THE BOOK OF PURIFICATION AND PURITY

(HANAFI)

Published by:
Young Mens Muslim Association
P.O. BOX 18594
Actonville, Benoni
1506
South Africa
 Kitaabut-Tahaarah

Indeed ALLAH loves those who purify

themselves (Quraan Majeed)

KITAABUT
TAHAARAH
THE BOOK OF PURIFICATION AND PURITY
(HANAFI)

Cleanliness is a part of Imaan

(Hadeeth Shareef)

Published by:
Young Mens Muslim Association
P.O. BOX 18594
Actonville, Benoni
1506
South Africa

Isbn: 1-874827-09-5
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 Kitaabut-Tahaarah

Table of Contents

INTRODUCTION .............................................................................. 7
WUDHU .......................................................................................... 9
AHKAAM OF HADATHE ASGHAR .................................................. 10
THE FARDH ACTS OF WUDHU ...................................................... 10
THE SUNNAT ACTS OF WUDHU .................................................... 11
THE MUSTAHAB FACTORS OF WUDHU ........................................ 12
THE MAKROOH FACTORS OF WUDHU ......................................... 12
THE METHOD OF WUDHU ............................................................ 13
HOW TO MAKE MASAH OF THE HEAD, EARS AND NAPE ............. 14
Masah Of The Head .................................................................. 14
Masah Of The Ears.................................................................... 15
Masah Of The Nape .................................................................. 15
KHILAAL ........................................................................................ 15
Khilaal Of The Fingers ............................................................... 15
Khilaal Of The Toes ................................................................... 15
Khilaal Of The Beard ................................................................. 16
THE AADAAB OF WUDHU ............................................................. 16
The Aadaab ............................................................................... 16
MISCELLANEOUS MASAA-IL PERTAINING TO WUDHU ................ 17
MORE MASAA-IL REGARDING WUDHU ........................................ 20
(1) The Beard ............................................................................ 20
(2) Doubt .................................................................................. 20
(3) Long Finger-Nails ................................................................. 20
MASNUN DUAAS OF WUDHU ...................................................... 20
When Commencing Wudhu ..................................................... 21
While Washing The Hands........................................................ 21
At The Time Of Rinsing The Mouth .......................................... 21
At The Time Of Pouring Water Into The Nostrils...................... 22
At The Time Of Blowing The Nose ............................................ 22
While Washing The Face .......................................................... 23
When Washing The Right Hand................................................ 23
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When Washing The Left Hand .................................................. 23

At The Time Of Masah Of The Head ......................................... 24
When Making Masah Of The Ears ............................................ 24
When Making Masah Of The Neck ........................................... 24
When Washing The Right Foot ................................................. 25
When Washing The Left Foot ................................................... 25
After Wudhu ............................................................................. 26
MISWAAK ..................................................................................... 27
History Of The Miswaak ........................................................... 27
The Importance Of The Miswaak In Islam ................................ 28
Miswaak Upon Entering Home................................................. 33
Miswaak Upon Leaving Home .................................................. 33
Miswaak Before And After Meals............................................. 33
Miswaak Before Reciting the Holy Quraan ............................. 34
Miswaak On Fridays.................................................................. 34
Miswaak During Fasting ........................................................... 35
The Sahaabahs (Companions) And The Miswaak..................... 36
The Ulama And Miswaak .......................................................... 37
Aadaab or Respects to be Observed Regarding The Miswaak . 39
Types Of Miswaaks ................................................................... 40
Miswaak Of The Peelo Tree ...................................................... 40
Miswaak Of The Olive Tree....................................................... 41
Miswaak Of The Bitam Tree ..................................................... 42
Miswaak Of Some Bitter Tree................................................... 42
Miswaak Of The Walnut Tree ................................................... 42
Niyyat Or Intention Of Using The Miswaak .............................. 42
Aadaab Of The Miswaak ........................................................... 42
Advantages And Benefits Of The Miswaak............................... 43
Substitutes For The Miswaak ................................................... 46
Bad Odour................................................................................. 47
GHUSL ........................................................................................... 47
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HADATHE AKBAR .......................................................................... 47

Ahkaam Of Hadathe Akbar ....................................................... 48
How To Make Ghusl ................................................................. 48
The Faraa-idh Of Ghusl ............................................................. 49
The Sunnan Of Ghusl ................................................................ 49
The Makrooh Factors Of Ghusl ................................................. 50
The Occasions Of Ghusl ............................................................ 50
Masaa-il Pertaining To Ghusl .................................................... 52
PARING OF NAILS AND THE REMOVAL OF UNWANTED HAIR ...... 53
TAYAMMUM................................................................................. 54
How To Make Tayammum ....................................................... 54
The Faraa-idh Of Tayammum ................................................... 54
The Factors Which Break Tayammum ...................................... 55
Who Can Take Tayammum? ..................................................... 55
Masaa-il Pertaining To Tayammum .......................................... 55
MASAH ON THE KHUFFAIN........................................................... 57
The Type Of Khuffain Or Socks On Which Masah Is Lawful ..... 58
When To Put On The Khuffain .................................................. 58
The Duration Of Masah Alal Khuffain ....................................... 58
How To Make The Masah ......................................................... 59
The Factors Which Nullify (Break) Masah Alal Khuffain ........... 59
Masaail Pertaining To Masah Alal Khuffain .............................. 60
MASAA-IL PERTAINING TO TOILET ............................................... 61
Istinja ........................................................................................ 62
SIGNIFICANCE OF BODILY PURIFICATION ..................................... 62
THE MAZOOR............................................................................... 67
Ahkaam (Laws) Of The Mazoor ............................................... 67
When Does One Become A Mazoor? ...................................... 67
The Mazoors Tahaarat............................................................ 69
The Clothing And Body Of The Mazoor Being Soiled By
Bleeding, Etc. ............................................................................ 69
Imaamat Of A Mazoor ............................................................. 70
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Faaqidut - Tuhurain .................................................................. 70

HAIDH ........................................................................................... 70
The Haidh Period ...................................................................... 70
The Ahkaam (Injunctions) Of Haidh ......................................... 71
The Types Of Blood Which Are Haidh ...................................... 72
Istihaadhah ............................................................................... 72
Masaa-il Pertaining To Haidh ................................................... 72
NIFAAS .......................................................................................... 77
ANJAAS (IMPURITIES) ................................................................... 78
Types Of Najaasat (Impurity) .................................................... 78
Ways Of Purification ................................................................. 79
METHODS OF WASHING ............................................................... 80
Solid Impurities ......................................................................... 80
Liquid Impurities ....................................................................... 80
The Types Of Najaasat Haqeeqi................................................ 80
Najaasat Khafeefah .................................................................. 81
Najaasat Ghaleezah .................................................................. 81
Masaa-il Pertaining To Impurities ............................................ 82
AL-MAA-UL MUSTAMAL (USED WATER) ..................................... 83
Najas (Impure) Water ............................................................... 84
SOOR ( LEFTOVER WATER ) ...................................................... 85
Taahir Or Pure (Paak) ............................................................... 85
Najas (Impure) .......................................................................... 85
Makrooh (Reprehensible)......................................................... 85
Mashkook (Doubtful) ............................................................... 86
Masaa-il Pertaining To Soor ..................................................... 86
Perspiration .............................................................................. 86
Water ........................................................................................ 87
Stagnant Water ........................................................................ 87
Flowing or Running Water........................................................ 87
Large Ponds, Tanks, Etc. ........................................................... 87

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Masaa-il Pertaining To Water ................................................... 87

Wells And Their Water ............................................................. 89
Purifying The Well .................................................................... 89
Which Size Bucket Should Be Used? ........................................ 90
Drawing Out The Water ........................................................... 90
What To Do When The Impure Water Of A Well Has Been Used
.................................................................................................. 91
Miscellaneous Masaa-il Pertaining To Wells ............................ 91
The Najaasat (Impurity) In The Well......................................... 92
When Animals Emerge Alive From The Well ............................ 93
Parts Of Animals Skins .............................................................. 93
Stomach And Intestines............................................................ 93
Bone, Teeth And Hair ............................................................... 94
Fat ............................................................................................. 94
MASAH ALAL JABAA-IR ................................................................. 95
Conditions For The Validity Of Masah Alal Jabaa-ir ................. 95
Masaa-il .................................................................................... 95
MISCELLANEOUS MASAA-IL ......................................................... 96
RECYCLED WATER ......................................................................... 98
HAIDH AND NIFAAS ...................................................................... 99
THE BLOOD OF A MISCARRIAGE ................................................. 100
PURIFYING IMPURE OIL .............................................................. 102
DRIPPING URINE ......................................................................... 102
Impure Fluids .......................................................................... 103
BLOOD EXTRACTION ................................................................... 104

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INTRODUCTION
KITAABUT TAHAARAH (the Book of Purification and Purity) is the second in
the series of books on Fiqh which we contemplate to publish, InshaAllah.
The first in the series was KITAABUS SALAAT (the Book of Salaat).
InshaAllah, the third in the series will be Kitaabul Imaan (the Book of
Faith); the fourth will be Kitaabus Saum (the Book of Fasting); the fifth,
Kitaabuz Zakaat (the Book of Zakaat); the sixth, Kitaabul Hajj (the Book of
Hajj). This will be followed by Kitaabun Nikah (the Book of Marriage),
Kitaabut Talaaq (the Book of Divorce), and the many other Books on Fiqhi
subjects such as trade, commerce, waqf, oaths, sacrifice, zabah,
inheritance, etc.
The task of accomplishing this goal is long and arduous. Nevertheless, a
sincere niyyat is made in this direction. If Allah Taala Wills success for us,
then InshaAllah, we shall achieve our goal. In the achievement of our aim
we require the Duas of as many people as possible. Who knows whose
Dua will be efficacious in the attainment of the goal we have set?
The niyyat is to obtain the Pleasure of Allah Taala by serving the ilmi
(concerning Islamic knowledge) needs and requisites of the Muslim
community. We, therefore, request all Muslims to remember the authors,
publishers and all those rendering assistance in the preparation of this
series of Shari books in their moments of Dua. Do supplicate that Allah
Taala maintain the sincerity of our niyyat and grant us the resolution and
the means to remain engaged in the activity of His Deen unto our very last
breath of this ephemeral existence and temporary station in the sojourn
back unto Allah Taala from whence we have hailed.
Success and final victory is not necessarily in the fulfilment or realisation
of the goal and aim we set for ourselves. Allah Taala, in His Infinite
Wisdom, will decide how much of our aim and effort should be
manifested for utilisation by the Muslim public. Success does not mean
accomplishment of man-set goals. Success means the ending of our life in
the service and work of Allah Taala.
Was-salaam, The authors.
1st Jamad-ul-Akhir 1401 / 6th April 1981
ISBN 1-874827-09-5
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Verily, Allah loves those who purify themselves.
(QURAAN).

Purity is half the Imaan.
(HADEETH).

Islam has emphasised the importance and the significance of

purity and purification. Purification that is purification of body,
garments, home and heart is commanded by the Shariah as a
compulsory duty. Its importance is to be gauged from Allahs
declaration of love for those who purify themselves

Verily Allah loves those who purify themselves.

The tremendous significance of purity (Tahaarat) is borne out by

Rasulullahs (Sallallahu alayhi wasallam) assertion that half of
Imaan consists of purity.

Tahaarat is conditional for many forms of Ibaadat, i.e. the Ibaadat

without the necessary Tahaarat will not be valid. It is precisely for
this reason that all Books of Fiqh commence with Kitaab-ut-
Tahaarah or The Book of Purity.

Kitaab-ut-Tahaarah deals with various forms of purification, e.g.

Wudhu, Ghusl, Masah Alal Khuf-fain, Tayammum, well-
purification, etc. Each will be dealt with separately and in detail,
InshaAllah.
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WUDHU
There are two states of impurities which concern the human
being. These are:

(1) Janaabat. (2) Hadath.

(1) Janaabat also known as hadathe akbar (greater impurity), is

the condition of impurity which makes Ghusl (Bath)
compulsory. (Janaabat will be explained in the section dealing
with Ghusl).
(2) Hadath, also known as hadathe asghar (lesser impurity), is
the condition of impurity effected by the following acts:
(a) Answering the call of nature.
(b) Emergence of matter, worms, etc., from the front and hind
private parts.
(c) Passing wind from the hind private part. (N.B.: The emission of
wind from the front private part as sometimes happens in
certain types of sickness does not occasion hadathe asghar).
(d) Flowing of blood from any part of the body.
(e) Flowing of pus from any part of the body.
(f) Vomiting a mouthful.
(g) Sleeping while lying down or while leaning against some
object.
(h) Unconsciousness.
(i) Audible laughter during Salaat other than Janaazah Salaat.

NOTE: Acts (a) to (i) mentioned above are factors which nullify
Wudhu.

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AHKAAM OF HADATHE ASGHAR

(1) It is Makrooh Tahrimi to touch the Quraan Shareef or even
the empty spaces of the pages of the Quraan Shareef while in the
condition of hadathe asghar.
If a verse of the Quraan Shareef is written on a page or in a book,
it will be permissible to touch the book or page, but not the verse.

(2) Na-baaligh or minor children may touch the Quraan Shareef

without Wudhu.

(3) It is not permissible to perform Salaat in the condition of

hadathe asghar.

(4) Although not permissible to touch the Quraan Shareef, It is

permissible to recite it in the condition of hadathe asghar.

THE FARDH ACTS OF WUDHU

The Wudhu has four Fardh acts. If any one of these four Fardh
acts is omitted or rendered incompletely, the Wudhu will be null.
The following are the four Fardh acts of Wudhu:

(1) Washing the face from ear to ear and from forehead to below
the chin once.

(2) Washing both hands and arms including the elbows once.

(3) Making Masah (i.e. wiping with the moist hands) of one
quarter of the head once.

(4) Washing both feet, including the ankles, once. These four acts
are known as the FARAA-IDH OF WUDHU.

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THE SUNNAT ACTS OF WUDHU

Certain acts of Wudhu are classified as Sunnat. It is necessary to
execute all the Sunnat factors of Wudhu.The full Sawaab (Reward)
and significance of Wudhu depends upon the proper discharge of
the Sunnat acts. If the Sunnat acts are omitted the Sawaab will be
lost although the Wudhu will still be valid. Deliberate and
continuous neglect of the Sunnat factors will be sinful.

The following are the Sunnat acts of Wudhu:

(1) Niyyat for Wudhu.
(2) Tasmiyah, i.e. reciting

BISMILLA-HIR RAHMANIR-RAHIM.
In the Name of Allah, the Beneficent, the Merciful.
(3) Washing both hands as far as the wrists thrice.
(4) Rinsing the mouth thrice.
(5) Applying water into the nostrils thrice.
(6) Using a Miswaak.
(7) Making Masah1* of the whole head.
(8) Washing every part thrice.
(9) Masah* of the ears.
(10) Khilaal* of the fingers, toes and beard.

1
*EXPLANATORY NOTES:
(a) Masah is the act of wiping with the moist hands.
(b) Khilaal is:
(i)The act of interlacing the fingers of one hand with those of
the other and then drawing them out;
(ii) Passing the fingers through the beard;
(iii) Passing a finger in between the toes.

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(11) Observing Tarteeb, i.e. to observe the order of washing the

various parts as will be shown in the Method of Wudhu.
(12) Washing the various parts in quick succession, i.e.
washing the next part before the previous part dries.

THE MUSTAHAB FACTORS OF WUDHU

Certain acts of Wudhu are described as Mustahab. Discharging of
the Mustahab acts increases the significance and Sawaab of the
Wudhu. It is therefore necessary to render all the Mustahab
factors of Wudhu.
The following acts are Mustahab in Wudhu:

(1) Facing the Qiblah.

(2) Sitting while making Wudhu.
(3) Masah of the nape (i.e. the back of the neck).
(4) Commencing to wash from the right side.

THE MAKROOH FACTORS OF WUDHU

(1) Performing Wudhu at a place which is dirty.
(2) Indulging in worldly talks while engaged in Wudhu.
(3) Performing Wudhu in a manner which is contrary to Sunnat.
(4) Using the right hand when cleaning the nose.
(5) To use water excessively, i.e. more than what is necessary.
(6) Striking water against the face, giving rise to splashing.
(7) Unnecessarily taking assistance from another person,
i.e. another person pouring water for the one who is performing
Wudhu.

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THE METHOD OF WUDHU

N.B.: The person making Wudhu will be referred to as a
mutawad-dhi.

The mutawad-dhi should endeavour to face the Qiblah while

making Wudhu. It is best to sit on a raised or high place when
making Wudhu in order to be out of reach of water splashing. It is
far nobler and meritorious to make Wudhu by pouring water from
some container, e.g. a jug. Use of a tap in Wudhu entails great
waste of water, and Rasulullah has warned against wasting water
even at the river bank.

Making niyyat (intention) of Wudhu, recite

BISMILLA-HIR RAHMANIR-RAHIM
In the Name of Allah, the Beneficent, the Merciful.
First of all, wash both hands as far as the wrists, thrice, beginning
with the right hand.

Thereafter rinse the mouth thrice and use a Miswaak. In the

absence of a Miswaak use a coarse cloth to clean the teeth.
Remember that a toothbrush is not an adequate substitute for a
Miswaak. However, since the use of a cloth is in the Sunnah when
a Miswaak is not available, it (cloth) could be regarded as an
adequate substitute. If the toothbrush is made of bristles (pigs
hairs), its use will be haraam.
If one is not fasting then gargle as well. Thereafter apply
water thrice into the nostrils with the right hand and clean the
nose with the little finger of the left hand. If the mutawad-dhi is
fasting, water should not be drawn higher than the soft or fleshy
part of the nostrils.
Wash then the entire face thrice. The limits of the face for
Wudhu purpose is from the limits of the hair at the forehead until

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below the chin, and from ear to ear. Water must reach below the
eyebrows as well. This is followed by making khilaal* of the beard.
The right hand, including the arm and elbow, should then be
washed thrice. Then wash the left hand in exactly the same
manner.
This is followed by making masah of the whole head; masah
of the ears; masah* of the nape (i.e. back of the neck).
Thereafter, wash the right foot, including the ankles, thrice;
then wash the left foot in the same way. Make khilaal of the toes.
The perfect Wudhu requires that all the Sunnat dua be
recited at the appropriate times during Wudhu and after Wudhu.
*See explanatory notes for description of masah and khilaal on
Page 10.

HOW TO MAKE MASAH OF THE HEAD, EARS

AND NAPE
Masah Of The Head
Masah of the head, ears and nape during Wudhu is made with the
moist hands.
Masah of the head will start by placing the fingers three
fingers of each hand, i.e. the three fingers from the little finger
at the front of the head immediately above the forehead. The
thumbs and forefingers will be held separated from the head. The
rest of the palms (i.e. besides these six fingers) will be held away
from the head.
Now draw these six fingers backward in a straight line over
the head until the back of the neck is reached.
Now close the palms onto the head at the back where the
finger-masah stopped. Draw the palms forward to the front of the
head. In drawing the palms forward, do not let the six fingers
(previously used) touch the head. The Masah of the head is now
complete.

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Masah Of The Ears

Immediately after completing the Masah of the head make Masah
of the interior of the ears with the forefingers.
Place the forefingers at the entrance of the ear-holes and
rotate over the whole interior area of the ear.
With the thumbs make the Masah of the external surface of
the ears by passing the thumbs over the back of the ears, starting
from the bottom, i.e. the back of the ear-lobes. The Masah of the
ears is now complete.

Masah Of The Nape

Immediately after completing the Masah of the ears, Masah of
the nape has to be made (i.e. Masah of only the back of the neck
is made).
Use the back of the six fingers (i.e. the six fingers used when
starting the Masah of the head) for making Masah of the back of
the neck.
First pass the back of the three right-hand fingers over the
right-hand side of the neck, then pass the back of the three left
hand fingers over the left side of the neck. Masah of the nape is
now complete.

KHILAAL
Khilaal Of The Fingers
Immediately after washing both arms, Khilaal of the fingers has to
be made.
Draw the left-hand fingers through the right-hand fingers
over the back of the hand. Thereafter do likewise with the right-
hand fingers. This completes the Khilaal of the fingers.

Khilaal Of The Toes

Khilaal of the toes will be made after the feet have been washed.
Pass the little finger of the left hand in between the toes of
both feet, starting from the little toe of the right foot and ending

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with the little toe of the left foot. The Khilaal of the toes is now
complete.

Khilaal Of The Beard

Khilaal of the beard has to be made after washing the face.
Pass the fingers of the right hand through the beard, starting
from the bottom of the beard, moving upwards.

THE AADAAB OF WUDHU

Aadaab means etiquette or respects. Certain etiquettes should be
observed for the purpose of Wudhu in order to improve the
quality and significance of the Wudhu. Since the Wudhu is an
Ibaadat which washes away sins as well, it is necessary that it
should be discharged, in a beautiful manner. The perfect Wudhu
is the Wudhu in which the Aadaab have been observed.

The Aadaab
(a) To make preparations, for Wudhu prior to the entry of the
Salaat time.
(b) Sitting on a raised place while making Wudhu.
(c) Refrain from indulging in worldly talk while making Wudhu.
(d)Reciting the Sunnat Duas during Wudhu. (These will be
explained later).
(e) Reciting Kalimah Shahaadat when washing each part.
(f) Blowing the nose.
(g) To gargle the mouth.
(h) Rotating the ring if it is loose-fitting.
(N.B. If it fits tightly then it is Waajib to rotate it to enable water
to moisten the surface of the finger under the ring).
(i) Water must not be wasted.
(j) To stand up and drink the water remaining after Wudhu has
been made. (This is possible only if an utensil is used from which
water is poured for Wudhu).

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(K) To make two Rakaats Tahyatul Wudhu immediately after

Wudhu.
(N.B.: This Salaat should not be made during Makrooh times).

MISCELLANEOUS MASAA-IL PERTAINING TO

WUDHU
(1) If blood or matter remains within the confines of the wound or
sore, Wudhu will not be nullified. Wudhu will only break if the
impurity flows out of the wound or sore.
(2) If dots of blood come out of the nose while blowing it, Wudhu
is not nullified. Wudhu will break only if the blood is in the fluid
state.
(3) A pimple within the eye discharging fluid will break Wudhu if
the fluid flowed out of the eye.
(4) If the blood content in the saliva is dominant then Wudhu will
break. Therefore, if ones saliva is reddish because of blood, the
Wudhu will-be nullified.
(5) The blood appearing on a toothpick will not nullify Wudhu if
the effect of the blood is not noticeable in the saliva.
(6) Fluid flowing from a paining ear will nullify Wudhu even if
there is no sore or pimple in the ear.
(7) Water flowing from the eyes as a result of the eyes paining will
nullify Wudhu.
(8) If males fall asleep in the position of Sajdah, but do not topple
over, Wudhu is not broken. However, if females fall asleep in the
position of Sajdah, Wudhu will break.
(9) A doubt will not nullify Wudhu. One remembers that Wudhu
was made, but cannot remember if the Wudhu was broken. In
such a case of doubt the Wudhu will be considered valid.
(10) While making Wudhu one doubts whether a certain part was
washed. In this case the particular part should be washed.
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However, if such doubt occurs after completion of Wudhu, it will

then be regarded that the Wudhu is complete. No notice of the
doubt should then be taken.
(11) If after Wudhu one remembers well that a certain part was
not washed or Masah of the head was not made, then the
omitted act should be rendered. There is no need to repeat the
whole Wudhu.
(12) It is not permissible to touch without Wudhu a tray, plate,
etc., on which a verse of the Quraan is engraved or written.
(13) It is preferable (Mustahab) to make Wudhu for each Salaat
even though one may be in the state of Wudhu. Taking a fresh
Wudhu is recommended only if at least two Rakaats Salaat have
been performed with the Wudhu. Hence, if after Wudhu has been
taken one did not perform any Salaat, it will not be permissible to
take a fresh Wudhu before that Wudhu has been either broken or
at least two Rakaats Salaat have been performed.
(14) One will be in the state of Wudhu if at least the Faraa-idh of
Wudhu has been fulfilled even if all the Sunnat and Mustahab
factors have been omitted. However, the Sunnat and Mustahab
factors should not be omitted without valid reason.
(15) If one was drenched in the rain and the Faraa-idh of Wudhu
were discharged in the rain water, the Wudhu will be valid even if
one had no intention of making Wudhu.
(16) If the four parts (Fardh parts) of the body have been washed,
e.g. by swimming or taking a bath, Wudhu will be valid even if one
had no intention of Wudhu.
(17) There is no need for Wudhu after a bath (Ghusl) has been
taken.
(18) While making Wudhu one should take care not to strike the
water against the face causing it to splash. To do so is Makrooh.
(19) While making Wudhu the eyes should not be closed so tightly
thus preventing water from moistening the eye-lashes or blocking

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the entry of water into the eye-wells. To do so is Makrooh

Tahrimi. If even one eyelash remains dry or water has not entered
the eye-wells, the Wudhu will not be valid.
(20) The mouth should not be closed tightly while making Wudhu.
To do so is Makrooh Tahrimi. If any part of the lips remain dry, the
Wudhu will not be valid.
(21) If any substance which does not allow water to seep through,
e.g. gum, paint, cutex (a substance usually applied by women on
their finger-nails), etc., sticks on any part of the body which has to
be compulsorily washed during Wudhu, the Wudhu will not be
valid as long as the substance is not removed and the portion
there under washed. Hence, if after Wudhu one realises that
some gum is on the finger-nail (for example), then the Wudhu will
be valid only if the gum is removed and the nail washed. There is
no need to renew the Wudhu.
(22) If removal of the ointment from a sore or wound is harmful
then it will not be necessary to remove it. Water may merely be
passed over it. If pouring water over the affected part is also
harmful then merely make Masah of the affected part. If even
Masah will be harmful then omit the affected part.
(23) If the wound or sore is bandaged and one will experience
difficulty in opening and tying the bandage for Masah purpose, or
Masah on the affected part will be harmful, then Masah should be
made over the bandage. If this difficulty does not exist, then it will
be necessary to open the bandage, plaster, etc., and make Masah
on the affected part.
(24) It is best to make Masah over the whole of the upper surface
of the bandage, etc. It is Waajib to make Masah of more than half
the bandage, plaster, etc. If only half or less than half the bandage
was covered by the Masah, the Wudhu will not be valid.
(25) If after making Masah the bandage, plaster, etc., comes loose
and it is realised that the affected part has healed, then the
Masah made will not be valid. It will now be necessary to wash
the particular part. It is not necessary to renew the Wudhu.
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 Kitaabut-Tahaarah

MORE MASAA-IL REGARDING WUDHU

(1) The Beard
If the beard is thick then it is not Fardh for the water to reach the
skin under it during Wudhu. If the beard grows sparsely so that
the skin under it can be seen, then it is Fardh for the water to
reach the skin as well.

(2) Doubt
A doubt will not invalidate Wudhu. If one is certain that one has
made Wudhu, but doubts regarding the breaking of Wudhu, then
such doubt will not break Wudhu. The Wudhu will be considered
valid.

(3) Long Finger-Nails

Nowadays it is considered fashionable for women to keep long
finger-nails. Dirt accumulates under such long nails and obstructs
the moistening of the parts covered by the dirt. Besides such long
nails and dirt- accumulation being contrary to Islamic hygiene and
tahaarat rules, Wudhu and Ghusl will not be valid if the dirt is of a
nature non-porous which does not permit water to seep
through.

MASNUN DUAAS OF WUDHU

Regarding Wudhu, our Nabi (Sallallahu alayhi wasallam) said:
Wudhu is the weapon of the Believer.
Since Wudhu is the weapon of the Mumin, it is essential that
we maintain this weapon in good order. By observing the
various Masnoon dua of Wudhu, we will in fact be beautifying and
strengthening this weapon of Wudhu. An effort should
therefore be made to learn the relevant dua of Wudhu. These
duas are all brief and simple to commit to memory. These dua are
as follows:

20
 Kitaabut-Tahaarah

When Commencing Wudhu

ALLAHUMMA INNEE A-OOTHU-BIKA MIN HAMA ZAA-TISH-

SHAYAA-TINI WA A-OOTHU-BIKA RABBI AY-YAH DHUROON.

O Allah! Verily, I seek refuge with You from the mischief of

shayaateen and, I seek Your protection from the shayaateen
gathering in my proximity.

While Washing The Hands

ALLAHUMMA INNEE AS-ALU-KAL-YUMNA WALBAR-KATA WA

A-OOZU-BIKA MINASH-SHOOMI WAL-HALAA-KAH.

O Allah! I ask You for virtue and barakat. And, I seek protection
with You from misfortune and destruction.

At The Time Of Rinsing The Mouth

ALLAHUMMA A-INNEE ALAA TILAA-WATI KITAA-BIKA WA

KATH-RATI-THIKRI LAKA WASH-SHUKRI LAK.

O Allah! Assist me in the recitation of Your Kitaab (Quraan), and

in abundance of Your Zikr, and in fulfilling Your Shukr.

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 Kitaabut-Tahaarah

At The Time Of Pouring Water Into The Nostrils

ALLAHUMMA ARIH-NEE RAA-I-HATAL-JANNATI WA ANTA

AN-NEE RAA-DH.

O Allah! Grant me comfort with the fragrance of Jannat while You

are pleased with me.

At The Time Of Blowing The Nose

ALLAHUMMA A-OOTHU-BIKA MIR-RAWAA- I-HIN- NAARE

WA MIN SOO-ID-DAAR.

O Allah! I seek refuge with You from the scorching winds of the
Fire and from the Evil Abode.

The sins of one who makes Wudhu and beautifies the

Wudhu emerge from his body to the extent that they
make their exit from even under his nails. HADITH.
Beautifying Wudhu: i.e. to make Wudhu observing all the
Sunnat and Mustahab factors of Wudhu.
None but the true Mumin guards the Wudhu.HADITH.
Guarding Wudhu: i.e. to make Wudhu observing all the Sunnat
and Mustahab factors of Wudhu.

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 Kitaabut-Tahaarah

While Washing The Face

ALLAHUMMA BAY-YIDH WAJ-HEE YAU-MA TAB-YADH-DHU

WUJOO-HU AU-LIYAA-IKA WA LAA TU-SAW-WID WAJ-HEE
YAU-MA TAS-WADDU WUJOO-HU ADAA-IK.

O Allah! Brighten my face on the day when the faces of Your

friends will glitter. And, do not blacken my face on the day when
the faces of Your enemies will blacken.

When Washing The Right Hand

ALLAHUMMA ATlNEE KITAABEE BI-YA-MEENEE WA HAA-

SIBNEE HISAA-BAY-YASEERA.

O Allah! Give my Record of Deeds in my right hand and take from

me an easy reckoning.

When Washing The Left Hand

ALLA HUMMA INNEE A-OOTHU-BIKA AN TU TIYANEE

KITAABEE BI-SHIMAALEE AU MIWWARAA-E THAH-REE.

O Allah! I seek refuge with You from Your giving my Record of

Deeds in my left hand or from behind my back.

23
 Kitaabut-Tahaarah

One should never urinate in ones bathroom and then bath or

make Wudhu therein, for verily, the majority of waswaas (stray
thoughts which Shaitaan whispers into the heart) is the result
of it (this practice) HADITH.

At The Time Of Masah Of The Head

ALLAHUMMA ATHIL-LINEE TAH-TA THILLI ARSHIKA YAU-MA

LAA THILLA IL-LAA THILLU ARSHIK.

O Allah! Grant me shade under the Shade of Your Throne on the

day when there will be no shade except the Shade of Your
Throne.

When Making Masah Of The Ears

ALLAHUMMAJ-ALNEE MINAL-LATHEENA YASTA -MI-OO-

NAL-QAULA FAYAT-TABI-OONA AHSANA-HU. ALLAHUMMA
ASMI-NEE MUNADI-YAL-JANNATI MA-AL-ABRAAR.

O Allah! Make me among those who listen and follow beautiful

talks. O Allah! Let me hear the caller of Jannat while I am in the
company of the pious.

When Making Masah Of The Neck

24
 Kitaabut-Tahaarah

ALLAHUMMA FUK-KA RAQA-BATEE MINANNAARI WA A-

OOTHU-BIKA MINAS-SALAASILI WAL AGH-LAAL.

O Allah! Save my neck from the fire. And, I seek refuge with You
from chains and leg-irons.

When Washing The Right Foot

ALLAHUMMA THAB-BIT QADA-MAY-YA ALAA SIRAATIKAL

MUSTAQEEM.

O Allah! Establish firmly my feet on Your Straight road.

When Washing The Left Foot

ALLAHUMMA INNEE A-OOZU-BIKA AN TAZILLA QADA-MAY-

YA ALAS SIRAATI YAU-MA TAZILLU AQDAA-MUL
MUNAFIQEENA FINNAAR.

OAllah! Verily, I seek refuge with You from my feet slipping on the
Siraat on the day when the feet of the munaafiqeen will be
shuddering in the Fire.

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 Kitaabut-Tahaarah

A person having completed his ablutions and proceeding for

Salaat, undoubtedly, is aware of his external purity which
men behold. He should, however, be ashamed of
communing with Allah without first purifying his heart which
Allah beholds and sees. He should know that the purity of
the heart is achieved by repentance, shunning makruhaat
(blameworthy things) and executing laudable practices.
IMAAM GHAZAALI.
Whoever washes (in Wudhu) more than thrice transgresses
and commits evil. HADITH.
He who remembers Allah while making Wudhu will have his
body purified (of sins) by Allah. HADITH.

After Wudhu

ASH-HADU AL-LAA-ILAA-HA ILLAL-LAAHU WAH-DAHU LAA-

SHAREEKA LAHU WA ASHHADU ANNA MUHAMMADAN AB-
DUHU WARASOO-LUH.

ALLAHUMMAJ-AL-NEE MINAT-TAW-WA-BEENA WAJ-AL-NEE

MINAL-MUTA-TAH-HIREENA WAJAL-NEE MIN IBAA-DI-KAS-
SAALI-HEEN.

I bear witness that there is no object of worship but Allah, the

One Who has no partner. And I bear witness that, verily,
Muhammad is His servant and His Messenger.

26
 Kitaabut-Tahaarah

O Allah! Make me among those who make Taubah; and make me

among those who thoroughly purify themselves; and make me
among Your pious servants.

The Malaa-ikah do not enter a home in which there is a

picture (of an animate object), a dog or a Junubi (one who is in
the state of Janaabat.--HADITH.

Commenting on this Hadith, Hadhrat Shah Waliullah Dahlawi

(Rahmatullah alayh) says: Since Janaabat is the opposite of the
condition (of purity) of the Malaa-ikah, it does not behoove the
Believer to indulge in sleeping, eating, etc., while in the state of
Janaabat. When Ghusl becomes difficult then (at least before
sleeping or eating) make Wudhu, for Nabi (Sallallahu alayhi
wasallam) said: make wudhu and wash your male organ
Make Wudhu and wash your male organ.

MISWAAK
Rasulullah (Sallallahu alayhi wasallam) laid great stress on the use
of the Miswaak (a tree-twig used for cleansing the teeth). One of
the Sunnats of Wudhu is to use a Miswaak. Wherever a Miswaak
is available and is not used, the full beauty and complete Sawaab
of the Wudhu is not realised. There are numerous benefits and
advantages in using a Miswaak.

History Of The Miswaak

The Miswaak, a tree-twig, was in use for brushing and cleansing
the teeth long before the advent of our Holy Nabi (Sallallahu
alayhi wasallam). In fact the records of our Nabi Muhammads
(Sallallahu alayhi wasallam) Ahadith indicate that the Miswaak
was the Sunnah or practice of all the Ambiyaa (Prophets of
Allah) Peace be upon them.

:
) (
27
 Kitaabut-Tahaarah

Abu Ayyub (Radiallahu anhu) narrates that Rasulullah (Sallallahu

alayhi wasallam) said: four things are amongst the practices of the
Ambiyaa circumcision, application of perfume, Miswaak and
marriage. (AHMAD AND TIRMIZI)
Several other Ahadith of our Nabi also mention the Miswaak to
have been the practice of the Prophets (O.W.B.P.). Thus, we can
safely claim that the practice of using the Miswaak is as old as
mankind itself since Mankinds origin on the planet was with the
appearance of the first Nabi of Allah, viz. Adam (Alayhis salaam).
Therefore, among the many advantages and benefits of using the
Miswaak, one of the greatest benefits is the good-fortune of
being associated with the Ambiyaa in this holy practice. On the
other hand, those who neglect the use of the Miswaak invite
upon themselves a great misfortune by being deprived of the
tremendous amount of Sawaab (Reward) which this noble
practice carries.

Allamah Ibn Ismail says:

It surprises me how people could forgo such a great Sunnah, the
significance of which many Ahadith of our Nabi (Sallallahu alayhi
wasallam) explain. Remember that it is a great loss to neglect the
Miswaak.

The Importance Of The Miswaak In Islam

Islam has accorded an elevated status to the Miswaak. Its
importance has been stressed in many Ahadith of our Holy Nabi
(Sallallahu alayhi wasallam). The statements and examples of the
Sahaabahh and the Ulama of Islam regarding this practice bear
testimony in abundance of the significance of the Miswaak.

:
) (
Ibn Umar (Radiallahu anhu) narrates that the Messenger of
Allah (Sallallahu alayhi wasallam) said: Make a regular practice of
28
 Kitaabut-Tahaarah

the Miswaak, for verily, it is healthy for the mouth and it is a

Pleasure for the Creator (i.e. Allah is pleased with the Muslim who
uses the Miswaak). (BUKHARI)

It is clear from this Hadith that two types of benefits occur from
the use of the Miswaak. These could be categorised as follows:
(1) UKHRAWI or Benefits which relate to the Hereafter;
(2) DUNYAWI or Benefits which relate to this worldly life.
The Ukhrawi category comprises the various Sawaabs (Rewards)
which the Servant of Allah will obtain in the Hereafter for using
the Miswaak. The Dunyawi category comprises the immediate
benefits or advantages accruing in the physical human body by
the constant use of the Miswaak.
The prime motive of the true Believer in his use of the Miswaak is
his desire to obtain the first category of Benefits, i.e. Ukhrawi, the
obtainal of the second category being a necessary corollary. This
is so, since the only factor which governs the motive and intention
of the Believer in his Ibaadat (Worship) is the Pleasure of Allah,
our Creator, Nourisher and Sustainer. Hadhrat Ali (Radiallahu
anhu( the fourth Khalif of Islam said: Make the Miswaak (i.e. its
use) incumbent upon you, and be constant in this practice
because Allahs Pleasure is in it and it increases the Reward of
Salaat from ninety-nine times to four hundred times.

In fact, the importance of the Miswaak is such that at one stage

our Nabi (Sallallahu alayhi wasallam) was under the impression
that Allah Taala might decree the use of the Miswaak Fardh
(compulsory) upon the Ummah (Nation of Islam).

29
 Kitaabut-Tahaarah

)(
Abu Umaamah (Radiallahu anhu) narrates that the Messenger
of Allah (Sallallahu alayhi wasallam) said: Use the Miswaak, for
verily, it purifies the mouth, and it is a Pleasure for the Lord. Jib-
ra-eel (Alayhis salaam) exhorted me so much to use the Miswaak
that I feared that its use would be decreed obligatory upon my
Ummah. If I did not fear imposing hardship on my Ummah I would
have made its use obligatory upon my people. Verily, I use the
Miswaak so much that I fear the front part of my mouth being
peeled (by constant and abundant brushing with the Miswaak).
(IBN MAJAH)

In another Hadith our Nabi (Sallallahu alayhi wasallam) said:

) (
Abu Hurairah (Radiallahu anhu) narrates that Rasulullah
(Sallallahu alayhi wasallam) said: Was it not for my fear of
imposing a difficulty on my Ummah I would have ordered that the
Miswaak be used for every Salaat. (BUKHARI)

Hadhrat Shah Waliullah (Rahmatullah alayh) relates the following

Hadith:

) (
The Messenger of Allah (Sallallahu alayhi wasallam) said: I was
commanded to use the Miswaak to such an extent that I thought
the Miswaak would be made obligatory. (AHMAD and TIBRANI)

Ibn Abbas (Radiallahu anhu) narrates the following Hadith:

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 Kitaabut-Tahaarah

) (
The messenger of Allah said: I was commanded so much to use
the Miswaak that I thought Wahi of the Quraan (Revelation)
would be revealed, regarding it (i.e. its use). (ABU YALAA)

Although the use of the Miswaak was not made Fardh

(compulsory) upon the Ummah, nevertheless its use was Fardh
upon our Nabi (Sallallahu alayhi wasallam). This is borne out by
the following Hadith:

:

Aisha (Radiallahu anha) narrates that Rasulullah said: These
(practices), viz., Miswaak, Witr Salaat and Tahajjud Salaat, are
Sunnat for you and Fardh for me.

Hadhrat Abu Hurairah (Radiallahu anhu) narrates:

)(
The Messenger of Allah would use the Miswaak (regularly) prior
to sleeping and after rising from sleep. (MUNTAKHAB)

Imam Ghazali (Rahmatullah alayh), in his Ihya-ul-Uloom, has

enumerated ten Aadaab (Respects or duties) of sleep. The very
first of these being purity and the use of the Miswaak (before
sleeping).
Allamah Sharani (Rahmatullah alayh) states in the Kitaab, Kashful
Ghummah, that Rasulullah (Sallallahu alayhi wasallam) advised:
Whenever you retire for sleep, use the Miswaak.

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 Kitaabut-Tahaarah

Abu Hamid (Rahmatullah alayh) has said likewise in his Kitaab

known as RAUNAQ.
Hadhrat lbn Umar (Radiallahu anhu) says that many a time
Rasulullah (Sallallahu alayhi wasallam) used the Miswaak as much
as four times in a single night.
Hadhrat Aishah (Radiallahu anha) narrates:

) (
Verily, the Messenger of Allah would use the Miswaak before
making Wudhu (ablutions) whenever he arose from sleep,
whether it be during the night or during the day.
(ABU DAWOOD)

Similar Ahadith have been narrated by Imam Ahmad

(Rahmatullah alayh) and Abu Yalaa (Rahmatullah alayh). Imam
Ghazaali (Rahmatullah alayh) has mentioned in his Ihya-ul-Uloom
that a person before sleeping at night should keep his water and
Miswaak ready and close at hand.
As soon as he wakes from sleep during the night he should
immediately use the water and the Miswaak, and engage in the
remembrance of Allah. Hadhrat Ibn Abbas (Radiallahu anhu)
states:

)(
The Messenger of Allah would use the Miswaak at night time
(i.e. Tahajjud time) after every two Rakaats Salaat he performed.
(IBN MAJAH)

Allamah Aini (Rahmatullah alayh) has recorded the following in

Bunayah:

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 Kitaabut-Tahaarah

) (
It is Mustahab to use the Miswaak after every two Rakaats of
Tahajjud Salaat (i.e. the Salaat which is performed after midnight),
as well as on Fridays, before sleeping, after Witr Salaat and when
rising in the morning. (BUNAYAH)

Miswaak Upon Entering Home

) (
Shuraih (Radiallahu anhu) narrates that he asked Aisha
(Radiallahu anha): What was the first thing Rasulullah (Sallallahu
alayhi wasallam) did upon entering the house?
Aisha (Radiallahu anha) replied: Rasulullah (Sallallahu alayhi
wasallam) would use the Miswaak. (MUSLIM)

Miswaak Upon Leaving Home

) (
Whenever Rasulullah (Sallallahu alayhi wasallam) left the house
he would use the Miswaak. (KASHFUL GHUMMAH)

Miswaak Before And After Meals

) (
Abu Hurairah (Radiallahu anhu) said: I have used the Miswaak
before sleeping, after rising, before eating and after eating, ever
since I heard the Nabi (Sallallahu alayhi wasallam) advising so.
(AHMAD)
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 Kitaabut-Tahaarah

Wudhu is the weapon of the Mumin. HADITH.

One should endeavour to remain in the state of Wudhu at
all times. Many misfortunes will be warded off, Insha
Allah.

Miswaak Before Reciting the Holy Quraan

Hadhrat Ali (Radiallahu anhu) said:
Verily, your mouths are the pathways of the Quraan (I.e. you
recite with your mouth), therefore cleanse your mouth with the
Miswaak thoroughly. (IBN MAJAH)

) (
) (
The use of the Miswaak has greater emphasis when one Intends
to perform Salaat, Wudhu and reciting the Quraan. (BUNAYAH)

Miswaak On Fridays
:

) (
Ibn Sabah (Radiallahu anhu) narrates that Rasulullah (Sallallahu
alayhi wasallam) said on one Friday:
O Gathering of Muslims, Allah has made this Day (Friday) a Day of
Eid for Muslims, therefore, bathe (on this day), use perfume and
regard the use of the Miswaak (on this day) as an obligation upon
you. (MUWATTA IMAM MUHAMMAD)

Suhail Bin Hanief states that Rasulullah (Sallallahu alayhi

wasallam) said that to bathe and use the Miswaak on Fridays are
of the Huqooq (Rights or Duties) of Friday.

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 Kitaabut-Tahaarah

Miswaak During Fasting

) (
Aamir Bin Rabiyah (Radiallahu anhu) narrates:
I have seen Rasulullah (Sallallahu alayhi wasallam) using the
Miswaak many a time while fasting.
(IBN MAJAH)

In another Hadith our Nabi said that one of the best

characteristics of a fasting person is his use of the Miswaak.
The majority of the Ulama have opined that it is Sunnat to use the
Miswaak while fasting. It is recorded in Fataawa Siraajiah that a
fasting person may use a dry or a moist (i.e. fresh, green)
Miswaak.
It is recorded in many Ahadith that the Messenger of Allah and his
Sahaabahh were in the habit of having their Miswaaks on their
persons while on a journey or during battles. In the Kitaab,
Kashful Ghummah it is mentioned that during battle the
Companions of Rasulullah would store their Miswaaks in the
scabbards of their swords for use at the time of Salaat.

Allamah Sharani (Rahmatullah alayh) states in Kashful Ghumrnah

that the Messenger of Allah (Sallallahu alayhi wasallam) said:
Whoever spurns or rejects the Miswaak is not of us (Muslims).

Hadhrat Ibn Mubarak (Rahmatullah alayh) said:

If the inhabitants of a city spurn and reject the use of the
Miswaak, the Ruler should wage battle against them like he would
wage war against the renegades or murtad-deen.
(KHAANIYAH)

All the aforegoing Ahadith of our Nabi (Sallallahu alayhi wasallam)

and the statements of the learned jurists of Islam point clearly to
the tremendous importance of the Miswaak in Islam. However,
despite its elevated status, significance and importance, this
noble practice is neglected and generally discarded by present
35
 Kitaabut-Tahaarah

day Muslims. Needless to say, this is one of the examples of the

spiritual and worldly decadence that have set into the Muslim
Nation.
The revival of the practice of using the Miswaak instead of the
various substitutes is of utmost importance to Muslims. In times
such as the present age when we are confronted and surrounded
by the satanic forces of irreligiousity, materialism, atheism, vice
and immorality, it is of greater importance that Muslims strive
most ardently to re-instate the practices or the Sunnah of our
beloved Nabi (Sallallahu alayhi wasallam). And, of these is the
Miswaak. Substitutes, e.g. tooth-powders, brushes, etc., should
only be resorted to in the event of the non-availability of the
Miswaak. To revive a Iost or a forgotten Sunnah of our Nabi
(Sallallahu alayhi wasallam) a Sunnah which the followers of
Islam have murdered carries a great and mighty Sawaab
(Reward). In this regard our Nabi (Sallallahu alayhi wasallam) said:

He who holds on firmly to my Sunnah at a time when my
Ummah are (grovelling) in corruption will receive a reward of a
hundred martyrs.
And, indeed the MISWAAK IS A GREAT SUNNAH.

The Sahaabahs (Companions) And The Miswaak

The Sahaabahs (Radiallahu anhuma) who were the best and the
noblest examples and teachers of the Sunnah of our Nabi
(Sallallahu alayhi wasallam) viewed the Miswaak in a very serious
light and regarded it as a practice of supreme holiness. Their
constant use of the Miswaak, their continuous exhortations to
use the Miswaak and their warnings to those who neglect the
Miswaak are ample evidence of the nobility and the importance
attached to this practice of using the Miswaak.
Ibn Abbas, Ali and Ataa (Radiallahu anhuma) said:

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 Kitaabut-Tahaarah

) (. . .
Regard the Miswaak as an obligation on you, and do not be
neglectful of it. Be constant in using it, for verily, in it lies the
Pleasure of Allah, The Merciful, and in it is greater reward for
Salaat. . .

Hassaan Bin Atiyyah (Rahmatullah alayh) said:

) (
Miswaak is half of lmaan, and Wudhu is half of Imaan.
(SHARHU IHYA-UL-ULOOM)

Abdul Aziz Abu Dawood (Rahmatullah alayh) said:

Two things of a Muslim are among the best of practices
(1) Performing Tahajjud Salaat, and
(2) Constancy in the use of the Miswaak.

He who is able to go to bed with Wudhu, remembering Allah

and is penitent, let him do so, for souls are returned to life in
the same condition in which they were taken.
MUJAHID.

The Ulama And Miswaak

Hadhrat Shaukani (Radiallahu anhu) said:

. . .

Miswaak is one of the Laws of Shariah. And, this fact is as clear
as daylight. This has been conceded by the peoples of the world.
(NAILIL AUTAAR)

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 Kitaabut-Tahaarah

Hadhrat Sharani (Radiallahu anhu) said:

A pledge has been taken from us on behalf of Rasulullah
(Sallallahu alayhi wasallam) that we be steadfast in the use of the
Miswaak at the time of making Wudhu. Should any of
us be forgetful then he should tie the Miswaak with string and
hang it around his neck or keep it in his turban (so that it will be at
hand when making Wudhu).
The general public has broken this pledge. . . It (constancy in the
use of the Miswaak) is indicative of the strength of ones Imaan
and the degree of respect one has for the Laws of Allah and His
Rasool (Sallallahu alayhi wasallam). The
Messenger of Allah (Sallallahu alayhi wasallam) emphasised the
use of the Miswaak. And Rasulullah (Sallallahu alayhi wasallam)
was not satisfied merely with issuing an order once, but
repeatedly exhorted his followers (regarding its use).

O my Brother. Be constant in the Sunnah of Muhammad

(Sallallahu alayhi wasallam) so that you may attain the great
rewards of the Hereafter. Verily, for every Sunnah there is a rank
in Jannat and this rank is obtained only by fulfilment of that
Sunnah.

To the indolent and neglectful people who say that it is

permissible to leave this practice (Miswaak) it will be said on the
Day of Qiyaamah: Today it is permissible to deprive you of this
Rank in Jannat.
Abul Qaasim Ibn Qasi (Rahmatullah alayh) has stated this in his
Kitaab, Khulun Nalain. (LAWAAQIUL ANWAAR)

Allamah Aini (Rahmatullah alayh) says:

Abu Amr (Rahmatullah alayh) said that upon the significance of
the Miswaak consensus of opinion exists. There is no difference of
opinion on this score. According to all learned men of Islam,
Salaat performed after using the Miswaak is far nobler than a
Salaat without Miswaak. Auzaai (Rahmatullah alayh) said that
Miswaak is half of Wudhu. (AL-BUNAAYAH)

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Shaikh Muhammad (Rahmatullah alayh) said:

Verily, over a hundred Hadith have been narrated regarding the
significance of the Miswaak. Therefore, it is a great astonishment
to behold that so many among mankind as well as among the
learned neglect such an important practice which has been
emphasised to such an extent. This is a great loss.
(SUBL)

Aadaab or Respects to be Observed Regarding The

Miswaak
The majority of the Ulama hold the view that the use of the
Miswaak is not Fardh (compulsory). However, despite it not being
decreed Fardh by the Shariah, it is of utmost importance. It is
likewise essential that all the Aadaab pertaining to the Miswaak
be observed. Neglect of the Aadaab is a sign of spiritual indolence
and weakness of Imaan. In order to achieve the Sawaab of a
particular practice in full measure it is necessary that the Aadaab
relating to the practice be observed. If neglect is shown towards
the Aadaab, the final result will be the neglect of that very
practice. In the Kitaab, Taleemul Muta-allim the following is
stated:

) (
He who becomes neglectful about the Aadaab is deprived of the
Sunnats; and he who becomes neglectful of the Sunnats is
deprived of the Faraa-idh (compulsory acts); and he who becomes
neglectful of the Faraa-idh is deprived of the Hereafter.
(TALEEMUL MUTA-ALLIM)
Faqih Abu Laith Samarqandi (Rahmatullah alayh) states:

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 Kitaabut-Tahaarah

) (

As long as the Servant of Allah safeguards the Aadaab Satan

does not attempt to assault him (i.e. mislead him). However,
when he neglects the Aadaab Satan makes advances into the
Sunnats (i.e. misleads the Servant from the Sunnats). Thereafter
follows Satans assault on the Faraa-idh (compulsory duties). This
is followed by Satans assault on Ikhlaas (sincerity), and finally on
Yaqeen (Faith). Hence, it is necessary for a person to protect the
Aadaab of all his affairs and actions, e.g. the Aadaab of Wudhu,
Salaat, buying, selling and the Aadaab of all the practices of the
Shariah. (BUSTAANUL AARIFEEN)

Types of Miswaaks
It is permissible to take for a Miswaak all types of tree- twigs
provided these are not harmful or poisonous. It is forbidden to
use a Miswaak from a poisonous tree. Miswaaks from the
following trees are not permissible:
(1) Pomegranate
(2) Bamboo
(3) Raihaan
(4) Chambelie
Rasulullah (Sallallahu alayhi wasallam) FORBADE THE USE OF
Raihaan as Miswaak because it causes the sickness, Juz-zaam
The following are the types of Miswaak recommended:
(1) Peelo tree
(2) Zaitoon or Olive tree
(3) Bitam or Any bitter tree
(5) Walnut tree

Miswaak of The Peelo Tree

) (
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 Kitaabut-Tahaarah

And, the best of Miswaaks is the Peelo, then the Olive.

(KABIRI)
The best type of Miswaak is that which is taken from the Peelo
tree. In the Kitaab, Tas-heelul Manaa-fi it is mentioned that the
Miswaak of the Peelo tree is excellent for obtaining the glow or
glitter of the teeth.

Our Nabi (Sallallahu alayhi wasallam) also praised and

recommended the Peelo tree for Miswaak purposes. Besides
recommending the Peelo tree, Rasulullah as well as the Sahaabas
(Radiallahu anhuma) used Miswaaks of this tree.
Ibn Sad (Radiallahu anhu) narrates that Abu Khabrah (Radiallahu
anhu) said: Nabi (Sallallahu alayhi wasallam) presented me with
a Miswaak of the Peelo tree, and he (Sallallahu alayhi wasallam)
said: Use the Miswaak of the Peelo tree.
Ibn Masood (Radiallahu anhu) said: I always kept a stock of Peelo
Miswaaks for Rasulullah (Sallallahu alayhi wasallam).

In the Kitaab, Mawaahib, it is stated that the Companions of

Imam Shaafi (Rahmatullah alayh) have recorded Consensus of
opinion among them on the fact that the use of the Peelo
Miswaak is Mustahab (i.e. an Islamic practice which carries much
Sawaab (Reward) if upheld, and in the event of not fulfilling it no
punishment will be meted out).

Miswaak of The Olive Tree

Rasulullah (Sallallahu alayhi wasallam) has spoken highly of the
Miswaak of this tree as well. The following Hadith brings out the
significance of the Olive tree Miswaak:

Use the Miswaak of the Olive tree. It is the Miswaak of a

Mubarak (auspicious or gracious) tree. It purifies and makes
wholesome the mouth. It removes the yellowishness of the teeth.
It is my (i.e. Rasulullahs ) Miswaak and the Miswaak of the
Ambiyaa (Prophets) who came before me. (MUNTAKHAB)

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Miswaak of The Bitam Tree

In another Hadith it is stated that in the absence of the Peelo tree
the Olive tree should be used, and in the absence of the Olive
Miswaak, the Bitam tree Miswaak should be used. (MUNTAKHAB)

Miswaak of Some Bitter Tree

If none of the three abovementioned types of Miswaak is
available, a Miswaak of any bitter tree should be used.
(KUHASTANI)

)(
...Thereafter it is Mustahab to use a Miswaak of a bitter tree
because the Miswaak of a bitter tree removes the odour of the
mouth to a greater extent. (KABIRI)

In Alamgiri it is stated that the Miswaak of a bitter tree makes the

mouth wholesome, strengthens the teeth and the gums.

Miswaak of The Walnut Tree

Miswaak of the Walnut tree has been recommended in the
Kitaab, TAISE.

Niyyat or Intention Of Using The Miswaak

Niyyat of using the Miswaak should be made prior to its use.
(SHARE MINHAAJ)
The following dua should also be recited, at the time of using the
Miswaak:

) (
O Allah Purify my mouth : Enlighten my heart : Purify my body :
And, make my body unlawful to the Fire. (BUNAYAH)
Aadaab of The Miswaak
(1) The Miswaak should be a straight twig, devoid of roughness.

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 Kitaabut-Tahaarah

(2) The Miswaak should be clean.

(3) The Miswaak should not be too hard nor too soft.
(4) The Miswaak should not be used while one is lying down.
(5) The new Miswaak should be approximately 8 inches (a hand-
span) in length.
(6) The Miswaak should be the thickness of the forefinger.
(7) Before using the Miswaak, it should be washed.
(8) After use it should be washed as well.
(9) The Miswaak should not be sucked.
(10) The Miswaak should be placed vertically when not in use. It
should not be thrown onto the ground.
(11) If the Miswaak is dry it should be moistened with water prior
to use. This is Mustahab. It is preferable to moisten it with Rose
water.
(12) The Miswaak should not be used in the toilet.
(13) The Miswaak should be used at least thrice (brush three
times) for each section of the mouth, e.g. brush the upper layer of
teeth thrice, then the lower layer thrice, etc.
(14) The Miswaak should not be used at both ends.
(15) The Miswaak should not be taken from an unknown tree as it
may be poisonous.

Advantages and Benefits of The Miswaak

(1) Eliminates bad odour and improves the sense of taste
Allamah Ibn Daqiq (Rahmatullah alayh) says:
The wisdom underlying the use of the Miswaak after rising from
sleep is that during sleep bad vapours rise from the stomach
towards the mouth. This causes bad odour in the mouth as well as
a change in the sense of taste. Use of the Miswaak eliminates the
bad odour and rectifies the change which occurred in the taste.
(NALE WA TALEEQ)

(2) Sharpens the Memory

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 Kitaabut-Tahaarah

Hadhrat Ali (Radiallahu anhu) said that Miswaak sharpens the

memory.

(3) Sharpens the intelligence

:
) (
Four things increase the Intelligence
(i) Shunning of nonsensical talks
(ii) Use of the Miswaak
(iii) Sitting in the company of the pious, and
(iv) Sitting in the company of the Ulama.
(TIBBE NABAWI)

(4) Eliminates Slime

. . .
Hadhrat Ali (Radiallahu anhu) said that Miswaak removes slime.
(IHYAUL-ULOOM)

(5) A Cure for Illness

) (
Hadhrat Aisha (Radiallahu anha) said that Miswaak (its constant
use) is a cure for all illness except Death. (REPORTED BY DAILAMI
IN FIRDAUS)

(6) Miswaak creates fragrance in the mouth.

(7) Miswaak strengthens the gums.
(8) Miswaak prevents tooth decay.
(9) Miswaak prevents further increase of decay which has already
set in the teeth.
(10) Miswaak is a cure for headaches.
(11) Miswaak assists in eliminating toothaches.

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(12) Miswaak creates lustre (Noor) on the face of the one who
continually uses it.
(13) Miswaak causes the teeth to glow.
(14) Miswaak removes the yellowishness of the teeth.
(15) Miswaak strengthens the eye-sight.
(16) Miswaak is beneficial for the health of the entire body.
(17) Miswaak assists in the process of Digestion.
(18) Miswaak is a cure for a certain mouth disease known as
Qilaa
This is stated in Hujjatul Baaleghah.
(19) Miswaak clears the voice. This is stated in Tibbe Nabawi.
(21) Miswaak facilitates the appetite (Tibbe Nabawi).
(22) Miswaak increases the eloquence of ones speech.

) (
Abu Hurairah (Radiallahu anhu) said that Miswaak increases the
eloquence of a person. (AL-JAAMI)

(23) Miswaak (i.e. its constant use) will be a factor to ease the
pangs of Death. The continuous use of the Miswaak makes it easy
for the Rooh (Soul) to depart from the body when its appointed
time arrives. (SHARHUS SUDOOR)
(24) Miswaak increases the Sawaab of Salaat from seventy times
to four hundred times. (HADITH)
(25) Miswaak is a factor which will earn higher ranks in Jannat for
the one who uses it.
(26) The Angels sing the praises of the one who uses the Miswaak.
(27) Use of the Miswaak displeases Shaitaan.
(28) Use of the Miswaak graces one with the companionship of
the Angels.
(29) And, the greatest benefit of using the Miswaak is the obtainal
of Allah Taalas Pleasure.

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Substitutes for The Miswaak

(1) The Fingers
In the case of the non-availability of the Miswaak the fingers
should be used to cleanse the teeth. This method will serve the
purpose of the Miswaak as far as the Sawaab is concerned, i.e. if a
Miswaak is not available the Sawaab (Reward) attendant to the
Miswaak will be realised by using the fingers as a substitute
provided that Niyyat (intention) of Miswaak be made when the
fingers are used for this purpose.

) (
Rubbing the teeth with the forefinger and the thumb is
Miswaak. (MUHEET)

Hadhrat Amr Bin Auf Muzni (Rahmatullah alayh) states that the
fingers could be used as an adequate substitute for the Miswaak
in the case of the latters absence.

Imam Tahaawi (Rahmatullah alayh) says: The promised Reward
(of using the Miswaak) shall be obtained in the event of the non-
availability of the Miswaak, and not in the event of its
availability.
In other words, if a Miswaak is available and you are able to use
same then the Sawaab of it will not be realised by using a
substitute.

(2) Cloth
A coarse piece of cloth may also be used in case of the non-
availability of a Miswaak. Those who have no teeth, should use
the fingers or a cloth as substitutes for the Miswaak, and they will
obtain the Sawaab. But Niyyat of the Miswaak should be made.

)(
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 Kitaabut-Tahaarah

And, the significance of the Miswaak shall be obtained even

though the finger or a cloth be used in the event of the non-
availability of the Miswaak. (SHURAMBALI)

(3) Toothbrush
If the toothbrush is made of bristles (pigs hair) then its use is not
permissible. If bristles are not used, the use of the toothbrush is
permissible. However, the toothbrush will not serve as a
substitute in the case of the Miswaakbeing available. If a
Miswaak is available Reward will not be realised by using the
toothbrush. The same applies to toothpowder or any other means
of cleansing the teeth. It should be remembered here that during
the time of our Nabi (Sallallahu alayhi wasallam) substitutes,
e.g. toothpowder, etc., existed, but our Nabi never equated these
with the Miswaak. Therefore, the argument of the modernist that
the toothbrush today takes the place of the Miswaak is fallacious
and a good example of the apologetic attitude adopted by
modern Muslims of today.

Bad Odour
The odour of cigarettes, cigars and tobacco is offensive to both
Musallees and Malaa-ikah (Angels). As far as possible one should
avoid smoking before attending the Musjid. However, if one has
smoked, then wash the mouth thoroughly before entering the
Musjid.

GHUSL
GHUSL is the Islamic method of washing the body to obtain
purification from hadathe akbar or greater impurity.

HADATHE AKBAR
Hadathe Akbar is caused by the following acts:

(1)Discharge of mani (semen) accompanied by sexual lust,

whether such discharge be while sleeping or while awake.
(2) Sexual intercourse.
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 Kitaabut-Tahaarah

(3) Haidh (menses).

(4) Nifaas (blood discharge after childbirth).
If any of the above acts results, one will be in the state of
Janaabat. Purification is obtained from Janaabat only by means of
Ghusl.

Ahkaam of Hadathe Akbar

During the state of hadathe akbar or Janaabat the following
things are prohibited:
(1) Salaat.
(2) Touching the Quraan Shareef.
(3) Reciting the Quraan Shareef even without touching.
(4) To enter a Musjid.
(5) To make Tawaaf of the Kabah Shareef,
(6) In the state of hadathe akbar caused by haidh and nifaas,
sexual intercourse is not permissible. (This prohibition is
explained fully in the section dealing with haidh).
(7) It is not permissible to remove, cut or break any nails or hair
from any part of the body during the state of hadathe akbar or
Janaabat.

How To Make Ghusl

The following is the Sunnat method of taking Ghusl. Proceed with
the Ghusl, step by step, as enumerated hereunder:
(1) First wash both hands as far as the wrists. The hands should
not be dipped in the basin of water for washing. Water should
either run from the tap on to the hands or poured from a
container.
(2) Wash the parts of istinja (the private parts and surrounding
area). This should be washed whether there is najaasat (impurity)
or not.
(3) Wash the part of the body wherever there be some impurity.
(4) Make a full Wudhu now. However, if Ghusl is being taken in a
place where the water pools around the feet, then delay the
washing of the feet until the end of the Ghusl.
(5) After Wudhu, pour water thrice over the head.
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(6) Thereafter, pour water thrice over the right shoulder.

(7) Then, pour water thrice over the left shoulder. The water
should be poured in such a way that the entire body is thoroughly
drenched.
(8) If the feet were not washed at the time of Wudhu, wash them
now.
While pouring the water, rub well on the body to ensure that no
spot remains dry.

A perfect Wudhu wards off shaitaan from you.

UMAR IBN KHATTAAB.

The Faraa-idh of Ghusl

The Ghusl has three things which are Fardh (compulsory) and are
called the Faraa-idh of Ghusl. These are:
(1) Rinsing the mouth thoroughly.
(2) Taking water into the nostrils to the limit of the tender or
fleshy part of the nose,
(3) Drenching the whole body from head to feet thoroughly.
If these three acts are discharged, the Ghusl is complete and one
is purified.

The Sunnan of Ghusl

The following acts are the Sunnan of Ghusl:
(1) It is Sunnat to make Niyyat for Ghusl.
(2) First wash both hands.
(3) Then wash the private parts.
(4) Make Wudhu.
(5) Pour water thrice over the head.
(6) Pour water thrice over the right shoulder.
(7) Pour water thrice over the left shoulder.

One obtains much Sawaab by fulfilment of the Sunnat acts. The

Sunnan should, therefore, not be neglected or left out
unnecessarily. However, the Ghusl will still be valid and complete
if the Sunnan have not been discharged. Absolute care should be
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 Kitaabut-Tahaarah

exercised that no Fardh act of Ghusl is missed out, for then the
Ghusl will be incomplete and not valid.

The Makrooh Factors of Ghusl

The factors which are Makrooh in Wudhu are also Makrooh in
Ghusl (refer section dealing with Wudhu). Besides these the
following too are Makrooh factors of Ghusl:
(1) To recite dua during Ghusl.
(2) Facing the Qiblah.
(3) Speaking unnecessarily, while nude.

The Occasions of Ghusl

(1) Haidh: Ghusl for purification from haidh is Fardh
(compulsory). (See section on Haidh).
(2) Nifaas: Ghusl for purification from nifaas is Fardh. (See
section on Haidh and Nifaas).
(3) Sexual Intercourse: Ghusl for purification from the
condition of Janaabat produced by sexual intercourse is Fardh,
whether there was ejaculation of mani (sperm) or not.
(4) Ihtilaam: Ghusl for purification from the condition of
Janaabat produced by ihtilaam is Fardh. Ihtilaam is the ejaculation
of mani in a wet dream.
(5) Juma: Ghusl for the occasion of Juma (Friday) Salaat is
Sunnat. The time for this Ghusl is from after Fajr Salaat to the
time of Juma.
(6) Both Eids: Ghusl for the occasions of Eid is Sunnat.
(7) Arafah: Ghusl for the occasion of the Day of Arafah is
Sunnat for the Hujjaj (Pilgrims). The time for this Ghusl is after
Zawwaal.
(8) Ihraam: Ghusl when donning ihraam is Sunnat.
(9) Conversion: A kaafir in the state of hadathe akbar shall
take Ghusl upon embracing Islam. This Ghusl is Waajib
(compulsory). If he/she is not in the state of hadathe akbar, this
Ghusl will be Mustahab.
(10) Mayyit: It is Fardh Kifaayah to give Ghusl to the mayyit
(the dead).
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 Kitaabut-Tahaarah

N.B.: Fardh Kifaayah is a compulsory act which is the collective

responsibility of the whole community. If a few members of the
community discharge the act, the whole community is absolved
of the duty. If not a single member of the community discharges
the act, the whole community will be collectively sinful.
(11) At Age of 15: Upon attaining the age of fifteen years, if no
sign of bulugh (maturity, e.g. ihtilaam, haidh), has appeared, it is
Mustahab to take Ghusl.
(12) After Unconsciousness and Insanity: Upon passing of the
states of unconsciousness and insanity, Ghusl should be taken.
This Ghusl is Mustahab.
(13) After Giving Ghusl to the Mayyit: Those who gave Ghusl
to the Mayyit should themselves take Ghusl. This Ghusl is
Mustahab.
(14) Lailatul Baraat: Ghusl should be taken on Lailatul Baraat
15th Night of Shabaan. This Ghusl is Mustahab.
(15) Laitul Qadr: Ghusl is Mustahab on who has by the grace
of Allah Taala discovered the Night of Qadr.
(16) Entry to Madinah Munawwarah: Ghusl is Mustahab upon
entry to Madinah Munawwarah.
(17) At Muzdalifah: Ghusl is Mustahab for one who stops over
at Muzdalifah during the Hajj period. The time for this Ghusl is
during Fajr time of the 10th Zil-hajj.
(18) Tawaaf Ziyaarah: Ghusl is Mustahab for performing
Tawaaf Ziyaarah.
(19) Rami Jimaar: Ghusl is Mustahab for the occasion of
pelting the Jimaar during Hajj.
(20) Eclipse of the Sun and Moon: It is Mustahab to take Ghusl
on the occasions of the eclipse of the sun and the moon.
(21) Salaatul Istisqaa: It is Mustahab to take Ghusl for the
occasion of performing Salaatul Istisqaa.
(22) Salaatul Khauf and Salaatul Haajat: It is Mustahab to take
Ghusl for performing Salaat at the time of fear and need.
(23) Salaatut Taubah: It is Mustahab to take Ghusl when
performing Salaatut Taubah seeking Allahs pardon and
forgiveness for sins committed.

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(24) Upon Returning from a Journey: It is Mustahab to take

Ghusl upon reaching home after a journey.
(25) Upon Execution: It is Mustahab for one who is to be
executed, to take Ghusl prior to his execution.

Masaa-il Pertaining To Ghusl

(1) It is improper to face the Qiblah while engaged in Ghusl.
(2) It is improper to engage in talk while taking Ghusl.
(3) Make haste in covering the body. One should not delay in
wearing ones clothes after completing the Ghusl. The
Shariah emphasises this so much, that if the feet have as yet
not been washed, then first don ones garments and
thereafter wash the feet.
(4) It is not proper to recite any dua, kalimah, etc, during Ghusl.
(5) If even a single hair remains dry in Ghusl, the Ghusl will not
be valid.
(6) If after Ghusl, one recalls that a certain part has not been
washed, then that part should now be washed. It is not
necessary to repeat the Ghusl. However, if the unwashed
part is not washed, the Ghusl is not valid. It is not sufficient
to merely rub the moist hand over the unwashed part. Water
has to flow over it.
(7) If due to some sickness or ailment, water is harmful if applied
to the head, it will be permissible to leave the head dry and
wash the rest of the body. However, upon being cured of the
ailment it is Wajib to wash the head. There is no need to
renew the Ghusl.
(8) Rings, etc., should be removed during Ghusl to enable the
water to reach the parts covered by these objects.
(9) If some flour, gum, etc., has hardened on the fingernails or
elsewhere, Ghusl will not be valid if these substances were
not removed. The same applies to cutex a substance
which modern women apply to their finger-nails as it also
prevents water from reaching the parts covered by it. It is
essential to remove these and pass water over the parts
which were covered. If after Ghusl it is realised that some

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gum, etc., was stuck to the nails, etc., then remove the
substance and wash the place. It is not necessary to renew
the Ghusl. If this was realised only after having performed
Salaat, then after removing the substance and washing the
part, repeat the Salaat.
(10)It is not necessary to remove the ointment from a cut or
wound during Ghusl. Gush water over it.
(11)Any food-particle stuck in between the teeth must be
removed, otherwise the Ghusl will not be valid since the
space between the teeth will remain dry.
(12)After Ghusl, Wudhu should not be made again since the
Ghusl is sufficient.
(13)As mentioned elsewhere, nowadays it is considered
fashionable for women to keep long finger-nails. Dirt
accumulates under such long nails and obstructs the
moistening of the parts covered by the dirt. Besides such
long nails and dirt-accumulation being contrary to Islamic
hygiene and Tahaarat rules, Wudhu and Ghusl will not be
valid if the dirt is of a nature non-porous which does
not permit water to seep through.

PARING OF NAILS AND THE REMOVAL OF

UNWANTED HAIR
Before taking a bath it is preferable to cut the nails of the fingers
and toes as well as remove the unwanted hair from under the
armpits and below the navel. It should, however, be borne in
mind that if one is in a state of Hadathe Akbar or Janaabat then it
is not -permissible -to remove, cut or break any nails or hair from
any part of the body. The removal of unwanted hair should be
attended to preferably once a week. If this is not possible then
every alternate week. Care should be taken that it is not left for
more than 40 days as this is the limit. Beyond 40 days the
neglecter will be guilty of sin.

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Do not bath (or make Wudhu) with water heated in the sun,
for it causes leprosy. HADITH.

TAYAMMUM
TAYAMMUM is a form of obtaining Tahaarat (purification) from
the states of impurity whether the impure state be Hadathe
Asghar or Hadathe Akbar.
It will be permissible to resort to this form of purification, i.e.
Tayammum, in the absence of water or in case of ones inability
to use water due to illness or some other cause.
How To Make Tayammum
(1) Form a Niyyat for making Tayammum. It will suffice to intend:
I am making Tayammum for the purpose of obtaining purity.
(2) Then strike the palms of both hands on pure (Taahir) sand and,
after blowing off the excess dust, rub both hands over the whole
face in the motion of washing ensuring no part of the face is left
out.
(3) Now strike both hands again onto the soil and, after blowing
off the excess dust, rub both arms including the elbows in the
motion of washing in the following manner:
After placing the four fingers of the left hand under the finger-tips
of the right hand, pull them towards the elbow (of the right
hand). In like manner, beginning from the elbow, rub over the-
inner -part of the right hand up to the fingers ending up by
passing the inner part of the left thumb over the outer portion of
the right thumb. After completing the right hand do exactly the
same with the left hand.
This is followed by making Khilaal of the fingers. In the event of
one wearing a ring it should either be removed or rotated.
It is also Sunnat to make Khilaal of the beard.
The Tayammum is now complete.

The Faraa-idh of Tayammum

The following are the Faraa-idh or compulsory factors of
Tayammum:
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 Kitaabut-Tahaarah

(1) Niyyat or Intention.

(2) Striking the hands onto the earth twice as described.
The Factors Which Break Tayammum
(1) All those acts which break Wudhu will break Tayammum
(2) The sighting of water providing that one has the ability to use
the water.

Who Can Take Tayammum?

(1) A Musaafir (Traveller) who cannot find water within a radius of
one Shari mile (11/8 English miles).
(2) A person (i.e. a non-Musaafir) outside the city boundaries,
who does not find water and his distance from the city is one
Shari mile.
(3) A sick person who fears that if he uses water his sickness will
deteriorate. Fear here means a valid fear occasioned by past
experience or the statement of a Muslim doctor who is not a
Faasiq.
(4) A junub (one who is in the state of Janaabat) (even if he is a
non-Musaafir) if he has a valid fear that he will become ill if he
baths with cold water. This applies when there are no means
of heating the water.
Masaa-il Pertaining To Tayammum
(1) It is permissible to make Tayammum on all substances which
are of earth, e.g. sea-sand, soil, clay, lime, etc.
(2) If the object is of earth it will be permissible to, make
Tayammum on it even if there be no sand or dust on it. For
example: an unpainted earthenware jug, an unbaked brick, etc.
(3) It is Mustahab to delay the Salaat until the end of the valid
time if one has hope of obtaining water to make Wudhu.
(4) If the quantity of water available is sufficient to execute the
Fardh acts of Wudhu, then Tayammum will not be permissible.
(6) If cold water harms, but warm water does not, it will not be
permissible to make Tayammum if means for heating the water
are available.

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(7) One Tayammum is sufficient for any number of Salaat. Hence,

if one Tayammum has not been broken, it will suffice to perform
another Salaat with the previous Tayammum.
(8) If water is being sold and one does not have the means to buy
it, then Tayammum will be permissible.
(9) If after performing Salaat with Tayammum, one discovers
water in the nearby vicinity, then there is no need to repeat the
Salaat.
(10) One requires a compulsory Ghusl, but bathing is harmful
while Wudhu is not. In such an event Tayammum shall be made
for the purpose of Ghusl. If this Tayammum is later broken by any
act which nullifies Wudhu, then Wudhu must be made to obtain
purification from the state of Hadathe Asghar.
(11) After striking the hands on the earth, dust them so that the
face is not soiled.
(12) It is not permissible to use ash for making Tayammum.
(13) It is permissible to use a dry stone for Tayammum even if
there is no sand on it.
(14) If Tayammum was made in order to touch the Quraan
Shareef then this Tayammum will not be valid for Salaat. Another
Tayammum will have to be made again. However, if Tayammum
was made with the intention of obtaining purity or for
performing Salaat then this Tayammum will be valid for Salaat
as well as touching the Quraan Shareef.
(15) Water is available (for the Musaafir or the non-Musaafir
outside the city limits) within a Shari mile, but the time is so little
that if one goes to fetch the water the Salaat time will expire. In
this case it will not be permissible to make Tayammum even if the
Salaat becomes Qadhaa.
(16) If Tayammum was made for Wudhu then this Tayammum will
break if water sufficient to make Wudhu is found. In like manner,
if the Tayammum was that of Ghusl, it will break if water
sufficient to make Ghusl is found.
(17) The Tayammum occasioned by illness will break once that
illness no longer exists.

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(18) Tayammum was made because of the non-availability of

water. Thereafter an illness which does not permit Wudhu
overtakes one. During this illness water becomes available. The
Tayammum which was made as a result of the non-availability of
water now becomes invalid. A fresh Tayammum will have to be
made.
(19) If as a result of engagement in Wudhu, one will miss the Eid
Salaat or the Janaazah Salaat, it will be permissible to make
Tayammum and perform these Salaats.
(20) However, it is not permissible to perform any other Salaat
with the Tayammum performed for the specific purpose of Eid or
Janaazah Salaat.
(21) Isti-aab of the Tayammum parts is compulsory. Isti-aab
means to complete,to render in full measure. Here it means
that the total surface of the face, hands and arms must be rubbed
just like it is washed in Wudhu. If any portion of the Tayammum
area is not rubbed over, the Tayammum will not be valid.
(22) Tayammum is equally effective in removing all states of
impurities whether of Hadath, Janaabat, Haidh or Nifaas.
(23) If there is strong indication of the presence of water in the
vicinity, Tayammum will not be permissible. A search in such a
case, will first have to be made for water.

MASAH ON THE KHUFFAIN

Khuf-fain are a special type of socks. Masah here means to
lightly pass the moist hand over the upper surface of the Khuf-
fain.
Throughout this lesson, the act of passing the moist hand over the
socks will be called Masah Alal Khuffain.
Instead of washing the feet during Wudhu, Masah Alal Khuffain is
permissible. In place of washing the feet, Masah Alal Khuffain will
suffice.

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The Type of Khuffain Or Socks On Which Masah Is

Lawful
It is permissible to make Masah on only such Khuf-fain or socks
which fulfil the following four requirements:
(1) The socks must be strong enough to enable walking in them
on roads for three miles without the socks breaking or
tearing.
(2) The socks, if not tied on the foreleg, must not slip down.
Socks kept in position by elastic sewn into the socks material
will be regarded as being tied.
(3) Water must not be able to seep through.
(4) The socks must not be transparent or even semitransparent.
If any one of the four conditions is lacking, Masah on such
socks will not be permissible.
Khuffain on which Masah is made are generally made of
leather. The type of socks woollen, nylon, etc. generally
worn nowadays are not classified as Khuffain. It is,
therefore, not permissible to make Masah on them. If socks
are made of a material other than leather and the
aforementioned four requirements are met, Masah will be
permissible on them.

When to Put On The Khuffain

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

The Duration of Masah Alal Khuffain

For a Muqeem (one who is not a travellerMusaafir) Masah Alal
Khuffain is valid for a period of 24 hours and for the Musaafir the
period permissible is 72 hours.
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The period of 24 hours or 72 hours will be reckoned from the time

Wudhu breaks (i.e. the Wudhu after which the Khuffain were put
on) and not from the time the Khuffain were put on. For example,
a Muqeem makes Wudhu at 6 p.m. and after completing his
Wudhu he puts on Khuffain. At 8 p.m. his Wudhu breaks. Twenty-
four hours will be reckoned from 8 p.m. Hence, it will be
permissible for him to make Masah Alal Khuffain each time he
takes Wudhu until 8 p.m. the next day.
Upon expiry of the 24 hours, Masah Alal Khuffain will no longer be
valid. When the period (24 hours for the Muqeem and 72 hours
for the Musaafir) expires, the Khuffain should be removed and
the feet washed. It is not necessary to renew the Wudhu.

How to Make The Masah

The method of Masah Alal Khuffain is as follows:
Draw the fingers of both hands at the same time (right hand on
the right foot, left hand on the left foot) on the upper surface of
the Khuffain starting from the toes and ending (the Masah) at the
foreleg (just above the ankle). The Masah should be done once
only on each sock.
If the back of the hand was used to make the Masah, it will be
valid. However, one should not unnecessarily depart from the
correct Sunnat method.
It is not permissible to make Masah on the side or at the under
surface of the Khuffain. It is Fardh to make Masah on each sock to
the extent of three full fingers, i.e. the full surface area of three
fingers must be drawn from the toes to the foreleg.

The Factors Which Nullify (Break) Masah Alal

Khuffain
The following acts will nullify the Masah which was made
on the Khuffain:
(1) All things which nullify Wudhu.
(2) Removal of the Khuff (sock).
(3) The expiry of the period, i.e. 24 hours for the Muqeem and 72
hours for the Musaafir.
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If only one sock was removed then, too, it is Waajib to remove

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

Masaail Pertaining To Masah Alal Khuffain

(1) It is not permissible to make Masah on a Khuff which is torn to
the extent that an area of the foot equal to the size of the
three smallest toes is exposed. It is permissible to make Masah
on the sock if it is torn less than this.
(2) If the seam of the Khuff comes loose, but while walking the
foot is not exposed, Masah on such Khuffain will be valid.
(3) If a Muqeem who has made Masah Alal Khuffain goes on a
journey before the 24-hour period has expired then his Masah
may be extended to 72 hours. His Masah will now be valid for
72 hours.
(4) If a Musaafir who has made Masah Alal Khuffain returns to his
home town then his Masah will be valid for only 24 hours.
(5) It is permissible to make Masah on ordinary woollen, etc.,
socks which have been covered with leather.
(6) If Ghusl becomes compulsory then Masah Alal Khuffain will not
be permissible even if the valid period has not yet expired. The
Khuffain must be removed when the Ghusl is taken and the
feet washed.
(7) If after making Masah Alal Khuffain one sets foot in a puddle of
water and water enters the Khuff wetting more than half the
foot, then Masah will be nullified. Both Khuffain must be
removed and the feet washed.

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MASAA-IL PERTAINING TO TOILET

(1) Prior to entering the toilet recite the following dua:

BISMILLAHI ALLAHUMMA INNEE A-OOTHUBIKA MINAL-
KHUBU-THI WAL-KHABAA-ITH.
In the Name of Allah.
O Allah! I seek refuge with You from evil male and female jinn.
N.B.: The recitation to be done outside the toilet.
(2) Do not enter the toilet bare-headed.
(3) Do not take into the toilet any paper, bracelet, etc., on which
is written or engraved Allahs Name or some Quraanic verse or
Hadith. A taweez securely wrapped or sewn is an exception. It is
permissible to enter with such a taweez.
(4) If one sneezes inside the toilet, one should not utter

ALHAMDULILLAH
However, one may say

ALHAMDULILLAH
in the mind, i.e. without tongue or lip movement.
(5) Do not spit in the toilet.
(6) It is not permissible to read inside the toilet. Many
Westernised Muslims are in the habit of reading the newspaper
or some magazine inside the toilet.
(7) Do not smoke inside the toilet.
(8) When entering the toilet do so with the left foot.
(9) When coming out, do so with the right foot.
(10) Upon emerging from the toilet, recite the following dua:

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GHUF-RAA-NAKA AL-HAMDU-LILLA HILLATHI ATH-HABA

AN-NIL-ATHA WA-AAFAANI.
O Allah! I seek Your Forgiveness.All Praise to You Who has
eliminated from me harmful substances and have protected me.

(11) Do not talk while inside the toilet unless it becomes essential.
(12) It is not permissible to stand while urinating.
(13) It is not permissible to face the Qiblah while relieving oneself
nor is it permissible to have ones back towards the Qiblah on this
occasion. This applies to little children as well.

Istinja
The act of purifying oneself of the impurities excreted via the hind
and front private parts is called Istinja.
In effecting Istinja it is best to first use lumps of dried soil. Such
lumps tend to absorb moisture and are efficacious in wiping the
najaasat of faeces and for absorbing urine drops. Therefore,
wherever available and possible, such soil lumps should be used.
After having used the soil lumps the area to be cleaned should be
washed with water.
In the absence of soil lumps toilet paper could also be used, but
this must be followed by purifying with water.
It is not permissible to use newspaper, writing-paper or any other
objects of honour and respect.

SIGNIFICANCE OF BODILY PURIFICATION

Allah Taala says in the Holy Quraan:

Verily, it is most befitting that you stand in the Musjid erected on
the foundations of Takwaa (piety and fear of Allah) since the very
first day. In it (i.e. the Musjid erected on the foundations of

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Takwaa) are men who love to purify themselves. And, Allah loves
those who purify themselves. (QURAAN)
Ibn Abbaas (Radiallahu anhu) and Dhh-haaq (Radiallahu anhu) say
that the Musjid erected on the basis of Takwaa referred to in this
Quraanic verse is Musjide Qubaa. Imam Tirmizi (Rahmatullah
alayh) and Abu Dawood (Rahmatullah alayh) narrates on the
authority of Abu Hurairah (Radiallahu anhu) that the verse,

In it (Musjid of Takwaa) are men who love to purify themselves,
was revealed in praise of the people of the town of Qubaa who
frequented the Musjid of Qubaa to which this Aayat refers. In this
verse of the Holy Quraan Allah Taala speaks highly of the people
who were the worshippers in Musjide Qubaa, and the reason for
Allah Taala bestowing praise upon these men was their habit and
practice of thoroughly purifying themselves with water after
answering the call of nature. Hence, Allah Taala says:

In this Musjid are men who love to purify themselves. The
Tafseer Books of the Holy Quraan explain very clearly what is
actually meant by purifying themselves.

) (
. . .the people of Qubaa were in the habit of making Istinja with
water. (TAFSEER ROOHUL MAANI)
(N.B.: Istinja means to purify oneself from the impurities of urine
and faeces).

Allah Taala speaks in glowing terms of the people of Musjidut-

Takwaa of the town of Qubaa because they used water in the
toilet to purify themselves. This act of purification in the way of
the people of Qubaa (i.e. Istinja with water) is so loved by Allah
Taala that He, in His Divine Wisdom, saw it necessary to mention
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it in the Holy Quraan and praise in the highest terms the men
who make Istinja with water. Thus He says:

And, Allah loves those who purify themselves.

There are many important and great practices of the Shariah such
as circumcision, the manner of Salaat performance, etc., which
Allah Taala does not mention in the Quraan. But Allah Taala
states the need for purification for purifying oneself with water
in the Quraan. Allah Taala states the beauty and the
importance of making Istinja with water in the Holy Quraan. The
Holy Quraan has explained that the practice of Istinja with water
is a factor to procure the praise of Allah:

In it (Musjidut-Takwaa of Qubaa) are men who love to purify
themselves. (QURAAN)

The Holy Quraan has explained that the practice of Istinja with
water is a factor to obtain the Love of Allah:

And, Allah loves those who purify themselves.

What greater felicity and success than Allahs Love can a Muslim
hope for? No matter how trivial and unimportant this practice of
making Istinja with water may seem to Westernised Muslims, we
must remember that Allah Taala, Himself praises this practice in
His Book, the Glorious Quraan. And, who is the Muslim who can
deny the greatness and the importance of the Book of Allah?
When this verse (quoted above) was revealed, Rasulullah
(Sallallahu alayhi wasallam) addressed the Ansaar and said:

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O gathering of Ansaar! Verily, Allah Taala has highly praised
(your) method of purification. What then is your method of
purification?

The Ansaar replied:

We perform Wudhu for Salaat and make Ghusl (full bath to
obtain purity) from Janaabat.

The Messenger of Allah (Sallallahu alayhi wasallam) said:

Is there anything else (you do) besides this ?

The Ansaar replied:

Nothing, but, should any of us visit the toilet he loves to make
Istinja with water.

Said Rasulullah (Sallallahu alayhi wasallam):

That is it (i.e. the reason for Allah praising you). Therefore, be
steadfast on this practice (of making istinja with water).

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Imam Ahmad, Ibn Khuzaimah, Tibrani Ibn Murdawiyah and
Haakim narrates on the authority of Uwain Bin Saaidah Ansaari
(Radiallahu anhu): Verily, Nabi (Sallallahu alayhi wasallam) came
to the people in Musjid Qubaa and said: Verily, Allah Taala has
glowingly praised (your) method of purifying (yourselves) in the
verse pertaining to your Musjid. What is this method by means of
which you purify yourselves? They said in reply that they washed
their adbaar after relieving themselves.
(N.B.: Adbaar means the hind private part).

The reader will now realise the essentiality of the practice of

purifying with water (Istinja with water). It is a factor and a
practice which draws one closer to Allah Taala. Allah Taala
showers praise and love on those who maintain this Islamic
practice of making Istinja with water. Tahaarat Purification is
a condition for the validity of our Ibadat. But, it is indeed sad to
note that Muslims have fallen prey to the un-Islamic customs and
ways of the Kuffaar to such an extent that they are not able to
purify themselves in the Islamic method of purification the
method loved by Allah, the method praised in the Holy Quraan. It
is the trend today it is considered fashionable and modern to
have unhygienic, disease-spreading, Western high-level toilets.
The Western Kuffaar have now, after trial, realised the filth and
disease the impurity of the high toilet. For this reason we see
that in Europe, Europeans (whom Westernised Muslims are
imitating) installing squat-pans (i.e. the flat toilets termed Eastern
toilets) by the thousand, yet the Western Muslims have shunned
the Islamic practices of gaining purity and are imitating the
impure Kuffaar who are the main agents of spreading disease by
way of their impurities and unclean habits and unhygienic
customs. Allah Taala has branded the Kuffaar as najas (i.e. filth).

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They are embodiments and symbols of filth and impurity hence

Allah Taala states:

Verily, the Mushrikeen are impure.
The impurity of kufr and the material and physical impurities of
their bodies filth piled upon filth have earned for them the
epithet of NAJAS. Despite this irrefutable fact, Muslims
(Westernised Muslims) deem it honourable to imitate the ways
and practices of those decried Allah Taala. Our way of life is
Islam, and, Islam has given us a complete and a perfect code of
life right down to the method of cleansing ourselves in the
toilet a method which modern Muslims may regard as trivial
and unimportant but which Allah Taala and His Rasool (Sallallahu
alayhi wasallam) regard as very important. In the Eyes of Allah it is
a practice about which Allah Taala declares in the Holy Quraan:

And Allah loves those who purify themselves.

THE MAZOOR
Ahkaam (Laws) of The Mazoor
A person who, due to some illness, etc., continuously remains in
the state of impurity, being unable to remain in the state of
Tahaarat (purity) long enough to perform Salaat, is called a
Mazoor.
Once a person qualifies as a Mazoor, he/she has to perform
Salaat even in the state of impurity. Because of his/her helpless
condition, he/she is excused from the normal state of purity.
Mazoor means an excused person.

When Does One Become A Mazoor?

One will become a Mazoor only if the state of impurity initially
lasts for one complete duration of Salaat time. If throughout this
time, blood-or-urine, etc., flowed or dripped continuously, not
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enabling one to make Wudhu and perform the Fardh Salaat with
Tahaarat (purity), then one will be known as a Mazoor and the
Ahkaam of the Mazoor will become applicable.
The time when the cause of continuous impurity (e.g. wound
from which blood flows; dripping of urine, etc.) developed, will
not be taken into consideration in determining whether a person
has become a Mazoor. The time will be reckoned from the Salaat
time immediately following the Salaat time in which the wound,
etc., was sustained.
Example: During Zuhr time, one sustained an injury which caused
bleeding. The bleeding was continuous. One shall now have to
wait until the approach of the end of Zuhr time, i.e. until so much
time remains that the Faraaidh of Wudhu and four rakaats Fardh
Salaat could be performed. When this much time remains before
the ending of Zuhr time then make Wudhu even while the
bleeding continues and perform the four rakaats Fardh of Zuhr.
However, one has not yet become a Mazoor since one complete
Salaat duration has not passed.
Now if the bleeding continues for the full Asr time which follows
immediately after the ending of the Zuhr time in which the
bleeding commenced, one will be known as a Mazoor.
If during this Asr time (i.e. the Asr time which immediately
followed the Zuhr time in which the bleeding started) the
bleeding stopped long enough to enable one to make Wudhu (i.e.
only the Faraa-idh of Wudhu) and the Fardh Salaat, then one will
not be a Mazoor.
If, after having qualified as a Mazoor, the bleeding stopped for
any length of time but not stopping completely for one Salaat
time and then resumes, one will still be regarded as a Mazoor.
In the example given above, one became a Mazoor at the end of
Asr time. During Maghrib time, the bleeding ceased for some time
and then resumed. This cessation of bleeding will not be taken
into consideration. One will still be a Mazoor.
After qualifying as a Mazoor, one will remain a Mazoor as long as
the bleeding, etc., does not stop for one full Salaat time.

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Upon becoming a Mazoor, it is not necessary for the bleeding to

be continuous in the succeeding Salaat times. In the succeeding
Salaat times, it will suffice if the bleeding was for just a moment
for one to continue to be considered a Mazoor.

The Mazoors Tahaarat

(1) A Mazoor shall take Wudhu for every Fardh Salaat. When it is
time for performing Salaat, Wudhu should be made.
(2) The Wudhu of a Mazoor remains valid for the duration of the
Salaat time. Example: During Asr time, a Mazoor made Wudhu
for performing Asr Salaat. This Wudhu will remain valid
throughout the Asr duration. When Asr time expires, the Wudhu
will become null.
(3) All Nawaqidhe Wudhu (factors which break Wudhu) besides the
factor responsible for making one a Mazoor, will nullify the
Wudhu of a Mazoor. Example: A person became a Mazoor as a
result of continuous bleeding from a particular wound. This
person made Wudhu for Salaat, but before performing Salaat, he/
she bled from another wound or had to answer the call of nature.
These other acts will now break the Mazoors Wudhu although
the bleeding from the particular wound will not.
(4) Wudhu made by a Mazoor will become null after sunrise. If the
Mazoor wishes to perform any Salaat after sunrise, Wudhu will
again have to be made.
(5) The Mazoors Wudhu taken after sunrise will remain valid for
Zuhr Salaat. This Wudhu taken after sunrise will end only with the
expiry of Zuhr time.
(6) The Mazoor may perform any type of Salaat with his/her Wudhu,
be it Fardh, Sunnat, Witr or Nafl.
(7) The Mazoor can touch the Quraan Shareef with his/ her Wudhu.

The Clothing And Body Of The Mazoor Being Soiled

By Bleeding, Etc.
The following two rules will apply to the soiled body and
garments of the Mazoor:

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(a) If the soiled garments soiled by the bleeding, urine, etc.

are washed, but become soiled again before the Salaat could be
completed, then it is not obligatory to wash it. Salaat could be
performed with such soiled garments.
(b) If, however, the garments or body will not soil so quickly, and
one will be able to perform and complete the Salaat with taahir
(pure) garments and body, then it will be Waajib to wash the
soiled parts when the extent of the najaasat (impurity) becomes
more than the size of a dirham (dirhams size is the area of the
hollow in the palm of the hand).
Imaamat of A Mazoor
It is not permissible for a Mazoor to become the Imaam of a
jamaat (congregation) if all or some of the Muqtadis
(congregants) are not Mazoor.
It is permissible for a Mazoor to be the Imaam if all the Muqtadis
are also Mazoor.
Faaqidut - Tuhurain
A person who is neither able to take Wudhu nor Tayammum is
described as Faaqidut-Tuhurain. A person who has neither the
means or ability to obtain Tahaarat (purification) by means of
Wudhu or Tayammum is not permitted to perform Salaat. In such
an event Salaat will have to be made Qadhaa upon attaining
purity.

HAIDH
Haidh is the female monthly period of menstruation.

The Haidh Period

The minimum period of Haidh is 72 hours, i.e. 3 days and 3 nights.
The maximum period is 10 days and 10 nights.
The blood that flows for less than 3 days or more than 10 days is
not Haidh, but is known as Istihaadhah. (Istihaadhah will be
explained later, Insha Allah).

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Haidh does not occur before the age of nine years nor after the
age of fifty-five years. Blood which flows before the age of nine
years or after fifty-five years is known as Istihaadhah.

The Ahkaam (Injunctions) Of Haidh

A. During the state of Haidh the following are prohibited:
(1) Salaat:
It is not permissible to perform Salaat while menstruation
lasts. Salaat missed as a result of Haidh is totally maaf
(waived). Qadhaa of these Salaat is not offered.
(2) Fasting:
Fasting during Haidh is prohibited. Fasts missed as a result of
Haidh must be fulfilled after purity from Haidh has been
attained.
(3) Sexual Relations:
During the state of Haidh it is not permissible for the husband
to look at the portion of the wifes body from the navel to the
knees.
(4) Touching or reciting the Quraan:
It is not permissible to touch or even recite the Quraan
Shareef. It is, however, permissible to touch the Quraan if it is
enclosed in a wrapper or cloth. If the cloth is sewn or attached
to the cover, touching will then not be permissible. It is not
permissible during the state of Haidh to touch even an object
on which a verse of the Quraan Shareef is written or
engraved, e.g. paper, tray, taweez, post card, etc. If such
objects are enclosed in a covering, touching will be
permissible.
(5) To enter the Musjid.
(6) To make tawaaf of the Kabah Shareef.

B. If Haidh stops before ten days, sexual relations will be

permissible only after Ghusl has been taken or after one full
Salaat time has lapsed. If Haidh stops after the full ten-day period,
sexual relations are permissible even before Ghusl.

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C. When the period of Haidh comes to an end, Ghusl becomes

Waajib (compulsory).

The Types of Blood Which Are Haidh

During the period of Haidh all colours of fluid greenish, red,
yellowish, brownish, etc. excreted, are Haidh. The Haidh period
will remain until the pad remains completely white or clean.
Istihaadhah
The blood which flows for less than 3 days (72 hours) and more
than ten days (240 hours) is not that of Haidh, but is known as
Istihaadhah.
The injunctions (Ahkaam) of Haidh and Istihaadhah differ.
Istihaadhah is the result of some illness. A woman who suffers
from Istihaadhah must perform Salaat, keep fast and it is
permissible for her to recite and touch the Quraan Shareef.
The law regarding such a woman is the same as the law governing
the Mazoor. (Mazoor was explained in an earlier chapter of this
book). In brief, a woman of Istihaadhah must make Wudhu for
each of the Fardh Salaat. Her Wudhu will last as long as the Salaat
time lasts. When the Salaat time expires, her Wudhu becomes
null. For example, she makes Wudhu for Zuhr Salaat. With this
Wudhu she shall perform Zuhr Salaat or any other Ibaadat. The
flow of the Istihaadhah blood will not nullify her Wudhu. Her
Wudhu will, remain valid for the whole of Zuhr time. When Zuhr
time expires, her Wudhu automatically breaks. Now she will have
to make a fresh Wudhu for Asr Salaat. When Asr time expires, her
Wudhu breaks again. She must make fresh Wudhu for Maghrib,
and so on for all the Fardh Salaat.

Masaa-il Pertaining To Haidh

(1) If the flow of blood was even a couple of minutes less than 72
hours then it (the blood) will not be that of Haidh, but will be
Istihaadhah.
(2) Haidh period normally ends at the age of 55 years. However, if
after the age of 55 years there is still a flow of blood then the
colour of the blood will be taken into consideration. If the blood
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is red or black then it will be Haidh. If yellowish, greenish or

brownish then it will be Istihaadhah. However, if before the age
of 55 years the Haidh blood was also yellowish, greenish or
brownish then these colours of blood after 55 years will also be
Haidh.
(3) If while performing Fardh Salaat Haidh commences, one should
immediately discontinue the Salaat. This Salaat is maaf
(waived). Qadhaa of it is not to be made.
(4) If while performing Nafl or Sunnat Salaat, Haidh commences,
one should immediately discontinue the Salaat, but upon
attaining purity, Qadhaa of this Nafl or Sunnat must be made.

(5) All fasts Fardh or NafI missed because of Haidh must be

fulfilled upon attaining purity.
(6) If the flow of Haidh ceases before her normal number of days, it
is Waajib upon her to take Ghusl and perform Salaat, but it is
Makrooh Tahrimi (forbidden) to indulge in sexual relations.
Sexual relations will be permissible once her normal number of
days has passed. If before the expiry of her normal number of
days the flow of blood is resumed then this resumption will be
that of her Haidh.
Example: A womans normal monthly period is five days, but on
one occasion ceased after four days. She should take Ghusl and
perform Salaat, but not indulge in sexual relations, for the
possibility of Haidh-resumption exists. After the fifth day has
passed i.e. her normal number of days then only will
sexual relations be permissible.
(7) The blood which flowed for less than three days (72 hours) is
not Haidh, therefore Ghusl is not Waajib. After the flow has
stopped (i.e. before three days), Wudhu has to be made and all
Salaat missed must be performed, but sexual relations will not
be permissible. If before fifteen days pass by, the flow of blood
is resumed then that which came for less than three days in the
beginning was Haidh. The normal number of days in this case
will be regarded as Haidh, and then Ghusl will be Waajib and
Salaat shall have to be performed.

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If after the cessation of the blood (which stopped before three

days) fifteen days of purity passed by i.e. no blood flowed for
full fifteen days then that which came in the beginning for
less than three days was Istihaadhah.
Example: Blood flowed on the 3rd and 4th of the month and
stopped (i.e. it stopped before 72 hours). Ghusl is not Waajib on
her now. She must make Wudhu and make Qadhaa of her
missed Salaat. However, it is not permissible for her to indulge
in sexual relations yet. On the 16th (i.e. before the passing of 15
days) the flow was resumed. Her normal period in other months
is 7 days.
In this case her period of Haidh will also be 7 days as follows: 3rd,
4th, 5th, 6th, 7th, 8th and 9th. From the 16th onwards will be
lstihaadhah.
On the 16th when the blood resumes she must make Ghusl and
perform Salaat.
(8) A womans normal monthly period is three days. However, on
one occasion the flow continued after the expiry of her three-
day period. In this case she must not yet make Ghusl nor
perform Salaat, but wait. If the flow continues and stops either
upon the passing of full ten days (240 hours) or less than ten
days then all these days that the blood came will be Haidh and it
will be regarded henceforth that the number of days of her
period has changed.
If the blood continued to flow even on the eleventh day then it
will be established that her period is only her normal three days.
All days after the third day will be Istihaadhah, Now on this 11th
day she must make Ghusl and make Qadhaa of all Salaat missed
from the fourth day onwards and continue to make Salaat in the
state of Istihaadhah.
(9) In a case where a woman has no fixed number of days for her
monthly period sometimes 3 days, 5 days, 8 days, etc. then
the number of days the blood flowed each month, providing
that it is not more than ten days, will be her Haidh period.
In a case where the period varies from month to month, if the
blood flows for more than ten days then her Haidh period for

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this month (in which the blood flowed for more than ten days)
will be the number of days of her period of the previous month,
the rest will be Istihaadhah.
(10) If a womans normal monthly period is, for example, 4 days, but
this month the blood flowed for 5 days. The following month
the blood flowed for more than 10 days, say for 15 days. Now of
these 15 days, the first five days will be Haidh and the rest
thereafter Istihaadhah. It will henceforth be regarded that her
period is five days and not the former four days.
(11) If from the very beginning of attaining puberty the blood
continued flowing for several months without stopping then ten
days from the day the blood first commencedwill be Haidh
and twenty days Istihaadhah. Her cycle will follow this pattern,
viz, ten days Haidh and twenty days Istihaadhah.
(12) A cessation of less than fifteen days will not be regarded as a
cessation of the flow of blood. In this case the normal number
of days of the Haidh period will be considered as Haidh and the
rest as Istihaadhah.
Example: A womans normal Haidh period is the 1st, 2nd and 3rd
of every month. This month it so happened that on the 1st,
blood flowed and then stopped again on the same day.
Fourteen days then passed by in a state of purity, i.e. blood did
not flow. On the 16th, blood resumed and then stopped. The
intervening 14 days of purity will not be regarded as a cessation
of the flow of blood, it will be said that the blood has flowed
continuously for sixteen days (1st plus 14 days of purity plus
16th). Of these 16 days, 3 days which are her normal period, will
be the Haidh period of this month as well, the rest of the 13
days being Istihaadhah. This woman will take Ghusl and make
Qadhaa of all Salaat after the 3rd if she had not taken Ghusl
after the 3rd. If, however, she had taken Ghusl after the 3rd,
then the Salaat thus performed will be valid, and there will be
no need to make Qadhaa.
Example: A womans normal Haidh period is the 4th, 5th and 6th
of each month. However, this month the blood started on the

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1st and stopped after flowing for the day. The blood stopped for
fourteen days, but resumed on the 16th.
Since the period of purity has been less than 15 days it will be said
that the blood flowed continuously for 16 days (1st plus 14
days of purity plus 16th). Her normal period of Haidh will be
established for this month as well i.e. it will be said that the
4th, 5th and 6th are her days of Haidh and the rest (1st, 2nd,
3rd, 7th, 8th, etc.) are lstihaadhah. Hence, the Salaat of the
7th and onwards will have to be fulfilled if the Salaat of these
days were performed without making Ghusl on the 7th.
(13) A womans normal Haidh period has always been five days (for
example). Of recent her periods have undergone a change.
Sometimes only a drop of blood appears and then four days
lapse without any blood appearing. On the fifth day again some
blood flows and then stops. Sometimes the flow continues for a
day or so and stops. The flow then resumes after seven or eight
days and then continues flowing for five days. In this case her
normal number of five days (i.e. the five particular dates of her
normal periods) will be Haidh and the rest Istihaadhah.
(14) If in a case where the Haidh stops before ten days, the flow of
blood ceases at such a time that very little time of the Salaat
remains only time for making quickly Ghusl observing just the
Fardh duties of Ghusl, and for saying once Allaahu Akbar
then, too, that Salaat will be Waajib. Qadhaa of it must be
made. If the time remaining for the Salaat at the time when the
Haidh stops in this case is less than this (i.e. less than the time
required to quickly make Ghusl and say Allaahu Akbar) then the
Salaat is maaf (waived).
(15) If the Haidh blood ceased after the full ten days (240 hours)
period and only time remains for saying once Allaahu Akbar
before the Salaat time expires there being no time for Ghusl
then the Salaat of that particular time becomes Waajib. After
Ghusl it will have to be rendered.
Example: Haidh after ten days stopped at 6.15 p.m. Sun sets (on
that particular day) at 6.16 p.m., hence one minute of Asr time
still remained when Haidh stopped although this minute is

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obviously insufficient for Ghusl. Nevertheless, the Asr Salaat

now is Waajib. After Ghusl Qadhaa of Asr must be rendered.
(16) Fasting during the state of Haidh is not permissible. However, if
in the month of Ramadhaan Haidh ceased during the day, it is
not lawful to eat or drink. Although this particular day will not
be regarded as a valid fast, it is Waajib to remain like a fasting
person and Qadhaa of this fast will have to be rendered.
(17) During Haidh it is Mustahab at the time of Salaat to make
Wudhu and sit for a while in solitude and engage in Zikr of Allah
Taala.

NIFAAS
(1) Nifaas is the blood which flows after childbirth.
(2) The maximum period of Nifaas is forty days. There is no
minimum period of Nifaas. After childbirth the blood which
flows for even a minute will be Nifaas.
(3) The Ahkaam (injunctions) of Nifaas are exactly the same as
those of Haidh. (See Page 70).
(4) The blood which flows from a pregnant woman before birth or
during delivery of the babe (i.e. before the emergence of the
baby) is not Nifaas, but is Istihaadhah.
(5) The blood which exceeds the maximum period of 40 days is
classified as follows:
(a) First occasion:
If it happens to be the first occasion of childbirth, the blood in
excess of forty days will be Istihaadhah.
(b) Set Nifaas Period:
If she had already given birth previously and has a fixed
number of days for her Nifaas period then whatever is in
excess of her fixed Nifaas period will be Istihaadhah. For
example, her previous Nifaas period was 18 days, but on this
occasion the blood flowed for 45 days. Her Nifaas period on
this occasion, too, will be 18 days. The rest, i.e. 27 days, will be
Istihaadhah.
(c) No fixed period:
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She gave birth on previous occasions, but had no fixed number

of days for her Nifaas. In this case her Nifaas will be 40 days
and the excess will be Istihaadhah.
(6) If a set period of Nifaas changes but does not exceed 40 days,
the latest number of days will be the new Nifaas period.
Example: A womans previous Nifaas was 19 days. On this
occasion the blood continued for 35 days. Her new Nifaas will
be 35 days.
(7) In the case of giving birth to twins, the Nifaas is the blood
which flows after delivery of the first babe.
(8) If after childbirth no blood flowed, then, too, it is Waajib
(compulsory) upon her to make Ghusl.

One who neglects internal purity (purity of the heart) is

contemptible. IMAAM GHAZAALI.

ANJAAS (IMPURITIES)
Anjaas is the plural of Najas which means impurity.
The purification of the body, clothing and place of Salaat of the
Musalli is Waajib.

Types of Najaasat (Impurity)

There are two classes of Najaasat, viz. Haqeeqi and Hukmi.
(1) Najaasat Haqeeqi
Najaasat Haqeeqi are all forms of material impurities, e.g.
urine, stool, blood, pus, water rendered impure by urine, etc.,
wine, etc.

(2) Najaasat Hukmi

Najaasat Hukmi is a state of impurity. It is not an impurity
consisting of a material substance. There are two states of
Najaasat Hukmi, viz. hadathe asghar and hadathe akbar. These
types of Najaasat Hukmi have been dealt with in the sections
dealing with Wudhu and Ghusl.
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N.B.: Purification from both classes of Najaasat (i.e. Haqeeqi and

Hukmi) is essential for Salaat.
Ways of Purification
Purification from Najaasat Hukmi
It has already been described in the Wudhu and Ghusl sections
how to purify oneself from Najaasat Hukmi.

Purification from Najaasat Haqeeqi

Purification from Najaasat Haqeeqi is obtained by removal of the
impurity and washing the impure place, garment, etc. In some
cases only removal of the impurity, without washing, will be
sufficient. Purification is achieved in the following ways:

(a) Water and taahir liquids

Water as well as all taahir (pure, paak) liquids such as rose water,
vinegar, etc., could be used for purifying an object soiled by
Najaasat Haqeeqi.

(b) Drying and removal

If the impurity is a solid which has dried, purification could be
obtained by rubbing the object (On which the solid impurity has
dried) onto earth. This form of purification applies to only non-
absorbent materials, e.g. leather, rubber, etc.

(c) Wiping
If a solid impurity falls on to glass, mirror or metal, then wiping off
this impurity from the mirror, etc., will suffice.

(d) Scratching
If mani (semen) which has dried on the clothing is scratched off,
the cloth or garment will be regarded as taahir. This form of
purification of cloth (viz, scratching) applies to only mani. Cloth
rendered impure by any other impurity besides mani can only be
purified by washing.

(e) Drying of polluted ground

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Earth is purified by having been dried by the sun. Hence, if earth

which has been rendered impure becomes dry in the sun no
trace of impurity remaining Salaat will be permissible on such
ground. This form of purification applies to only earth and not to
a mat, carpet, etc. However, impure earth purified by the sun
cannot be used for Tayammum.

*EXPLANATORY NOTE: In the context of Kitaabut Tahaarah, the

term pollution refers to Najs or substances which the Shariah
has declared impure. Pollution here should not be confused
with industrial pollution or some other form of grime, dust, etc.,
which although unhygienic and detrimental to the health, but,
nevertheless, not Najs in terms of the Shariah. Hence, ones
clothing may be covered with dust, soot or other forms of
substances which are regarded as industrial pollution, but in
terms of the Shariah these will be considered taahir, hence Salaat
could be performed with clothing soiled in such a manner.

METHODS OF WASHING
Solid Impurities
An object rendered impure by a solid impurity shall be washed
until the body of the impurity is eliminated. If after thorough
ordinary washing (i.e. without using soap, powder, etc.) some
impression (i.e. colour or odour) of the impurity still remains,
then, too, the object will be regarded as purified.

Liquid Impurities
An object rendered impure by an impure liquid, e.g. urine, shall
be washed until one feels satisfied that the impurity has been
eliminated.

The Types Of Najaasat Haqeeqi

There are two types of Najaasat Haqeeqi, viz. Najaasat Khafeefah
and Najaasat Ghaleezah.

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Najaasat Khafeefah
This is the lesser or lighter impurity. The following are impurities
known as Najaasat Khafeefah:
(i) The droppings of all haraam birds, e.g. eagles, falcons,
vultures, etc.
(ii) The urine of all halaal animals, e.g. sheep, cattle, etc.
(iii) The urine of horses.

(1) If a quarter or more of a part of the garment or cloth is

covered with Najaasat Khafeefah then it is Waajib to wash it.
Salaat will not be valid if a quarter or more of a part is covered
with this type of impurity. If less than a quarter is covered then
the Salaat will be valid although washing the impure part is best.
By quarter is meant a quarter of that particular part and not a
quarter of the whole garment or whole body, e.g. a quarter of the
sleeve, a quarter of the back, a quarter of the arm, etc.

(2) If Najaasat Khafeefah falls into water or any liquid

then that liquid, too, becomes Najaasat Khafeefah.

Najaasat Ghaleezah
This is the greater or heavier impurity. The following are
impurities known as Najaasat Ghaleezah:

(i) Blood of all animals and human beings excluding the

blood of fishes and insects.
(ii) Everything bones, hair, skin, etc. of a pig.
(iii) Urine of human beings and of all haraam animals.
(iv) Semen.
(v) Faeces of all animals and human beings.
(vi) Droppings of fowls, ducks and wild ducks.
(vii) Wine.
(1) If Najaasat Ghaleezah in the solid state (e.g. faeces) falls on
the body or clothing, washing will be Waajib if the weight of the
impurity is more than about 3g (one-ninth of an ounce).

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(2) If Najaasat Ghaleezah in the liquid state (e.g. blood) falls on

the body or clothing, washing is Waajib if the impurity covers an
area greater than the size of a dirham. (Dirham is a silver coin
which is the size of the hollow of the palm of the hand,
approximately a circle of half an inch-radius). If it is the size of a
dirham or less, then Salaat performed in this manner will be
discharged.

(3) The stipulation of the minimum quantity of impurities, viz, a

quarter of the area for Khafeefah and a dirhams size, etc., for
Ghaleezah, does not mean that the impurities in these little
quantities should not be washed away. It merely means that if
one did perform Salaat with the body or garments soiled by the
minimum allowed limit of impurity, the Salaat will be valid.
Notwithstanding this, to perform Salaat without washing even the
minimum allowed limit is reprehensibleMakrooh. The Sawaab
and spiritual efficacy of the Salaat are reduced by the presence of
any impurity, no matter how little.

(4) Najaasat Ghaleezah falling in water or liquid will transform the

liquid also into Najaasat Ghaleezah.

Masaa-il Pertaining To Impurities

(1) The exereta (urine and faeces) of even a milk-drinking infant is
Najaasat Ghaleezah.
(2) Besides fowls, ducks and wild ducks, the droppings of all halaal
birds are not regarded as impurities.
(3) The droppings and urine of a bat are not regarded as
impurities.
(4) The bones, hair, skin, etc., of a pig are impure (Najaasat
Ghaleezah). However, if these are burnt and reduced to ash, the
ash will be taahir (pure, paak).
(5) The saliva of dogs, pigs and all beasts of prey is Najas (impure).
It is of the Ghaleezah type.
(6) The smoke and vapour of an impurity are pure (Taahir).

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(7) Fruit worms are Taahir. Their presence does not render the
fruit impure. But it is not permissible to eat these worms.
(8) A decayed egg of a halaal bird is Taahir providing that it is not
broken.
(9) The scales on the skin of a snake are Taahir, but its skin is
impure.
(10) Water used to wash something impure also becomes impure
(Najas).
(11) The saliva of a dead person is Najas.
(12) Foodstuff which has decayed is not Najas, but nevertheless
should not be eaten.
(13) The saliva which flows from the mouth of a sleeping person is
not Najas.
(14) Water in which some Taahir (paak pure) object was washed is
not Najas. Wudhu could be made with such water provided the
flow of the water, i.e. its fluid state, has not been impaired, i.e.
the water has not become thick.
(15) If a slaughtered fowl or bird is placed in boiling water prior to
removing the entrails, it will become impure Najas. There is no
way of purifying it thereafter.
(16) Impure garments cleansed by the dry-cleaning process,
remain impure.
(17) It is not permissible to utilise used water (al-maa-ul
mustamal) for purposes of purification nor for drinking or in
foods.
N.B.: The meaning of al-maa-ul mustamal (used water) will be
explained in the next section, Insha Allah.
(18) Najas (impure) water cannot be used for anything. It is not
permissible to give Najas water to animals to drink nor to use it in
the mixing of mortar, etc.

AL-MAA-UL MUSTAMAL (USED WATER)

Al-maa-ul Mustamal or used water is the water which has been
used to purify from impurities as well as such water which has
been used on the pure (taahir, paak) body for the purpose of
obtaining Sawaab (Reward in the Hereafter), e.g. one is already in
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the state of Wudhu, but makes a fresh Wudhu to obtain Sawaab,

by making Niyyat of Wudhu.
It is not permissible to use such used water for removing the
impurities of Janaabat and Hadath, i.e. Ghusl to remove Janaabat
and Wudhu to remove Hadath cannot be made with such used
water.
Such used water may be used to remove or eliminate other
impurities, e.g. blood, excreta, etc.
If one is in the state of Wudhu and one makes a fresh Wudhu
without forming Niyyat (intention) of Sawaab or Niyyat of Wudhu,
then the water falling from the body will not be regarded as al-
maa-ul mustamal. Such water will be Taahir.

Najas (Impure) Water

Water in which any Najas object was washed also becomes Najas.
However, the degree of Najaasat (impurity) of such impure water
differs with the number of times the Najas object was washed in
it.
Hence:
(i) If an impure object is washed once in water and this impure
water falls on to garments, then such garments will become
purified (taahir or paak) only after being washed thrice.

(ii) If the impure object which has already been washed once is
washed a second time in Taahir (pure) water and then this impure
water (i.e. in which the impure object has been washed the
second time) falls on to garments, then such garments will
become purified after being washed twice.
(iii) If the impure object which has already been washed twice is
washed the third time in Taahir water and then this impure water
falls on to garments, then such garments will be purified after
being washed once only.

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SOOR ( LEFT OVER WATER )

Soor is the water which remains in a container after drinking.
The soor of people, animals and birds is classified into the
following categories:
Taahir, Najas, Makrooh, Mashkook.

Taahir or Pure (Paak)

The Soor of the following is Taahir:
(i) Human beings, even if they be non-Muslim or in the state of
Janaabat.
(ii) All halaal animals, e.g. goats, sheep, cattle, etc.
(iii) Fowls living in an enclosure.
(iv) Halaal birds, e.g. pigeons, swallows, parrots, etc.
(v) Haraam birds, e.g. falcon, hawk, which have been tamed and
do not eat carrion and other impurities.
(vi) Horses.

Najas (Impure)
The Soor of the following is Najas:
(i) Dogs.
(ii) Pigs.
(iii) All beasts of prey, e.g. lions, wolves, etc.

Makrooh (Reprehensible)
The Soor of the following is Makrooh
(i) Cats.
(ii) Fowls which are not in an enclosure.
(iii) Birds of prey, e.g. eagles, etc.
(iv) Snakes, lizards, etc.
(v) Mice.
(vi)Ghair Mahram2 providing that it is known that the soor is of
a certain Ghair Mahram.

2
A person with whom marriage is not prohibited.

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Mashkook (Doubtful)
The Soor of asses and mules is Mashkook.
Masaa-il Pertaining To Soor
(1) It is permissible to use for any purpose, e.g. washing, Wudhu,
Ghusl, drinking, etc., soor classified as Taahir.
(2) It is not permissible to use for any purpose soor classified as
Najas (impure).
(3) If Taahir water is available then it is not proper to use
Makrooh soor. The use of Makrooh soor is not reprehensible
where Taahir water is not available.
(4) Mashkook soor should only be used when Taahir water is not
available. Only in case of the non-availability of Taahir water may
Mashkook water be used for Wudhu, etc. If only Mashkook water
is available, both Wudhu and Tayammum must be made. Any one
of these two acts, viz. Wudhu and Tayammum, may be made first.
(5) Any impurity (Najaasat) on or in the mouth of a person or
halaal animal will render the soor Najas. Hence, a persons soor
will be Najas immediately after having eaten pork or consumed
liquor.
(6) The utensil licked by a dog will become Taahir after washing it
thrice. However, it is better and an act of Sawaab to wash it seven
times and once, thereafter, with sand.
(7) If immediately after eating a mouse, the cat puts its mouth in
the water, etc., then it will be Najas.

Perspiration
(1) The perspiration of animals whose soor is Taahir, is also Taahir.
(2) The perspiration of animals whose soor is Najas, is also Najas.
(3) The perspiration of animals, birds, etc., whose soor is
Makrooh, is also Makrooh.
(4) The perspiration of asses and mules is Taahir. However, it is
better to wash it if it makes contact with the body, clothing,
etc.

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Water
Purification from the ceremonial impurities of Hadath and
Janaabat is possible with only natural water.
The following are examples of natural water:
(a) Rain water
(b) River water
(c) Lake water
(d) Sea water
(e) Spring water
(f) Well water
(g) Water melted from ice and snow.

Stagnant Water
Stagnant water becomes impure if Najaasat (impurity) falls in it
regardless of the quantity of Najaasat. Even a little quantity of
Najaasat will render stagnant water Najas.

Flowing or Running Water

Water which flows or runs naturally remains Taahir even if
Najaasat falls in it. Najaasat will only render running water impure
if any of the effects colour, taste or odour of the Najaasat is
detected in the water.

Large Ponds, Tanks, Etc.

A pond, tank, etc., having an area of 289 square feet is classified,
as. flowing water.
Najaasat will only pollute the large pond, tank, etc., if any of the
effects of the impurity is discerned.
If any solid impurity, e.g. a dead animal, falls into a pond or tank,
Wudhu, etc., will be permissible at another side or end of the
pond.

Masaa-il Pertaining To Water

(1) The death in water of living organisms which do not have
flowing blood, e.g. insects, scorpions, etc., will not pollute the
water.
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(2) The death in water of living organisms which are born and live
in the water, e.g. fish, crabs, etc., will not pollute the water.
(3) If some Taahir object, e.g. soap, saffron, etc., is added to
water, and it changes the taste, odour or colour of the water
without impairing its flow (fluid state) then it is permissible to
use such water for Wudhu or Ghusl.
(4) If some Taahir object is added to the water and then heated
thus changing any of the properties (colour, odour, taste) of
the water, then it is not permissible to use such water for
Wudhu or Ghusl.
(5) It is not permissible to use for Wudhu or Ghusl water which
has been heated after adding such a large quantity of soap or
soap powder that the fluidity of the water has been impaired.
(6) If a small quantity of food substance such as milk, for example,
falls in water slightly changing the colour of the water then,
too, such water will be permissible for Wudhu and Ghusl.
However, if the colour of the water has been completely
transformed and the water now appears as milk, etc., then
Wudhu and Ghusl is not permissible with such water.
(7) A small pool or quantity of stagnant water located somewhere
in the veld, etc., will be regarded as Taahir providing no effect
of impurity (Najaasat) appears in the water. One will be
obliged to make Wudhu or Ghusl with this water in the
absence of any other water. Tayammum will not be
permissible on the mere suspicion that this water is impure.
(8) If the colour and taste of the water of a stream, large pond,
well, etc., have changed as a result of abundance of sand,
leaves and grass which have accumulated in it, but the flow of
the water has not been impaired, then Wudhu and Ghusl with
such water is permissible. If the fluidity of the water has been
impaired, Wudhu and Ghusl will not be permissible with such
water.
(9) Water passing over a roof of which half or more is covered
with Najaasat, is Najas (impure). If less than half the roof is
Najas, the water will be considered Taahir and fit for use.

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(10) If Najaasat is lying in the roof-gutter and all the water has to
pass over the Najaasat before entering the tank, then such
water will be Najas.
(11)If the flow of the water in a stream, etc., is very slow, Wudhu
should not be made quickly.
(12)Juice extracted from trees, leaves, fruit, etc., is not water,
hence Wudhu and Ghusl with it is not valid.

Wells And Their Water

(1) Najaasat (impurity) falling into a well pollutes all the water in
the well. To purify the well, all the water will have to be
removed.
(2) Any type of Najaasat, be it Ghaleezah or Khafeefah, will pollute
the well.
(3) An animal with flowing blood falling and dying in the well, will
pollute the well.

Purifying The Well

(a) If
Najaasat fell into a well, all the water will have to be removed
whether the quantity of Najaasat is much or little.
(b) If an
animal with flowing blood dies in the well and its body bloats
(swells) or bursts, all the water in the well must be removed
regardless of the size of the animal be it a small bird/animal
or a big animal.
(c) If an
animal or bird the size of a swallow dies in the well, but
neither bloats nor bursts, then after removing the dead animal
twenty buckets of water will have to be removed compulsorily
to purify the well. Removing twenty buckets in this case is
Waajib. Removing thirty buckets is Mustahab.
(d) If an
animal or bird the size of a cat, pigeon or fowl dies in the well,
but does not bloat or burst, then it is Waajib to remove forty

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buckets of water after removing the dead animal. It is

Mustahab to remove sixty buckets.
(e) If an
animal the size of a dog, goat, or a human being dies in the
well, but does not bloat or burst, all the water must be taken
out after the dead animal has been removed.
(f) The
same rules will apply whether the animal died outside the well
and fell in or died inside the well.

Which Size Bucket Should Be Used?

(1) Buckets of the size generally used at the well should be used in
counting the number of buckets of water to be removed from
the well.
(2) If a huge bucket or container is used to remove the water, the
normal bucket-capacity of the huge container will have to be
ascertained. Calculation will then be in terms of the capacity of
the huge bucket.
Example: The huge bucket has a capacity of 10 buckets
generally used at the well. A pigeon died in the well, neither
bloating nor bursting. It was decided to remove 60 buckets of
water. However, the huge bucket is employed. Since its
capacity is 10 normal buckets, six huge buckets of water will
have to be removed to purify the well.

Drawing Out The Water

(1) The quantity of water to be removed could be drawn out all at
once or at intervals. If, for example, sixty buckets have to be
removed, this could be done all at one time or a few buckets
could be taken out now, a few at another time and so on until
the requisite number has been drawn out.
(2) In some wells the flow or rise of the water from underground
is so rapid that it is not possible to empty the well. Water
drawn out is continuously replenished, by fresh water entering
the well. In such cases if it becomes necessary to remove all
the water for the purification of the well, any one of the
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following measures of estimating the volume of water could

be adopted:
(i) The depth of the water is, for example, 2 metres. Remove 100
buckets rapidly and ascertain the depth of the remaining water.
If, for example, the depth was reduced to 1 metres, it shall be
concluded that metre= 100 buckets. This scale will now be
employed to remove the water. Thus, a total of 400 buckets will
have to be removed.
(ii) Obtain an estimate of the number of buckets of water in the
well. Such an estimate is to be obtained from two uprighteous
Muslims having knowledge about wells.

(iii) By ascertaining mathematically the volume of the water in the

well and drawing out this volume.
(iv) If any of the above methods cannot be availed of for some
reason, then 300 buckets should be removed. The well will then
be considered Taahir.

What To Do When The Impure Water Of A Well Has

Been Used
(1) A dead animal was discovered in a well, but it is not known
when it fell into the well. At the time of discovery the animal
had not yet bloated or burst open. All those who had made
Wudhu with the water of this well have to repeat the Salaat of
the past 24 hours.
Garments which had been washed with the water of this well
have to be washed again.

(2) If the dead animal had already bloated or burst open, the
Salaat of the past 72 hours has to be repeated.

Miscellaneous Masaa-il Pertaining To Wells

(1) The death of animals which have no flowing blood will not
render the water impure. Thus a dead fish, frog, crab, etc., in
the well will not pollute the water.
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(2) When the necessary quantity of water has been drawn out,
the bucket and the rope will be regarded as Taahir. There is no
need to wash them separately for purification.

(3) A person in the state of Janaabat descended into the well to

retrieve the bucket, the rope, etc. If there was no impurity on
his body or clothes, the well will remain Taahir. If it is not
certain whether his body or garments had any Najaasat, then,
too, the well will be regarded as Taahir. However, it is best in
this case of uncertainty to remove 20 or 30 buckets.

The Najaasat (Impurity) In The Well

(1)To purify the well in which some Najaasat has fallen, it is
essential to first remove the Najaasat. After removal of the
Najaasat, the counting of the number of buckets will commence.
If, for example, after 20 buckets were removed (because a small
bird died in the well) the dead bird was removed, the well will
remain Najas (impure). Again, 20 buckets will have to be drawn
out.

(2) If all reasonable efforts to extricate the Najaasat from the well
fail to secure its removal, the following rules will apply:

(a) If the object is itself Taahir, e.g., a ball, a shoe, a garment, but
is regarded as impure because of some Najaasat on it, its removal
will be excused. The removal of only the requisite quantity of
water will suffice for the purification of the well.
N.B. this applies only after all efforts to extricate the object have
failed.

(b) If the impure object is Najas in itself, e.g. dead animal, the well
will remain impure until it is established with Yaqeen (firm faith
and certainty) that the animal has disintegrated totally and has
been transformed into soil. When this certainty (Yaqeen) is
attained, all the water has to be removed for the purification of
the well.

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When Animals Emerge Alive From The Well

Different rules will apply to the well in the case of different
animals falling into the well and emerging or taken out alive.
(1) If the animals saliva is Najas (impure), the well, too, becomes
Najas. All the water will have to be removed.
(2) If the animals saliva is Taahir, the well will remain Taahir.
(3) If there was any Najaasat on the animal, the well will become
Najas irrespective of the type of animal.
(4) If the animal, irrespective of what type it is, excreted or
urinated in the well, it (the well) will become Najas.

Parts Of Animals Skins

(1) The skins of all animals, excepting pigs and human beings, are
Taahir after having been properly dried in the sun or treated in
some other way to thoroughly expel all moisture.
(2) Untreated skins of all dead animals are impure.
(3) Skins of all animals whether halaal animals (sheep, goats,
etc.) or haraam animals (dogs, lions, tigers, etc.) are Taahir if
Zabah is effected, (Zabah is the Islamic manner of
slaughtering). Skins of Islamically slaughtered animals are
Taahir even before having been treated.
N.B.: Zabah will render the skins of haraam animals (besides
pigs and human beings) Taahir, but the flesh of such animals
does not become halaal for consumption nor does the flesh of
haraam animals become Taahir by means of Zabah.
(4) All skins classified as Taahir could be used for any purpose.

Stomach And Intestines

The stomach and intestines of animals fall in the same category as
skins, i.e. like skins are purified by means of drying in the sun and
treatment, so, too, do stomach and intestines become purified.

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Bone, Teeth And Hair

(1) The
bone, teeth and hair of all animals, besides pigs, are Taahir.
These things remain Taahir even if the animals are dead.
(2) Altho
ugh human hair, bone, teeth and nails are Taahir, it is haraam
to utilise them for any purpose. After separating these from
the body, they should be buried.

Fat
Animal fat is like the flesh of the animals. The fat of all haraam
animals is likewise haraam. The fat of all carrion (animals which
have died without Islamic Zabah) is also haraam.

Verily, these toilets are gathering places (of jinn and

shayaateen). Thus, when you approach the toilet, say:
I seek protection with Allah from male and female
shayaateen. HADITH.
Be careful of urine, for verily, most cases of punishment
in the grave are because of it. HADITH.
This Hadith warns us to be careful of urine splashes when
urinating. It is for this reason that the Shariah orders us
to sit when urinating.
Verily, the Wrath of Allah is upon speech conducted from the
toilet while the aurah is exposed. HADITH.
Aurah: that portion of the body which has to be compulsorily
concealed.

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MASAH ALAL JABAA-IR

Masah alal Jabaa-ir or to make masah on bandages, plasters and
the like tied around wounds on the body, is permissible when
removal of the jabaa-ir (bandages, etc.) is either harmful or
difficult.

Conditions For The Validity Of Masah Alal Jabaa-ir

Masah on bandages and plasters will be permissible on account of
any of the undermentioned factors.
(1) Water is harmful to the wound.
(2) Removal of the bandage will either harm or delay the healing
process.
(3) Removing and re-arranging the bandage/plaster is difficult or
painful.
Masaa-il
(1) If there is neither difficulty nor harm in opening up the
bandage, then masah on it will not be valid. The bandage/
plaster will have to be opened up and the part washed.
(2) Masah should be made over the whole bandage. The wet hand
should be drawn over the whole bandage.
(3) While masah should be made over the whole bandage/plaster,
this is not compulsory. The masah will be valid if masah is
made on more than half the bandage/plaster.
(4) Masah on bandages can be made as long as the need for it
remains. Once the wound has healed, masah will no longer be
permissible. There is no time limit.
(5) If the bandage falls off or opens up while one is engaged in
Salaat and the wound has not yet healed, one should continue
with the Salaat. The masah will still be valid.
If the wound has healed, the Salaat will be rendered invalid
and should be repeated after washing the affected part (i.e.
the part which was covered by the bandage). It is not
necessary to renew wudhu. Only the affected part should be
washed.
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(6) Even if the bandage/plaster opens up while one is not

performing Salaat, then too, wudhu does not have to be
renewed if the wound has healed. Only the affected part
should be washed.
(7) If the bandage falls off when one is not engaged in Salaat and
the wound has not healed, the bandage should simply be tied
again.
In this case, it will not be necessary to renew the masah even if
a new bandage is tied in place of the one which has fallen off.
(8) After removing the bandage on which masah was made it is
discovered that the wound has already healed. Salaat thus
performed should not be repeated because masah was made
under the impression that the wound had not yet healed.

MISCELLANEOUS MASAA-IL
(1) Soap manufactured from impure (najis) oil or fat is taahir
(pure) and permissible to use.
(2) Infihah is a substance extracted from the stomachs of calves
which have been slaughtered just after having been suckled.
This substance was used in cheese manufacture. The cheese
containing infihah will be taahir and halaal even if the animal
was not slaughtered according to the rules of the Shariah.
Infihah is also known as rennet. However, present-day rennet
is not the infihah described in the Shariah. Present-day rennet
is haraam. Such haraam rennet used in cheese renders the
cheese haraam. All cheese nowadays containing animal-rennet
is haraam. Only cheese containing microbial or plant-rennet is
halaal.
(3) Ambergris, used in perfumery, derived from the intestines of
whales is taahir and permissible.
(4) Wiping the hands and face with a towel after wudhu is among
the aadaab (etiquettes) of wudhu. It is, therefore, mustahab to
do so. Some people hold the erroneous belief that wiping or
drying after wudhu is in conflict with the Sunnah. While it is
permissible to refrain from wiping, to wipe the hands, face,
etc., is not in conflict with the Sunnah.
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(5) If one is about to make wudhu or is engaged in making wudhu

and the Jamaat Salaat commences, wudhu should be made
fully. The Sunnat acts of the wudhu should not be omitted.
(6) While making wudhu if anything which breaks wudhu
happens, the whole wudhu should be repeated.
(7) When washing the hands and arms during wudhu, it is
Masnoon(Sunnat) to start washing from the fingers. It is not
correct to wash from the elbows as some people do when
making wudhu sitting at a tap.
(8) Milk emerging from a womans breast does not break her
wudhu.
(9) If any part of the satr opens up, wudhu will not break.
(10) If the release of Mani (semen) is accompanied by shahwat
(lustful sensation), ghusl becomes waajib. This applies to both
men and women whether asleep or awake.
(11) If haidh begins during the course of the fasting day, it will be
permissible to eat. However, one should not eat in the
presence of others, i.e. during the month of Ramadhaan.
(12) After janaabat, ghusl was taken. After ghusl, more Mani
(semen) emerged. If this ghusl was taken before having
urinated, before sleeping or before having performed Salaat,
then ghusl must be renewed. But it is not necessary to repeat
the Salaat which was performed after the first ghusl and
before the emergence of the mani.
If the mani emerged after Salaat or after having slept or having
walked about forty steps, then ghusl need not be made again.
(13) Discharge of mani without shahwat (sexual sensation) does
not make ghusl waajib, e.g. discharge of mani because of
illness, weakness, tiredness, etc. This does not apply to sexual
intercourse. Sexual intercourse makes ghusl incumbent
whether mani is discharged with or without shahwat or
whether there is no discharge whatsoever.
(14) It is not permissible to enter the Musjid without wudhu. The
prohibition is graver if one is in the state of janaabat.
(15) Tayammum was performed because one was prevented from
wudhu by human beings, e.g. the jail-warder prevented a

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prisoner from wudhu or did not allow him water. Salaat

performed with such a tayammum should be repeated once
the obstacle in the path of wudhu no longer exists.
(16) Although all sea animals are taahir (pure), only fish is halaal
for consumption.
(17) An object to which najis colour or najis mendhi (hennah) has
been applied will be rendered taahir after washing and
removing the impure substance, even if the stain of the colour
remains.
(18) The watery discharge which some women frequently
experience breaks wudhu and renders impure (najis) the
affected parts.

RECYCLED WATER
Recycled water is sewage and other impure water which is
chemically, purified.
Such chemically purified water remains najis (impure) in terms
of the Shariah. Chemical treatment of impure water does not
render the water taahir (pure).
It is not permissible to use such chemically purified water for
drinking, washing or even for the drinking purpose of animals.
If the chemically treated water is pumped into a
container/reservoir, etc. which contains only this (recycled)
water, then the water may not be used for any of the purposes
mentioned above.
If this najis recycled water is pumped into a large dam/reservoir in
which there is taahir (pure) water-as normally dams contain - the
ruling will be as follows:

(a) The water, in the dam will remain taahir. When an

impurity mingles with a large quantity of water without changing
any of the properties of the water, it (the water) remains taahir.
Large quantity of water according to the Shariah will be running
water (rivers, streams, the sea, lakes, etc.). Large manmade
dams/reservoirs are also classified in the category of running
water or abundant water which retains its purity (tahaarat) even
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if impurities mingle with it. Running water or abundant water will,

however, be rendered najis (impure) if the quantity of najaasat
(impurity) mingling with the pure water is so large as to effect a
change in any of the properties of the water.

The properties of water are its colour, odour, taste and density
(i.e. its flow).

(b) If the quantity of recycled water pumped into the dam is so

large as to change any of the properties of the water in the dam,
then all the water in the dam will be regarded as najis (impure).

In some cases it has been reported that such water develops a

bad odour overnight. In this case the water will be impure even if
it has been acquired from a large dam. The bad odour indicates
the manifestation of najaasat.

(c) If the quantity of chemically purified water is equal to or

more than the pure water in the reservoir, then all the water in
the reservoir will be najis.

HAIDH AND NIFAAS

(1) If, from the beginning of the monthly haidh (menses) period,
the flow of blood continues more than ten days and the woman
cannot remember the number of days of her haidh of the
previous month, then the principle of Taharri should be adopted
to determine haidh and istihaadhah. Taharri means to reflect, to
ponder, to think.
The woman should accept as her haidh period the number of days
indicated by her Taharri. If she is inclined to regard any particular
number of days as being her haidh period, then this result of her
reflection will be valid. For example, if her Taharri leads her to
conclude that her haidh in the previous month was seven days,
then she should regard seven days as being haidh and the rest as

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istihaadha. She should then make Qadha of the Salaat of the 8th,
9th and 10th days.
(2) If her Taharri results in a stalemate, in other words, she is
unable to determine any number between two numbers, then
she should act on Ihtiyaat, i.e. precaution. She should adopt the
safest option. Example: A woman in this situation (i.e. where the
flow is more than 10 days) feels equally disposed to two numbers,
viz, that her previous haidh could have been six days or eight
days. She is unable to decide which of these two numbers was
actually her haidh period.
In this cases the Ihtiyaat is to regard the lesser number (i.e. 6
days) as the haidh period. She should make Qadha of the Salaat of
the 7th, 8th, 9th and 10th days.
The number of days thus determined, i.e. either by Taharri or
Ihtiyaat, should be considered as the haidh period for future as
well, provided that the flow continues more than ten days.
If, however, the flow terminates on the tenth day or before, then
this number of days (i.e. when the. blood-flow ended) will be her
actual haidh period henceforth. Thus, in future, when the number
of days accepted as haidh, has ended, she should take ghusl and
proceed with Salaat.

(3) If a woman mostly experiences the flow to end before three

days, then she should not desist from Salaat and Saum (fasting
during Ramadhaan). Since this is a usual occurrence with her, she
should consider the flow to be istihaadhah and continue with her
Salaat and Saum.
If, however, the flow continues for more than three days (i.e. 72
hours), then only will it transpire that it was haidh. The fasts
which she had kept on the first three days will have to be made
Qadha.

THE BLOOD OF A MISCARRIAGE

(1) If the foetus has developed any human part, e.g. hand, finger,
nail, hair etc., it will be a child in terms of the Shariah. The blood
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resulting in this miscarriage will be nifaas. Salaat and Saum

(fasting) are prohibited in this state and all the ahkaam (rules)
regarding a normal nifaas will apply in this case.
This foetus will be given ghusl, wrapped in a cloth without
observing the Masnoon kafan method, and buried (dafan) in the
normal Masnoon way. However, Janaazah Salaat will not be
performed.

(2) If the foetus has not developed any human part, it will then
not be a child in terms of the Shariah. In this case there is no
ghusl, no kafan and no dafan (normal burial) for it. However, since
it is part of the human body, it will merely be buried underground
and not discarded as waste as is the practice of the kuffaar.
In this case the blood resulting from the miscarriage is not nifaas.
It may either be haidh or istihaadhah. In order to determine what
it is, the following facts have to be established.
(a) The number of pure days between the last haidh period and
the miscarriage.
(b) The number of days blood of the miscarriage lasts.
If fifteen days of purity or more passed between the last haidh
and the miscarriage and the blood of this miscarriage continues
for three full days (72 hours) after the miscarriage, then this blood
of the miscarriage will be haidh. In this case all rules pertaining to
haidh will apply.

If any one of the above two conditions is absent, the blood of this
miscarriage will not be haidh, but will be istihaadhah. All rules
pertaining to istihaadhah will now apply. The blood of this
miscarriage being istihaadhah will apply in the following cases.

(1) The number of pure days between the last haidh and the
miscarriage is less than fifteen. It will then be istihaadhah even if
the blood continues for three days or more after the miscarriage.
(2) The number of pure days between the last haidh and the
miscarriage is fifteen or more, but the blood after the miscarriage
continues for less than three days (i.e. less than 72 hours). The

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blood will then be istihaadhah. The blood of this miscarriage will

be haidh ONLY if the number of pure days is fifteen or more AND
flows, for a minimum of three days after the miscarriage.

PURIFYING IMPURE OIL

Oil, honey or syrup which has become najis (impure) could be
purified as follows:
Add an equal volume of water to the najis oil and boil until all the
water has evaporated. Repeat the process three times and the oil
will become taahir.

Another method is: Add an equal volume of water, shake

thoroughly and allow to stand. When the oil has settled to the
bottom, remove the water. Repeat this process thrice and the oil
will become taahir.

DRIPPING URINE
A problem experienced by many people is the emergence of some
drops of urine after having urinated. This problem is sometimes
real and sometimes psychological.
If upon examination it is established that drops have in actual fact
emerged, then wudhu breaks and Salaat performed in this
condition will not be valid. The wudhu and Salaat should be
repeated.
If upon examination no moisture is detected, then it will be a
psychological problem. A cure for this problem is to sprinkle some
water on the Satr (private part) after having urinated. When a
moist feeling is suspected, attribute it to the water which was
sprinkled. After sometime the psychological problem will be
cured, InshaAllah.

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Impure Fluids
Besides urine, three other fluids are also excreted via the front
private organ. These are called mani, mathi and wadi. All three of
these are najis (impure).

MANI - Mani (semen) is the fluid which is excreted with the

accompaniment of sexual lust on the attainment of climax at the
time of sexual relations. Ghusl becomes obligatory.
The excretion of mani accompanied by shahwat (sexual lust)
makes ghusl obligatory in all cases - whether this happens at the
time of sexual relations, in a dream or occasioned by imagination.

The excretion of mani during sleep will make ghusl obligatory

whether one can recall shahwat (sexual lust) or not.

The excretion of mani on account of sickness or when a heavy

object has been lifted does not make ghusl obligatory.
Only wudhu breaks and the affected parts of the clothing and
body should be washed.
If after ghusl which was made as a result of the excretion of mani
with shahwat, some more mani emerges without shahwat, then
the first ghusl will become invalid, Ghusl will now again be
obligatory. However, the obligation of this second ghusl will apply
in the following cases;
(a) The additional mani was released before sleeping or
(b) The additional mani was released before urinating or
(c) The additional mani was released before having walked at
least 40 steps.

Any Salaat performed prior to the emergence of this additional

mani will, however, remain valid.

MATHI - This is a whitish fluid discharged as a result of sexual

desire. The difference between mani and mathi is that with the
discharge of mani the sexual desire ends. Mani is released only

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when sexual climax occurs. On the other hand, the sexual desire
continues increasing with the emergence of mathi.
Mathi does not make ghusl obligatory, it breaks wudhu and the
affected parts should be washed.

WADI - Wadi is also a watery discharge which is denser than

mathi. It is usually discharged after urinating or even after lifting a
very heavy object.
Mathi does not make ghusl obligatory. It breaks wudhu and the
affected parts should be washed.

BLOOD EXTRACTION
Blood extracted from the body by a needle as in the case of
blood-testing, breaks the wudhu even if not a drop soils the body.

Blood extracted, as in the case of blood-donation, also breaks

wudhu. (It should be remembered that donating blood is not
permissible).

WUDHU
(1) It is Mustahab to make wudhu when one intends to sleep.
(2) It is Mustahab and highly meritorious to safeguard wudhu,
Safeguarding wudhu means to make wudhu immediately after
it is nullified to ensure that one is in a perpetual state of
wudhu.
Rasulullah (Sallallahu alayhi wasallam) said:
Wudhu is the weapon of the Mumin.
(3) It is meritorious (Mustahab) to make wudhu in the following
instances:
(i) After having indulged in gheebat (back-biting).
(ii) After having spoken a lie.
(iii) After having given ghusl to a mayyit (deceased).

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(4) It is highly meritorious to make a fresh wudhu even if one is in

the state of wudhu. However, such a fresh wudhu will be
permissible during ones state of wudhu only if at least two
rakats Salaat were performed with the first wudhu.
(5) It is Mustahab to recite Kalimah Shahaadat when washing each
part during wudhu. This is in addition to the other Masnoon
duas.

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