Allaah says:

{O you who believe! When you intend to offer As-Salaah (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles. If you are in a state of Janaabah (i.e. had a sexual discharge), purify yourself (bathe your whole body). But if you are ill or on a journey or any of you comes from answering the call of nature, or you have been in contact with women (i.e. sexual intercourse) and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands. Allaah does not want to place you in difficulty, but He wants to purify you, and to complete His Favor on you that you may be thankful.} [Surah al-Maaidah (5): 6] [Translators Note: Before proceeding, we would like to make it clear that in instances wherein a difference of scholarly opinion has occurred, we have openly acknowledged the difference but ultimately favored the opinion deemed most correct by us based on the correlating evidences and words of the scholars themselves.] Shaikh `Abdul-Rahman Ibn Naaser al-Sa`dee said: This is a great verse which includes in it many rulings, and we will mention from it as many as Allaah makes it easy for us. First: Whatever has been mentioned in this verse has to be obeyed and implementing is a compulsory part of faith without which the faith is not complete. This is because in the beginning of this verse Allaah said:

{O you who believe!} till the end; meaning: O you who believe! Work in accordance with your Imaan - on that which We have legislated for you. Second: The command to establish the Salaah due to His saying: 1

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{When you intend to offer As-Salaah} Third: The command to make the intention to pray due to His saying:

{When you intend to offer As-Salaah} i.e. having the purpose and the intention. Fourth: Taharah has been made a condition for the correctness of the Salaah because Allaah commanded it at the time of establishing the Salaah. And the ruling regarding its commandment is that it is Waajib (obligatory).

Fifth: Tahaarah is not compulsory when the time for Salaah has entered; it is also obligatory only when one intends to pray.

Sixth: Tahaarah is a condition for anything that has been named as Salaah; whether it is the compulsory Salaah or the optional Salaah or Fardh Kifaayah or Salaatul-Janaazah. A lot of scholars have also included in it the Sujood which is done due to a reason like, Sajdah Tilaawah and Shukr. [Translators Note: The correct opinion regarding Sajdah al-Shukr is that one does not have to have Tahaarah, the scholars who held this opinion are: Ibn Jareer al-Tabaree, Ibn Hazm, Shaikh al-Islaam Ibn Taymiyyah, Ibn al-Qayyim, al-Shawkaanee, al-San`aanee, Shaikh Ibn Baaz, Ibn al-`Uthaymeen, alAlbaanee and others ]

Seventh: The command to wash the face and it includes whatever is in between the beginning of the hairline on the head and descending towards the jawbones and the chin lengthwise; and from ear to ear - breadthwise. Included in it is to rinse the mouth and inhaling water in the nose (and blowing it) which is a Sunnah. Also included in it is the facial hair. If the hair is light, then one should make the sure the water touches the skin, but if it is thick, then washing over it is sufficient.

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Eight: The command to wash the two arms up to the elbows. The word ( up to) - as the majority of the Mufassireen have said has the meaning of ( with/including) due to the saying of Allaah :

{And do not consume their properties (by mixing it up) with your own.} [Surah al-Nisaa (4): 2] And the Waajib is not complete except by washing the complete elbows. [Translators Note: This is also confirmed from the Hadeeth of `Uthmaan as reported in the Saheeh.]

Ninth: The command to wipe the head.

Tenth: It is necessary to wipe the whole (head) because the letter

in does not mean

part of it; rather it stands for joining the whole (head). Therefore it generalizes that the whole head should be wiped (which is to wipe the hair with both hands from front to back, then to bring the hands back to the place where one started). [Translators Note: A question was asked to Shaikh Ibn al-`Uthaymeen : Question: Is it prescribed for a women, when wiping over the head during Wudhoo, to begin from the front of the head and the go towards the back, and then finally to come back to the front, as is prescribed for a man? Answer: Yes, this is the case because concerning Islamic rulings is whatever is established for men is also established for women and vice versa, except if there is a specific proof that shows that a ruling only applies to men and not women or vice versa in this issue, I do not know of any proof that is specific to a women and thus she should also, like a man, wipe over the head from the front to the back. If the hair is long, it will not be affected by this since the purpose is not to press hard on the hair till they become soaked or to reach the scalp, rather the wiping should be done with calmness and tranquility. Fatwa Essential Rulings For Every Muslim Women by Shaikh Muhammad Ibn Saaleh al'Uthaymeen pg. 65 During Wudhoo, the command is to wipe the head, even if only little water reaches the scalp. But during Ghusl of Janaabah (bathing due to ceremonial impurity, the Sunnah is pour water three times over the head and put the fingers in the hair and move the roots of it.]

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Eleventh: Wiping is sufficient whichever way it is done, either by using both the hands or only one hand or a wet cloth (rag) or a piece of wood or something similar, because Allaah mentioned about the wiping but did not limit it on how it is to be done.

Twelfth: It is obligatory to wipe the head. If one were to wash his head (by only pouring water over it) and he does not wipe it using his hands, then this is not sufficient (even if the whole head gets wet) because he has not done what Allaah has commanded him to do.

Thirteenth: The command to wash both the feet up to the ankles. And it has the same ruling as that of the forearms (in which the elbows are also included).

Fourteenth: In this there is refutation to the Raafhidhah (who only wipe their feet instead of washing them) as the majority of the Qurraa recited it with al-Nasb

( wa arjulakum). It

is not allowed for anyone to wipe their feet as long they are not covered (i.e. wiping is allowed only on socks and shoes and not on bare feet).

Fifteenth: In it there is indication for wiping over the socks according to the recitation with al-Jarr

(wa arjulikum). So both these recitations have a meaning. If one were to read it with alNasb (i.e. wa arjulakum), then it would mean to wash the feet if they are uncovered. And as per the recitation with al-Jarr (wa arjulikum), then it would mean wiping over them if they are covered with socks Sixteenth: The command to do the Wudhoo in sequence because Allaah has mentioned them in grades. And Allaah has mentioned the wiping of the head between the two washings (of the hands and the feet). No one knows its benefit, except that one has to follow in sequence.

Seventeenth: The sequence which is to be maintained is for these four body parts mentioned in this verse. As for maintaining the sequence while rinsing the mouth, blowing the nose and washing the face; or between washing the right hand first or the left hand and similarly the feet; then this is not obligatory. But (according to the Sunnah) the rinsing of the mouth and blowing the nose should be given precedence over washing the face; and washing the right hand before the left hand and similarly the feet, and giving precedence to wiping the head before the ears.

Eighteenth: The command to renew the Wudhoo before every prayer if anyone of the situations (mentioned in the verse) befalls a person.

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Nineteenth: The command to make Ghusl due to Janaabah.

Twentieth: The generality of washing the whole body (due to Janaabah).

Twenty-first: The command to wash the hair and its roots due to Janaabah.

Twenty-second: The (raising of the) minor impurity is included when (bathing for the) major impurity. Therefore, both the impurities are raised with one intention followed by washing the whole body.

Twenty-third: A Junub is a person who has ejaculation due to a thought or in sleep; or due to intercourse even if there is no ejaculation.

Twenty-fourth: Anyone who feels that he had a wet dream but he does not find any traces of semen after waking up, then there is no need for Ghusl for him. This is because it is not confirmed for him if he is in Janaabah or not.

Twenty-fifth: The mentioning of the huge favor of Allaah for His slaves by legislating Tayammum (in the absence of water).

Twenty-sixth: And from the means of permissibility for performing Tayammum is when a person has an ailment and using the water will harm him, then Tayammum is permissible for him.

Twenty-seventh: And from the means of permissibility for performing Tayammum is when a person is travelling and he answers the call of nature but has no water. As for the sick person, he is allowed to make Tayammum even when there is water, if the water will harm him. As for others, they are allowed to make Tayammum due to lack of water even if they are not traveling.

Twenty-eight: Whatever comes out of the two passages from the urine and the stool invalidates the Wudhoo.

Twenty-ninth: Some of the scholars have taken this verse as an evidence saying: that nothing invalidates the Wudhoo except (when things coming out of) these two passages. Touching the private parts or any other thing does not invalidate the Wudhoo.

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[Translators Note: There is an ikhtilaaf in this issue. There are three opinions regarding this issue: a) those who say it breaks the Wudoo; b) those who say it does not; c) those who say that it is invalidated if touched with desire. But the most safe opinion is that touching the private part without a barrier invalidates the Wudhoo according to many scholars among the Sahaabah and those who came after them of the Taabieen and the imaams, including Maalik, al-Shaafaee and Ahmad. They quoted as evidence for that several Ahaadeeth, including the saying of the Prophet : Whoever touches his private part, let him do Wudhoo. [Sunan Abu Dawood (181) and graded as Saheeh by Shaikh alAlbaanee. Shaikh Ibn Baaz said: If a man touches the private parts without a barrier; namely, the skin of the hand touches the skin of the private part, penis or anus, his ablution will be nullified. Similarly, if a woman touches her private parts or the private parts of her children, her ablution will be nullified. The Prophet stated: He who touches his penis should perform ablution. He also stated: He who touches his private parts without a barrier should perform ablution. Therefore, if someone touches their private parts without a barrier, their ablution will be nullified. But if they do this over a barrier of clothing, loincloth or pants, there is nothing wrong with this and their Wudhoo remains valid. What invalidates Wudhoo is the bare hand touching the skin of the private parts without a barrier between them. Source: http://alifta.net/]

Thirty: It is recommended to use the Kunya (nickname for a thing) rather than to describe the unclean action due to the saying of Allaah :

{or any of you comes from answering the call of nature}

Thirty-first: Touching the woman with lust invalidates the Wudhoo. [Translators Note: Shaikh Ibn Baaz said: Kissing and touching between spouses does not invalidate Wudhoo, according to the more correct of the two opinions maintained by the scholars. This is so whether it is done through lust or not, as long as no Maniy (sperm/vaginal secretions that are released on orgasm) or Madhy (thin white viscid fluid secreted due to sexual thoughts or desire) is discharged. This also applies unless one of them touches the others private parts, as this does invalidate Wudhoo. As for Allaahs saying: {...or you have been in contact with women}. This refers to Jimaa` (conjugal intercourse), according to the most correct opinion of the Mufassirs (exegetes of the Qura an), as

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was explained by Ibn `Abbaas and many other scholars. It was authentically reported from the Messenger of Allaah that he kissed some of his wives and then offered Salaah without performing Wudhoo. However, if any Madhy is discharged, is obligatory that the private parts should be washed and Wudhoo performed. If any Maniy is discharged, it is obligatory that Ghusl (ritual bath following major ritual impurity) should be performed. Source: http://www.alifta.net]

Thirty-second: The non availability of the water is one of the conditions for the permissibility of performing Tayammum.

Thirty-third: When the water is available, then the Tayammum is invalidated, even if the person is in prayer, because Allaah only made it permissible when there is lack of water.

Thirty-fourth: If the time for Salaah has entered and the person does not have water, then it is obligatory for him to ask for water from his companions or whoever is close to him (on the journey) as he cannot say: I did not find water when he did not seek it.

Twenty-fifth: If a person has water but it is not sufficient for him to make the complete Wudhoo , then he should use it (and wash as many parts of the body possible) and then make Tayammum (on the unwashed parts of the body).

Thirty-sixth: The water which changes its state (taste, color or smell) due to pure objects (falling) in it, is to be preferred over Tayammum, as long as it able to purify because the water which (slightly) changes its state is still considered as water and is included in the saying of Allaah :

{and you find no water}

Thirty-seventh: One has to have the intention of making Tayammum because of the saying of Allaah :

{then perform Tayammum} meaning: make the intention.

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Thirty-eight: It is sufficient to make Tayammum with whatever is found on the surface of the earth from the soil or other than it:

{and rub therewith your faces and hands} But it is preferred that it should be something dusty, which sticks to the face and the two hands after wiping. So if one finds the sand which has dust in it, then it should be preferred.

Thirty-ninth: It is not allowed to perform Tayammum with impure soil (example soil containing fertilizers or other excretes). Fortieth: While performing Tayammum, only the face and the hands are to be wiped and the other parts of the body are excluded. Forty-first: The saying of Allaah :

{your faces} includes the complete face which has to be wiped (like when one washes the face) except that one does not have to insert the soil in his mouth or nose, and he should try to wipe even if its a little under the hair (beard).

Forty-second: The hands are to be wiped up to the wrists only because when the hands are mentioned in the absolute terms, then this is what is implied. If it was a condition to wipe up to the elbows, then Allaah would have mentioned it as He had done while describing Wudhoo.

Forty-third: The verse is general in its permissibility of Tayammum for every type if impurity, major impurity as well as minor impurity as well as physical impurity of the body because Allaah has made it a substitute of purification with water and he did not limit it. But the majority of the scholars say that the physical impurity is not included in the ruling of Tayammum due to theme of verse which deals only with al-Hadath (spiritual impurity either major or minor).

Forty-fourth: The way of wiping in Tayammum is one irrespective of major impurity or minor impurity - and it is wiping the face and the hands only.

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Forty-fifth: For the person who is impure with major and minor impurity, then he can raise both these impurities with one intention (for Tayammum when legislated) as is the generality of the verse. Forty-sixth: It is permissible to wipe using anything, either the hands or other than it for Allaah said:

{and rub} and He did not mention what to rub with, So this is evidence that anything can be used which can assist in wiping.

Forty-seventh: The condition of following the sequence in purification with Tayammum as there is condition of following the order while making Wudhoo and Allaah began by mentioning the wiping over the face before the wiping over the hands. Forty-eight: Allaah in whatever He has legislated - did not place for us in it any burden or difficulty nor did He make it harder for us. Rather it is a Mercy from Him to His slaves so that they are purified and that He fulfills His blessings upon them.

Forty-ninth: The external purification is done with water and soil, whereas the internal purification is completed with Tawheed and sincere repentance.

Fiftieth: In regards to the purification with Tayammum, even though there is no actual cleanliness and purification involved, it still holds the linguistic meaning of purification due to the command from Allaah .

Fifty-first: It is necessary for the slave of Allaah to contemplate over the commandments which Allaah has legislated in regards to Taharah and other than it, so that one increases in knowledge and also increases in his thankfulness to Allaah and increases in the love for Him for what He has legislated of the commandments which act as a means for raising the status of the slave to a higher level.

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