For ICC Level 2

ṬAHĀRAH AND NAJĀSAH

Definitions
Ṭahārah: Purity, freedom from contamination or pollution
Ṭāhir: Pure, unpolluted, clean (and figuratively: chaste, innocent, honest)
Muṭahhir: Purifier, purifying agent (taṭ·heer = purification)
Ṭahūr: Pure in itself and a means of purification (i.e., both ṭāhir and muṭahhir)
Taṭ·heer: Purification
Najāsah: Impurity, filth, pollution or uncleanness. Also a physical impurity, an impure substance
or filth (khabath).
Najas or najis: Impure, polluted, filthy, unclean
Ḥadath: Ritual impurity, being of two types: major (resulting from sexual intercourse,
ejaculation, menstruation and post-natal bleeding), which is removed by ghusl, and minor
(resulting from the passage of urine, feces, gas or prostatic fluid and from unconsciousness and
sleep), which is removed by wudhū’. The removal of both major and minor ḥadath is a pre-
condition for ṣalāh (prayer) and ṭawāf around the Ka‘bah.

Impurity
There are two different types of impurity: ḥadath and najāsah, each requiring its own kind of
purification.

1. Ritual Impurity (Ḥadath)

The first is purification from ritual impurity (ḥadath). Ritual impurity is an abstract, subtle concept
which applies only to human beings. Clothing and other objects are not in any way affected by
ritual impurity.
Ritual impurity is of two kinds: minor (ḥadath asghar) and major (ḥadath akbar).
Minor ritual impurity is the state of a person when something has come out of the frontal or rear
private area or when a person sleeps or loses his consciousness or reason. When a person is in this
state, he may not pray until he performs ablution (wudhū’).
It is important to note that this has nothing to do with cleaning one's body or removing impure
substances. When a person sleeps, he does not need to wash himself but merely perform wudhū’
since he has fallen into a state of minor ritual impurity.
Major ritual impurity occurs as a result of sexual intercourse (penetration), ejaculation,
menstruation and post-natal bleeding and is removed by a full bath (ghusl).

2. Physical Impurity (Najāsah or khabath)

Physical impurity is the impurity of actual substances. Examples of these are blood, urine, feces,
pig flesh and canine saliva. These impurities must be removed from whatever they contaminate.
If a person’s skin, clothing, or place of prayer is contaminated by physical impurities his prayer
will not be valid. If there are physical impurities on a person’s skin, clothing, or prayer mat they
must be washed away. If the impurity is on one portion of a person’s skin, clothing, or prayer area,
then only that area must be washed.

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Slight amounts of physical impurities that can neither be seen nor smelled do not affect a person’s
worship. Negligible amounts are often unavoidable and are overlooked in Islamic law. In addition,
one should not act upon doubts or uncertainties, but rather ignore them and thus defeat Shayṭān.
Contact with a physical impurity (khabath) does not cause ritual impurity (ḥadath). If someone
touches urine, feces or blood, he must wash it off his hands. However, if he had previously made
wudhū’ or ghusl, his wudhū’ or ghusl has not become invalidated and is not affected.
If a person were to fall into a pool of impure substance and be completely submerged in it, he
would undoubtedly have to take a bath to wash it off. However, this bath would not be a a ritual
ghusl. It would only be a means of washing off the physical impurity because his previous wudhū’
and ghusl were not affected by his contact with it. The reason for this is that ritual impurity and
physical impurity are completely independent of one another.
Physical purification is accomplished either by alteration of the impure substance or by washing it
away with water.

Categories of water
Fresh water (muṭlaq): Includes rain, snow, hail, zamzam and sea water. Unconditionally pure and
suitable for purification.
Used water (musta‘mal): That which has been poured onto a person performing wudhū’ or ghusl
and collected in a container. Pure and suitable for purification.
Water containing other substances: It must still be recognizable as water and does not include
mixtures that have become something else, such as tea or soup; these are pure but not suitable for
purification. This water may be categorized as:
a) That mixed with pure substances (such as soap, sand, rust, leaves, etc.) - Pure and suitable for
purification.
b) That mixed with impure substances (such as urine or blood) - If the impurities are of such a
small amount that neither the smell, taste or color of the water has changed it remains pure and
suitable for purification. If there is alteration in one of these three, it has become impure and is not
suitable for purification.
c) What remains in a container after drinking – Water left in a glass or dish after any human
being (Muslim or non-Muslim) has drunk from it is pure. The same is true of that drunk by cats
and most other animals because their saliva is not impure. But what is left after drinking by a dog
or a pig is impure and should be avoided.

Najāsāt (impure substances)

Normally, everything is assumed to be pure unless there is textual evidence or a consensus of
scholars to the contrary. The following are known to be impure; a Muslim should avoid and
remove them from himself and should wash anything contaminated by them.
Carcasses of dead animals, meaning those who have died without having been slaughtered
Islamically for food, as well as their meat. Allah instructed His Messenger (‫)ﷺ‬: Say, "I do not
find within that which was revealed to me [anything] forbidden to one who would eat it unless it
be a dead animal or blood spilled out or the flesh of swine – for indeed, it is impure."1 Included

1
Sūrah al-An‘ām, 6:145. See also Sūrah al-Mā’idah, 5:3.
2
are any parts cut from live animals, based on the ḥadīth: What is cut from an animal while it is
alive is [considered as] dead.2

Excepted from this ruling by consensus of the scholars are:

Fish, shellfish and similar sea creatures,3 locusts, insects without flowing blood such as ants
and bees. All of them are pure and do not require slaughter.
The bones, horns, claws, hair, feathers and tanned hides and skins of animals, whatever the
cause of death. Although their meat is prohibited according to the aforementioned āyah, there
is no mention of anything else once it has been cleaned.

Blood that has flowed,4 which means from the veins of an animal alive or dead, and blood
resulting from menstruation and childbirth. Other human blood is also considered impure, though
there is a strong scholarly opinion based on evidence that bleeding does not invalidate wudhū’.5
Negligible amounts of blood on the body or clothing, such as what comes from mosquitoes or boils
is excused. Additionally, whatever remains in the veins of a slaughtered animal after draining the
blood, or in its meat, is not impure and permissible for consumption.6

The flesh of swine, as mentioned in Sūrah al-An‘ām, 6:145.

Human urine and excrement, as universally agreed upon. The Prophet (‫ )ﷺ‬made an exception
for urine of the infant boy who is nourished solely by breastfeeding.7

Other discharges from the private parts with the exception of semen (mani) and the normal white
discharge of women which indicates that menstruation has ceased. Both these liquids are
considered pure, similar to saliva and mucus.

Vomit is considered impure by most scholars, while others point out that in spite of its foul odor
there is no textual evidence of its impurity.

Urine and dung of animals whose meat is not permissible to eat; however, what cannot be
avoided of it8 is excused.
Scholars consider the urine and dung of animals whose meat is eaten to be pure since none of the
ṣaḥābah ruled otherwise. The Messenger of Allah (‫ )ﷺ‬prescribed drinking the milk and urine
of she-camels to some people who had a stomach ailment.9

The jallālah, which is an abnormal animal or bird that eats impurities such as feces or the flesh of
other animals to the point that a change in its odor is noticeable. The Prophet (‫ )ﷺ‬forbade riding
such animals, eating their meat or drinking their milk.10 However, once it has been kept away from
those impurities and eats pure feed for some time until the bad effects are gone, the animal

2
Abu Dāwūd and at-Tirmidhi - ḥasan.
3
Refer to 5:96. What is permissible for those in iḥrām is undoubtedly permissible for everyone.
4
Mentioned in 6:145.
5
Several narrations mention occasions when ṣaḥābah prayed while blood flowed from their injuries.
6
Several of the ṣaḥābah reported that they would eat meat whose blood was seen in the cooking pot.
7
Narrated by al-Bukhāri and Muslim.
8
For example, during farming or jihād.
9
Narrated by Aḥmad, al-Bukhāri and Muslim. The urine of camels is used as medication even today.
10
In ḥadīths narrated by Abu Dāwūd, Aḥmad, an-Nasā’i, al-Bukhāri and Muslim. Mad cow disease has been found
to result from adding ground flesh and bone to the feed of cattle.
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becomes pure once again. It is permissible to feed dead meat and other impure substances to
animals which are not eaten, such as cats and dogs.

The dog, its body and saliva – most scholars exclude its hair for lack of evidence. The Prophet
(‫ )ﷺ‬said, "When a dog has licked someone's vessel let him wash it seven times, the first time
with earth."11

Alcoholic intoxicants (khamr) are considered impure by many scholars based upon the words of
Allah: O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters and
divination by arrows are but filth from the work of Satan, so avoid it that you may be
successful.12
Others state that the order to avoid it does not indicate that it is impure. In this verse it is described
as 'filth' not in the physical sense but allegorically in the same way as is gambling, sacrifice on
stone alters (dedicated to other than Allah) and divination by arrows. The order is merely to stay
away from all of these "unclean" (unlawful) practices. Moreover, a harmful substance is not
always unclean, and something does not become impure simply because it is prohibited. A rule of
fiqh states that everything impure is prohibited but not everything prohibited is impure.
There is no clear evidence to indicate that alcoholic drinks or other intoxicants are impure. Had it
been so, the Prophet (‫ )ﷺ‬could not have allowed his companions to pour wine into the streets
after its prohibition.
As for other kinds of alcohol used in hospitals and in products like shampoo, perfumes, etc., their
chemical composition is different from ethanol, which is the intoxicating agent in khamr. There is
no Islamic legislation against alcohols as a chemical group and they are not impure substances. It
is intoxicants that are prohibited and not alcohols.

Istiḥālah refers to a process of chemical alteration – one substance changes through some process
into another substance having different characteristics. This can work in two ways: that which was
pure and ḥalāl may become impure and ḥarām, and that which was impure may become pure and
ḥalāl. So an impure substance may undergo treatment making its origin unrecognizable and thus
become a pure substance that is Islamically permissible.
If anyone claims that something is ḥarām because it is impure he must bring evidence of that. It is
not the origin of the substance that matters, but what it has now become. The ruling on an impurity
does not remain after the nature and chemical makeup of the substance has been completely
changed.
For example, pig fat that has undergone a process of change (istiḥālah) and turned into a substance
which is no longer fat may be used in soap, toothpaste, creams and cosmetics. However, if its
chemical makeup has not been sufficiently altered these products remain impure and it is not
permissible to use them.

11
Narrated by Aḥmad and Muslim.
12
Sūrah al-Mā’idah, 5:90.
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Purification from najāsah
Physical purification of the body is accomplished by washing off any impurities with water.
Ritual purification is accomplished by the intention to remove from oneself the state of impurity
(ḥadath) and then by:
Ghusl – washing the entire body with water, wetting every part of the skin
Wudhū’ – washing with water the face, hands and forearms, wiping over a portion of the head and
washing the feet and ankles
Tayammum – using a clean substance of the earth (soil, sand, dust, etc.) for purification instead of
water, wiping once over the face and hands. It substitutes for wudh´ø and ghusl in particular
circumstances.13

Purification of clothing is achieved by completely washing out the impure substance. Any stain
remaining thereafter (such as a trace of blood) is excused, and one may pray in the garment.14

Purification of shoes or sandals is by scraping and rubbing them in soil or sand on the ground.
The Prophet (‫ )ﷺ‬said, "When one of you has stepped in something unclean with his shoes, the
earth is its purifier."15

Purification of the ground is by pouring water over the impurity if it is a liquid, as was ordered
by the Prophet (‫)ﷺ‬.16 The ground also becomes pure once the liquid dries completely. In the
case of a solid impurity, the ground is purified only by its removal or disintegration.

Purification of a smooth surface is by wiping it clean; washing is not necessary. During jihād
the ṣaḥābah would pray wearing their swords after wiping off the blood.

Doubts about purity

Actions, particularly acts of worship, should not be based on uncertainty or confusion. All
substances must be assumed pure unless it is known otherwise. For example, one need not worry
about water in the street being impure if his clothing becomes wet from it, nor should he ask about
it. The same applies to mud on one's shoes. Such concerns are suggestions from Shayṭān and
ought to be ignored.
Similarly, doubt whether one's wudhū’ is still valid does not invalidate it. Only when he knows for
certain that it was invalidated must he renew it.

13
Such as when water is unavailable or scarce or when using water would cause further harm to illness or injury.
14
This is indicated in the reply by the Prophet (‫ )ﷺ‬to a question concerning menstrual blood, as narrated by
al-Bukhāri and Muslim. If an impurity is found in clothing or on the body after praying of which a person was
unaware or had forgotten, the prayer is valid and is not repeated.
15
Abu Dāwūd - ṣaḥeeḥ.
16
In the incident when a Bedouin urinated in the masjid. (Al-Bukhāri)
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 SUNAN AL-FIṬRAH
Islam places great emphasis on both physical and spiritual, cleanliness and purification. Muslims
are required to take care that their bodies, clothing, and surroundings are clean and that they are
well groomed. They are also instructed to follow certain practices which Allah had chosen for His
prophets (peace be upon them), and these are known as sunan al-fiṭrah, meaning practices which
are compatible with human nature; and basically they involve personal hygiene.
The Prophet (‫ )ﷺ‬said, “Five things are part of the fiṭrah: shaving pubic hair, circumcision,
trimming the moustache, removing hair of the armpits and cutting the nails”.17
It is recommended to do this weekly, and it is not permissible to leave them for more than forty
nights. Anas reported, "The Messenger of Allah set a time limit for us to trim the mustache, cut
nails, remove armpit and pubic hairs; we were not to leave that for more than forty nights."18
This is the natural and innate way and the ancient sunnah practice which was followed by all the
prophets and enjoined by the legislation they taught. When these are done, it is in accordance
with the natural pattern on which Allah created mankind.
› Removal of pubic hair makes it easier to maintain cleanliness. While shaving is mentioned, the
hair may be removed by whatever method is safest and easiest for each individual.
› Circumcision is recommended to be done on the 7th day after the birth of the child, although
no time frame was specified in the Sunnah. It is preferable at an early age when it heals more
quickly. However it is also permissible any time. Circumcision becomes required (wājib) at the
age of puberty when ablution and ṣalāh become obligatory. It is obligatory for males,
providing they do not fear that it may harm them. But if it is difficult for a new Muslim to get
circumcised, he is not to be forced.
The majority of scholars agree that female circumcision is optional according to custom. The
Prophet (‫ )ﷺ‬cautioned a woman circumcising a baby girl not to take much.19
› Trimming the moustache was ordered by the Prophet (‫)ﷺ‬, who said, "Leave the beard and
trim the moustache."20 The scholars differ over whether or not the moustache should be
shaved off completely. However, all agree that it should be trimmed so that the hair does not
come down over the lip.
› Removing armpit hair makes it easier to keep that area of the body clean an free of odor.
Although plucking is mentioned in the ḥadīth, any hair removal method is permissible. The
Prophet (‫ )ﷺ‬ordered that the hair be removed from the armpits and pubic area and that the
nails and moustache be trimmed at least once every forty days.21
› Cutting the nails and keeping them short is mainly for cleanliness and hygiene.
In another ḥadīth ʽĀ'ishah reported that the Messenger of Allah (‫ )ﷺ‬said, "There are ten deeds
according to the fiṭrah: clipping the mustache, letting the beard grow, using the tooth-stick

17
Al- Bukhari and Muslim.
18
Muslim.
19
Al-Ḥākim - ṣaḥeeḥ.
20
Al-Bukhari.
21
Muslim.
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(siwāk), drawing water into the nose, cutting the nails, washing the knuckles, plucking the armpit
hair, shaving the pubic hair and istinjā' (cleaning the private parts with water)." The narrator said
that he forgot the tenth one, but it may have been rinsing the mouth.22 Some others said that
what the narrator forgot could have been circumcision.
The Prophet (‫ )ﷺ‬instructed his followers to trim their moustaches but leave their beards.23
Several other hadiths specifically mention letting the beard grow. For example, he (‫ )ﷺ‬said,
"Be different from the polytheists; leave the beard and trim the moustache."24
And he encouraged cleaning the teeth, saying, "The siwāk cleanses the mouth and pleases the
Lord."25 And he said, "Had it not been that I might overburden my ummah, I would have ordered
them to use the tooth-stick with every wudhū."26 A toothbrush would serve the same purpose.
Sniffing water into the nose is a mustaḥabb (recommended) act in wudhū.
Clipping the nails and washing the knuckles are also part of good grooming. And removing hair
from the armpits and pubic area was mentioned in the first ḥadīth as well.
Other narrations mention keeping the hair neat and leaving grey hairs in place. The Prophet
(‫ )ﷺ‬said, "Whoever has hair should honor it."27 And he said, "Do not pull out gray hair, for
indeed it is light for a Muslim on the Day of Resurrection."28 It may either left as is or dyed
without removing it.

RELIEVING ONESELF / QADHĀ' AL-ḤĀJAH

One should not take anything with Qur’ānic verses or the name of Allah written on it into the
toilet area. Additionally, one should not speak while relieving himself and should be well hidden
from others. One should avoid facing or turning his back to the qiblah when relieving himself
outside in an open area, and one should avoid splashing himself with urine.
If impurities are contacted (i.e., blood, feces, etc.) and adhere to the body or clothing, they must
be washed off.
Also, one should clean the private parts by wiping at least three times or washing with water, using
the left hand.
It is sunnah to enter the toilet with the left foot, seeking refuge with Allah from Satan, and to exit
with the right foot, asking forgiveness.

22
Muslim.
23
Al-Bukhari.
24
Al-Bukhari and Muslim.
25
Aḥmad and al-Bukhari.
26
Al-Bukhari.
27
Abu Dāwūd - ṣaḥeeḥ.
28
Aḥmad, Abu Dāwūd, at-Tirmidhi, an-Nasā'i and Ibn Mājah - ḥasan.

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 WUDHŪ'
Wudhū' is ablution, which is performed by using water to wash the face and forearms, wipe over the head
and wash the feet.
Evidence for it is found in the Qur'an, the Sunnah and a consensus of Muslim scholars.
1- The Qur'an: Allah ( ) said:

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"O you who have believed, when you arise for prayer, wash your faces and your forearms up to the elbows
and wipe over your heads and wash your feet to the ankles." (Al-Mai'dah, 5:6)
2- The Sunnah: The Messenger of Allah (‫ )ﷺ‬said, "Allah does not accept the prayer of one of you who
has lost his wudhū' until he performs wudhū' [again]." (Al-Bukhari, Muslim, Abu Dawud and at-Tirmidhi)

3- There has been a consensus of scholars from the time of the Prophet (‫ )ﷺ‬until today that wudhū'
is part of the religion.
Many hadiths state benefits of wudhū', among them:
The Messenger of Allah said, "'Shall I inform you of that by which Allah erases sins and raises degrees?"
They said, "Yes, O Messenger of Allah." He said, "Perfecting wudhū' under difficult circumstances, taking
many steps to the masjid and waiting for the [next] prayer after praying the [last] prayer. That is ribaaṭ.
(Muslim, at-Tirmidhi and an-Nasā'i)

The Messenger of Allah (‫ )ﷺ‬passed by a grave site and said, "Peace be upon you, home of believing
people. Allah willing, we shall meet you soon, although I wish I could see my brothers." They asked, "Are
we not your brothers, O Messenger of Allah?" He said, "You are my companions. My brothers are the ones
who will come after (us)." They said, "How will you know the people of our nation who will come after you,
O Messenger of Allah?" He said, "If a man has a herd of horses with white forelocks among horses with
black forelocks, will he not recognize his horses?" They said, "Yes, O Messenger of Allah." He said, "They
(my brothers) will come with white streaks from their wudhū', and I will meet them at my pool. But there
will be some who will be driven away from my pool as a stray camel is driven away. I will call them to
come but will be told, 'They changed matters after you.' So I will say, 'Away with you, away with you.'"
(Muslim)

The obligations of wudhū'

The following are required to make one's wudhū' valid.
∴ Intention (niyyah)
The Prophet (‫ )ﷺ‬said, "Deeds are only [valid] by intentions, and every person will have only what he
intended." (Al-Bukhari and Muslim) The correct niyyah is an intent to do something to please Allah by
obeying His command. Pronouncing it aloud is an innovation and should be avoided.
∴ Washing the face from the top of the forehead to the bottom of the jaws, and from one ear to the
other
∴ Washing the forearms to and including the elbow
∴ Wiping over the head with wet hands – The Prophet (‫ )ﷺ‬wiped his entire head, from the front to
the back, and then back to the front. (Al-Bukhari and Muslim)
∴ Washing the feet, heels and ankles
The above obligations are the ones mentioned in Surah al-Ma'idah.

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 ∴ Following the prescribed order – The Prophet (‫ )ﷺ‬never departed from this order and
demonstrated it as a principle of worship.

Sunnahs of wudhū' – Doing them earns additional reward while omitting them is not blameworthy.
Saying "Bismillāh before beginning
Cleaning the teeth with a siwāk or toothbrush
Washing the hands three times
Then rinsing the mouth and nose three times – The Prophet (‫ )ﷺ‬sniffed up water into his nose and
mouth at the same time. But each may be done separately also.
Rubbing water into the skin and beard, and running water between the toes
Beginning each washing with the right side
Repeating each washing three times – The Prophet (‫ )ﷺ‬at times performed each washing only
once or twice as well. But he would wipe over his head only once.
Wiping the ears – The sunnah is to wipe the interior of the ears with the index fingers and the
exterior portions with the thumbs. It is an extension of wiping over the head, as the ears are part of
the head.
Following the prescribed sequence without interruption
Increasing the light from wudhū' (in the Hereafter) – This means washing the face slightly beyond the
hairline, the arms above the elbows and the feet above the ankles.
Economizing in the use of water
Du'aa' after wudhū' – The Prophet (‫ )ﷺ‬said, "There is none among you who performs wudhū'
well and then says, 'Ash-hadu allā iIlāha ill-Allāhu waḥdahu lā shareeka lahu, wa ash-hadu anna
Muḥammadan ‘abduhū wa rasūluh' but that the eight gates of Paradise are opened for him to enter
any of them he wishes." (Muslim) No other duʽaa' is mentioned in a sound hadith. And there is no
basis in the Sharīʽah for supplications during wudhū' when washing each limb.
Praying two rakʽah after wudhū' – After demonstrating wudhū', the Prophet (‫ )ﷺ‬said, "Whoever
makes ablution like this, my wudhū', and then prays two rakʽah without his mind wandering, his past
sins will be forgiven." (Al-Bukhari and Muslim)

What invalidates wudhū':

∴ The exit of anything from the front or back passages, which would include urine, feces and
gas. One should be certain of this. Doubts are to be ignored.
∴ Deep sleep in which a person is completely unaware of his surroundings – If one is seated
upright firmly during the period of sleep no new wudhū' is necessary. This was done by the
Prophet's companions.
∴ Loss of consciousness owing to fainting, intoxication, medication or a mental condition for
any length of time
∴ Touching the private part directly (according to the majority view) – There is an exception
for small children.
∴ Wudhū' is not valid if there is a waterproof substance on any of the areas to be washed
(such as nail polish and some types of makeup).

9
What does not invalidate wudhū':
∴ Touching the spouse – this was demonstrated by the practice of the Prophet (‫)ﷺ‬
∴ Bleeding from a wound, cupping or nosebleed – the Ṣaḥābah would pray with their wounds
bleeding.
∴ Doubt whether one's wudhū' is still in effect
∴ Vomiting – there is no evidence that it nullifies wudhū'
∴ Washing a dead body – narrations that it nullifies are weak.
∴ Eating camel meat – scholars differ over this.

Additional notes:
It is permissible to speak while performing ablution. There is nothing reported from the
sunnah that prohibits it.
There are no supplications to be said when washing each part of the body. Doing so is
based on a false ḥadīth and is contrary to the Sunnah.
Any substance on the body which would prevent water from reaching the areas required to
be washed must be removed before performing wudhū'. Coloring, such as henna, is
permissible, as it is not a barrier.
One may be assisted by others in performing ablution and may use a towel to dry himself.
Those with uncontrollable medical problems, such as women with istiḥādhah (bleeding
between menstrual periods) and people who cannot control urine or gas, should clean the
private area if necessary and then perform wudhū' after each adhān. They may then pray,
perform ṭawāf and read the Qur'an, and what escapes from the body is excused. This
process must be repeated after the beginning of each new prayer period.

WIPING OVER THE SOCKS OR SHOES

Wiping over the socks is part of the sunnah. The strongest hadith on this point has been related
by Ahmad, al-Bukhari, Muslim, Abu Dawud and at-Tirmidhi. Jareer bin ʽAbdullah said, "I saw the
Messenger of Allah (‫ )ﷺ‬urinate and then do it."
it is allowed to wipe over the socks - during travel or at home, whether necessary or not – for
anyone, including a woman at home or a handicapped person. Even if there are some holes or
cuts in the socks, it is permissible to wipe over them.
It is also allowed to wipe over slippers (khiff) or shoes, as this has been related from many
companions. There is no real difference between socks and slippers and they take the same
ruling. Similarly, it is permissible to wipe over any foot covering, which has been used to avoid
the cold, protect a wound, etc.
Conditions for wiping over the socks
One must have put his socks (or whatever covering he is using) while in a state of purity. A
companion asked, 'O Messenger of Allah, may we wipe over our socks?' He said, "Yes, if you put
them on while you were in a state of purity." After one completes his wudhū' and puts on his
socks or slippers, it is appropriate for him to wipe over them later on when he wants to perform
ablution. He is permitted to do that for one day and night if he is resident, and for three days and
10
nights if he is a traveler. 'Aishah said about wiping over socks, 'For the traveler, three days and
three nights; for the resident, one day and night." (Narrated by Ahmad, Muslim and at-Tirmidhi)
The top of the sock or shoe is to be wiped. Al-Mughīrah said, "I saw the Messenger of Allah
(‫ )ﷺ‬wipe over the top of his socks." (Related by Ahmad, Abu Dawud and at-Tirmidhi, who graded it
ḥasan.) ʽAli observed, "If the religion had been based on opinion, the bottom of the sock would
seem more likely."
What invalidates the wiping:
1- The termination of the permissible time period for wiping.
2- Removal of the socks. If this occurs while in a state of purity, one need only wash his feet.
3- Post-sex impurity (janābah). If one is in a state of post-sex impurity, he must remove his socks
for ghusl.
Wiping over a cast or bandage
One need not be in a state of purity when an injury is covered by a cast or bandage, nor is there
any time limit for wiping over it. He can continue to wipe over it as long as it is needed to protect
the injury from further harm until it is removed.

GHUSL
Ghusl means washing the entire body with water. Allah said in the Qur'an,

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"If you are junub (sexually impure), then purify yourselves." (Al-Mā'idah, 5:6)

‫ ن‬:
ْ +) ; )0# <ْ = >‫? و‬2 ْ‫@ א‬ .A ‫ א א‬B+C D7‫ ذ‬# E, ?2 ْ‫ א‬0C FG H ‫و‬
"They ask you about menstruation. Say: It is harm, so keep away from wives [i.e., refrain from sexual
intercourse] during menstruation. And do not approach them until they are pure." (Al-Baqarah, 2:222)

A complete bath (ghusl) is required for the following:

1. The discharge of seminal fluid as a result of sexual feeling (not from illness or feeling cold)
whether the person was awake or asleep (i.e., experienced a dream) – If one dreams but does
not find liquid upon awakening, ghusl is not required.
2. Sexual intercourse – This is realized by penetration, whether or not there is ejaculation.
3. The cessation of the woman's monthly period and bleeding due to childbirth – The Messenger
of Allah (‫ )ﷺ‬said to Fāṭimah bint Abu Ḥabish, "Do not pray during your period. After it has
ended, perform ghusl and pray." (Related by al-Bukhari and Muslim.)
Post-childbirth bleeding is similar according to the consensus of the companions. If a woman
gives birth and has no flow of blood afterwards, some scholars say that she must perform
ghusl, while others say that it would not be necessary. There is no textual authority on this
point.

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 4. Death – The body of the deceased Muslim (except for the martyr) must be washed before it is
prepared for burial.

The bath is preferred (but not obligatory) for the following:

1. Before attending the Friday sermon and prayer (salāt al-Jumuʽah) and the two feast celebration
prayers (ʽEid al-Adhḥā and ʽEid al-Fiṭr )
Muslims are encouraged to perform ghusl before they gather for the Friday prayer. The Prophet
(‫ )ﷺ‬said, "Ghusl on Friday is wājib on every adult, as is using a toothbrush and applying some
perfume." (Related by al-Bukhari and Muslim) The meaning of "wājib" here is that it is highly
recommended. This understanding of the Prophet's saying is derived from what al-Bukhari
recorded about an incident from Ibn ʽUmar about his father. One day, ʽUmar bin al-Khaṭṭāb was
standing and delivering the khutbah when a man called ʽUthmān entered. ʽUmar said to him,
"Now, at this time?" He said, "I was busy and could not return home. When I heard the call to
prayer, I could not do more than wudhū'." 'Umar said, "And wudhū' only, when you know that the
Messenger of Allah told us to perform ghusl?" Commenting on the incident, ash-Shāf'ī said,
"ʽUthmān did not leave the prayer to perform ghusl, nor did ʽUmar order him to do so. This
illustrates that the companions knew that this was merely preferred."
Muslim recorded that Abu Hurayrah reported that the Prophet (‫ )ﷺ‬said, "Whoever makes
wudhū' and perfects it, and then goes to the Friday prayer and listens attentively, will have
forgiveness between that Friday and the next, plus an additional three days." The mention of
wudhū', the reward and acceptability points to the fact that ablution alone is sufficient." Ibn Ḥajr
stated, "It is one of the strongest proofs that ghusl for the Friday prayer is not obligatory.
The same ruling applies to the Eid prayers as there is no sound ḥadīth stating otherwise.
2. Before iḥrām for ḥajj or ʽumrah - Although many scholars prefer it, the ḥadīth stating that the
Messenger of Allah (‫ )ﷺ‬did ghusl when he intended to perform hajj is regarded as weak. If one
does not do so there is no fidyah required and no sin involved.
3. When a non-Muslim embraces Islam - It is sunnah to pray two rak ʽahs after this bath.
Thumāmah al-Hanafi was captured and bound in the masjid. The Prophet (‫ )ﷺ‬would pass by
him and say, "What do you have to say for yourself, O Thumāmah?" He said, "If you kill me, you
would be killing a relative. If you give me a favor (set me free), I would be thankful. If you want
wealth (as a ransom), we can give you what you wish." The companions of the Prophet preferred
the ransom and said, "What would we gain if we killed him?" Then, he finally embraced Islam.
The Prophet (‫ )ﷺ‬untied him and told him to go to the garden of Abu Ṭalḥah and perform ghusl.
He performed ghusl and prayed two rak'ahs. The Prophet said, "Your brother became a good
Muslim." (The hadith is related by Aḥmad and is referred to in narrations by al-Bukhari and Muslim)

Requirements to Make Ghusl Valid

1. The niyyah (intention) to remove from oneself the state of impurity or to do it in adherence
to a sunnah. The intention is in the heart, and should not be stated with the tongue.
2. Washing the entire body (from head to toe) with water - Soap or other cleansing agents may
also be used as necessary but are not obligatory.

12
The Sunnah Acts of Ghusl – The practice of Allah's Messenger (‫ )ﷺ‬as related by ʽĀ'ishah:
1. Washing the hands three times and then washing the private parts
2. Washing the hands again and then making wudhū' as one would for prayer
3. Pouring water over the head three times, rubbing it into the roots of the hair
4. Pouring and rubbing water over the whole body, beginning with the right side –

Additional Notes About Ghusl

1. One who is in a state of sexual impurity (junub) is not allowed to pray, make Ãaw¿f, touch the
Qur’ān or recite it until he has taken the complete bath. One in this state may not stay in a
masjid but may pass through it.
2. The woman's bath is like the man's, except that she is not required to undo braided hair when
washing for sexual impurity. However, most scholars have ruled that she must undo her braids
after a menstrual period or after post-childbirth bleeding.
3. During her monthly period, a woman may recite verses of the Qur’ān for the purpose of
learning, teaching or remembrance.
4. One ghusl may be done for two purposes, such as sexual impurity and Friday prayer, or Friday
prayer and ʽumrah, if they occur at the same time, and as long as the intention is made for
both.
5. A person who has completed ghusl is automatically in a state of wudhūʽ unless he or she has
done something to invalidate the wudhū'.
6. During ghusl, any injured part of the body covered by a cast or a bandage need not be
uncovered or wetted but simply wiped over.
7. Muslims may enter a public bath (or swimming area) as long as they neither expose the
private area (from the navel to the knees) nor look at the private areas of others. Men must
not see this area of other men nor women of other women.

TAYAMMUM
Tayammum means using a clean substance from the earth (e.g., soil, sand, dust, etc.) for
purification instead of water. It is made legitimate by the Qur'an (An-Nisaa', 4:43), the Sunnah and
ijmaaʽ (consensus of Muslim scholars). The Prophet (‫ )ﷺ‬said, "All of the earth has been made for
me and my nation a pure place of prayer. Whenever someone from my ummah wants to pray, he
has something with which to purify himself, that is, the earth." (Related by Aḥmad)

ʽĀ'ishah related, "We went out with the Messenger of Allah on one of his journeys until we reached Baida'.
At this place, a necklace of mine broke and fell somewhere. The Messenger of Allah and others began to
look for it. There was no water at that place, nor did anyone have any water with him. The people went to
Abu Bakr and said, "Do you see what your daughter has done?" Abu Bakr came to me, while the Prophet
was sleeping on my thigh. He blamed me and said to me whatever Allah willed him to say and he jabbed
me in my side. I could not move as the Prophet (‫ )ﷺ‬was sleeping on my lap. He slept until the morning
without any water available. Then Allah revealed the verse of tayammum and someone said, 'That was not
the first blessing from the family of Abu Bakr.' The camel I was riding on stood up and we found the
necklace had been underneath it." (Related by al-Bukhari and Muslim)

13
Tayammum is allowed in the following conditions as a substitute for both wudhū' and ghusl:
1. When there is no water available or an insufficient quantity for purification
2. When the water is extremely cold and there is no way to heat it
3. When the person is injured or ill and using water would cause further harm
4. When water is near but some danger prevents one from reaching it
5. When the amount of water available is needed for drinking, cooking or watering animals

How To Do Tayammum
1. Any substance that is of the earth (i.e., ground) is permissible, such as sand, clean soil, stones
or dust that has settled on something.
2. Begin with the intention as in wudhū' and ghusl, saying, "Bismillāh."
3. Strike the ground (or the substance being used) with both hands, and then blow off any
excess dust. Wipe the face with the hands. Then wipe the hands over one another to the
wrists.
Tayammum replaces wudhū' or ghusl and enables a person to do any acts of worship that
normally require ghusl or wudhū'. It does not need to be renewed for every prayer as long as the
previous tayammum has not been invalidated.

What Invalidates Tayammum

1. All of that which invalidates wudhū'
2. The availability of sufficient water and the ability to use available water

Additional Notes About Tayammum

1. If a person has already prayed with tayammum and then water becomes available, his
completed prayer is valid and need not be repeated. However, if during the prayer water
becomes available, one must make wudhū' and begin the prayer again.
2. If a person has done tayammum in place of ghusl, the completed prayers are valid and need
not be repeated. However, one is obliged to take the bath as soon as water becomes
available.
3. If for some reason one is incapable of doing either wudhū' or tayammum, the prayer must
not be neglected or postponed. Rather, one in this circumstance must pray in an impure
state and need not repeat the prayer later.

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 SPECIAL ISSUES CONCERNING WOMEN
1. Menstruation / Ḥaidh
Most scholars consider that menstruation may begin at the age of nine. If blood is seen
before that age, it is not menstrual blood. There is nothing stated about an age when a
woman stops menstruating.
There is no stated minimum or maximum length of time for the duration of menses.
All statements dealing with this topic are scholarly opinions but not binding. If a
woman has a customary number of days for her menses, she should act according to it.
Additionally, there is no minimum or maximum time between two menstrual periods.
Some consider the maximum period to be fifteen days and the minimum three days,
although there is no evidence for this. It may be longer or less.
During her monthly period (and during post-natal bleeding), a woman cannot pray,
perform ṭawāf or (according to most scholars) touch the Qur’ān (specifically, the
Arabic muṣ∙ḥaf ). However, she may recite what she knows by heart or read Qur’ānic
verses from other books, even ones which explain the Qur’ān (tafseer) and contain
large amounts of its scripture. She does not make up prayers missed during this time.
She cannot fast but must make up any days of fasting missed during the month of
Ramadhān. If she sees blood at any time during a day of fasting (from adhān at dawn
until adhān at sunset), that day of fasting is rendered invalid (unless it is due to
istiḥādhah – see number 4 below), even if the blood was spotted only seconds before
the maghrib adhān.
ʽĀ'ishah was asked, 'Why must we make up the fasts missed due to our menstruation,
and not the prayers?' She said, 'That is what the Messenger of Allah (‫ )ﷺ‬said. We
were ordered to make up the fasts and were told not to make up the prayers."
(Al-Bukhari and Muslim)
She is also prohibited from sexual intercourse during these two times, although
nothing else is forbidden between her and her husband. The Messenger of Allah (‫)ﷺ‬
said, "Do everything except intercourse." (Narrated by Muslim)
At the end of menstrual and postpartum bleeding the woman must perform ghusl.
Normally, all traces of blood (whether red, blackish, brown or yellow) must be
completely gone before she can take her bath for purification.

2. Post-Natal Bleeding / Nifās

There is no minimum time for bleeding after childbirth. Whenever all traces of blood
cease, the woman must take a bath (ghusl). She is then considered purified in all
respects and must re-establish prayer. However, the maximum time for refraining
from the acts of worship listed above is 40 days. If after that she is still bleeding (see
number 4 below), she must take a bath and then make wudhū' for every prayer until the
bleeding ceases. At that time it is not required for her to perform ghusl again.

15
The rules which apply to the circumstances after childbirth also apply to the
circumstances following a miscarriage. Blood following surgical procedures (such as
D and C) does not prevent prayer or fasting.
3. Notes: If a woman gets her period or starts post-natal bleeding during the time for
prayer and has not yet offered that prayer, that prayer becomes a debt upon her. The
prayer must be made up immediately after she stops bleeding and has performed
ghusl. For example, if thuhr adhān is called and she has not offered the prayer before
the onset of blood, she must pray that thuhr prayer before any other prayer once she
is again purified.
The call to prayer (starting with the first "Allāhu akbar") is considered the beginning
of the prayer time. Therefore, any flow of blood due to menstruation or post-partum
bleeding occurring during the call to prayer prevents the woman from offering that
prayer and consequently requires her to make it up.

4. Other bleeding / Istiḥādhah

Sometimes a woman has vaginal bleeding at times other than the usual monthly
period or longer than the maximum of forty days after childbirth. If it is an extension
of the normal period of bleeding, she should perform ghusl at the end of the specific
time (in the case of periods, at the end of the usual number of days). She is then
considered to be in a pure state and must do everything required of her (i.e., prayer,
fasting, etc.). If bleeding or spotting occurs between monthly periods, no bath is
required. However, in all of these cases certain rules apply:
a. Renewal of wudhū' is required for every obligatory prayer. After each adhān is
called, she must clean the private parts and replace any sanitary items to prevent
the flow or spotting of blood onto the clothing. Then she must make wudhū' and
pray. Any flow occurring after wudhū' is excused; she may pray as much as she
likes of voluntary ṣalāh, read the Qur'an, and she need not renew her wudhū' until
the next prayer time.
b. In spite of continued bleeding, she is considered to be pure, so she may have sexual
relations with her husband and perform all acts of worship as usual. She may pray,
fast, perform ʽumrah, remain in the masjid, recite and hold a copy of the Qur'an.
c. There is no need for a second ghusl whenever the flow finally ceases, although
some scholars prefer it.

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