How to Make Wudu

How to Make Wudu

How to Make Wudu

Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said, “The prayer of a person who does hadath (passes urine, stool or wind) is not accepted till he performs the ablution.” A person from Hadramowt asked Abu Hurairah, “What is ‘Hadath‘?” Abu Hurairah replied, ” ‘Hadath’ means the passing of wind.” (Muslim)

Here, Sheikh Mohammad Al-Naqwi he explains in a practical manner how to perform ablution in the correct order followed by the authenticated dua`a’ (supplication) that is usually said after finishing ablution.

Enjoy watching this talk to learn how to perform ablution in the correct order.


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Source: EDCKWT   

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Awrah of Men and Women in Prayer

Awrah of Men and Women in Prayer

Awrah in paryer

Parts that should be covered during prayer.

Almighty Allah says: “O Children of Adam, take your adornment (by wearing proper clothing) for every mosque.” (Al-A`raf 7:31)

Covering the awrah is one of the prerequisites of salah. Allah (glory be to Him) says in the Qur’an:

“O Children of Adam, take your adornment (by wearing proper clothing) for every mosque.” (Al-A`raf 7:31)

The word “adornment” here refers to covering the awrah (private parts to be covered in public), while the word “mosque” means prayer. Therefore, the whole phrase means “Cover your awrah for every prayer”.

Salamah ibn Al-Akwa` (may Allah be pleased with him) said to the Prophet (peace be upon him): “O Messenger of Allah, may I pray in a long shirt?” He said: “Yes, but button it, even with just a thorn.” (Al-Bukhari)

Man’s Awrah

As for men, they have to cover what is between the navel and thighs. But, there is disagreement regarding the navel, thighs and knees. The following hadiths prove that such parts are not part of man’s awrah.

`A’ishah (may Allah be pleased with her) narrated: “The Prophet was sitting with his thigh exposed when Abu Bakr asked, and received, permission to enter. The same thing happened with `Umar. However, when `Uthman sought permission to enter, the Prophet covered himself with his clothes. When they left, I said: ‘O Messenger of Allah, you allowed Abu Bakr and `Umar to enter while your thigh was exposed. But when `Uthman asked permission to enter, you covered yourself with your clothes.’ He said: ‘O `A’ishah, shouldn’t I be shy of a man even the angels, by Allah, feel bashful in his presence’?” (Ahmad and Al-Bukhari)

Ibn Hazm says: “It is correct to say that the thigh is not part of awrah. Saying otherwise will conflict with the fact that Allah allowed His Prophet (peace be upon him), who is protected (from sin), to uncover his thigh so that Anas and others could see it. Allah (glory be to Him) would have kept him from doing this.”

According to Jabir, when the Prophet (peace be upon him) was young (before his Prophethood), he was once carrying the stones of the Ka`bah, wearing only a loincloth. His uncle Al-`Abbas said to him: ‘O nephew, why don’t you untie your waistcloth and put it on your shoulder for padding?’ The Prophet did so and fell unconscious. He was never seen naked again after that.”‘ (Al-Bukhari and Muslim)

Ibn Hazm mentions that Hubair Ibn Al-Huwairith looked at Abu Bakr’s thigh when it was uncovered.

However, the following hadith show that the thighs and so on are part of `awrah:

Muhammad Jahsh reported: “The Messenger of Allah (peace be upon him) passed by Ma’mar while his thighs were uncovered. He said to him: ‘O Ma’mar, cover your thighs, for they are (part of) `Awrah.” (Ahmad)

Women’s Awrah

There is no such controversy over what constitutes a woman’s awrah. It is stated that her entire body is awrah and must be covered, except her hands and face. Allah (glory be to Him) says in the Qur’an:

And to display of their adornment only that which is apparent (do not expose any adornment or beauty save the hands and face). (An-Nur 24:31)

It has been authentically related on the authority of Ibn `Abbas, Ibn `Umar and `A’ishah that the Prophet (peace be upon him) said: “Allah does not accept the prayer of an adult woman unless she wears a head covering (full hijab).” (Agreed upon)

It is related from Umm Salamah that she asked the Prophet: “Can a woman pray in a long shirt (like a night shirt) and head covering without a loincloth?” He said: “If the shirt is long and flowing and covers the top of her feet (i.e. she is allowed to do do).”  (Abu Dawud)

It is also narrated that `A’ishah was asked about the kinds of garments a woman is allowed to pray in, she answered: “Ask `Ali ibn Abu Talib and then tell me what he says.” `Ali’s answer was, “In a head cover and a long flowing shirt.” On conveying this reply to `A’ishah, she said, “He has told the truth.”

Women’s clothes must cover the awrah, even if they are tight enough to highlight those features. If the clothes are so transparent that one’s skin color can be seen, they are not suitable for prayer.

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Source: onislam.net.

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`Awrah of Men and Women in Prayer

`Awrah of Men and Women in Prayer

`Awrah in paryer

Parts that should be covered during prayer.

Almighty Allah says: “O Children of Adam, take your adornment (by wearing proper clothing) for every mosque.” (Al-A`raf 7:31)

Covering the `awrah is one of the prerequisites of salah. Allah (glory be to Him) says in the Qur’an:

“O Children of Adam, take your adornment (by wearing proper clothing) for every mosque.” (Al-A`raf 7:31)

The word “adornment” here refers to covering the `awrah (private parts to be covered in public), while the word “mosque” means prayer. Therefore, the whole phrase means “Cover your `awrah for every prayer”.

Salamah ibn Al-Akwa` (may Allah be pleased with him) said to the Prophet (peace be upon him): “O Messenger of Allah, may I pray in a long shirt?” He said: “Yes, but button it, even with just a thorn.” (Al-Bukhari)

Man’s `Awrah

As for men, they have to cover what is between the navel and thighs. But, there is disagreement regarding the navel, thighs and knees. The following hadiths prove that such parts are not part of man’s `awrah.

`A’ishah (may Allah be pleased with her) narrated: “The Prophet was sitting with his thigh exposed when Abu Bakr asked, and received, permission to enter. The same thing happened with `Umar. However, when `Uthman sought permission to enter, the Prophet covered himself with his clothes. When they left, I said: ‘O Messenger of Allah, you allowed Abu Bakr and `Umar to enter while your thigh was exposed. But when `Uthman asked permission to enter, you covered yourself with your clothes.’ He said: ‘O `A’ishah, shouldn’t I be shy of a man even the angels, by Allah, feel bashful in his presence’?” (Ahmad and Al-Bukhari)

Ibn Hazm says: “It is correct to say that the thigh is not part of `awrah. Saying otherwise will conflict with the fact that Allah allowed His Prophet (peace be upon him), who is protected (from sin), to uncover his thigh so that Anas and others could see it. Allah (glory be to Him) would have kept him from doing this.”

According to Jabir, when the Prophet (peace be upon him) was young (before his Prophethood), he was once carrying the stones of the Ka`bah, wearing only a loincloth. His uncle Al-`Abbas said to him: ‘O nephew, why don’t you untie your waistcloth and put it on your shoulder for padding?’ The Prophet did so and fell unconscious. He was never seen naked again after that.”‘ (Al-Bukhari and Muslim)

Ibn Hazm mentions that Hubair Ibn Al-Huwairith looked at Abu Bakr’s thigh when it was uncovered.

However, the following hadith show that the thighs and so on are part of `awrah:

Muhammad Jahsh reported: “The Messenger of Allah (peace be upon him) passed by Ma’mar while his thighs were uncovered. He said to him: ‘O Ma’mar, cover your thighs, for they are (part of) `Awrah.” (Ahmad)

Women’s `Awrah

There is no such controversy over what constitutes a woman’s `awrah. It is stated that her entire body is `awrah and must be covered, except her hands and face. Allah (glory be to Him) says in the Qur’an:

And to display of their adornment only that which is apparent (do not expose any adornment or beauty save the hands and face). (An-Nur 24:31)

It has been authentically related on the authority of Ibn `Abbas, Ibn `Umar and `A’ishah that the Prophet (peace be upon him) said: “Allah does not accept the prayer of an adult woman unless she wears a head covering (full hijab).” (Agreed upon)

It is related from Umm Salamah that she asked the Prophet: “Can a woman pray in a long shirt (like a night shirt) and head covering without a loincloth?” He said: “If the shirt is long and flowing and covers the top of her feet (i.e. she is allowed to do do).”  (Abu Dawud)

It is also narrated that `A’ishah was asked about the kinds of garments a woman is allowed to pray in, she answered: “Ask `Ali ibn Abu Talib and then tell me what he says.” `Ali’s answer was, “In a head cover and a long flowing shirt.” On conveying this reply to `A’ishah, she said, “He has told the truth.”

Women’s clothes must cover the `awrah, even if they are tight enough to highlight those features. If the clothes are so transparent that one’s skin color can be seen, they are not suitable for prayer.

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Source: onislam.net.

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Nullification of Ablution

Nullification of Ablution

A person performing ablution for the prayer

It is necessary to wash the parts of the body that are generally exposed to dirt or other impurities.

Before offering prayers and other particular acts of worship, one must be in a state of ritual purity. It is necessary therein to wash the parts of the body that are generally exposed to dirt or other impurities. This cleansing is called wudu` (ablution) and is performed as follows:

1. Have the intention that the act is for the purpose of worship and purification. Then, begin by saying ‘bismillah’ (i.e. ‘I begin in the Name of Allah’).

2. Wash your hands up to the wrists, three times starting with the right hand.

3. Rinse your mouth with water, three times.

4. At the same time, cleanse your nostrils by sniffing water and expelling it, three times.

5. Wash your whole face three times with both hands, if possible, from the top of the forehead to the bottom of the chin and from ear to ear.

6. Wash your right arm three times up to the far end of the elbow, and then do the same with the left arm.

7. Wipe the whole head, or any part of it, with a wet hand from the front to the back, once.

8. Wipe the inner sides of your ears with the forefingers and their outer sides with the thumbs. This should be done with wet fingers once.

9 Wash your two feet up to the ankles, three times, beginning with the right foot.

The following acts render ablution null and void:

Natural Bodily Discharges

These include urine, stools, gas from behind, etc. Concerning the cases which necessitate ablution, Allah the Almighty says:

Or (if) one of you comes from the place of relieving himself… (Al-Ma’idah: 5:6)

This proves that such an act obligates new purification.

Abu Hurayrah (may Allah be pleased with him) who was one of the outstanding Companions, reported that the Messenger of Allah said: “Allah does not accept the prayer of a person who has released gas until he performs a new ablution.” A person from Hadhramawt (in Yemen) asked Abu Hurayrah: “What does releasing gas mean?” He answered: “Passing wind, with or without sound.” (Al-Bukhari and Muslim)

He also narrated that the Prophet (peace be upon him) said: “If one of you finds a disturbance in his abdomen and is not certain if he released any gas or not, he should not leave the mosque (i.e., quit his prayer) unless he hears its sound or smells its odor.” (Muslim)

Hearing the escaping gas or smelling it is not the condition that nullifies the ablution, but the certainty that passing gas has occurred. As for a discharge of Al-Mathi (prostatic fluid), the Prophet said: “Perform ablution.”

Concerning Al-Mani (sperm), Ibn `Abbas (may Allah be pleased with him) who was another outstanding Companion, said: “It requires ghusl (ritual bathing) and for Al-Mathi and Al-Wadi (which is secreted from the sexual organ due to sickness or fatigue), wash your sexual organs and perform ablution.” (Al-Bayhaqi)

Deep Sleep that Makes a Person Completely Unaware of his Surroundings

If the person did not keep his buttocks firmly seated on the floor while sleeping, he must make a new ablution. Safwan bin `Asal (may Allah be pleased with him) said: “The Prophet used to order us while we were travelling not to take our socks off unless we were in post-sex impurity (i.e. not for defecation, urination or sleep).”

If one’s buttocks remained firmly on the floor during his sleep, no new ablution is necessary. This is implied by the narration of Anas (may Allah be pleased with him) who said: “The companions of the Prophet (peace be upon him) were waiting for the delayed `Isha’ (night) prayer until their heads began nodding up and down (from drowsiness and sleep). They would then pray without performing ablution.” (Muslim, Ash- Shafi`i , Abu Dawud and At-Tirmithi)

The wording that At-Tirmithi recorded from the chain of Shu`bah is: “I have seen the companions of the Prophet sleeping to the extent that one could hear some of them snoring, but, they would stand for prayer without a new ablution.” Imam Ibn Al-Mubarak (may Allah have mercy upon him) said: “In our view, this happened when they were sitting.”

Loss of Consciousness 

This nullifies the ablution, regardless of whether it was due to insanity, fainting, drunkenness, or medication. It also does not matter if one was unconscious for a short or long period of time, or if one was sitting, or fell to the ground, and so on. The aspect of unawareness here is greater than that of sleeping.  The scholars all agree on this point.

Touching the Sexual Organ without Any ‘Barrier’ (clothing, and so on) between the Hand and the Organ

Busrah bint Safwan (a female companion) narrated that the Prophet said: “Whoever touches his sexual organ cannot pray until he performs ablution.”  (Malik, Ash-Shafi`i , Ahmad and others)

Imam Abu Dawud (may Allah be pleased with him) said: “I asked Ahmad (may Allah have mercy upon him): ‘Is the hadith (prophetic narration) of Busrah authentic?’ He replied: ‘Certainly it is authentic.’”

In the narration of imams Ahmad and An-Nasa’i, Busrah heard the Prophet (peace be upon him) saying: “Ablution is to be made by the one who touches his sexual organ.”

This is general and encompasses touching one’s own sexual organs or touching anyone else’s. Abu Hurayrah reported the Prophet as saying: “Whoever touches his sexual organ without any covering (over it) must perform ablution.” (Ahmad, Ibn Hibban and Al-Hakim)

Imam Ibn As-Sakan who was a Hadith scholar, said: “This hadith is from the best of what has been related on this topic,”

Imam Ash-Shafi`i related: “Any man who touches his penis must perform ablution. Any woman who touches her vagina must perform ablution.”

The scholars of the Hanafi School are of the opinion, based on the following hadith, that touching the sexual organ does not nullify the ablution: “A man asked the Prophet (peace be upon him) if a man who touches his penis has to perform ablution. The Prophet replied: “No, it is just a part of you.”

In addition to this issue (touching the sexual organ), there are other issues that are also controversial in this regard among Muslim scholars, such as excretion of pus or blood, vomiting and eating camel meat.

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Source: islamweb.net.

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Actions for Which Ghusl is Preferred

Actions for Which Ghusl is Preferred

Someone pours water on his hands.

Muslims are encouraged to perform ghusl before they gather for the Friday (Jumu`ah) Prayer.

There are some cases in which a Muslim must perform ghusl (ritual bath) such as release of semen either in sleep or awake, sexual intercourse even if there is no release of semen, and other cases.

On the other hand, there are some situations in which ghusl is preferred as follows:

1- Before the Friday Prayer

Muslims are encouraged to perform ghusl before they gather for the Friday (Jumu`ah) Prayer. In fact, the Shari`ah (Islamic Law) even goes to the extent of ordering one to perform ghusl at this time as part of the overall cleanliness and hygiene of the Muslim society. Abu Sa`id Al-Khudri (may Allah be pleased with him)narrated that Allah’s Messenger (peace be upon him) said, “The taking of a bath on Friday is compulsory for every male (Muslim) who has attained the age of puberty.” (Al-Bukhari)

The obligation here means that it is highly recommended. Abu Hurairah (may Allah be pleased with him) reported that the Prophet (peace be upon him) said, “Whoever makes the ablution and perfects it and then goes to the Friday Prayer and listens attentively, will have forgiveness during (the period) between the Friday and the next (Friday), and an additional three days.” (Muslim)

Al-Qurtubi says that this hadith shows that ghusl is preferred. The mention of ablution, the reward and acceptability points to the fact that ablution alone is sufficient.”

The time for the Friday ghusl is between dawn and the time of the Friday Prayer. It is preferable to do it at the time of departure (to the mosque). If one loses his ablution after that, it is sufficient for him just to make a new ablution (he does not have to repeat the ghusl).

2- Before the `Eid Prayer

Scholars also encourage Muslims to perform ghusl for the `Eid Prayer, even though there is no authentic hadith to support this opinion.

3- Ghusl for Washing a Corpse:

According to many scholars, performing ghusl is also preferred for one who has washed a corpse. Abu Hurairah (may Allah be pleased with him) reported that the Prophet (peace be upon him) said: “Whoever has washed a corpse must perform ghusl, and whoever carried him must perform ablution.” (Ahmad, Abu Dawud and At-Tirmidhi)

The order in the hadith implies preference, based on what has been related by `Umar ibn Al-Khattab (may Allah be pleased with him) who said, “We used to wash the dead. Some of us would perform ghusl and some would not.” (Al-Khatib)

4- Performing Ghusl for Hajj:  

It is preferable for one who is undertaking the pilgrimage or `Umrah to perform ghusl. Zayd ibn Thabit (may Allah be pleased with him) narrated that ewhen the Messenger of Allah (peace be upon him)intended to perform hajj he perform ghusl.” (Ad-Daraqutni)

5- Making Ghusl upon Entering Makkah:  

It is preferable for whoever wants to enter Makkah to perform ghusl. It is reported that that Ibn `Umar (may Allah be pleased with him) when going to Makkah, would spend the night in Tuwa, and would enter Makkah during the day. He mentioned that the Prophet (peace be upun him) also used to do this. (Al-Bukhari)

6- Making Ghusl at Mount `Arafah:  

Such act is preferred while one stops there during hajj. Malik ibn Nafi` reported that Ibn `Umar (may Allah be pleased with him) used to do so before embarking upon hajj, upon entering Makkah, and while stopping at `Arafah.

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Quoted with slight modifications  from Sayyid Sabiq’s Fiqh As-Sunnah.    

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What Are the Types of Blood Seen by Women?

What Are the Types of Blood Seen by Women?

There are three types of blood that a woman experiences:

Menstruation (Al-Haid)

In Arabic, the word Haid literally means the flowing and course of something.

In Islamic Law, it refers to the blood that flows from the uterus of a female at a particular time (in the month) and without any cause, when she is healthy.

The Description of Menstrual Blood

Its color is black, as though it is burnt, it is accompanied by abdominal pains, and has an objectionable odor. The woman also might feel particularly hot during her cycle.

Age of Menstruation

There is no particular age when menstruation starts. It differs according to the environment, weather and nature of each female. Whenever a female sees this blood, then she is a menstruating woman.

Period of Menstruation

There is no particular limit for menstruation. There are some women who menstruate for three days, and some four days, but the most it can be is for six or seven days. The Prophet (peace be upon him) said to Hamnah bint Jahsh who used to menstruate for many days: “Observe your menses for six or seven days, Allah alone knows which it should be. After that you must take a bath.” (Abu Dawud)

Issues for Discussion

A fundamental principle in Islamic Law is that a pregnant woman does not menstruate. But when a pregnant woman sees blood when the time for delivery approaches, and this is accompanied with pains (contractions), then this blood is deemed as post–natal bleeding. But if it is not accompanied with pain or if it occurred far from the time of delivery, then it is menstrual blood.

Among the rulings of Menstruation

  1. The Rulings on Al-Kudrah and As-Sufrah

As-Sufrah is the pale yellow blood that flows from a female.

Al-Kudrah is black or very, very dark blood.

The Ruling of Al-Kudrah and As-Sufrah

When a woman sees pale yellow blood or black blood, or sees usual wetness, then her situation is either of the following:

A-  She sees it during the period of menstruation or right before the time of purity (from menstruation).

In this condition, the ruling regarding one who menstruates applies for her. This is in accordance with the hadeeth narrated by `A’ishah (may Allah be pleased with her).

She stated that the women used to use pieces of cloth similar to pads during their menstrual cycles. When they saw the cotton stained with pale yellow blood, she would say to them: “Do not be in haste. Wait until you see the whitish discharge.” She meant that it (the whitish discharge) is the sign of purity from menstruation.”

B- Or she sees it after purification (from menstruation).

In this situation, it will not be regarded or given any consideration. Neither wudu’ (ablution) nor ghusl is therefore imperative on her. This is according to the hadith narrated by Um `Atiyah when she said: “We used to not regard Al-Kudrah and As-Sufrah as (being) important after purification.” ( Abu Dawud)

2- The Ruling of Intermittent Menstruation

If a woman sees menstrual blood on a day and purity on another her situation is either of the following:

A- The blood flows continuously from her without stopping.

This is a condition known as Al-Istihadhah (Irregular bleeding).

B- The flow of the blood is discontinuous or intermittent.

If the flow of blood ceases sometimes and runs at other times, then its ruling is as follows:

  1. If the blood flow stops for less than a day, that day is counted as part of a menstrual period.
  2. If she sees what indicates purity (e.g. a whitish discharge) at this time, this is considered the end of menstruation. She then is regarded as being pure, regardless of whether the blood has stopped recently or a long time ago, or it stopped more or less than a day ago.

Al-Istihadah

It is the continuous flow of blood from the vagina of a woman. It doesn’t stop at all or it stops for only a short while.

Differences Between Menstrual and Istihadah Blood

Menstrual Blood Istihadah Blood
Thick and Blackish Light Red In Color
Has An Objectionable, Foul Odor No Odor
Does not Form Clots
Flows from the Upper Part of the Uterus. Flows from a Vein in the Lower Part of the Uterus.
Natural and a Sign of Good Health. Flows as a Result of an Irregularity or Sickness/Disease.
Flows at a known time-period. Has no Known Period

 

Various Situations of One Experiencing Istihadah

1- That she had a set period for her menses before the occurrence of istihadah.

In this case, she first apportions this number of days for her menses, and then counts the remaining days as istihadah. `A’ishah reported that Fatimah bint Abi Hubaish said : “O messenger of Allah, my menses do not stop, do I leave Salah?” He replied: “No, that is what flows from a blood vessel. You should not observe Salah for the number of days you usually have menstruation, then take a bath afterwards and observe Salat.” (Al-Bukhari)

2- She did not have a set period for her menses, but she is capable of distinguishing between menstrual and istihadah blood.

If this is her case, she distinguishes between the two types of blood. It is confirmed from Fatimah bint Abi Hubaish that she used to suffer from istihadah and the Prophet (peace be upon him) said to her: “If it is menstrual blood, which is a known dark blood, then do not observe prayer. But if it is the other (Istihadah blood), just perform wudu’, then observe prayer, because that is a flow from a blood vessel.” (Abu Dawud)

3- She did not have a set time for her cycle and she is not capable of distinguishing between the two-menstrual blood and istihadah blood.

In this case, she apportions the most common number of days that most women menstruate, for her menses. This is usually six to seven days in every month. She starts counting the days of her menstrual cycle from the time she first sees blood, and she takes the remaining days in the month to be Al-Istihadah. The Prophet (peace be upon him) said to Hamnah bint Jahsh: “Observe your menses for six or seven days, Allah alone knows which it should be; then wash. And when you see that you are purified and quite clean, pray for the next twenty-three or twenty-four days and nights and fast, for that will be enough for you. And do so every month, just as women menstruate and are purified at the time of their menstruation and their purification.” (Abu Dawud)

If you want to know more, do not miss watching the video to realize the signs of post-natal bleeding and the forbidden acts as a result of menstrual and post-natal bleeding.

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Source: http://en.al-feqh.net

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