and Muslim (235) narrated that `Abdullah ibn Zayd (may Allah be pleased with him) said, describing the wudu’ of the Prophet (blessings and peace of Allah be upon him): Then he rinsed his mouth and nose from one handful of water, and he did that three times. Al-Bukhari included this hadith in a chapter entitled: Chapter: Rinsing the mouth and nose from one handful of water.
An-Nawawi (may Allah have mercy on him) said:
However the water reaches the mouth and nose, rinsing of the mouth and nose is achieved, but the best way is to rinse the mouth and nose with three handfuls of water, rinsing the mouth and then the nose from each handful.
This is mentioned in authentic hadiths in al-Bukhari and Muslim and elsewhere. As for the hadith which speaks of doing each action separately, it is weak; it is the hadith which says: I saw him rinsing his mouth and nose separately. Narrated by Abu Dawud, 139. Therefore the correct view is that one should do both actions with three handfuls of water, as we have mentioned above, because of the hadith of `Abdullah ibn Zayd.
End quote from Sharh Muslim, 3/105-106.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Rinsing both the mouth and the nose with one handful of water is better than doing each action separately with a handful of water for each, because in the hadith of `Abdullah ibn Zayd, which describes the wudu’ of the Prophet (blessings and peace of Allah be upon him), it says that he rinsed his mouth and took water up into his nose then expelled it, three times, using three handfuls of water.
According to one version: he rinsed his mouth and nose with one handful of water, and he did that three times. Bukhari and Muslim.
According to another version: he rinsed his mouth and nose three times, from one handful of water. Narrated by al-Bukhari.
Something similar is narrated in the hadiths of Ibn `Abbas, `Uthman and others.
These hadiths are more numerous and more authentic than the hadiths which speak of doing the two actions separately. End quote.
Sharh al-‘Umdah, 1/177-178.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer | https://islamqa.info/en/answers/115745/ruling-on-rinsing-both-the-mouth-and-the-nose-with-one-handful-of-water | 62 | 115,745 |
127 | Ruling on wiping the left ear before the right ear when doing wudu | Question
A long time ago, maybe several months ago, when I was doing wudu, I wiped my left ear before the right ear, and I did not realise until today. What is the ruling on my prayer? Please note that I wash my right hand before my left hand, and my right foot before my left foot, but I was not paying attention and forgot that when washing my ears. | Praise be to Allah.The authentic hadiths indicate that the way to wipe the ears when doing wudu is to wipe both of them at the same time. Abu Dawud, 135, narrated that a man came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, how should I purify myself? He called for water in a vessel, and washed his hands three times, then he washed his face three times, then he washed his forearms three times, then he wiped his head, and he put his index fingers into his ears and wiped the outside of his ears with his thumbs and wiped the inside of his ears with his index fingers, then he washed his feet three times each. Then he said: “This is how wudu is to be done, and whoever does more or less then this has done wrong.” Classed as sahih by Shaykh al-Albani in Sahih Sunan Abi Dawud.
Starting on the right when doing wudu applies to the hands and feet only; in the case of the ears, the Sunnah is to wipe them both at the same time.
An-Nawawi (may Allah have mercy on him) said:
Our companions said: He should wipe the ears at the same time, and not wipe the right ear first. However, if he is one-handed, he should wash the right ear first. Ar-Ruwayani narrated a different view, which is that it is recommended to start with the right, but this is an odd and wrong view.
End quote from al-Majmu`, 1/444.
It says something similar in al-Fatawa al-Hindiyyah, 1/9.
But if the person who is doing wudu wipes one of his ears before the other, whether he starts with the right or the left, he has gone against the Sunnah and gone against what is better, but his wudu is valid.
Al-Bahuti (may Allah have mercy on him) said: However he wipes his ears is valid, like the head, but what is prescribed in the Sunnah is to wipe them both by putting the index fingers in the ear and wiping the outside of the ear with the thumbs.
End quote from Kashshaf al-Qina`, 1/101.
We stated previously in the answer to question no. 115246 that if someone omits to wipe his ears when doing wudu, his wudu is valid. So if someone wipes his ears but he goes against the Sunnah in the manner in which he wipes them, it is more appropriate to say that his wudu is valid.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer | https://islamqa.info/en/answers/221418/ruling-on-wiping-the-left-ear-before-the-right-ear-when-doing-wudu | 62 | 221,418 |
128 | Is wudu valid when one has applied harqus? | Question
Is wudu valid with hurqus [a black gall ink used in ways similar to henna in the Maghreb region ]? | Praise be to Allah.According to our research, harqus is a substance made from incense and other things [such as oak galls] that are mixed and are used to make patterns for adornment, like henna. What appears to be the case is that when it is washed off, no substance of it is left behind; rather it leaves the colour, like henna, and this does not affect wudu. But if any of its substance remains, then wudu is not valid until that substance is removed, because one of the conditions of wudu being valid is that anything that prevents the water from reaching the skin must be removed.
Please see the answers to questions no. 88179 and 39493.
However, it should be pointed out that if the harqus has substance, applying it does not invalidate wudu, as mentioned is the question; rather it prevents wudu from being valid. In other words, it is not valid to do wudu until after removing it. If it has no substance, then it does not affect anything.
If a woman does wudu then applies harqus to her hand, it does not invalidate her wudu.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer | https://islamqa.info/en/answers/153598/is-wudu-valid-when-one-has-applied-harqus | 62 | 153,598 |
129 | Is Wiping Part of the Head Enough in Wudu? | Question
Is it possible when doing Wudu to wipe a small part of the head at the back and not at the front? | Praise be to Allah.Is wiping the hair mandatory in Wudu?
The Muslims unanimously agreed that it is obligatory to wipe the head when doing Wudu, because Allah Says (interpretation of the meaning):
{O you who believe! When you intend to offer the prayer, wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles.} [Al-Ma’idah 5:6]
Is Wiping Part of the Head Enough in Wudu?
The jurists agreed that it is best to wipe the entire head, but they differed as to whether doing so is obligatory or not. The Malikis and Hanbalis are of the view that it is obligatory to wipe the entire head. The Hanafis and Shafi`is are of the view that it is sufficient to wipe part of the head.
The Malikis and Hanbalis quoted a number of things as evidence:
Allah Says (interpretation of the meaning): {rub (by passing wet hands over) your heads} which includes the entire head.
This verse – “rub (by passing wet hands over) your heads” – refers to the entire head and it is like the phrase in which Allah says concerning Tayammum (interpretation of the meaning): {then perform Tayammum with clean earth and rub therewith your faces and hands.} [Al-Ma’idah 5:6] The entire face must be wiped in Tayammum, and the same applies to the head in this case. (End quote from Majmu’ Al-Fatawa, 21/125)
Ibn `Abd Al-Barr (may Allah have mercy on him) said:
The jurists differed concerning the one who wipes part of the head. Malik said: What must be done is to wipe the entire head, and if he omits part of it then he is like one who fails to wash part of his face. This is the well-known view in the Madhhab of Malik, and it is also the view of Ibn `Uliyyah. Ibn `Uliyyah (may Allah have mercy on him) said: Allah commanded us to wipe the head in Wudu as He commanded us to wipe the face in Tayammum and to wash it in Wudu. They unanimously agreed that it is not permissible to wash only part of the face in Wudu or to wipe only part of it in Tayammum. The same applies to wiping the head. (End quote from At-Tamhid, 20/114)
They quoted as evidence the actions of the Prophet (peace and blessings of Allah be upon him), for there is a proven report of him wiping only part of his head.
The Hanafis and Shafi`is also quoted evidence, including the following:
Allah says (interpretation of the meaning): {rub (by passing wet hands over) your heads [wa’msahu bi ru’usikum]} – the Ba’ (before the word ru’usikum (heads)) indicates something partial, as if He were saying: “Wash part of your heads.”
My response to that is to note that the Ba’ does not indicate something partial, rather it refers to making something stick, i.e., it is obligatory to make some of the water with which one is wiping the head stick to the head. (End quote from Majmu` Al-Fatawa, 21/123)
The report narrated by Muslim (247) from Al-Mughirah ibn Shu`bah (may Allah be pleased with him) who said that the Prophet (peace and blessings of Allah be upon him) wiped his forelock and his turban. They said: He (peace and blessings of Allah be upon him) only wiped the forelock, which is at the front of the head.
The response to that is that he (peace and blessings of Allah be upon him) wiped his forelock and completed the wiping over his turban, and wiping the turban took the place of wiping over the head.
Ibn Al-Qayyim (may Allah have mercy on him) said in Zad Al-Ma`ad (1/193): There is no sound report in a single Hadith that the Prophet (peace and blessings of Allah be upon him) ever wiped over only part of his head. But if he wiped over his forelock, he completed the wiping by wiping over his turban. (End quote)
Shaykh Ibn `Uthaymin (may Allah have mercy on him) said: Wiping over the forelock was sufficient here because he also wiped over the turban at the same time. So this does not indicate that it is permissible to wipe over the forelock only. (End quote from Ash-Sharh Al-Mumti`, 1/178)
Thus it seems that the more correct of the two views is the view that it is obligatory to wipe over the entire head when doing Wudu.
It says in Fatawa Al-Lajnah Ad-Da’imah (5/227):
It is obligatory to wipe over the entire head when doing Wudu, because Allah Says “rub (by passing wet hands over) your heads”, and because of the report narrated by Al-Bukhari and Muslim from `Abdullah ibn Zayd ibn `Asim (may Allah be pleased with him) describing Wudu, in which he said: “The Messenger of Allah (peace and blessings of Allah be upon him) wiped his head, moving his hands forwards and backwards.” According to another version: “He started at the front of his head until he moved them (his hands) to the back, then he brought them back to the place where he had started.” (End quote)
Shaykh Ibn `Uthaymin (may Allah have mercy on him) said in Ash-Sharh Al-Mumti` (1/187): If he wipes the forelock only and not the rest of the head, that is not sufficient, because Allah says: “rub (by passing wet hands over) your heads.” [Al-Ma’idah 5:6] And He did not say, “part of your heads.” (End quote)
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer | https://islamqa.info/en/answers/70530/is-wiping-part-of-the-head-enough-in-wudu | 62 | 70,530 |
130 | Does Touching a Woman Invalidate Wudu? | Question
Does touching a non-mahram woman invalidate wudu? Please mention the different scholarly opinions on that. | Praise be to Allah.The scholars differed as to whether Wudu is invalidated by touching a woman . There are three views:
The first view is that touching a woman invalidates Wudu in all cases, whether the touching is with desire or not, and whether he intended to do that or it happened by mistake. This is the view of Imam Ash-Shafi`i (may Allah have mercy on him).
He quoted as evidence the verse (interpretation of the meaning): “or you have been in contact with [Lamastum] women” [An-Nisa’ 4:43].
The basic meaning of the word lamas (translated here as “been in contact with”) is touching with the hand.
The word “Lamas” appears in Hadiths with the meaning of touching with the hand, as in the words of the Prophet (peace and blessings of Allah be upon him) to Ma’iz (may Allah be pleased with him): “Perhaps you kissed her or touched (Lamasta) her.” (Narrated by Ahmad in Al-Musnad, 2130)
And he (peace and blessings of Allah be upon him) said: “The Zina of the hand is touching (Al-lams).” (Narrated by Ahmad, 8392 and classed as authentic by Al-Albani in As-Silsilah As-Sahihah, 8204).
But these Hadiths indicate that what is meant by touching is that which is less than intercourse, and there is no dispute concerning this. Rather the dispute is whether the “touching” mentioned in the verse refers to intercourse or that which is less than it. These Hadiths do not refer to any such thing.
This opinion is the weakest of the scholarly views on this matter. Shaykh Al-Islam Ibn Taymiyah (may Allah have mercy on him) said, as is mentioned in Al-Ikhtiyarat (p. 18): “If he touches a woman without desire, then it is well known that the Lawgiver does not require him to do Wudu and it is not recommended for him to do Wudu.”
The second view is that touching a woman does not invalidate Wudu at all, whether it is with desire or without desire. This is the view of Imam Abu Hanifah (may Allah have mercy on him).
This view is indicated by a number of things:
The basic principle is that purity (Taharah) remains valid and is not invalidated unless there is sound evidence that this thing invalidates Wudu, and there is no such evidence in this case. As for the verse, `e shall see below that what it refers to is intercourse, not just touching.
It was narrated that `A’ishah (may Allah be pleased with her) said: I used to sleep in front of the Messenger of Allah (peace and blessings of Allah be upon him) and my legs would be in the direction of his Qiblah. When he prostrated, he would poke me and I would draw my legs up and when he stood up I would stretch them out again. (Narrated by Al-Bukhari, 382). In An-Nasa’i (166) it says with an authentic chain of narrators: until, when he wanted to pray Witr, he touched me with his leg.
It was also narrated that she (may Allah be pleased with her) said: I noticed that the Messenger of Allah (peace and blessings of Allah be upon him) was not in the bed one night, so I looked for him, and my hand fell on the sole of his foot. He was in the mosque, with his feet held upright, and he was saying, “O Allah, I seek refuge in Your pleasure from Your wrath, in Your forgiveness from Your punishment.” (Narrated by Muslim, 486). According to a report narrated by Al-Bayhaqi with an authentic chain of narrators: I started to reach out for him with my hand and my hand fell on his feet, and they were held upright and he was prostrating… It is also narrated by An-Nasa’i (169).
The apparent meaning of these Hadiths is undoubtedly that the Prophet (peace and blessings of Allah be upon him) touched `A’ishah (may Allah be pleased with her) when he was praying, and if touching a woman invalidates Wudu then his Wudu and prayer would have been invalidated. The Shafi’is responded to these Hadiths with a weak argument, and said that perhaps it was from behind a barrier!
Al-Shawkani said: This argument is far-fetched and it goes against the apparent meaning.
It was also narrated from her (may Allah be pleased with her) that the Prophet (peace and blessings of Allah be upon him) kissed one of his wives, then he went out to pray and he did not do Wudu. (Narrated by Abu Dawud, 179 and classed as authentic by Ibn Jarir, Ibn ‘Abd Al-Barr and Az-Zayla`i, and by Al-Albani in Sahih Abu Dawud).
It was also classed as inauthentic by many, including Sufyan Ath-Thawri, Yahya ibn Sa`id Al-Qattan, Ahmad ibn Hanbal, Ad-Daraqutni, Al-Bayhaqi and An-Nawawi.
If this Hadith is authentic, then it is very clear evidence for this opinion. If it is inauthentic, then there is no need for it as there are the authentic Hadiths quoted above, and the principle still stands that purification remains valid, and there is no evidence that Wudu is invalidated by touching a woman.
The third view is that it depends. If the touching was done with desire, then it invalidates Wudu, and if it was not done with desire then it does not invalidate it. This is the view of the Malikis and Hanbalis. They tried to reconcile between the texts, namely the verse “or you have been in contact with [Lamastum] women” which indicates that Wudu is invalidated by touching a woman in their opinion, and the Hadiths which were quoted as evidence by those who think that it does not invalidate Wudu.
This argument may be valid if the verse indicates that Wudu is invalidated by touching in general – which is their opinion, but the correct view is that what is referred to in the verse is intercourse, as was explained by `Abdullah ibn `Abbas (may Allah be pleased with him), a view which was favoured by Ibn Jarir. His Tafsir takes precedence over the Tafsir of others, because of the Du`a’ of the Prophet (peace and blessings of Allah be upon him) when he prayed for him and said: “O Allah, grant him understanding of the deen and teach him understanding (of the Qur’an).” (Narrated by Ahmad; it is also narrated in Al-Bukhari. It was classed as authentic by Al-Albani in Tahqiq At-Tahhawiyyah. See also: Mahasin Al-Ta’wil by Al-Qasimi, 5/172).
Intercourse is referred to by the word mass (touching) in more than one verse. Allah says (interpretation of the meaning):
“There is no sin on you, if you divorce women while yet you have not touched (had sexual relation with) them, nor appointed unto them their Mahr (bridal-money given by the husband to his wife at the time of marriage).” [Al-Baqarah 2:236]
“And if you divorce them before you have touched (had a sexual relation with) them, and you have appointed unto them the Mahr (bridal-money given by the husband to his wife at the time of marriage), then pay half of that (Mahr).” [Al-Baqarah 2:237]
“O you who believe! When you marry believing women, and then divorce them before you have sexual intercourse with them, no `Iddah [divorce prescribed period] have you to count in respect of them. So give them a present, and set them free (i.e. divorce) in a handsome manner.” [Al-Ahzab 33:49]
Moreover, upon deeper study the verse does indicate this view (that what is meant by touching here is intercourse). The reason for that is:
“That Allah says (interpretation of the meaning):
“O you who believe! When you intend to offer As-Salah (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles.” [Al-Ma’idah 5:6]
This refers to purification with water from minor impurity. Then He says (interpretation of the meaning): “But if you are ill or on a journey, or any of you comes after answering the call of nature, or you have been in contact with [lamastum]women (i.e. sexual intercourse), and you find no water, then perform Tayammum with clean earth”. The word Fatayammamu (perform Tayammum) is an alternative. The words “or any of you comes after answering the call of nature” refer to the cause for minor impurity and the words “or you have been in contact with [lamastum]women” refer to the cause for major impurity.
If we interpret “touching” as referring to touching with the hand, then the verse would mean that Allah mentioned two reasons for doing minor purification, and did not state any reason for doing major purification, even though He says “If you are in a state of Janaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body)”. This is incompatible with the eloquence of the Qur’an.
Based on this, the verse indicates that what is meant by “or you have been in contact with [lamastum] women” is: if you have had intercourse, so Allah mentions the two reasons that make it obligatory to purify oneself.” (Ash-Sharh Al-Mumti`, 1/240) (See also: Al-Bada’i` was-Sana’i`, 1/132; Al-Fiqh Al-Maliki, 1/89; and Al-Majmu`, 2/21)
The most correct of these three views is the second one, that touching a woman does not invalidate Wudu at all, whether it is with desire or without desire.
This is the view favoured by Shaykh Al-Islam Ibn Taymiyah (12/222), and among contemporary scholars by Shaykh Ibn Baz (10/134), Shaykh Ibn ‘Uthaymeen (1/286) and the scholars of the Standing Committee (5/266).
For more, see these answers: 12801 , 82759 , 8531 , 21242 , and 191686 .
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer | https://islamqa.info/en/answers/76115/does-touching-a-woman-invalidate-wudu | 62 | 76,115 |
131 | How to Wash the Face in Wudu | Question
I read that the boundaries of the face for Wudu are: from the hairline to the chin in length, and from ear to ear in width. Is there evidence for this, or is this a matter of Ijtihad from the scholars? | Praise be to Allah.These are the boundaries of the face upon which the scholars have agreed, and they are its limits from the perspective of the language in which the Quran was revealed, thus the description and the boundary are based on two legal evidences:
From the standpoint of the scholars’ agreement and consensus, their consensus is a proof.
And from the standpoint of the language in which the Quran was revealed, and we are addressed by it, and there is no contradiction to it from the perspective of the Shari`ah.
Allah the Almighty says (interpretation of the meaning): {O you who have believed, when you rise to [perform] Salah, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles} [Al-Ma’idah 5:6]
The linguists say: “The face is the front of everything.” (End quote) (Al-Muhit fil-Lughah, 1/314; Kitab Al-`Ayn, 4/66)
Al-Qurtubi (may Allah have mercy on him) said:
“The face in language is derived from facing, and it is a member that includes other members and has length and width; its boundary in length is from the beginning of the forehead to the end of the jawbones, and from ear to ear in width.” (End quote from Al-Jami` li Ahkam Al-Quran, 6/83)
He also said:
“And the Arabs do not call a face except what is met with facing.” (End quote from Al-Jami` li Ahkam Al-Quran, 6/84)
Ibn Kathir (may Allah have mercy on him) said:
“And the boundary of the face according to the Jurists: is from where the hair of the head grows – and there is no consideration for baldness or hair density – to the end of the jawbones and the chin in length, and from ear to ear in width.” (End quote Tafsir Ibn Kathir, 3/47)
Ash-Shirazi (may Allah have mercy on him) said:
“Then he washes his face, and that is mandatory due to the saying of the Almighty}(translation of the meaning: {wash your faces)
And the face is what is between the hairline of the head to the chin and the end of the jawbones in length, and from ear to ear in width.” (End quote)
An-Nawawi (may Allah have mercy on him) said:
“What the author mentioned regarding the boundary of the face is the correct view which the companions adhere to and Ash-Shafi`i (may Allah have mercy on him) explicitly stated in Al-Umm.” (End quote from Al-Majmu`, 1/405)
An-Nawawi (may Allah have mercy on him) also said in Al-Majmu` (1/399):
“And the face, according to the Arabs, is what is met with facing.” (End quote)
Al-Kasani (may Allah have mercy on him) said in Bada’i` As-Sanai` (3/1):
“And the apparent narration did not mention the boundary of the face, and it mentioned in another narration of the foundations that it is from the hairline to the bottom of the chin, and to the lobes of the ears, and this is a sound definition; because it defines the thing by what the word indicates linguistically; because the face is a name for what a person faces, or what is customarily faced to, and the facing occurs with this defined area.” (End quote)
Refer to: Daqa’iq Uli An-Nuha, 1/56; Kashshaf Al-Qina`, 1/95; Al-Mughni, 1/83; Tabayyun Al-Haqa’iq, 1/2; Fat-h Al-Qadir, 1/15; Matlab Uli An-Nuha, 1/113; Radd Al-Muhtar, 1/96; Al-Mawsu`ah Al-Fiqhiyyah, 4/126; Tafsir Ibn Kathir, 3/48; Al-Kulliyat; 1628; Al-Lubab, 7/219; Tafsir Al-Baghawi, 3/21; Nazm Ad-Durar, 403/2.
Thus, the statements of the exegesis, Jurists, and linguists have converged on the fact that the face is what is met with facing, and that this is its boundary. And that is sufficient as a legal proof.
For more details, please see the following answers: 11497, 71169, 85031, 226422, 426969, 88179.
And Allah the Almighty knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer | https://islamqa.info/en/answers/129353/how-to-wash-the-face-in-wudu | 62 | 129,353 |
132 | Is It Obligatory to Rinse the Mouth and Nose in Wudu? | Question
Is it acceptable to do Wudu without rinsing the mouth and nose, because the Quranic verse does not go into details; rather it speaks of generalities, i.e., washing the face?
Is my Wudu valid if I forget or if I deliberately wash the face only, without rinsing the mouth and nose? If I take a bath today and intend to do Wudu but I did not rinse my mouth or nose, is that valid as Wudu? | Praise be to Allah.The scholars differed concerning the ruling on rinsing the mouth and nose in Wudu and ghusl . The correct scholarly view is that these actions are obligatory, and Wudu or ghusl is not valid without them, because they are included in washing the face which is enjoined in the Quranic verse.
Al-Hajjawi (may Allah have mercy on him) said in Az-Zad, in Bab Furud Al-Wudu wa Sifatuhu (The obligatory parts of Wudu and its description), p. 29:
“The obligatory parts (of Wudu) are six: Washing the face – of which the mouth and nose are part; washing the hands; wiping the head – of which the ears are part; washing the feet up to the ankles; doing these actions in order; and doing them continuously , without interruption , which means not delaying the washing of one part until the part before it has dried.”
Shaykh Ibn `Uthaymin (may Allah have mercy on him) said in Ash-Sharh:
“The words “of which the mouth and nose are part” mean they are part of the face, because they are located on the face, so they are included with it. Based on this, rinsing the mouth and nose are among the obligatory parts of Wudu, but they are not separate (rather they are included with the face). This is similar to the words of the Prophet (blessings and peace of Allah be upon him): “I have been commanded to prostrate on seven bones: the forehead – and he pointed to his nose…” (Ash-Sharh Al-Mumti‘, 1/119)
The scholars of the Standing Committee for Issuing Fatwas said:
“Rinsing the mouth and nose in Wudu is proven from the actions and words of the Prophet (blessings and peace of Allah be upon him) and they are included in washing the face. So Wudu is not valid if they are omitted or if one of them is omitted.” (Fatawa Al-Lajnah Ad-Da’imah, 4/78) (See also Al-Mughni by Ibn Qudamah, 1/83)
The fact that the verse does not explicitly mention rinsing the mouth and nose does not mean that they are not obligatory, because the Sunnah explains the Quran, and the Sunnah teaches us that we should rinse the mouth and nose. It is not narrated from the Prophet (blessings and peace of Allah be upon him) that he omitted one or both of them in Wudu. This is an explanation of the command mentioned in the Quran to wash the face when purifying oneself.
So if a person omits rinsing the mouth and nose when purifying himself, his purification is not valid, whether he did that deliberately or by mistake.
The scholars of the Standing Committee for Issuing Fatwas said:
“If a person forgets to wash any of the parts of the body that should be washed when doing Wudu, or he omits any portion of that, even if it is small, if it was during Wudu or immediately afterwards and the traces of water are still on his limbs and have not dried yet, then he should wash the part that he forgot and those that come after it only. But if he remembers that he forgot to wash one of the parts of the body that are to be washed in Wudu, or a portion of it, after his limbs have dried or during the prayer or after finishing the prayer, then he has to do Wudu all over again, just as Allah has prescribed repeating the prayer in full. Allah has enjoined washing all the parts of the body that are to be washed in Wudu, so if a person omits part of that, even if it is a small area on one of the parts that are to be washed in Wudu, it is as if he forgot to wash all of it. This is what is indicated in the report narrated by `Umar ibn Al-Khattab (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) saw a man doing Wudu, and he omitted a spot the size of a fingernail on his foot. He told him to repeat his Wudu and his prayer, and he went back and prayed again. (Narrated by Muslim, 243 and Ibn Majah, 666)” (Fatawa Al-Lajnah Ad-Da’imah, 4/92)
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer | https://islamqa.info/en/answers/153791/is-it-obligatory-to-rinse-the-mouth-and-nose-in-wudu | 62 | 153,791 |
133 | Wiping over the headcover (khimar) when there is a piece of cloth (headband) under it | Question
If I follow the view of the Hanbalis about it being permissible to wipe over the headcover that is wrapped under the chin, should I be wearing the headcover directly on my head, or is there nothing wrong with that [wearing a headband and the like]? Because I wear a small cloth (kerchief or headband) under it that goes around the head only, and does not go over the ears or under the chin. Is it sufficient to wipe the headscarf only, and not this piece of cloth? | Praise be to Allah.It is proven that the Prophet (blessings and peace of Allah be upon him) wiped over his turban when doing wudu.
It was narrated from Ja‘far ibn ‘Amr ibn Umayyah that his father said: I saw the Prophet (blessings and peace of Allah be upon him) wiping over his turban and khuffs. Narrated by al-Bukhari (205).
It was narrated by Ka‘b ibn ‘Ujrah, from Bilal, that the Messenger of Allah (blessings and peace of Allah be upon him) wiped over his khuffs and headcover. Narrated by Muslim (275).
Al-Nawawi (may Allah have mercy on him) said:
What is meant by the headcover here is the turban, because it covers the head. End quote from Sharh Sahih Muslim (3/174).
By analogy with that, it is permissible for a woman to wipe over her headcover, especially that which goes under the chin. Whatever is prescribed for men is, in principle, also prescribed for women.
Moreover, the reason is the same, which is to alleviate the difficulty of taking it off and putting it back on again. In fact, women’s need to wipe over their headcovers is often more obvious and greater than that of men, as is quite clear.
Al-Hasan narrated from his mother, from Umm Salamah, that she used to wipe over her headcover.
Narrated by Ibn Abi Shaybah in al-Musannaf (224).
For more information and to see the views of scholars regarding this matter, please see the answer to question no. 148129 .
Secondly:
In order for it to be valid to wipe over the headcover, there is no stipulation that the headcover should rest directly on the head, because there is no text to that effect. Rather it is sufficient for it to cover the head as socks or khuffs cover the feet, and it is permissible to wipe over them even if there is another pair of socks or khuffs under them. This is the view of the majority of scholars.
Ibn Qudamah (may Allah have mercy on him) said: If he put the outer khuff on before invalidating his wudu, it is permissible to wipe over it in all cases, whether the inner one is intact or has holes. This is the view of al-Hasan ibn Salih, ath-Thawri, al-Awza‘i and ashab al-ra’y. Malik disallowed that in one of the two reports narrated from him, as did ash-Shafa‘i in one of his two views, because usually there is no need to wear the second khuff, so there is no need for a general concession regarding it, as is the case regarding a plaster cast.
In our view, however, if the two khuffs together are covering the foot and it is possible to walk in them, then they are like one khuff, even if the inner khuff has holes. His saying that there is no need for it is not correct, for if the land is cold, it is usually not sufficient to wear just one khuff."(Al-Mughni 1/364).
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer | https://islamqa.info/en/answers/382518/wiping-over-the-headcover-khimar-when-there-is-a-piece-of-cloth-headband-under-it | 62 | 382,518 |
134 | Is Wudu Valid with Nail Polish on? | Question
A woman was away from the city, and did not know that the nail polish must be removed to make Wudu and pray. When she knew that she must remove it, she tried to find a nail varnish remover to use but she could not find it. She could not go to the city to buy it either. She was making ablution and praying with it on for one week. What is the ruling on this? | Praise be to Allah.One of the conditions of ritual purification being valid is that the water must touch the skin. If there is any barrier such as grease, paint, wax or glue that prevents water reaching the skin, then the purification is not valid and prayers offered in that case are not valid.
The evidence for that is the words of the Prophet (peace and blessings of Allah be upon him) to Abu Dharr (may Allah be pleased with him): “If you find water, then let it touch your skin, for that is good.” (Narrated by Abu Dawud, 332; classed as authentic by Al-Albani in Sahih Abi Dawud)
Imam Ash-Shafi`i (may Allah have mercy on him) said:
“If there is any mastic or anything thick on him that will prevent the water from reaching the skin, his washing of that part for Wudu is not valid, unless he removes it or removes enough so that he knows that there is no barrier to the water touching the skin.” (Al-Umm, 1/44)
An-Nawawi (may Allah have mercy on him) said:
“If there is wax, dough, henna and the like on one of his limbs, which prevents water from reaching any part of it, then his purification is not valid, whether the amount is large or small. If there are traces of henna and its colour left on the hand, without there being any solid material left, or elsewhere, or traces of liquid grease whereby water flows over the limb but does not stay there, his purification is valid.” (Al-Majmu`, 1/529)
It says in Fatawa Al-Lajnah Ad-Da’imah (5/218):
“If the colour is impermeable , then Wudu is not valid unless it is removed before doing Wudu. If it is not impermeable , then Wudu is valid, as is the case with henna.”
Hence this woman should have tried to find something to remove this nail polish , even if she had to go far away to find a place that sold it. She could also have removed it by using a strong kitchen cleaning agent or by rubbing it with a cloth dampened with liquid fuel, and so on.
We do not think that this woman has any excuse for praying with Wudu that was invalid because of this nail polish. Ignorance may mean that she is free of sin but it does not make the prayer valid .
She has to repeat the prayers that she offered with Wudu that was invalid because of this nail polish .
For more details, please see the following answer: 292730 .
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer | https://islamqa.info/en/answers/103738/is-wudu-valid-with-nail-polish-on | 62 | 103,738 |
135 | Can You Do Wudu with Fake Nails? | Question
Is it permissible to pray and do acts of worship when wearing fake nails because the nails break constantly due to lack of calcium in the body? | Praise be to Allah.There is nothing wrong with wearing fake nails permanently if that is because the natural nails break due to a lack of calcium in the body.
However, if they are worn for the purpose of adornment and beautification , that is not permissible.
There is nothing wrong with praying while wearing fake nails , but it is stipulated that they should be removed when doing Wudu and Ghusl, so that the water may reach what is beneath them.
It says in a fatwa of the Permanent Committee (5/218):
“If the nail polish forms a layer on the surface of the nails , then Wudu is not valid unless it is removed before doing Wudu. If it does not form a layer, then Wudu is valid, as in the case of henna.
If this is the case with regard to nail polish , then it applies even more so to artificial nails .”
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer | https://islamqa.info/en/answers/120850/can-you-do-wudu-with-fake-nails | 62 | 120,850 |
136 | Resorting to Tayammum if One Has Eczema | Question
I have eczema which was under control until I started doing Wudu 5 times a day. I have tried everything I can think of, but nothing is helping. What can I do if Wudu is causing very bad rashes? | Praise be to Allah.Allah says (interpretation of the meaning):
“Allah burdens not a person beyond his scope.” [Al-Baqarah 2:286]
Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) said: “… if I forbid you from doing something, avoid it, and if I command you to do something, do as much as you can.” (Narrated by Al-Bukhari, 6858; Muslim, 1337)
Although Allah has clearly commanded us to do Wudu with water, He exempted the sick from having to do Wudu with water and has allowed them to do Tayammum . Allah says (interpretation of the meaning):
“O you who believe! Approach not As-Salah (the prayer) when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of Janabah (i.e. in a state of sexual impurity and have not yet taken a bath), except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body. And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, do Tayammum with clean earth and rub therewith your faces and hands (Tayammum). Truly, Allah is Ever Oft-Pardoning, Oft-Forgiving.” [Al-Nisa’ 4:43]
Shaykh Muhammad Al-Salih Al-‘Uthaymin (may Allah have mercy on him) said:
“Or if he is afraid of using it or if looking for it will cause him physical harm:
If he will be physically harmed by using water and will become sick, then this comes under the general meaning of the words (interpretation of the meaning):
“But if you are ill or on a journey.” [Al-Maidah 5:6]
For example, if there are wounds or sores on the parts of the body that are washed during Wudu, or if there are wounds or sores on all parts of the body, in the case of Ghusl (ritual bath), and there is the fear of physical harm, then he may do Tayammum.” (Al-Sharh Al-Mumti’, 1/378, 379; Ibn Al-Jawzi edition)
But if he can put water on his skin without affecting it, then he should do so, and he does not have to rub that part of the body or go to extremes in washing it.
Shaykh Muhammad Al-Salih Al-‘Uthaymin (may Allah have mercy on him) said:
“Similarly he does not have to go to extremes in rinsing his nose if he has a problem in the sinuses, because in that case the water may settle there and cause an unpleasant smell and make him sick, or it may cause him some harm. It should be said to such a person: it is sufficient for you to rinse your nose until the water enters the nostrils.” (Al-Sharh Al-Mumti’, 1/210, Ibn Al-Jawzi edition)
He also said:
“If a person has a sinus problem, or if going to extremes in rinsing the nose will make the water reach the sinuses and cause him pain, or if the water will turn rotten and turn to pus and so on, in this case we say to him: Do not go to extremes in rinsing your nose, so as to ward off harm from yourself.” (Al-Sharh Al-Mumti’, 1/172. Ibn Al-Jawzi edition)
If Wudu will harm your skin or delay your recovery, then you should do Tayammum , and there is no sin on you.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer | https://islamqa.info/en/answers/20935/resorting-to-tayammum-if-one-has-eczema | 62 | 20,935 |
137 | Ruling on wiping over a cap or shemagh when doing wudu’ | Question
Is it permissible to wipe, when doing wudu, over what is worn on my head, such as a cap or shemagh? | Praise be to Allah.Firstly:
There are soundly narrated hadiths from the Prophet (blessings and peace of Allah be upon him) which indicate that it is permissible to wipe over the turban when doing wudu. These hadiths refer to two ways of doing it:
The first way:
is wiping over the forelock [the front of the head] and turban. It was narrated from al-Mughirah ibn Shu‘bah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) did wudu, and he wiped over his forelock and over his turban and over his khuffs. Narrated by al-Bukhari (182) and Muslim (274).
The second way:
is wiping over the turban only. It was narrated that ‘Amr ibn Umayyah (may Allah be pleased with him) said: I saw the Prophet (blessings and peace of Allah be upon him) wiping over his turban and khuffs. Narrated by al-Bukhari (205).
Imam Ahmad (may Allah have mercy on him) acted in accordance with these hadiths. See: Kashshaf al-Qina‘ (1/120).
The majority of scholars are of the view that it is not valid to only wipe the turban when doing wudu, and that if someone does that, his wudu is not valid. We have discussed this previously and noted that the view of Imam Ahmad is more likely to be sound, in the answer to question no. 129557 .
Secondly:
With regard to the views of the imams regarding wiping over the turban, the cap and so on:
According to the Shafa‘is, part of the head must be wiped, then it is recommended (mustahabb) to carry on and wipe over the turban.
An-Nawawi said in al-Majmu‘ (1/440):
Our companion said: If he is wearing a turban and does not want to take it off for some reason, or even if there is no reason, he may wipe over all of his forelock, and it is recommended for him to carry on and wipe over the turban, whether he put it on in a state of purity or otherwise. If he is wearing a cap on his head and does not want to take it off, then it is like a turban, and he must wipe his forelock, and it is recommended for him to carry on and wipe over the cap too.
The ruling is the same with regard to what a woman wears on her head, but if a man only wipes over the turban and does not wipe over any part of his head, then that is not valid, and there is no difference of opinion regarding that in our view. End quote.
The Shafa‘is allowed wiping over the turban and cap, on condition that part of the head also be wiped. This is based on the fact that what is obligatory in wudu, in their view, is wiping part of the head, and it is not required to wipe the entire head. Hence they said that carrying on to wipe over the turban or cap Is recommended (mustahabb), but if they are not wiped over, wudu is still valid.
In the answer to question no. 70530 , we stated that the correct view is that it is obligatory to wipe over the entire head when doing wudu, and this is the view of Imam Malik and Imam Ahmad (may Allah have mercy on them).
According to the Malikis, it is not permissible to wipe over the turban except in the case of necessity, which is if the wearer fears harm if he takes it off. If part of his head is uncovered, he must wipe it, then carry on and wipe over the turban, and this is obligatory, as it says in Hashiyat al-‘Adawi (1/195).
It says in ash-Sharh al-Kabir (1/163), which is a Maliki book:
If he can wipe over part of his head, he should do that, then carry on wiping over the turban, and this is obligatory according to the correct view. End quote.
As for the Hanafis, they disallow wiping over the turban, despite the fact that there are hadiths which allow it.
See: Hashiyat Ibn ‘Abidin (1/181).
As for the Hanbalis, who allow wiping over the turban, the reason they gave for allowing it is that it is difficult to take it off. Based on that, wiping over the cap is not permissible, because there is no difficulty involved in taking it off.
Al-Bahuti al-Hanbali said:
It is not permissible to wipe over the large shawl [which is something that a woman wears over her head cover], because it is not difficult to take it off, so it is like the cap for a man, and it is not permissible to wipe over a cap. The reason why it is not allowed to wipe over them is because it is not difficult to take them off, so it is not permissible to wipe over them."(Kashshaf al-Qina‘ 1/384).
Ibn Qudamah said in al-Mughni (1/384):
It is not permissible to wipe over the cap. This was stated by Imam Ahmad. End quote.
Thus it becomes clear that wiping over a cap and the like is not valid. Similarly, it is not valid to wipe over the shemagh, ghutrah or kufiyah (keffiyah) – these words all refer to the same thing [i.e., the scarf or headdress worn by Arab men in Saudi Arabia and other countries], except according to the madhhab of Imam ash-Shafa‘i, provided that part of the head is also wiped. This is because, as noted above, wiping the entire head is not obligatory according to Imam ash-Shafa‘i; rather what is obligatory is wiping part of it.
Contemporary scholars have issued fatwas stating that it is not permissible to wipe over the cap, shemagh and so on.
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said:
It is permissible to wipe over a turban, for a man. The turban is that which covers the head and is wrapped around it, and that is something that is well known.
The evidence for it being permissible to wipe over it is the hadith of al-Mughirah ibn Shu‘bah (may Allah have mercy on him), according to which the Prophet (blessings and peace of Allah be upon him) wiped his forelock, and over his turban, and over his khuffs. The turban may also be called a khimar (head cover), as in Sahih Muslim: “He wiped over his khuffs and khimar. He said: That is, the turban.” Thus the word khimar was explained as referring to the turban. Were it not for this explanation, we would have said that it was permissible to wipe over the ghutrah if it is covering the head, just as it is permissible for a woman to wipe over her khimar."(Ash-Sharh al-Mumti‘ 1/236).
Shaykh Ibn Jibrin (may Allah have mercy on him) said:
The cap is something that is worn on the head to protect it from the sun and heat, and it is shaped to fit the size of the head, but does not usually cover the ears. Therefore it cannot be compared to the turban with regard to wiping over it, because there is no difficulty in removing it. End quote.
Shaykh Salih al-Fawzan (may Allah preserve him) said:
The cap is not like the turban, and various types of caps and head covers do not come under the same ruling as the turban. The turban in particular is what is mentioned in the Sunnah with regard to it being permissible to wipe over it, so it should be limited to that. As for other kinds of head covers, such as the cap and tarboosh, and whatever is worn on the head, it is not permissible to wipe over any of them. End quote.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer | https://islamqa.info/en/answers/139719/ruling-on-wiping-over-a-cap-or-shemagh-when-doing-wudu | 62 | 139,719 |
138 | Should I Do Wudu for Every Sunnah Prayer? | Question
Is performing Wudu for every supererogatory (supererogatory) prayer recommended as Bilal ibn Rabah (may Allah be pleased with him) used to do? | Praise be to Allah.Did Bilal ibn Rabah do Wudu for very Sunnah prayer?
Al-Bukhari (1149) and Muslim (2458) narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said to Bilal (may Allah be pleased with him), at the time of Fajr prayer: “O Bilal, tell me of a deed that you did in Islam, for which you most hope to earn reward, for I heard the sound of your sandals in front of me in Paradise.” Bilal (may Allah be pleased with him) said: I have not done any deed in Islam for which I hope to earn reward more than the fact that I do not purify myself fully (Wudu) at some time of the night or day, but I pray as much as Allah wills I should pray with that purification.
At-Tirmidhi (3689) narrated that Bilal (may Allah be pleased with him) said: I never gave the Adhan but I prayed two Rak`ahs, and I never invalidated my Wudu but I did Wudu immediately and thought that I owed it to Allah to pray two Rak`ahs. (Classed as authentic by Shaykh Al-Albani (may Allah have mercy on him) in Sahih Sunan At-Tirmidhi)
The Hadith of Bilal (may Allah be pleased with him) indicates that it is recommended to persist in doing Wudu, and that it is recommended to offer a prayer immediately after doing Wudu.
There is nothing in the Hadith to indicate that it is recommended to do Wudu for every supererogatory prayer.
An-Nawawi (may Allah have mercy on him) said:
This indicates that it is recommended to pray following Wudu, that doing so is Sunnah and that it is permissible to do so at times when offering (unspecified supererogatory) prayers is disallowed: at sunrise, when the sun is at its zenith, at sunset, and after Fajr and `Asr prayers, because it is a supererogatory prayer that is done for a specific reason. This is our view.” (Sharh Muslim by An-Nawawi, 8/13)
Ibn Hajar (may Allah have mercy on him) said:
“This Hadith indicates that it is recommended to keep oneself in a state of purity.” (Fath Al-Bari, 3/35)
Is it recommended to renew Wudu?
The scholars (may Allah have mercy on them) stated: Renewing Wudu is only recommended for one who prayed after doing the first Wudu.
An-Nawawi (may Allah have mercy on him) said:
“Our companions unanimously agreed that it is recommended to renew Wudu , which is when a person had Wudu, then does Wudu again without having invalidated his Wudu.
When is it recommended? There are five views concerning that, the soundest of which is if he offered a prayer, obligatory or supererogatory, with the first Wudu (then it is recommended to do Wudu for another prayer).” (Al-Majmu`, 1/495)
Shaykh Al-Islam Ibn Taymiyah (may Allah have mercy on him) said in Majmu` Al-Fatawa (21/376):
“Rather the jurists’ discussion has to do with the one who prayed with the first Wudu: is it recommended for him to renew his Wudu?”
With regard to one who did not pray with the first Wudu, it is not recommended for him to renew Wudu . Rather renewing Wudu in this case is a Bid‘ah (innovation) and is contrary to the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him) and the way of the Muslims both during his lifetime and after his death, until the present time.”
When is it not recommended to renew Wudu?
An exception is made to it being recommended to renew Wudu if one of the two prayers was connected to the other, such as the regular Sunnah prayers that are connected to obligatory prayers, or Tarawih followed by Witr, or if the two prayers are joined together, as in the case of one who joins Maghrib and ‘Isha’ together. In such cases it is not recommended to renew Wudu, because there is no report of the Prophet (blessings and peace of Allah be upon him) doing that.
Shaykh Al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
“It is proven via Mutawatir reports that on the day of `Arafah the Prophet (blessings and peace of Allah be upon him) led the Muslims in praying Thuhr and ‘Asr, joining the two prayers together, and thousands prayed behind him whose numbers are known only to Allah. When he (blessings and peace of Allah be upon him) said the Tasleem at the end of Thuhr, he led them in praying ‘Asr; neither he nor anyone else repeated his Wudu, nor did he instruct anyone to repeat his Wudu, and no one transmitted any report to that effect. This indicates that renewing Wudu is not recommended in all cases.
Sometimes he would offer an obligatory prayer and then a supererogatory prayer, and sometimes he would offer a supererogatory prayer and then an obligatory prayer, and sometimes he would offer an obligatory prayer then another obligatory prayer, all of that with one Wudu.
Similarly, the Muslims would pray behind him at night in Ramadan with one Wudu, on numerous occasions.
The Muslims at his time would do Wudu, then they would pray so long as they did not invalidate their Wudu, as is mentioned in authentic Hadiths. There is no report from him – either with an authentic or inauthentic Isnad (chain of narration) – to indicate that he instructed them to do Wudu for every prayer. Saying that it is recommended to do so requires proof.” (Majmu` Al-Fatawa, 21/371-372)
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer | https://islamqa.info/en/answers/239934/should-i-do-wudu-for-every-sunnah-prayer | 62 | 239,934 |
139 | Does Feeling That Something Came Out of the Back Passage Break Wudu? | Question
After I defecate, I feel something coming out of the back passage. Sometimes there is something and sometimes I do not find anything.
My question is: do I have to check my Wudu for every prayer? What about the prayers I did in the past? Do I have to repeat them? Please note that I do not know how many they are. | Praise be to Allah.If a person relieves himself, cleans himself, and then does Wudu, he is in a state of ritual purity until he is certain that there is something that has invalidated his Wudu. His Wudu does not become invalidated because of mere doubts, even if the doubt is so strong that he thinks it most likely.
Based on this, merely feeling that something has come out of the back passage is not counted as invalidating Wudu. You should also beware of whispers from Satan . So long as you have done Instinja (washing the private parts with water) and cleaned the place properly, you do not have to check before praying.
The prayers that you have offered do not have to be repeated, because you were in a state of purity and you were not certain that there was anything that would invalidate it .
This principle is indicated by the report narrated by Al-Bukhaari (137) and Muslim (361) from `Abdullah ibn Zayd (may Allah be pleased with him) who said that a man complained to the Messenger of Allah (peace and blessings of Allah be upon him) that he imagined that he felt something when he was praying, and he said: “You should not stop (the prayer), unless you hear a sound or smell something (and odour).”
An-Nawawi (may Allah have mercy on him) said:
“This Hadith is one of the basic principles of Islam, and an important principle of Fiqh (Islamic jurisprudence), which is that things remain as they are unless there is certainty that they have changed, and doubting what is certain does not affect it .
Another issue related to this Hadith is that if a person is certain that he purified himself and is uncertain that he has invalidated it, then the ruling is that he is still in a state of purity, and it makes no difference whether this doubt occurs during the prayer or outside the prayer. This is our view and the view of the majority of scholars of the earlier and later generations. … Our companions said: With regard to doubt it makes no difference whether the two possibilities with regard to invalidation of purity are equal or not, or if one of them is more likely, or he thinks it most likely. He does not have to do Wudu in any case.” (Sharh Muslim)
Shaykh Ibn `Uthaymin (may Allah have mercy on him) was asked: When I urinate and do Wudu then pray, I feel that something is coming out of my penis, and when I check it I find that some urine has come out. What is the solution?
He replied:
“Undoubtedly in His wisdom, Allah has made strong nerves that control urine and faeces so that nothing comes out. But these nerves may be affected by sickness so that they become weak, then urine comes out either continuously or occasionally.
A person may himself be the cause of that, because there are some people who, when they finish urinating, squeeze the urethra to the end of the penis, so as to extract the urine, and there are some who keep squeezing until the last drop of urine comes out. This is a mistake, even though some jurists say that it is Sunnah to extract the last drop.
This is a weak view, and in fact is innovation, as was stated by Shaykh Al-Islam Ibn Taymiyah (may Allah have mercy on him) and as is obvious from the Sunnah, because there is no report that the Messenger (peace and blessings of Allah be upon him) squeezed the urethra to the end of the penis, or that he squeezed it to extract the urine. But some people do that, either because they are following the opinion of the jurists who said that, or because they imagine that if they do not do that, there will be some urine left in the penis. But this is a mistake.
If a person urinates and washes the tip of the penis only, that is sufficient and there is no need to squeeze it or shake it. Rather he should wash the tip of the penis where the urine has got onto it, and that is the end of the matter, even if the person has gotten used to doing this because of this sickness of which he himself is the cause.
My advice to him is: if this happens to you, do not pay any attention to it, do not squeeze the penis, rather leave it as it is. When the last drop of urine has come out, you should wash the tip of the penis, and you may feel something in his penis but you do not have to look, because some people, when they feel something in the penis, they pull down their trousers and start squeezing the penis from the end. But if one squeezes it something will inevitably come out. Rather you should leave it and not pay any attention to it.
Some of the scholars (may Allah have mercy on them) said: ‘In this case if he is affected by these whispers , he should sprinkle some water on his trousers so that if he thinks or doubts, then he can assume it is this water.’
But we say: there is no need for that, and this is too much. Do not do that, and do not pay any attention to it, and it will go away in sha Allah. If you feel some coolness at the tip of the penis or you feel something in the penis, do not go and look, and just ignore it." (Al-Liqa’ Al-Shahri)
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer | https://islamqa.info/en/answers/89888/does-feeling-that-something-came-out-of-the-back-passage-break-wudu | 62 | 89,888 |
140 | How should she wipe over her hair when doing wudu, when it has hair ties and ribbons for adornment? | Question
Is it permissible to wipe over what is put on the hair for adornment, such as ribbons and pieces of plastic and metal, and things that I use to tie the hair, whether they are many or few? Is it permissible to twist each part of the hair on its own [twisting it from the end of the hair to the beginning, then holding it in place with a metal clip] or to make many braids, and then wipe over that? | Praise be to Allah.Firstly:
One of the obligatory parts of wudu is wiping the head, because Allah, may He be exalted, says (interpretation of the meaning): {O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles} [al-Maa’idah 5:6].
The scholars differed as to how much must be wiped: is it the entire head, or is it acceptable to wipe part of it? Maalik and Ahmad are of the view that it is obligatory to wipe the entire head, and this view is more likely to be correct.
There are two possible ways of wiping the head when doing wudu:
1.. Placing the hands, after wetting them, on the front of the head then wiping the head until the nape of the neck, then bringing the hands back to the front of the head.
2.. Wiping all of the head in the direction the hair grows, so as not to make the hair look untidy. This option is appropriate for the one whose hair is long – man or woman – when there is the fear of making the hair look untidy by bringing the hands back [to the front of the head].
Ahmad (26484) and Abu Dawood (128) narrated from ar-Rubayyi‘ bint Mu‘awwidh ibn ‘Afra’ (may Allah be pleased with her) that the Messenger of Allah (blessings and peace of Allah be upon him) did wudu in her house. He wiped his entire head from the crown of the head, each part in the direction the hair grew, and he did not make the hair look untidy. This was classed as hasan by al-Albaani in Saheeh Abi Dawood.
The words “from the crown of the head” mean from the top of the head, starting to wipe from the top to the bottom.
Al-‘Iraaqi said: What is meant is that he began to wipe from the top of the head until he reached the bottom, doing that in each direction on its own.
End quote from ‘Awn al-Ma‘bood.
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/87): If someone who has hair fears that by bringing his hands back [to the front of the head] he will make his hair untidy, he does not have to bring his hands back. This was stated by Ahmad. It was said to him: If someone has hair down to his shoulders, how should he wipe his head when doing wudu? Ahmad put his hands on the top of his head, and said: Like this, so as to avoid making the hair untidy, meaning that he should wipe to the back of his head, and not bring his hands back [to the front of the head]. Ahmad said: The hadith of ‘Ali says likewise. And if he wishes, he may wipe in the manner that was narrated from ar-Rubayyi‘, who said that the Messenger of Allah (blessings and peace of Allah be upon him) did wudu in her house. He wiped his entire head from the parting of the hair, wiping downwards in each direction, so as not to make his hair untidy. This was narrated by Abu Dawood. Ahmad was asked how a woman should wipe her hair, and he said: Like this. He put his hands on the top of his head, then brought them down to the front of the head, then he lifted his hands again and put them where he had started, then brought them down to the back. Regardless of how wiping it is done, so long as it includes what is required, it is fine. End quote.
See the answer to question no. 45867 .
Secondly:
If a woman has on her head anything that is worn for adornment, such as hair ties, pieces of plastic and so on, it must be removed if it is covering part of her head. This is according to the view that it is obligatory to wipe the entire head.
Al-Baaji (may Allah have mercy on him) said: If she tried to increase the thickness of her hair by adding wool or artificial hair, it is not permissible to wipe over it, because the water will not reach her hair because of it, and if it does reach her head, it will only reach some of it. This is if we follow the view that it is obligatory to wipe the entire head.
End quote from al-Mughni (1/38).
Imam Ahmad (may Allah have mercy on him) had a lenient view concerning a woman wiping her head, as he said: It is sufficient for her to wipe the front of her head.
Ibn Qudaamah (may Allah have mercy on him) said: There is no difference of opinion regarding the obligation to wipe the head. Allah, may He be exalted, stated that when He said: {and wipe over your heads}. However, there was a difference of opinion as to how much of the head should be wiped. It was narrated from Ahmad that it is obligatory to wipe all of the head for everyone. This is also the apparent meaning of the words of al-Khiraqi, and it is the view of Maalik.
It was also narrated from Ahmad that it is sufficient to wipe part of the head. Among those who said it is permissible to wipe part of the head were al-Hasan, ath-Thawri, al-Awzaa‘i, ash-Shaafa‘i and ashaab ar-ra’y. However, the apparent meaning of Ahmad’s words regarding the man is that he must wipe the entire head, and in the case of the woman it is sufficient to wipe the front of the head.
Al-Khallaal said: The view that is followed in the madhhab of Ahmad is that if a woman wipes the front of her head, it is sufficient. Muhanna said: Ahmad said: I hope that in the case of women, the ruling on wiping the head is easier. I said to him: Why? He said: ‘Aa’ishah used to wipe the front of her head.
End quote from al-Mughni (1/86).
According to this view, it does not matter whether the woman has ribbons and the like in her hair, but it is better to remove them if there are a lot of them.
Thirdly:
There is nothing wrong with a woman twisting her hair or making braids, then wiping over them when doing wudu, no matter how her hair is. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about the ruling on a woman wiping over twisted hair.
He replied: It is permissible for a woman to wipe over her hair, whether it is in a bun or loose, but she should not collect her hair in a bun and leave it on top of her head, because I fear that this may be included in the words of the Prophet (blessings and peace of Allah be upon him): “… and women who are clothed yet naked, with their heads like the humps of camels leaning to one side. They will not enter paradise or even smell its fragrance, although its fragrance may be detected from such and such a distance.”
End quote from Fataawa ash-Shaykh Ibn ‘Uthaymeen (11/152).
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=2 | https://islamqa.info/en/answers/147140/how-should-she-wipe-over-her-hair-when-doing-wudu-when-it-has-hair-ties-and-ribbons-for-adornment | 62 | 147,140 |
141 | Is It Obligatory to Wash Body Parts Consecutively in Ghusl? | Question
I did Ghusl following my menses, but I did not rinse out my nose whilst washing. After that, I dried myself off and did a complete Wudu. Does my doing Wudu after Ghusl compensate for what I missed in Ghusl? Was my separating the two by drying myself off a mistake? On the same occasion, I noticed the well-known whiteness on my teeth; do I have to remove it in order to make my Wudu complete? | Praise be to Allah.Rinsing mouth and nose in Wudu and Ghusl
The more correct scholarly view is that rinsing the mouth and nose is obligatory in both Wudu and Ghusl.
Does Ghusl count as Wudu?
If a man or woman does Ghusl to remove major impurity such as Janabah (a state of major ritual impurity due to semen ejaculation) or menses, this Ghusl counts for Wudu too .
Muslim (327) narrated from Jubayr ibn Mut`im (may Allah be pleased with him) that mention of Ghusl for Janabah was made in the presence of the Prophet (blessings and peace of Allah be upon him) and he said: “As for me, I pour water over my head three times.”
Al-Bayhaqi (may Allah have mercy on him) included this report in a chapter entitled (1/63): Chapter on the evidence for Wudu being included in Ghusl.
Shaykh Ibn `Uthaymin (may Allah have mercy on him) said:
“If a person becomes Junub (a person in Janabah), doing Ghusl suffices for Wudu too, but it is essential to rinse the mouth and nose." ( Fatawa Nur `ala Ad-Darb 120/20)
Is It obligatory to wash body parts consecutively in Ghusl?
The scholars differed as to whether it is obligatory to wash the parts of the body consecutively in Ghusl.
It says in Al-Mawsu`ah Al-Fiqhiyyah (11/200, 102):
“Washing the parts of the body in order and consecutively when doing Ghusl is not obligatory according to the majority of jurists.
Al-Layth (may Allah have mercy on him) said: It is not essential to wash them consecutively. This is a different view from that of Imam Malik; the preferred view according to the scholars who follow his school of jurisprudence is that it is obligatory to do them consecutively, and there is a similar view among the scholars from the school of Imam Ash-Shafi`i.
But according to the view of the majority, if someone does Wudu with Ghusl, he does not have to wash the parts of the body in order when doing Wudu.
Because of that, if he omits to wash one part or a spot of one part, whether it is the parts that are to be washed in Wudu or not, he may wash the part that was omitted on its own afterwards, regardless of whether the time interval is long or short, and if he has washed his body except the parts that are washed in Wudu, he can wash them now, and he does not have to wash them in order.
Because of that, the Shafi`i scholars said: If he omits Wudu, or rinsing the mouth or nose, when doing Ghusl, it is disliked (Makrooh), and it is recommended for him to do those actions, even if a long interval has elapsed, without having to repeat Ghusl. However, according to the Hanafis and Hanbalis, he must make up these actions, because they are obligatory in Ghusl according to them. However, in the case of Wudu, rinsing the mouth and nose is a recommended act according to the Hanafis, and is not obligatory." (Al-Mawsu`ah Al-Fiqhiyyah 11/100-101)
Shaykh Ibn `Uthaymin (may Allah have mercy on him) was asked:
If, after doing Ghusl for Janabah or menses , a woman remembers that she has nail polish on her nails, does she have to repeat her Ghusl?
He replied:
“According to the Hanbali school of jurisprudence, she does not have to do that, because doing the actions consecutively is not a condition of Ghusl being valid, in their view. However, I believe it is a condition, because if we regard it as a condition in Wudu, then how can it not be a condition in Ghusl? So she must repeat Ghusl." (Thamarat At-Tadwin p. 21)
What appears to be the case is that your Ghusl is valid, even according to the view that the actions in Ghusl must be done consecutively, because the time that elapsed between Ghusl and rinsing the nose was short, and may not have been more than two or three minutes. Such a short time does not cancel out doing the actions consecutively.
Is Wudu valid if you cannot remove bits of food between teeth?
The whiteness that appears on the teeth is tartar that accumulates on the teeth because of not taking proper care of them or regularly cleaning them with the Siwak or toothpaste.
The scholars of the Permanent Committee for Ifta’ were asked: When we eat, we get some bits of food between our teeth, then when we do Wudu or Ghusl, we cannot remove these bits. Is our Wudu and Ghusl valid?
They replied:
“Wudu and Ghusl are valid even if any bits of food remain between the teeth , but removing them is better." (Fatawa Al-Lajnah Ad-Daa’imah 5/234).
Based on that, your Wudu is valid, but you should regularly clean your teeth and take care of them.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=2 | https://islamqa.info/en/answers/149908/is-it-obligatory-to-wash-body-parts-consecutively-in-ghusl | 62 | 149,908 |
142 | When is it recommended to do one wudu after another? | Question
Can I do one wudu after another, seeking greater reward, because I heard that doing that is disliked (makrooh)? | Praise be to Allah.Firstly:
It is Sunnah to renew wudu even when one still has wudu, according to the majority of scholars, including the four imams. This is indicated by a number of hadiths, including the following:
The report narrated by al-Bukhari (214) from Anas ibn Maalik (may Allah be pleased with him), who said: The Prophet (blessings and peace of Allah be upon him) used to do wudu for every prayer. At-Tirmidhi (58) added: whether he was in a state of purity or not.
An-Nawawi (may Allah have mercy on him) said: Our companions are agreed that it is recommended to renew wudu, which means when a person’s wudu is still valid and he does wudu again without having invalidated his wudu. End quote.
See: al-Majmoo‘ (1/495), al-Mughni (1/96) and al-Mawsoo‘ah al-Fiqhiyyah (10/155).
Secondly:
When is it recommended to renew wudu? There are several scholarly views. An-Nawawi (may Allah have mercy on him) said: The most correct view in our madhhab is: If he prayed with the first wudu, whether the prayer was obligatory or supererogatory. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in ash-Sharh al-Mumti‘: Renewing wudu may be Sunnah, if the person prayed with the wudu he did previously. If he prayed with the wudu he did previously, then it is recommended for him to do wudu again for the next prayer.
For example, someone did wudu for Zuhr and prayed Zuhr, then the time for ‘Asr came and he was still in a state of purity. In that case, it is Sunnah for him to do a new wudu, because he already prayed with the previous wudu. So renewing wudu for ‘Asr is something prescribed. If he did not pray with it, meaning that he did wudu for ‘Asr before the time for the prayer began, and did not pray with this wudu, then when the adhaan was given for ‘Asr he renewed this wudu, this is not prescribed, because he did not pray with the first wudu… End quote.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=2 | https://islamqa.info/en/answers/142247/when-is-it-recommended-to-do-one-wudu-after-another | 62 | 142,247 |
143 | Meaning of the words in the hadith about wudoo’: “… but the eight gates of Paradise will be opened for him and he may enter through whichever of them he wishes” | Question
I would like to know the meaning of the words of the Prophet (blessings and peace of Allah be upon him) about the virtue of offering supplication after doing wudoo’: “… but the eight gates of Paradise will be opened for him and he may enter through whichever of them he wishes.” Does that mean that on the Day of Resurrection he will enter through all eight gates of Paradise? May you be rewarded with the loftiest Paradise. | Praise be to Allah.Muslim (234), Abu Dawood (169), an-Nasaa’i (148), at-Tirmidhi (55), Ibn Maajah (470) and Ahmad (122) narrated from ‘Uqbah ibn ‘Aamir that ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “There is no one among you who does wudoo’ and does it well, then says: ‘I bear witness that there is no god worthy of worship except Allah and that Muhammad is the slave of Allah and His Messenger,’ but the eight gates of Paradise will be opened for him and he may enter through whichever of them he wishes.”
At-Tirmidhi added: “O Allah, make me one of those who repent and make me one of those who purify themselves.”
Al-Albaani classed it as saheeh in Saheeh at-Tirmidhi and elsewhere.
A similar report was narrated about the virtue of Abu Bakr as-Siddeeq (may Allah be pleased with him):
Al-Bukhaari (1897) and Muslim (1027) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever gives a pair of anything for the sake of Allah will be called from the gate of Paradise: ‘O slave of Allah, this is good.’ Whoever was one of the people of prayer will be called from the gate of prayer. Whoever was one of the people of jihad will be called from the gate of jihad. Whoever was one of the people of fasting will be called from the gate of al-Rayyaan. Whoever was one of the people of charity will be called from the gate of charity.” Abu Bakr as-Siddeeq said: May my father and mother be sacrificed for you, O Messenger of Allah. There is no need for anyone to be called from all of these gates, but will anyone be called from all of them? He said: “Yes, and I hope that you will be one of them.”
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
What the hadith means is that each doer of that deed will be called from the gate of that deed. That is clearly stated in another report from Abu Hurayrah: For each doer [of a good deed] there will be one of the gates of paradise, from which he will be called because of that deed.” Narrated by Ahmad and Ibn Abi Shaybah with a saheeh isnad.
This hadith gives the impression that it is a small number who will be called from all of those gates. It also indicates that what is referred to is voluntary deeds of each category, not obligatory deeds, because there are many who will have done all the obligatory deeds, in contrast to voluntary deeds, for there are very few who will have done all voluntary deeds.
Moreover, the one who does all of that will only be called from all of these gates by way of honouring him; otherwise he can only enter through one gate, and perhaps it will be the gate of the deed that he did the most. And Allah knows best.
Regarding the report narrated by Muslim from ‘Umar: “Whoever does wudoo’ then says, ‘I bear witness that there is no god worthy of worship except Allah… ‘”, In which it says: “the gates of Paradise will be opened to him and he will enter through whichever one he wishes,” it does not contradict what is mentioned above, even though it may appear to contradict it, because it may be understood as meaning that they will be opened to him by way of honouring him, then when he enters Paradise, he will only enter through the gate of the deed of which he did the most, as has been noted above. And Allah knows best. "Fath al-Baari"
Al-Qurtubi (may Allah have mercy on him) said: It says in the hadith of Abu Hurayrah that there are some people who will be called from all the gates. It was said that this call will be by way of acknowledgement and honour, and increasing the reward of those who did those deeds… Then he will enter through the gate of the deed which he did the most. "At-Tadhkirah (p. 533)"
Al-Qaari (may Allah have mercy on him) said in al-Mirqaat (2/219):
It was said: He will be given the choice by way of bestowing greater honour on him, but he will only be inspired to enter through the gate that is prepared for those who did the deed that he did the most, such as the gate of ar-Rayyaan for those who fast. End quote.
See also: Daleel al-Faaliheen (6/361), ‘Umdat al-Qaari (16/248; 24/262).
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=2 | https://islamqa.info/en/answers/148176/meaning-of-the-words-in-the-hadith-about-wudoo-but-the-eight-gates-of-paradise-will-be-opened-for-him-and-he-may-enter-through-whichever-of-them-he-wishes | 62 | 148,176 |
144 | Does Pausing During Wudu Invalidate It? | Question
Before someone had completed his Wudu, the doorbell rang and he went to open the door, and he said to the person who came in: Wait until I do Wudu. The question here is: should he complete his Wudu or should he start all over again? | Praise be to Allah.The answer to this question is based on the definition of what is meant by doing the actions of Wudu consecutively and whether that is a condition of Wudu being valid.
Those who say that doing the actions consecutively is a condition of Wudu being valid differed concerning what exactly is meant by doing them consecutively, and the length of the interruption that could render invalid what the individual has already done of Wudu.
The Hanbalis (may Allah have mercy on them) were of the view that what is meant by doing the actions of Wudu consecutively is that the individual should not delay washing any part for so long that the part that was washed before it becomes dry , within an average timespan.
Al-Mirdawi (may Allah have mercy on him) said in Al-Insaf (1/141) regarding doing the actions of Wudu consecutively: “It means not delaying the washing of any part for so long that the part that was washed before it becomes dry. Meaning: within an average timespan.
This is the view of the Madhhab, and it is the view of the majority of scholars of the Madhhab.”
The second view is that doing the actions of Wudu consecutively is to be based on custom. So whatever is customarily regarded as too long of an interruption is the interruption that breaks the consecutive sequence, and whatever is customarily regarded as not being too long of an interruption does not affect the consecutive sequence. This view was narrated from Imam Ahmad (may Allah have mercy on him).
The author of Al-Insaf (1/141) said: “And it was narrated from him – meaning Imam Ahmad – that the length of the interruption is to be based on custom.”
Shaykh Ibn `Uthaymin (may Allah have mercy on him) said:
“Some of the scholars said – and it was narrated from Ahmad – that with regard to the interruption, what matters is what is customarily regarded as a lengthy interruption, not the drying of limbs, because the parts of the body must be washed soon after one another. So if the people say that this man did not separate the actions of Wudu, rather he did it continuously, then he is regarded as having done the actions consecutively. The scholars took custom and tradition into consideration regarding many issues.
However, it may be difficult to define the timespan on the basis of custom, so connecting the ruling to the drying of limbs is a clearer definition." (Ash-Sharh Al-Mumti‘, 1/193)
What is mentioned in the question of simply opening the door and the like is not regarded as an interruption that would nullify doing the actions consecutively, regardless of whether we follow the first or second view in defining the time that is regarded as nullifying doing the actions consecutively. That is because opening the door usually takes only a short time, then the individual may resume his Wudu without any of the limbs that he has already washed becoming dry.
Nonetheless, if he is distracted by something else that leads to a lengthy interruption, then in this case he should start his Wudu anew.
For more details, please see this category: Ablution Before Prayer.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=2 | https://islamqa.info/en/answers/196846/does-pausing-during-wudu-invalidate-it | 62 | 196,846 |
145 | Can You Wipe over Artificial Limbs? | Question
I had an accident which resulted in the loss of my right hand and part of my forearm – praise be to Allah, may He be exalted. Now I wear a prosthesis which is attached to the remaining part of the arm. What is the ruling on wiping over the prosthesis when doing wudu when I am outside the home, because it is difficult to take off the prosthesis and put it back on again outside the home, as that requires me to remove my garment, and that is very difficult for me? | Praise be to Allah.We ask Allah, may He be exalted, to compensate you with good.
Wiping over artificial limbs
If it is not difficult for you to remove the prosthesis and wash what remains of the arm, this is what you must do. But if it is very difficult, or you fear that you may suffer harm, then in that case the prosthesis comes under the same ruling as a plaster cast, so you may wipe over the part of it that covers the arm, and whatever part of the arm is uncovered, must be washed.
The scholars of the Permanent Committee for Ifta’ were asked:
By Allah’s decree, I had an accident which led to amputation of my left hand and part of the forearm; praise be to Allah for that. Part of the left forearm remains, and my problem is that I have been given an artificial hand which covers the amputated limb up to the top of the elbow. Because of the nature of my job as a doctor, I have to be outside the home for a long time, nearly ten hours, and I offer Zuhr and ‘Asr prayers in the hospital. When doing wudu, I find it very difficult to take off the artificial arm and the clothes that cover it, because the artificial arm is attached by straps under the clothing and on the right side of the body.
Hence I ask you to advise us, may Allah reward you with good: is it permissible for me to wipe over the artificial arm instead of washing the part of the forearm which remains, but it is inside the artificial arm? That is because of the difficulty involved in taking off the artificial arm . Or is that not permissible?
They replied:
“If part of the limb that must be washed during wudu remains of the amputated limb , then it must be washed, and in this case it is not acceptable to wipe over the artificial limb , even if it covers the entire arm. Rather it must be taken off when you want to do wudu or ghusl. But if it is too difficult for you to take it off when wanting to do wudu, it is permissible for you to wipe over it as you would wipe over a plaster cast . And you must be patient and seek reward in dealing with this. May Allah compensate you for your calamity and grant you abundant reward.
And Allah is the source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and Companions. (Shaykh Bakr Abu Zayd, Shaykh Salih al-Fawzan, Shaykh ‘Abd al-‘Aziz Al ash-Shaykh, Shaykh ‘Abd al-‘Aziz ibn ‘Abdillah ibn Baz."(Fatawa al-Lajnah ad-Daimah 4/86-87 – vol. 2)
For more, please see these answers to: 120850 .
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=2 | https://islamqa.info/en/answers/396849/can-you-wipe-over-artificial-limbs | 62 | 396,849 |
146 | Running the Fingers through the Beard in Wudu | Question
What is the ruling on running the fingers through the beard when doing Wudu? What is the most correct scholarly view? | Praise be to Allah.Ruling on running the fingers through the beard in Wudu
If the beard is light and the skin of the face beneath the beard can be seen, then it is obligatory to run one’s fingers through it and wash what is beneath it, because it is included in the definition of the face [which must be washed in Wudu].
But if the beard is thick and the skin of the face beneath it cannot be seen, then it is not obligatory to wash what is beneath it, but it is recommended to run the fingers through it according to the majority of scholars, and this is the most correct view.
Ibn Qudamah (may Allah have mercy on him) said:
“If the beard is light and shows the skin, then it is obligatory to wash what is underneath it. But if it is thick, it is not obligatory to wash what is beneath it, but it is recommended to run one’s fingers through it.
Ishaq (may Allah have mercy on him) said: If the man deliberately omits to run his fingers through his beard, he must repeat [Wudu ], because the Prophet (blessings and peace of Allah be upon him) used to run his fingers through his beard. This was narrated from him by `Uthman ibn `Affan. At-Tirmidhi said: This is an authentic Hadith. Al-Bukhari (may Allah have mercy on him) said: This is the soundest Hadith concerning this matter. Abu Dawud (may Allah have mercy on him) narrated from Anas (may Allah be pleased with him) that when the Prophet (blessings and peace of Allah be upon him) did Wudu, he took a handful of water and made it reach under his chin, and he said: “This is what my Lord, may He be Glorified and Exalted, instructed me to do.” It was narrated that Ibn `Umar (may Allah be pleased with him) said: When the Messenger of Allah (blessings and peace of Allah be upon him) did Wudu, he would rub the sides of his face then run his fingers through his beard from underneath. (Narrated by Ibn Majah)
`Ata’ and Abu Thawr (may Allah have mercy on them) said: It is obligatory to wash the underside of facial hair, even if it is thick, as is required when doing Ghusl for Janabah , because it is enjoined to wash the face when doing Wudu just as it is enjoined to wash it when doing Ghusl for Janabah ; what is obligatory in one of them is also obligatory in the other.
The view of most of the scholars is that it is not obligatory, and it is not obligatory to run the fingers through the beard.
Among those who granted a concession allowing the man not to run his fingers through his beard were Ibn `Umar (may Allah be pleased with him),and Al-Hasan ibn `Ali, Tawus, An-Nakha`i, Ash-Sha`bi, Abu Al-`Aliyah, Mujahid, Abu Al-Qasim, Muhammad ibn `Ali, Sa`id ibn `Abd Al-`Aziz and Ibn Al-Mundhir (may Allah have mercy on them). That is because Allah, may He be Exalted, enjoined washing, but He did not mention running the fingers through the beard, and most of the reports which describe the Wudu of the Messenger of Allah (blessings and peace of Allah be upon him) do not mention it.
If it was obligatory, he (blessings and peace of Allah be upon him) would have run his fingers through his beard when doing Wudu, and if he had done that every time he did Wudu, all or most of those who narrated reports about his Wudu would have mentioned it.
The fact that he (blessings and peace of Allah be upon him) did not do it indicates that washing what is beneath the thick hair [of the beard] is not obligatory, because the Prophet (blessings and peace of Allah be upon him) had a thick beard, so the water would not have reached what was beneath it without running the fingers through the beard and doing that thoroughly. The fact that he ran his fingers through his beard sometimes indicates that doing it is recommended [but not obligatory]. And Allah knows best." (Al-Mughni, 1/74)
An-Nawawi (may Allah have mercy on him) said:
“With regard to a thick beard, its surface must be washed, with no difference of scholarly opinion, but it is not obligatory to wash it deeply or to wash the skin underneath it. This is the well-known correct view which was stated by Ash-Shafa`i (may Allah have mercy on him) and was stated definitively by the majority of his companions. It is also the view of Malik, Abu Hanifah, Ahmad (may Allah have mercy on them) and the majority of scholars among the Companions, the Followers and others.
Ar-Rafa`i (may Allah have mercy on him) narrated a different view, which is that it is obligatory to wash the skin [beneath the beard]. This is the view of Al-Muzani and Abu Thawr (may Allah have mercy on them)." (Al-Majmu`, 1/408).
Evidence against mandating running the fingers through a thick beard
Among the evidence quoted by the majority of scholars to prove that running the fingers through a thick beard is not obligatory, and that the inside of the thick beard does not have to be washed, is the report narrated by Al-Bukhari (140) (may Allah have mercy on him) from Ibn `Abbas (may Allah be pleased with him), which says that he did Wudu and washed his face. He took a handful of water and rinsed his mouth and washed his nose with it. Then he took another handful (of water) and did like this, putting his hands together, and washed his face with them … Then he said: This is how I saw the Messenger of Allah (blessings and peace of Allah be upon him) doing Wudu.
The evidence in this Hadith is the fact that the Prophet (blessings and peace of Allah be upon him) had a thick beard, and one handful of water is not sufficient to wash both the face and what is under the beard. Thus it is known that he (blessings and peace of Allah be upon him) washed the surface of the beard only. (See: Al-Majmu`, 1/408, and Nayl Al-Awtar, 1/190)
Evidence of the view that mandats running the fingers through the beard
Those who regard it as obligatory to run the fingers through the beard quote as evidence what was narrated by Abu Dawud (145) (may Allah have mercy on him) from Anas ibn Malik (may Allah be pleased with him), that when the Messenger of Allah (blessings and peace of Allah be upon him) did Wudu, he took a handful of water and made it reach under his chin, by running his fingers through his beard, and he said: “This is what my Lord, may He be Glorified and Exalted, instructed me to do.”
There is a difference of opinion regarding this Hadith. Al-Hafiz Ibn Hajar (may Allah have mercy on him) said: Regarding the Hadith of Anas, it was narrated by Abu Dawud, and its Isnad (chain of narrators) includes Al-Walid ibn Zarwan, whose status is unknown.
It has other Isnads from Anas (may Allah be pleased with him) which are inauthentic." (At-Talkhis al-Habir, 1/86)
However, the Hadith was classed as authentic by Ibn Al-Qayyim (may Allah have mercy on him) in Tahdhib As-Sunan and by Al-Albani (may Allah have mercy on him) in Sahih Abu Dawud.
Assuming that the Hadith is authentic, the instruction in it may be understood to mean that this action is recommended, so as to reconcile between this Hadith and other evidence, because most of the reports which speak of the Prophet’s Wudu do not mention running the fingers through the beard. If it was obligatory, he would have run his fingers through his beard when doing Wudu , and if he had done that every time he did Wudu, all or most of those who narrated reports about his Wudu would have mentioned it.
Washing the surface of a thick beard
It should be noted that the surface of a thick beard must be washed, even if it is long, because it is included in the definition of the face; therefore it is obligatory to wash its surface.
Shaykh Ibn `Uthaymin (may Allah have mercy on him) said:
“One of the recommended acts of Wudu is running the fingers through a thick beard, because a beard is either light or thick.
The light beard is that which does not cover the skin; in this case the beard and what lies beneath it must be washed, because if what lies beneath it is visible, then it is part of the face, which is what is seen when one person faces another. The thick beard is that which does cover the skin; in this case it is only required to wash its surface. According to the well-known view in our (Hanbali) Madhhab, it is obligatory to wash a long beard down to its end.
However, it was also said that it is not obligatory, just as it is not obligatory to wipe over long hair that goes further than the neck. Yet, the view that is most likely to be correct regarding this, is that the beard must be washed, and we should differentiate between the beard and the hair, because even if the beard is long, it is included in the definition of the face, whereas long hair is not included in the definition of the head."(Ash-Sharh al-Mumti` 1/106)
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=2 | https://islamqa.info/en/answers/85031/running-the-fingers-through-the-beard-in-wudu | 62 | 85,031 |
147 | It is difficult for her to wipe inside her ears when doing wudu because she wears hearing aids | Question
My daughter wears hearing aids. Is it permissible to wipe the ears from the outside only when doing wudu, without wiping the insides, as it is very difficult for her to take out the hearing aids, and getting water on them may damage them? Please advise us, may Allah bless you. | Praise be to Allah.If she needs these hearing aids and it is difficult for her to take them out, and the hearing aids will be damaged if the ears are wiped, then there is nothing wrong with not wiping inside the ear and only wiping the outside. Allah, may He be exalted, says (interpretation of the meaning):
{Allah does not burden any soul with more than it can bear} [al-Baqarah 2:286].
I put this question to our shaykh, ‘Abd ar-Rahman al-Barrak (may Allah preserve him) and he replied:
There is nothing wrong with her not wiping inside the ears, and she does not have to do tayammum because of not doing that. End quote.
Please see also the answers to questions no. 153601 and 115246 .
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=2 | https://islamqa.info/en/answers/263312/it-is-difficult-for-her-to-wipe-inside-her-ears-when-doing-wudu-because-she-wears-hearing-aids | 62 | 263,312 |
148 | He did ghusl for Jumu‘ah and did not do wudu; does he have to repeat the prayer? | Question
What is the ruling on one who used to do ghusl for Jumu‘ah – which he thought was obligatory – so he rinsed his mouth and took water up into his nose and blew it out again, and he would go to pray without doing wudu, because he thought that doing ghusl for Jumu‘ah was sufficient and he did not need to do wudu? | Praise be to Allah.Firstly:
In terms of whether ghusl orwashing one’s body is sufficient and there is no need to do wudu too, or that is not the case, there are several scenarios:
1.. If washing the body is done for a permissible purpose, such as cleaning oneself or cooling down, this does not take the place of wudu, even if the person intends by washing himself to do wudu, because it is stipulated that the actions of wudu must be done in a particular order.
2.. If washing the body is done for an obligatory purpose, such as ghusl in the case of janabah or following menses or nifas, then this is sufficient and there is no need to do wudu too, because minor hadath (impurity) is included with major hadath in this case, so if the major hadath is removed by ghusl, then the minor hadath is inevitably removed too.
3.. If washing the body is done for a recommended purpose, such as ghusl for Jumu‘ah, then concerning this type the scholars differed as to whether it removes the hadath (impurity) and there is no need to do wudu too, or it does not remove the hadath.
The first scholarly view is that it does remove the hadath. This is the view of the Hanbalis.
Shaykh Mansur al-Bahuti (may Allah have mercy on him) said in Daqa’iq Uli an-Nuha (1/55): If a person does ghusl, intending it to be Sunnah when it is obligatory for him, or he does ghusl, intending it as obligatory when it is Sunnah, it is valid in both cases. End quote.
The second view is that ghusl for Jumu‘ah does not take the place of wudu, even according to the view that ghusl for Jumu‘ah is obligatory; rather it is essential to do wudu as well as ghusl. This has been discussed previously on our website, as in the answer to question no. 99543 .
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked: If someone washes his body to cool down in the manner of a proper ghusl, is that sufficient and is there no need to do wudu too? If it is not sufficient, then what is the ghusl that is sufficient so that there is no need to do wudu too? Is it essential to form the intention (niyyah)?
He replied: Cooling down is not an act of worship or obedience, so if a person washes his body in order to cool down, that is not enough to take the place of wudu. What is sufficient to take the place of wudu is doing ghusl to purify oneself from janabah, or the ghusl that a woman does following the end of her menses or nifas, because it is done to remove hadath (impurity). As for recommended (mustahabb) types of ghusl, such as ghusl when entering ihram, for example, that does not take the place of wudu. The same applies to obligatory types of ghusl that are not done to remove impurity, such as ghusl on Friday, because it does not replace wudu.
Nothing replaces wudu expect ghusl that is done to remove impurity (hadath).
Questioner: What if he includes it in his intention?
Shaykh: Even if he includes it in his intention [it does not replace wudu], because the actions of wudu must be done in a particular order.
Questioner: And in the case of ghusl to remove impurity (hadath), is the intention essential?
Shaykh: If he intends to do ghusl to remove impurity (janabah), it is sufficient and there is no need to do wudu, because Allah, may He be exalted, says (interpretation of the meaning): {And if you are in a state of janabah, then purify yourselves} [al-Ma’idah 5:6], and He did not mention wudu.
End quote from Liqa’at al-Bab al-Maftuh.
Secondly:
If someone prayed having done the ghusl of Jumu‘ah, thinking that it was sufficient and that he did not to do wudu, then later on he found out that the matter was other than he thought, he is not to be instructed to repeat the prayers that he offered in the past, taking into consideration the view of the scholars who regard that as permissible, because it is a view that carries weight, and because a person is excused regarding matters concerning which no religious text reached him, as was affirmed by Shaykh al-Islam (may Allah have mercy on him).
But from now on, now that we have explained the difference of scholarly opinion concerning that, undoubtedly the most prudent option, to err on the side of caution, is for him to do wudu as well as ghusl. The Sunnah is to do that wudu before ghusl, not afterwards.
For more information, please see the answers to questions no. 45648 and 115532 .
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=2 | https://islamqa.info/en/answers/146304/he-did-ghusl-for-jumuah-and-did-not-do-wudu-does-he-have-to-repeat-the-prayer | 62 | 146,304 |
149 | If he ate and did not rinse out his mouth, then he got up to pray, is his prayer valid? | Question
I had wudu’ and I ate some sweets, then I got up to pray and I did not rinse my mouth. It is my prayer valid? | Praise be to Allah.It is recommended or the one who wants to pray to remove what may remain of the traces or smell of food. Hence it is prescribed to use the siwak when getting up to pray.
If a person does not do that, nothing is required of him and his prayer is valid.
Ahmad (2541) narrated that Ibn ‘Abbas (may Allah be pleased with him) said: I saw the Messenger of Allah (blessings and peace of Allah be upon him) eat meat from a sheep bone, then he prayed and he did not rinse out his mouth or do wudu’. Classed as saheeh by al-Albani in as-Sahihah (3028).
Abu Dawud (197) narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) drank some milk, and he did not rinse his mouth or do wudu’, and he prayed. Classed as hasan by al-Albani in Sahih Abi Dawud.
It says in ‘Awn al-Ma‘bud:
This indicates that rinsing the mouth after drinking milk or eating other things that are somewhat greasy is not necessary; rather it is optional. End quote.
Shaykh Ibn Baz (may Allah have mercy on him) was asked:
Sometimes the time for the obligatory prayer comes when I have wudu’, but I have eaten something and there may be some traces of it left on my teeth. Is it obligatory to rinse my mouth and remove it, or not?
He replied: Rinsing the mouth is recommended to remove traces of food, but with regard to prayer, it does not matter if a little of that is left on your teeth. But if what was eaten was camel meat, then it is essential to do wudu’ before praying, because eating camel meat invalidates wudu’."(Majmu‘ Fatawa Ibn Baz 29/52).
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=2 | https://islamqa.info/en/answers/148637/if-he-ate-and-did-not-rinse-out-his-mouth-then-he-got-up-to-pray-is-his-prayer-valid | 62 | 148,637 |
150 | Ruling on seeking refuge with Allah (isti‘adhah) before doing wudu | Question
What is the ruling on seeking refuge with Allah (isti‘adhah) before doing wudu? | Praise be to Allah.Some of the scholars stated that seeking refuge with Allah – by saying “A‘udhu Billahi min ash-shaytan ir-rajim (I seek refuge with Allah from the accursed Shaytan) – before doing wudu is recommended (mustahabb).
See: al-Lubab fi Sharh al-Kitab (1/9); Asna’al-Matalib fi Sharh Rawd at-Talib (1/37).
But the hadiths which describe the wudu of the Prophet (blessings and peace of Allah be upon him) – of which there are many – make no mention of seeking refuge with Allah when starting to do wudu, and the scholars who stated that it is recommended did not quote any hadith to prove that. This indicates that the Prophet (blessings and peace of Allah be upon him) did not do that, and the best of guidance is the guidance of the Prophet (blessings and peace of Allah be upon him).
Perhaps it is for this reason that an-Nawawi (may Allah have mercy on him) did not mention it in his book al-Adhkar, and he also did not mention it among the sunnahs and recommended actions of wudu in his two important books, al-Majmu‘ Sharh al-Muhadhdhab and Rawdat at-Talibin.
The scholars of the Permanent Committee for Ifta’ were asked: What is the ruling on doing wudu without reciting the testimony of faith or seeking refuge with Allah?
They replied:
Whoever omits to recite the testimony of faith after finishing wudu has omitted a sunnah action, but his wudu is not rendered invalid by that; rather his wudu remains valid.
As for seeking refuge with Allah, it is not a sunnah in the case of wudu; rather it is prescribed to say Bismillah when starting it.
And Allah is the source of strength. May Allah send blessings upon our Prophet Muhammad and his family and companions.
Permanent Committee for Academic Research and Ifta’.
Shaykh ‘Abdullah ibn Qa‘ud, Shaykh ‘Abd ar-Razzaaq ‘Afifi, Shaykh ‘Abd al-‘Aziz ibn ‘Abdillah ibn Baz."(Fatawa al-Lajnah ad-Da’imah 24/212).
They also said (4/75, Vol.2):
There are no adhkar to be recited when starting wudu or whilst doing it, except what was narrated from the Prophet (blessings and peace of Allah be upon him). That includes saying “Bismillah” when starting to do wudu and saying, after finishing it: “Ashhadu an la ilaha illa Allah wahdahu la sharika lah, wa ashhadu anna Muhammadan ‘abduhu wa rasooluhu. Allahumma ij‘alni min at-tawwabina waj‘alni min al-mutatahhirina (I bear witness that there is no god worthy of worship except Allah alone, with no partner or associate, and I bear witness that Muhammad is His slave and His Messenger. O Allah, make me one of those who repent and make me one of those who purify themselves).”
And Allah is the source of strength. May Allah send blessings upon our Prophet Muhammad and his family and companions.
Permanent Committee for Academic Research and Ifta’.
Shaykh Bakr Abu Zayd, Shaykh Salih al-Fawzan, Shaykh ‘Abdullah ibn Ghadyan, Shaykh ‘Abd al-Aziz Al ash-Shaykh, Shaykh ‘Abd al-‘Aziz ibn ‘Abdillah ibn Baz. End quote.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=2 | https://islamqa.info/en/answers/360076/ruling-on-seeking-refuge-with-allah-istiadhah-before-doing-wudu | 62 | 360,076 |
151 | Making water reach all of the parts to be washed when doing wudu | Question
Sometimes something sticks my foot that I cannot remove except by using some substance, which I do not have with me. What should I do when it prevents water from reaching the skin? | Praise be to Allah.The one who does wudu must make sure that the water reaches all of the part that is being washed, and not omit any area of it, even if it is only a small area. If there is something on the foot that prevents the water from reaching the skin, it must be removed before washing it, and that part is not regarded as having being washed unless you remove it.
The evidence for that is the report narrated by Ahmad in his Musnad (3/424) and Abu Dawood (175) from Khaalid ibn Ma‘daan, from one of the companions of the Prophet (blessings and peace of Allah be upon him), that the Prophet (blessings and peace of Allah be upon him) saw a man praying, and on the top of his foot there was a dry spot the size of a dirham that the water had not reached. So the Prophet (blessings and peace of Allah be upon him) instructed him to repeat his wudu and his prayer. Imam Ahmad said: This is a jayyid isnad. It was classed as saheeh by al-Albani in Saheeh Abi Dawood.
The great scholar Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: what if a man has grease on his hand – is his wudu valid?
He replied: Yes, his wudu is valid on condition that this grease is not a solid layer that prevents the water from reaching the skin. If it is a solid layer that prevents the water from reaching the skin, then he must remove it before doing wudu." (Majmoo‘ Fataawa Ibn ‘Uthaymeen 11/147).
The Muslim must be careful with regard to his worship and his purification, by covering his feet, whilst working, with something that will prevent things from getting onto the parts of the body that are washed in wudu that would prevent water from reaching the skin, or he should keep with him the substance that will remove those things.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=2 | https://islamqa.info/en/answers/102461/making-water-reach-all-of-the-parts-to-be-washed-when-doing-wudu | 62 | 102,461 |
152 | Can You Do Wudu with Braces? | Question
I am having my teeth straightened, and the dentist has put a brace which covers all the teeth, but it is removable. Do I have to remove it every time I rinse out my mouth when doing Wudu for prayer? Must the water reach the teeth when doing Wudu, or is it okay to do Wudu without removing it? | Praise be to Allah.It is not essential to remove this brace, because rinsing the mouth means making water move around in the mouth, and this can be done when this brace is there. But if it is easy to remove it – without any hardship – when doing Ghusl for Janabah , then that is better.
Shaykh Ibn Baz (may Allah have mercy on him) was asked:
I have dentures. Is it acceptable to remove them for one Wudu, or must I remove them for Wudu every time I do Wudu?
He replied:
“There is no need to remove the dentures. You can rinse your mouth when doing the first Wudu, and so long as you remain in a state of purity, you may pray with that Wudu. Then when you want to do Wudu again, you can rinse your mouth with the dentures in place, and there is no need to remove them." (Fatawa Nur ‘Ala Ad-Darb 5/101).
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked about someone who has some false teeth which he is able to remove, because they are not implanted, but it is difficult for him to do that. Is there anything wrong with that with regard to Wudu, i.e., rinsing the mouth?
He replied:
“He does not have to remove the false teeth when rinsing his mouth , because they are small, and it is sufficient to move the water around in the mouth, and because the water will most likely get in, for water – as you know – is liquid and will easily get in between these false teeth and the gums. But if he removes it, especially when doing Ghusl for Janabah, that is better." (Liqa’ Al-Bab Al-Maftuh, 158/20)
Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=2 | https://islamqa.info/en/answers/241164/can-you-do-wudu-with-braces | 62 | 241,164 |
153 | Ruling on congealed blood (scab) over a wound on one of the parts of the body that must be washed in wudu | Question
Is the congealed blood (scab) that covers a wound regarded as a barrier [that prevents water from reaching the skin] when doing wudu, that must be removed? So if a certain length of time has passed, and I still do not know whether it has healed or not, then I have no choice but to remove it, and sometimes it is healed and sometimes it does not bleed immediately, but after a while I see that the blood has come back and formed a scab again. What is the ruling on my prayer if I pray, then I remove the scab and realise that the wound had healed – do I have to repeat the prayer, and is it regarded as having been a barrier when I did wudu? I am very confused, and I also suffer from waswaas (whispers from the Shaytaan; intrusive thoughts). I repeat my prayers when I see this scab after finishing the prayer, and when I remove it I see that it has healed. Moreover, this happens frequently, because I remove the scabs and do not let them heal, for fear that they may form a barrier. | Praise be to Allah.The scab that forms over the wound is usually something insignificant that can be overlooked, especially if a person is frequently exposed to wounds and scabs like this form on them.
It says in Haashiyat al-Baajoori ‘ala Ibn Qaasim (1/51): It is obligatory to remove any barrier that forms on them, such as dirt that accumulates from the outside, if it is not too difficult to remove it. Otherwise it does not matter, because it has become like part of the body … This applies to the surface of boils, even if it is easy to remove it. End quote.
In other words, this surface or skin does not have to be removed, even if it is easy.
It says in Mataalib Ooli an-Nuha (1/116): A small amount of dirt under the nails and the like does not matter, such as what may be inside the nose, even if it prevents water from reaching the skin, because it is something that usually happens a great deal, and if wudu could not have been sound with it, the Prophet (blessings and peace of Allah be upon him) would have explained it, because it is not permissible to delay giving an explanation from the time when it is needed.
Shaykh Taqiy ad-Deen Ibn Taymiyah (may Allah have mercy on him) made an analogy between that [a little dirt] and every insignificant thing that prevents the water reaching the skin, such as (congealed) blood or dough on any part of the body. He favoured this view by analogy with what collects under the nails, and also included with that cracks that may appear in the skin on any part of the body. End quote.
See the answer the question no. 223873 .
The fact that this may be overlooked in order to make things easy and avoid hardship is because many people are affected by such things and it is too difficult to avoid them. This ruling applies to regular cases when there is no waswaas. However, if a person is affected by waswaas and he checks himself constantly and repeats prayers because of that, then what the one who cares for himself must do is ignore that altogether and not think about it, otherwise it will spoil his worship and cause him too much trouble, as you have seen how the Shaytaan has caused you to go to extremes in this issue, and has made worship burdensome for you by causing you to repeat it frequently, when there is no shar‘i reason to do so.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=2 | https://islamqa.info/en/answers/227587/ruling-on-congealed-blood-scab-over-a-wound-on-one-of-the-parts-of-the-body-that-must-be-washed-in-wudu | 62 | 227,587 |
154 | Ruling on doing wudu during ghusl from janaabah in a shower stall | Question
Can we make wudu during ghusl when purifying yourself from major impurity, in a shower box? I saw something like that standing on the running water which falls from the body during ghusl breaks the wudu? Is is true? As in shower box I will be standing on the water which falls from my body. | Praise be to Allah.Standing on the water that falls from the body whilst doing ghusl or wudu does not invalidate wudu, because the water that falls from the body during an obligatory ghusl or wudu is taahir (pure).
In fact, even if we assume that this water that falls from the body is najis (impure), such as if there was a hole in the roof of the bathroom from which some impurity fell down, and some of that fell onto his body, then his wudu would not become invalid just because of that. Rather it is invalidated by the impurity that comes from him himself, not by any impurity that may fall on him.
See the answer to question no. 12801 .
If any dirt, or even impurity, gets onto any part of the body after purifying oneself completely, the dirt can be removed by washing it off.
Muslim (317) narrated that Maymoonah (may Allah be pleased with her) said: I brought the Messenger of Allah (blessings and peace of Allah be upon him) water to do ghusl from janaabah. He washed his hands two or three times, then he put his hand in the vessel and poured some water over his private part and washed it with his left hand. Then he struck his left hand on the floor and rubbed it vigorously. Then he did wudu as for prayer, then he poured three handfuls of water over his head, then he washed the rest of his body. Then he moved away from the spot where he had been standing and washed his feet, then I brought him the towel but he refused it.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: He washed his feet somewhere else, meaning that when he had finished ghusl, he washed his feet somewhere else, not in the place where he had been standing.
The apparent meaning of the author’s words indicate that it is Sunnah in all cases, even if the place is clean, as in our bathrooms nowadays.
What appears to me to be the case is that he should wash his feet somewhere else when necessary, such as if the ground is muddy, because if he does not wash them his feet will become contaminated with mud. This is supported by the fact that the Prophet (blessings and peace of Allah be upon him) did not wash his feet after ghusl in the hadith of ‘Aa’ishah. "Ash-Sharh al-Mumti‘ (1/361)".
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=2 | https://islamqa.info/en/answers/220207/ruling-on-doing-wudu-during-ghusl-from-janaabah-in-a-shower-stall | 62 | 220,207 |
155 | The ruling on adding “ar-Rahmaan ar-Raheem” when mentioning the name of Allah before doing wudoo’ | Question
Previously I used to do wudoo’ and mention the name of Allah by saying “Bismillah ar-Rahmaan ar-Raheem”, but I read something by one of the scholars saying that it is not valid. Is this view correct? | Praise be to Allah.
We have
discussed the issue of it being prescribed to mention the name of Allah when
doing wudoo’ in the answer to question no. 21241.
The format is
for the one who wants to do wudoo’ to say “Bismillah.” If he wants to add
the words “ar-Rahmaan ar-Raheem,” there is a difference of scholarly opinion
concerning that. Some scholars are of the view that that is more perfect,
and others are of the view that it is better not to add these words and to
limit it to saying “Bismillah.”
An-Nawawi (may
Allah have mercy on him) said regarding mentioning the name of Allah when
doing wudoo’:
It should be
understood that the more perfect way of mentioning the name of Allah is to
say “Bismillah ar-Rahmaan ar-Raheem”, but if one says “Bismillah” only, then
he has attained the virtue of mentioning the name of Allah, and there is no
difference of scholarly opinion on that score.
End quote from
al-Majmoo‘ (1/386).
Shaykh ad-Dardeer
al-Maaliki (may Allah have mercy on him) said:
Mentioning the
name of Allah means saying, when washing the hands up to the wrists, “Bismillah.”
With regard to adding the words “ar-Rahmaan ar-Raheem,” there is a
difference of opinion.
End quote from
ash-Sharh as-Sagheer li Aqrab al-Masaalik (1/122).
Shaykh ‘Abdullah
ibn Jibreen (may Allah have mercy on him) said:
The Prophet
(blessings and peace of Allah be upon him) said: “There is no wudoo’ for one
who does not mention the name of Allah when doing it.” The point at which
that is to be done is when starting to wash the hands, or when starting to
rinse out the mouth. One should say, “Bismillah.” Some of the scholars are
of the view that it is obligatory, but it is waived in the case of one who
forgets or is unaware of it. As for the one who remembers, he should do that
by saying, “Bismillah,” and that is sufficient. If he completes it by saying
“Bismillah ar-Rahmaan ar-Raheem”, that is permissible.
End quote from
Sharh ‘Umdat al-Ahkaam by Ibn Jibreen.
With regard to
the view that if someone says “Bismillah ar-Rahmaan ar-Raheem”, it is not
acceptable, we have not come across any of the scholars saying this. Rather
their difference of opinion is as to whether it is better to add this phrase
or not, and not one of the scholars says that if someone adds it, his wudoo’
is not valid.
And Allah knows
best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=3 | https://islamqa.info/en/answers/225088/the-ruling-on-adding-ar-rahmaan-ar-raheem-when-mentioning-the-name-of-allah-before-doing-wudoo | 62 | 225,088 |
156 | Is Talking during Wudu Permissible? | Question
What is the ruling on speaking whilst doing Wudu? | Praise be to Allah.It is permissible for a person to speak while doing his Wudu , because there is nothing to indicate that this is not allowed according to Shari`ah, and the basic principle with regard to actions is that they are permissible.
It was narrated from some of the scholars (may Allah have mercy on them) that it is disliked to speak whilst doing Wudu ; this is to be understood as meaning that it is preferable not to do that, and it does not mean that it is disliked in a Shar‘i sense. In other words, it is preferable for the person who is doing Wudu not to speak unnecessarily whilst he is doing it.
An-Nawawi (may Allah have mercy on him) spoke of the Sunnahs of Wudu and actions that are recommended during it, and he said: He should not speak unnecessarily during it. Al-Qadi `Iyad narrated in his commentary on Sahih Muslim that the scholars disliked speaking during Wudu and Ghusl. What he quoted about them disliking it is to be understood as meaning that not doing it is preferable. However there is nothing to prove that it is not allowed, so it cannot be called disliked except in the sense that not doing it is preferable. (Al-Majmu`, 1/490-491)
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked about speaking whilst doing Wudu: is it disliked?
He (may Allah have mercy on him) replied:
“Speaking while doing Wudu is not disliked, but in fact it distracts the individual, because when the one who is doing Wudu washes his face, he should bear in mind that he is obeying the command of Allah, and when he washes his arms, wipes his head and washes his feet, he should bear this intention in mind. But if someone speaks to him, and he speaks to that person, this focus is disrupted and he may also get confused about his Wudu, and he may be faced with Waswas (insinuating whispers) as a result of that. So it is preferable for him not to speak until he has finished his Wudu. But if he does speak, there is no blame on him for that.” (Fatawa Nur `Ala Ad-Darb by Ibn ‘Uthaymin)
For more details, please see the following category: Nullifiers of Wudu
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=3 | https://islamqa.info/en/answers/212452/is-talking-during-wudu-permissible | 62 | 212,452 |
157 | Definition of the ankle and the ruling on including it when washing the foot in wudu | Question
I was travelling in the car with my father to go to Jumu‘ah prayer, and I saw part of the area above my father’s ankle bone, the colour of which was lighter than the colour of the foot and ankle bone, and it was as if it was not washed, but I did not say anything to my father.
Is the ankle included in the rough area where no hair grows above the ankle bone, or not? If it is included, what should I have done? | Praise be to Allah.The ankles are the two prominent bones at the bottom of the leg, on the two sides of the foot. Each foot has two ankle bones.
It says in al-Mawsoo‘ah al-Fiqhiyyah (34/259):
The word ka‘b (ankle) linguistically refers to the node between two segments of a stem. The ka‘b of a man refers to the prominent bone on the two sides of the foot. Al-Azhari said: The two ka‘bs are the prominent points on the right and left of the foot, where the leg meets the foot.
Ibn al-A‘raabi and a number of others said: The ka‘b is the joint between the leg and the foot. The plural forms are ku‘oob, ak‘ub and ki‘aab. Al-Asma‘i rejected the popular view that the ka‘b is the back of the foot (the heel).
According to the majority of fuqaha’, the ka‘b is the bone that protrudes where the leg and the foot meet.
Ash-Shaafa‘i (may Allah have mercy on him) said: I do not know of anyone who disagrees with the view that the two ka‘bs are the two bones at the joint of the leg and foot. End quote.
Secondly:
Washing the feet and ankles is one of the obligatory parts of wudu. Allah, may He be exalted, says (interpretation of the meaning): “and (wash) your feet up to the ankles” [al-Maa’idah 5:6].
Muslim (246) narrated that Nu‘aym ibn ‘Abdullah al-Mujmir said: I saw Abu Hurayrah doing wudu. He washed his face and did wudu properly, then he washed his right arm as far as the first part of the upper arm, then his left arm as far as the first part of the upper arm. Then he wiped his head, then he washed his right foot as far as the first part of the calf, then his left foot as far as the first part of the calf. Then he said: This is how I saw the Messenger of Allah (blessings and peace of Allah be upon him) doing wudu.
An-Nawawi (may Allah have mercy on him) said:
The words “as far as the first part of the upper arm” and “as far as the first part of the calf” mean that the washing includes these areas. End quote.
It says in al-Mawsoo‘ah al-Fiqhiyyah (22/121):
The majority of fuqaha’ are of the view that washing the feet with the ankles – which are the two bones that protrude where the leg and the foot meet – is one of the obligatory parts of wudu because Allah, may He be exalted, says (interpretation of the meaning):
“O you who believe! When you intend to offer As-Salat (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles”
[al-Maa’idah 5:6].
End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The ankles are the two prominent bones at the base of the leg; the ankles are included in the instruction to wash the feet.
End quote from Majmoo‘ Fatawa wa Rasaa’il al-‘Uthaymeen (12/484)
Shaykh Ibn Jibreen (may Allah have mercy on him) said:
The ankle is the bone that protrudes where the leg and foot meet. Each foot has two anklebones, one on either side. The ankle ends where the calf narrows on the leg. The end of the ankle and its veins, and of the area that must be washed, is where the calf narrows, so the foot and ankle must be washed up to that point. End quote.
Sharh Akhsar al-Mukhtasaraat (2/4)
Conclusion:
What must be done is to include the ankles and other parts that are to be washed in wudu; if the individual omits any part of that, he must repeat the wudu and the prayer, so long as the time for the prayer has not yet ended.
If the time has ended, then he does not have to do any of the past prayers, unless he was heedless, or it was pointed out to him but he refused to rectify the matter. In that case he must repeat the prayer concerning which he was heedless.
The scholars of the Standing Committee said:
The individual must do wudu properly, washing all the parts that are meant to be washed. If he omits any of those parts and the water does not reach them, he must make sure that the water reaches it. If a long time has elapsed and that part has dried off, then he must repeat his wudu, and if he prayed before that, he must repeat the wudu and the prayer. End quote.
Fatawa al-Lajnah ad-Daa’imah (4/71-72)
So you have to tell your father about the shar‘i ruling, and tell him that he has to wash the ankles properly, and if he prayed without washing them properly, he must repeat the prayer, with a complete, valid wudu.
For more information, please see the answer to question no. 11497
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=3 | https://islamqa.info/en/answers/200648/definition-of-the-ankle-and-the-ruling-on-including-it-when-washing-the-foot-in-wudu | 62 | 200,648 |
158 | She is asking about renewing her wudu in the Haram even though there are men passing by | Question
If a woman wants to renew her wudu inside the Haram in the special places, because of the hardship involved in going to the washrooms, especially during the days of Hajj and ‘umrah in Ramadan, what should she do? If she is in the areas that are only for women, men will be passing in front of her, so when she is washing her arms, she can put her hands under her sleeves. Is it permissible when wiping her head to wipe the front part only, and then pass her hands over her head cover? Please advise me clearly about the way in which she can do wudu in this situation. | Praise be to Allah.If a woman has no choice but to do wudu in a place where men are passing by, then she can cover herself by having another woman stand in front of her to protect her from passing glances, or with a screen or cover held up by her sister, or she can turn her back on passers-by in such a way that men will not be able to see whatever she uncovers when doing wudu.
As for putting her hand into her sleeve, that will not properly accomplish the washing of the arms, because what is required is for water to flow over the part that is being washed and reach every part of it, and that is not possible if she washes her arms when they are inside the sleeves.
With regard to wiping the head, there is nothing wrong with wiping the front part of the head, then completing the wiping over the head cover, because a concession allowing a woman to wipe over her head cover was granted by a number of the scholars, especially if there is a need to do that, as has been explained previously in fatwa no. 139719.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
With regard to a woman wiping over a head cover that goes around her chin, two views have been narrated:
The first view is that it is not permissible, because the texts which grant the concession only apply certainly to men, and there is some uncertainty as to whether they apply to women.
The second view is that it is permissible, and this is more likely to be correct, because of the general meaning of the words, “wipe over the khuffayn [leather socks] and the head cover”. Women are included in these words along with men, just as they are included with regard to wiping over the khuffayn.
Imam Ahmad and Ibn al-Mundhir narrated from Umm Salamah, the wife of the Prophet (blessings and peace of Allah be upon him) that she used to wipe over her head cover. If she had not known that from the Messenger of Allah (blessings and peace of Allah be upon him) by hearing a statement to that effect from him, she would not have done it. End quote.
Moreover, it is permissible for a man to wipe his head from over his headgear, so it is permissible for women as for men.
And it is permissible to wear something on the head, and it is usually difficult to remove it, so it is likened to a man’s turban or head cover.
And it is more appropriate that this should be the case, because the woman’s head cover covers more than the turban or head cover of a man, and it is more difficult to remove it, and her need for it is greater than her need for the khuffayn.
End quote from Sharh al-‘Umdah, Kitaab at-Tahaarah, p. 265
See also the answer to question no. 148129 and the answer to question no. 72391.
We have previously described how a woman should wipe her head when doing wudu when it is easy to do so, in the answer to question no. 112171
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=3 | https://islamqa.info/en/answers/240415/she-is-asking-about-renewing-her-wudu-in-the-haram-even-though-there-are-men-passing-by | 62 | 240,415 |
159 | What Are the Pillars of Wudu? | Question
What are the essential parts (arkan, lit. “pillars”), obligatory (wajib) parts and sunnahs of wudu? | Praise be to Allah.Pillars of wudu
There are six essential pillars of wudu:
Washing the face, of which the mouth and nose are part.
Washing the arms up to the elbows.
Wiping the head.
Washing the feet up to the ankles.
Washing these parts of the body in the proper order.
Doing these actions consecutively (that is, washing one after the other, with no lengthy lapse of time in between).
Allah, may He be exalted, says (interpretation of the meaning):
“O you who believe! When you intend to offer As-Salah (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles” [al-Maidah 5:6] (See ar-Rawd al-Murbi‘ ma‘a Hashiyat Ibn Qasim, 1/181-188)
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said:
“What is meant by the obligatory (fard) parts of wudu here is the essential parts (pillars).
Thus we may understand that the scholars (may Allah have mercy on them) use different expressions, so they may describe the obligatory (fard) parts as essential parts (arkan, lit. pillars) and vice versa.” (Ash-Sharh al-Mumti‘, 1/183)
We have mentioned previously that fard is the same as wajib [both mean obligatory] according to the majority of scholars. Please see question no. 217272 .
So the obligatory (wajib) parts of wudu are its pillars or essential parts, which may also be described as fard. They are the actions without which wudu cannot be valid.
Saying Bismillah before Wudu
With regard to saying Bismillah before doing wudu , Imam Ahmad was of the view that it is obligatory.
However, the majority of scholars are of the view that it is one of the Sunnahs of wudu and is not obligatory.
Sunnahs of wudu
The sunnahs of wudu are numerous. Shaykh Salih al-Fawzan (may Allah preserve him) said:
The sunnahs of wudu are as follows:
Using siwak, which is to be done when rinsing the mouth, so that by means of the siwak and rinsing the mouth, the mouth will be cleansed for worship and be prepared for recitation of Quran and conversing with Allah, may He be glorified and exalted.
Washing the hands three times when starting wudu, before washing the face, because of the hadiths which speak of that, and because the hands are the tools used to transport water to the other parts of the body, so washing them is prudent action before proceeding with wudu.
Starting by rinsing the mouth and nose before washing the face, because starting with them is mentioned in the hadiths; and one should do them thoroughly when not fasting.
What is meant by washing the mouth thoroughly is circulating water to all parts of the mouth, and when rinsing the nose it means taking up water to the deepest part of the nose.
In the case of a thick beard, ensuring that water reaches throughout; and making sure that water gets in between the fingers and toes.
Starting on the right in the case of the hands/arms and feet, before the left.
Washing more than once, up to three times, when washing the face, hands/arms and feet.” (Al-Mulakhkhas al-Fiqhi, 1/44-45)
Another Sunnah is wiping the ears , according to the majority of scholars. Imam Ahmad was of the view that wiping them is obligatory.
Du’a after wudu
After doing wudu, it is mustahabb to recite the following supplication : Ashhadu an la ilaha ill-Allah wahdahu la sharika lah, wa ashhadu anna Muhammadan ‘abduhu wa rasuluhu. Allahumm aj’alni min al-tawwabina waj’alni min al-mutatahhirina, subhanaka Allahumma wa bi hamdika, ashhadu an la ilaha ill anta, astaghfiruka wa atubu ilayka (I bear witness that there is no god except Allah Alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger. O Allah, make me one of those who repent and make me one of those who purify themselves. Glory and praise be to You, O Allah, I bear witness that there is no god but You, I seek Your forgiveness and I repent to You).
For a complete description of wudu, please see this answer. 11497 .
For more about wudu-related issues, please see this category: Ablution before Prayer.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=3 | https://islamqa.info/en/answers/226422/what-are-the-pillars-of-wudu | 62 | 226,422 |
160 | It is not obligatory to wash artificial limbs when doing wudoo’ | Question
My foot was amputated, praise be to Allah, and replaced with an artificial limb. Do I have to wash it [when doing wudoo’] and wipe over it if I am wearing a sock on it? | Praise be to Allah.If the foot has been cut off from the shin and the ankle and foot are gone, and you wear an artificial limb in its place, then you do not have to wash it; you are exempt from having to wash this amputated foot, and you do not have to wipe over the artificial foot. But if any part of the foot, from the ankle downwards, remains, then you must wash this remaining part, and if you wear something over it to cover it, such as a khuff (leather slipper) or sock, then you may wipe over it.
Al-Muntaqa min Fatawa ash-Shaykh Saalih al-Fawzaan (2/36) | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=3 | https://islamqa.info/en/answers/97450/it-is-not-obligatory-to-wash-artificial-limbs-when-doing-wudoo | 62 | 97,450 |
161 | How can a sick person do wudu? | Question
Is it permissible to help a sick person who cannot do tayammum (“dry ablution”) by himself because of medical equipment attached to his hands, and how is that to be done? If he wants to help him to do wudu, then how can he rinse his mouth and nose? Or how can he help him to do wudu? | Praise be to Allah.What is required of the healthy person is also required of the sick person in terms of purifying himself with water in the case of both minor and major impurity. So he should do wudu in the case of minor impurity and do ghusl in the case of major impurity. If he is not able to do wudu for himself, then someone else may help him to do wudu.
Al-Bahooti (may Allah have mercy on him) said in Kashshaaf al-Qinaa‘ (1/103): If the individual who is missing an arm, and the like – such as cases of paralysis, or a sick person who is not able to do wudu himself – has someone who can help him to do wudu, or to do ghusl, in return for an appropriate fee that he can afford to pay, then he must do that, because he is subject to the same ruling as one who is healthy. End quote.
If the sick person is not able to do wudu himself, and there is no one who can help him to do wudu, then he must do tayammum, even by placing his hands on the wall or on the bed, if there is dust on it, or he can keep some earth with him in a vessel or a bag with which to do tayammum. If he is not able to do tayammum either, then he must pray as he is.
Al-Bahooti (may Allah have mercy on him) said in Kashshaaf al-Qinaa‘ (1/103): If there is no one who can help him to do wudu or tayammum, because he cannot afford to pay someone to help him, or he is not able to find someone whom he can hire to do that, then he must pray as he is. End quote.
Based on that, it is permissible for you to help this sick person to do wudu, by pouring water on him, and he can wash his limbs, or you can wash his limbs if he is not able to do that himself.
With regard to rinsing the mouth and nose, if the sick person is not able to do that himself, and it is too difficult for him, then there is nothing wrong with omitting it, but after finishing wudu, he should do tayammum, because he is regarded as having omitted washing one of the parts that must be washed in wudu. In the answer to question no. 88066, we have explained that wudu and ghusl are not valid without rinsing of the mouth and nose.
With regard to tayammum, if he is not able to do tayammum himself, then you should place your hands on the dust, then wipe his face and hands with your hands.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=3 | https://islamqa.info/en/answers/106758/how-can-a-sick-person-do-wudu | 62 | 106,758 |
162 | Does she have to remove the silicon from her hair when doing wudu and ghusl? | Question
I would like to ask about silicon, which is a substance that covers the hair like plastic, and it is waterproof. Do I have to remove it from the hair? What is the ruling on my prayer right now, as it disappears after one month? Do I have to check the shampoo before using it to see whether it contains waterproof substances? | Praise be to Allah.There is nothing wrong with using silicon in hair treatments if it is free of harmful effects.
It is not necessary to remove it when doing wudu; rather that is only required when doing ghusl following menses or in the case of janaabah (impurity following sexual activity).
That is because wudu is based on leniency, and what is required is to wipe over the hair only, and not wash it. Hence it is permissible to wipe over the turban, or over a woman’s hijab. The Prophet (blessings and peace of Allah be upon him) stuck his hair together during Hajj in a process called talbeed, when the hair is stuck together using gum and the like, which creates a layer over the hair and may prevent water from reaching it.
But in the case of ghusl, it is stipulated that the water should reach all of the hair and the scalp, so it is essential to remove this substance when doing ghusl.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: It is not disallowed for the muhrim (pilgrim in ihram) to use gum or honey to stick his hair together (talbeed). In other words, there is nothing wrong with him putting gum and honey on his hair, to keep it from becoming dishevelled.
It is well-known that if he does that, then this gum and honey will prevent water from touching the hair, but there is nothing wrong with that. Hence it is permissible (in the case of wudu) to wipe over the turban even though it prevents the water from reaching the head, and that concession is allowed only with regard to the head, and not the hands, face or feet, because the basic principle is lenience with regard to purifying the head, and all that is required is to wipe it.
Based on that, we say:
If a woman has stuck her hair together with henna, can she wipe over it when doing wudu, or do we say that it is essential for her to remove the henna? There is nothing wrong with her wiping over it, even if there is henna on it that prevents the water from reaching the hair. End quote from Sharh al-Kaadi.
He (may Allah have mercy on him) was also asked: What is the ruling on wiping over henna on the hair when doing wudu?
He replied: There is nothing wrong with it, even if it prevents water from reaching the hair, but when doing ghusl in the case of janaabah or following menses, it is essential to remove it.
The fact that there is nothing wrong with wiping over it when doing wudu is indicated by the report that when the Prophet (blessings and peace of Allah be upon him) was in ihram for his Hajj, he had stuck his hair together with gum or honey and the like (talbeed), so as to avoid becoming dishevelled. When it was said to him: O Messenger of Allah, are you not going to cut your hair – i.e., following ‘umrah – and exit ihram as the people do? He said: “I have brought my sacrificial animal, and stuck my hair together (talbeed), so I will not exit ihram until I offer my sacrifice.”
Therefore there is nothing wrong with having henna on the hair, even if it prevents water reaching the hair, when doing wudu.
But when doing ghusl in the case of janaabah or following menses, it must be removed.
End quote from al-Liqaa’ ash-Shahri (68/14).
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=3 | https://islamqa.info/en/answers/266341/does-she-have-to-remove-the-silicon-from-her-hair-when-doing-wudu-and-ghusl | 62 | 266,341 |
163 | Effect of dead skin and dandruff on the validity of wudoo’ | Question
What is the ruling on dead skin on the body? And what is the ruling on dandruff on the scalp? Are they regarded as barriers that prevent wudoo’ from being valid? I have read on some website that dead skin is regarded as a barrier, whereas dandruff is not regarded as such; what is the difference between them? | Praise be to Allah.Firstly:
The Arabic phrase al-qashaf al-mayyit (translated here as “dead skin”) refers in linguistic terms to dirt that accumulates on the skin, in such a way that it becomes stuck to it with the passage of time. This is what is meant by describing it as “dead”.
It says in al-‘Ayn by al-Khaleel ibn Ahmad (1/375): Qashaf refers to dirt on the skin. A rajul mutaqashshif is a man who does not take care of himself by washing himself and keeping himself clean.
This word qashaf refers to one who does not care what gets onto his body of dirt. End quote.
Al-Murtada az-Zubaydi (may Allah have mercy on him) said: Qashaf is dirt that builds up on the bottom of the feet. End quote from Taaj al-Aroos (24/259); see also Lisaan al-‘Arab (9/282).
As that is the case, undoubtedly this dirt that accumulates on the skin should be removed, once it begins to form a layer that prevents water from reaching the skin, if it is possible to remove it by putting in effort until it is gone.
It says in Haashiyat as-Saawi ‘ala ash-Sharh as-Sagheer (1/132), speaking of the conditions of wudoo’ being valid:
… The second [condition] is that there should be no barrier that prevents water from reaching the skin, such as wax or grease that forms a layer on the limb. That includes crusty matter in the corner of the eye, ink on the hand of a scribe, and the like.
The words “and the like” include dirt that accumulates and forms a layer on the body, which includes dead skin. End quote.
In Haashiyat al-Jamal ‘ala Sharh al-Manhaj (1/113), it says:
One must remove things like dead skin and dirt that gathers under the fingernails, which prevent water from reaching the skin. End quote.
This applies if it is possible to remove it without harm or what is regarded as too much effort.
But if it has become part of the body, in the sense that harm would result from removing it, then it does not affect the validity of wudoo’, because it is regarded as part of the body.
It says in Haashiyat al-Bujayrimi ‘ala al-Khateeb (1/128): al-Qaffaal said: Accumulation of dirt on the limb does not affect the validity of wudoo’, and removing it is not a must if it has become like part of the body, because in that case it is not possible to remove it from the body. What is meant by it becoming like part of the body is that it cannot be distinguished visibly from it. End quote.
Secondly:
The phrase “al-qashaf al-mayyit (dead skin)” may sometimes refer to actual dead skin on the body, as occurs in some places on the feet, and occasionally on the hands, or after wounds and the like have healed. This does not have to be removed, and it is not required to make water to reach what is beneath it, because it is part of the body and it is usually not possible to remove it without causing some kind of pain or harm. Therefore it is not required to remove it at all.
It says in Haashiyat al-Baajoori ‘ala Ibn Qaasim (1/51): Anything on the body which forms a barrier [to water reaching the skin] must be removed, such as dirt that accumulates from the outside, if it is not too difficult to remove it; otherwise it may be left, because it has become like part of the body.
As for dirt that is exuded from the body, such as sweat, that does not affect wudoo’ at all.
The same applies to the skin covering a boil, even if it is easy to remove it. End quote.
Shaykh Sulaymaan al-Maajid (may Allah preserve him) said: What is meant by dead skin is when new skin grows because of the accumulation of fluid due to a wound and the like, but the original upper skin remains as it is. This upper layer is the dead skin; it is called dead because it has no sensation.
Some of the fuqaha’ are of the view that this dead skin does form a barrier that prevents water from reaching the new skin that is attached to the flesh, and that wudoo’ is not valid unless it is removed and the water allowed to reach the new skin. However, they stipulated that removing it should not cause harm.
What is more likely to be the case is that wudoo’ is valid if that upper layer – and not what lies beneath it – is washed, because this is not a barrier caused by the individual’s actions; rather it is the person’s skin. Based on that, if the person affected leaves it until it forms a crust and drops off by itself, there is no blame on him. The ruling only has to do with the uppermost layer of the skin.
End quote from the shaykh’s website
Thirdly:
With regard to dandruff, it does not affect the validity of wudoo’, because purification of the head (during wudoo’) is a matter concerning which there is leniency, so there may be concessions granted concerning it that are not granted in other cases.
It says in Fataawa Noor ‘ala ad-Darb by Shaykh Ibn ‘Uthaymeen: But with regard to what is applied to the head, such as henna and the like, it does not matter if the woman wipes over it, because it is proven that the Prophet (blessings and peace of Allah be upon him) stuck his hair together during the Farewell Hajj in a process called talbeed [when the hair is stuck together using gum and the like, which creates a layer over the hair and may prevent water from reaching it], and talbeed prevents water from reaching the hair when wiping over it. Moreover, purification of the head is a matter concerning which there is leniency, based on the evidence that it is not obligatory to wash it; rather what is required is to wipe over it, even if the hair is thin, and indeed even if there is no hair on the head at all. So purifying the head is is a matter concerning which there is leniency, and it consists of simply wiping over it. Hence it is allowed to wipe over anything that is put on the head. So it is permissible for a man to wipe over his turban, even though it is possible for him to take it off and wipe his head, but that is by way of making things easy. By the same token, according to the view of many scholars, it is permissible for a woman to wipe over her head cover if it is wrapped under her chin. End quote.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=3 | https://islamqa.info/en/answers/223873/effect-of-dead-skin-and-dandruff-on-the-validity-of-wudoo | 62 | 223,873 |
164 | How can someone who is wearing PPE (personal protective equipment) to guard against viruses do wudoo’ and pray? | Question
Can men and women pray when wearing PPE (personal protective equipment) that covers the entire body? How can a person do wudoo’ properly when wearing PPE, if he breaks his wudoo’ and cannot open the suit, especially doctors who are busy working? | Praise be to Allah.Firstly:
There is nothing wrong with praying whilst wearing PPE that protects against viruses, even if it covers the face and all of the body, so long as the worshipper is able to place his nose and forehead on the ground when prostrating, because of the report narrated by al-Bukhaari (812) and Muslim (490) from Ibn ‘Abbaas (may Allah be pleased with him) who said: The Prophet (blessings and peace of Allah be upon him) said: “I have been commanded to prostrate on seven bones: the forehead – and he pointed to his nose – the hands, the knees and the ends of the feet (i.e., toes).”
Ibn Qudaamah (may Allah have mercy on him) said: It is not essential that these parts should touch the ground directly. Al-Qaadi said: If he prostrates on the edge of his turban, or his sleeve, or the hem of his garment, the prayer is valid, according to unanimous agreement. This is the view of Maalik and Abu Haneefah. Among those who granted a concession allowing prostration on a garment when it is very hot or very cold are: ‘Ataa’, Taawoos, an-Nakha‘i, ash-Sha‘bi, al-Awzaa‘i, Maalik, Ishaaq and ashaab ar-ra’y.
A concession allowing one to prostrate on the edge of one’s turban was granted by al-Hasan, Makhool and ‘Abd ar-Rahmaan ibn Yazeed. Shurayh prostrated on his burnoose. End quote from al-Mughni (1/305).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about someone who wears very large glasses or goggles and cannot prostrate fully on the seven parts, because they may prevent his nose from touching the ground.
He replied: If the glasses or goggles prevent the tip of the nose from touching the ground, then the prostration is not valid. That is because the glasses or goggles are not on the edge of the nose; rather they are in line with the eyes, so on this basis the prostration is not valid. The one who is wearing glasses or goggles that prevent his nose from touching the place of prostration must take them off whilst prostrating.
End quote from Majmoo‘ Fataawa ash-Shaykh Ibn ‘Uthaymeen (13/186).
It is makrooh to cover the mouth whilst praying, but that ruling may be waived in the case of necessity.
It says in ash-Sharh al-Mumti‘ (2/193): It is makrooh to wear a mask that covers the mouth and nose, such as using the turban or head cover to cover the mouth, or the nose, because the Prophet (blessings and peace of Allah be upon him) forbade covering the mouth when praying. [Narrated by Abu Dawood (643) and Ibn Maajah (966) with a hasan isnaad.] And because that may lead to stifling the voice and making the letters unclear when reciting Qur’an and dhikr. An exception to that is made in the case of yawning and covering the mouth in order to suppress the yawn; there is nothing wrong with that. As for doing that with no reason, that is makrooh. If there is an unpleasant smell bothering a person whilst he is praying, and he needs to cover his face, that is permissible, because it is done for a need. The same applies if he has a cold and will have an allergic reaction if he does not cover his face; this is also a need which makes it permissible for him to cover his face. End quote.
For more information, please see the answer to question no. 69855.
Secondly:
There is nothing wrong with a person doing wudoo’ whilst wearing PPE, if he is able to wash the parts that must be washed when doing wudoo’, and to wipe the head, even if that is by putting his wet hand under the PPE. It is permissible to wipe over the khuffayn and socks for one day and one night if one is not travelling, and for three days and nights if one is travelling.
Al-Bukhaari (363) and Muslim (274) narrated that Mugheerah ibn Shu‘bah said: I was with the Prophet (blessings and peace of Allah be upon him) and he said: “O Mugheerah, take the vessel.” I took it, and the Messenger of Allah (blessings and peace of Allah be upon him) set out until he disappeared from my sight, and relieved himself. He was wearing a Syrian jubbah, and he tried to bring his arms out through the sleeves, but they were too narrow, so he brought his arms out from underneath and I poured water for him. He did wudoo’ as for prayer, then he wiped over his khuffayn, then he prayed.
In a report narrated by Muslim, it says: He was wearing a Syrian jubbah with narrow sleeves.
If someone is able to do wudoo’ whilst wearing PPE, there is nothing wrong with that.
If he is not able to do that, then he must take it off in order to do wudoo’ properly.
If it is too difficult, especially for doctors who have no choice but to wear it most of the time, it is permissible for them to put prayers together – Zuhr and ‘Asr, and Maghrib and ‘Isha’ – at the time of the earlier or later prayer, because one of the reasons for putting the prayers together is to alleviate hardship and difficulty, as the Prophet (blessings and peace of Allah be upon him) granted a concession to the woman suffering non-menstrual bleeding (istihaadah) to put prayers together, because of the difficulty in purifying herself for every prayer.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: The reason for shortening prayers is travelling only; it is not permissible to shorten one’s prayers when not travelling. With regard to putting the prayers together, the reason for that is necessity and valid excuses. So if a person needs to do so, he may put prayers together when travelling, whether the journey is short or long.
The same applies to putting the prayers together in the event of rain and the like, or when one is sick and the like, and also for other reasons, because the aim is to relieve the ummah of hardship.
End quote from Majmoo‘ al-Fataawa (22/293).
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=3 | https://islamqa.info/en/answers/335623/how-can-someone-who-is-wearing-ppe-personal-protective-equipment-to-guard-against-viruses-do-wudoo-and-pray | 62 | 335,623 |
165 | She did a laser procedure and the doctor told her not to let water reach the eye or eyelids, so how should she do wudoo’? | Question
I did a laser procedure on my eyes, and the doctor said to me: You must make sure that no water enters the eye; wipe your face when you do wudoo’. So I washed the lower part of my face and for the upper part, I only wiped it, but I did not wipe my eyelashes. Please note that I did wipe my eyelids and under my eyes, but I omitted a little bit lest water get into my eyes. Is what I did correct, or should I repeat those prayers? | Praise be to Allah.Water should reach the eyelashes in wudoo’ and ghusl, because they are included in the definition of the face that it is enjoined should be washed.
It says in ar-Rawd al-Murbi‘ (p. 7): And he should wash everything on the face, including light hair through which the skin can be seen, such as the eyebrows, moustache and soul patch [the hair beneath the lower lip], because that is all part of the face. End quote.
See: al-Majmoo‘ (1/376) and Mawaahib al-Jaleel (1/185).
If you are afraid that water may get in the eye, so you do not wash the eyelashes or wipe them with water, then you should do tayammum to make up for that. The basic principle in that regard is that if someone has an injury or the like in any of the places that should be washed when doing wudoo’, and he cannot wash it with water or wipe over it, or wipe over a barrier on it, then he should wash the healthy parts that should be washed when doing wudoo’, and do tayammum for that part.
It says in Zaad al-Mustaqni‘: Whoever has an injury should do tayammum for that part, and wash the rest. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If there is an injury on any part of the body that should be washed when doing wudoo’, there are several scenarios:
The first scenario is when that part is uncovered and will not be harmed by being washed. In this case, he must wash it if the injury is in one of the parts that must be washed.
The second scenario is when it is uncovered but will be harmed by being washed, but not by being wiped. In this case, he must wipe it and not wash it.
The third scenario is when it is uncovered but will be harmed by both washing and wiping. In that case he should do tayammum for it.
The fourth scenario is when it is covered with a dressing and the like, which is necessary. In this case, he should wipe over this covering, which will suffice instead of washing that part, and he does not need to do tayammum.
End quote from Arkaan al-Islam, p. 234.
With regard to previous prayers, we hope that you do not need to repeat them and that they will be something that Allah will pardon and overlook. We have quoted previously the words of Shaykh al-Islam Ibn Taymiyyah concerning such situations, in the answer to question no. 142657.
However, if you follow the view of the majority and repeat those prayers, that will be more prudent.
Shaykh Ibn Baaz (may Allah have mercy on him) said: If there is an injury in one of the parts that water should reach when doing wudoo’, that cannot be washed or wiped over because that would lead to exacerbating the injury or delaying recovery, then what this person must do is tayammum. So if someone does wudoo’, omitting the part where the injury is, and begins to pray, then whilst he is praying he remembers that he did not do tayammum, he should do tayammum and start his prayer all over again, because what he did of his prayer before doing tayammum was not valid, including the opening takbeer of the prayer. His starting the prayer was not valid, because being in a state of purity is one of the conditions of prayer being valid.
Moreover, if a person omits one of the places that should be washed or wiped when doing wudoo’, or he omits part of it, then in that case his wudoo’ cannot be valid.
When the Prophet (blessings and peace of Allah be upon him) saw a man with a spot the size of a dirham on his foot that had not been touched by water, he instructed him to repeat his wudoo’.
In the case of the person being asked about here, because washing and wiping are not possible in his case, then he must move to the alternative, namely tayammum…
If the person asked about did not repeat that prayer, then he must repeat it now.
End quote from Majmoo‘ Fataawa ash-Shaykh Ibn Baaz (10/197).
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=3 | https://islamqa.info/en/answers/310749/she-did-a-laser-procedure-and-the-doctor-told-her-not-to-let-water-reach-the-eye-or-eyelids-so-how-should-she-do-wudoo | 62 | 310,749 |
166 | Can You Do Wudu When Wearing Lipstick? | Question
Is lipstick regarded as a barrier to Wudu? Usually when one does Wudu, the lipstick is reduced but it is not removed entirely. | Praise be to Allah.In order for Wudu to be valid, it is essential to remove anything that will prevent the water from reaching the skin, whether it is lipstick or anything else. But if the colour or trace of it is left , even if the water touches the skin and runs off it without sticking, then Wudu is valid.
Al-Nawawi (may Allah have mercy on him) said in Al-Majmu` (1/492):
“If there is wax, dough, henna and the like on one of his limbs, which prevents water from reaching any part of it, then his (ritual) purity is not valid, whether the amount is large or small. If there are traces of henna and its colour left on the hand, without there being any solid material left, or elsewhere, or traces of liquid grease whereby water flows over the limb but does not stay there, his (ritual) purity is valid.”
Based on this, you should remove the lipstick before you do Wudu, so that there will be nothing left that could prevent the water from reaching the skin, but if the colour or a trace of grease is left, that does not matter.
For more details, please see the following category: Nullifiers of Wudu.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=3 | https://islamqa.info/en/answers/81685/can-you-do-wudu-when-wearing-lipstick | 62 | 81,685 |
167 | Is it essential to remove earrings and nose rings when doing wudoo’ and ghusl? | Question
I had my nose pierced, and I want to ask if I have to remove the ring from my nose when doing wudoo’, so that the water will reach the place beneath where the ring is? Or can I leave it and is it sufficient to wipe water over it? Should I take out my earrings as well, or can I leave them? | Praise be to Allah.It is not obligatory to remove earrings or nose rings that women wear for adornment, either when doing wudoo’ or when doing ghusl. Rather it is sufficient to wash the outside of the ear and the nose, for the following reasons:
What is required is to wash the outside of the nose (which is part of the face) when doing wudoo’ and ghusl. As for the inside of the nose (which includes the pierced hole where the jewellery is placed), it is not required to wash it; rather what is required is to take up water into the nose and expel it, which can be done with this pierced hole and with the jewellery in place, so it is not essential to take it off or move it.
In the case of the ear, it is not required to wash it when doing wudoo’; rather it is recommended to wipe it, and the part of the ear that it is recommended to wipe is the auditory meatus (the external auditory canal) into which the forefinger is inserted, and the outside of the ear is wiped with the thumb.
With regard to the place that is pierced in order to wear earrings, it is not recommended to wipe it when doing wudoo’, hence wearing earrings makes no difference with regard to the validity of wudoo’, and it is not required to move the earrings or take them off.
With regard to ghusl, the ear is to be washed like the rest of the body, and the hole for the piercing is overlooked according to the Shaafa‘is, so it is not required to make the water enter it, because they regard it as being part of the inside of the body and not part of the outside of the body that must be washed.
It says in al-Mawsoo‘ah al-Fiqhiyyah (13/19):
The scholars are unanimously agreed that it is essential to make water reach whatever it is possible to make it reach of all parts of the body, even if they are sunken, such as the inside of the bellybutton, and the sites of surgical procedures which have sunken scars.
But the Shaafa‘is regard the pierced hole of the ear in which earrings are placed as being part of the inside of the body, not the outside, so it is not essential to make water enter it, even if that is possible. End quote.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=3 | https://islamqa.info/en/answers/107841/is-it-essential-to-remove-earrings-and-nose-rings-when-doing-wudoo-and-ghusl | 62 | 107,841 |
168 | Can You Do Wudu with Mascara On? | Question
We are a group of women who would like to ask about the ruling on the Wudu of a woman who puts mascara on her eyelashes; mascara is used to beautify the eyelashes and make them look thicker. Some of this mascara is permeable and some of it is impermeable or waterproof. We know that the water has to reach the eyelashes when doing Wudu; what is the ruling on Wudu in this case? | Praise be to Allah.Water must reach the eyelashes when doing Wudu and Ghusl , because they are part of the face which we are enjoined to wash. The same applies to the hair of the eyebrows, the cheeks, the moustache and beard.
It says in Ar-Rawd Al-Murbi` (p. 7): “And he should wash every part of the face, including the fine hair that grows on the skin, such as the eyelashes, and the moustache and soul patch [the tuft of hair beneath the lower lip], because that is part of the face.” (See also: Al-Majmu`, 1/376) and Mawahib Al-Jalil, 1/185)
Based on that, if the mascara does not prevent water from reaching the hair, then Wudu is valid; if it does prevent water from reaching the hair, then it must be removed before doing Wudu or ghusl, because one of the conditions of Wudu and ghusl being valid is that the water must reach the part being washed .
An-Nawawi said in al-Majmu` (1/429): “If there is some wax, dough, henna or the like on the skin, which prevents water from reaching any of the body part that is being washed, then Wudu or Ghusl is not valid, whether the amount of that thing is great or small.”
For more details, please refer to the following answers: 21724 , 39301 , 72390 , 88179 , 103738 , and 81685 .
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=3 | https://islamqa.info/en/answers/113725/can-you-do-wudu-with-mascara-on | 62 | 113,725 |
169 | He is sick and wiping his head will harm him. How should he do wudu; can he put something on his head and wipe over it? | Question
My question is about wudu; I cannot wipe over my head because of a sickness I am suffering. Can I put something to cover my head and wipe over it when I do wudu? What if that headcover is removed? Will my wudu still be valid? | Praise be to Allah.Firstly:
It is permissible to wipe over the turban, because of the report narrated by al-Bukhaari (205) from ‘Amr ibn Umayyah, who said: I saw the Prophet (blessings and peace of Allah be upon him) wipe over his turban and khuffayn (leather slippers).
The view that it is permissible to wipe over the turban is the view of Imam Ahmad.
See the answer to question no. 129557 .
It is not valid to wipe over the kufi (white skullcap) or other kinds of hats or caps. See the answer to question no. 139719 .
Secondly:
If there is a plaster cast or dressing on your head, then you can wipe over it.
That is proven from ‘Abdullah ibn ‘Umar (may Allah be pleased with him).
Al-Bayhaqi (may Allah have mercy on him) said: There is no report concerning that from the Prophet (blessings and peace of Allah be upon him)… Rather there are the view of the fuqaha’ among the Taabi‘een and those who came after them, along with what we have narrated from Ibn ‘Umar.
He narrated with his isnaad that Ibn ‘Umar (may Allah be pleased with him) did wudu when his hand was bandaged, so he wiped over it and over the bandage, and he washed everything else. He said: This is soundly narrated from Ibn ‘Umar."(Al-Majmoo‘ 2/368).
Thirdly:
If your head is bare, but will be harmed by wiping it, then you should wash all the other parts that are to be washed in wudu, and do tayammum instead of of wiping your head. It is not valid for you to put something over your head then wipe over it, unless it is a turban that you are wearing, or a dressing which may result in harm if it is removed.
It says in Kashshaaf al-Qinaa‘ (1/165): If part of his body is wounded and the like, such as if there is a sore or ulcer, and he will be harmed if he washes it or wipes it with water, he may do tayammum for it, i.e., for the part that is wounded and the like…
If he is able to wipe over the part that is wounded and the like with water, then he must do that and that will be sufficient, because washing is enjoined, and wiping is like a lesser form of washing; that is like the case of one who is unable to bow and prostrate, but is able to make gestures. End quote.
Shaykh Ibn Baz said: If he has a dressing, he may wipe over it, and if the wound is uncovered, he should do tayammum instead. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in ash-Sharh al-Mumti‘ (1/169): The scholars (may Allah have mercy on them) said: Wounds and the like are either uncovered or covered.
If the wound is uncovered, then it must be washed with water. If it is not possible to wash it with water, then the person should wipe over the wound. If it is not possible to wipe over it, then he should do tayammum. This is the order of preference.
If it is covered with something that is (medically) appropriate to his situation, then he has no choice but to wipe over it. If wiping will cause him harm even though it is covered, then he must turn to the option of doing tayammum, as in the case where it is uncovered. This is what was stated by the fuqaha’ (may Allah have mercy on them). End quote.
Fourthly:
If someone does tayammum for a wound and the like, he may do tayammum before or after doing wudu. The Hanbalis regard it as obligatory to follow the same order as wudu, by doing tayammum at the point where one would ordinarily wipe the head.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The statement that the one who has a wound may do tayammum for it and wash the rest refers to the case when he has a wound on some part of his body [that is washed in wudu], meaning a wound that would be harmed by water. He should do tayammum for the wounded part, and wash all the other parts that are to be washed in wudu. With regard to doing tayammum in the case of the wound, it is not stipulated that water be unavailable, so there is nothing wrong with doing tayammum when water is available in this case.
The apparent meaning of the author’s words “he should do tayammum instead” is that tayammum must be done in place of washing the injured limb, because it is stipulated that the parts of wudu be done in a particular order. But if the issue is doing ghusl from janaabah when there is a wound, it is permissible to do tayammum before doing ghusl, or immediately afterwards, or after some time has passed.
This is our view, because they thought that in the case of ghusl, it is not stipulated that the actions be done in a particular order or straight after one another.
If the wound is in the hand, then you must wash your face first, then do tayammum, then wipe your head, then wash your feet.
In this case, you must have a towel with you, so that you can dry your face and hands, because it is stipulated that the soil or sand used for tayammum must be dusty and dry, and if there is water on your face, tayammum will not be valid.
Some of the scholars said that it is not stipulated that the actions be done in a particular order or straight after one another, as in the case of major impurity.
Based on that, it is permissible to do tayammum before or after wudu, either immediately afterwards or some time afterwards.
This is what people do nowadays, and it is the correct view. It was favoured by al-Muwaffaq, al-Majd, and Shaykh al-Islam Ibn Taymiyah, who regarded it as sound in Tasheeh al-Furoo‘."(Ash-Sharh al-Mumti‘ 1/383).
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=3 | https://islamqa.info/en/answers/300800/he-is-sick-and-wiping-his-head-will-harm-him-how-should-he-do-wudu-can-he-put-something-on-his-head-and-wipe-over-it | 62 | 300,800 |
170 | Is it mustahabb for the woman to do wudoo’ before having intercourse a second time, as it is the man? | Question
In one of your fatwas you say, the man should say a duaa before having sexual intercourse with his wife and also that he should do Wudoo if he has sexual intercourse more than once. Does same apply also to the woman? Can she also say the duaa, when the man is too "distracted"?. | Praise be to Allah.
Firstly:
The du‘aa’ that is to be said before having intercourse is
prescribed for the man, but there is nothing wrong with the woman saying it.
See the answer to question no.
95742
Secondly:
It is Sunnah for the man, if he has intercourse with his wife
and wants to do it a second time, to do wudoo’ in between, and if he does
ghusl, that is more proper.
It was narrated that Abu Sa‘eed al-Khudri (may Allah be
pleased with him) said: The Messenger of Allah (blessings and peace of Allah
be upon him) said: “If one of you has intercourse his wife and wants to
repeat it, let him do wudoo’ in between.” Narrated by Muslim, 466. According
to a report narrated by Ahmad (10795): “Wudoo’ as for prayer.” Its isnaad
was classed as saheeh by Shu‘ayb al-Arna’oot in his commentary on Musnad
al-Imam Ahmad, 3/28
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was
asked: If a man has intercourse with his wife and wants to do it a second
time, what should he do?
He replied:
In this case there are three levels:
(i)Doing ghusl before doing it
again, and this is the highest level
(ii)Doing wudoo’ only before doing
it again, and this is of lesser status than the first
(iii)Not doing anything, neither
ghusl nor wudoo’; this is the lowest level, but it is permissible.
But what should be noted is that they should not sleep
without having purified themselves by either wudoo’ or ghusl.
End quote from Majmoo‘ al-Fataawa, 11/157
This Sunnah applies specifically to the man, because it is
addressed to him, as it says in the hadeeth of Abu Sa‘eed (may Allah be
pleased with him) quoted above.
The scholars of the Standing Committee for Issuing Fatwas
were asked (19/350):
The Prophet (peace be upon him) said: “If one of you wants to
go back to his wife (and have intercourse a second time), let him do
wudoo’.” Does this ruling apply to the man only, or does it also apply to
the woman?
They replied: Wudoo’ is prescribed when wanting to have
intercourse again for the man, because he is the one who was instructed to
do that, not the woman. End quote.
Al-Lajnah ad-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=4 | https://islamqa.info/en/answers/169627/is-it-mustahabb-for-the-woman-to-do-wudoo-before-having-intercourse-a-second-time-as-it-is-the-man | 62 | 169,627 |
171 | Ruling on making water reach the throat when rinsing the mouth | Question
I have read on your website concerning rinsing the mouth and the nose during wudu and ghusl. My question is that: should water reach the throat?. | Praise be to Allah.Firstly:
Rinsing the mouth is one of the obligatory parts of wudu; this has been discussed previously in the answer to question no. 153791
Secondly:
It is mustahabb when rinsing the mouth to do it extensively, except when one is fasting, because the Prophet (blessings and peace of Allah be upon him) said: “Do wudu properly, rub between the fingers and go to some lengths when rinsing the nose, unless you are fasting.”
Narrated by Abu Dawood. 142; at-Tirmidhi, 788; classed as saheeh by al-Albani, may Allah have mercy on him.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: One of the Sunnahs of wudu is to go to some lengths in rinsing the mouth and nose. Going to some lengths in rinsing the mouth means moving the water forcefully and making it reach all parts of the mouth.
End quote from ash-Sharh al-Mumti‘, 1/171
But this going to some lengths is mustahabb, as we have mentioned, and it is not obligatory; rather if the water reaches his mouth and he swills it around, that is sufficient.
Ibn Qudaamah (may Allah have mercy on him) said:
Rinsing the mouth means swilling the water around in the mouth.
Rinsing the nose means snuffing up the water into the nose. Then the water is to be expelled from the nose.
It is not necessary to swill the water around in all of the mouth or to make it reach all of the inside of the nose. Rather that is part of going to some lengths that is mustahabb for one who is not fasting.
End quote from al-Mughni, 1/89
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
It is sufficient with regard to what is obligatory to swill the water around in the mouth a little.
End quote from ash-Sharh al-Mumti‘, 1/172
Based on that, if the individual rinses out his mouth and moves the water around in his mouth, that is sufficient and he doesn't have to make the water reach his throat; rather doing that is mustahabb.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=4 | https://islamqa.info/en/answers/173751/ruling-on-making-water-reach-the-throat-when-rinsing-the-mouth | 62 | 173,751 |
172 | When should he use the siwaak if he wants to do wudoo’? | Question
I just want to ask you what is the ruling on jusing the Siwaak while doing Wudoo.
Is it better to use it after Wudoo ore before Wudoo. | Praise be to Allah.
The scholars are agreed that it is mustahabb to use the
siwaak when doing wudoo’, because the Prophet (blessings and peace of
Allah be upon him) said: “Were it not that it would cause hardship for my
ummah, I would have instructed them to use the siwaak every time they do
wudoo’.”
Narrated by al-Bukhaari in a mu‘allaq report. Also narrated
by Ibn Khuzaymah in his Saheeh (140) and classed as saheeh by
al-Albaani in Irwa’ al-Ghaleel, 1/109
It was also narrated by Ahmad (9612): “Were it not that it
would cause hardship for my ummah, I would have instructed them to use the
siwaak with every wudoo’.”
Classed as saheeh by al-Albaani in Saheeh al-Jaami‘,
5317.
The scholars differed concerning the time for using the
siwaak when doing wudoo’. Some of them said that it should be before saying
Bismillah for doing wudoo’ and some of them said that it should be when
rinsing the mouth.
Ibn Nujaym (may Allah have mercy on him) said:
There was a difference of opinion concerning the time for
that. In al-Nihaayah and Fath al-Qadeer [which are books of
the Hanafi madhhab] it says that it should be when rinsing the mouth. In
al-Badaa’i‘ and al-Mujtaba it says that it should be before doing
wudoo. But most scholars are of the former view, which is more likely to be
correct, because it makes the mouth cleaner.
End quote from al-Bahr al-Raa’iq, 1/21
Al-Zarkashi (may Allah have mercy on him) said:
The fact that it is mustahabb to use the siwaak is confirmed
in several places, at the time of prayer and when rinsing the mouth during
wudoo’.
End quote from Sharh al-Zarkashi, 1/30
Al-Shirwaani (may Allah have mercy on him) said:
The view of the author – meaning Ibn Hajar al-Haytami – is in
accordance with the majority, that it should be before saying Bismillah. And
the view we adopt is that it should be after washing the hands and before
rinsing the mouth.
End quote from Hawaashi al-Shirwaani, 1/221
What seems to be the case is that the matter is broad in
scope, because there is no clear evidence from the Sunnah to stipulate any
particular time.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Using the siwaak when doing wudoo’ should be with rinsing the
mouth, because this is the point at which the mouth is purified and the
siwaak is for purifying the mouth, as it is narrated in a saheeh report from
the Prophet (blessings and peace of Allah be upon him) that he said: “The
siwaak is purifying for the mouth and pleasing to the Lord.” So the siwaak
should come with rinsing the mouth, but if you wish you may use the siwaak
after finishing wudoo’ or if you wish you may use it before you start, but
it is better if it is done when rinsing the mouth.
End quote from al-Sharh al-Mukhtasar ‘ala Buloogh
al-Maraam, 2/44
He also said:
The scholars said that it should be used when rinsing the
mouth, because rinsing the mouth is purifying the mouth, so it should be
done at that point. But if that is not possible, then it may be done after
wudoo’. The matter is broad in scope.
End quote from Liqa’ al-Baab al-Maftooh, 133/31
The apparent meaning of the words of Shaykh al-Albaani (may
Allah have mercy on him) indicates that he thinks that the siwaak should be
used before saying Bismillah for wudoo’, as he said:
The way it – wudoo’ – is done is: using the siwaak, saying
Bismillah, washing the hands three times – which is Sunnah – rinsing the
mouth, snuffing water into the nose and blowing it out.
End quote from al-Thamar al-Mustataab, p. 9
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=4 | https://islamqa.info/en/answers/158244/when-should-he-use-the-siwaak-if-he-wants-to-do-wudoo | 62 | 158,244 |
173 | Someone told him that it was not obligatory to wash the arms in wudu; what is the ruling on the prayers he offered previously? | Question
Longtime ago some body told me the fard of wudu is not to wash your arms, is to wash your mouth. Since then I have not beang washing my arms in wudu, now yesterday somebody told me washing your mouth is not fard in wudu, washing your arms is fard in wudu. Now do I have to repeat all my salahs because I didnt know about the arms? | Praise be to Allah.Firstly:
Washing the arms is one of the obligatory parts of wudoo’, without which it is not complete. That is proven by the Qur’an and Sunnah, and by scholarly consensus.
An-Nawawi (may Allah have mercy on him) said: Washing the arms is obligatory according to the Qur’an and Sunnah, and (scholarly) consensus.
End quote from al-Majmoo‘, 1/418
Ibn Qudaamah (may Allah have mercy on him) said: With regard to washing the arms up to and including the elbows there is no difference of opinion among the scholars of the ummah that it is obligatory to wash the arms when doing wudoo’. Allah, may He be exalted, stated that in the verse (interpretation of the meaning): “wash your faces and your hands (forearms) up to the elbows” [al-Maa’idah 5:6].
End quote from al-Mughni, 1/85
The one who told you that is either ignorant and does not know the simplest thing about Islam or you did not understand what he said properly.
In that case what you must do is learn from this an important lesson in life: that you should not ask anyone about your religion except one who is known to be knowledgeable; you should not ask the first one you meet or learn your religion from anyone who speaks about it, even if they do so without knowledge.
Moreover, you should pay proper attention to what is said to you, so that you will understand it correctly.
For information on the seriousness of fatwas given without knowledge, please see the answer to question no. 21018.
Secondly:
If a person omitted one of the conditions, essential parts or obligatory parts of an act of worship because he was unaware of what was required of him, then he is excused because of his ignorance and there is no sin on him for what he did out of ignorance. He is also not to be instructed to repeat the prayers and so on in which he made mistakes.
Based on that, if a person did wudoo’ and did not wash his arms or any of the parts that must be washed in wudoo’, he has to repeat the prayers that he offered, because he did not do wudoo’ as enjoined by Allah, unless he was unaware of the ruling, in which case he does not have to repeat them, especially when there are so many prayers. But what the Muslim must do in the future when he does not know about some matter of his religion is ask someone whose religious commitment and knowledge he trusts, so that he may do what Allah has commanded him to do with proper knowledge and insight.
See the answers to questions no. 21805 and 45648
Secondly:
With regard to rinsing the mouth and nose in wudoo’, there is a significant difference of opinion among the scholars. The majority of scholars are of the view that it is not obligatory to rinse the mouth and nose in wudoo’.
The view on which the fatwas on our website are based is that both actions are obligatory in wudoo’.
This has been discussed in the answer to question no. 153791
But if you consulted some scholars who issued a fatwa saying that it is not obligatory, there is no blame on you for that; therefore one is not required to make up any of the prayers that one offered without rinsing the mouth and nose.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=4 | https://islamqa.info/en/answers/198415/someone-told-him-that-it-was-not-obligatory-to-wash-the-arms-in-wudu-what-is-the-ruling-on-the-prayers-he-offered-previously | 62 | 198,415 |
174 | Is Reciting Surat Al-Qadr after Wudu Legislated? | Question
I just got told by a friend that by reciting Surah Al-Qadr the sins of 40 years will be forgiven? Also it should be read after the completion of Wudu (ablution)? I am aware that we should recite bismillah before starting Wudu and after finishing it we should recite the Kalimah Shahadat (testimony of faith).
Please clear away this doubt for me since I am not sure if any of this is backed by authentic hadith or not. | Praise be to Allah.There is no Shar`i (religious) basis for reciting Surat Al-Qadr after Wudu, and there is nothing in the Sunnah (teachings) of the Prophet (peace and blessings of Allah be upon him) to suggest this.
As-Sakhkhawi (may Allah have mercy on him) said: Reciting the Surah “Inna anzalnahu” [i.e., Surat Al-Qadr] after finishing Wudu is something for which there is no basis and this is not the Sunnah. End quote.
Al-`Amiri Al-Ghazzi (may Allah have mercy on him) said: Reciting Surat Al-Qadr after finishing Wudu is something for which there is no basis. (Al-Jadd Al-Hathith fi Bayan ma laysa bi Hadith, p.234)
Al-Albani (may Allah have mercy on him) mentioned in As-Silsilah Ad-Da`ifah (1449) a Hadith (narration) about this and he said concerning it: It is fabricated.
There are proven Du`as and Adhkar (words of remembrance) in the Prophet’s (peace and blessings of Allah be upon him) Sunnah which may be recited straight after doing Wudu . The Muslim should be keen to recite them and not add anything to them.
For more details, please see the following answers: 1180 , 11497 , 20850 , 21241 .
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=4 | https://islamqa.info/en/answers/154028/is-reciting-surat-al-qadr-after-wudu-legislated | 62 | 154,028 |
175 | Is it essential to move one’s ring when doing wudoo’ and ghusl? | Question
Is it essential for a man or woman to move a ring when doing ghusl for janaabah?. | Praise be to Allah.
If the ring is loose enough for water to get underneath it,
then it is not necessary to move it. But if it is so tight that water cannot
get underneath it except by moving it, then it has to be moved. That applies
in both wudoo’ and ghusl.
It says in al-Mawsoo‘ah al-Fiqhiyyah (11/30):
The majority of fuqaha’ are of the view that it is
obligatory, when doing wudoo’, to move one’s ring when washing the hand, if
it is tight and he does not know whether the water is reaching the skin
underneath it. But if the ring is loose, or if it is tight but he knows that
the water can reach underneath it, then he does not have to move it; rather
it is mustahabb. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was
asked: Is it essential to move one’s ring and watch when doing wudoo’? He
replied: The fuqaha’ said that it is Sunnah to move them.
But if it is tight, it is essential to move it, because if it
is not moved the water will not reach what is underneath it and Allah, may
He be glorified and exalted, says (interpretation of the meaning): “…wash
your faces and your hands (forearms) up to the elbows …” [al-Maa’idah 5:6].
So it is essential to wash the entire hand, from the fingertips to the
elbow.
End quote from Liqa’ al-Baab al-Maftooh, no. 232
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=4 | https://islamqa.info/en/answers/163829/is-it-essential-to-move-ones-ring-when-doing-wudoo-and-ghusl | 62 | 163,829 |
176 | Is Washing the Mouth After Eating Required Before Praying? | Question
If I drink a liquid such as tea or juice and so on, and I want to pray, do I have to wash my mouth with water before praying? Does this also apply to the reading of the Quran from the Mushaf? | Praise be to Allah.It is not obligatory to wash the mouth after eating or drinking, whether one wants to pray or read the Quran . But it is recommended for him to do that, especially if what he ate or drank was at all greasy. Ibn `Abbas (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) drank some milk, then he called for water and rinsed out his mouth and said: “It is somewhat greasy.” (Narrated by Muslim, 358)
An-Nawawi (may Allah have mercy on him) said:
“This indicates that it is recommended to rinse out the mouth after drinking milk . The scholars said: This also applies to other kinds of food and drink; it is recommended to rinse the mouth lest any traces of it be left that might be swallowed whilst praying.” (Sharh Muslim by An-Nawawi)
It says in Al-Mawsu`ah Al-Fiqhiyyah (38/108):
“Rinsing the mouth is recommended after one finishes eating, because of the report narrated by Suwayd ibn An-Nu`man (may Allah be pleased with him) according to which he went out with the Prophet (blessings and peace of Allah be upon him) in the year of Khaybar. When they reached As-Sahba’ – which is the furthest part of Khaybar – he prayed `Asr then he called for food, but nothing was brought to him except Sawiq (powdered roasted wheat or barley). He (blessings and peace of Allah be upon him) ordered that it be wetted with water because it was dry, and he ate and we ate, then he got up to pray Maghrib; he (blessings and peace of Allah be upon him) rinsed his mouth and we rinsed our mouths, then he prayed and he did not do Wudu.
This Hadith indicates that it is recommended to rinse your mouth after eating. The benefit of rinsing the mouth before starting to pray after eating Sawiq, even though it is not greasy, is it may leave bits between the teeth or at the corners of the mouth, and trying to get rid of them may distract a person when he is praying.”
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=4 | https://islamqa.info/en/answers/148981/is-washing-the-mouth-after-eating-required-before-praying | 62 | 148,981 |
177 | Is wudu valid if the limb is only wiped with water? | Question
When wiping over the hijab I put my hands under its edges so as to reach the edges of the face that must be washed when doing wudu. Is that sufficient? Because some people have told me that this is regarded as wiping and not washing the face. | Praise be to Allah.What is required in wudu is to wash the face with water, because Allah, may He be exalted, says (interpretation of the meaning):
“O you who believe! When you intend to offer As-Salat (the prayer), wash your faces and your hands (forearms) up to the elbows…” [al-Maa’idah 5:6].
Washing means pouring water over the part of the body; just wiping it is not sufficient.
Al-Nawawi (may Allah have mercy on him) said: It is stipulated when washing the parts of the body that the water should flow over them; if the water touches but does not flow, then his purification is not valid. Our companions are agreed on this."(Sharh al-Muhadhdhab, 1/491).
And he (may Allah have mercy on him) said: The Muslims are unanimously agreed that the water that is acceptable in wudu and ghusl is not a specific amount; rather a little or a lot may suffice if the condition of washing is met, which is that the water should flow over the parts of the body."(Sharh Saheeh Muslim, 2/20)
Al-Bahooti (may Allah have mercy on him) said: Proper washing means making the water reach all of the part of the body being washed, so that it flows over it; it is not sufficient just to wipe it."(Daqaa’iq Ooli an-Nuha, 1/88)
To sum up: in order for wudu to be valid, the water must flow over the part of the body in question – apart from the head. But if the water does not flow on the part of the body, and he merely transfers what is left on his hand of water, then that is wiping, in which case his wudu is not valid.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=4 | https://islamqa.info/en/answers/164975/is-wudu-valid-if-the-limb-is-only-wiped-with-water | 62 | 164,975 |
178 | The effect of permeable nail polish on the validity of wudu | Question
There are many Muslim women who use nail polish, because it allows water to reach the nail, and they have found some opinions which claim that it is halaal and easy to use. However I have only been able to find individual cases in which a woman claims that she tried it and that it is permissible to use it. Hence my question is: is it really permissible to use this product and do wudu over it? | Praise be to Allah.If the nail polish – whatever it is called or however it is manufactured – is simply a dye or colour, with no substance, in the sense that it does not form a separate layer over the nail, then this does not prevent water reaching the nails, hence wudu is valid if done whilst wearing it and it does not have to be removed.
But if it forms a layer that prevents water from reaching the nails, then it must be removed before doing wudu, because one of the conditions of wudu being valid is that the water must reach all of the part of the body that is being washed and must touch it directly with no barrier in between.
We are not entirely sure about the components of the nail polish mentioned in the question or the way in which it is used, and we do not know how it works or how the company that makes it explains how the water reaches the nail, or whether what passes through is water or just moisture. We are very doubtful as to whether this nail polish actually allows water to reach the nails.
If it is only moisture, that is not sufficient for wudu to be valid, because one of the conditions of the validity of washing any part of the body in wudu is that water should be able to flow over it, and it cannot be merely wiped with something damp. It is not permissible to deliberately omit even the smallest part of the limb and not let water reach it, because of the report narrated by Abu Dawood with a saheeh isnaad from some of the companions of the Prophet (blessings and peace of Allah be upon him), according to which the Prophet (blessings and peace of Allah be upon him) saw a man praying, and on the top of his foot there was a spot the size of a dirham that had not been touched by water. Hence the Prophet (blessings and peace of Allah be upon him) instructed him to repeat his wudu and his prayer.
Because we have not come across this substance ourselves and we cannot find anyone who has tried it or seen it, it suffices us to mention the shar‘i principal referred to above, and we will leave the practical details to specialists who deal with such matters, because they are more able to identify what exactly this nail polish is and what its nature is, so you should ask trustworthy people who have the appropriate expertise and are religiously committed.
Even if we assume that this type of nail polish allows water to pass through, calling it “Islamic nail polish” does not make it permissible for a woman to go out wearing it, because it comes under the heading of adornment that it is not permissible to show in front of non-mahram men.
For more information, please see the answer to question no. 103738 and 20728
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=4 | https://islamqa.info/en/answers/202971/the-effect-of-permeable-nail-polish-on-the-validity-of-wudu | 62 | 202,971 |
179 | Cleaning oneself with toilet paper to remove madhiy; is it necessary to clean oneself (istinja’) with water first in order for wudu to be valid? | Question
If madhiy has come out and you notice it when you go to the toilet on your underwear and you wash the area and I clean my private part with toilet paper but you forget to wash your private part with water and then I do wudu but remember I forgot to wash my private part. Can I wash my private part after wudu and pray or do I have to wash the private part and repeat my wudu again and then pray?. | Praise be to Allah.Madhiy is najis (impure) according to scholarly consensus.
An-Nawawi (may Allah have mercy on him) said: The ummah is unanimously agreed that madhiy (prostatic fluid) and wadiy (a thick white fluid which is passed after passing urine) are naajis.
End quote from al-Majmoo‘ Sharh al-Muhadhdhab, 1/ 571
Secondly:
Tissues, cloth and stones are sufficient to remove impurities that are on the body, whether they are in the front or back passage or anywhere else on the body.
There is no differentiation between regular impurities such as urine and stools, and irregular impurities such as wadiy and madhiy.
But it is better to clean oneself (istinja’) with water from unusual emissions, acting in accordance with the Sunnah and so as to avoid an area of scholarly differences of opinion, and because that is more effective in cleansing and purifying.
Al-Bahooti (may Allah have mercy on him) said: it is obligatory to cleanse oneself with water (istinja’) or with stones and the like (istijmaar) from everything that regularly comes out of the front and back passages, such as urine or stools, because Allah, may He be exalted, says (interpretation of the meaning): “And keep away from all impurity” [al-Muddaththir 74:5]; this includes every part of the clothing and the body. And the Prophet (blessings and peace of Allah be upon him) said: “If one of you goes to relieve himself, let him take three stones with him, and they will be sufficient for him.” Narrated by Abu Dawood; the command here indicates that it is obligatory. He said that it is sufficient, which clearly indicates that it is obligatory.
End quote from Kashshaaf al-Qinaa‘ ‘an Matn al-Iqnaa‘, 1/70
It says in al-Mawsoo‘ah al-Fiqhiyyah (4/117): Madhiy is najis (impure) according to the Hanafis and it is something for which one must clean oneself (istinja’) with water or with stones.
It is acceptable to clean oneself of it using stones or water; this is also a view among the Maalikis that is different to their well-known view. This is also the more correct view according to the Shaafa‘is, and is mentioned in one report from the Hanbalis.
The well-known view of the Maalikis, which is also the other view narrated from the Hanbalis, specifies that water must be used and using stones etc is not valid, because of the report which says that ‘Ali (may Allah be pleased with him) said: “I was a man who used to emit a great deal of madhiy, and I felt too shy to ask the Messenger of Allah (blessings and peace of Allah be upon him) about that because I was married to his daughter, so I told al-Miqdaad ibn al-Aswad to ask him. So he asked him and he said: “Let him wash his penis and testicles and do wudu.” According to another version, he said: “Let him wash his penis and do wudu.” Ghusl is required for this, according to the Maalikis, only if it was emitted with pleasure; if it was not emitted with pleasure, then it is sufficient to use stones etc., so long as it does not occur every day like incontinence, in which case there is no requirement to remove it with water or stones; rather he is pardoned. End quote.
But in order to cleanse oneself of madhiy it is essential to wash the testicles even if no madhiy got on them. See the answer to question no. 2458
If there is any najaasah on one’s clothing, it is essential to wash it, and it is not sufficient to wipe it with a tissue.
To sum up, madhiy may be purified using tissue or otherwise, but it is essential to wash the testicles according to the more correct opinion, and it is essential to wash off with water whatever has got onto the clothes.
If you did wudu and forgot to cleanse yourself of madhiy (and you did not clean yourself with water or stones etc, and you did not wash it off your clothes), you do not have to repeat wudu; rather you should cleanse yourself of the impurity only, and pray, because cleansing yourself and removing the impurity before doing wudu is mustahabb (recommended), but it is not obligatory according to the more correct view.
See al-Mughni by Ibn Qudaamah (1/78); al-Mawsoo‘ah al-Fiqhiyyah (4/115)
Touching the private part without desire does not invalidate wudu.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=4 | https://islamqa.info/en/answers/175125/cleaning-oneself-with-toilet-paper-to-remove-madhiy-is-it-necessary-to-clean-oneself-istinja-with-water-first-in-order-for-wudu-to-be-valid | 62 | 175,125 |
180 | Is Washing Arms from Wrists to Elbows Enough in Wudu? | Question
In my community and in the Muslim world, many Muslims make the mistake of only washing from the wrist to the elbows in elbows instead of washing the hands also in Wudu. Although I try to tell people, sometimes we are led by different people in prayer (we do not have an Imam). So if I do not know if this person does Wudu correctly or not, should I pray behind him anyway? Does it depend on how much doubt I have? Sometimes I may already know the brother who is going to lead us and I have a big feeling he does Wudu in the wrong way yet should I ask him as he is about lead prayer. | Praise be to Allah.What parts of your body should be washed in Wudu?
The parts of the body that must be washed in Wudu are mentioned in the verse in which Allah, may He be Exalted, says (interpretation of the meaning): “O you who believe! When you intend to offer the prayer, wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles.” [Al-Ma’idah 5:6]
Allah, may He be Exalted, has made it obligatory to wash the arms up to the elbows after washing the face, and this cannot be done except by washing the arms from the fingers up to the elbows. The one who limits it to washing them from the wrists to the elbows has not performed this obligation.
With regard to washing their hands at the beginning of Wudu , this is Sunnah, and cannot suffice for the obligatory action, according to the majority of scholars, contrary to the Hanafi view.
The majority of scholars are of the opinion that it is obligatory to wash the parts of the body in Wudu in the correct order as mentioned in the verse: washing the face, then washing the arms, then wiping over the head, then washing the feet.
Is washing arms from wrists to elbows enough in Wudu?
It is not valid to regard washing the hands at the beginning of Wudu as being sufficient and not washing them again with the rest of the arm, because that leads to failure of following the proper sequence, washing of the face in the middle of washing the arms. What is required is to wash the entire arm, after washing the face.
To sum up,if a person does Wudu and washes his hands , then rinses his mouth and nose, and washes his face, then he washes his arms from the wrists to the elbows, his Wudu is not valid according to most of the scholars.
Shaykh Ibn Jibrin (may Allah have mercy on him) was asked: What is the ruling on one who washes his arms from the wrist to the elbow, without washing his hands, thinking that his washing of his hands at the beginning of Wudu is sufficient? Does he have to repeat Wudu?
He (may Allah have mercy on him) replied:
“It is not permissible when doing Wudu to wash the forearm only, without the hand. Rather when he has finished washing his face, he should start to wash the arms, and he should wash each of them from the fingertips up to the elbow, even if he washed his hands before his face, because washing them the first time is Sunnah, and washing them after the face is obligatory. If a person only washes his arms from the wrist to the elbow, then he has not completed Wudu as required, and he has to repeat his Wudu after completing it, or he has to wash what he omitted if only a short time has passed (since he completed it), so he should wash the hands and what comes after them." (Al-Lu’lu’ Al-Makin min Fatawa Shaykh Ibn Jibrin, p. 77)
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said:
"Here we should point out something that many people neglect, as they wash the arm from the wrist to the elbow, thinking that they had finished washing the hands before washing the face, but this is not correct. It is essential to wash the arm from the fingertips to the elbows." (Al-Liqa’ Ash-Shahri, 3/330)
For more details, please see this category: Ablution before Prayer
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=4 | https://islamqa.info/en/answers/103694/is-washing-arms-from-wrists-to-elbows-enough-in-wudu | 62 | 103,694 |
181 | She has a disability and is unable to do wudoo’, and her children refuse to help her to do wudoo’ | Question
There is a woman who has a disability and is unable to do wudoo’. Sometimes she tells her children to help her do wudoo’ but they do not do that, so she has no choice but to pray without doing wudoo’. What is the ruling on that?. | Praise be to Allah.
Firstly:
It is obligatory for the children to help their mother to
purify herself, because this is her right and is a duty upon them. Not doing
that means that they are committing one of the most grievous of major sins,
which is disobedience towards mthers.
There is the fear that Allah may hasten the punishment for
them because of this sin.
So they have to repent to Allah, regret what they have done,
apologise to their mother, ask her to forgive them, and strive hard to obey
her and please her, for this is one of the gates of paradise and they do not
know when it will be closed for them, at which time regret will be to no
avail.
With regard to purifying herself if they refuse to help her:
If a sick person is unable to do wudoo’ and cannot find
anyone to help him do it, even in return for payment, then he should do
tayammum. He may do tayammum using the bed on which he sleeps if there is
dust on it, or he can keep a vessel next to him in which there is sand or
dust with which he may do tayammum.
Al-Bahooti (may Allah have mercy on him) said in Kashshaaf
al-Qinaa‘ (1/103): If the sick person who is unable to do wudoo’ for
himself can find someone to do wudoo’ for him or to do ghusl for him in
return for an appropriate payment and he can afford it, then he must do
that, because in that case doing wudoo’ is obligatory for him as it is for
one who is healthy. If he cannot find someone to do wudoo’ or tayammum for
him, because he cannot afford to pay or he cannot find someone to hire for
that purpose, then he should pray as he is. End quote.
If the woman asked about here is able to hire someone to help
her do wudoo’, then she must do that.
If she cannot afford it, then she should move on to doing
tayammum, because Allah, may He be exalted, says (interpretation of the
meaning): “But if you are ill or on a journey or any of you comes from
answering the call of nature, or you have been in contact with women (i.e.
sexual intercourse) and you find no water, then perform Tayammum with clean
earth and rub therewith your faces and hands” [al-Maa’idah 5:6].
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was
asked: If a sick person does not have any dust, can he do tayammum using the
wall or bed, or not?
He replied: If the wall is made of “clean earth”, whether it
is rocks or bricks, then it is permissible to use it for tayammum. But if
the wall is covered with wood or is painted, if there is dust on it, then it
may be used for tayammum and there is nothing wrong with it, and he will be
like one who does tayammum using earth. But if there is no dust on it, then
it does not come under the heading of “earth” and cannot be used for
tayammum.
With regard to the bed, we say: if there is dust on it, it
may be used for tayammum; otherwise it may not because it does not come
under the heading of “earth”.
End quote from Fataawa at-Tahaarah, p. 240.
If she is unable to do tayammum, she may pray without wudoo’
or tayammum, because Allah, may He be exalted, says (interpretation of the
meaning):
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
“So keep your duty to Allaah and fear Him as much as you
can”
[al-Taghaabun 64:16].
Thus it is known that it is not permissible for her to pray
without wudoo’ or tayammum so long as she is able to do tayammum.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=4 | https://islamqa.info/en/answers/115747/she-has-a-disability-and-is-unable-to-do-wudoo-and-her-children-refuse-to-help-her-to-do-wudoo | 62 | 115,747 |
182 | Is Wudu Valid If Something Prevents Water from Reaching Your Feet? | Question
There are things stuck to my feet because my feet are very cracked, and I cannot remove them. Does this invalidate Wudu? On one occasion, tarmac got stuck to my feet and I removed some of it but I was not able to remove the rest. Is this prayer permissible?
There is an app for mobile phones which gives the times for prayer and so on, but it has copyright. Is this permissible? | Praise be to Allah.Is Wudu valid if something prevents water from reaching your feet?
It is obligatory to remove anything that may prevent water from reaching the skin , but one is forgiven for a very small amount such as dirt under the fingernails or in cracks in the feet, after trying hard to remove it.
Al-Mardawi (may Allah have mercy on him) said in Al-Insaf (1/158): “If there is a little dirt under the fingernails that prevents the water reaching under them, his purification is not valid. This was stated by Ibn `Aqil. … And it was also said that it is valid, and this is the correct view.
This is the view to which the author (Ibn Qudamah (may Allah have mercy on him)) was inclined, and it was the view favoured by Shaykh Taqi Ad-Din [Ibn Taymiyah] (may Allah have mercy on him). It was also said that it is valid on the part of one for whom it is difficult to avoid it, such as those who do handicrafts or hard work such as farming and so on.
Shaykh Taqiy Ad-Deen (may Allah have mercy on him) said: “If there is something of such material anywhere on the body, such as blood, dough and the like, if it is a small amount, then it does not matter.”
If it is not possible to remove what has got stuck to the skin and there is a great deal of it, such that it is not pardoned, in that case you should wipe over it, as in the case of a plaster cast.
Shaykh Ibn `Uthaymin (may Allah have mercy on him) said:
“If there is some barrier that is preventing the water from reaching the skin, in that case you cannot say that the limb has been washed , but Shaykh Al-Islam (may Allah have mercy on him) said: A small amount is forgiven, especially for one who has that problem. This applies to workers who use paint, because they often have one or two spots that they have either forgotten or could not find any means of removing them at present. According to the opinion of Shaykh Al-Islam (may Allah have mercy on him), they are pardoned for this. But we learn from the Hadith – which was narrated by Muslim (243) from `Umar ibn Al-Khattab (may Allah be pleased with him), which says that a man did Wudu and omitted a place the size of a fingernail on his foot. The Prophet (blessings and peace of Allah be upon) saw him and said: “Go back and do your Wudu properly ,” so he went back, then he prayed – we learn from this that something may not be forgiven even if it is small, if it is possible to remove it before the time for the prayer ends. In that case he should remove it, otherwise he should wipe over it and it becomes like a plaster cast ." (Sharh Al-Kafi)
Can we use copyrighted Apps?
If the creator of a mobile app has not given permission to copy it, then it is not permissible to copy it .
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=4 | https://islamqa.info/en/answers/104354/is-wudu-valid-if-something-prevents-water-from-reaching-your-feet | 62 | 104,354 |
183 | Is it obligatory to wash inside the eye when doing wudoo’? | Question
When doing wudoo’, should I wash inside the eye with water? | Praise be to Allah.
It is not prescribed to wash inside the eye when doing wudoo’
or ghusl; rather doing that is harmful to the eyes.
Imam ash-Shaafa ‘i (may Allah have mercy on him) said –
concerning the verse in which Allah, may He be exalted, says (interpretation
of the meaning): “When
you intend to offer As-Salat (the prayer), wash your faces and your hands
(forearms) up to the elbows”
[al-Maa’idah 5:6] –: I
do not know of any difference of opinion concerning the fact that the face
that must be washed when doing wudoo’ is the outward surface of the face,
not what is underneath; a man is not obliged to wash his eyes or sprinkle
water under his eyelids.
End quote from al-Umm (1/40)
Ibn Qudaamah (may Allah have mercy on him) said: Some of our
companions stated that one of the Sunnahs of wudoo’ is to wash inside the
eyes, and that it was narrated from Ibn ‘Umar that he became blind because
he often made the water enter his eyes. Al-Qaadi said: Rather that is
encouraged in the case of ghusl. This was stated by Ahmad in several places.
That is because ghusl following sexual activity involves more extensive
washing, as it involves washing the entire body, and washing underneath
thick hair (so that the water reaches the skin), that which is beneath the
eyelids, and so on, and inside the eyes comes under the heading of parts of
the body that it is possible to wash. If it is not obligatory, then at least
it is encouraged (mustahabb).
However the correct view is that this is not Sunnah either in
wudoo’ or in ghusl, because the Prophet (blessings and peace of Allah be
upon him) did not do this or instruct anyone to do it, and it is harmful.
What is mentioned from Ibn ‘Umar indicates that it is nor right, because it
caused him to lose his sight, and doing anything that it is feared will
cause one to lose one’s sight or will damage it, when there are no reports
to indicate that it is prescribed, if it is not haraam then it is at least
makrooh.
End quote from al-Mughni (1/77)
Based on that, it is sufficient to you to wash the face,
without getting water into your eyes.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=4 | https://islamqa.info/en/answers/195879/is-it-obligatory-to-wash-inside-the-eye-when-doing-wudoo | 62 | 195,879 |
184 | Wiping the head when there is henna on the hair or a bag over the henna | Question
If a man or woman put henna on their head and put a wrapper of paper or plastic over it, is it acceptable to wipe over that wrapper that has been placed over the henna? Is wiping over part of it acceptable or is it essential to wipe over all of that wrapper? Can that be compared with wiping over the head cover, because it is difficult to remove it? If a person prays after wiping over that wrapper, is his prayer valid or not, and does he have to repeat it?. | Praise be to Allah.If a man or woman needs to apply henna to the head, then the time for prayer comes and he or she wants to pray without removing the henna, it is permissible to wipe over the henna in wudoo’ but not in ghusl, because wiping over the head is not a strict issue, and the Prophet (blessings and peace of Allah be upon him) wiped over his head cover and over his head when he had applied gum or honey to hold his hair together (mulabbad).
The same applies if they have put a wrapper of paper and the like over it; they may wipe over it and it is sufficient to wipe over most of the wrapper; it is not essential to wipe over the entire head.
But it is not appropriate to put the wrapper on so as to be able to wipe over it.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said: The scholars differed as to whether it is permissible for a woman to wipe over her head cover.
Some of them said that it is not acceptable because Allah, may He be exalted, enjoined wiping the head when He said (interpretation of the meaning): “rub (by passing wet hands over) your heads” [al-Maa’idah 5:6]. If the woman wipes over the head cover, then she has not wiped over her head; rather she has wiped over a barrier, namely the head cover, so it is not permissible.
Others said that it is permissible, and they drew an analogy between the (woman’s) head cover and the man’s head cover, so the woman’s head cover is like the man’s, and the difficulty (of removing it) is present in both cases.
Whatever the case, if there is any difficulty involved either because the weather is cold or because it is difficult to do it and wrap it again, then there is nothing wrong with taking a lenient approach in such matters, otherwise it is better not to wipe over the head, as there are no saheeh texts that speak of that.
If the hair is stuck together with henna, gum or honey, or the like, then it is permissible to wipe over it, because it is proven that when the Prophet (blessings and peace of Allah be upon him) was in ihram, he struck his head together with a sticky substance (an action called talbeed), and what is put on the head in the case of talbeed comes under the same rulings as the head.
This indicates that there is some lenience with regard to the matter of wiping the head.
Based on that, if a woman has applied henna to her head and stuck her hair together with it, it is permissible for her to wipe over it, and there is no need for her to undo her hair and wash off the henna. The same applies if she has fastened jewellery to her head. It is permissible for her to wipe over it, because if we say it is permissible to wipe over the head cover, this is more appropriate.
It may be said that there is a basis for that in the ring, because the Messenger (blessings and peace of Allah be upon him) used to wear a ring yet he did not make the water go between the ring and the skin, so in such matters there may be some shar‘i lenience, especially since the principle with regard to the head is not to purify it by washing but by wiping.
The man’s head cover, the khuff (leather slipper that covers the ankle) and the woman’s head cover can only be wiped over when purifying oneself from minor impurity (i.e., in wudoo’), not major impurity (i.e., ghusl). The evidence for that the hadeeth of Safwaan ibn ‘Assaal, who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to command us, if we were travelling, not to take off our khufoof for three days and nights, except in the case of janaabah, but not in the case of stools, urine or sleep.
The words “except in the case of janaabah” refer to major impurity.
“but not in the case of stools, urine or sleep” refer to minor impurity. If a person becomes junub during the period in which it is permissible for him to wipe over the khufoof etc, he should not wipe over them; rather he has to do ghusl, because in the case of major impurity there is nothing that can be wiped overexcept a plaster cast.
End quote from ash-Sharh al-Mumti‘ ‘ala Zaad al-Mustaqni‘, 1/239-242
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=4 | https://islamqa.info/en/answers/170243/wiping-the-head-when-there-is-henna-on-the-hair-or-a-bag-over-the-henna | 62 | 170,243 |
185 | Can a woman suffering istihaadah or a person who is incontinent pray Taraweeh with the wudoo’ for ‘Isha’ even if half of the night has passed? | Question
Is it permissible for a woman suffering istihaadah (non-menstrual bleeding) to pray qiyaam al-layl when half of the night has passed with the wudoo’ of ‘Isha’?. | Praise be to Allah.
This issue is the subject of a difference of scholarly
opinion. Some scholars are of the view that when half of the night has
passed, it is obligatory for her to renew her wudoo’. And it was said that
she does not have to renew her wudoo’, and this is more likely to be
correct. End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him) | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=5 | https://islamqa.info/en/answers/109212/can-a-woman-suffering-istihaadah-or-a-person-who-is-incontinent-pray-taraweeh-with-the-wudoo-for-isha-even-if-half-of-the-night-has-passed | 62 | 109,212 |
186 | How should a person who has put medicinal creams on his face do wudoo’? | Question
I am a girl and I put creams on my face that the doctor prescribed for me, and he said that I should not let water touch it for at least 12 hours. I am a Muslim, praise be to Allah, and I have to do wudoo’, but I am afraid to let water touch the cream on my face. Can I wipe the parts where there is no cream, or what?. | Praise be to Allah.If there is a skin condition on the face for which the doctor has prescribed cream to be put on it. and he has said not to let water touch it for several hours so that the cream will remain for medicinal purposes, then in this case you should avoid putting water on those areas when doing wudoo’, and wash the rest of it along with all other parts to be washed in wudoo’, and you can do tayammum instead of washing the face, until there is no longer any need to put this cream on your face. End quote. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=5 | https://islamqa.info/en/answers/120759/how-should-a-person-who-has-put-medicinal-creams-on-his-face-do-wudoo | 62 | 120,759 |
187 | Ruling on raising the finger when saying the shahaadah following wudu | Question
I heard that Shaykh ‘Abd-Allah ibn Jibreen said that it is permissible to raise the finger after wudu and say Laa ilaaha ill-Allah, and I have seen many brothers doing that. I would like to find out the decisive view of the scholars concerning this matter. | Praise be to Allah.There is no proof in the Prophet’s Sunnah -- as far as we know -- that it is mustahabb to raise the finger when saying the shahaadah after wudu, and it is well known that the basic principle with regard to acts of worship is to limit it to that which is proven by texts of the Quran and saheeh Sunnah (tawqeef), and it is not permissible to add anything more than what is narrated in the Sunnah. What is prescribed for the Muslim to say after doing wudu is, “Ashhadu an laa ilaaha ill-Allah wahdahu laa shareeka lah wa ashhadu anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that there is no god except Allah alone with no partner or associate, and I bear witness that Muhammad is His slave and Messenger); it should not be limited to saying Laa ilaaha ill-Allah only.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: What is the ruling on raising the finger when saying the shahaadah following wudu, and doing it regularly?
He replied:
I do not know of any basis for that. Rather what is prescribed for the one who finishes doing wudu is to say: “Ashhadu an laa ilaaha ill-Allah wahdahu laa shareeka lah wa ashhadu anna Muhammadan ‘abduhu wa rasooluhu. Allahumma aj’alni min al-tawwaabeen waj’alni min al-mutatahhireen (I bear witness that there is no god except Allah alone with no partner or associate, and I bear witness that Muhammad is His slave and Messenger. O Allah, make me one of those who repent and make me one of those who purify themselves).”
Noor ‘ala al-Darb (Fatawa al-Tahaarah, Furood al-wudu wa Sifatuhu)
With regard to what the questioner mentioned of the words of Shaykh Ibn Jibreen (may Allah preserve him), we could not find any words of his to say that this action is mustahabb.
In the saheeh hadeeths there is mention of gesturing with the forefinger when saying the Tashahhud in prayer and when the khateeb says the du‘aa’ on the minbar on Friday. As for doing that after wudu, there is no proof for that.
Note:
Only the words of Allah and His Messenger (blessings and peace of Allah be upon him) may be described as decisive.
Based on that, it is not appropriate for us to say that the views of the scholars based on their understanding of the texts of the Quran and Sunnah are decisive, or to ask, What is the decisive view concerning such-and-such? unless that view is based on definitive evidence from the Quran and Sunnah, such as the prohibition on zina, the prohibition on drinking alcohol, etc.
But with regard to matters of ijtihaad, we cannot say, The decisive view is such-and-such; rather we should say: What appears to be the case is such-and-such, or The most likely to be correct is…. and similar phrases.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=5 | https://islamqa.info/en/answers/129501/ruling-on-raising-the-finger-when-saying-the-shahaadah-following-wudu | 62 | 129,501 |
188 | Is Wiping the Ears Compulsory in Wudu? | Question
If you take Wudu, and say the Shahadah, and get ready for prayer, but then suddenly you remember that you forgot to wash your ears. What must I do? Retake Wudu from the beginning or just go and wash the ears? | Praise be to Allah.Wiping the ears in Wudu is something that the Prophet (blessings and peace of Allah be upon him) always did, and the scholars differed concerning it as to whether it is obligatory or Sunnah. Some of them said that it is obligatory, as is the view of the Hanbalis, because of the report narrated by Ibn Majah from `Abdullah ibn Zayd (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The ears are part of the head.” There is some difference of opinion as to whether this Hadith is authentic; it was classed as authentic by Al-Albani in Sahih Ibn Majah.
If the ears are part of the head, then wiping them in Wudu is obligatory, as is wiping the head .
But the majority are of the view that wiping the ears is Sunnah and recommended, but is not obligatory. (See: Al-Mawsu`ah Al-Hadithiyyah, 43/364)
What is narrated from Imam Ahmad (may Allah have mercy on him) is that if a person omits to wipe his ears, his Wudu is still valid.
Ibn Qudamah (may Allah have mercy on him) said in Al-Mughni, 1/90:
“The ears are part of the head , so by analogy our view is that it is obligatory to wipe them when wiping the head. Al-Khallal said: All of them narrated from Abu `Abdullah [i.e., Imam Ahmad] concerning the one who does not wipe them, either deliberately or out of forgetfulness, that it is still valid. That is because they belong to the head, but we do not understand that the word head refers to the ears too, and they do not resemble any part of the head. Hence wiping them does not count as wiping the head according to those who say that wiping part of the head is sufficient. But it is better to wipe them when wiping the head, because the Prophet (blessings and peace of Allah be upon him) wiped them when he wiped his head. Ar-Rubayyi` (may Allah be pleased with her) narrated that she saw the Prophet (blessings and peace of Allah be upon him) wipe his head, front and back, and his temples and ears once. Ibn `Abbas (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) wiped his head and his ears, inside and out. At-Tirmidhi said: The Hadith of Ibn `Abbas and the Hadith of Ar-Rubayyi‘ are both authentic.”
Based on that, if a person forgets to wipe his ears, he is fine and his Wudu is valid.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=5 | https://islamqa.info/en/answers/115246/is-wiping-the-ears-compulsory-in-wudu | 62 | 115,246 |
189 | How to wash the arms when doing udu | Question
I want to ask about how the arms are to be washed when doing wudu. I know, thanks to Allah and then to you, that washing the arms should be from the tips of the fingers to the elbow, but my question is: is washing it from the tips of the fingers to the elbow regarded as one time, then washing it from the elbows to the tips of the fingers is regarded as a second time, or is this procedure regarded as one time only? May Allah reward you with good. | Praise be to Allah.One of the obligatory parts of wudu without which it is not valid is washing the arms from the fingertips to the elbow once, but it is mustahabb to wash them three times.
What is meant by once is that the water should reach all of the arm, no matter how it is done. If the water reaches all of the arm from the tips of the fingers to the elbows, then the arm has been washed once.
If the water reaches the arm a second time from the elbow to the fingertips and so on, then this is a second time.
See: al-Fawakih al-Dawaani, 1/144. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=5 | https://islamqa.info/en/answers/133096/how-to-wash-the-arms-when-doing-udu | 62 | 133,096 |
190 | Du`a after Wudu | Question
What are the du`as that are to be said before and after wudu? | Praise be to Allah.Du’as to be said at the beginning of wudu and after finishing it have been narrated from the Prophet (peace and blessings of Allah be upon him).
Du`a before wudu
With regard to what is to be said at the beginning, the only thing that has been narrated is to mention the name of Allah by saying Bismillah (in the name of Allah).
The evidence for that is the words of the Prophet (peace and blessings of Allah be upon him): “There is no wudu for one who does not mention the name of Allah in it.” Narrated by al-Tirmidhi, 25. He said: Concerning this topic it was narrated from ‘Aishah, Abu Sa’id, Abu Hurayrah, Sahl ibn Sa’d and Anas. Ahmad ibn Hanbal said: I do not know of any hadith with a jayyid isnad on the topic. (Al-Tirmidhi)
The hadeeth was classed as sahih by al-Albani in Sahih al-Tirmidhi.
In the answer to question no. 21241 we have stated that this hadith is one concerning whose soundness the scholars differed.
Al-Nawawi narrated in al-Majmu’ (1/385) that al-Bayhaqi said:
“The soundest report concerning saying Bismillah (for wudu) is the hadith of Anas, according to which the Prophet (peace and blessings of Allah be upon him) put his hand in the vessel of water then he said: “Do wudu in the name of Allah.” [Anas] said: I saw the water springing up from between his fingers, and the people did wudu until the last of them had done wudu, and there were nearly seventy men. Its isnad is jayyid, and it was quoted as evidence by al-Bayhaqi in his book Ma’rifat al-Sunan wa’l-Athar; he classed the other ahadith as da’eef (weak).”
Du`a after wudu
With regard to what is said after wudu , a number of ahadith have been narrated concerning that.
From the reports it may be concluded that he said:
Ashhadu an la ilaha ill-allah wahdahu la sharika lah, wa ashhadu anna Muhammadan ‘abduhu wa rasuluhu. allahumm aj’alni min al-tawwabina waj’alni min al-mutatahhirina, subhanaka allahumma wa bi hamdika, ashhadu an la ilaha illa anta, astaghfiruka wa atubu ilayka
(I bear witness that there is no god except Allah Alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger. O Allah, make me one of those who repent and make me one of those who purify themselves. Glory and praise be to You, O Allah, I bear witness that there is no god but You, I seek Your forgiveness and I repent to You).
Muslim (234) narrated from ‘Umar ibn al-Khattab (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “There is no one among you who does wudu and does it well, then says, Ashhadu an la ilaha ill-Allah wahdahu la sharika lah, wa ashhadu anna Muhammadan ‘abduhu was rasuluhu (I bear witness that there is no god except Allah Alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger) but the eight gates of Paradise will be opened for him and he will enter through whichever one he wants.” Narrated by Muslim, 234.
Al-Tirmidhi (55) added: “allahumm aj’alni min al-tawwabeena waj’alni min al-mutatahhireena (O Allah, make me one of those who repent and make me one of those who purify themselves).”
This addition was classed as da’if (weak) by al-Hafiz ibn Hajar (may Allah have mercy on him), who said: This addition which is narrated by al-Tirmidhi is not proven to be part of this hadith. End quote from al-Futuhat al-Rabbaniyyah, 2/19.
Al-Albani classed it as sahih in Sahih al-Tirmidhi. Ibn al-Qayyim stated in Zad al-Ma'ad that it is proven to be from the Prophet (peace and blessings of Allah be upon him).
With regard to the phrase “subhanaka allahumma wa bi hamdika, ashhadu an la ilaha illa anta, astaghfiruka wa atubu ilayka (Glory and praise be to You, O Allah, I bear witness that there is no god but You, I seek Your forgiveness and I repent to You), this was narrated by al-Nasai in ‘Aml al-Yawm wal-Laylah, and by al-Hakim in al-Mustadrak, from Abu Sa’id al-Khudri (may Allah be pleased with him). The narrators differed as to whether the hadith could be attributed to the Prophet (peace and blessings of Allah be upon him) or whether these were the words of Abu Sa’id (may Allah be pleased with him).
Al-Hafiz Ibn Hajar (may Allah have mercy on him) said:
“The isnad is undoubtedly sound, rather they differed as to whether the text could be attributed to the Prophet (peace and blessings of Allah be upon him) or not (i.e., whether it was marfu’ or mawquf). Al-Nasai always rules on the basis of erring on the side of caution, hence he was mistaken. But according to the method of al-Nawawi, following Ibn al-Salah and others, it is more likely to be marfu’.” (Al-Futuhat al-Rabbaniyyah, 2/21)
It was classed as sahih by al-Albani in Sahih al-Targhib (225) and al-Silsilah al-Sahihah (2333). (See Tamam al-Minnah, p. 94-98)
Du`a during wudu
These are the du’as that have been narrated from the Prophet (peace and blessings of Allah be upon him) to be said in wudu . As for saying du’a when washing the different parts of the body, no such thing has been proven from the Prophet (peace and blessings of Allah be upon him).
Al-Nawawi said in al-Adhkar (p. 30):
“As for the du’as that are said when washing various parts of the body in wudu, no such thing has been narrated from the Prophet (peace and blessings of Allah be upon him).”
Ibn al-Qayyim said in Zad al-Ma'ad (1/195):
“It is not narrated from him that he used to say anything in his wudu apart from saying Bismillah. Every hadith which speaks of du’as to be said in wudu is false and fabricated. The Messenger of Allah (peace and blessings of Allah be upon him) did not say any of these things and he did not teach them to his ummah. There is nothing narrated from him except saying Bismillah at the beginning and saying Ashhadu an la ilaha ill-Allah wahdahu la sharika lah, wa ashhadu anna Muhammadan ‘abduhu wa rasuluhu. allahumm aj’alni min al-tawwabina waj’alni min al-mutatahhirina (I bear witness that there is no god except Allah Alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger. O Allah, make me one of those who repent and make me one of those who purify themselves) afterwards.
According to another hadith narrated in Sunan al-Nasai, one of the things that may also be said after wudu is: “Subhanaka Allahumma wa bi hamdika, ashhadu an la ilaha illa anta, astaghfiruka wa atubu ilayka (Glory and praise be to You, O allah, I bear witness that there is no god but You, I seek Your forgiveness and I repent to You).”
It says in Fatawa al-Lajnah al-Daimah (5/221):
“It is not proven that the Prophet (peace and blessings of Allah be upon him) said any du’a during wudu. What the common folk say in dua when washing each part of the body is an innovation (bid’ah), such as saying when washing the face, “O Allah, make my face white on the day when faces will be turned black”; or when washing the hands: “O Allah, give me my book (record of my deeds) in my right hand, and do not give me my book in my left hand,” and other du’as which are said when washing the other parts of the body in wudu.” | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=5 | https://islamqa.info/en/answers/45730/dua-after-wudu | 62 | 45,730 |
191 | How can a patient who has a catheter do wudu and pray? | Question
What is the ruling on purification and prayer for a patient who is bedridden because of surgery and the like, and has a cannula (for IV or intravenous therapy, a.k.a. a “drip”) on his hand and a catheter with a bag attached, and is unable to move from the bed and go to the washroom? This bag may remain for a day, being emptied when it is full and then attached again. | Praise be to Allah.Prayer is obligatory for the Muslim whatever state he is in, so long as he remains of sound mind. If a person is sick but is able to pray standing, then he should pray standing; if he cannot, then he should pray sitting; if he is unable to do that, then he should pray lying on his side; if he cannot do that then he should pray lying on his back, because of the report narrated by al-Bukhaari (1066) from ‘Imraan ibn Husayn, who said: I had haemorrhoids, so I asked the Prophet (blessings and peace of Allah be upon him) and he said: “Pray standing, and if you cannot, then (pray) sitting, and if you cannot then (pray) on your side.” The ruling concerning purification is similar. If he is able to do wudu with water, then he should do that; if he cannot do that, then he should do tayammum, using dust.
Shaykh ‘Abd al-‘Azeez ibn Baz (may Allah have mercy on him) was asked about the patient who has a catheter: how should he pray and how should he do wudu?
He replied: He should pray according to his situation, like the one who is incontinent and like the woman who is suffering from istihaadah (non-menstrual vaginal bleeding). The sick person should pray according to his situation when the time of the prayer begins. He should do tayammum if he is unable to use water, but if he is able to do that then he must do wudu with water, because Allah says (interpretation of the meaning):
“So keep your duty to Allah and fear Him as much as you can”
[al-Taghaabun 64:16].
And anything that comes out after that will not matter, but he should not do wudu until the time for that prayer begins, and he may pray regardless of anything that comes out, so long as it is within the time of that prayer, even if urine is coming out of his penis; the same applies to the woman who is suffering from istihaadah: she may pray within the time of the prayer, even if it comes out of her for a long time. So she should pray according to her situation. But the one whose condition means that he is continually breaking his wudu should not do wudu until the time for it begins, because the Prophet (blessings and peace of Allah be upon him) said to the woman who was suffering istihaadah: “Do wudu at the time for every prayer.” So the one who is incontinent, the woman who is suffering istihaadah and the patient asked about here may offer prayers at the time for every prayer, both obligatory and naafil, read Qur’aan from the Mushaf and circumambulate the Ka‘bah (tawaaf), if they are in Makkah at that time. But when the time for that prayer ends, they should refrain from these actions until they have done wudu for the prayer whose time has now begun. End quote.
Al-Fataawa al-Muta‘alliqah bi’l-Tibb wa Ahkaam al-Marda (p.34).
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=5 | https://islamqa.info/en/answers/106751/how-can-a-patient-who-has-a-catheter-do-wudu-and-pray | 62 | 106,751 |
192 | Can You Wipe Over Army Boots in Wudu? | Question
We are in the military and we put on sport boots for the morning training in a state of purity, then after the training ends, we take them off and put on army boots with the same Wudu as before. When we pray Dhuhr we wipe over these boots. What is the ruling on that? Does this invalidate Wudu? Is the prayer offered in this case valid? | Praise be to Allah.Is Wiping Over Army Boots Permissible in Wudu?
It is permissible to wipe over the army boots, because they come under the same ruling as the Khuff (leather socks).
Shaykh Al-Fawzan (may Allah preserve him) was asked: Is it permissible to pray in army boots? How should one do Wudu when wearing them? Is there a specific time limit for that?
He replied: It is permissible to pray in army boots – i.e., the Khuff – if it is clean and pure and there is no impurity on them.
It is permissible to wipe over them when doing Wudu if they cover the foot completely including the ankle, and are attached firmly to the foot and were put on when the person had Wudu.
The way in which wiping is done is to put the wet fingers on the ends of the toes, then bring them up to the shins.
The time for wiping over them is one day and night for one who is not travelling, and three days and nights for the one who is travelling. This is a concession which is confirmed in Mutawatir reports of the Sunnah of the Prophet (blessings and peace of Allah be upon him) and no one denies it except an innovator. That time period, according to the correct view, begins with the first time one wipes over them after putting them on. And Allah knows best. (End quote from Al-Muntaqa, 2/54)
Conditions for Wiping Over Army Boots
One of the conditions of wiping over the Khuffayn or whatever comes under the same ruling, such as army boots, is that they should have been put on when one was in a state of complete purity.
If you still had your first Wudu in which you washed your feet, and put on the army boots after taking off the sport boots, it is permissible for you to wipe over them, because it is true that you put them on when in a state of complete purity.
So you may wipe over the boots for one day and night if you are not travelling, and for three days and nights if you are travelling. The time starts from when you first wipe over them after breaking Wudu.
If you need to take off the boots, then you may wipe over the socks. In that case, it will not matter if you take off the boots or trainers, because the ruling applies only to the socks.
For more details, please see the following answers: 228222, 114192, 13954, 139719.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=5 | https://islamqa.info/en/answers/118018/can-you-wipe-over-army-boots-in-wudu | 62 | 118,018 |
193 | Dyeing the hair – is it permissible to wipe over dyed hair in wudoo’? | Question
I have check this topics and you have answered my question but i was looking for more information. My question if sisters put nail polish and if they have to do wadoo they have to remove and do wahoo but what about the hair dye can we do wadoo with hair dye. | Praise be to Allah.It seems – and Allaah knows best –that what
is put on the hair or used to make the hair stick together, such as henna and the like, does not affect wudoo’, rather it is sufficient to wipe
over it.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy
on him) said:
If a woman plasters her hair with henna or
something similar, she may wipe over it, there is no need remove the substance in question, because it was proven that the Prophet (peace and
blessings of Allaah be upon him) used to apply something to make his hair stick together when in ihraam.
See al-Sharh al-Mumti’ by Shaykh Ibn
‘Uthaymeen, 1/196
What is put on the head and makes the hair stick together becomes part of it, which indicates
that there is some lenience with regard to purification of the head.
And Allaah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=5 | https://islamqa.info/en/answers/33724/dyeing-the-hair-is-it-permissible-to-wipe-over-dyed-hair-in-wudoo | 62 | 33,724 |
194 | She prayed and forgot to remove her nail polish | Question
A sister forgot to take off nail polish before wudu and performed salat. Is her salat considered valid as she did it out of forgetfulness? Does she need to repeat the Salah?. | Praise be to Allah.In order to wudu to be valid, it is essential to remove anything that prevents the water from reaching the skin, such as oil, nail polish, wax or band-aids. Prayers offered in that state are invalid and not acceptable.
Al-Nawawi (may Allah have mercy on him) said in al-Majmoo‘ (1/493): If there is wax, dough, henna and the like on one of his limbs, which prevents water from reaching any part of it, then his tahaarah is not valid, whether the amount is large or small. If there are traces of henna and its colour left on the hand, without there being any solid material left, or elsewhere, or traces of liquid grease whereby water flows over the limb but does not stay there, his tahaarah is valid. End quote.
It says in Fatawa al-Lajnah al-Daa’imah (5/218):
If the colour is impermeable, then wudu is not valid unless it is removed before doing wudu. If it is not impermeable, then wudu is valid, as is the case with henna. End quote.
Based on this, if a woman prays and there was anything on her that prevented water reaching the skin, and she forgot to remove it before praying, then she is not regarded as sinning because she forgot; but the prayer is not valid and she has to repeat wudu and the prayer, because of the report narrated by Muslim (359) from ‘Umar ibn al-Khattaab (may Allah be pleased with him) who said: A man did wudu and omitted a place the size of a fingernail on his foot. The Prophet (blessings and peace of Allah upon him) saw it and said: “Go back and do wudu properly.” So he went back then he prayed.”
Al-Nawawi (may Allah have mercy on him) said, commenting on this hadeeth: This hadeeth demonstrates that if a person omits a small spot of that which must be purified, his purification is not valid, and this is something on which the scholars are agreed. … This hadeeth also indicates that if a person omits washing any part of his body and purifying himself out of ignorance, his purification is not valid. End quote from Saheeh Muslim.
The Standing Committee was asked:
If I forget, when doing wudu, to wash a small part of that which is washed during wudu, then I remember it straight after doing wudu, should I repeat wudu or is it sufficient just to wash that part?
They answered:
Correct sequence is one of the conditions of wudu being valid. If a person forgets to wash one of the parts of the body that are washed during wudu, or a part thereof, even if it is small, if that happens during wudu or immediately after, and the traces of the water are still on his body and have not yet dried, then he should only wash what he forgot and whatever comes after that.
But if he remembers that he forgot to wash one of the parts that should be washed in wudu, or a part thereof, after his body has become dry, or he remembers that whilst praying or after he has prayed, then he should do a new wudu from the beginning, as Allah has prescribed, and he should repeat the prayer in full, because there was no continuity in this case and a long time has passed since he finished doing wudu. Allah has enjoined washing all the parts of the body required in wudu, so if he omits any part, even if it is small, of the parts that are to be washed in wudu, it is as if he did not wash it at all. This is indicated in the report narrated by ‘Umar ibn al-Khattaab (ra): The Messenger of Allah (blessings and peace of Allah be upon him) saw a man doing wudu and he omitted a space the size of a fingernail on his foot, so he told him to repeat the wudu and the prayer; so he did wudu again and then prayed. A similar report was narrated by Imam Ahmad and Abu Dawood.
And Allah is the source of strength. May Allah sent blessings and peace upon our Prophet Muhammad and his family and Companions. End quote.
‘Abd al-‘Azeez ibn ‘Abd-Allah ibn Baz, ‘Abd al-‘Azeez Aal al-Shaykh, Bakr Abu Zayd
Fatawa al-Lajnah al-Daa’imah: al-Majmoo‘ah al-Thaaniyyah, 6/92
For more information please see the answer to question no. 103738
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=5 | https://islamqa.info/en/answers/144695/she-prayed-and-forgot-to-remove-her-nail-polish | 62 | 144,695 |
195 | Do You Need Wudu for Tawaf and Sa`i? | Question
During tawaf when doing ‘Umrah I broke my wudu, and I did not know what to do, so I went out and did wudu, then I repeated tawaf and did aa’i between al-Safa and al-Marwah. Is what I did correct? What should I have done? | Praise be to Allah.Is tawaf without ablution valid?
You did well by renewing your wudu and repeating your tawaf. You did that which is better and more on the safe side. The majority of scholars are of the view that taharah (being pure, i.e., having wudu) is an essential condition of tawaf, like prayer, being valid. Just as prayer is not valid unless one has done wudu, so too tawaf is not valid without wudu.
Ibn Qudamah said:
“Taharah (being pure, having wudu) is a condition of tawaf being valid. This is the well-known view of Ahmad, and it is the view of Malik and al-Shafi'i.”
Evidence for wudu being a condition for tawaf
The majority of scholars quote several pieces of evidence to support this view, such as the following:
The Prophet (peace and blessings of Allah be upon him) said: “Tawaf around the House is (a kind of) prayer, except that you may speak during it.” (Narrated by al-Tirmidhi, 960; classed as sahih by al-Albani in Irwa al-Ghalil, 121)
It is proven in al-Sahihayn that ‘Aishah (may Allah be pleased with her) said: “When he [the Prophet] (peace and blessings of Allah be upon him) wanted to do tawaf, he did wudu.” And he (peace and blessings of Allah be upon him) said: “Learn from me your rituals (of Hajj and ‘Umrah).” (Narrated by Muslim, 1297) (Fatawa al-Shaykh Ibn Baz, 17/213-214)
It was proven in al-Sahihayn that the Prophet (peace and blessings of Allah be upon him) said to ‘Aishah when her menses came: “Do what the pilgrims do, but do not circumambulate the House until you are pure [i.e., until your period ends].”
Any expiation for making tawaf without wudu?
Shaykh Ibn Baz (may Allah have mercy on him) was asked: I have a female relative who did ‘Umrah during Ramadan and when she entered the Haram she broke her wudu by passing wind, but she felt too embarrassed to tell her family that she wanted to do wudu. Then she did tawaf and when she finished tawaf she went off by herself and did wudu, then she did sa’i. Does she have to offer a sacrifice or any expiation (kaffarah)?
He replied:
“Her tawaf is not valid, because one of the conditions of tawaf being valid is taharah (purity), as in the case of prayer. So she should go back to Makkah and circumambulate the House. It is also recommended for her to repeat sa’i, because most of the scholars are of the view that it is not permissible to do sa’i before tawaf. Then she should cut some hair from all parts of her head and exit ihram. If she has a husband who had intercourse with her, then she has to slaughter a sheep in Makkah to be distributed to the poor, and she has to do another ‘Umrah from the miqat from which she entered ihram for the first ‘umrah, because the first ‘umrah was invalidated by that intercourse. She should do what we have mentioned, then do another ‘Umrah from the mهqat from which she entered ihram for the first ‘umrah, whether she does that now or at another time, depending on her ability. And Allah is the source of strength.” (Fatawa al-Shaykh Ibn Baz, 17/214-215)
He was also asked:
A man started to do tawaf, then he passed wind. Does he have to stop his tawaf or should he continue?
He replied:
“If a person passes wind or urine or semen, or he touches his private part, etc. during tawaf, then he should stop his tawaf, as (he is required to do if any of these things happen) in the case of prayer. He should go and purify himself, then start tawaf again. This is the correct view; there is a difference of scholarly opinion concerning this matter, but this is the correct view concerning both prayer and tawaf, because the Prophet (peace and blessings of Allah be upon him) said: “If one of you breaks wind silently during prayer, let him go and do wudu then repeat the prayer.” Narrated by Abu Dawud and classed as sahih by Ibn Khuzaymah. Tawaf comes under the same heading as prayer in general…” (Majmu’ Fatawa al-Shaykh Ibn Baz, 17/216-217)
Some of the scholars are of the view that purity from hadath (minor impurity) is not essential for tawaf. This is the view of Abu Hanifah (may Allah have mercy on him) and was the view favoured by Shaykh al-Islam Ibn Taymiyah. They responded to the evidence quoted in support of the first view in the following manner:
With regard to the hadith: “Tawaf around the House is (a kind of) prayer”, they said that this is not a sahih report from the Prophet (peace and blessings of Allah be upon him), rather these are the words of Ibn 'Abbas (may Allah be pleased with him). Al-Nawawi said in al-Majmu’: The correct view is that this is a mawquf report which stops at Ibn 'Abbas. This was mentioned by al-Bayhaqi and other scholars of hadith.
With regard to the actions of the Prophet (peace and blessings of Allah be upon him) and his doing tawaf in a state of taharah (purity), they said: This does not indicate that it is obligatory, rather it only indicates that it is recommended, because the Prophet (peace and blessings of Allah be upon him) did that, but it is not reported that he commanded his Companions to do that.
With regard to the Prophet’s saying to ‘Aishah: “Do what the pilgrims do, but do not circumambulate the House until you are pure [i.e., until your period ends],” the Prophet (peace and blessings of Allah be upon him) told her not to do tawaf because she was menstruating, and the menstruating woman is forbidden to enter the mosque.
Shaykh al-Islam Ibn Taymiyah said:
“Those who say that it is obligatory to have wudu in order to do tawaf have no proof at all, because no one narrated, with either a sahih isnad or a da’if one, that the Prophet (peace and blessings of Allah be upon him) enjoined having wudu in order to do tawaf. It should be noted that very many people did Hajj with him, and he did ‘Umrah numerous times and the people did ‘Umrah with him. If wudu were obligatory for tawaf, the Prophet (peace and blessings of Allah be upon him) would have pointed that out to everyone, and if he had stated that, then the Muslims would have transmitted it from him and would not have been negligent concerning that. But it is proven in al-Sahih that when he did tawaf he did wudu. This on its own does not indicate that it is obligatory, for he used to do wudu for each prayer and he said: “I do not like to remember Allah except in a state of purity.” (Majmu’ al-Fatawa, 21/273)
Even though this view –that taharah is not an essential condition for tawaf – has some strength and the evidence may be interpreted in this manner, people should not start tawaf without being in a state of purity, because it is undoubtedly better to do tawaf in a state of purity; that is more on the safe side and by doing that one will avoid going against the view of the majority of scholars.
But a person may do that if it is too difficult to keep or repeat one's wudu, such as during the days of Hajj, or if a person is sick or elderly and it is hard to keep his wudu as well as deal with the crowds and so on.
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said, after responding to the evidence quoted by the majority:
“Based on this, the more correct view which gives peace of mind is that it is not essential to be pure from minor impurity (i.e., have wudu) in order to do tawaf, but it is undoubtedly better and is following the example of the Prophet (peace and blessings of Allah be upon him), and no one should neglect purity and go against the majority of scholars in this matter. But sometimes one is compelled to follow the view of Shaykh al-Islam Ibn Taymiyah, such as if a person breaks his wudu when there is too much crowding, in which case the view that he has to go and do wudu and come back in this severe crowding, especially when he only has a few circuits left, will cause too much hardship. With regard to matters which cause too much hardship and regarding which there is no clear text, we should not force people to adhere to them, rather we should follow that which is more lenient, because forcing people do things that are too hard with no clear proof contradicts what Allah says (interpretation of the meaning):
“Allah intends for you ease, and He does not want to make things difficult for you.” [al-Baqarah 2:185] (Al-Sharh al-Mumti’, 7/300)
Is wudu necessary for sa`i?
With regard to sa’i, it is not essential to have wudu for sa’i . This is the view of the four Imams, Abu Hanifah, Malik, al-Shafi'i and Ahmad. Indeed it is permissible for menstruating women to perform sa’i between al-Safa and al-Marwah, because the Prophet (peace and blessings of Allah be upon him) only told menstruating women not to do tawaf, as he said to ‘Aishah (may Allah be pleased with her), when her menses came: “Do what the pilgrims do, but do not circumambulate the House.” (See al-Mughni, 5/246)
Shaykh Ibn ‘Uthaymin said:
“If a person does sa’i when he does not have wudu, or when he is junub [in a state of impurity following sexual activity], or if a woman does sa’i when she is menstruating, then this is valid, but it is better to do sa’i in a state of taharah.” (Al-Sharh al-Mumti’, 7/310, 311)
For more about tawaf and sa`i, please see these answers: 109246 , 234172 , 106598 , 34644 , 36869 , 109274 and 253569
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=5 | https://islamqa.info/en/answers/34695/do-you-need-wudu-for-tawaf-and-sai | 62 | 34,695 |
196 | Is Nail Polish Haram? | Question
I have a problem with my fingernails, and the remedy for it is like nail polish, which has to stay on my nails for a whole week, and cannot be removed with water. Is it permissible for me to do wudu whilst it is on my nails, or does it mean I cannot do wudu? Jazakum Allahu khayran (may Allah reward you with good). | Praise be to Allah.How to purify yourself from minor and major impurity
“Purifying oneself from minor impurity requires making the water reach all parts of the body that have to be washed when doing wudu in the case of minor impurity, and making it reach all parts of the body when cleaning oneself in the case of major impurity (i.e., ghusl).
It also requires removing anything that prevents water reaching those parts , which include the nails: if something prevents water from reaching them, such as nail polish and the like -- with no excuse -- then wudu is not valid, and the same applies to ghusl.” (Al-Mawsu‘ah al-Fiqhiyyah, 5/171)
In Sahih Muslim (243), `Umar ibn al-Khattaab narrated that a man did wudu and omitted a place the size of a fingernail on his foot. The Prophet (peace and blessings of Allah be upon him) saw him and said: “Go back and do your wudu properly,” so he went back, then he prayed.
Al-Nawawi said: “In this hadith, we see that if a person omits a small part of that which must be purified, then his purification is not valid. There is scholarly consensus on this point.” (Sharh Sahih Muslim, 3/132)
Wiping over nail polish
If it is necessary to put something like nail polish on the nails because of some medical problem or the like, then in this case there is a concession (rukhsah) allowing it, and it should be wiped over when doing wudu or ghusl. This “nail polish” comes under the same ruling as dressings that are placed on injuries or wounds.
It says in al-Mawsu‘ah al-Fihqiyyah (15/108):
“With regard to the ruling on wiping over dressings: the bandage or dressing, or whatever treatment is applied to the wound that prevents water reaching it, such as oils and the like, should be wiped over.”
Imam Malik said concerning the nail that has dropped of:
“There is nothing wrong with covering the wound and wiping over it.” (al-Mudawwanah, 1/130. See also al-Awsat by Ibn al-Mundhir, 2/180
Al-Nawawi said:
“The ruling on dressings on wounds is the same as the ruling on splints. … The same applies to putting the skin of certain vegetables and the like on a cut: it is the same as the ruling on splints. … And the same applies to putting anything on the cut, or on cracks in the heel, if it is necessary to put something on them that solidifies.” (al-Majmu‘, 2/331)
You should try to have this “nail polish ” applied when you are in a state of purity, so as to avoid going against the scholarly view that doing so is obligatory.
If it is possible to delay using this remedy until the time of your menstrual period, when a woman does not need to do wudu, then you must do that, so that your prayers will be offered with complete purification concerning which there will be no uncertainty.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=5 | https://islamqa.info/en/answers/144045/is-nail-polish-haram | 62 | 144,045 |
197 | She works as a nurse on the maternity ward and she has some questions about purification and prayer | Question
(this question is being submitted on behalf of my mother)
We all understand the importance of prayer and offering the prayers at there prescribed times. My question has to do with when someone is working as a nurse. A nurse who works in the maternity ward works with new babies and women on a continuous basis throughout the night. During some of these checks it is very likely that clothes can become spoiled with either urine, blood and other najas due to the reason that it is a maternity ward and children as well as because new mothers need a lot of help (without needing to go into great detail). Understandably when shoes have najas on them we can easily take them off. Following are my questions that pertain to my specific situation:
How would I go about making ablution? do I have to remove my Hijab to make ablution (wudhoo) or can i just lift the hijab and wipe over the front hairs?, do I need to take a change of clothes to make ablution and change my clothes every time I want to offer prayer? I only have a set time for breaks and lunches and sometimes I am unable to pray the prayers on time due to the set breaks and lunches, what should I do about offering prayer on there prescribed times? can they be delayed until break time as long as the break is during the permitted time of the prayer? passed the permitted time of prayer? can I combine prayers?. | Praise be to Allah.
Firstly:
One of the conditions of prayer being valid is the body and
clothes being free of impurity. If any impurity (najaasah) gets on to the
body or clothes, it is essential to remove it before starting to pray.
Your mother can set aside clothes for prayer and clothes for
work, then when she wants to pray she could take off the work clothes and
put on the other clothes.
Or it is enough for her to wash the place where the impurity
is on the clothes, then pray wearing them if she wants.
Please see the answer to question no.
12720 and
125879.
Secondly:
Wiping the head with water during wudoo’ is one of the
obligatory parts of wudoo’. But if a woman is wearing a head cover, she does
not have to take it off and she may wipe over it, especially if it is
difficult to take it off. Al-Bahooti (may Allah have mercy on him) said:
Wiping over a woman’s head cover is valid, especially one that is wrapped
around the chin, because Umm Salamah used to wipe over her head cover, as
was mentioned by Ibn al-Mundhir, and the Prophet (blessings and peace of
Allah be upon him) said: “Wipe over the khuffayn (leather slippers) and the
head cover.” Narrated by Ahmad. And because it is a covering that is
difficult to remove.
End quote from Daqaa’iq Ooli al-Nuha, 1/62. See also
al-Mughni, 1/187
The hadeeth “Wipe over the khuffaayn and the head cover” was
classed as da‘eef (weak) by Shaykh al-Albaani (may Allah have mercy on him).
See Da‘eef al-Jaami‘, no. 1270.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was
asked: Is it permissible for a woman to wipe over her head cover?
He replied: The well-known view of the madhhab of Imam Ahmad
is that she may wipe over the head cover if it is wrapped around the chin,
because that was narrated from some of the women of the Sahaabah (may Allah
be pleased with them).
Whatever the case, if there is any difficulty involved,
either because it is cold or because it is difficult to take it off and put
it on again, that there is nothing wrong with wiping over it in this case,
although it is better not to do so.
End quote from Majmoo‘ Fataawa Ibn ‘Uthaymeen,
11/171.
Thirdly:
The basic principle is that it is not permissible to delay
prayer until the time for it is over, except when one has an excuse, because
Allah says (interpretation of the meaning): “Verily, As‑Salaah (the
prayer) is enjoined on the believers at fixed hours” [al-Nisa’ 4:103].
This has been discussed in the answer to question no.
21958.
What is required of the sister who is asking this question is
to take all possible measures to offer the prayers on time. If that is too
difficult for her or she is not able to do it because of the way her work is
organised, then there is nothing wrong with her putting two prayers
together. So she may put Zuhr and ‘Asr together, and put Maghrib and ‘Isha’
together, at the time of the earlier or later prayer, according to what is
easiest for her.
The scholars of the Standing Committee for Issuing Fatwas
were asked: Is it permissible to delay prayer until the time for it has
ended, such as ‘Asr prayer, in the case of necessity, namely if a doctor is
doing surgery and if he leaves the patient, even for a short time, that will
pose a danger to his life?
They replied: The doctor who specialises in doing surgery
should take care to do surgery at times when he will not miss out on
offering the prayers at the proper time. In cases of necessity it is
permissible to put two prayers together at the time of the earlier or later
prayer, such as putting Zuhr and ‘Asr together, or Maghrib and ‘Isha’,
according to what is dictated by necessity. End quote.
Fataawa al-Lajnah al-Daa’imah,
25/44
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked
about the ruling on delaying prayer until the time for it is over because of
work, such as a doctor who is on call.
He replied: Delaying prayer until the time for it is over
because of work is haraam and is not permissible, because Allah says
(interpretation of the meaning): “Verily, As‑Salaah (the prayer) is
enjoined on the believers at fixed hours” [al-Nisa’ 4:103]. And the
Prophet (blessings and peace of Allah be upon him) defined the set times for
prayer. So whoever delays the prayer until after these times or does it
before these times has transgressed the limits set by Allah, and those who
transgress the limits set by Allah are the wrongdoers. So it is not
permissible for a person to delay the prayer until the time for it is over
for any kind of work. But if the prayer is one that may be put together with
the one that comes before it or after it, and it is difficult for him to
offer each prayer at its own time, then he may put the prayers together,
such as if his shift at work is during the time for Zuhr, and it is too
difficult for him to pray Zuhr on time, then he may put it together with
‘Asr prayer, and by the same token he could put ‘Isha’ prayer together with
Maghrib, because it is proven in Saheeh Muslim that Ibn ‘Abbaas (may
Allah be pleased with him) said: The Messenger of Allah (blessings and peace
of Allah be upon him) put Zuhr and ‘Asr, and Maghrib and ‘Isha’, together in
Madeenah when there was no state of fear or rain. They asked Ibn ‘Abbaas:
What was the purpose behind that? He said: He did not want to make things
difficult for his ummah -- i.e., he wanted to avoid making things difficult
for them by not putting prayers together. End quote from Majmoo‘ Fataawa
Ibn ‘Uthaymeen (12/33).
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=5 | https://islamqa.info/en/answers/148781/she-works-as-a-nurse-on-the-maternity-ward-and-she-has-some-questions-about-purification-and-prayer | 62 | 148,781 |
198 | Ruling on wearing a wig for a woman who is bald; can she wipe over it when doing wudu? | Question
I suffer from hair loss, and have bald patches on parts of my head. This has made me depressed. Sometimes I see young girls with beautiful hair and they feel sorry for me. I have tried to get hair transplant surgery, but the doctors told me that it will never work with me, because the skin of my scalp is not suitable. Even though I cover my head when I go out and I wear hijab, when I am at home or in family gatherings or parties where men and women are segregated and I do not need to wear hijab, I feel very upset because I cannot take it off. Is it permissible for me to wear a wig?
If the answer is yes, does it have any effect on Wudu?. | Praise be to Allah.Firstly:
In the answer to question no. 1171, we stated that it is haram to use wigs in principle, even if it is for a woman to adorn herself for her husband, and that it comes under the heading of hair extensions, which are haram.
In the answers to questions no. 101430 and 113548 , we stated that it is permissible to wear a wig in order to cover a defect in the case of a woman who is bald, and that this is the view of Shaykh al-‘Uthaymeen (may Allah have mercy on him), unlike other contemporary scholars who regard that as coming under the same heading as hair extensions which are haram. The words of Shaykh al-‘Uthaymeen may be found in the questions referred to.
Secondly:
With regard to wiping over the wig when doing Wudu, it is better and more on the safe side to remove it when doing Wudu and to wipe the head directly. This is more on the safe side, even though wiping over it is permissible. The Prophet (sa) wiped over his hair when it was held together with a sticky substance (mulabbad), and he wiped over his turban.
But in the case of ghusl, it must be removed so that the water can reach all of the skin.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:
The scholars differed with regard to whether it is permissible for a woman to wipe over her head cover.
Some of them said that it is not acceptable because Allah enjoined wiping the head when He said (interpretation of the meaning): “rub (by passing wet hands over) your heads” [al-Maa’idah 5:6]; and if she wipes over her head cover, she has not wiped over her head, rather she has wiped over a barrier, namely the head cover, so it is not permissible.
Others said that it is permissible, and they drew an analogy between the head cover and the man’s turban: the head cover for women is like the turban for men, and difficulty is present in both cases.
Whatever the case, if there is any difficulty because of cold weather, or in taking it off and wrapping it again, then there is nothing wrong with wiping over it in that case, although it is better not to wipe over it, and there is no saheeh hadeeth in this regard.
If the hair is stuck together with henna or dye or honey and the like, it is permissible to wipe over it, because it is proven that the Prophet (blessings and peace of Allah be upon him) used to stick his hair together with something when he entered ihram, and whatever is applied to the hair in this fashion is regarded as being part of the head.
This indicates that there is some element of leniency with regard to purifying the head.
Based on this, if a woman has stuck her hair together with henna, it is permissible for her to wipe over it, and there is no need for her to undo her hair and scrape away this henna.
It may be said that there is a precedent, namely the ring; the Messenger (blessings and peace of Allah be upon him) used to wear a ring, but despite that he did not make the water go between the ring and the skin. Such matters may be overlooked in sharee‘ah, especially since the basic principle concerning the head is that it does not have to be purified by washing; rather it is purified by wiping. Hence its purification is reduced to wiping.
The turban, khuff (leather slipper) and head cover may only be wiped in the case of minor impurity, not major impurity. The evidence for that is the hadeeth of Safwaan ibn ‘Assaal who said: The Messenger of Allah (blessings and peace of Allah be upon him) instructed us when we were travelling not to take off our khufoof (leather slippers) for three days and nights, except in the case of janaabah, but not in the case of defecation, urination or sleep.
The words “except in the case of janaabah” refer to major impurity.
The words “but not in the case of defecation, urination or sleep” refer to minor impurity. If a person becomes junub during the period when wiping over the khufoof is permitted, then he should not wipe over them; rather he has to do ghusl, because in the case of major impurity, there is nothing that can be wiped over at all, except a plaster cast. End quote.
Al-Sharh al-Mumti‘ ‘ala Zaad al-Mustaqni‘, 1/239-242.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=5 | https://islamqa.info/en/answers/141074/ruling-on-wearing-a-wig-for-a-woman-who-is-bald-can-she-wipe-over-it-when-doing-wudu | 62 | 141,074 |
199 | How to Do Wudu with a Bandage | Question
Regarding ablution and Tayammum: Assume a person is wounded at some part of his body where he is going to make ablution.
The issue is:
(1) can he make the whole ablution and then Tayammum for the wounded part at the end
(2) or Tayammum only. | Praise be to Allah.If there is a wound in any part of the body , then this wound is either uncovered or it is covered with a dressing or bandage.
If it is covered with a dressing or bandage , then he should wash the healthy parts of the body, then he should wet his hand with water and wipe over the dressing. If he does this, then he does not need to do Tayammum.
There are Hadiths which speak about wiping over splints that have been proven from `Abdullah ibn `Umar (may Allah be pleased with him), but they are all inauthentic.
Al-Bayhaqi (may Allah have mercy on him) said:
“Nothing has been proven from the Prophet (peace and blessings of Allah be upon him) on this topic… rather this is the view of the jurists among the Successors and those who came after them, as well as what we have narrated from Ibn `Umar. He mentioned with his chain of narration that Ibn `Umar (may Allah be pleased with him) did Wudu when his hand was bandaged, and he wiped over it and over the dressing , and he washed everything else. He said: This is authentic from Ibn `Umar."(Al-Majmu`, 2/368).
But if the wound is uncovered , then it must be washed with water if possible. If washing it will harm it, and he can wipe it, then he should wipe it. If that is not possible, then the wound should be left without washing or wiping, and when the person has finished doing Wudu, he should do Tayammum .
Shaykh Ibn `Uthaymin (may Allah have mercy on him) said in Ash-Sharh Al-Mumti` (1/169)
“The scholars (may Allah have mercy on them) said: Wounds and the like are either uncovered or covered.
If the wound is uncovered then it must be washed with water. If it is not possible to wash it with water then it should be wiped over. If it is not possible to wipe over it then he should do Tayammum . This is in order of preference.
If it is covered with some kind of appropriate material, then it can only be wiped. If wiping will harm it even though it is covered, then he should do Tayammum , just as if it was uncovered. This is what was stated by the Jurists (may Allah have mercy on them).”
Shaykh Ibn Baz (may Allah have mercy on him) said:
“If it has a dressing over it, he should wipe over it; if it is uncovered then he should do Tayammum for it." (Fatawa Ibn Baz, 10/118)
Shaykh Salih Al-Fawzan (may Allah preserve him) was asked:
After the washing that the doctor did for me, some blood came from my hand, from the site of the injection, so he put a bandage over it. If I take it off it starts to bleed and would not stop until night. This bandage is still wrapped around my left hand. Is it permissible for me to wipe over it when I do Wudu even though I was not Tahir (ritually pure) when it was put on, rather it was put on when there was bleeding; and how should I wipe over it?
He replied:
“You should not take off the bandage which is over your wound, especially since taking it off will harm you and make it bleed. It is not permissible for you to take it off in this case, because that poses a danger to you. So leave it where it is, and when you do Wudu wash the part of the hand where there is no bandage, and for the part where the bandage is, it will be sufficient for you to wipe over the outside of it by wetting your hand with water and moving it over the outside of the bandage. This will suffice for you instead of washing what is beneath it for as long as it needs to stay, even if that is for many prayer times or for several days. It is not essential that the bandage have been put on when you were (ritually) pure, rather you may wipe over it, according to the correct view, even if you were not pure at the time when it was put on and even if there is blood underneath it at the site of the injection or wound.
In conclusion, there is nothing wrong with you leaving the bandage on; rather you have to leave it on because it is in your interests. You can wipe over the outside of it when you wash the part of your hand that is not covered." (Al-Muntaqa min Fatawa Ash-Shaykh Al-Fawzan, 5/15)
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=5 | https://islamqa.info/en/answers/69796/how-to-do-wudu-with-a-bandage | 62 | 69,796 |
200 | She is pregnant and cannot lift up her feet to wash them when doing wudu | Question
I am three months pregnant and the specialist has advised me not to lift up my feet to do wudu in the sink, because this is very dangerous for me. When I am at home, I do wudu in the bath, but I work and there is no way that I can wash my feet at work except by lifting them up to the sink.
My question is as follows: Is it haraam for me to wipe my feet on the top only as a temporary solution until I give birth, in sha Allah?. | Praise be to Allah.Washing the feet is one of the obligatory parts of wudu, without which it is not valid, according to the consensus of the companions of the Prophet (peace and blessings of Allah be upon him). This has been discussed in the answer to question no. 69761.
You can ward off hardship from yourself by doing one of two things:
1 – Pour water over your feet with a cup or your hand, etc, without lifting them up. If the water reaches the entire foot then you have washed them as required, and your purification is valid. You do not have to rub them with your hand.
Al-Nawawi (may Allah have mercy on him) said: Our view is that rubbing the parts of the body when doing ghusl and wudu is sunnah and is not obligatory, If he pours water over it and does not wipe it with his hand, or he immerses it in a large amount of water, that is sufficient and his wudu and ghusl are valid. This is the view of all the scholars except Maalik and al-Muzani, who stipulated that this is a condition of ghusl and wudu being valid. End quote from al-Majmoo’ (2/214)
2 – You can do wudu at home and wash your feet, then put on socks. Then if you want to do wudu after that, it is sufficient to wipe over the socks, for 24 hours, so long as you stay in the same city, and for 72 hours if you are travelling.
For more information on the conditions of wiping over the socks, please see question no. 9640 and 8186.
And Allah knows best. | Ablution before prayer | https://islamqa.info/en/categories/topics/62/ablution-before-prayer?page=6 | https://islamqa.info/en/answers/90218/she-is-pregnant-and-cannot-lift-up-her-feet-to-wash-them-when-doing-wudu | 62 | 90,218 |