WUDU (ABLUTION)

DEFINITION:
Literally: Cleanliness and Radiance
Legally : Using water to wash certain parts of the body commencing with
an intention. Wadu refers to the water used for wudu.
Evidence : Allah says: O you who believe! When you go to pray, wash your
arms to the elbows, wipe your heads (with water); and (wash)
your feet to the ankles.” Ibn Umar narratede “I heard the
Prophet “Allah’s blessing and peace be upon him” saying: “A
prayer is not accepted without purification”
Legal status:
Wudu is obligatory for the following:
1) Prayer – obligatory (fard) or non-obligatory (nafl) and for
the prostration of Quran recital and the prostration of
thanks.
2) Touching the Quran: Allah says “Which non shall touch but
those who are pure.
3) Tawaf Ibn Abbas narrated that the Prophet “Allah’s blessing
and peace be upon him” said: Tawaf around the house
9ka’ba) is like a prayer.
Wudu is recommended for the following:
1) After bloodletting of the drawing of blood. Tamim Al-Dari
narrated that the Prophet (ABAPBUH) said: See the above
hadith.
2) After cupping: see the above hadith.
3) After a nosebleed: (see the above hadith) Sulaiman narrated:
“The Prophet saw me when my nose was bleeding and he
said: Perfom wudu Al Mahamilis said: That is, perform
wudu for what happened. Also, to avoid contradicting the
schools of thought that deem it obligatory to perform wudu
after bloodletting, cupping, nosebleeds and vomiting.
4) After vomiting: Abu Darda narrated: The Prophet
(ABAPBUH) vomited so he broke his fast and made wudu”
The evidence that wudu is not affected by anything coming
out of anywhere other than the private parts (like
bloodletting, cupping, vomiting and nosebleeds) be it in
small or large amounts, is what Jaber narrated: “That two
men from the companions of the Prophet (ABAPBUH)
guarded the Muslims one night during the battle of That Al-
Riqa and that one of them was praying when a man from the
pagans came and shot him with an arrow. The companion
removed it. Then pagan shot him with a second arrow and a
third. The companion kept on praying while his blood was
flowing. It is concluded that if bleeding nullified wudu then
the companion would not have continued praying. The
 Prophet knew of this and did not object to it, Shafi’I scholars
interpreted the hadith which refer to the necessity of wudu
after bleeding as matter of preference, i.e. not obligatory.
5) In preparation for sleep: Al-Bara Ibn ‘Aazeb narrated that
the Prophet (ABAPBUH) said: When you intend to go to
sleep, perform wudu properly as you would for the prayer,
lie on you right side and say: “O Allah, I surrender to You
and entrust all amy affairs to You and depend upon You for
Your blessings both with hope and fear of you. There is no
fleeing from you, and there is no place of protection and
safety except with you. O Allah, I believe in Your book (the
Quran) which you revealed and in your Prophet
(Muhammad) whom You have sent. Then if you die on that
night, you will die in a state of fitra (the religion of Islam) so
let these be the last words you utter (before sleep)
6) After waking up from a sleep in which you have been sitting
with your seat firmly against a flat surface. Al Shafi’I and his
colleagues said: It is recommended for a person who slept
while sitting firmly to perform wudu us case something has
occurred (like passing wind). This is also necessary to avoid
the difference of opinion amongst scholars.
7) After laughter during prayer (to avoid the difference of
opinion amongst scholars). The evidence that it is not
obligatory is what Al-Bukhari narrated from Jaber, If
someone laughs in prayer, he should repeat his prayer but
not his wudu.
8) After eating anything which has been exposed to flame. Abu
Hurayra narrated: I heard the Prophet (ABAPBUH) saying:
Perform wudu after eating anything which has changed by
exposure to flame. The evidence that it is not obligatory is the
hadith narrated by Jaber who said: One of the last things the
Prophet (ABAPBUH) did was to leave wudu after eating
what had been changed by flame.”
9) After eating camel meat: Jaber Ibn Samura narrated: “A
man asked the Prophet (ABAPBUH) Should I perform wudu
after eating lamb? The Prophet said: If you wish, perform
wudu, and you do not wish, don’t. The man said: Should I
perform wudu after eating camel meat? The Prophet
(ABAPBUH) said: Yes, you should perform wudu after
eating camel meat.
10) After touching the opposite sex’s hair, nail or teeth: Al
Nawawi said: “Al Shafi’I said in Al-Umm and so did his
colleagues: It is recommended to perform wudu after
touching the hair, teeth or nails.
11) When suspecting hadath.
 12) After committing sins and wrongs like swearing bad
language, backbiting, or lying..etc. The purpose in this case
being to expiate the sins. It is narrated by Abu Hurayrah
that The Prophet (ABAPBUH) said: “When a Muslims
makes wudu and washes his face, every sin committed by his
eyes is washed away with the water or with last drops of
water, and when he washes his hands, every sin committed
with his hands is washed away with the water or with the last
drops of water, and when he washes his feet, every sin
committed by his feet is washed away with the water or with
the last drops of water, so that he become clear of sin. Also, it
is narrated that Abdullah Ibn Masoud said: I would rather
perform wudu for the bad word I say than for the good food
I eat.
13) After anger: Attiya Al’sadis said that The Prophet
(ABAPBUH) said: Anger is from Shaytan, and Shayta is
created from fire, and fire if extinguished with water.
Therefore, if one of you is angry let him perform wudu.
14) When reciting Quran from memory: Since reciting Quran
is an act of worship. It should be noted that ist is not
makrooh to read Quran from memory while someone is in a
state of hadath because iti is narrated by Ali: that “The
Prophet (PBUH) used to read Quran in every state but
janaba.
15) When studying hadith: because reading hadith is like
conversing with Prophet Muhammad (PBUH)
16)When reading books related to hadith or Quran: This is to
Show respect for books on Islamic sacred law. Even books on
Arabic and its grammar should be respected because they
Been written to enable us to understand Quran and the
Hadith of Prophet Muhammad (PBUH) Hence,
Respecting these books is associated with respecting Quran
And the sunna of the Prophet (PBUH).
17 When making thikr (invoking Allah’s name) because it is
Narrated by Al-Muhajer Ibn Qunfothe that “He came to The
prophet (PBUH) while he was urinating and he greeted him
(from afar), but The Prophet did not answer until he had
made wudu and then he apologized and said: I hated to
mention the name of Allah until he was in a state of purity.
18) To stay in a mosque or pass through it: Since it is makrooh to
go in a mosque without praying two rak’as
19) To visit the dead: Since it is not obligatory to be pure of
hadath when visiting graves.
20) Aftercarrying the body of a dead person: Abu Hurayrah
narrated that: The Prophet (PBUH) said: Ghusl is (required)
 after washing the dead and wudu is required after carrying
him.
21) It is recommended to renew one’s wudu before each
obligatory prayer. In other words, to have wudu then
perform another one when nothing has occurred to break it.
This is the case if you have prayed an obligatory prayer with
the first wudu, otherwise it is no longer recommended to
renew one’s wudu. It is narrated by Anas that: The Prophet
(PBUH) used to perform wudu for every prayerm whether
he still had wudu or not.
22) It is recommended for a person in the state of janaba who
wants to eat, drink, sleep, or have subsequent intercourse to
perform wudu: Aisha said: The Prophet (PBUH) used to
perform wudu as he would for prayer if he was in a state of
janaba and wanted to eat or sleep. Also, Abu Sa’id Al-
Khadari narrated that The Prophet (PBUH) said: If one of
you has intercourse with his wife and the wants to have
intercourse again he should perform wudu in-between. “This
does not apply to a menstruating or postnatal woman
because her hadith is continuous and her purification is not
valid until she is clear of blood, at which point, it is
recommended that she makes wudu, just like a person in
janaba, for eating, drinking, or sleeping until she makes
ghusl.
Conditions for the validity of purification (wudu or ghusl)
1) Requirements to qualify to make an intention:
a)Islam: Since a non-believer (kafir) is not addressed by Islamic
law. If Muslim is married to a non-Muslim, then he cannot have
intercourse with her until he purifies herself from menstruation. In
this case, she must make ghusl and her husband should make the
intention on her behalf to permit him to have intercourse with her.
Her own intention (if she makes one) does not count because she is
a non-Muslim and therefore does not qualify to make an intention
b) Reason: Since there is no accountability without intellect.
Hence neither a young child nor the insane are liable for
obligations. The intention of a child above the age of
discrimination is valid and his purification is correct, therefore
if this child makes wudu and subsequently attains the age of
puberty, then he is allowed to pray with this very wudu. The
age of discrimination is attained when one is able to eat on his
own and knows how to purify himself on his own even if he is
still under seven years of age. If he cannot perform the above
mentioned tasks then he has not reached the age of
discrimination even if he is over seven years of age. The average
age of discrimination is seven.
2) Purity of menstrual and postnatal periods.
 3) There should be no substance on the body which prevents water from
reaching the skin like wax, paint or the like. Substance like oil and the
like which do not prevent water from reaching the skin but rather
disperse it are excluded.
4) One should believe that an obligatory action is sunna. On the other
hand, there is no harm if one thinks that a sunna act is obligatory.
5) The knowledge and belief that wudu and ghusl are obligatory.
6) Removing any visible najasa.
7) There should be nothing on the body which could change the attributes
of water like ink. Small ink spots which do not change the water’s
attributes do not harm.
8) One should not make a conditional intention as in saying: “I intend to
perform wudu unless my brother comes.
9) The water should run down each part of the body that is being washed
hard unmelted snow may be used in wudu to wipe (the head, shoe or
cast…) but not to wash. However, if the snow is soft and lets upon
contact with the body (due to its warmth) then wudu is valid.
10) For the prayer time to have started, plus continuation or quick
succession (muwala) for a person with continuous hadath.
11) Water used should be purifying pure water.
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1) Puberty (sexual maturity) is when a boy has his first wet dream or a girl
menstruates for the first time. Puberty is marked by age if the above
mentioned does not occur. The age of puberty for boys is fifteen years
while for a girl is the age at which her blood relations (sister, aunt, or
cousin…) had their first menstrual periods.
2) For the actions of istinja and taking precautions (when needed like
tampons or pads for the mustahada), and then wudu to be performed
successively leaving no time gap in between.
3) As for one who is unable to hold back intermittent drops of urine, one
who passes wind continuously, or one who has (chronic) bleeding so that
he is in a state of hadath through the whole period between two times (of
prayer) and without having intervening purity which may enable him o
perform wudu and prayer.
Obligatory acts or wudu:
1) Making the intention (niyah)
Definition of intention
Legally: Intention (niyah) is defined as the intention to do something
accompanied by doing it.
Legal status of intention
Intention is obligatory. Its place is in the heart as long as at aims at
doing something, even if the tongue says differently. Therefore, if one
expresses with his tongue the intention of cooling down and intends in
his heart to lift hadath or vice versa then what matters if the intention of
the heart. The purpose of intention is to distinguish and differentiate
worship from habit.
 Evidence that the intention is obligatory:
1) Allah says: And they have been commanded no more than this. To
worship God offering him sincere devotion, and since wudu is a
worship, it is necessary to be sincere to Allah in it. Sincerely is an act
of the heart. Also, Allah says: O you who believe when you go to pray
wash your faces..” which means that we are ordered to perform wudu
for praying and that is an intention. Umar Ibn Al’Khattab narrated
that The Prophet (PBUH) said: “Every deed is according to its
intention and to each person what he intends..,” i.e. deeds cannot be\
considered acts of worship for which one is rewarded or acts for
which one is punished except with intention. Wudu is an act of
worship therefore intention is obligatory for it. If one does not make
intention for wudu one will not have achieved it.
2) Wudu is a worship that includes certain pillars, hence intention is
Obligatory for it, just like prayer.
When to make intention:
Upon washing the first part of the face. If you forget to make the intention
or if you make it after washing some of the face then your intention (and
hence wudu) is void. Similarly, if you make the intention when saying “By
name of Allah..”or when washing the hands and the intention leaves your
heart (out of lack of concentration) before washing any part of the face,
then your wudu is not valid. It is best to make your intention twice:
The first time at the start of wudu in which one says “I intend to perform
the sunna acts of wudu” and the second when washing the face in which
one says :I intend (to perform) the obligatory acts of wudu.
Its form:
One may make any of the following intention: 1) I intend to lift hadath
I intend to make purification for prayer 3) I intend to make purification
from hadath or 4) I intend to make obligatory wudu. It is not sufficient
to intend obsolute purification because purification may be from hadath or
from najasa. ATherefore, it is not correct to make a genral intentin. If your
intention is fiting hadath, cooling down and cleanliness, or if you intend
to lift hadath and remove najasa from one of your body parts then your
wudu is valid in both case because you have intended lifting hadath and
linked it to something that does not contradict it. On the contrary, if you
make a valid intention then change it when washing some of the body parts
such as intending to cool off your foot without remembering the intention of
wudu, then washing your foot is void. But, if you combine the intention of
cooling off with that of making wudu then your wudu is valid.If you
distribute the intention on each part so that when washing the face you
intend to remove hadath from the face, when washing the hands to remove
hadath from, and the same for head and feet then your wudu is valid. If you
make a mistake when having the intention for wudu, for example you
intend to remove the hadath of sleep while your true hadath is of another
type, it is agreed upon to be valid as long as you do not do it on purpose.
If you do, it is valid.
As for one who has continuous hadath, the following are the detailsof his intention:
a) To perform obligatory prayers: One’s intention should be “I
intend to perform obligatory wudu in order to be permitted to
perform the obligatory prayer.
One should not perform more than one obligatory prayer with
this wudu. It is valid to follow him (that means he can lead a
group prayer) while he is praying sunna or non-obligatory (nafl)
prayer. If he does not specify that he is performing wudu in order
to pray an obligatory prayer then his intention will count towards
praying sunna and nafl but not obligatory prayers.
b) To perform nafl prayers: This intention should be “I intend to
Perform obligatory wudu in order to be permitted to perform
Prayer.
Washing the face:
Washing the face is obligatory for Allah says: and wash your faces..
the sunna and the consensus of Muslim scholars. The boundaries of
the face start from the top of the forehead to the bottom of the chin
(and the ends of any growing hair on the chin) lengthwise. And from
one earlobe to the next in width. This includes the visible part of the
lips, the eyebrows, the mustache, any hair on the forehead, the
eyelashes, the sideburns and the area between them and the ears,
and the hair growing under the lower lip even if it is thick. With
regards to the beard and the hair growing between the beard and the
sideburns, if this is thin enough so that one can see the skin beneath
it then one must wash both the ahir and skin. However, if this hair
is very thick then one washes its outside only. Atta’Ibn Yassar
narrated Ibn Abbas performed wudu…then took a handful (of
water) and did like this (gesturing joining both hands)
_____________________________________
Al-Nawawi said: This is common and recommended by Shafi’I scholars,
but there is another strong opinion, which states that having a general
intention is valid because making intention to purify the body parts of
wudu following the certain order ( which is mentioned in the verse (ayah)
of wudu) does not include removing najasa. This is correct in ghusl as well.

and washed his face…then said: I saw Allah’s Messenger (PBUH)

performing wudu this way.””” Al-Nawawi said: “One scoop is not
enough for the water to reach what is beneath the hair if the beard
is thick.” It is known that the beard of The Prophet (PBUH) was
thick. Jaber Ibn Samura narrated: “The Prophet (PBUH) had a
thick beard, It is recommended to run water through the beard with
the fingers from underneath. Anas narrated that “The Prophet
(PBUH)when he made wudu, used to take a handful of water and
Beginning below his chin, he would rub it through his beard and say:
This is what my Lord, the Great and Exalted, has ordered me to do.””
If a woman or a hermaphrodite has a beard then it is obligatory to
 Wash it, whether it is thick or thin.
In addition, it is obligatory, while washing the face, to wash part
Of the head and neck under the chin in order to include all the face
And make sure that it has been completely covered.

Washing the arms including the elbows:

This includes everything on the arms such as an extra finger, dense
hair, or even peeled skin hanging from the arm. The evidence that it is
obligatory to wash the elbows with the arm is Allah’s saying: “..and
your hands (with the arms) to the elbows,” and the hadith narrated by
Na’im Ibn Abdullah Al mujmer who said: “I saw Abu Hurairah
making wudu, he wash his face thoroughly, washed his right arm till
he reached the upper arm, washed his left arm till he reached the
upper arm, wiped his head, washed his right foot till he reached the leg
and washed hi left foot till he reached the elg, then he said: I saw
Allah’s Messenger performed wudu like this. This actions of the
Prophet (PBUH) is to demonstrate the commanded way of
performing wudu and it was not reported that he ever left doing it
this way.

Wiping part of the head:

Allah’s says “and wipe (with water) your head..” Wiping can be
achieved by running the wet hands over the head. The head
includes the usual roots of the hair which includes the front, rear,
tempolar, and lateral sides of the head. Fulfilling the obligation
in wiping the head maybe by any of what is referred to as “wiping”,
hence any action which counts as wiping will satisfy the obligation
because the Shafi’I scholars indicated that the “ba (in the verse)
means “part of”. This can be achieved even by a few hairs of the head
or even a part of a hair or by washing the head or dropping a few
drops of water on it or by placing the wet hand on the head. It is
sufficient to wipe the hair or the skin because both are called head.
It is also the same whether you wipe the hair form the roots or what
is away from the roots, except when the wiped hair is outside the area
obligation, even if the hair is curly or tied. Wiping the head should
be done with fresh water-not the same water used the arms with.

Washing the feet up to and including the ankles and the cracks:
Muhammad Ibn Ziad said: “I heard Abu Hurayrah saying as he
passed by us, while people were making wudu from a utensil
containing water: Perform your wudu thoroughly, I heard Abu
Al’qassem saying: Woe to the ankles from Hell-fire. The evidence that
ankles are included in washing the feet is the above-mentioned hadith
narrated by Abu Hurayrah. Then he washed his right foot till he
reached his leg then he washed his left foot till he reached his leg
The minimum is washing or wiping is once. It is sufficient if one
 performs washing or wiping once and thoroughly, for Ibn Abbas
narrated that The Prophet (PBUH) performed wudu (at one
time) by washing the body parts once each.”

Order:
Wudu must be performed in a specific order which means starting
with the facecoupled with intention then the arms then the head
then the feet. The evidence that ‘order” is obligatory is the hadith
narrated by Jaber about the description of the Prophet (PBUH)
Hajj. We start with what Allah started with. Furthermore, the
authentic hadith about the description of the Prophet’s wudu indicate
that he always stuck to the order mentioned in the verse of wudu.
The other evidence is that Allah ordered a wiping between washings.
In Arabic one does not separate alikes except for a reason and here
the reason is the necessity of doing wudu in order. Furthermore,
wudu is a worship that includes various obligatory actions like prayer
hence it is necessary to follow order in it. Therefore, if you forget
during the course of wudu to wash a particular part (a limb or the
head), you must wash everything that follows it to satisfy the order.
If you have doubt about that, you depend on certainty and wash what
you are in doubt of and everything afterwards. If you leave order
deliberately or forgetfully then you wudu is void.

Succession and accompanying the intention for a person with continuous

Hadith:

Succession means performing the actions of wudu one after the other
leaving no time gap in between that would normally be considered a
break. Accompanying the intention means that one keeps the
intention throughout all the acts of one’s wudu.
It is obligatory for a person with continuous hadath to have succession
between his wudu and prayer. If he separates between them for the
benefit of prayer even if it is a sunna action then it is permissible,
otherwise it is not allowed.
For a normal person, succession is sunna. So is the accompaniment of
the intention. Malek narrated from Nafe that: Abdulla Ibn Umar
passed through urine in the market place then he made wudu and
washed his face and arms and wiped over his head, then he was
invited to a funeral prayer as he entered the mosque so he wiped on
his khuff and prayed. Ibn Umar did that in the presence of the
attendants of the funeral (janaza) and they did not object to that.
Substitute for wudu:

1) If one plunges into water with the intention of making

wudu or ghusl then it is valid even if one stays for as
briefly as one second, for order is assumed to take palce
within moments.
2) Obligatory ghusl (ghusl from janaba, menstruation, post
natal blood, and delivery) substitute for wudu evebn if it
is not preceded by wudu provided that one does not
touch (during ghusl) one’s private parts, or pass
something from the private parts. This can be achieved
by lifting the major hadath from the private parts before
intending to make ghusl. If one performs the sunna
wudu before ghusl then one must lift the major hadath
from the private parts before performing wudu.
However,the sunna ghusl, like the ghusl of eid and ghusl
of Friday does not substitute for wudu because a sunna
does not substitute for an obligation whereas an
obligation substitute for a sunna.
The sunna acts of wudu:
1) Using siwak Abu Hurayrah narrated that the Prophet (PBUH)
said: “Were I not afraid that it would cause hardship to my Umma,
I would have ordered them to use siwak before each wudu.
2) Placing the water vessel to the right if it is big so that one can scoop
with one’s right hand, and placing it to the left if it is small in order
to pour water with one’s left hand over the right one. If someone
is helping one pour the water then it is recommended for the helper
to stand on the left because it is easier and more proper.
3) Facing the Quibla (direction of prayer), for although
wudu is a means, it is also an act of worship in itself. It is
also sunna to choose a place in which the water would
not splash back onto one.
4) Pronouncing the intention aloud and remaining aware of
it throughout wudu.
5) The tasmiya saying” In the name of Allah(13) Abu
Hurayrah narrated that The Prophet (PBUH) said:
There is no prayer for him who does not perform wudu,
and there is no wudu for him who does not mention
Allah’s name upon it (his wudu).”” The time for tasmiya
is when you intend to perform the sunna acts of wudu as
you start to wash your ahnds. If you omit saying tasmiya
at the beginning, even intentionally, you may say before
you finish “In the name of Allah upon its beginning and
end. (14) This is so that wudu will not be devoid of the
name of Allah. If you end your wudu without saying
 tasmiya, then you should not say it at that point because
its proper place was missed.
6) Washing the hands at the beginning of wudu because
they are the tool used in purification. Therefore, one
should start by cleaning them first. Ibn Ous Ibn Abu
Ous narrated that his grandfather said: “I saw The
Prophet (PBUH) washing his hands three times. This
sunna is more confirmed when waking up from sleep.
Abu Hurayrah narrated that The Prophet (PBUH) said
“If one of you wakes up from sleep then he should not
dip his hand into the water vessel until he washes his
hands three times because one does not know where his
hand has been (during his sleep)”. Al Shafi’I said: I
would like each person who wakes up from sleep, be it
daytime sleep or otherwise, not to dip his hand into the
water until he washes it. If he dips his hand before
washing it, this will not spoil the water unless there is
some najasa on his hand, though I would hate for him to
do so” Therefore, if you have doubts as to whether or not
your hands are najis, it is makrooh for you to dip them
into a small amount of water, or any other liquid,
without washing them whether you have woken up from
sleep or not. If you are certain that your hands are free
of najasa, then it is sunna for you to wash them.
However, if you are certain that they are najis then you
must wash them before dipping them into the water.
7) The madmadah and Istinshaaq, i.e. rinsing the mouth
and the nose with water. Abdullah Ibn Zaid said: He was
asked to perform wudu like that of Prophet Muhammad
(PBUH) so he asked for a vessel and poured water from
it on his hands and washed them three times, then he put
his hand into the water and took it out and rinsed his
mouth and nose out with a single handful and he did
that three times. This sunna act is done by rinsing the
mouth first then the nose. Rinsing the mouth is done by
taking the water into the mouth, whether by swishing it
around the mouth and expelling it out or not (it is best to
spit it out). Rinsing the nose out is done by taking the
water into the nose, whether by sniffing it up into the
nose and expelling it out or not (it is best expel it from
the nose) Abu Hurayrah narrated that: The Prophet
(PBUH) said: “Whoever performs wudu should inhale
water into his nose,then expel it. It is better to rinse the
mouth and the nose out in one handful of water, that is
three times in three handful, for the above-mentioned
hadith of Abullah Ibn Zaid. It is sunna to exaggerate in
 these (Let the water reach as much of the mouth and
nostrils as possible) for Laqeet Ibn Sabrah said: I asked
Prophet Muhammad (PBUH) about wudu and he said:
Perform wudu properly and thoroughly, rub between
the fingers, and exaggerate in inhaling the water into the
nose unless you are fasting. It is also sunna to scoop
water with the right hand and to blow one’s nose with
the left hand acoording to Ali’s hadith about the
description of the Prophet’s wudu: And he entered his
right hand into the water vessel, filled his mouth and
rinsed it, took water into his nose and blew it out with
the left hand, and he did that three times.
8) To start washing the head from the top, the arms from
the fingers and the feet from the toes. If someone pours
water for you, then you should start washing the arms
from the elbows and the feet from the anklebones (so as
to splash water on the person helping you.)
9) Being attentive (when washing the face) of the inner
corners of the eyes and other facial folds and wrinkles
Abu Umamah narrated that: The Prophet (PBUH) used
to rub the inner corners of his eyes, It is not sunna to
wash the inside of the eyes because it has not been
narrated that The Prophet (PBUH) did so, and because
it can be harmful.
10) Washing more is obligatory of the face by adding part of
the head and part of the neck. Also, it is sunna to add
part of the arm over the elbow when washing the arm
and part of the leg over the anklebone when washing the
foot for Abu Hurayrah said: I heard The prophet
(PBUH) saying: on the day of resurrection, my followers
will be called Al-Ghurr Al-Muhajjaleen (with light upon
their face, arms and feet) from the traces of wudu,
therefore he who can increase the area of his radiance
(by washing part of the head and neck) should do so.
Abu Hazem said: “I was behind Abu Hurayrah while he
was performing wudu for prayer and he extended his
hand (under the water) until it reached his armpit. I said
to him: “O Abu Hurayrah, what is this wudu? He said:
“O, bani Forroukh, you are here! If I knew that you
were here I would not have performed wudu like I did, I
heard my beloved Prophet Muhammad (ABAPBUH)
saying: The ornament of a believer will reach (on the
day of judgement) as far as his wudu reaches.
11) Rubbing between the fingers by clasping them, starting
from their tops, for the above mentioned hadith by
Laqeet Ibn Sabra “Rub between the fingers, and
 exaggerate in inhaling water into the nose unless you are
fasting.”
12) Twisting one’s ring Abu Rafe narrated that: The
Prophet (PBUH) used to move his ring when he
performed wudu.”
13) Beginning with the right foor Aisha narrated that: The
Prophet (PBUH) used to like starting with the right in
putting on his khuff, combing his hair, purification, and
in all his affairs.
14) Rubbing the parts of the body (while washing them)
Abdullah Ibn Zaid Ibn Asem narrated that: The Prophet
(PBUH) made wudu and said: “Rubbing is done in this
way” Also, this is recommended, to avoid the difference
of opinions amongst the scholars.
15) Wiping all over the head. This is achieved by putting the
hand on the front of the head with the index fingers
touching while placing the thumbs on the temples then
sliding the fingers back to the nape of the neck, and then
returning them to where one started. This movement of
the fingers backwards and forwards is regarded as one
wiping. All this applies if the hair can be turned over
(because it is short for example). If sliding the fingers
back (to the starting position) may mess it up, then one
need not wipe back. In the hadith of Yahya Al-Mazeni
“A man said to Abdullah Ibn Zaid: “Could you show me
how the Prophet (PBUH) used to perform wudu?”
Abdullah Ibn Zaid said: Yes’ and he asked for water…
and then he wiped his head with his two hands moving
them backwards and forwards, he started with the front
of the head and moved back to the nape of his neck then
he returned them to the place he started from… “If you
do not want to take off your head cover you can wipe
part of the head then complete the wiping, in the above
mentioned manner, over the head cover three times. Al-
Mugheerah Ibn Shu’bah narrated that: “The Prophet
(PBUH) performed wudu and he wiped over hi khuff
and his turban.”
16) Wiping the ears (their inside and outside) after wiping
the head, with fresh water. Amr Ibn Shu’aib said: “Then
he (the Prophet (PBUH) wiped his head and entered his
forefingers into his ears and wiped the backs of his ears
with his thumbs and the inside with his forefingers.
Wiping the ears should be done after wiping the head.
Hence if you wipe your ears before your head, it does not
count because you did it out of roder.
17) Washing between the toes from bottom to top with the
finger of the left hand. One starts with the little toe on
the right foot and finishes with the little toe on the left.
Al’Mustawred Ibn Shaddad said: “I saw the Messenger
of Allah performing wudu, he entered the water between
his toes with his little finger.” Washing between the toes
is sunna of the toes are separated but if they overlap so
that the water does not go between them, it becomes
obligatory. It is recommended when washing the feet to
start with the toes and take a lot of care when rubbing
the heels especially in winter because water may be
repelled from them.
18) Doing each washing, and wiping, three times. Amr Ibn
Shu’aib narrated through his father through his
grandfather that: “A man came to The Prophet (PBUH)
and asked him: “O Messenger of Allah, what is the way
to perform wudu? So he asked for a vessel of water and
washed his hands three times, washed his face three
times, washed his arms three times wipe over his head,
then he entered his two forefingers into his ears and
wiped the back of his ears with his thumbs and the
inside with his forefingers, Then, he washed his feet
three times and said: This is the way of performing
wudu and whoever exceeds this, or does less, he has done
wrong.” Shaqeeq Ibn salamah narrated: I saw Uthman
Ibn Affan (doing wudu), he washed his arms three times
and wiped over his head three times, then he said: I saw
the Prophet (PBUH) do this.””
19) Continuity and succession which mean washing each
part directly after the previous one leaving no time gap
in between, It has been reported through some
companions that: “The Prophet (PBUH) ordered him to
repeat his wudu and prayer”. Also, this is necessary to
avoid the opposing opinion of scholars who consider
wudu void if a long time gap is left between washing the
parts of the body
20) To say immediately after performing wudu and while
facing the qibla. “I bear witness that there is no god but
Allah, alone, without partner, and I bear witness that
Muhammad is his servant and Messenger (15) Uqba Ibn
Aamer narrated that Umar said that: The Prophet
(PBUH) said: “Whoever performs wudu perfectly and
thoroughly then says: “I bear witness that Muhammad
is his servant and Messenger,’ all eight gates of Paradise
will be opened for him so that he may enter through
whichever he pleases.”” Al-Tirmithi added: “O Allah,
 make me of the oft-repenting, of the oft-purifying of
themselves.” (16) One can add: “O Allah, I declare Your
exaltedness above every imperfection and Your praise. I
testify there is no god but You. I ask for Your forgiveness
and turn to You in repentance. (17) It is acceptable to
say other du’a (supplications) while washing the parts of
one’s body.

Things it is recommended not to do in wudu:

1) Asking someone to pour water for one’s wudu, with no excuse,
because it is a luxury which does not suit the state of worship. But
it is permissible because it was revealed in the Sahih that Usamah
and others (of the companions) poured water for the Prophet
(PBUH) to perform wudu. It is permissible to ask someone
for help in fetching water.
2) Shaking off the water after wudu because it is improper-like one is
ridding oneself of worship.
3) Drying the body parts with a towel except when there is necessity,
to avoid najasa or in cold or hot weather. Maymunah narrated in
the book of the description of ghusl from janaba: The Prophet
(PBUH) was brought a towel but he did not touch it. Moreover, it
(the water) is the trace of wudu so it is better to leave
it.
4) Using less than one mudd of water for wudu. Anas Ibn Malek
Narrated that: The Prophet (PBUH) used to make ghusl with one
sa up to five mudds (of water), and perform wudu with one mudd.
5) Talking because it distracts one from making du’a unless it is
Necessary such as answering salam which is obligatory while to
abandon talking in wudu is sunna, and the obligation is stronger
than the sunna. Therefore, you should not say salam to one is
making wudu until he finishes, so as not to cause him to talk.
6) Slapping one’s face with water.

Things that are makrooh in wudu:

1) Wasting and non-economizing in the use of water even if
performing wudu from the sea. Allah says: “Do not waste for He
(Allah) does not love those who waste. Also, Abdullah Ibn Amr Ibn
Al-A’as narrated that: The Prophet (PBUH) passed by
Sa’id while making wudu and said: What wastefulness! Sa’id said:
Can there be wastefulness in wudu? He replied: Yes, even if you
are (making wudu) from a running river.
2) Running water through the beard with one’s finger if one is in a
state of ihram, because hair may fall out.
3) Washing or wiping more than three times, for he said in the above
mentioned hadith of Amr Ibn shu’ayb. And whoever does more
than this, or less, he ahs done wrong
 4) Asking others for help in washing unless for an excuse. It is known
that he would not allow anyone to help him with his wudu.
5) Not beginning with the right.
6) Exaggeration in rinsing the mouth and nose out with water if one
is fasting, for the above mentioned hadith. And exaggerate in
inhaling the water into the nose unless you are fasting.
7) Performing wudu in a najis place so as not to get contaminated or
imagine so.

Wiping over the khuff (shoes):

Definition of wiping:
Literally: To wipe something is to pass the hand over it.
Legally : To dampen specific shoes for a specific time. The specific
must satisfy a number of conditions which will be
explained later.
Legal status of wiping over the khuff:
It is permissible in making wudu only. It is also a leeway in travel and
residency. Although it is permissible, it is best to wash the foot,
provided that one does not avoid it out of suspicion of it
permissibility. The evidence that it is better to wash the foot is
that the Prophet (PBUH) used to do so most of the time, and also
because washing the foot is the initial principal and hence is better.
Evidence of the permissibility of wiping over the khuff:
Al’Mugheera Ibn Shu’bah said: I was in the company of the Prophet
on a journey and I dashed to take off his khuff. He said: Leave them,
as I have put them on after performing wudu. So, he wiped over them
Ali Ibn Abu Taleb said: The Prophet (PBUH) permitted (us to
Wipe over the khuff) three days and nights for a traveler and one day
And night for a non-traveller. Safwan Ibn Assal said: The Prophet
(PBUH) ordered us if traveling not to take off our khuff (to wash
our feet for wudu) from going to the bathroom or sleep, for three days
nights except from janaba (in which case we have to take them off and
wash), Furthermore, necessity mandates wearing them, it is hard to
take them off hence it is permitted to wipe over them as with a cast or
plaster, The above mentioned hadith by safwan indicates that wiping
is permissible in minor hadath but is not valid in janaba nor in other
types of ghusl. The ghusl of janaba does not occur as often as wudu so
there is no need to wipe over the khuff during it.
Conditions for the permissibility of wiping over the khuff:
1) To have full and complete purity from both types of hadath (major
and minor) when putting them on. Abu Bakrah narrated that:
The Prophet (PBUH) permitted a traveler who purifies
himself then puts on his khuff, to wipe over them for three days
and nights and one day and night for a non-traveller. If you put
them on before washing your feet and then wash your feet (with
 them on), wiping is not permissible until you take them off and put
them on again. Because complete purity means having totally
completed one’s ghusl or wudu. Therefore, if you wash one put and
put on your khuff (before washing the second foot)then wash the
other foot and put your other shoe on, you may not wipe unless you
take off the first shoe and put it on again. Similarly if you wash your
feet and start to put your khuff on but you make hadath just before
actually putting your foot in, then wiping is not permissible. If you
do tayamum and put khuff on then you find water, you cannot wipe
over the khuff anymore because tayamum is a type of purification
permitted only for a necessity so when this necessity ends the
purification becomes your foot is bleeding inside the khuff then you
need to wash it (in wudu), you cannot wipe over the khuff instead
of washing the foot.
2) The khuff must be pure (free of najasa) because the shoe replaces
the foot which does not become pure from hadath unless
its najasa is removed, subsequently, you cannot wipe what
substitute for the foot unless it is free from material najasa.
3) The khuff must be durable enough to enable one to walk around
with and attend to one’s needs, be they made out of leather, layers
of a cloth, wood or other things (whether they are sold with leather
or something else). Scholars mention the criterion for determining
the duration of walking around for one’s affairs as the duration the
traveler walks around as in attending to his needs when settling or
departing, such as looking for wood or grass. For a non-traveller,
the khuff should endure walking around as in attending to his
needs for one day and night. For a traveler, the khuff should
endure walking around as in attending to his needs for three days.
Travel here means long travel for which prayer can be shortened.
Long travel is equal or greater than two stages. The means of travel
does not matter but it is the distance between the two places that
matters. Anything less than that is considered short travel. The
ruling of short travel is like that of residency
4) The khuff should cover the place which must be washed in wudu
the whole foot up to and including the ankles) from the side not
from the top. If the foot can be seen through he opening, it is
acceptable because it is not necessary for the opening of the khuff
to be tight.
5) The khuff should prevent water from reaching the foot other than
through the seam or zipper. There is no harm is water leaks
through these palces. There is no harm if the shoe is torn above the
ankle, but if it is torn in the place of the obligatory washing then
wiping is not permissible whether or not they may endure walking
around in.
6) The khuff should be taken off after one day and night for a non-
traveller and and after three days and nights for a traveler, for the
 above mentioned hadith by Ali and because there is no need for
more than that hence it is not permissible to exceed it. If the travel
is undertaken for purposes of disobeying Allah, e.g. for banditry,
then wiping is permissible for only one day and nights because this
period is permitted without travel.
If the above mentioned conditions are satisfied, one can perform
during the wiping period as many prayers as one wishes, be they
obligatory prayers, the making up (qada) of missed prayer, vow, or
non-obligatory prayer
When does the duration of wiping start:
The beginning of the period is calculated from the end of the first
hadath after putting on the khuff while in state of purification,
not from the time of putting them on. The is like the prayer, a
timed worship hence its time begins when causes that permit
performing it occur. If one puts the khuff on and does not make
hadath after that, the time does not count however long it may be
(until one makes hadath). However, if one makes hadath and does
not wipe until the period is over, then he should take them off and
put them on again in a state of new purification. Since, timing is
calculated from when the first hadath, that occurs after putting
the khuff on in a state of purification, is over. If one makes wudu
before the period ends, though his wudu (which was performed
while they were on) is still intact, one should take them off and
merely wash the feet without repeating the whole wudu. Washing
the feet only will not harm the order of wudu because the feet are
the last part to be washed in wudu.
If one wipes as a resident then sets off for travel, he should
Complete wiping as non-traveler, because it is when wiping
Starts that counts here not when hadath occurs, hence, if one is a
non-traveler and makes hadath does not wipe on his khuff, then he
takes a trip he should complete the period as a non=-traveler as
mentioned above. If a traveler wipes his khuff then settles and
becomes non-traveler he should complete the wiping peiod of a
non-traveler, If he has wiped for two days, then these are sufficient
for a non-traveling wiping and he should take them off when
setting. If, on the other hand, he ahs not completed twenty four
hours then he can complete them.
If one has doubts about whether he has wiped in residency or in a
travel, he should proceed on the assumption that he has wiped in
residency, This is because the origin is to wash the feet, and wiping
is a leeway restrained by a condition. If one is not certain of the
conditions of the leeway he should go back to the origin
of the obligation-washing.

What nullifies wiping over the khuff:

1) Taking them off. If one takes off one of them or if it tears then
 wiping is void because the conditions of covering and
impenetrability of water are not satisfied.
2) Termination of period.
3) The occurrence of what obligates ghusl such as janaba.
The area of wiping:
1) The obligatory: It is sufficient to wipe the top of the khuff.
2) The sunna: Wiping the top and bottom. It has been narrated that
Al-Mugheerah Ibn Shou’bah said: I helped the Messenger of Allah
(PBUH) perform wudu in the battle of Tabuk and he wiped over
the top and bottom of his khuff. It is not permissible to wipe only
the bottom of the khuff for Al-Nawawi said: it has been confirmed
that he used to wipe only the top of the khuff, but only the bottom.
This evidence that the former is obligatory while the latter is
sunna.

Area to be wiped:
1) The obligatory. It is sufficient to wipe any part of their upper
Surface just like the obligatory wiping of the head in wudu.
2) The sunna: Wiping its top , bottom and heel in strokes once. Put
your left hand under the heel and the right hand over the top of the
toes drawing the hands together and keeping the fingers apart. The
right hand back towards the leg while the left along the bottom of
the foot in the opposite direction towards the toes.
Wiping over the socks:
The majority of scholars say it is permitted. Al-Shafi’I allows it
providing.
1) The socks are so thick that they prevent water from reaching the
Foot if poured on them, and in that Al-Shafi’I says: “Verily a
khuff what is not transparent (thin).
2) They should have soles.

Some scholars of the Al-Shafi’i school said that they do not need to be
thick as long as we can keep walking around them.

What nullifies wudu:

1) Anyone coming out of the private parts. This maybe visible or
Wind, pure or najis, dry or wet, usual or unusual, in small or large
amounts such as urine, feces, bleeding from hemorrhoids, mathi,
wadi. The evidence for this is as follows:
- Urine and feces: From the Quran, sunna, and the consensus,
- Allah says: “Or one of you comes from relieving nature…
and no find water then make tayamum (take for yourselves
clean earth)…”
- Wind: Abu Hurayrah narrated: “The Prophet (PBUH) said:
The prayer of one who is in a state of hadath is not accepted
 until he performs wudu. A man from Handramount asked:
Abu Hurayrah, what is hadath?
- he replied: “Passing wind,”” and other generalized hadith
which mention passing wind from both private parts of
either sexes.
- Mathi: Ali narrated “I was a man of profuse mathi and felt
shy to ask the Messenger of Allah (PBUH) so I requested Al-
Meqdad Ibn Al-Aswad to ask him about it. He (the Prophet)
answered: It requires wudu.””
- Wadi: Ibn Mas’oud said: Wadi, which is discharged after
urine, requires wudu.
As for that which occurs seldomly, such as worms, or stones, wudu is
required for it because it comes out of the private parts. Generally, wudu is
needed for normal, daily occurrences so it is logical to perform wudu when
rare matters occur.
If the normal way of moving one’s bowels is obstructed and an artificial hole
is opened, and this opening is below the stomach wudu is broken by that
which comes out of it, but if it is above the stomach wudu is still valid.
As for things which enter the body through the private parts (suppository
piece of cotton, speculum, etc) wudu is not broken yntil they come out.
Therefore, if the finger enters with the suppository then comes out, wudu is
broken not because the suppository entered but because the finger came out,
even if the finger was covered.
Sleep in any position other than sitting flat on the ground and fixing the buttocks
Firmly against it. Ali narrated: “The Messenger of Allah (PBUH) said: The eye is
the drawstring of the anus, so he who sleeps then let him make wudu.”” Sleep is not
a hadath in itself that breaks wudu. But when one sleeps one’s muscles relax and it
is possible for wind to be passed if one is not sitting flat and firmly against the
ground. Light sleep, which is much closer to drowsiness, and sleeping while being
firmly seated do not break wudu. Anas Ibn Malek said: The Prophet (PBUH)
companions used to wait for Isha prayer till their head nodded then they would pray
without performing (another) wudu. His saying: till their heads nodded indicates
that they were sleeping while sitting up tailor fashion.
3) Contact between a man and a woman’bare skin. This breaks wudu
for both (the one who touches and the one touched). Allah says: “or
if you touched women “Kissing you wife or touching her with your
hand is touching,” so whoever kisses or touches his wife should
perform wudu. A woman includes the wife or any other non-
mahram woman who has reached the age that usually evokes
sexual interest.
4) It does not not matter if the man is normal, emasculated, impotent
or has no genetals as long as he has reached the age that usually
evokes sexual interest even if it is before the age puberty. Wudu is
nullified just by touching be it done purposely or inattentively, with
or without sexual desire, even if the other person is forced or dead
(in this case, the wudu of the dead is not nullified). Touching a
 young child (who has not reached the age that usually evokes
sexual interest), or the hair, tooth, or nail of a non-mahram adult
does not nullify wudu. Also, touching a mahram does not break
wudu. If you are in a crowd and you do not know whether your
hand touched a man or a woman, mahram or non-mahram skin or
hair then your wudu is still valid because the initial presumption is
your previous wudu.
5) Touching the private parts with the palm or inner surface of the
fingers. Busrah bint Safwan narrated that the Prophet (PBUH)
said: Whoever touches his private parts then let him not pray till
he performs (another) wudu. Amr Ibn Shu’ayb narrated from his
father from his grandfather that the Prophet said: If any man
touches his private parts then let him perform wudu, and if any
woman touches her private parts then let her perform wudu. Al-
shawkani added: “What I know is the private parts include the
front and the back. Wudu is broken whether one, male or female
(for the above mentioned hadith) touches the private parts of
oneself male or female (for the above mentioned hadith) touches
the private parts of oneself or of another person, be it an adult or a
child, deceased or alive, purposely or accidentally. Touching the
corresponding parts of an animal and touching with the outside
surface of the hand, the finger tips and their outer edges, or by a
part other than the hand does not break wudu, for wudu is broken
only by touching with the palm of the hand and inner surface of
the fingers. Abu hurayrah narrated that the Prophet (PBUH) said:
“Whoever touches his private parts without any cover or barrier
then performing wudu for prayer becomes obligatory for him. Al-
shafi’I added: Touching with the hand, can be done only with the
palm. The one touched does not lose his (her) wudu.
6) If you are sure whether you have broken your wudu or not then
you rely upon that which you are certain of, this is true in prayer
or any other situation since doubt does not harm certainty. Sa’id
and Abbad Ibn Tameem fromhis uncle narrated that: The Prophet
(PBUH) was asked about a man who imagines that he passed wind
during prayer. He said: Let him not leave (his prayer) until he
hears a sound or smells an odor. One of the frequent rules of fiqh is
that things remain upon their original status unless one is certain
of a change in that status, and we go by that which we are certain
of over that which we have doubt about, and we dismiss the doubt,
(with few exceptions having to do with najis water). Therefore, if
you are sure of having made wudu and think that you may have
broken it, then you do not perform wudu because the original state
is your purification. If you know for sure that you have done that
which breaks wud (hadath) and doubt whether you have made
wudu thereafter or have not, then you need to perform wudu
because the original state is the hadath.
 7) If you think that you may have done that which breaks wudu
(hadath) and you perform another wudu as a precaution, but then
you remember that you had broken your wudu, then your wudu is
void because you wer hesitant when making your intention as you
were not sure of your hadath. Hesitancy harms the validity (of the
intention) if there is no necessity.

What is forbidden in a state of minor hadath:

1) To perform prayer and the like such as the prostrations of thanks,
Quran recital, and forgetfulness. Abdullah Ibn Umar narrated: I
heard the messenger of Allah (PBUH) saying: No prayer is
accepted without purification”” It is not valid to pray while you
are in state of ahdath and this is a great sin unless you are
ignorant of the fact, forced, or have forgotten. One who commits
that will not be regarded kafir (non-Muslim) unless he maintains
it is permissible.
2) To do tawaf around the Ka’ba Ibn Abbas narrated that the
Prophet said: Tawaf around the house (Ka’ba) is like the prayer
except that you talk during it, so whoever talks during it let him
not speak but good.
3) To carry the Mushaf, and touch its pages, binding, or margin
even with a barrier such as touching it with a cloth or holding it
from its bag, strap, or box. Similarly, any board or slate on which
some Quran has been written, or Quran written for the purpose
of study whether one carries it inside one’s sleeve or on one’s
head,
for Allah’s says: “Which none shall touch but those who are pure.
It is not prohibited to carry a Mushaf in one’s luggage if the
intention is to carry the luggage not the Mushaf. Also, it is not
prohibited to:
a) Carry the Quran if one fears that it may burn, fall into
water, that a non-Muslim may touch it, or that it may come
into contact with some najasa, moreover it is an obligation to
do so.
b) Turn its pages using a stick provided that one does not touch
the written words.
c) Carry books of tafsir (Quranic explanation) as long as the
explanation text is more than Quranic verses and
interspersed with it.
d) Carry the book of fiqh or hadith which contains some Quran
verses or coins on which Quran is inscribed.
It is not forbidden for a child above the age of discrimination to touch or
carry a Mushaf while in a state of hadath with the purpose of learning. It
is permissible to ahng a pendant, which contain some Quranic verses, on
menstruant woman or a person in a state of hadath or go to bathroom with it
provided it is in a locket or leather box, sealed by sewing or wax, because
 there is no proof as to its prohibition. Carrying cassettes on which Quran
has been recorded is not prohibited because they are not considered
a Mushaf.

Mushaf is the written Quran as opposed to the recited. This includes

anything on which Allah’s words have been written (a column, board, etc.) The
amulet which is used to protect a person from envy and all harmful things (such as a
bead or the like) is excluded. No benefit can be achieved from such a n amulet and it
is forbidden (haram) to believe in it’s usefulness. A pendant on the otherhand may
be considered as a Mushaf when verses of Quran are written on it, and in this case a
woman cannot carry it during menstrual or postnatal periods, It is permissible for a
pure person to carry such a pendant (on which some verses of Quran have been
written) as long as he is asking the blessing of it and depending on Allah only.
Scholars used to carry their books in their wide sleeves or on their heads.