اَلْحَمْدُ لِلّٰہِ رَبِّ الْعٰلَمِیْنَ وَ الصَّلٰوۃُ وَالسَّلَامُ علٰی سَیِّدِ الْمُرْسَلِیْنَ ^ط

اَمَّا بَعْدُ فَاَعُوْذُ بِاللّٰہِ مِنَ الشَّیْطٰنِ الرَّجِیْمِ ^ط بِسْمِ اللہِ الرَّحْمٰنِ الرَّ حِیْم ^ط

Method of Wudu

Excellence of Ṣalāt-‘Alan-Nabī صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّم

The Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has said, ‘Whoever recites Ṣalāt hundred times upon me, Allah عَزَّوَجَلَّ writes between both of his eyes that he is free from hypocrisy and Hellfire, and will keep him with the martyrs on the Day of Judgement.’ (Majma’-uz-Zawāid, vol. 10, pp. 253, Ḥadīš 17298)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Forgiveness of past and future sins

Sayyidunā Ḥumrān رَضِىَ اللهُ تَعَالٰی عَـنْهُ has stated: Sayyidunā ‘Ušmān Ghanī رَضِىَ الـلّٰـهُ تَـعَـالٰی عَـنْـهُ once asked me to fetch water so that he could make Wuḍū and go out to offer Ṣalāĥ at a cold night. I fetched the water for him, so he washed his face and both hands. (Seeing this) I asked, ‘May Allah عَزَّوَجَلَّ sustain you, it’s a very chilly night.’ He رَضِىَ الـلّٰـهُ تَـعَـالٰی عَـنْـهُ replied that he had heard the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم saying, ‘Whoever makes perfect Wuḍū, his/her past and future sins will be forgiven.’ (Attarghīb Wattarĥīb lil-Munżarī, vol. 1, pp. 93, Ḥadīš 11)

Sins fall

اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! The sins of the Wuḍū-making person fall (i.e. get forgiven). Narrating a faith-refreshing parable in this regard, ‘Allāmaĥ ‘Abdul Waĥĥāb Sha’rānī قُـدِّسَ سِـرُّہُ الـنُّـوۡرَانِی has stated: Once Sayyidunā Imām A’ẓam Abū Ḥanīfaĥ رَحْمَةُ اللهِ تَعَالٰی عَلَيْه was in the Wuḍū area of the Jāmi’ Masjid in Kufa where he saw a young man making Wuḍū. Drops of used water of Wuḍū were dripping from his body. The Imām رَحْمَةُ اللهِ تَعَالٰی عَلَيْه said, ‘Son! Repent of disobeying your parents.’ The young man instantly replied, ‘I have repented.’ Then, seeing drops of water dripping from the body of another man, the Imām رَحْمَةُ اللهِ تَعَالٰی عَلَيْه said to him, ‘O brother! Repent of fornication.’ The man replied, ‘I have repented.’ Then, seeing the drops of water dripping from the body of a third person, the Imām رَحْمَةُ اللهِ تَعَالٰی عَلَيْه said to him, ‘Repent of drinking, songs and music.’ He replied, ‘I have repented.’

Sayyidunā Imām Abū Ḥanīfaĥ رَحْمَةُ اللهِ تَعَالٰی عَلَيْه was blessed with the power of Kashf (spiritual insight) and was able to see the faults of people. He رَحْمَةُ اللهِ تَعَالٰی عَلَيْه made Du’ā to Allah عَزَّوَجَلَّ to take back the power of Kashf from him. Allah عَزَّوَجَلَّ accepted his Du’ā and henceforth he رَحْمَةُ اللهِ تَعَالٰی عَلَيْه was no longer able to see the sins of people being washed away during Wuḍū. (Al-Mīzān-ul-Kubrā, vol. 1, pp. 130)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Fire blazed up in the grave

Sayyidunā ‘Amr Bin Shuraḥbīl رَضِىَ اللهُ تَعَالٰی عَـنْهُ has stated: Once a person who was considered very pious passed away. After his burial, the angels said to him, ‘As torment from Allah عَزَّوَجَلَّ, we will hit you 100 whips.’ He asked, ‘Why will you hit me, I was a righteous person?’ They replied, ‘So, we will hit you 50 whips’, but that person continued to argue with them. Finally they decided to hit him one whip. When

they hit him one whip of divine torment, the entire grave was filled with blazes of fire. He asked, ‘Why did you hit me?’ The angels replied, ‘Once you knowingly offered Ṣalāĥ without Wuḍū, and once an oppressed man came to you for help but you did not help him.’ (Sharḥ-uṣ-Ṣudūr, pp. 165; Ḥilya-tul-Awliyā, vol. 4, pp. 157, Raqm 5101)

O Islamic sisters! Offering Ṣalāĥ without Wuḍū is a very severe matter. The Islamic scholars رَحِمَهُمُ الـلّٰـهُ تَـعَالٰی have even declared, ‘To offer Ṣalāĥ without Wuḍū deliberately without a valid exemption considering it permissible or mocking it (Ṣalāĥ) is Kufr (unbelief).’

(Minḥ-ur-Rauḍ, lil-Qārī, pp. 468)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Fifteen Madanī pearls of staying in state of Wuḍū

It is Farḍ to perform Wuḍū for

1. Ṣalāĥ

2. Sajdaĥ for the recitation of the Holy Quran

3. touching the Holy Quran. (Nūr-ul-Īḍāḥ, pp. 18)

4. It is Wājib to perform Wuḍū for Ṭawāf of the Holy Ka’baĥ. (ibid)

It is Sunnaĥ to perform Wuḍū

5. before Ghusl-e-Janābat

6. for eating, drinking and sleeping when one is impure because of sexual intercourse

7. for beholding the blessed mausoleum of the Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم

8. for ritual stay in ‘Arafaĥ

9. for performing Sa’ī between Ṣafā and Marwaĥ

(Baĥār-e-Sharī’at, part 2, pp. 24)

It is Mustaḥab to perform Wuḍū

10. before going to bed

11. after waking up from sleep

12. before having intercourse with the spouse

13. when in the state of anger

14. for reciting the Holy Quran orally

15. for touching religious books (ibid, Nūr-ul-Īḍāḥ, pp. 19)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Method of Wuḍū for Islamic sisters (Ḥanafī)

It is Mustaḥab to sit on an elevated place facing the Qiblaĥ. Making intention for Wuḍū is a Sunnaĥ. The willingness of the heart is actually an intention. To make a verbal intention is preferable provided the intention in the heart is present. Make the verbal intention in these words: I am going to make Wuḍū in order to fulfil the commandment of Allah عَزَّوَجَلَّ and to attain purity.

Recite بِسۡـمِ اللّٰهِ as it is a Sunnaĥ. Recite also بِسۡـمِ اللّٰهِ وَالۡحَمۡدُ لِلّٰهِ. By its blessings, angels will continue to write virtues as long as one is in the state of Wuḍū. (Majma’-uz-Zawāid, vol. 1, pp. 513, Ḥadīš 1112) Now wash both hands up to the wrists three times (with the tap turned off), and do Khilāl [i.e. pass the fingers of one hand through the gaps of the fingers of the other rubbing them together]. Use Miswāk at least three times in the right, left, upper and lower teeth. Rinse the Miswāk each time.

Ḥujjat-ul-Islam Sayyidunā Imām Muhammad Bin Muhammad Ghazālī عَـلَـیۡـهِ رَحْـمَـةُ الـلّٰـهِ الۡـوَالِی has stated, ‘Whilst using a Miswāk, make the intention of cleaning the mouth for reciting the Holy Quran and making the Żikr of Allah عَزَّوَجَلَّ.’ (Iḥyā-ul-‘Ulūm, vol. 1, pp. 182)

Now rinse your mouth three times with handfuls of water using the right hand (with the tap turned off each time), ensuring that the water reach all parts of the mouth each time. Gargle as well, if you are not fasting. Then sniff water three times with (half a handful of) water with the right hand up to the soft part of the nose (with the tap turned off each time). If you are not fasting, sniff water up to the top part of the inner soft bone of the nose. Now wipe the inside of the nose inserting the little finger of the left hand into the nostrils (with the tap turned off). Now wash the whole face three times in such a way that water must flow on every part of it from the top of the forehead (the point where the hair naturally begins to grow) to the bottom of the chin and from one earlobe to the other.

Now first wash the right arm from the tips of the fingers up to and including the elbow three times and then wash the left arm in the same manner. It is Mustaḥab to wash up to the half of the upper part of the arm. If you are wearing bangles, bracelets or other jewellery, move them so that water may flow over the skin beneath them. If water flows beneath them even without moving them, there is no need to move them. If water does not reach there without moving or removing them, then moving them in the first case and removing them in the second is necessary.

Most Islamic sisters take a small amount of water in their hand and pour it over their arms towards the elbow three times. This involves the risk of water not flowing over the sides of the wrist and the arm. Therefore, wash arms as mentioned above. Now there is no need to

pour a handful of water over the arms. In fact, doing this (without a valid Shar’ī justification) is a waste of water. Now wipe the head (with the tap turned off). Leaving the index fingers and thumbs, join the tips of the three fingers of both hands and place them on the skin or hair of the forehead. Take these fingers (pressing them gently) from the forehead all the way to the back of the neck without touching palms to the head in the way that no part of the fingers remains separate from the hair. Pass wet palms over the only hair which is on the head. Then bring back the palms from the back of the neck to the forehead. During this, the index fingers and thumbs should not touch the head at all. Now pass the index fingers over the inside surface of the ears. Then pass the thumbs over the outer surface of the back of the ears, and insert the little fingers into the openings of the ears. Then wipe the back of the neck with the back of fingers of both hands. Some Islamic sisters wipe the throat [i.e. the front of the neck], the forearms and wrists; this is not Sunnaĥ. Make a habit of turning the tap off properly before wiping the head. To wipe the head with the tap turned on or turned improperly off resulting in water dribbling and going to waste is Isrāf. Now wash both feet three times, first the right and then the left, beginning from the toes up to the top of the ankles.

It is Mustaḥab to wash feet up to the half shank three times. It is Sunnaĥ to do Khilāl of the toes of both feet. (The tap should be kept turned off during Khilāl.) Its Mustaḥab method is to begin Khilāl from the little toe of the right foot to its big toe using the little finger of the left hand, and then, doing Khilāl from the big toe of the left foot to its little toe using the same little finger of the left hand. (Common books)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Ḥujjat-ul-Islam Sayyidunā Imām Muhammad Bin Muhammad Ghazālī عَـلَـیۡـهِ رَحْـمَـةُ الـلّٰـهِ الۡـوَالِی has said, ‘Whilst washing each body part during Wuḍū, one should hope that the sins of that body part are being washed away.’ (Iḥyā-ul-‘Ulūm, vol. 1, pp. 183) Recite this Du’ā after Wuḍū (with Ṣalāt-‘Alan-Nabī once before and after it).

اَللّٰهُمَّ اجْعَلْنِیْ مِنَ التَّـوَّابِيْنَ وَاجْعَلْنِیْ مِنَ الْمُتَطَهِّرِيْنَ

Translation: O Allah (عَزَّوَجَلَّ)! Make me amongst those who repent abundantly and make me amongst those who remain pure.

(Jāmi’ Tirmiżī, vol. 1, pp. 121, Ḥadīš 55)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

All eight doors of Heaven open

Recite also Kalimaĥ Shaĥādaĥ:

اَشْهَدُ اَنْ لَّاۤ اِلٰهَ اِلَّا اللّٰهُ وَحْدَهٗ

لَا شَرِيْكَ لَهٗ وَ اَشْهَدُ اَنَّ مُحَمَّدًا عَبْدُهٗ وَ رَسُوْلُهٗ ^ط

It is stated in a Ḥadīš, ‘Whoever makes Wuḍū properly and recites Kalimaĥ Shaĥādaĥ, all 8 doors of Heaven are opened for him so that he may enter through any of the doors he likes.’

(Sunan Dārimī, vol. 1, pp. 196, Ḥadīš 716)

If a person recites the following Kalimāt after he has made Wuḍū, these Kalimāt will be sealed and kept below the ‘Arsh and be given to the reciter on the Day of Judgement.

سُبْحٰنَكَ اللّٰهُمَّ وَ بِحَمْدِكَ اَشْھَدُ

اَنْ لَّاۤ اِلٰـہَ اِلَّا اَنْتَ اَسْتَغْفِرُكَ وَ اَتُوْبُ اِلَیْكَ

Translation: O Allah (عَـزَّوَجَـلَّ)! You are Pure and all praises are for You. I testify that there is none worthy of worship except You. I seek forgiveness from You and I turn to You for repentance.

(Shu’ab-ul-Īmān, vol. 3, pp. 21, Raqm 2754)

Excellence of reciting Sūraĥ Al-Qadr after Wuḍū

It is stated in a Ḥadīš, ‘If a person recites Sūraĥ Al-Qadr once after Wuḍū, he will be amongst the Ṣiddīqīn. If he recites it twice he will be amongst the Shuĥadā (i.e. martyrs), and if he recites it thrice, Allah عَزَّوَجَلَّ will keep him with His Prophets عَـلَيْـهِمُ الـسَّلَام on the Day of Judgement.’ (Kanz-ul-‘Ummāl, vol. 9, pp. 132, Raqm 26085; Al-Ḥāwī lil-Fatāwā lis-Suyūṭī, vol. 1, pp. 402, 403)

Eyesight never gets weak

If a person looks at the sky after making Wuḍū and recites Sūraĥ Al-Qadr, his eyesight will never become weak, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.

(Masāil-ul-Quran, pp. 291)

A great Madanī point of Taṣawwuf (Sufism)

Ḥujjat-ul-Islam Sayyidunā Imām Muhammad Bin Muhammad Ghazālī عَـلَـیۡـهِ رَحْـمَـةُ الـلّٰـهِ الۡـوَالِی has said, ‘When you are going to start Ṣalāĥ after you have made Wuḍū, then ponder over the fact that you have apparently purified the external parts of your body which people see but it is improper for you to pray in the blessed court of Allah عَزَّوَجَلَّ without purifying your heart because Allah عَزَّوَجَلَّ sees hearts as well.’

He رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has further said, ‘After a person has made Wuḍū she should remember that the sanctity of the heart lies in repentance, giving up sins and adopting good manners. The person who does not purify her heart from the filth of sins and only pays attention to external purity and beauty is like the one who invites the king to her house. She cleans and paints the outside of the house to please the king but pays no attention to the interior. Will the king be pleased or displeased when he enters the house and sees it in a complete mess? Every wise person can understand how the king would react.’ (Iḥyā-ul-‘Ulūm, vol. 1, pp. 185)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Four Farāiḍ of Wuḍū

1. To wash the face

To wash the face once in length from the part of the forehead where hair naturally begins to grow to beneath the chin and from one ear lobe to the other in width.

2. To wash both arms including the elbows

To wash both arms including elbows ensuring that no hair from fingernails to the elbows is dry.

3. To pass wet hand over a quarter of head

To wet the hands and pass them over a quarter part of the head

4. To wash both feet including the ankles

To wash both feet including the ankles ensuring that no part of feet remains dry. (Fatāwā ‘Ālamgīrī, vol. 1, pp. 3, 4, 5; Baĥār-e-Sharī’at, vol. 2, pp. 10)

Madanī pearl: Wuḍū will not be valid if any of the four Farāiḍ is missed. Obviously, if Wuḍū is not valid the Ṣalāĥ will not also be valid.

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Definition of ‘washing’

Washing a part of the body means flowing at least two drops of water on each part of that body part. If you have wet a body part by rubbing a wet hand over it or have flowed only one drop of water over it, it will not be considered to have been washed; nor will Wuḍū or Ghusl be valid in this case. (Fatāwā Razawiyyaĥ, vol. 1, pp. 218; Baĥār-e-Sharī’at, vol. 2, pp. 10)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Thirteen Sunan of Wuḍū

Some Sunan and Mustaḥab acts have already been mentioned under the heading ‘Method of Wuḍū (Ḥanafī).’ Further details are as under:

1. Making the intention

2. Reciting بِسۡـمِ اللّٰهِ. If someone recites بِسۡـمِ اللّٰهِ وَالۡحَمۡدُ لِلّٰهِ before making Wuḍū, angels will write virtues for her for as long as she is in the state of Wuḍū. (Majma’-uz-Zawāid, vol. 1, pp. 513, Ḥadīš 1112)

3. Washing both hands up to the wrists three times

4. Using Miswāk three times

5. Rinsing the mouth three times with three handfuls of water

6. Gargling, if you are not fasting

7. Sniffing water three times with half a handful of water each time

8. Doing Khilāl of fingers [i.e. passing the fingers of one hand through the gaps of the fingers of the other rubbing them together]

9. Doing Khilāl of toes [i.e. passing the little finger of the left hand through the gaps of toes rubbing against them]

10. Wiping the entire head once only

11. Wiping the ears

12. Maintaining the order of the Farāiḍ (i.e. washing the face first then the arms then wiping the head and then washing the feet)

13. Washing the next body part before the previously washed one dries. (Baĥār-e-Sharī’at, part 2, pp. 14-18)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Twenty nine Mustaḥabbāt of Wuḍū

1. Facing the Qiblaĥ

2. Making Wuḍū at an elevated place

3. Making Wuḍū while you are sitting

4. Stroking the body parts while washing them

5. Making Wuḍū calmly

6. Moistening the body parts of Wuḍū prior to washing, especially in winter

7. Avoiding taking assistance in making Wuḍū from anyone without any need

8. Rinsing the mouth with the right hand

9. Sniffing water with the right hand

10. Using the left hand to clean the nose

11. Inserting the small finger of the left hand into the nostrils

12. Wiping the back of the neck with the back of the fingers

13. Inserting the wet little finger of each hand into the openings of the ears whilst wiping the ears

14. Moving the finger ring if it is loosely fit ensuring that water flows over the skin under it. If the ring fits tightly, it is mandatory to move it so that water can flow under it.

15. Making Wuḍū before the time of Ṣalāĥ begins provided one is not a Shar’ī Ma’żūr [detailed rulings regarding Ma’żūr-e-Shar’ī are given on page 30].

16. Taking special care when washing elbows, soles, heels, ankles, the part of feet between heels and ankles, the corners of the eyes near the nose and the gaps between fingers. To do so is Mustaḥab only for the careful Islamic sisters, i.e. those whose no part washed in Wuḍū remains unwashed. For the careless sisters, it is Farḍ to take special care of these parts as these parts often remain dry due to carelessness. Such carelessness is Ḥarām and it is Farḍ to take care.

17. Keeping the ewer at the left side; in case of using a tub or dish for Wuḍū, keep it at the right side.

18. Spreading water over the forehead, while washing the face, in such a way that a little hair-containing part is washed

19. Enhancing the brilliance of the face,

20. The arms and the feet. This means flowing water over a bit more area than the one which is Farḍ to be washed e.g. washing the arms up to the half of the upper parts of the arms above the elbow and washing the feet above the ankles up to the half of the shank

21. Using both hands for washing the face

22. Starting washing with the fingers and the toes when washing the hands and the feet respectively

23. Wiping droplets from each part with hands after washing, so that drops of water may not fall upon the body or clothes

24. Presence of the intention of Wuḍū in the heart at the time of washing or wiping body parts

25. Reciting Ṣalāt-‘Alan-Nabī and Kalimaĥ Shaĥādaĥ besides بِسۡـمِ اللّٰهِ at the beginning

26. Do not unnecessarily mop the washed body parts. If mopping is necessary, avoid drying them completely i.e. leave some wetness because it will be placed on to the pan of righteous deeds on the Day of Judgement.

27. Do not jerk hands after Wuḍū to remove droplets of water, as it is satan’s fan.

28. Sprinkling water on the crotch [i.e. the part of trousers which is closer to the urinary organ]. It is better to keep the front part of the trousers hidden under the Kurtā when sprinkling water onto it. In fact, keeping this part concealed during the whole Wuḍū and at all other times with Kurtā or a shawl is closer to modesty.

29. Offering two Rak’āt Nafl Ṣalāĥ after Wuḍū if it is not a Makrūĥ time. These Nawāfil are called Taḥiyya-tul-Wuḍū.

(Baĥār-e-Sharī’at, part 2, pp. 18-22)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Fifteen Makrūĥāt of Wuḍū

1. Sitting at an+ impure place for Wuḍū

2. Draining the water used in Wuḍū into an impure place

3. Dripping water into ewer etc. from the wet parts of the body washed in Wuḍū. (While washing the face, drops of water usually fall into the water taken in the cupped hands. This should be avoided.)

4. Spitting saliva or phlegm; or rinsing the mouth in the direction of Qiblaĥ

5. Using water in excess. (Ṣadr-ush-Sharī’aĥ, ‘Allāmaĥ Maulānā Muftī Muhammad Amjad ‘Alī A’ẓamī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated in Baĥār-e-Sharī’at, volume 2, page 24: Half a handful of water is sufficient to sniff water. Using a handful of water is a waste.

6. Using so less amount of water that Sunnaĥ cannot be fulfilled (neither turn the tap on so much that water goes to waste nor so less that one faces difficulty in fulfilling Sunnaĥ. Instead it should be moderate.

7. Splashing water on the face

8. Blowing onto water while pouring it over the face

9. Washing the face with only one hand as this is a practice of Rawāfiḍ and Hindus

10. Wiping the throat [the front part of the neck]

11. Rinsing the mouth or sniffing water with the left hand

12. Cleaning the nose with the right hand

13. Wiping the head three times with unused water each time.

14. Using hot water heated by the sun

15. Closing the eyes or lips tightly. If these parts remain unwashed (due to be kept tightly closed), the Wuḍū will not be valid. To give up any Sunnaĥ of Wuḍū is Makrūĥ and to give up any Makrūĥ is Sunnaĥ.

(Baĥār-e-Sharī’at, part 2, pp. 22-23)

Explanation of hot water from sun beam

Ṣadr-ush-Sharī’aĥ, Badr-uṭ-Ṭarīqaĥ, ‘Allāmaĥ Maulānā Muftī Muhammad Amjad ‘Alī A’ẓamī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated in a footnote given on page 23 of part 2 of Baĥār-e-Sharī’at published by Maktaba-tul-Madīnaĥ: Making Wuḍū is not always Makrūĥ with sun-heated water but there are some certain conditions which will be discussed in the chapter of Water. To make Wuḍū with such water is Makrūĥ Tanzīĥī, not Taḥrīmī.

He رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has stated on page 56 of the chapter ‘Water’: If the water is heated by the sun in a hot country in hot weather in a pot made of any metal other than gold or silver, Wuḍū and Ghusl should not be made with it if it is still hot. One should not also drink it. In fact, it should not come into contact with any part of the body in any way. If one’s clothes get wet with such water, one should not even wear them unless they have dried because there is a risk of leprosy in case of using such water. However, if made with this water, Wuḍū or Ghusl will still be valid. (Baĥār-e-Sharī’at, part 2, pp. 23-56)

Twenty seven Madanī pearls of Musta’mal (used) water

1. The water which drips down from the body during Wuḍū or Ghusl is pure but Wuḍū and Ghusl are not permissible with it because it has been used once.

2. If you do not have Wuḍū and your hand, fingertip, fingernail, toenail or any other part of the body that must be washed during Wuḍū comes into contact with the water covering the area of less than 225 square feet, that water will become used, and can no longer be used for Wuḍū and Ghusl.

3. Similarly, if Ghusl is Farḍ and any unwashed part of the body comes into contact with the water covering the area of less than 225 square feet, this water can no longer also be used for Wuḍū and Ghusl.

4. However, it does not matter if a washed hand or a washed part of the body comes into contact with the water.

5. If the menses or post-natal bleeding of a woman has ended but she has not yet performed Ghusl, and any part of her body before being washed comes into contact with the water covering the area of less than 225 square feet, that water will become used water.

6. The water which covers the area of at least 225 square feet will be considered flowing water and the water which covers the area of less than 225 square feet will be considered still water.

7. Usually the household items such as mugs, buckets, pots, ewer etc. and the bathtub covers the area of less than 225 square feet and the water in them is considered still water.

8. If any part of the body which must be washed during Wuḍū has been washed and has come into contact with still water, the water

will not be considered used provided no Wuḍū-invalidating act has taken place.

9. If a person for whom Ghusl is not Farḍ has washed her arm including the elbow and has put her whole arm including the area above the elbow into still water, the water will not become used.

10. If a person who has Wuḍū or has washed hands puts her hand into still water with the intention of washing it and this washing is an act of reward (e.g. washing with the intention of eating food or making Wuḍū) the still water will become used.

11. If an unwashed hand or any other body part of a woman experiencing menses or post-natal bleeding comes into contact with the still water, the water will not become used. However, if she puts her hand into the water with the intention of gaining reward, the water will become used. For example, it is Mustaḥab for the Islamic sister who offers Ṣalāĥ and is habitual of offering Ishrāq, Chāsht and Taĥajjud to make Żikr and recite Ṣalāt-‘Alan-Nabī for a little while in the state of Wuḍū during those timings so that she can maintain the habit of worship. Therefore, if she puts her unwashed hand into the still water with the intention of making Wuḍū, the water will become used.

12. Be careful when picking up a can or ewer of water so that unwashed fingers may not come into contact with the water.

13. If a Wuḍū-invalidating act takes place during Wuḍū, the washed parts will get unwashed. If there is water in the cupped hands at the time of Wuḍū being invalidated, even that water will become used.

14. If a Wuḍū-invalidating act takes place during Ghusl, only the parts of the body which are washed in Wuḍū will get unwashed.

The washed parts which are washed in Ghusl will not get unwashed due to the invalidation of Wuḍū.

15. If the pure body of a minor boy or girl is completely under still water (like the water in a bucket or a tub) the water will not become used.

16. If a matured boy or girl puts his/her finger or even a fingernail with the intention of gaining reward (such as for making Wuḍū), the water will become used.

17. The water used in the Ghusl of a deceased is Musta’mal (used) provided it has no impurity.

18. If a hand is put in the still water necessarily, the water will not become used. For instance, if a cauldron or a big pitcher or a drum contains water which cannot be taken out even by bending the pot down; nor is there any small ewer to take out the water, one can put as much part of her unwashed hand as necessary into the water to take it out in such a case of compulsion.

19. If used water is mixed with unused water and the unused water is more than the used water in quantity, the whole water will be considered unused. For instance, if water drips down into a pitcher or ewer during Wuḍū or Ghusl and the unused water is more than the used water, the whole water will be useful for Wuḍū and Ghusl. Otherwise, the whole water will be useless.

20. If an unwashed hand has come into contact with water or water has been used in some other way, the used water can be made usable again by mixing the greater quantity of unused water with used water, i.e. the quantity of the unused water mixed must be more than that of used water. That way, the whole water will be usable.

21. Likewise, there is another way to make the used water usable again. Pour water from one side and let it flow out from the other. The whole water will be usable.

22. Used water is pure. If washed with this water, impure body or clothes will get pure.

23. Used water is pure but drinking or using it for kneading dough to cook and eat bread is Makrūĥ Tanzīĥī.

24. The part of lips which is normally visible when the mouth is closed is Farḍ to be washed during Wuḍū. Therefore, take special care while drinking water from a glass or a bowl. If this part of lips comes into contact with water even a bit, the water will get used.

25. If someone is in the state of Wuḍū or has rinsed her mouth or washed that part of the lips and no Wuḍū-invalidating act has taken place either, the water will not get used even if that part of lips comes into contact with water.

26. If an unwashed hand etc. comes into contact with beverages like milk, coffee, tea, fruit juice etc. these beverages will not get used. Moreover, Wuḍū or Ghusl cannot be made with these beverages.

27. If unwashed hair of a person’s moustache comes into contact with the water of the glass when drinking it, the water will get used. To drink such water is Makrūĥ. However, if he drinks water in the state of Wuḍū or with his moustache washed, there is no harm in it by Sharī’aĥ.

For detailed information about used water, study from page 37 to 248 of the 2^nd volume of Fatāwā Razawiyyaĥ, page 55 and 56 of the 2^nd volume of Baĥār-e-Sharī’at and page 14 and 15 of the 1^st volume of Fatāwā Amjadiyyaĥ.

Five rulings regarding bleeding from wound etc.

1. If blood, pus or yellowish fluid comes out, flows and can reach the part of the body that is Farḍ to be washed in Wuḍū or Ghusl, Wuḍū will become invalid. (Baĥār-e-Sharī’at, part 2, pp. 26)

2. If blood has only appeared on the surface and has not flowed - for example, if the skin is slightly cut with the point of a sewing pin or knife or if blood appears when one is picking her teeth or using a Miswāk or rubbing her teeth with a finger to clean them or if there is an impression of blood on the apple after she has taken a bite of it or if traces of blood are seen on the finger after it was inserted into the nose and taken out - Wuḍū will not be invalid in these cases provided the blood cannot flow. (ibid)

3. If blood flows but not onto the surface of the skin that must be washed in Wuḍū or Ghusl (e.g. if there is a spot in the eye and has burst with its fluid still under the eyelids or if the ear of a person bleeds from the inside and blood has not come out of the opening of the ear), Wuḍū will not be invalid in these cases. (ibid, pp. 27)

4. Even if the wound is large and the fluid is visible, Wuḍū will not be invalid unless the fluid (pus/blood) flows from the wound. (ibid)

5. If one repeatedly cleaned the blood from the wound and it did not ooze out as a result, then one should ponder whether the quantity of the blood cleaned is so much or not that the blood would have oozed out if it had not been cleaned. If she finds out that the blood would have oozed out, then Wuḍū is invalid, otherwise not. (ibid)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

When does blood in saliva invalidate Wuḍū?

If there is bleeding in the mouth and the blood dominates the saliva, it will invalidate the Wuḍū; otherwise not. The blood will be considered dominant if the saliva is reddish and this saliva is impure. If the saliva is yellowish in colour, saliva will be considered dominant over the blood and therefore the Wuḍū will not become invalid and this saliva will not be considered impure. (Baĥār-e-Sharī’at, part 2, pp. 27)

Caution of rinsing bleeding mouth

If mouth-bleeding has reddened the saliva of a person and she takes water into her mouth by touching her lips to a ewer or glass to rinse her mouth, so the ewer or the glass and the whole water will become impure. In such a case, she should take water in her cupped hands and then rinse the mouth taking care that splashes should not fall on her clothes etc.

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Do injections invalidate Wuḍū or not?

1. In case of having an intramuscular injection, Wuḍū will become invalid provided blood oozes out in the quantity that can flow.

2. In case of an intravenous (IV) injection, blood is first drawn out into the syringe in the quantity that can flow, therefore Wuḍū will become invalid.

3. Similarly, when liquid glucose is injected into veins by a drip, Wuḍū becomes invalid because blood rises into the tube in the quantity that could flow. If, however, blood does not enter the tube, Wuḍū will not be affected.

Tears of an ailing eye

1. Tears that flow out due to an infection or illness of the eyes are impure and would invalidate Wuḍū. (Baĥār-e-Sharī’at, part 2, pp. 32) Regretfully, many Islamic sisters are unaware of this ruling and consider the tears flowing out of their ailing eyes due to some disease as ordinary ones and mop them with their sleeves or clothes, making their clothes impure.

2. The fluid discharged from the eye of a visually impaired person due to some disease is impure and invalidates Wuḍū. Remember if tears flow out due to the fear of Allah عَزَّوَجَلَّ or love of the Beloved Mustafa صَلَّى الـلّٰـهُ تَـعَـالٰى عَـلَيْـهِ وَاٰلـِهٖ وَسَـلَّم or without any reason, Wuḍū will not be invalid.

Pure and impure fluid

Any fluid that is discharged from the human body and does not invalidate Wuḍū is not impure. For example, the blood or pus that has not flowed out or the vomit that is less than a mouthful is pure. (Baĥār-e-Sharī’at, part 2, pp. 31)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Blisters and pimples

1. If a blister bursts because of being rubbed and its fluid flows, Wuḍū will become invalid; otherwise not. (ibid, pp. 27)

2. If the pimple has completely healed; only its dead skin has remained with an opening on the top and space inside, and water has filled inside the skin that is pressed to take the water out; Wuḍū will not become invalid in this case nor will that water

be impure. However, if some wetness of blood etc. is present inside it, Wuḍū will become invalid and that ejected water will also be impure. (Fatāwā Razawiyyaĥ referenced, vol. 1, pp. 355-356)

3. If there is no flowing fluid in the pimple but there is only stickiness, no matter how many times clothes touch it, they will remain pure. (Baĥār-e-Sharī’at, part 2, pp. 32)

4. Whilst cleaning the nose from the inside, if dried blood comes out, it will not affect Wuḍū. However, repeating Wuḍū is preferable. (Fatāwā Razawiyyaĥ referenced, vol. 1, pp. 281)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

When does vomiting invalidate Wuḍū?

Vomiting food or water that is mouthful invalidates Wuḍū. The vomit which cannot be prevented without bother is a mouthful vomit and is as impure as urine. Therefore, it is vital to protect the clothes and the body from its splashes. (Baĥār-e-Sharī’at, part 2, pp. 28, 112 etc.)

Urine and vomit of an infant

1. The urine of even a 1-day old infant is as impure as anybody else’s. (ibid, pp. 112)

2. If an infant vomits a mouthful of milk, it is as impure as urine. But if the milk has not reached the stomach and has returned from the chest, it is pure. (ibid, pp. 32)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Five rulings about uncertainty in Wuḍū

1. If you have doubt for the first time in your life as to whether or not you have washed a particular body part in Wuḍū, so wash that part. If you often have the same doubt, ignore it. Similarly, if you have a similar doubt after Wuḍū, ignore it. (Baĥār-e-Sharī’at, part 2, pp. 32)

2. If you have Wuḍū but you are doubtful whether or not it has become invalid, you are in the state of Wuḍū, because doubt does not affect Wuḍū. (ibid, pp. 33)

3. Repeating Wuḍū in case of Waswasaĥ (satanic whisperings) is not a caution; instead it is obedience to satan. (ibid)

4. Wuḍū will remain valid unless you are so sure that you can swear that your Wuḍū has become invalid.

5. If you know that a body part is left unwashed (during Wuḍū), but you have forgot which one is that, wash your left foot. (Durr-e-Mukhtār, vol. 1, pp. 310)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Pān-eating people should pay heed

A’lā Ḥaḍrat, Imām-e-Aĥl-e-Sunnat, reviver of Sunnaĥ, eradicator of Bid’aĥ, scholar of Sharī’aĥ, guide of Ṭarīqaĥ, ‘Allāmaĥ Maulānā Al-Ḥāj Al-Ḥāfiẓ Al-Qārī Ash-Shaĥ Imām Aḥmad Razā Khān عَـلَيْهِ رَحْمَةُ الـرَّحْمٰن has stated, ‘Those who are addicted to Pān know from experience that small particles of betel nuts and betel (i.e. Pān) get stuck in all parts of the mouth (especially when there are gaps between teeth) and rinsing the mouth three times or even ten times does not help in cleaning it properly. In fact, even using a toothpick

or Miswāk does not suffice. These particles of betel and betel nut can only be removed by rinsing the mouth thoroughly with water multiple times and moving the water around each time. Rinsing the mouth in this way cannot be limited to a fixed number.

Cleaning the mouth properly has been stressed greatly. It is mentioned in numerous Aḥādīš that when a person stands to offer Ṣalāĥ, an angel places his mouth on the mouth of the Ṣalāĥ-offering person and anything the person recites comes out of his mouth and enters the mouth of the angel. If, at that time, there are bits of food stuck between his teeth, the angels feel so much distress by it that nothing else causes so much distress to them.

The Beloved and Blessed Rasūl صَلَّى الـلّٰـهُ تَـعَـالٰى عَـلَيْـهِ وَاٰلـِهٖ وَسَـلَّم has stated, ‘When any of you stand at night to offer Ṣalāĥ, you should clean your teeth with a Miswāk because when you recite the Quran, an angel places his mouth on yours and anything coming out of your mouth enters the mouth of that angel.’ (Shu’ab-ul-Īmān, vol. 2, pp. 381, Raqm 2117)

There is a report narrated by Sayyidunā Abū Ayyūb Anṣārī رَضِىَ اللهُ تَعَالٰی عَنْهُ in the book Kabīr written by Imām Ṭabarānī رَحْمَةُ اللهِ تَعَالٰی عَلَيْه that there is nothing more troublesome for both angels than to see their companion offer Ṣalāĥ with bits of food stuck between his teeth. (Al-Mu’jam-ul-Kabīr, vol. 4, pp. 177, Ḥadīš 4061; Fatāwā Razawiyyaĥ referenced, vol. 1, pp. 624-625)

Does sleep invalidate Wuḍū or not?

There are two conditions for the invalidation of Wuḍū due to sleep:

1. Both buttocks not firmly resting on the ground.

2. Sleeping in a manner that does not prevent deep sleep.

If both above conditions coexist, sleeping will invalidate the Wuḍū. But if only one of the conditions exists Wuḍū will not be invalid.

Following are ten positions of sleeping that do not affect Wuḍū:

1. Sitting with both buttocks resting on the ground and both legs stretching in one direction. (The same ruling applies in case of sitting on a chair, on a bus/train seat.)

2. Sitting with both buttocks on the ground and both shanks encircled by hands regardless of whether hands are on the ground etc. or head is rested onto the knees.

3. Sitting cross-legged whether on the floor or a bed etc.

4. Sitting with folded legs (as in Qa’daĥ)

5. Sitting on a saddled horse or mule

6. Sitting on the bare back of the animal provided that it is walking uphill or on a plain path.

7. Sleeping against a pillow with the buttocks firmly resting on the ground, even though she falls down if the pillow is removed.

8. Standing

9. In Rukū’ position

10. In the position in which men perform Sajdaĥ according to Sunnaĥ i.e. abdomen separated from thighs, and arms separated from sides.

Even if the foregoing conditions exist during Ṣalāĥ or without Ṣalāĥ, Wuḍū and Ṣalāĥ both will not be invalid, though one goes to sleep deliberately. However, the part of Ṣalāĥ that is offered in sleep must be repeated. If she starts Ṣalāĥ when awake but then falls asleep, the part offered in wakefulness does not need to be repeated but the part offered in sleep must be repeated.

Following are the ten positions of sleeping that invalidate Wuḍū:

1. Sitting with both the soles of her feet on the ground and both knees upright.

2. Lying on her back

3. Lying on her belly

4. Lying on either the right side or the left side

5. Sleeping with one elbow raised

6. Sleeping in such a sitting posture that one side is leaning, due to which either one or both buttocks are lifted off the ground.

7. Sitting on the bare back of the animal walking downwards

8. Sleeping when sitting with legs folded, belly pressed against the thighs and both buttocks not resting on the ground.

9. Sleeping in the position of sitting with legs folded and head resting on thighs or shins.

10. Sleeping in the position of Sajdaĥ done by females, that is, belly pressed against the thighs, arms against sides or forearms spread on the ground.

If any of the above cases exists during Ṣalāĥ or without Ṣalāĥ, Wuḍū will become invalid. However, deliberately sleeping in any of the mentioned postures will invalidate Ṣalāĥ too. If it happens unintentionally, only Wuḍū will become invalid, not Ṣalāĥ. After repeating Wuḍū, one can resume the Ṣalāĥ (under certain conditions) from where the Ṣalāĥ was discontinued because of sleeping. If she is unaware of those conditions she

should start from the beginning. (Derived from: Fatāwā Razawiyyaĥ referenced, vol. 1, pp. 365-367)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Rulings about laughing

1. If an adult offering a Ṣalāĥ containing Rukū’ and Sujūd laughed so loudly during the Ṣalāĥ that the people around her heard her laughing, her Wuḍū and Ṣalāĥ both would become invalid. If she laughed and only she heard her voice of laughing, her Ṣalāĥ would become invalid but Wuḍū would remain unaffected. Smiling will neither invalidate Wuḍū nor Ṣalāĥ. (Marāqil Falāḥ ma’ Ḥāshiya-tuṭ-Ṭaḥṭāwi, pp. 91)

2. If an adult laughs loudly during a funeral Ṣalāĥ, his Ṣalāĥ will become invalid but Wuḍū will remain unaffected. (ibid, pp. 92)

3. Although laughing when not offering Ṣalāĥ does not invalidate Wuḍū, repeating Wuḍū is Mustaḥab. (Marāqil Falāḥ, pp. 84)

The Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم never laughed loudly so we should strive to revive this Sunnaĥ and avoid laughing loudly. The Beloved Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has said: اَلۡقَهۡقَهَةُ مِنَ الشَّيۡطٰنِ وَالتَّبَسُّمۡ مِنَ اللّٰهِ تَعَالٰي Smiling is from Allah عَزَّوَجَلَّ and laughing is from satan.

(Al-Mu’jam-uṣ-Ṣaghīr liṭ-Ṭabarānī, vol. 2, pp. 104)

Seven miscellaneous rulings

1. The passing of urine, faeces, semen, worm or stone from the front or rear excretory organ of a man or woman will invalidate Wuḍū. (Fatāwā ‘Ālamgīrī, vol. 1, pp. 9)

2. Breaking wind even slightly will invalidate Wuḍū. Release of wind from the front part of a man or woman will not invalidate Wuḍū. (ibid; Baĥār-e-Sharī’at, part 2, pp. 26)

3. Unconsciousness invalidates Wuḍū. (Fatāwā ‘Ālamgīrī, vol. 1, pp. 12)

4. Some people believe that pronouncing the word ‘pig’ invalidates Wuḍū. This is wrong.

5. If one’s Wuḍū becomes invalid due to any reason (e.g. breaking wind) whilst she is performing the Wuḍū, she has to repeat the Wuḍū; the body parts washed earlier will get unwashed. (Derived from: Fatāwā Razawiyyaĥ referenced, vol. 1, pp. 255)

6. To touch the Holy Quran or any Quranic verse or its translation in any language without Wuḍū is Ḥarām.

(Baĥār-e-Sharī’at, part 2, pp. 48)

7. One who does not have Wuḍū can recite a Quranic verse without touching it whether she recites it by heart or by seeing its script.

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Wuḍū made during Ghusl is sufficient

The Wuḍū made during Ghusl (ritual bath) is sufficient and does not need to be repeated after the Ghusl even if one has made the Ghusl unclothed. If one does not make Wuḍū during Ghusl, she will still be considered to have made it because the body parts washed during Wuḍū get washed during Ghusl as well. Changing clothes or seeing one’s own Satr or anybody else’s does not affect Wuḍū.

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Nine rulings for those who cannot retain their Wuḍū

1. Wuḍū is invalidated by the discharge of a drop of urine, breaking wind, flowing of fluid from a wound, flowing of tears from an eye due to illness, flowing of water from the navel, the ear or the nipple, flowing of fluid from a boil or a cancerous wound and diarrhoea. If someone is suffering continuously from any of these ailments and is unable to offer Ṣalāĥ with Wuḍū during a complete span from beginning to ending of a Ṣalāĥ timing, she is a Shar’ī Ma’żūr (lawfully exempted). She can offer as many Ṣalāĥ as she wants with one Wuḍū during that span; her Wuḍū will not become invalid due to that ailment. (Baĥār-e-Sharī’at, part 2, pp. 107; Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 1, pp. 553)

Let me further simplify this ruling. Such patients can check whether they are Shar’ī Ma’żūr or not by attempting to offer at least Farḍ Rak’āt of Ṣalāĥ after they have made Wuḍū any time between the stipulated time of two Farḍ Ṣalāĥ. If, despite repeated efforts, they are unable to offer Ṣalāĥ with Wuḍū during the whole time i.e. sometimes the ‘Użr occurs during the Wuḍū and sometimes during the Ṣalāĥ, and the ending time of Ṣalāĥ has also approached [in the same condition], they are allowed in such a case to offer Ṣalāĥ after making Wuḍū. Their Ṣalāĥ will be valid. [They can continue Ṣalāĥ] even if impurity is being discharged from the body due to ailment during the Ṣalāĥ. Islamic jurists رَحِمَهُمُ الـلّٰـهُ تَـعَالٰی have stated that if someone has a nosebleed or liquid flows from her wound, she should wait till the ending time. If blood does not stop (but rather oozes out continuously or occasionally), she must offer Ṣalāĥ before the time ends. (Al-Baḥr-ur-Rāiq, vol. 1, pp. 373-374)

2. The Wuḍū of a Ma’żūr becomes invalid as soon as the time of Farḍ Ṣalāĥ ends. For example, if someone makes Wuḍū at the

time of ‘Aṣr, her Wuḍū will become invalid after the sunset. If someone makes Wuḍū after the sunrise, her Wuḍū will remain valid unless the time of Ẓuĥr is over because the time of no Farḍ Ṣalāĥ has yet ended. Shar’ī Ma’żūr loses her Wuḍū when the time of Farḍ Ṣalāĥ ends. This ruling is applied when the cause of ‘Użr (i.e. exemption) is found during Wuḍū or after Wuḍū. If this is not so and there is no other cause invalidating Wuḍū, then Wuḍū will not become invalid even after the time of Farḍ Ṣalāĥ has elapsed. (Baĥār-e-Sharī’at, part 2, pp. 108; Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 1, pp. 555)

3. After the ‘Użr is confirmed, she will remain a Ma’żūr even if the ‘Użr occurs only once during the entire period of a Ṣalāĥ. For instance, if someone’s wound continued to bleed throughout the period of a Ṣalāĥ and she could not have the chance to make Wuḍū and offer Farḍ Ṣalāĥ, she is a Ma’żūr. Even if she gets the chance to make Wuḍū and offer Ṣalāĥ in other timings and her wound bleeds only once or twice during the entire period of a Ṣalāĥ, she is still a Ma’żūr. However, if an entire period passes without any bleeding, she will no longer remain a Ma’żūr. But if her previous condition recurs (i.e. she suffers from the disease again throughout the period of a Ṣalāĥ), she will become Ma’żūr once again. (Baĥār-e-Sharī’at, part 2, pp. 107)

4. Although the Wuḍū of a Ma’żūr is not invalidated by the reason which has made her Ma’żūr, if any other Wuḍū-invalidating cause exists, Wuḍū will become invalid. For instance, if fluid flows from the wound of a person who suffers from the ‘Użr of breaking wind, her Wuḍū will become invalid. Similarly, if someone with the ‘Użr of flowing of fluid from the wound breaks wind, her Wuḍū will become invalid. (ibid, pp. 108)

5. If a Ma’żūr makes Wuḍū after some Ḥadaš (i.e. a Wuḍū-invalidating act) and her ‘Użr occurs, not during Wuḍū but after it, her Wuḍū will be invalid (this ruling is applied when a Ma’żūr makes Wuḍū because of any other cause, not her ‘Użr. If she makes Wuḍū due to her ‘Użr, the Wuḍū will not be invalid although the ‘Użr is found after Wuḍū). For instance, if a woman suffering from the ‘Użr of fluid oozing out of her wound makes Wuḍū due to the breaking of wind, and fluid does not flow from the wound during Wuḍū but it flows after Wuḍū, so Wuḍū will become invalid. However if the flowing of fluid continues even during Wuḍū, the Wuḍū will not be invalid. (Baĥār-e-Sharī’at, part 2, pp. 109; Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 1, pp. 557)

6. If one nostril of a Ma’żūr was bleeding [when making Wuḍū or during it], and the other nostril also begins to bleed after Wuḍū, her Wuḍū will become invalid. Likewise, if fluid was flowing from one wound and it also starts flowing from another wound (after Wuḍū), Wuḍū will become invalid. Similarly, if fluid was flowing from one spot caused by smallpox, and it starts flowing from another spot (after Wuḍū), her Wuḍū will become invalid. (ibid, ibid, pp. 558)

7. If a Ma’żūr is suffering such an ‘Użr that makes her clothes impure, so the impure area of clothes will be checked. If the area of clothes more than the size of a dirham is impure and she knows that she has as much time as she can purify the clothes by washing them and offer Ṣalāĥ in pure clothes, it is Farḍ for her to do so. And if she knows that the clothes will become impure again to the same extent during Ṣalāĥ, then it is not necessary to purify the clothes and she can offer Ṣalāĥ with the same clothes. Even if her prayer-mat becomes impure, her Ṣalāĥ will be valid. (Baĥār-e-Sharī’at, part 2, pp. 109)

8. If she can stop bleeding by placing a piece of cloth etc. onto the wound or (by inserting some cotton into vagina) for as long as she could make Wuḍū and offer Farḍ Ṣalāĥ, her ‘Użr will not be considered to have existed. (That is, she is not Ma’żūr because she can remove this ‘Użr). (ibid, pp. 107)

9. If the ‘Użr can be removed or reduced by some means, it is Farḍ to use that means. For instance, if the wound etc. bleeds in case of offering Ṣalāĥ in standing position but it does not bleed because of offering Ṣalāĥ in sitting position, so it is Farḍ to offer Ṣalāĥ in sitting position. (Baĥār-e-Sharī’at, part 2, pp. 109; Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 1, pp. 558)

(For detailed rulings on the Wuḍū of Ma’żūr, study from page 367 to 379 of the referenced Fatāwā Razawiyyaĥ, volume 4).

O Islamic sisters! Wherever possible, one should make good intentions for the sole purpose of pleasing Allah عَزَّوَجَلَّ. The more you have good intentions, the more you have reward. What a great reward of good intention is! The Prophet of Raḥmaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has stated: اَلنِّيَّةُ الۡحَسَنَةُ تُدۡخِلُ صَاحِبَهَا الۡجَنَّةَ i.e. the virtuous intention will make the person enter Paradise. (Al-Jāmi’-uṣ-Ṣaghīr lis-Suyūṭī, pp. 557, Ḥadīš 9326)

As per Ḥanafī doctrine, Wuḍū will be valid even if intention is not made for it but no reward will be granted. Usually, the Wuḍū-making Islamic sister has the thought in her mind that she is making Wuḍū. This intention is sufficient for Wuḍū. However one can make more intentions depending upon the situation.

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

20 Intentions for Wuḍū

1. I will get into the state of Wuḍū

2. One who is already in the state of Wuḍū can make the following intention when repeating the Wuḍū: I am repeating Wuḍū in order to gain reward.

3. I will recite بِسۡـمِ اللّٰهِ وَالۡحَمۡدُ لِلّٰهِ

I will take care of

4. Farāiḍ (5) Sunan (6) and Mustaḥabbāt.

7. I will not waste water. (8) I will refrain from Makrūĥ acts.

9. I will use Miswāk.

Whilst washing every part of the body

10. I will recite Ṣalāt-‘Alan-Nabī

11. and ‘يَـا قَـادِرُ’ (one who recites يَـا قَـادِرُ during Wuḍū whilst washing each body part, her enemy will not be able to kidnap her) اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ.

12. I will leave wetness on the body parts after Wuḍū.

13-14. After I have made Wuḍū, I will recite the following two Du’ās:

i) اَللّٰهُمَّ اجْعَلْنِیْ مِنَ التَّـوَّابِيْنَ وَ اجْعَلْنِیْ مِنَ الْمُتَطَهِّرِيْنَ

ii) سُبْحٰنَكَ اللّٰهُمَّ وَ بِحَمْدِكَ اَشْھَدُ اَنْ لَّاۤ اِلٰـہَ اِلَّا اَنْتَ اَسْتَغْفِرُكَ وَ اَتُوْبُ اِلَیْكَ

15. Whilst looking at the sky I will recite Kalimaĥ Shaĥādaĥ.

16. Then I will recite Sūraĥ Al-Qadr once (17) and then thrice.

18. If it is not a Makrūĥ time, I will offer Ṣalāĥ of Taḥiyya-tul-Wuḍū.

19. I will remain hopeful whilst washing body parts that sins are being eradicated.

20. I will also perform Wuḍū of my inner being (i.e. as I have removed dirt from external body parts by washing them with water, I will wash away the dirt of sins with the water of repentance and will make a firm intention of refraining from sins in future).

O Allah (عَزَّوَجَلَّ)! Enable us to make Wuḍū according to Sharī’aĥ without wasting water and to remain in the state of Wuḍū all times.

اٰمِيۡن بِجَاهِ النَّبِيِّ الۡاَمِيۡن صَلَّى اللّٰهُ تَعَالٰى عَلَيۡهِ وَاٰلِهٖ وَسَلَّم

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

اَلۡـحَـمۡـدُ لِـلّٰـہِ رَبِّ الۡـعٰـلَـمِیۡنَ وَ الـصَّـلٰـوۃُ وَ الـسَّـلَامُ عَـلٰی سَـیِّـدِ الۡـمُـرۡ سَـلِـیۡنَ

اَمَّـا بَــعۡـدُ فَـاَعُـوۡذُ بِـا لـلّٰـہِ مِـنَ الـشَّـیۡـطٰنِ الـرَّجِیۡمِؕ بِـسۡمِ الـلّٰـہِ الـرَّحۡـمٰنِ الـرَّحِـیۡمِؕ

Method of Ghusl

Excellence of Ṣalat-‘Alan-Nabī صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّم

The Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has said, ‘When the day of Thursday comes Allah عَزَّوَجَلَّ sends the angels who have papers made of silver and pens made of gold. They write as to who recite Ṣalat on me in abundance on the day of Thursday and the night of Friday (i.e. the night between Thursday and Friday).’ (Kanz-ul-‘Ummāl, vol. 1, pp. 250, Ḥadīš 2174)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Advice to take caution during Farḍ Ghusl

The Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has said, ‘Whoever leaves unwashed a space equal to a hair during Ghusl-e-Janābat [ritual bath], he will be treated with fire [i.e. he will be tormented with fire].’ (Sunan Abī Dāwūd, vol. 1, pp. 117, Ḥadīš 249)

Tomcat in grave

Sayyidunā Ibān Bin ‘Abdullāĥ Bajlī عَـلَـیۡـهِ رَحْـمَـةُ الـلّٰـهِ الۡـوَلِی has stated: One of our neighbours passed away so we attended his funeral. After we dug the grave, we saw a tomcat-like animal in it. We beat the animal but

it did not go away. We dug another grave but found the same tomcat over there! We beat it again but it did not move even a bit. Thereafter, we dug the third grave but faced the same situation. Finally, people suggested that the deceased be buried in the third grave. After the deceased was buried, a very blood-curdling scream was heard from inside the grave! We went to the house of the deceased and asked his widow about his deeds. She replied that he did not use to make Ghusl-e-Janābat. (Sharḥ-uṣ-Ṣudūr ba-Sharaḥ Ḥāl-ul-Mawtā wal-Qubūr, pp. 179)

When is delay Ḥarām in Ghusl-e-Janābat?

O Islamic sisters! You have noticed! That unfortunate person would not make Ghusl-e-Janābat at all. Delaying in Ghusl-e-Janābat is not a sin. However, delaying it so much that the time of Ṣalāĥ passes is Ḥarām. It is stated in Baĥār-e-Sharī’at, ‘If a person for whom Ghusl is Wājib has already delayed Ghusl so much that the ending time of Ṣalāĥ has approached, it is Farḍ for her to make Ghusl instantly. If she further delays she will be a sinner.’ (Baĥār-e-Sharī’at, part 2, pp. 47, 48)

Rulings about sleeping in state of impurity

Sayyidunā Abū Salamaĥ رَضِىَ اللهُ تَعَالٰی عَـنْهُ has said, ‘Sayyidatunā ‘Āishaĥ Ṣiddīqaĥ رَضِیَ اللهُ تَعَالٰی عَنْهَا was asked, ‘Did the Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم use to sleep in the state of Janābat?’ She رَضِیَ اللهُ تَعَالٰی عَنْهَا replied, ‘Yes but he صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم would make Wuḍū.’ (Ṣaḥīḥ Bukhārī, vol. 1, pp. 117, Ḥadīš 286)

Sayyidunā ‘Abdullāĥ Bin ‘Umar رَضِىَ الـلّٰـهُ تَعَالٰی عَـنْهُمَا has narrated that Sayyidunā ‘Umar Fārūq-e-A’ẓam رَضِىَ اللهُ تَعَالٰی عَـنْهُ asked the Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, ‘At times we experience Janābat^{^[1]} at night (what should we do on such an occasion)?’ The Beloved Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم replied, ‘Go to sleep after you have made Wuḍū and washed the genital organ.’ (ibid, pp. 118, Ḥadīš 290)

Commenting on the foregoing Ḥadīš, ‘Allāmaĥ Muftī Muhammad Sharīf-ul-Ḥaq Amjadī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated, ‘If someone for whom Ghusl has been Farḍ wants to sleep, it is better for them to make Wuḍū. To make Ghusl immediately is not Wājib. But one should not delay Ghusl to such an extent that the time of Ṣalāĥ passes. This is what the foregoing Ḥadīš means. Sayyidunā ‘Alī کَـرَّمَ الـلّٰـهُ تَـعَـالٰی وَجۡـھَـهُ الۡـکَـرِیۡم has narrated, ‘Angels do not enter the house in which there is a picture or a dog or a person for whom Ghusl is Farḍ.’

(Sunan Abī Dāwūd, vol. 1, pp. 109, Ḥadīš 227)

The foregoing Ḥadīš implies that one should not get into the habit of staying in the state of impurity and avoid delaying Ghusl to such an extent that the time of Ṣalāĥ elapses. This is also what is meant by the saying of saints that eating or drinking in the state of impurity causes deprivation in sustenance. (Nuzĥat-ul-Qārī, vol. 1, pp. 770-771)

Method of Ghusl (Ḥanafī)

Make the following intention in the heart without uttering any word: I am going to take bath for acquiring purity. First wash both hands up to the wrist three times. Then wash excretory organs whether or not impurity is there. Then, if there is impurity on any part of the body, remove it. Make Wuḍū as made for Ṣalāĥ but do not wash feet if water is accumulated where you are standing. In case of performing Ghusl on a stool or on the hard ground, wash feet as well.

Now moisten the body with wet hands, especially in winter season (soap may also be used). Then, pour water three times on the right shoulder, three times on the left shoulder, on the head and then three times on the whole body. Now move a little away from the place of Ghusl and wash feet if not washed during Wuḍū. It is stated on page 42 of the 2^nd volume of Baĥār-e-Sharī’at: Do not face Qiblaĥ if

Satr is uncovered during Ghusl. If Taĥband[2] is worn, there is no harm in it. During Ghusl, rub the whole body with hands. Make Ghusl at such a place where nobody could see you. Neither talk during Ghusl nor recite any Waẓīfaĥ. After the Ghusl, body can be wiped with a towel etc. Put on cloths immediately after the Ghusl. To offer two Rak’āt Nafl Ṣalāĥ after Ghusl is Mustaḥab provided the time is not Makrūĥ. (Common books of Ḥanafī jurisprudence)

Three Farāiḍ of Ghusl

1. Rinsing the mouth

2. Sniffing water into the nose

3. Pouring water on the whole apparent body

(Fatāwā ‘Ālamgīrī, vol. 1, pp. 13)

1. Rinsing the mouth

Taking a little water into the mouth and then spitting it out quickly is not sufficient. It is essential that water reach every part and every cavity of the mouth from lips to the end of the throat. In the same way, water must reach the cavities behind the molars [i.e. large back teeth] including the gaps and roots of the teeth, all sides of the tongue and the end of the throat. If you are not fasting, gargle as well (as it is Sunnaĥ to do so). If bits of betel nuts or pieces of meat are stuck in between the teeth, they must be removed. If one suspects harm in case of removing them, she is exempted from removing them.

Prior to making Ghusl, if the pieces of meat etc. are stuck in between the teeth and the Ghusl-making person did not notice them and offered Ṣalāĥ having performed Ghusl without removing them but later on she realized that pieces of meat etc. were stuck in between the teeth, it is now Farḍ for her to remove them and wash that area

with water. The Ṣalāĥ offered is valid. If a loose tooth is fixed with some filling or wire and water cannot reach beneath the filling or the wire, it is exempted. (Baĥār-e-Sharī’at, part 2, pp. 38; Fatāwā Razawiyyaĥ, vol. 1, pp. 439-440)

2. Sniffing water into the nose

Quickly splashing some water onto the tip of the nose is not sufficient. It is essential to wash the inside of the nose up to the end of the soft bone i.e. up to the starting point of the hard bone. This can only be done by sniffing water upwards. Remember if even as much space as a hair-tip is left unwashed, Ghusl will not be valid. If dried mucus has accumulated inside the nose, it is Farḍ to remove it. It is Farḍ to wash the nasal hair as well. (ibid, ibid, pp. 442, 443)

3. Ablution of the whole external body

It is obligatory to wash with water each and every part and down (i.e. soft fine hair) of the external body from the hairs of the head to the soles of the feet. There are some body parts which may remain unwashed, if special care is not taken, and Ghusl will not be valid. (Baĥār-e-Sharī’at, part 2, pp. 39)

Twenty three cautions for woman during Ghusl

1. If a woman’s hair is braided, it is essential to wash only the roots without unbraiding them. However, if the hair is braided so tightly that water cannot reach the roots, it is essential to undo the braids.

2. If the hole of the pierced nose or ears is not closed, it is obligatory to flow water through the holes. Flowing water through the hole of the nose is necessary in Wuḍū, and flowing water through the holes of the nose as well as both ears is necessary in Ghusl.

3. Every single hair of the eyebrows with the skin beneath them must be washed.

4. Wash all the parts of the ears including the mouth of the outer opening of the ears.

5. Wash the back of the ears by lifting the hair behind them.

6. Wash the joint between the chin and the throat by lifting the head.

7. Lift the arms properly in order to wash the armpits.

8. Wash all sides of the arms.

9. Wash every part of the entire back.

10. Lift the folds of the belly in order to wash it properly.

11. Wash the navel from the inside with water. If you are in doubt whether or not the navel has been washed properly, insert a finger inside it and wash it.

12. Wash every down (i.e. soft hair) of the body from root to tip.

13. Wash the joint between the thigh and the area beneath the navel.

14. If you are sitting when performing Ghusl, wash the joint between the thigh and the shank.

15. Wash the part where both buttocks join, especially when performing Ghusl in a standing position.

16. Flow water over all sides of the thighs.

17. Flow water over all sides of the shanks.

18. Lift up the sagging breasts and flow water beneath them.

19. Wash the line where the belly and breasts meet.

20. Wash all external parts of the vagina carefully (above and below every fold of skin).

21. It is Mustaḥab, not Farḍ, to wash the vagina from the inside by inserting a finger.

22. If a woman is taking the ritual bath after her menses or post-natal bleeding has stopped, it is Mustaḥab for her to clean the traces of blood from within the vagina with a piece of cloth. (Baĥār-e-Sharī’at, part 2, pp. 39-40)

23. It is Farḍ to remove nail polish from the nails otherwise Wuḍū and Ghusl will not be valid. However, there is no harm in henna colour.

Bandaged wound

If a bandage is wrapped around a wound and it is harmful to undo the bandage, then mere passing a wet hand over the bandage will be sufficient in this case. Likewise, if it is injurious to wash some part of the body due to a disease or pain, passing a wet hand over it instead of washing it is sufficient. The bandage must not cover any unwounded or unaffected area of the body part; otherwise passing a wet hand over it will not be sufficient. If it is not possible to wrap the bandage on the wound without covering additional and unwounded areas of the part e.g. if the wound is on the upper part of the arm but the bandage is wrapped around the arm covering unwounded area as well, it is Farḍ to wash the unwounded part by uncovering it provided it is possible to uncover it.

But if it is impossible to uncover it or although it is possible to uncover it, she will not be able to wrap the bandage again like before, increasing the risk of further harming the wound, it is sufficient to pass a wet hand over the whole bandage in this case. The unwounded part under the bandage will also be exempted from washing.(Baĥār-e-Sharī’at, part 2, pp. 40)

Five causes of Ghusl being Farḍ

1. Discharge of semen from the organ after it has left its origin due to lust.

2. Nocturnal emission (ejaculation of semen during sleep).

3. Putting the head of the penis into the vagina of a woman or anus of a man regardless of whether or not in a state of lust, and whether or not ejaculation takes place. It is Farḍ for both of them to perform Ghusl provided both are adult. If one of them is adult Ghusl is Farḍ for him. Although the other one is a minor and Ghusl is not Farḍ for them, they will be asked to do Ghusl.

4. After the menses have stopped.

5. After the post-natal bleeding has stopped.

(Baĥār-e-Sharī’at, part 2, pp. 43, 45, 46)

Ghusl does not become Farḍ in following cases

1. If semen moves from its origin without lust e.g. semen is discharged as a result of lifting weight or falling from a higher place or due to stress applied during defecation, Ghusl will not become Farḍ but Wuḍū will become invalid.

2. If semen is thin and its drops are discharged without lust when urinating or doing any work, Ghusl will not become Farḍ but Wuḍū will become invalid.

3. If someone thinks that nocturnal emission has occurred but there is no trace of it on the clothing etc., Ghusl is not Farḍ.

(Baĥār-e-Sharī’at, part 2, pp. 43)

Method of Ghusl in flowing water

If someone makes Ghusl in flowing water such as in a river or a canal, and stays in the water for a while, the Sunan of washing the body thrice, maintaining order in washing and making Wuḍū will all get fulfilled. It is not also required to move the body parts three times in flowing water. However, in case of making Ghusl in the still water of a pool etc., one is required to move the body parts thrice to act upon the Sunnaĥ of washing the body thrice. In case of standing in the rain (or under a tap or a shower) the rulings of flowing water will apply. When making Wuḍū with flowing water, it is sufficient to keep the body parts, washed in Wuḍū, under water for a while. Similarly, while making Wuḍū with still water, moving the body parts thrice under water is a substitute for washing them thrice. (Baĥār-e-Sharī’at, part 2, pp. 42; Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 1, pp. 320-321)

In all these cases of Wuḍū and Ghusl, one is required to rinse the mouth and sniff water into the nose. Rinsing the mouth and sniffing water into the nose are Farḍ in Ghusl, whereas Sunnat-ul-Muakkadaĥ in Wuḍū.

Ruling of shower is same as that of flowing water

It is stated in (the unpublished version of) Fatāwā Aĥl-e-Sunnat: In case of making Ghusl under a shower (or a tap), the rulings of making Ghusl in flowing water will apply. That is, if the Ghusl-making person remains under water for as long as one can make Wuḍū and Ghusl, the Sunan of washing the body parts three times will get fulfilled.

It is stated in Durr-e-Mukhtār that if one stays in flowing water or in a large pond or in the rain for as long as one can make Ghusl and Wuḍū, she will be considered to have fulfilled Sunnaĥ completely. (Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 1, pp. 320)

Remember! Rinsing the mouth and sniffing water into the nose are required in Ghusl and Wuḍū.

Cautions when using a shower

Ensure that your face or back is not towards the Qiblaĥ when making Ghusl unclothed under a shower. Take the same care when in the toilet. The direction of the face or the back being towards the Qiblaĥ means the face or the back is within 45° towards the Qiblaĥ. Therefore, it is necessary that the direction of the face or the back is out of 45° from the Qiblaĥ.

Five Sunnaĥ-occasions of making Ghusl

It is Sunnaĥ to make Ghusl on (1) Friday (2) Eid-ul-Fiṭr (3) Eid-ul-Aḍḥā (4) the day of ‘Arafaĥ (9^th Żul-Ḥijja-til-Ḥarām) (5) before putting on Iḥrām.

(Baĥār-e-Sharī’at, part 2, pp. 46; Durr-e-Mukhtār, vol. 1, pp. 339-341)

Twenty four Mustaḥab occasions of making Ghusl

Making Ghusl is Mustaḥab on the following occasions:

1. Holy stay in ‘Arafaĥ (2) Holy stay in Muzdalifaĥ

3. Visit to the blessed Ḥaram

4. For presenting oneself in the court of the Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم.

5. For Ṭawāf (6) For entering Minā

7. On the three days when stones are thrown at the Jamarāt

8. Shab-e-Barā`at (9) Shab-e-Qadr

10. The night of ‘Arafaĥ (from the sunset of 9^th Żul-Ḥijjaĥ to the morning of 10^th of Żul-Ḥijjaĥ).

11. For a Mīlād gathering (12) For other blessed gatherings

13. After bathing a deceased person

14. After a mad person has recovered from madness

15. On recovering from unconsciousness

16. On recovering from the state of intoxication

17. For repentance from a sin

18. For wearing new clothes (19) On returning from a journey

20. After the vaginal bleeding due to some disease has stopped

21. For the Ṣalāĥ offered after a solar or lunar eclipse has occurred

22. For Ṣalāt-ul-Istisqā (the Ṣalāĥ for rainfall)

23. In times of fear, extreme darkness and severe storms

24. If there is impurity on the body but one does not know where it is, then it is also Mustaḥab to make Ghusl. (Baĥār-e-Sharī’at, part 2, pp. 46, 47; Tanvīr-ul-Abṣār, Durr-e-Mukhtār, vol. 1, pp. 341-342)

Different intentions for one Ghusl

If different causes of Ghusl occur simultaneously, one can make only one Ghusl with different intentions. For instance, if a person who has had a nocturnal emission on Eid that has fallen on a Friday makes Ghusl with the foregoing three intentions, she will be rewarded for all three intentions. (Baĥār-e-Sharī’at, part 2, pp. 47)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

If Ghusl intensifies cold, then…?

If a person suffering from cold or eye infection etc. is likely to suffer from other diseases or her disease will get severe in case of making Ghusl from the head, she is allowed to make Ghusl from the neck without washing her head, but she is required to rinse her mouth, sniff water into her nose and pass wet hands over every part of the head. Her Ghusl will be complete in this way. After she has recovered from the disease, she is required to wash only the head; complete Ghusl is not necessary. (Baĥār-e-Sharī’at, part 2, pp. 40)

Caution while making Ghusl using bucket

While making Ghusl using a bucket, place the bucket on a stool etc. so that water droplets do not fall into the bucket. Do not also place the mug used for Ghusl on the floor.

Knot in hair

If there is a knot in hair, it is not necessary to untie and wash it during Ghusl. (Baĥār-e-Sharī’at, part 2, pp. 40)

Touching religious books without Wuḍū

To touch the books of Fiqĥ^{^[3]}, Tafsīr^{^[4]} and Ḥadīš is Makrūĥ for the person who does not have Wuḍū as well as for the one on whom Ghusl is Farḍ. However, there is no harm in touching them with a cloth even if one is wearing it or using it as scarf. However, touching any Quranic verse or its translation present in these books is Ḥarām. (Baĥār-e-Sharī’at, part 2, pp. 49)

Recitation of Ṣalāt-‘Alan-Nabī صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّم in state of impurity

There is no harm in reciting Ṣalāt-‘Alan-Nabī and Du’ās etc. when Ghusl is Farḍ. But, it is better to rinse the mouth or make Wuḍū before reciting them. (Baĥār-e-Sharī’at, part 2, pp. 49) It is also permissible for them to reply to Ażān. (Fatāwā ‘Ālamgīrī, vol. 1, pp. 38)

If finger has coating of ink…?

If left unwashed due to inattention, flour coating on a cook’s nails, ink coating on a writer’s nails and stains left by flies and mosquitoes (on anyone’s body) will not affect Ghusl. However, after one has noticed the coating, it is necessary to remove it, and to wash that area. The Ṣalāĥ previously offered (without removing the coating due to inattention) is valid. (Baĥār-e-Sharī’at, part 2, pp. 41)

When does a female child reach puberty?

Girls before 9 years and boys before 13 years cannot reach puberty. By Sharī’aĥ, both boys and girls will be considered to have reached puberty at the age of 15 years (as per the Ĥijrī calendar) even if no sign of puberty has appeared. If signs appear during the described ages, i.e. if a boy or a girl experiences nocturnal emission (i.e. discharge of semen) whether in the state of wakefulness or sleep or if a girl experiences menses or if a boy gets a girl pregnant or if a girl gets pregnant (due to a sexual intercourse) they will certainly be considered to have reached puberty in each of the above cases.

If no sign has appeared but they declare themselves to have reached puberty, and their apparent condition also does not deny what they have declared, they will be considered to have reached puberty. They will now be required to follow all the rulings of puberty. Growth of a beard or a moustache in boys or that of breasts in girls are not the determining factors. (Fatāwā Razawiyyaĥ, vol. 19, pp. 630)

Cause of satanic whispers

Satanic whispers (Wasāwis) are caused by urinating in the bathroom. Sayyidunā ‘Abdullāĥ Bin Mughaffal رَضِىَ اللهُ تَعَالٰی عَـنْهُ has narrated that the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has said, ‘No one should urinate in the bathroom where he will be making Ghusl and Wuḍū, because it usually causes satanic whispers.’

(Sunan Abū Dāwūd, vol. 1, pp. 44, Ḥadīš 27)

If the slop of the bathroom is a bit steep, and it is likely that the floor will get pure when flushed after urination, then there is no harm. But it is still better not to urinate there. (Mirāt-ul-Manājīḥ, vol. 1, pp. 266)

Acting upon Sunnaĥ brought news of forgiveness

Making Ghusl naked is not Sunnaĥ. Here is a faith-refreshing parable in this context. Sayyidunā Imām Aḥmad Bin Ḥanbal رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has stated: Some of my companions once went to make Ghusl having removed their clothes. Meanwhile, the following Ḥadīš of the Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم: ‘Whoever believes in Allah عَزَّوَجَلَّ and His Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم should not enter the Ḥammām^{^[5]} naked but wear Taĥband’ occurred to me. So I acted upon the Ḥadīš. After I went to sleep at night, I dreamt and heard a voice from Ghayb: ‘O Aḥmad! For you is good news that Allah (عَزَّوَجَلَّ) has forgiven you and has made you the Imām and the religious leader of people by the blessing of acting upon the Sunnaĥ of the Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم.

Sayyidunā Imām Aḥmad Bin Ḥanbal رَحْمَةُ الـلّٰـهِ تَـعَـالٰی عَـلَيْـه further said that he asked, ‘Who are you?’ The voice came: ‘I am Jibrāīl (عَـلَيْـهِ الـسَّـلَام).’

(Ash-Shifā, vol. 2, pp. 16)

May Allah عَزَّوَجَلَّ have mercy on him and forgive us without accountability for his sake!

اٰمِيۡن بِجَاهِ النَّبِيِّ الۡاَمِيۡن صَلَّى اللّٰهُ تَعَالٰى عَلَيۡهِ وَاٰلِهٖ وَسَلَّم

Cautions when making Ghusl wearing Taĥband

‘Allāmaĥ Muftī Sharīf-ul-Ḥaq Amjadī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated that although it is permissible to make Ghusl naked when alone, it is still preferable not to make Ghusl naked. When making Ghusl wearing Taĥband (or pyjamas or trousers) one should take special care of two things. First, the Taĥband (or the pyjamas etc.) one is wearing during the Ghusl should be pure. Secondly, if there is any impurity on the thigh or any other body part, it should be washed away first. Otherwise, though the Farḍ Ghusl will be valid, the impurity on the body part or Taĥband will not be removed but rather will spread to other body parts. Even many those considered ‘VIPs’ are unaware of this ruling, let alone ordinary people. (Nuzĥat-ul-Qārī, vol. 1, pp. 761) However, if so much water is used during the Ghusl that the impurity which had initially spread has now been properly washed away, meeting the Shar’ī criteria of purity, the Taĥband will also be pure.

Yā Allah عَزَّوَجَلَّ! Enable us to read, understand and explain to others the rulings of Ghusl repeatedly and to make Ghusl according to Sunnaĥ.

اٰمِيۡن بِجَاهِ النَّبِيِّ الۡاَمِيۡن صَلَّى اللّٰهُ تَعَالٰى عَلَيۡهِ وَاٰلِهٖ وَسَلَّم

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Salah

For Islamic Sisters

تَیَمُّم کا طَرِیقہ

Tayammum ka Tariqah

Method of Tayammum

اَلْحَمْدُ لِلّٰہِ رَبِّ الْعٰلَمِیْنَ وَ الصَّلٰوۃُ وَالسَّلَامُ علٰی سَیِّدِ الْمُرْسَلِیْنَ ^ط

اَمَّا بَعْدُ فَاَعُوْذُ بِاللّٰہِ مِنَ الشَّیْطٰنِ الرَّجِیْمِ ^ط بِسْمِ اللہِ الرَّحْمٰنِ الرَّ حِیْم ^ط

Method of Salah

Excellence of Ṣalāt-‘Alan-Nabī صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّم

The Prophet of Raḥmaĥ, the Intercessor of Ummaĥ, the Owner of Jannaĥ صَلَّى الـلّٰـهُ تَـعَـالٰى عَـلَيْـهِ وَاٰلـِهٖ وَسَـلَّم has said, ‘On the Day of Judgement, there will be no other shade except the ‘Arsh of Allah عَـزَّوَجَــلَّ. There are three types of people who will be under the shade of the ‘Arsh of Allah عَـزَّوَجَــلَّ. Someone humbly asked, ‘Yā Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم who are those people?’ The Beloved and Blessed Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, ‘(1) one who removes the worry of anyone from my Ummaĥ (2) one who revives my Sunnaĥ (3) one who recites Ṣalāt abundantly upon me.’ (Al-Budū-rus-Sāfiraĥ fī Umūr-il-Ākhiraĥ lis-Suyūṭī, pp. 131, Ḥadīš 366)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

O Islamic sisters! Countless virtues of offering Ṣalāĥ and severe torment for missing it are stated in the Holy Quran and Aḥādīš. Allah عَزَّوَجَلَّ says in the 9^th verse of Sūraĥ Al-Munāfiqūn in part 28:

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا تُلْهِكُمْ اَمْوَالُكُمْ وَ لَاۤ اَوْلَادُكُمْ عَنْ ذِكْرِ اللّٰهِۚ-وَ مَنْ یَّفْعَلْ ذٰلِكَ فَاُولٰٓىٕكَ هُمُ الْخٰسِرُوْنَ(۹)

O believers! Let not your wealth or your children make you negligent from the remembrance of Allah and whoever does that, they are the losers. [Kanz-ul-Īmān (Translation of Quran)] (Part 28, Sūraĥ Al-Munāfiqūn, verse 9)

Sayyidunā Imām Muhammad Bin Aḥmad Żaĥabī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has narrated that the exegetists have said, ‘In this verse, the remembrance of Allah عَزَّوَجَلَّ refers to the five daily Ṣalāĥ, therefore, the one who does not offer Ṣalāĥ at its specified time because of being occupied with wealth (i.e. trading), sustenance, employment, needs and children, is amongst those who will suffer a loss.’

(Kitāb-ul-Kabāir, pp. 20)

Very first question on the Day of Judgement

The Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has said, ‘On the Day of Judgement, the very first question to be asked about the deeds of man will be about his Ṣalāĥ. If Ṣalāĥ is complete he will succeed but if it is incomplete, he will be disgraced and will bear loss.’ (Kanz-ul-‘Ummāl, vol. 7, pp. 115, Raqm 18883)

Nūr for Ṣalāĥ-offering-person

The Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has said, ‘The one who protects Ṣalāĥ, the Ṣalāĥ will become Nūr, evidence and salvation for him on the Day of Judgement; and the one who does not protect it, there will be no Nūr, evidence and salvation for him on the Day of Judgement. Such a person will be kept with Pharaoh, Qārūn, Ĥāmān and Ubayy Bin Khalaf on the Day of Judgement.’ (Majma’-uz-Zawāid, vol. 2, pp. 21, Ḥadīš 1611)

With whom will people be resurrected?

O Islamic sisters! Sayyidunā Imām Muhammad Bin Aḥmad Żaĥabī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has narrated, ‘Some scholars رَحِمَـهُـمُ الـلّٰـهُ الـسَّلَام are of the

opinion that the one who does not offer Ṣalāĥ will be resurrected with these four persons (i.e. Pharaoh, Qārūn, Ĥāmān and Ubayy Bin Khalaf) because people usually miss their Ṣalāĥ due to wealth, rule, ministry and trade.’

The one who misses Ṣalāĥ due to being occupied with the state affairs will be resurrected with Pharaoh. The one who misses Ṣalāĥ owing to wealth will be resurrected with Qārūn. If the reason of missing Ṣalāĥ is ministry, he will be resurrected with Ĥāmān, a minister of Pharaoh, and if the reason of missing Ṣalāĥ is trade, he will be resurrected with Ubayy Bin Khalaf, the head trader of the unbelievers in Makka-tul-Mukarramaĥ.’ (Kitāb-ul-Kabāir, pp. 21)

Ṣalāĥ even in severely wounded state

When Sayyidunā ‘Umar Fārūq-e-A’ẓam رَضِىَ الـلّٰـهُ تَـعَـالٰی عَـنْـهُ was seriously wounded as a result of a deadly attack, he was told, ‘Yā Amīr-ul-Mu`minīn, (it is time to offer) Ṣalāĥ!’ He رَضِىَ اللهُ تَعَالٰی عَنْهُ said, ‘Yes, listen! The one who does not offer Ṣalāĥ has no share in Islam.’ He رَضِىَ اللهُ تَعَالٰی عَنْهُ then offered Ṣalāĥ despite being severely wounded. (ibid, pp. 22)

Deserving of hellfire for thousands of years

A’lā Ḥaḍrat, Imām-e-Aĥl-e-Sunnat, Maulānā Shāĥ Imām Aḥmad Razā Khān عَـلَيْهِ رَحْمَةُ الـرَّحْمٰن has stated on pages 158 and 159 of the 9^th volume of Fatāwā Razawiyyaĥ: After faith and rectification of beliefs, Ṣalāĥ is the most important and greatest right among all the rights of Allah عَزَّوَجَلَّ. To offer only Ṣalāt-ul-Jumu’aĥ and Ṣalāt-ul-Eid or to offer five daily Ṣalāĥ irregularly is not a guarantee of absolution. Whoever deliberately misses even one time Ṣalāĥ deserves torment of Hell for thousands of years unless she repents and offers the

missed Ṣalāĥ as Qaḍā. If Muslims utterly give up meeting, talking and sitting with such a person, she does deserve it. Allah عَزَّوَجَلَّ says:

وَ اِمَّا یُنْسِیَنَّكَ الشَّیْطٰنُ فَلَا تَقْعُدْ بَعْدَ الذِّكْرٰى مَعَ الْقَوْمِ الظّٰلِمِیْنَ(۶۸)

And if the devil (satan) ever causes you to forget, then do not sit with the evildoers after remembering.

[Kanz-ul-Īmān (Translation of Quran)] (Part 7, Sūraĥ Al-An’ām, verse 68)

Causes of Nūr or darkness on Ṣalāĥ

Sayyidunā ‘Ubādaĥ Bin Ṣāmit رَضِىَ اللهُ تَعَالٰی عَـنْهُ has narrated that the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has said, ‘Whosoever makes a perfect Wuḍū and then stands for Ṣalāĥ and completes the Rukū’, Sujūd and Qirā`at, so the Ṣalāĥ says: May Allah عَزَّوَجَلَّ protect you as you have protected me. Then the Ṣalāĥ is taken towards the sky, and for it is brightness and Nūr. Therefore, the doors of the sky are opened for it. Then it is presented in the court of Allah عَزَّوَجَلَّ and it intercedes for the person who has offered it. If the Ṣalāĥ-offering person does not complete its Rukū’, Sujūd and Qirā`at, so the Ṣalāĥ says: May Allah عَزَّوَجَلَّ ruin you as you have wasted me. Then the Ṣalāĥ covered in darkness is taken towards the sky. The doors of the sky are closed for it. Then it is folded like an old piece of cloth and thrown onto the face of that Ṣalāĥ-offering person.’

(Kanz-ul-‘Ummāl, vol. 7, pp. 129, Raqm 19049)

Cause of bad end

Sayyidunā Imām Bukhārī عَـلَيْـهِ رَحْـمَةُ الـلّٰـهِ الۡـبَارِی has said that Sayyidunā Ḥużayfaĥ Bin Yamān رَضِىَ اللهُ تَعَالٰی عَنْهُ saw a person performing Rukū’ and Sujūd improperly during his Ṣalāĥ, so he رَضِىَ اللهُ تَعَالٰی عَنْهُ said to the person, ‘If you die whilst offering Ṣalāĥ in the way as you have just offered, your death will not take place in accordance with the teachings of the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم.’ (Ṣaḥīḥ Bukhārī, vol. 1, pp. 284, Ḥadīš 808)

It is also narrated in Sunan Nasāī that he رَضِىَ اللهُ تَعَالٰی عَنْهُ asked (the person), ‘How long have you been offering Ṣalāĥ like this?’ The person replied, ‘For forty years.’ He رَضِىَ اللهُ تَعَالٰی عَنْهُ said, ‘You have not offered Ṣalāĥ at all since the past forty years. If you die in this state, your death will not take place according to the religion of Sayyidunā Muhammad Mustafa صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم.’ (Sunan Nasāī, pp. 225, Ḥadīš 1309)

Thief of Ṣalāĥ

Sayyidunā Abū Qatādaĥ رَضِىَ اللهُ تَعَالٰی عَنْهُ has narrated that the Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has said, ‘The worst thief amongst people is the one who steals from Ṣalāĥ.’ He صَلَّى الـلّٰـهُ تَـعَـالٰى عَـلَيْـهِ وَاٰلـِهٖ وَسَـلَّم was humbly asked, ‘Yā Rasūlallāĥ صَلَّى الـلّٰـهُ تَـعَـالٰى عَـلَيْـهِ وَاٰلـِهٖ وَسَـلَّم! How is theft committed in Ṣalāĥ?’ He صَلَّى الـلّٰـهُ تَـعَـالٰى عَـلَيْـهِ وَاٰلـِهٖ وَسَـلَّم replied, ‘To offer Ṣalāĥ without properly performing Rukū’ and Sujūd [is theft in Ṣalāĥ].’ (Musnad Imām Aḥmad Bin Ḥanbal, vol. 8, pp. 386, Ḥadīš 22705)

Two types of thieves

Commenting on the foregoing Ḥadīš, the famous exegetist of the Holy Quran, Muftī Aḥmad Yār Khān عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الْـمَـنَّان has said, ‘It has become obvious that the thief of Ṣalāĥ is worse than that of money as the thief of money gains at least some profit though they are punished but the thief of Ṣalāĥ will be punished fully and will not gain any benefit. The thief of money violates the right of people but the thief of Ṣalāĥ violates that of Allah عَزَّوَجَلَّ. It is the condition of those who offer defective Ṣalāĥ. So those who do not offer Ṣalāĥ at all should learn a lesson.’ (Mirāt-ul-Manājīḥ, vol. 2, pp. 78)

O Islamic sisters! Many people do not offer Ṣalāĥ at all and even most of those offering Ṣalāĥ are deprived of offering Ṣalāĥ properly due to the lack of interest in learning Sunnaĥ. Therefore, a brief method of offering Ṣalāĥ is presented. Please read it very carefully and correct your Ṣalāĥ.

Method of Ṣalāĥ for Islamic sisters (Ḥanafī)

Stand erect facing the Qiblaĥ in the state of Wuḍū with a distance of four fingers between feet. Now raise both hands up to the shoulders without bringing them out of the shawl. Fingers should neither be too close to each other nor too wide apart. Instead, they should remain in a normal position with palms facing the Qiblaĥ and eyes focused on the place of Sajdaĥ. Now (in your heart) make a firm intention of the Ṣalāĥ you are about to offer. To say it verbally is better (for example, ‘I intend to offer four Rak’āt of today’s Farḍ Ṣalāt-uẓ-Ẓuĥr’). Now, utter Takbīr Taḥrīmaĥ ( اَللّٰهُ اَكۡبَرُ) lowering your hands. Place the left palm on the chest beneath the bosoms and put the right palm over the back of the left palm. Now recite Šanā in these words:

سُبْحٰنَكَ اللّٰهُمَّ وَ بِحَمْدِكَ

وَ تَبَارَكَ اسْمُكَ وَ تَعَالٰی جَدُّكَ وَ لَاۤ اِلٰـهَ غَيْرُكَ ^ط

Glory is to You Yā Allah (عَزَّوَجَلَّ)! I praise You, Blessed is Your name, Your greatness is lofty and none is worthy of worship except You.

Then recite the Ta’awwuż:

اَعُوْذُ بِا للّٰهِ مِنَ الشَّيْطٰنِ الرَّجِيْمِ

I seek refuge of Allah عَزَّوَجَلَّ from the accursed satan.

Then recite the Tasmiyaĥ:

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

Commencing with the name of Allah, Most Compassionate, Most Merciful.

Then recite the whole of Sūraĥ Al-Fātiḥaĥ:

اَلْحَمْدُ لِلّٰهِ رَبِّ الْعٰلَمِیْنَۙ(۱)الرَّحْمٰنِ الرَّحِیْمِۙ(۲)مٰلِكِ یَوْمِ الدِّیْنِؕ(۳)اِیَّاكَ نَعْبُدُ وَ اِیَّاكَ نَسْتَعِیْنُؕ(۴)اِهْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَۙ(۵)صِرَاطَ الَّذِیْنَ اَنْعَمْتَ عَلَیْهِمْ ﴰغَیْرِ الْمَغْضُوْبِ عَلَیْهِمْ وَ لَا الضَّآلِّیْنَ۠(۷)

All praises due to Allah, Sustainer of the entire creation. The Most Compassionate, Most Merciful. Owner of the Day of compensation. May we worship You alone, and seek help from You alone. Enable us to walk the straight path. The path of those upon whom You have bestowed favour. Not of those who have been subjected to wrath, and not of those who went astray. [Kanz-ul-Īmān (Translation of Quran)]

After you have finished Sūraĥ Al-Fātiḥaĥ, utter اٰمِيۡن (Āmīn) in a low voice and then recite either three short verses or one long verse that is equivalent to three short verses or any Sūraĥ such as Sūraĥ Al-Ikhlāṣ.

بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡـمِ

Commencing with the name of Allah, Most Compassionate, Most Merciful.

قُلْ هُوَ اللّٰهُ اَحَدٌۚ(۱)اَللّٰهُ الصَّمَدُۚ(۲)لَمْ یَلِدْ ﳔ وَ لَمْ یُوْلَدْۙ(۳)وَ لَمْ یَكُنْ لَّهٗ كُفُوًا اَحَدٌ۠(۴)

Declare He is Allah, He is one. Allah is absolute self-reliant. He has no progeny, nor is He born from anyone. And there is none equal to Him.

[Kanz-ul-Īmān (Translation of Quran)]

Now bow down for Rukū’ uttering اَللّٰهُ اَكۡبَرُ. Bow slightly in Rukū’ i.e. to the extent of placing hands on the knees. Neither apply weight to the knees nor hold them; fingers should be close together and legs should be slightly bent i.e. not completely straight, like men. (Fatāwā ‘Ālamgīrī, vol. 1, pp. 74)

Recite [6]سُبۡحٰنَ رَبِّيَ الۡعَظِيۡمِ at least thrice in Rukū’. Then utter the Tasmī’ [7] سَمِعَ اللّٰهُ لِمَنۡ حَمِدَهٗ and stand erect. To stand after Rukū’ is called Qawmaĥ. Then recite [8]اَللّٰهُمَّ رَبَّنَا وَلَكَ الۡحَمۡدُ. Then, go down for Sajdaĥ uttering اَللّٰهُ اَكۡبَرُ first placing your knees on the ground, then the hands and then the head (the nose first and then the forehead) in between your hands. Make it sure that the nasal bone (not just the tip of the nose) and the forehead properly rest on the ground. In Sajdaĥ, focus eyesight at the nose. Perform Sajdaĥ keeping the parts of the body close together, i.e. arms touching sides, belly touching thighs, thighs touching shins and shins touching the ground. Draw feet out towards the right side.

Now recite [9]سُبۡحٰنَ رَبِّيَ الۡاَعۡلٰي at least three times. Then lift the head i.e. the forehead first then the nose and then the hands. Draw both feet out towards the right side and then sit on the left buttock. Place the right and the left hand in the middle of the right and the left thigh respectively. Sitting in between two Sujūd is called Jalsaĥ. One must stay in this position for as long as سُبۡحٰنَ اللّٰه can be uttered at least once (to utter [10]اَللّٰهُمَّ اغۡفِرۡلِيۡ in Jalsaĥ is Mustaḥab). Now perform

the second Sajdaĥ uttering اَللّٰهُ اَكۡبَرُ in the same way as the first one. Now raise the head first. Then stand up keeping your weight over your toes with your hands placed on your knees. Do not lean hands unnecessarily on the ground whilst standing up. You have now completed one Rak’at.

Now in the second Rak’at, start with بِسۡـمِ اللّٰهِ الرَّحۡـمٰنِ الرَّحِيۡمِ and then recite Sūraĥ Al-Fātiḥaĥ and some other Sūraĥ, then perform Rukū’ and Sujūd as you did in the first Rak’at. Lift the head from Sajdaĥ and draw both feet out towards the right side and then sit on the left buttock. Place the right and the left hand in the middle of the right and the left thigh respectively. To sit after the second Sajdaĥ of the second Rak’at is called Qa’daĥ. Now recite Tashaĥĥud in Qa’daĥ:

اَلتَّحِيَّاتُ لِلّٰهِ وَالصَّلَوٰتُ وَ الطَّيِّبٰتُ ^ط اَلسَّلَامُ عَلَيْكَ اَيُّهَا النَّبِیُّ وَرَحْمَةُ اللّٰهِ وَ بَرَكَاتُهٗ^ط اَلسَّلَامُ عَلَيْنَا وَعَلٰی عِبَادِ اللّٰهِ الصّٰلِحِيْنَ ^ط اَشْهَدُ اَنْ لَّاۤ اِلٰـهَ اِلَّا اللّٰهُ وَ اَشْهَدُ اَنَّ مُحَمَّدًا عَبْدُهٗ وَ رَسُوْلُهٗ ﴿ؕ﴾

All types of worship i.e. oral, physical and monetary are for Allah (عَزَّوَجَلَّ). Salutation be upon you Yā Nabī (صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم) and the mercy and blessings of Allah (عَزَّوَجَلَّ). Salutation be upon us and the pious bondmen of Allah. I testify that there is none worthy of worship except Allah (عَزَّوَجَلَّ) and I testify that Muhammad (صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم) is His (distinguished) bondman and Rasūl.

When you are about to utter the word ‘لَآ’ in Tashaĥĥud, form a circle with the middle finger and the thumb of your right hand and place

the tips of your ring finger and the little finger at the palm; as soon as you begin to utter the word ‘لَآ’ (immediately after ‘اَشۡهَدُ اَلۡ’), raise your index finger without waving it from side to side. When you reach ‘اِلَّا’ put it down and straighten all of your fingers instantly. If you are offering more than two Rak’āt, stand up erect uttering اَللّٰهُ اَكۡبَرُ.

If it is a Farḍ Ṣalāĥ, recite بِسۡـمِ اللّٰهِ الرَّحۡـمٰنِ الرَّحِيۡمِ and Sūraĥ Al-Fātiḥaĥ in the third and fourth Rak’at. To recite an additional Sūraĥ is not required. The rest of acts must be performed in the same way as stated above. However, if it is a Sunnaĥ Ṣalāĥ or a Nafl Ṣalāĥ, then a Sūraĥ will be added after Sūraĥ Al-Fātiḥaĥ in the third and the fourth Rak’at. After you have offered all four Rak’āt, sit for Qa’daĥ Akhīraĥ, and recite Tashaĥĥud and then Durūd Ibrāĥīm عَـلَيْـهِ الـسَّـلَام.

اَللّٰهُمَّ صَلِّ عَلٰی مُحَمَّدٍ وَّعَلٰۤی اٰلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلٰۤی اِبْرَاهِيْمَ وَعَلٰی اٰلِ اِبْرَاهِيْمَ اِنَّكَ حَمِيْدٌ مَّجِيْدٌ ﴿﴾ اَللّٰهُمَّ بَارِكْ عَلٰی مُحَمَّدٍ وَّ عَلٰۤی اٰلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلٰۤی اِبْرَاهِيْمَ وَ عَلٰۤی اٰلِ اِبْرَاهِيْمَ اِنَّكَ حَمِيْدٌ مَّجِيْدٌ ﴿﴾

O Allah (عَزَّوَجَلَّ) send Durūd on (our Master) Muhammad and on his descendants as You sent Durūd on (our Master) Ibrāĥīm and his descendants. Indeed You alone are praiseworthy and Glorious. O Allah (عَزَّوَجَلَّ) shower Your blessings on (our Master) Muhammad and his descendants as You showered blessings on (our Master) Ibrāĥīm and his descendants. Indeed You are praiseworthy and Glorious.

Then recite any Du’ā Māšūraĥ (any Du’ā contained either in the Holy Quran or in Ḥadīš is called Du’ā Māšūraĥ) e.g.

رَبَّـنَاۤ اٰتِنَا فِی الـدُّنْیَا حَسَنَۃً (اَللّٰہُمَّ)

وَّ فِی الْاٰخِرَةِ حَسَنَةً وَّ قِنَا عَذَابَ النَّارِ(۲۰۱)

(O Allah عَزَّوَجَلَّ) Our Lord! Grant us good in this world and good in the Hereafter and save us from the torment of hell-fire.

Then, to finish the Ṣalāĥ, first turn the face towards the right shoulder saying اَلسَّلَامُ عَلَيۡكُمۡ وَرَحۡـمَةُ اللّٰهِ and then towards the left shoulder saying the same words. The Ṣalāĥ has been completed. (Derived from: Baĥār-e-Sharī’at, part 3, pp. 72-75 etc.)

Attention please!

Islamic sisters! Some of the acts described in the method of Ṣalāĥ are Farḍ, without which Ṣalāĥ will not be valid, whereas some acts are Wājib, leaving which deliberately is a sin. Repenting of it and repeating such a Ṣalāĥ is Wājib.

In case of missing a Wājib forgetfully, Sajdaĥ Saĥw becomes Wājib. Some of the acts in Ṣalāĥ are Sunnat-ul-Muakkadaĥ; making a habit of missing a Sunnat-ul-Muakkadaĥ is a sin. Similarly, some of the acts in Ṣalāĥ are Mustaḥab; performing a Mustaḥab is an act of Šawāb while leaving a Mustaḥab is not a sin. (ibid, pp. 75)

صَلُّوۡا عَلَى الۡحَبِيۡب صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Six pre-conditions of Ṣalāĥ

1. Ṭaĥāraĥ (purity)

The body and clothes of the Ṣalāĥ-offering person as well as the place where Ṣalāĥ is being offered must be pure from all types of impurities. (Sharḥ-ul-Wiqāyaĥ, vol. 1, pp.156)

2. Satr-e-‘Awrat (veiling)

1. It is compulsory for Islamic sisters to cover their whole body except the following five parts: the face, both palms and the soles of both feet. (Durr-e-Mukhtār, vol. 2, pp. 95) However, according to a valid verdict, the Ṣalāĥ of an Islamic sister will be valid even if her both hands up to wrists and feet up to ankles are completely uncovered.

2. If some Islamic sister is wearing such thin clothes that expose such a part of the body which is Farḍ to be concealed in Ṣalāĥ, or that expose the colour of the skin (of that part), the Ṣalāĥ will not be valid. (Baĥār-e-Sharī’at, part 3, pp. 48; Fatāwā ‘Ālamgīrī, vol. 1, pp. 58)

3. Nowadays, the fashion of wearing thin clothing is growing. Wearing such thin clothing that exposes any part of Satr is Ḥarām even when not offering Ṣalāĥ. (Baĥār-e-Sharī’at, part 3, pp. 48)

4. Wearing such thick skin-tight clothing that does not expose the colour of the body but reveals the shape of Satr will not invalidate the Ṣalāĥ but it is not permissible for other people to look at that part of the body. (Rad-dul-Muḥtār, vol. 2, pp. 103) Coming in front of others wearing such skin-tight clothing is prohibited and it is more strictly forbidden for women.

(Baĥār-e-Sharī’at, part 3, pp. 48)

5. Some women wear such a thin shawl made of muslin etc. that reveals the blackness of their hair during Ṣalāĥ or wear such a dress through which the colour of the parts of the body is visible; the Ṣalāĥ offered in such a dress will not be valid.

3. Istiqbāl-e-Qiblaĥ

Istiqbāl-e-Qiblaĥ means facing the Qiblaĥ during Ṣalāĥ.

1. If a Ṣalāĥ-offering person turns her chest deliberately from the Qiblaĥ without a valid Shar’ī reason, her Ṣalāĥ will become invalid although she turns it back to the Qiblaĥ instantly. If her chest turns unintentionally and she turns it back to the Qiblaĥ within the amount of time in which ‘سُبۡحٰنَ اللّٰه’ can be uttered thrice, her Ṣalāĥ will not become invalid. (Munya-tul-Muṣallī, pp. 193; Al-Baḥr-ur-Rāiq, vol. 1, pp. 497)

2. If only the face turns from the Qiblaĥ, it is Wājib to turn it back to the Qiblaĥ instantly. Although Ṣalāĥ will not become invalid in this case, it is Makrūĥ Taḥrīmī to do so without a valid Shar’ī reason. (ibid)

3. If an Islamic sister is present at such a place where there is neither any means to know the direction of the Qiblaĥ nor is any such Muslim whom she may ask the direction, so in this case, she has to do Taḥarrī, i.e. ponder (as to where the direction of the Qiblaĥ may be). She should turn towards the direction where her heart guides her. This will be considered the direction of the Qiblaĥ for her. (Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 2, pp. 143)

4. If an Islamic sister who has offered Ṣalāĥ doing Taḥarrī came to know later on that the direction in which she had offered Ṣalāĥ was not the correct direction of the Qiblaĥ, her Ṣalāĥ will still be valid; it does not need to be repeated. (Tanvīr-ul-Abṣār, vol. 2, pp. 143)

5. If an Islamic sister is offering Ṣalāĥ doing Taḥarrī, meanwhile, another Islamic sister starts offering Ṣalāĥ facing the same direction following suit without doing Taḥarrī, her Ṣalāĥ will not be valid. She will have to do her own Taḥarrī.

(Rad-dul-Muḥtār, vol. 2, pp. 143)

4. Waqt (timings)

It is necessary to offer Ṣalāĥ within its stipulated time. For example, if today’s Ṣalāt-ul-‘Aṣr is to be offered, it is necessary that the time of ‘Aṣr has begun. Ṣalāt-ul-‘Aṣr will not be valid if offered before its time begins.

1. Usually, the timetable (of Ṣalāĥ) is displayed in Masājid. The timings of Ṣalāĥ can easily be ascertained with the help of the time-tables compiled by reliable Tawqīt Dān (experts in Ṣalāĥ/ fasting timings) and certified by Aĥl-us-Sunnaĥ scholars. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ! For the convenience of the Muslims, the timetable of Ṣalāĥ, Saḥarī and Ifṭārī of virtually the entire world is available on the website of Dawat-e-Islami (www.dawateislami.net).

2. It is Mustaḥab for Islamic sisters to offer Ṣalāt-ul-Fajr in its initial time. As for other Ṣalāĥ, it is better for them to wait for men’s Jamā’at, and to offer Ṣalāĥ after the Jamā’at has ended.

(Durr-e-Mukhtār, vol. 2, pp. 30)

Three Makrūĥ times

1. From the time of sunrise to the next 20 minutes.

2. From 20 minutes before sunset to the time of sunset.

3. From Niṣf-un-Naĥār to the time when the sun begins to decline. No Ṣalāĥ, whether it is Farḍ, Wājib, Nafl or Qaḍā is permissible during these three timings. However, if someone has not offered

Ṣalāt-ul-‘Aṣr and Makrūĥ time has begun, she can still offer it, but delaying Ṣalāĥ to this extent is Ḥarām. (‘Ālamgīrī, vol. 1, pp. 52; Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 2, pp. 37; Baĥār-e-Sharī’at, part 3, pp. 22)

If the Makrūĥ time begins during Ṣalāt-ul-‘Aṣr, then…?

The Salām of Ṣalāt-ul-‘Aṣr should be performed at least 20 minutes before the sunset. A’lā Ḥaḍrat Imām Aḥmad Razā Khān عَـلَيْهِ رَحْمَةُ الـرَّحْمٰن has said, ‘It is preferable to delay Ṣalāt-ul-‘Aṣr as long as possible, but it should be completed before the Makrūĥ time begins.’ (Fatāwā Razawiyyaĥ referenced, vol. 5, pp. 156) ‘If someone takes the precaution and lengthens Ṣalāĥ so much that the Makrūĥ time begins during her Ṣalāĥ, even then, she will not be objected to.’ (ibid, pp. 139)

5. Niyyaĥ (intention)

Niyyaĥ means firm intention in the heart. (Tanvīr-ul-Abṣār, vol. 2, pp. 111)

1. Although verbal intention is not necessary, it is better provided the intention is present in the heart. (Fatāwā ‘Ālamgīrī, vol. 1, pp. 65) Further, making intention in Arabic language is not also necessary; it can be made in any other language. (Derived from: Durr-e-Mukhtār, vol. 2, pp. 113)

2. As regards intention, there is no significance of verbal utterance. For example, if the intention of Ṣalāt-uẓ-Ẓuĥr is present in the heart but the word ‘Aṣr instead of Ẓuĥr is mistakenly uttered, Ṣalāt-uẓ-Ẓuĥr will still be valid. (ibid, pp. 112)

3. The least level of the validity of intention is that if someone asks the Ṣalāĥ-offering person as to which Ṣalāĥ she is going to offer, she should reply promptly. If she has to recall before replying, then her Ṣalāĥ will not be valid. (ibid, pp. 113)

4. If the Ṣalāĥ is Farḍ, the intention of Farḍ is also necessary. For example, the intention ‘I am going to offer the Farḍ of today’s Ẓuĥr’ is to be present in the heart. (Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 2, pp. 117)

5. Even though it is correct to make just a general intention of Ṣalāĥ for Nafl, Sunnaĥ and Tarāwīḥ, but it is safer to make the intention of Tarāwīḥ or current Sunnaĥ while offering Tarāwīḥ. As for other Sunnaĥ Ṣalāĥ, one should make the intention of Sunnaĥ or that of following the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم because some Mashāikh (scholars) consider a general intention insufficient for Sunnaĥ Ṣalāĥ. (Munya-tul-Muṣallī, pp. 225)

6. For Nafl Ṣalāĥ, a general intention of Ṣalāĥ is sufficient even if ‘Nafl’ is not included in the intention. (Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 2, pp. 116)

7. The intention ‘My face is towards the Qiblaĥ’ is not a condition. (Durr-e-Mukhtār, vol. 2, pp. 129)

8. It is necessary to make the intention of Wājib for a Wājib Ṣalāĥ and it has to be specified as well. For example, Nażr (votive), post-Ṭawāf Ṣalāĥ (i.e. Wājib-uṭ-Ṭawāf) or the Nafl Ṣalāĥ that becomes invalid or is deliberately cancelled, because the Qaḍā of such a Ṣalāĥ is also Wājib.

9. Though Sajdaĥ Shukr [i.e. prostration of gratitude] is Nafl, its intention is also necessary. For example, the intention ‘I am going to perform Sajdaĥ Shukr’ is to be present in the heart. (Rad-dul-Muḥtār, vol. 2, pp. 120)

10. According to the author of ‘Naĥr-ul-Fāiq’, intention is necessary even for Sajdaĥ Saĥw, (ibid) i.e. one has to make intention in the heart that she is performing Sajdaĥ Saĥw. [Details of Sajdaĥ Saĥw are given on page 117.]

6. Takbīr Taḥrīmaĥ

Starting Ṣalāĥ by uttering اَللّٰهُ اَكۡبَرُ is compulsory.

(Baĥār-e-Sharī’at, part 3, pp. 77)

Seven Farāiḍ of Ṣalāĥ

There are seven Farāiḍ in Ṣalāĥ.

(1) Takbīr Taḥrīmaĥ (2) Qiyām (3) Qirā`at (4) Rukū’ (5) Sujūd (6) Qa’daĥ Akhīraĥ (7) Khurūj-e-Biṣun’iĥī.

(Durr-e-Mukhtār, vol. 2, pp. 158-170; Baĥār-e-Sharī’at, part 3, pp. 75)

1. Takbīr Taḥrīmaĥ

In fact, Takbīr Taḥrīmaĥ (also called Takbīr-e-Aūlā) is one of the preconditions for Ṣalāĥ but it is also included in the Farāiḍ because it is closely attached to the acts of Ṣalāĥ. (Ghunyaĥ, pp. 256)

1. If an Islamic sister is unable to pronounce Takbīr because of dumbness or loss of the faculty of speaking due to any other reason, she does not have to utter it; just making intention in the heart is sufficient for her. (Durr-e-Mukhtār, vol. 2, pp. 220)

2. If the word ‘اللّٰه’ (Allah) is mispronounced as ‘اٰللّٰهُ’ (Āllāĥ) or the word ‘اَكۡبَر’ (Akbar) as ‘اٰكۡبَر’ (Ākbar) or ‘اَكۡبَار’ (Akbār), the Ṣalāĥ will be invalid. If anyone deliberately utters any of these words despite understanding their Fāsid (wrong) meaning, she will become a Kāfir (unbeliever). (Durr-e-Mukhtār, vol. 2, pp. 218)

2. Qiyām

1. The least level of Qiyām is that if the hands are stretched, they should not reach the knees, whereas complete Qiyām is to stand erect. (Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 2, pp. 163)

2. The duration of Qiyām and that of Qirā`at is the same; standing in Qiyām is Farḍ, Wājib or Sunnaĥ for as long as Farḍ Qirā`at, Wājib Qirā`at or Sunnaĥ Qirā`at is made respectively. (ibid)

3. Qiyām is Farḍ for Farḍ and Witr Ṣalāĥ, and for the two Rak’āt Sunnaĥ of Fajr Ṣalāĥ. If anyone offers any of these Ṣalāĥ sitting without a valid reason, Ṣalāĥ will not be valid. (ibid)

4. Having only a slight pain when standing is not a valid excuse. An Islamic sister can be exempted from Qiyām when she is unable to stand or to perform Sajdaĥ, or when her wound bleeds due to standing or performing Sajdaĥ, or her Satr is exposed, or she is quite unable to do Qirā`at. Similarly, if an Islamic sister is able enough to stand, but it will result in the intensity or prolongation of her illness or unbearable pain, she can offer Ṣalāĥ in a sitting posture. (Ghunyaĥ, pp. 261-267)

5. If it is possible for an Islamic sister to stand for Qiyām leaning on a staff (or crutches) or wall, or with the help of a female servant, it is Farḍ for her to perform Ṣalāĥ in a standing posture. (Ghunyaĥ, pp. 261)

6. If it is possible to utter just Takbīr Taḥrīmaĥ in a standing position, it is Farḍ to utter اَللّٰهُ اَكۡبَرُ whilst standing and then (if it is not possible for her to stand anymore), she may sit down.

(ibid, pp. 262)

[2] A piece of cloth wrapped around the lower part of the body to cover it.

^{^[5]} A large bathroom where many people used to take bath together in past.

[6] Glory to my Magnificent Rab (عَزَّوَجَلَّ)

[7] Allah (عَزَّوَجَلَّ) heard whoever praised Him

[8] O Allah (عَزَّوَجَلَّ)! O our Rab All praises are for You only

[9] Pure is my Rab (عَزَّوَجَلَّ), the Greatest

[10] Yā Allah (عَزَّوَجَلَّ) forgive me

ء	A/a	ڑ	Ř/ř	ل	L/l
ا	A/a	ز	Z/z	م	M/m
ب	B/b	ژ	X/x	ن	N/n
پ	P/p	س	S/s	و	V/v, W/w
ت	T/t	ش	Sh/sh	و	V/v, W/w
ٹ	Ṫ/ṫ	ص	Ṣ/ṣ	ۃ/ ہ / ھ	Ĥ/ĥ
ث	Š/š	ض	Ḍ/ḍ	ى	Y/y
ج	J/j	ط	Ṭ/ṭ	ے	Y/y
چ	Ch	ظ	Ẓ/ẓ	َ	A/a
ح	Ḥ/ḥ	ع	‘	ُ	U/u
خ	Kh/kh	غ	Gh/gh	ِ	I/i
د	D/d	ف	F/f	و مدّہ	Ū/ū
ڈ	Ḋ/ḋ	ق	Q/q	ى مدّہ	Ī/ī
ذ	Ż/ż	ك	K/k	ا مدّہ	Ā/ā
ر	R/r	گ	G/g	ا مدّہ	Ā/ā

May Ṣalāt be upon you, Yā Rasūlallāĥ (صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم)!	صَلَّی اللّٰہُ عَلَيْكَ يَا رَسُوْلَ اﷲِ
(Rad-dul-Muḥtār pp. 84, vol. 2)

You are true and pious and have said the truth.	صَدَقْتَ وَ بَرَرْتَ وَ بِا لْحَقِّ نَطَقْتَ
(Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 2, pp. 83)

Du’ā for Reading the Book

Fifteen Madanī pearls of staying in state of Wuḍū

Method of Wuḍū for Islamic sisters (Ḥanafī)

All eight doors of Heaven open

Excellence of reciting Sūraĥ Al-Qadr after Wuḍū

A great Madanī point of Taṣawwuf (Sufism)

Four Farāiḍ of Wuḍū

Thirteen Sunan of Wuḍū

Twenty nine Mustaḥabbāt of Wuḍū

Fifteen Makrūĥāt of Wuḍū

Five rulings regarding bleeding from wound etc.

When does blood in saliva invalidate Wuḍū?

Do injections invalidate Wuḍū or not?

When does vomiting invalidate Wuḍū?

Five rulings about uncertainty in Wuḍū

Does sleep invalidate Wuḍū or not?

Wuḍū made during Ghusl is sufficient

Nine rulings for those who cannot retain their Wuḍū

20 Intentions for Wuḍū

Excellence of Ṣalat-‘Alan-Nabī صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّم

Advice to take caution during Farḍ Ghusl

When is delay Ḥarām in Ghusl-e-Janābat?

Method of Ghusl (Ḥanafī)

Three Farāiḍ of Ghusl

Five causes of Ghusl being Farḍ

Ghusl does not become Farḍ in following cases

Method of Ghusl in flowing water

Twenty four Mustaḥab occasions of making Ghusl

If Ghusl intensifies cold, then…?

Caution while making Ghusl using bucket

Touching religious books without Wuḍū

Recitation of Ṣalāt-‘Alan-Nabī صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّم in state of impurity

Method of Tayammum (Ḥanafī)

The replier of Ażān entered the Heaven

Excellence of Ṣalāt-‘Alan-Nabī صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّم

Nūr for Ṣalāĥ-offering-person

Causes of Nūr or darkness on Ṣalāĥ

Cause of bad end

Thief of Ṣalāĥ

Two types of thieves

Method of Ṣalāĥ for Islamic sisters (Ḥanafī)

Six pre-conditions of Ṣalāĥ

1. Ṭaĥāraĥ (purity)

2. Satr-e-‘Awrat (veiling)

If the Makrūĥ time begins during Ṣalāt-ul-‘Aṣr, then…?

5. Niyyaĥ (intention)

6. Takbīr Taḥrīmaĥ

Seven Farāiḍ of Ṣalāĥ

1. Takbīr Taḥrīmaĥ