Chapter of Taharah (Purification) 2010 PP

Chapter of Taharah (Purification)
Introduction
The scholars of Tafseer said that the Taharah in the
quraan is of thirteen types.
Prayer is a second pillar. Performed daily five times,
distinguishes Muslims from disbelievers, head of the
deen, first thing one will be questioned on the day of
judgment. correct performance is required for
acceptance and a condition required for it is Tahaarah.
The Messenger of Allah peace be upon him said: The
key to Prayer is purification Abu Dawood, At-Tirmidhi,
Ibn Majah, Ahmad.
Shariah Course 2010 Compiled by

Br Naseem
Taharah in The Quraan according to Mufassireen

1.
2.
3.
4.
The ending of menstrual bleeding (2:222)

Bathing (2:222), (5:6)
cleaning the private parts with water (9:108)
Purifying oneself from all manner of excreta
and impurities ( 8:11)
5. Freedom from all manner of pollutants (2:25)
6. For men to refrain from sexual relations with
other men (27:56)
Shariah Course 2010 Compiled by Br
Naseem
Taharah in The Quraan according to Mufassireen

7. Purification from sins ( 9:103)
8. Purification from idols (2:125)
9. Purification from associating partners with Allah (
80:14)
10. The halaal (11:78)
11. Purity of the heart from doubt and suspicion
(2:232)
12. Shortening (74:4)
13. Purification from sin (3:42)
Naseem
1.The ending of menstrual bleeding
They ask you concerning menstruation. Say: that is an Adha (a harmful thing
for a husband to have a sexual intercourse with his wife while she is having
her menses), therefore keep away from women during menses and go not
unto them till they have purified (from menses and have taken a bath).
And when they have purified themselves, then go in unto them as Allah
has ordained for you (go in unto them in any manner as long as it is in
their vagina). Truly, Allah loves those who turn unto Him in repentance
and loves those who purify themselves (by taking a bath and cleaning and
washing thoroughly their private parts, bodies, for their prayers, etc.).
Surat Al-Baqarah (The Cow) - ( 2:222)

Naseem
Bathing
If you are in a
state of
Janaba (i.e.
had a
sexual
discharge),
purify
yourself
(bathe your
whole
body)
Surat Al-M'idah (The
Table Spread)
(5:6)
Naseem
Cleaning the private parts with water
Never stand you therein. Verily, the mosque whose

foundation was laid from the first day on piety is more
worthy that you stand therein (to pray). In it are men
who love to clean and to purify themselves. And Allah
loves those who make themselves clean and pure (i.e.
who clean their private parts with dust [i.e. to be
considered as soap) and water from urine and stools,
after answering the call of nature]. Surat AtTawbah (The Repentance) - ( 9:108)
Naseem
Purifying oneself from all manner of excreta and

impurities
(Remember) when He covered you with a slumber

as a security from Him, and He caused water
(rain) to descend on you from the sky, to clean
you thereby and to remove from you the Rijz
(whispering, evil-suggestions, etc.) of Shaitan
(Satan), and to strengthen your hearts, and make
your feet firm thereby. Surat Al-'Anfl (The Spoils
of War) - ( 8:11)
Naseem
Freedom from all manner of pollutants
And give glad tidings to those who believe and do righteous good
deeds, that for them will be Gardens under which rivers flow
(Paradise). Every time they will be provided with a fruit therefrom,
they will say: "This is what we were provided with before," and they
will be given things in resemblance (i.e. in the same form but
different in taste) and they shall have therein Azwajun
Mutahharatun (purified mates or wives), (having no menses,
stools, urine, etc.) and they will abide therein forever. Surat AlBaqarah (The Cow) - ( 2:25)
Naseem
For men to refrain from sexual

relations with other men
There was no other answer given by his people

except that they said: "Drive out the family of
Lout (Lot) from your city. Verily, these are men
who want to be clean and pure!Surat AnNaml (The Ant) - ( 27:56)
Naseem
Purification from sins
Take Sadaqah (alms) from their wealth in order

to purify them and sanctify them with it, and
invoke Allah for them. Verily! Your invocations
are a source of security for them, and Allah is
All-Hearer, All-Knower. Surat At-Tawbah (The
Repentance) - ( 9:103)
Naseem
10
Purification from idols
And (remember) when We made the House (the Ka'bah at

Makkah) a place of resort for mankind and a place of safety.
And take you (people) the Maqam (place) of Ibrahim
(Abraham) [or the stone on which Ibrahim (Abraham) stood
while he was building the Ka'bah] as a place of prayer (for
some of your prayers, e.g. two Rak'at after the Tawaf of the
Ka'bah at Makkah), and We commanded Ibrahim
(Abraham) and Isma'il (Ishmael) that they should purify My
House (the Ka'bah at Makkah) for those who are
circumambulating it, or staying (I'tikaf), or bowing or
prostrating themselves (there, in prayer). Surat AlBaqarah (The Cow) - ( 2:125)
Naseem
11
Purification from associating

partners with Allah
Exalted (in dignity), purified . Surat

`Abasa (He Frowned) - ( 80:14)

Naseem
12
The Halaal
And his people came rushing towards him, and since

aforetime they used to commit crimes (sodomy, etc.),
he said: "O my people! Here are my daughters (i.e. the
daughters of my nation), they are purer for you (if you
marry them lawfully). So fear Allah and degrade me
not as regards my guests! Is there not among you a
single right-minded man?Surat Hd (Hud) -
(11:78)
Naseem
13
Purity of the heart from doubt and suspicion
And when you have divorced women and they have fulfilled
the term of their prescribed period, do not prevent them
from marrying their (former) husbands, if they mutually
agree on reasonable basis. This (instruction) is an
admonition for him among you who believes in Allah and
the Last Day. That is more virtuous and purer for you. Allah
knows and you know not. Surat Al-Baqarah (The Cow) -
(2:232)
Naseem
14
Shortening
And your garments purify! Surat AlMuddaththir (The Cloaked One)

(74:4)
Naseem
15
Purification from sin
And (remember) when the angels said: "O Maryam

(Mary)! Verily, Allah has chosen you, purified you
(from polytheism and disbelief), and chosen you
above the women of the 'Alamin (mankind and
jinns) (of her lifetime).Surat 'li `Imrn (Family of
Imran) - ( 3:42)
Naseem
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Islam calls for purification

Shari'ah considers purification and cleanliness
1) As a Condition for validity of Prayer
2) Through shower/bath and especially on the day of
jumuah
3) By Daily usage of Siwaak and cleansing of mouth
4) Through Removal of hair which gives bad odor and
dirt
5) Because Allah love those who do purification

Indeed Allah loves those who repent and purify
themselves (Surah Al-Baqarah: 222)
Naseem
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Definition
Linguistically it means
Islamically it means
Purification, cleanliness
and purity
Lifting the impurity and

removing the filth from
ones body that prevents
one being allowed to pray
and so forth.
AtTahaarah

Naseem
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Explanation of Definition
Lifting the state of ritual
impurity(hadath),removing filth(najasah) or
matters similar to these.
Using the water over the whole body(according to sunnah) if removing the
major hadath (requires Ghusl)
Using water to wash certain parts of the body(according to sunnah) if
removing the minor hadath(requires Wudhu)
Replacement(option in both cases due to unavailability of water) which is
known as Tayammum(cannot use any other liquid as the option given is
only dry ablution
Tahaarah hadath goes with the body
Tahaarah khabath goes with the body, clothes, places
Naseem
19
Proofs from the Quraan
Never stand you therein. Verily, the mosque whose foundation

was laid from the first day on piety is more worthy that you
stand therein (to pray). In it are men who love to clean and to
purify themselves. And Allah loves those who make
themselves clean and pure (i.e. who clean their private parts
with dust [i.e. to be considered as soap) and water from urine
and stools, after answering the call of nature].
(9:108)
Naseem
20

O ye who believe! When ye rise up for prayer, wash your faces, and your hands
up to the elbows, and lightly rub your heads and (wash) your feet up to the
ankles. And if ye are unclean, purify yourselves. And if ye are sick or on a
journey, or one of you cometh from the closet, or ye have had contact with
women, and ye find not water, then go to clean, high ground and rub your
faces and your hands with some of it. Allah would not place a burden on you,
but He would purify you and would perfect His grace upon you, that ye may
give thanks. (Maidah: 6)

Naseem
21
Evidence|Quran

)(
And He it is Who send the winds, glad tidings
heralding His mercy, and We send down
purifying water from the sky (Al-Furqaan:48)

Then purify the garments, (AlMuddathir : 4)

Naseem
22
Proofs from the Ahadeeth

1.
2.
3.
The Messenger of Allah peace be upon him said: The key to prayer is
purification. its prohibition(opening) is the takbeer, and its exist is the
Tasleem.( Abu Dawood, At-Tirmidhi, Ahmad)
The messenger of Allah peace be upon used to say between the Takbeer
and Recital : O, Allah ! Wash my sins from me with snow, water, and
hail. (Agreed upon)
Hadith of Anas Ibn Malik may Allah be pleased with him who said that:
A bedouin stood up and started urintaing in the mosque.the people
caught him, but the Prophet peace be upon him ordered them to leave
him and to pour a bucket of water over the place where he passed the
urine. (Agreed upon)

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Types of Purification

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Explanation of the types of Taharah

1. Tahaarah Manawiyah means purification of
heart from shirk, sins and all the evils things
that overtake it. This is the most important
purification above the purification of body, as it
is not possible to achieve the purification of the
body with the presence of najis (filth) of shirk.
As Allah the most high says: verily the
Mushrikoon are Najis- unclean(spiritual). (Attaubah:28)

How one can purify from this impurity?
By believing in Allah, following his commands,
leaving shirk, by abandoning this filth.
Naseem
25
2. Tahaarah al Hisiyah which is 2 types

Taharah hadath which Only
relates to the body
Types of Tahaarah
Hisiyah
Tahaarah Khabath which relates

to the body, clothes and place

Naseem
26
Types of Impurities in relation to Ritual

Naseem
27
Ways to Purify
The best method to clean is using water.
Washing
Sprinkling
Rubbing
Drying
Soil or Dust

Naseem
28
Types of Purification
Major
Purification
Minor
Purification
Requires Ghusl
only
Requires
Wudhu only

Naseem
Substitute
for major
and minor
purification
Requires
Tayammum only
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Water
Water is either pure or impure
Water will always remain pure if it is not altered with any
impurities
Water will still be considered pure if it is mixed with pure
substances but it may be not purifying, example water mixed with
juice or tea
Water will not be considered impure if something impure mixes
with it unless it changes its quality
Water will be considered impure if it is altered with impurities and
it cannot purify one for any ritual acts
The state of water to be considered impure it will change one of
its characteristics
1) Colour
2) Taste
3) smell

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Types of
Water
Tahur/ Tahir(Pure)
Impure/ Najis
Little change with

something but does not
have much effect e.g.:
change with soil, soap
with water etc .Ruling:
water is considered Pure.
Little change occurs with

pure substances and has
effect and it is no more
classified as water e.g.
tea, curry, ink, or juice
Ruling: This water cannot
be used for purification.

Naseem
Water which has changed

its characteristics (color,
taste, smell) due to
impure substances small or
large e.g.
31
Related Rulings on Water

If a person had pure water, then this water
changed its characteristics but does not know
its cause, does this water still considered pure
or becomes impure? The ruling is that it
remains pure due to its original principle and
one should not overrule certainty with doubt.
It is prohibited for a Muslim to use utensils
made from Gold and Silver for purification.

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32
Interesting facts
Ulama/Fuqaha always start the teachings or
explanation of Islam with the book of ibaadaat. In
Ibaadaat they begin with the chapter of Taharah.
They start with ibaadaat due to the imporatnce
placed by islam(link with allah,rights of allah etc)
Evidence is the hadeeth of Muaadh ibn Jabal
Because after shahadah, salaah is mentioned
before any muamalah.
Naseem
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Agreements
All the water that comes down from the sky
or comes out of the ground is Tahoor. Pure in
itself and purifying other things.
Water can be divided into three types
1. Maaun Tahoor (pure and Purifying water)
2. Maaun Tahir pure water
3. Maaun Najis Impure water
Naseem
34
Agreements
Water is considered pure if things that alter the water
are normally and naturally found in it or are not
normally separated from it, even if there is a slight
change in the characteristics of the water. Example :
seaweed, monsoon water, mixed with clay etc, disaster
Water that has been altered by impurity (najasah)with
respect to
a) Taste
b) Odor
c) Color
d) Or with respect to more than one of these qualities is
not permitted for purposes of purification
Naseem
35
Important issues in relation to water

Urinating in s stagnant water
Prohibition of placing or dipping hand in the
water pot or any other vessel unless washed
One must use water to clean oneself from any
hadath ( anything that comes from the two
passages), in case the water is not available
one may resort to Tayammum

Naseem
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Definition: An Najasat
An-Najasat is the plural of Najasah
It means everything that normal people consider
impure or unclean.
Shariah requires ones to avoid and protect oneself
from these impurities at all times especially
before doing any acts of worship.
Islam laid very important principles concerning
cleanliness and avoiding or way of purifying
oneself from these impurities. Example: cleaning
from urine and feces.
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Types of Impurities (Najaasaat)

and Its Rulings
Najaasaat
Azaatiyah
(Al-ayniyah)
Impure due to its

essence e.g. dead
animals, dog, blood
etc
Najaasaat
Alhukmiyah

Naseem
Impure due to its

rulings(impure
substance coming in
contact or upon
something) e.g. human
urine on clothes
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The Impurities are:

1)
2)
3)
4)
5)
6)
7)
8)
Human urine
Human feces
Al-mazi
Al-wadi
Dogs saliva
Menstrual blood
Dung of animals which may be not eaten
Carcasses of dead animals
Naseem
39
The following are exempted:

1. Dead fish and locusts (The messenger of
Allah peace be upon him said: Two dead
things (fish and locust) and two kinds of
blood (liver and spleen) have been made
permissible for us. (Ahmad and Ibn Majah)
2. Dead things which do not have flowing blood
and are pure: bee, ant, beetle, fly etc

Naseem
40
Purification/Removal of Najaasaat
1)
2)
3)
4)
5)
6)
7)
8)
Water (pouring, washing - the best agent)

Tanning (dead animals skin)
Rubbing ( shoes having dirt)
Sprinkling (urine of a male)
Drying /sun process, scraping
Soil and dirt (Tayammum, dogs lick)
Wind (causing to move)
Modern means ( Allah knows best)
when a skin has been tanned, it is purified

Naseem
41

What is the ruling if a dog licks a Muslims clothes?
A simple question.
What is one to do when a dog licks
a) The skin of a person
I understand that you are supposed to rub soil/mud on to the affected area, but what if the clothing is delicate
e.g a suit and might spoil?
Is dry cleaning not enough?
Thank you.
Praise be to Allaah.
The scholars said that leftover water from which a dog has drunk and the saliva of dogs are naajis (unclean,
impure), and that vessels and garments licked by a dog must be washed. It is reported in the Sunnah how a
Muslim should purify these things if that happens.
Al-Bukhaari and Muslim reported from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace
and blessings of Allaah be upon him) said: If a dog licks the vessel of any one of you, let him throw away its
contents, then wash it seven times. Muslim added: the first time with earth. (Al-Bukhaari bi Haashiyat al-Sindi,
1/44; Muslim, 1/234).
The meaning of the word translated here as lick means if a dog puts its tongue into water, or whatever,
regardless of whether or not it actually drinks. The hadeeth refers to vessels, but the scholars did not distinguish
between vessels and other things in this regard. Al-Iraaqi said: Vessels are mentioned because this is the usual
scenario.
The vessel or garment must be washed seven times, one of them being with earth. This is the opinion of Ibn
Abbaas and Abu Hurayrah (may Allaah be pleased with them), according to one report. It was also the opinion of
Ibn Seereen, Taawoos, al-Oozaai, al-Shaafa'i, Ahmad, Thawr, and others. (Al-Majmoo, 2/586; al-Mughni, 1/46
al-Muhallaa, 1/146; Nayl al-Awtaar, 1/74).
It is not the last washing that has to be done with earth, so there is no room for the objection mentioned in the
question that this will make the clothes dirty. The clothes will be washed with water (after the washing with
earth), and once they are dried and ironed, they will be cleaner than before. And Allaah knows best.
Naseem
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Relieving Oneself
Manners for relieving oneself
1)
2)
3)
4)
5)
6)
7)
8)
9)
10)
11)
12)
13)
14)
15)
To supplicate while entering

To supplicate while Existing
To cover and distance oneself from people if relieving in the open area (old culture in the Arabia and the
desert
Not to lift ones garment unless one is near to the ground
Forbidden to face the qiblah in the open area except in the house
Forbidden to relieve oneself in the peoples path or in their shade
Forbidden to urinate in the place where one bathes
Forbidden to urinate in stagnant water
Permissible to urinate while standing provided the drops doesnt come in contact with clothes and body
Obligatory to protect oneself from being soiled by urine
Forbidden to use right hand while cleaning
Permissibility of cleaning with water, stones, or something similar(paper) which fulfils the same function
Forbidden to use less than three stones
Forbidden to use bones and dung's for cleaning
Preferred to screen oneself from others ( sports change rooms etc, pulic areas- beaches)

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What are Sunan al-Fitra?

This term is usually translated as Acts That Correspond to the Nature
of Mankind It is called a sunnah, because it was the tradition of
the Prophet and Allah said: ((They are those whom Allah has
guided. Follow then, their guidance.))
(Al-Anaam 6:90 )They are matters which are agreed upon in all the
divine systems of law because they suit human nature. The
purpose behind the legislation of these acts is to ensure cleanliness
of the body and purity from all dirty or filthy things. Adhering to
the sunan of al-fitra makes the human appear in the most
honorable way.

:

"

."

Narrated Abu Huraira: I heard the Prophet saying. Five practices are
characteristics of the Fitra: circumcision, shaving the pubic hair,
cutting the moustaches short, clipping the nails, and depilating the
hair of the armpits.
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Sunnan Al-fitrah
It is narrated in al-Saheehayn that Abu Hurayrah (may Allaah be pleased
with him) said: The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: The (characteristics of) the fitrah are five:
circumcision, shaving the pubic hair, trimming the moustache, cutting the
fingernails and plucking the armpit hairs. So he (peace and blessings of
Allaah be upon him) started with circumcision and said that it is one of the
characteristics of the fitrah.
Circumcision as prescribed by Islam involves cutting the foreskin

covering the glans of the penis only. Those who flay the skin surrounding
the penis or flay the entire penis, as is done in some savage countries, and
claim in their ignorance that this is the circumcision prescribed in Islam,
this is nothing but something prescribed by the Shaytaan and made
attractive to the ignorant, and it is a torment to the one who is
circumcised. It goes against the Sunnah of Muhammad (peace and
blessings of Allaah be upon him) and the Islamic shareeah which is based
on ease and which enjoins preservation of life.

Naseem
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The meaning of circumcision (khitaan):

Ibn al-Qayyim said:
Khitaan is a noun describing the action of the circumciser (khaatin). It is also
used to describe the site of the circumcision, as in the hadeeth, When
the two circumcised parts (al-khitaanaan) meet, ghusl become obligatory.
In the case of a female the word used is khafad. In the male it is also called
idhaar. The one who is uncircumcised is called aghlaf or aqlaf.
Tuhfat al-Mawlood, 1/152

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46
Prophet Ibrahim peace be upon him

Circumcision is the Sunnah of Ibraaheem and the Prophets after him:
Al-Bukhaari (6298) and Muslim (2370) narrated that Abu Hurayrah (may
Allaah be pleased with him) said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: Ibraaheem (peace be upon him)
circumcised himself when he was eighty years old, and he circumcised
himself with an adze.
An adze (qadoom) is a carpenters tool; it was also said that al-Qadoom is a
place is Syria.
: :

.

( )
Al-Haafiz ibn Hajar said:

It is most likely that what is referred to in the hadeeth is the tool. Abu Yalaa
narrated that Ali ibn Rabaah said: Ibraaheem was commanded to
circumcise himself, so he circumcised himself with an adze and it was very
painful for him. Then Allaah revealed to him saying, You rushed to do it
before We told you what tool to use. He said, O Lord, I did not want to
delay obeying Your command.
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Waajib or Sunnah
Ibn Qudamah (may Allah have mercy on him) said, in his book
al-Mughni: "Circumcision is obligatory for men, and it is an
honour for women, but it is not obligatory for them. This is
the opinion of many scholars. (Imam) Ahmad said: For men it
is more strictly required, but for women it is less strictly
required." (al-Mughni 1/70).
Circumcision of the female consists of the removal of a part of
the clitoris, which is situated above the opening of the
urethra. The Sunnah is not to remove all of it, but only a part.
(al-Mawsuah al-Fiqhiyyah 19/28).
In this matter, it is wise to follow the interests of the female: if
the clitoris is large, then part of it should be removed,
otherwise it should be left alone. This size of the clitoris will
vary from woman to woman, and there may be differences
between those from hot climates and those from cold
climates.
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Hadeeth on Female Circumcision

The Prophet (Peace and Blessings of Allah be upon Him), according to
which he said: "Circumcision is a Sunnah for men, and an honour
for women," but there is some debate as to the authenticity of this
hadith. (Silsilah al-Ahadith al-Daifah by al-Albani)
How circumcision is to be performed is mentioned in the hadith
narrated by Umm Atiyah, may Allah be pleased with her, according
to which a woman used to perform circumcisions in Madinah. The
Prophet (Peace and Blessings of Allah be upon Him) told her: "Do
not abuse (i.e. do not go to extremes in circumcising); that is better
for the woman and more liked by her husband." (Reported by Abu
Dawud in al-Sunan, Kitab al-Adab; he said this hadith is daif).
Allah knows best.

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The Difference
Ibn al-Qayyim (may Allaah have mercy on him) said:
Abul-Barakaat said in his book al-Ghaayah: In circumcision of a man, the skin
at the tip of the penis (the foreskin) is removed; if he only removes most
of it, that is permissible. It is mustahabb to circumcise females provided
that is not done in an extreme manner. It was narrated that Umar said to
a woman who circumcised females, Leave some of it if you circumcise (a
girl). Al-Khallaal said in his Jaami: What is cut when circumcising:
Muhammad ibn al-Husayn told me that al-Fadl ibn Ziyaad told them:
Ahmad was asked, How much should be cut in circumcision? He said, Until
the glans (tip of the penis) becomes visible.
Ibn al-Sabbaagh said in al-Shaamil: What is obligatory in the case of a man is
to cut the skin on the tip of the penis until the entire glans becomes
visible. In the case of a woman, it means cutting the skin that looks like
the comb of a rooster at the top of the vagina, between the two labia; if it
is cut the base of it should be left like a date pit.

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The shari (religious) benefits

Circumcision is one of the commands concerning beautification enjoined by
Allaah, which Allaah has prescribed for His slaves to make them beautiful
both outwardly and inwardly (physically and spiritually). It is the
perfection of the fitrah (natural state of man) with which He created them,
and hence it is the perfection of the haneefiyyah (pure monotheism) of
the religion of Ibraaheem (Abraham). The origin of the institution of
circumcision as the perfection of haneefiyyah was when Allaah made a
covenant with Ibraaheem and promised to make him an imaam (leader) of
mankind, and promised him that he would be the father of many people,
that prophets and kings would come from his loins and that his
descendants would be many. And He told him that between him and his
descendants there would be the sign of the covenant, which would be
that every newborn male among them would be circumcised, and so the
covenant would have this sign on their bodies. Circumcision is a sign of
having entered into the religion of Ibraaheem, and this is in accordance
with the interpretation of the verse (interpretation of the meaning)
*Our Sibghah (religion) is+ the Sibghah (religion) of Allaah (Islam) and which
Sibghah (religion) can be better than Allaahs? And we are His
worshippers
[al-Baqarah 2:138]
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51
As referring to circumcision.
For the haneefs (pure monotheists, i.e., Muslims),
circumcision has the same status as baptism does for the
worshippers of the cross (i.e., Christians). They purify their
children as they say when they baptize them in the
baptismal water, and they say, now he has become a
Christian. Allaah has prescribed for the haneefs their own
rite, the symbol of which is circumcision. Allaah says
(interpretation of the meaning):
*Our Sibghah (religion) is+ the Sibghah (religion) of Allaah
(Islam) and which Sibghah (religion) can be better than
Allaahs? And we are His worshippers
[al-Baqarah 2:138]
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It is not essential for the child to remain as he is when

he comes forth from his mothers womb, if there is
something that may be done for him that serves a
purpose and is enjoined by the pure religion. Such
things include shaving his head after he is born,
because that is in his best interests. The Prophet of
Islam (peace and blessings of Allaah be upon him) said:
Remove the harm from him.
The same applies to washing the blood from him and
cutting the cord by which he was attached to his
mother, and other things which are done to benefit
him.
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The health benefits

1 Protection against local infection in the penis, which may result from the
presence of the foreskin, causing tightening of the foreskin, which may
lead to retention of urine or infections of the glans (tip) of the penis
which require circumcision in order to treat these problems. In chronic
cases, the child may be exposed to numerous diseases in the future, the
most serious of which is cancer of the penis.
2 Infections of the urethra. Many studies have proven that uncircumcised
boys are more exposed to infection of the urethra. In some studies the
rate was 39 times more among uncircumcised boys. In other studies the
rate was ten times more. Other studies showed that 95% of children who
suffered from infections of the urethra were uncircumcised, whereas the
rate among circumcised children did not exceed 5%.
In children, infection of the urethra is serious in some cases. In the study by
Wisewell on 88 children who suffered infections of the urethra, in 36 % of
them, the same bacteria was found in the blood also. Three of them
contracted meningitis, and two suffered renal failure. Two others died as a
result of the spread of the micro-organisms throughout the body.

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3 Protection against cancer of the penis: the studies

agree that cancer of the penis is almost non-existent
among circumcised men, whereas the rate among
uncircumcised men is not insignificant. In the US the rate of
penile cancer among circumcised men is zero, whilst among
uncircumcised men it is 2.2 in every 100,000 of the
uncircumcised population. As most of the inhabitants of
the US are circumcised, the cases of this cancer there are
between 750 and 1000 per year. If the population were not
circumcised, the number of cases would reach 3000. In
countries where boys are not circumcised, such as China,
Uganda and Puerto Rico, penile cancer represents between
12-22 % of all cancers found in men; this is a very high
percentage.
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4 Sexually transmitted diseases (STDs). Researchers found that the

STDs which are transmitted via sexual contact (usually because of
fornication/adultery and homosexuality) spread more among those
who are not circumcised, especially herpes, soft chancres, syphilis,
candida, gonorrhea and genital warts.
There are numerous modern studies which confirm that
circumcision reduces the possibility of contracting AIDS when
compared to their uncircumcised counterparts. But that does not
rule out the possibility of a circumcised man contracting AIDS as the
result of sexual contact with a person who has AIDS. Circumcision is
not a protection against it, and there is no real way of protecting
oneself against the many sexually transmitted diseases apart from
avoiding fornication/adultery, promiscuity, homosexuality and other
repugnant practices. (From this we can see the wisdom of Islamic
shareeah in forbidding fornication/adultery and homosexuality).
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5 Protection of wives against cervical cancer.

Researchers have noted that the wives of
circumcised men have less risk of getting
cervical cancer than the wives of
uncircumcised men.
From al-Khitaan, p. 76, by Dr. Muhammad alBaar

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Shaykh Ibn Uthaymeen (may Allaah have mercy on him) said:
The most correct view is that it is obligatory in the case of

men and Sunnah in the case of women. The difference
between them is that in the case of men, it serves an
interest which has to do with one of the conditions of
prayer, namely purity (tahaarah), because if the foreskin
remains, when the urine comes out of the urethra, some of
it will collect there, and this causes burning and infection
every time the person moves, and every time the foreskin
is squeezed, some drops of urine come out, thus causing
najaasah (impurity).
In the case of women, it serves a useful purpose which is to
reduce desire. This is seeking perfection, not removing
something harmful.
Al-Sharh al-Mumti, 1/133-134
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Sunan Al-fitrah
1.
2.
3.
4.
5.
6.
Circumcision
Shaving the hair from pubic area
Shaving the armpit area
Clipping the nails
Growing the beard and Shortening moustache
Using Siwaak (before praying, reading quraan, performing wudhu, entering the
house, getting up night)
7. Disliked to pluck white/grey hair
8. Changing white hair with henna, katam or the like and avoiding black.
9. Looking after the hair(whoever has hair should honour it-Abu Dawood)
10. Using perfume (I have been made to love women and perfume and prayerAhmad, An nasai , Al hakim)

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Ruling on removing hair

With regard to removing hair or not removing it, the scholars divide hair into
three categories:
1 Hair which we are commanded to remove or shorten. This is known as
Sunan al-Fitrah, such as removing the pubic hairs, trimming the
moustache and plucking the armpit hairs. That also includes shaving or
cutting the hair of the head during Hajj or Umrah.
The evidence for that is the hadeeth of Aaishah (may Allaah be pleased with
her) who said: The Messenger of Allaah (peace and blessings of Allaah be
upon him) said: Ten (actions) are part of the fitrah [natural inclinations of
man]: trimming the moustache, letting the beard grow, using the siwaak
(tooth-stick), rinsing the nose with water, clipping the nails, washing the
finger joints, plucking the armpit hairs, shaving the pubes and washing
oneself with water after relieving oneself.
Zakariyya said: Musab said: And I forgot the tenth but it may have been
rinsing the mouth with water. (Sahih Muslim)

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Sunan Al Fitrah
2 Hair
which we are forbidden to remove, which

includes the eyebrows. The action of removing the
hair of the eyebrows is called al-namas. It is also
forbidden to remove the hair of the beard.
The evidence for that is the hadeeth of Abd-Allaah ibn Masood

(may Allaah be pleased with him) who said: I heard the
Messenger of Allaah (peace and blessings of Allaah be upon
him) say: Allaah has cursed the woman who does tattoos and
the one who has them done, the woman who plucks
eyebrows (al-naamisah) and the one who has it done (almutanammisah), and the one who files her teeth for the
purpose of beauty, altering the creation of Allaah. (Agreed
upon)
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Sunan Al Fitrah
And it was narrated that Abd-Allaah ibn Umar said: I
heard the Messenger of Allaah (peace and blessings of
Allaah be upon him) say: Be different from the
mushrikeen: let your beards grow and trim your
moustaches. (Agreed Upon)
Al-Nawawi (may Allaah have mercy on him) said: The
naamisah is the woman who removes hair from the
face and the mutanammisah is the one who asks to
have that done. This action is haraam, unless a woman
develops a beard or moustache, in which case it is not
haraam to remove it, rather that is mustahabb in our
view. (Sharh al-Nawawi li Saheeh Muslim)
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Sunan Al Fitrah
3 Hair concerning which the texts are silent and do not say
whether it is to be removed or left as it is, such as hair on
the legs, hands, cheeks or forehead.
There is some difference of scholarly opinion concerning this.
Some said that it is not permissible to remove it, because
removing it implies changing the creation of Allaah, as Allaah
tells us that the Shaytaan said:
and indeed I will order them to change the nature created by
Allaah*Al-Nisa 4:119 interpretation of the meaning]
Some said that this is one of the things concerning which nothing
was said, so the ruling is that it is allowed. It is permissible to
leave it or to remove it, because whatever is not mentioned in
the Quraan or Sunnah is permissible.
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Sunan Al Fitrah
This was the view favoured by the scholars of the Standing Committee
and by Shaykh Ibn Uthaymeen. See Fataawa al-Marah alMuslimah, 3/879
It says in Fataawa al-Lajnah al-Daaimah:
(a) There is no sin on a woman if she removes hair on her upper lip,
thighs, calves and arms. This is not part of the tanammus (plucking)
that is forbidden.
(Fataawa al-Lajnah al-Daaimah, 5/194, 195)
(b) The Committee was asked:
What is the Islamic ruling on plucking the hair between the eyebrows?
They replied:
It is permissible to pluck it, because it is not part of the eyebrows.
(Fataawa al-Lajnah al-Daaimah, 5/197)

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Sunan Al Fitrah
The Standing Committee was asked:
What is the ruling on a woman removing hair from her body?
They replied:
It is permissible for her to do that, apart from the hair of the eyebrows
and head. It is not permissible for her to remove the hair of her
head or to remove any part of the eyebrows, whether by shaving or
any other means.
Fataawa al-Lajnah al-Daaimah, 5/194
We should comment on the questioners words I know that plucking
the eyebrows is haraam and removing facial hair is also.
As for plucking the eyebrows, this is haraam and is a major sin,
because the Prophet (peace and blessings of Allaah be upon him)
cursed those who do it.
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Sunan Al Fitrah
But as for removing facial hair, there is a difference of opinion among
the scholars as to whether it is permissible to remove it. This is
based on their various understandings of the word al-namas.
Some scholars said that al-namas means removing any facial hair, and
they did not limit it to the eyebrows. Others were of the view that
al-namas refers to removing the hair of the eyebrows only. This was
the view favoured by the Standing Committee as is clear from the
fatwas quoted above.
It says in Fataawa al-Lajnah al-Daaimah:
Al-namas means plucking the hair of the eyebrows, which is not
permissible because the Prophet (peace and blessings of Allaah be
upon him) cursed the woman who plucks eyebrows (al-naamisah)
and the one who has it done (al-mutanammisah).
Fataawa al-Lajnah al-Daaimah, 5/195
And Allaah knows best.
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Sexual characteristics of a girl entering

Puberty
Face fills out

Fat gives shape on
Upper arms
Buttocks
Hips
Thighs
Breasts become large
Nipples stand out
Voice deepens slightly
Hair grows on
underarms
Arms and legs
Pubic area
Genitals become fleshier and darker
Ovulation begins
Menstruation begins
Skin becomes oilier
Acne may develop
Perspiration increases
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Sexual characteristics of a boy entering Puberty
Arms and legs become more muscular

Shoulders broaden
Voice deepens
Hair grows on
Face
Underarms
Chest and back
Arms and legs
Pubic area
Penis grows larger and darkens
Testicles enlarge
Sperm is produced
Skin becomes oilier
Acne may develop
Perspiration increases

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Additional Information
It is not permissible to wear false eyelashes
because this comes under the ruling on
wearing hair extensions. Wearing false nails
that are long and look like the claws of wild
animals is something that has come to us from
the kuffaar; our shareeah enjoins us to cut
our nails and not let them grow long, so why
would we want to go against our shareeah?
We ask Allaah to guide us.
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Removing Pubic Hair

With regard to removing the pubic hair around the
private parts, it is recommended to do it with a
razor but all other methods are allowed. It is also
recommended to not delay this practice for more
then 40 days. It becomes a must if the husband
requests that it be done. As for the removal of
armpit hair, it is sunnah for both men and woman
and it is recommended to pluck it, although all
other methods are allowed. It is permissible to
have another person pluck or otherwise remove
ones armpit hair but prohibited for the pubic hair
around the private parts.
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Aisha reported: The Messenger of Allah (may

peace be upon him) said: Ten are the acts
according to fitrah: clipping the moustache,
letting the beard grow, using the tooth-stick,
snuffing water in the nose, cutting the nails,
washing the finger joints, plucking the hair
under the armpits, shaving the pubes and
cleaning ones private parts with water. The
narrator said: I have forgotten the tenth, but it
may have been rinsing the mouth.
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Anas reported: A time limit has been prescribed

for us for clipping the moustache, cutting the
nails, plucking hair under the armpits, shaving
the pubes, that it should not be neglected far
more than forty nights. ( Sahih Muslim)

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Trimming the Moustache & Leaving the Beard to Grow

Narrated Nafi: Ibn Umar said, The Prophet said, Do the opposite of
what the pagans do. Keep the beards and cut the moustaches
short.
Whenever Ibn Umar performed the Hajj or Umra, he used to hold
his beard with his hand and cut whatever remained below.
Ibn Umar used to cut his moustache so short that the whiteness of
his skin (above the upper lip) was visible, and he used to cut (the
hair) between his moustache and his beard.
What if a woman notices hair growing on the upper lip or chin?
It is not the normal state of affairs in the creation of Allah for a woman
to see hair growth on the upper lip or chin. Hence, if she does,
then it is recommended to remove it.

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Clipping Nails
The ruling with regard to clipping the finger and toenails
is that it is sunnah for both men and women. The
wisdom behind this practice is to prevent dirt from
gathering under the nails especially after Istinjaa`. It is
recommended to start with the right hand/foot and to
do the clipping on Friday. It is makruh to cut the nails
with the teeth.
It is not permissible for women to lengthen their nails for
the (perceived) purpose of beautification. A Muslim,
both male and female, should not exceed 40 days
without cutting the nails. After clipping ones nails,
one should note that it is makruh to dispose of them in
the sink or toilet.
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Ablution
Definition
Evidences and Virtues 1.Quraan 2.Sunnah 3.Ijmaa
Introduction
Rulings
Conditions
Obligatory Acts
Sunnah Acts
When wudhoo is recommended
When wudhoo is wajib
Method of doing Ablution
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Definition
Linguistically: Wudhoo refers to the act of ablution. Cleanliness and purification
Islamically: Wudhoo compromises washing particular parts of the body with water
according to the way of Prophet Muhammad peace be upon him as an act of
ibadaah.
Introduction
Numerous ahadith highlight the importance and virtues of Wudhoo. Allah the
almighty commands the believers to purify themselves before performing
Salaah and other acts of worships. The verse in surah Al-Maidah states
performing of ablution when one stands to pray, the required parts to be
washed accordingly. The prophet peace be upon him through his sayings
and practices, has clearly shown the way ablution is to be performed.
Every Muslim should know that ablution has certain conditions, obligatory
and recommended acts to be observed while performing it. The
conditions and obligatory acts must be fulfilled in order to ensure the
validity of ablution.
Allah loves those who purify themselves.
O Allah make us from thoseShariah
whoCourse
do purification.
2010 Compiled by Br
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76
Evidences/Proofs
Quraan

O you who believe! When you intend to offer As-Salt (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. Al-(Maidah:6)
Sunnah
1.
2.
3.
4.
Narrated Abu Huraira: Allah's Apostle said, "The prayer of a person who does ,Hadath (passes, urine, stool
or wind) is not accepted till he performs (repeats) the ablution." A person from Hadaramout asked Abu
Huraira, "What is 'Hadath'?" Abu Huraira replied, " 'Hadath' means the passing of wind from the anus."
Narrated Ibn 'Abbas: The Prophet performed ablution by washing the body parts only once.
Narrated 'Abdullah bin Zaid: The Prophet performed ablution by washing the body parts twice.
Narrated 'Abdullah bin 'Amr: The Prophet remained behind us on a journey. He joined us while we were
performing ablution for the 'Asr prayer which was over-due and we were just passing wet hands over our
feet (not washing them thoroughly) so he addressed us in a loud voice saying twice or thrice, "Save your
heels from the fire."

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Sunnah
Narrated Humran: (the slave of 'Uthman) I saw 'Uthman bin 'Affan asking
for a tumbler of water (and when it was brought) he poured water over
his hands and washed them thrice and then put his right hand in the
water container and rinsed his mouth, washed his nose by putting water
in it and then blowing it out. then he washed his face and forearrlns up
to the elbows thrice, passed his wet hands over his head and washed his
feet up to the ankles thrice. Then he said, "Allah's Apostle said 'If anyone
Performs ablution like that of mine and offers a two-rak'at prayer during
which he does not think of anything else (not related to the present
prayer) then his past sins will be forgiven.' " After performing the
ablution 'Uthman said, "I am going to tell you a Hadith which I would not
have told you, had I not been compelled by a certain Holy Verse (the sub
narrator 'Urwa said: This verse is: "Verily, those who conceal the clear
signs and the guidance which we have sent down...)" (2:159). I heard the
Prophet saying, 'If a man performs ablution perfectly and then offers the
compulsory congregational prayer, Allah will forgive his sins committed
between that (prayer) and the (next) prayer till he offers it.
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Hadeeth
Narrated Anas bin Malik: saw Allah's Apostle when the
'Asr prayer was due and the people searched for
water to perform ablution but they could not find it.
Later on (a pot full of) water for ablution was
brought to Allah's Apostle . He put his hand in that
pot and ordered the people to perform ablution from
it. I saw the water springing out from underneath his
fingers till all of them performed the ablution (it was
one of the miracles of the Prophet).

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Hadeeth
Narrated Um-'Atiya: that the Prophet at the time of
washing his deceased daughter had said to them, "Start
from the right side beginning with those parts which are
washed in ablution."
Narrated 'Aisha: The Prophet used to like to start from
the right side on wearing shoes, combing his hair and
cleaning or washing himself and on doing anything else.
Narrated Al-Mughira bin Shu'ba: I was in the company of
Allah's Apostle on one of the journeys and he went out
to answer the call of nature (and after he finished) I
poured water and he performed ablution; he washed his
face, forearms and passed his wet hand over his head
and over the two Khuff, (leather socks). (Bukhari)
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Hadeeth
Abu Anas reported that Uthman performed ablution at Maqi'aid
and said: Should I not show you the ablution performed by Allah's
Messenger (may peace be upon him)? And he then washed (the
different parts of the body) three times. 4" Qutaiba has added in his
narration the words:" There were with him (with Uthman)
Companions of Allah's Messenger (may peace be upon
him)." (Muslim)
Mus'ab b. Sa'd reported: 'Abdullah son of Umar came to

Ibn'Amir in order to inquire after his health as he was ailing.
He said Ibn 'Umar, why don't you pray to Allah for me? He
said: I heard of Allah's Messenger (may peace be upon him)
say: Neither the prayer is accepted without purification nor
is charity accepted out of the ill-gotten (wealth), and thou
wert the (governor) of Basra. (Muslim)

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Ijmaa
The scholars agree that the salaah is not valid
without wudhoo.
Ruling
It is wajib upon an individual who wants to
perform salaah or an act of worship that
requires wudhoo.(tawaaf, Touching the
Mushaf)

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Types of
purification
Minor
Wudhu
Tayammum
Naseem
Major
Ghusl
83
Conditions
1.
2.
3.
4.
5.
6.
7.
Muslim
Sound mind
Puberty
Intention of performing ablution
Using pure water and Water obtained legally
Being preceded by istinja or istijmaar
Removing what may prevent water from reaching skin of the
ablution organs (direct without hindrance)mud, thick paint, nail
polish in order to allow water to reach the skin of the organ
directly without hindrance.
8. Washing all obligatory parts for wudhu
9. The time for the one who always requires wudhu entry for
salaah time
10. Order
11. Sequence one after the other no break

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Obligatory acts of Wudhoo

With regard to how Wudhoo is to be done, there are two ways.
Obligatory parts of Wudhoo, which are as follows:
Washing the face completely once, which includes rinsing the mouth and
nose.
Washing the arms up to the elbows, once.
Wiping the entire head, including the ears.
Washing the feet up to ankles, once.
What is meant by once in all the above is that the entire part of the body
mentioned must be washed thoroughly.
Sequence: This must be done in order, so one washes the face first, then the
arms, then wipes the head, then washes the feet, because the Prophet (peace
and blessings of Allaah be upon him) did Wudhoo in this order.
Succession: This must be done continuously, i.e., the parts of the body must
be washed one after the other with no lengthy interruption between washing
one part and the next.
These are the obligatory parts of Wudhoo which must be done in order for
Wudhoo to be sound.

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Sunnah Acts of Wudhoo

These sunnah acts when done during the ablution , the person will be
rewarded and if left out the person will miss the rewards but his
Wudhoo will be valid.
Using Siwaak
Starting ablution with washing the hands three times
Starting with rinsing the mouth and the nose
Inserting ones wet fingers into ones beard and fingers
Starting with right in all body parts and good matters
Washing the organs three times except the wiping once.
Supplication after the ablution

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When Wudhoo is recommended

It is recommended that one be in a state of
Wudhoo all the time.
1) When going to sleep
2) When mentioning Allahs name, and reading
quraan
3) One who is in the state of Janabah and wants
to repeat intercourse, before eating, drinking.
4) Before doing Ghusl
5) Before every prayer
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When Wudhoo is wajib

1) The prayers
2) At Tawaf- wudhoo is required whether done as wajib or
nafl as the prophet peace be upon him did indeed he did
wudhoo and performed tawaf around kabaah.(agreed
upon).He also said: tawaf around kabah is salaah except
that Allah permitted talk in it. ibn Hibban, Hakim, baihaqi
3) Touching mushaf as quraan says:

one should not touch it except the purer Al-waqiah: 79 and the
prophet peace be upon him says: no one touches the quraan
except the one who is clean. (malik, dar qutni, hakim,
baihaqi)
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Things that invalidate wudhu

The things that break wudoo are:
1 Any discharge from the front or back passage (urine, stools, wind,
etc.), except for wind emitted from a womans front passage that
does not break Wudhoo.
2 Emission of urine or stools or any impurities from anywhere other
than the urethra or anus. Vomiting and blood if comes out in large
quantity than it is better to do Wudhoo to be on the safe side, if it is
small than it does not require Wudhoo according to the consensus
of scholars
3 Losing ones mind, which may mean losing it altogether by losing
ones mental faculties, which is insanity, or by losing it temporarily
for a certain length of time for some reason such as sleep ( deep
sleep) light closing of eyes will not as companions would do in the
Masjid of Prophet peace be upon him, unconsciousness,
intoxication, etc.
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4 Touching ones penis, because of the Hadeeth of Basrah bint Safwaan,

who heard the Messenger of Allaah (peace and blessings of Allaah be
upon him) say: Whoever touches his penis, let him do wudoo. (narrated
by Abu Dawood, al-Tahaarah, 154. al-Albaani said in Saheeh Sunan Abi
Dawood, no. 166, it is saheeh).
5 Eating camel meat, because of the hadeeth of Jaabir ibn Samurah, who
said that a man asked the Prophet (peace and blessings of Allaah be upon
him), Should we do wudoo after eating camel meat? He said, Yes.
(Narrated by Muslim, al-Hayd, 539). It should be noted that touching a
womans body does not break ones Wudhoo, whether that is done with
feelings of desire or otherwise, unless anything is emitted as a result of
that touching.

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Method of Wudhoo
These were narrated in the Sunnah of the Prophet (peace and blessings of
Allaah be upon him), the details of which are as follows:
1) You must have the intention of purifying yourself and removing

impurity. The intention should not be spoken out loud for its place
is in the heart. This applies to all acts of worship.
2) You should say Bismillahi.
3) Then you should wash your hands three times
4) Then you should rinse your mouth three times, swirling the water
around inside your mouth, and rinse your nose three times,
blowing the water out and using the left hand to remove the water
from your nose.
5) You should wash you face three times, from the hairline to the
jawbone and chin, and from ear to ear. A man should wash the
hair of his beard because it is part of the face. If his beard is thin
he has to wash it inside and out, and if it is thick and covers the
skin, he should wash the surface of it only and run his wet fingers
through it.

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6. Then he should wash his arms up to the elbows three times. The
arm extends from the fingertips, including the nails, to the lower
part of the upper arm. It is essential to remove anything stuck to
the hands before washing them, such as dough, mud, paint, etc,
that could prevent the water from reaching the skin.
7. Then after that he should wipe his head and ears once with fresh
water, not the water left over from washing his arms. The way in
which the head is to be wiped is that you put your wet hands at the
front of your head and bring them to the back of your head, then
bring them back to the place where you started. Then put your
index fingers in your ears and wipe the back of the ears with your
thumbs. With regard to a womans hair, she should wipe it whether
it is loose or braided from the front of her head to the roots of the
hair at the nape of her neck, but she does not have to wipe the
entire length of her hair.
8. Then you should wash your feet three times up to the ankles,
namely the bones at the bottom of the leg.
Method of Wudhoo

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The evidence for that is the hadeeth narrated by Humraan the freed slave
of Uthmaan, who said that Uthmaan ibn Affaan (may Allaah be pleased
with him) called for water to do wudoo. He washed his hands three times,
then he rinsed his mouth and nose, then he washed his face three times,
then he washed his right arm up to the elbow three times, then he
washed his left arm likewise. Then he wiped his head, then he washed his
right foot up to the ankle three times, then he washed his left foot
likewise. Then he said, I saw the Messenger of Allaah (peace and
blessings of Allaah be upon him) doing wudoo as I have done it, then the
Messenger of Allaah (peace and blessings of Allaah be upon him) said,
Whoever does wudoo as I have done it, then prays two rakahs in which
he focuses completely on his prayer, his previous sins will be forgiven.
(Narrated by Muslim, al-Tahaarah, 331)

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93
Supplication after wudhoo
It is mustahabb to say, when one has completed wudoo: Ashhadu an laa

ilaaha ill-Allaah wahdahu laa shareeka lah, wa ashhadu anna
Muhammadan abduhu wa rasooluhu (I bear witness that there is no god
except Allaah alone with no partner or associate, and I bear witness that
Muhammad is the Messenger of Allaah), because the Prophet (peace and
blessings of Allaah be upon him) said: There is no one among you who
does wudoo and does it properly and does it well, then he says, Ashhadu
an laa ilaaha ill-Allaah wahdahu laa shareeka lah, wa ashhadu anna
Muhammadan abduhu wa rasooluhu, but the gates of Paradise will be
opened to him and he may enter through whichever of them he wishes.
(Narrated by Muslim, al-Tahaarah, 345). A report narrated by al-Tirmidhi
adds: Allaahumma ijalni min al-tawwaabeena wajalni min almutatahhireen (O Allaah, make me one of those who repent and make
me one of those who purify themselves). (al-Tahaarah, 50; classed as
saheeh by al-Albaani in Saheeh Sunan Abi Dawood, no. 48)

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One of the conditions of tahaarah (purification) being valid is that

the water must touch the skin. If there is any barrier such as grease,
paint, wax or glue that prevents water reaching the skin, then the
tahaarah is not valid and prayers offered in that case are not valid.
The evidence for that is the words of the Prophet (peace and
blessings of Allaah be upon him) to Abu Dharr (may Allaah be
pleased with him): If you find water, then let it touch your skin, for
that is good. Narrated by Abu Dawood (332); classed as saheeh by
al-Albaani in Saheeh Abi Dawood.
Imam al-Shaafai (may Allaah have mercy on him) said:
If there is on him any mastic or anything thick that will prevent the
water from reaching the skin, his washing of that part for wudoo is
not valid, unless he removes it or removes enough so that he knows
that there is no barrier to the water touching the skin. End quote.

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95
Other
issues
Shaykh Abd al-Azeez ibn Baaz was asked a similar question, and he said:
It is not permissible for a Muslim to touch the Quraan when he does not
have wudoo, according to the majority of scholars. This is the view of the
four imaams (may Allaah be pleased with them), and this was the view
expressed in the fatwas of the Companions of the Prophet (peace and
blessings of Allaah be upon him). A saheeh hadeeth concerning that has
been narrated from Amr ibn Hazm (may Allaah be pleased with him),
stating that the Prophet (peace and blessings of Allaah be upon him)
wrote to the people of Yemen: No one should touch the Quraan except
one who is taahir (pure). This is a jayyid hadeeth which has a number of
other isnaads which strengthen it. Hence it is known that it not
permissible to touch the Quraan except in a state of purity from both
major and minor impurity. The same applies to moving it from place to
place, if the person who is moving it is not taahir. But if he touches it or
moves it with something in between, such as picking it up in a wrapper,
then it is OK. But if he touches it directly when he is not taahir, this is not
permitted according to the saheeh view of the majority of scholars, for the
reasons stated above. With regard to reciting it, it is OK for him to recite it
from memory when he is without wudoo, or for him to read it if the
Quraan is held by someone who asks him to correct or prompt him.

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Shaykh Ibn Uthaymeen (may Allaah preserve him) said:

Washing the hands and face with soap when doing wudoo is not prescribed in shareeah. On the
contrary, it is a kind of obstinate and excessive zeal. It was reported that the Prophet (peace and
blessings of Allaah be upon him) said: Those who are obstinate and excessively zealous are
doomed. He said it three times.
If there is some kind of dirt on the hands that can only be removed by using soap or some other
cleanser, there is nothing wrong with using it in this case, but under ordinary circumstances, using
soap when doing wudoo is a kind of excessive zeal and bidah (innovation), so it should not be used.
(Fataawaa Islamiyyah, 1/223)
With regard to changing a babys diaper, if you mean the act of changing itself, this does not affect the
validity of one's wudoo.
If you mean that it involves touching something that is naajis (impure, i.e. the babys urine and stools),
this does not affect your wudoo either, because there is no connection between touching something
naajis and the validity of ones wudoo. It has been reported that there is scholarly consensus on this
point, as stated in the book Al-Awsat by Ibn al-Mundhir (1/203). All one has to do is wash one's hands
to get rid of any naajis material.
If you mean that it involves touching the childs private parts, whether the child is a boy or a girl, in the
case of a child under the age of two years, the rulings on awrah (that which is to be covered) do not
apply, as the scholars have stated, so if you touch them, this does not affect your wudoo. And Allaah
knows best.

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97
Chapter of Ghusl
Definition
Evidences
Ruling
When Ghusl is wajib
Description of Ghusl
When Ghusl is recommended
Related rulings on Ghusl

Naseem
98
Definition
1.Linguistically: means to wash the whole body with water.
2.Islamically: Purification from major ritual impurities (one
washes ones whole body in a specific way described by the
Prophet Muhammad peace be upon him.

Naseem
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Al-Quraan
O you who believe! Approach not As-Salat (the prayer) when you are in
a drunken state until you know (the meaning) of what you utter, nor
when you are in a state of Janabah, (i.e. in a state of sexual impurity
and have not yet taken a bath) except when travelling on the road
(without enough water, or just passing through a mosque), till you
wash your whole body. And if you are ill, or on a journey, or one of you
comes after answering the call of nature, or you have been in contact
with women (by sexual relations) and you find no water, perform
Tayammum with clean earth and rub therewith your faces and hands
(Tayammum). Truly, Allah is Ever Oft-Pardoning, Oft-Forgiving. (4:43)
Naseem
100

O you who believe! When you intend to offer As-Salat (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 Janaba (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. Allah does not want to place
you in difficulty, but He wants to purify you, and to complete His
Favour on you that you may be thankful. ( 5: 6)
Naseem
101

They ask you concerning menstruation. Say: that is an Adha (a harmful
thing for a husband to have a sexual intercourse with his wife while
she is having her menses), therefore keep away from women during
menses and go not unto them till they have purified (from menses
and have taken a bath). And when they have purified themselves,
then go in unto them as Allah has ordained for you (go in unto them
in any manner as long as it is in their vagina). Truly, Allah loves
those who turn unto Him in repentance and loves those who purify
themselves (by taking a bath and cleaning and washing thoroughly
their private parts, bodies, for their prayers, etc.). (2: 222)

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Sunnah
1. When prophet was asked , do woman have to do
Ghusl when she has wet dream? The prophet said:
yes if she sees the water (sign).(Sahih Muslim)
2. Prophet said to Fatimah Bint Abi Hubaish: so when
your menstruation period begins, give up performing
prayer, and when it ends, wash off the blood (i.e. take
a ritual bath) and then perform prayer. (agreed upon)
3. When anyone sits amidst four parts of the woman
and the circumcised parts of the genitals touch each
other, a ritual bath becomes obligatory for both.
(agreed upon )
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Ruling
Ghusl is Waajib when

the cause is
available.
Naseem
104
Obligations of Ghusl
1) Ejaculation of Al-Mani (sperm) maidah:6
2) When the two private parts meet
3) Embracing Islam 1) Obligatory Ahmad, 2)
Not obligatory - Ash-Shafi and Abu Hanifah)
4) Death
5) Menstruation and post natal Bleeding

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Obligation in each case

Man
Woman
Release of semen
Ejaculation
Wet dream
Release of semen
Female discharge
Wet dream
When the two private touch each other
When the two private touch each other
Embracing Islam
After her menses
Upon Death
After Postpartum bleeding
Embracing Islam
Upon Death

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When Ghusl is Recommended

At the time of repeating intercourse
Ghusl for Jumuah/friday
Ghusl for Eidain and day of arafah (baihaqi)
Ghusl at the time of Ihraam for umrah and hajj
Ghusl when washing the dead
Ghusl before entering makkah
Ghusl for burying polytheist (nasai, abu dawud)
Ghusl after being unconscious (agreed upon)

Ghusl for every woman has istihadah (abu dawud,
nasai)

Naseem
107
What is Prohibited in the state of

major impurities?
Staying the Masjid

Touching the quraan
Reading the quraan
Prayers
Tawaf
Intercourse

Naseem
108
Performing Ghusl
1) Sufficient method
2) Perfect Completion
Intention
Saying Bismillahi
Washing ones hands thrice
Washing ones private parts
Performing complete ablution
Washing ones head (pouring the water over the head
thrice)
Pouring water over ones whole body and rubbing it
with ones hands so that water reaches all parts of the
body.
Naseem
109
Acceptable Method
Acceptable Ghusl , it is sufficient to do the
obligatory parts of Ghusl only, let the water
reach every part of the body, using any
means whether that is standing beneath a
shower or immersing oneself in the sea or in
a swimming pool and the like, as well as
rinsing the mouth and nose.

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Complete Method - Perfection

The complete way, which is doing Ghusl as the Prophet
(peace and blessings of Allaah be upon him) did it.
When he wanted to do Ghusl in the case of Janabah:
1) He would wash his hands
2) Then wash his private part and anywhere else that the
impurity had reached
3) Then he would do complete wudoo
4) Then he would wash his head three times with water
5) Then he would wash the rest of his body. Starting
from the right

Naseem
111
Reference
Narrated Maimuna: I placed water for the bath of the Prophet.
He washed his hands twice or thrice and then poured water
on his left hand and washed his private parts. He rubbed his
hands over the earth (and cleaned them), rinsed his mouth,
washed his nose by putting water in it and blowing it out,
washed his face and both forearms and then poured water
over his body. Then he withdrew from that place and washed
his feet. (Bukhari)
Narrated 'Aisha: Whenever the Prophet took a bath after Janabah
he started by washing his hands and then performed ablution
like that for the prayer. After that he would put his fingers in
water and move the roots of his hair with them, and then pour
three handfuls of water over his head and then pour water all
over his body. (Bukhari)
Naseem
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Did You Know?

If in the past you did not rinse your mouth and nose
when doing ghusl because you did not know the ruling
on that or because you were following the opinion of
someone who does not regard that as obligatory, then
your ghusl is valid and your prayers offered following
that ghusl are also valid, and you do not have to repeat
them, because of the strong difference of opinion
among the scholars concerning the ruling on rinsing
the mouth and nose, as stated above.
May Allaah help us all to do that which He loves and
which pleases him.
Naseem
113
Other issues
Woman who menstruates or in post natal
bleeding has to undo her hair braids or tails
when taking bath.(occurs only once)
Woman in the state of Janabah does not have to
because its frequent and may cause difficulty
and hardship on her.

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Chapter of Tayammum
Definition
Wisdom behind legislation
Evidences 1-quraan 2-Sunnah 3-Ijmaa
Situations in which one is allowed to do
Tayammum
What is used for Tayammum
Methodology
What nullifies Tayammum
Naseem
115
Tayamum
Linguistically :the word Tayammum in Arabic means
intention
Legally: it means wiping over the face and hands with clean
earth in a specific way.
Wisdom behind Legislation

Tayammum is substitute for purification with water Tayammum allows a
muslim to perform all rituals and worships that require wudhu with water.
As Allah decreed tayammum for his slave as Yusr ease upon them.
Tayammum is a gift from Allah, out of his grace and mercy legislated for
the purity of the nation of prophet muhammad peace be upon him in
order to make easy for them.
Allah says (interpretation of the meaning):

So keep your duty to Allaah and fear Him as much as
you can(al-Taghaabun 64:16).
Naseem
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Evidence
Tayammum is stated in the Quraan and
prescribed in the sunnah and approved by
consensus.
Quraan
"And if you are ill, or on a journey, or one of you comes from
relieving himself, or you have touched women, and you do
not find water, then go to high clean soil and rub your face
and hands (therewith). Lo, Allah is Benign, Forgiving" (anNisa': 43).
Allah says O you who believe.. (surah Al Maidah : 6)

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Abu Umamah in which the Prophet, upon whom be peace, said,

"All of the earth has been made for me and my nation a pure
place of prayer. Whenever a person from my nation wants to pray,
he has something with which to purify himself, that is, the earth."
(Related by Ahmad.)
Jabir relates that the Prophet, upon whom be peace, said, "I have
been given five things that were not given to anyone before me: I
have been made victorious due to fear for a distance of one
month's journey; the earth has been made a place of prayer for
me--wherever and whoever of my nation wants to pray, he may
pray; and the war booty has been made lawful for me, and this
was not lawful for anyone before me. I have been given
permission to intercede. The prophets used to be raised for their
own people only, but I have been raised for all of mankind."
(Related by al-Bukhari and Muslim.)
The scholars have consensus that Tayammum forms a legitimate
part of the Shari'ah, as it replaces ablution or Ghusl under specific
circumstances.

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When one is allowed to do Tayammum

One cannot find water, or the amount one finds is
insufficient for ablution
One is injured or ill (hadeeth of jabir on journey had wet
dream and died due to using water on injuries
If the water is cold enough to physically harm the user
When water is nearby, but one does not want to fetch it due
to fear
If one is saving his water for later use
One can get water, but fears that the prayer will be over by
the time he gets it

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Tayammum is a substitute in the

following cases
Absence or unavailability of water
Water is available but not sufficient
Using water may cause harm or increase the
illness
Inability to use water due to illness
The fear of catching cold

Naseem
120
What is used for Tayammum

It must be pure soil: this can be sand, stone,
gypsum, and so on. Says Allah, "Perform
tyammum with pure soil," and all scholars of
Arabic agree that "soil" is whatever covers the
earth, dirt or otherwise.

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How to perform tayammum

First, one must have the intention (see the section on
ablution). Then, he mentions Allah's name, strikes the
soil with his hands, wipes his face and his hands up to
the wrist. Nothing is more authentic and clear than
what 'Ammar related. He said, "We became sexually
impure and had no water, so we rolled in the dirt and
prayed. This was mentioned to the Prophet and he
said, 'This would have been enough for you,' and he
struck the earth with his hands, blew in them and then
wiped his face and hands with them." (Agreed Upon).
In another text he states, "It would have been enough
for you to strike the ground with your hands, blow into
them, then wipe your face and hands up to the
elbows." (Related by ad-Daraqutni.)
Naseem
122
What Tayammum makes permissible

After doing so, he is pure and may do any of the
acts requiring prior purification, such as praying
and touching the Qur'an. He does not have to
perform it during the time of prayer, and he may
pray as many prayers as he wishes (unless he
nullifies it), exactly as he can after performing the
regular ablution. Abu Zharr reported that the
Prophet said, "The soil is a purifier for a Muslim,
even if he does not find water for twenty years.
Then if he touches water, that is, to make
ablution, and so on, it would be good." This is
related by Ahmad and at-Tirmizhi, who said it is
sahih.
Naseem
123
What nullifies Tayammum

In addition to the presence of water, everything
that nullifies the ablution nullifies Tayammum.
If a person prays after performing Tayammum
and then finds water, he does not need to
repeat his prayer even if there is time left to
do so.
1. When water is found
2. When there is no longer a legal issue or
illness exist
3. What nullifies wudhu or requires Ghusl
Naseem
124
Wiping Over Casts, Wrappers and

Similar Items
It is allowable to wipe over any wrapper or diseased or injured bodily
part. There are many hadith on this point, and although they are all
weak, their many chains strengthen each other, making them valid
to talk about. One hadith, that of Jabir (quoted earlier), relates a
story about a man who was on a journey and suffered an injury.
While he slept, he had a wet dream, after which he asked his
companions if he could perform Tayammum. They said he could
not, so he made Ghusl and died because of it. When that was
mentioned to the Prophet, he said "They killed him, may Allah kill
them. Do you not ask about what you do not know? ... It would
have been enough for him to perform Tayammum and drop a little
water over his wound or else wipe it, then to wipe it and wash the
rest of the body." This is related by Abu Dawud, Ibn Majah, adDaraqutni and Ibn as-Sakin, who classified it as sahih. Ibn 'Umar
used to do this.

Naseem
125
The Prayer of One Who Has no Means

of Purifying Himself
Whoever cannot get water or soil may pray in whatever state he is
in, and he will not have to repeat his prayer later. This is based on
what Muslim related from 'Aishah. She had borrowed some jewelry
from 'Asma and it broke (and fell). The Messenger of Allah, upon
whom be peace, sent some people to search for it. The prayer time
came and they had to pray without ablution. When they came to
the Prophet, they complained to him and the verses of tayammum
were revealed. Usaid ibn Huzhair said, "May Allah give you good
recompense. Allah never reveals an order with respect to you
except that He removes by it some hardship and gives the Muslims
some benefit." The companions prayed while in a state of impurity,
but the Prophet did not admonish them nor did he order them to
repeat their prayers. Says an-Nawawi, "That is the strongest
statement of proof (on this question)."

Naseem
126
Wiping over Khuffs
Introduction
Definition
Proofs
Conditions
Method of wiping
Duration (start and end)

Naseem
127
Introduction
Indeed Islam is a religion of ease and mercy,
not of difficulty or strictness.
The wordings and practice of our prophet
allows one to wipe over the socks or shoes
or turbans or the likes. Its consensus of
scholars that wiping is permissible. AlHasan said that I was told by seventy
companions of Allahs messenger that he
used to wipe over his Khuffs with his wet
hands during ablution.
Naseem
128
Definition
The meaning of the Khuffs is that which is
worn upon the foot being made of leather and
its likes.
The meaning of Jawaarab is that which is
worn on the foot being made of cotton and
its likes, and it is what is referred to
commonly as shurraab (socks, stockings).

Naseem
129
Evidences
Imam An Nawawi said, The permissibility of wiping over the
Khuffs was reported by numerous companions.
Ibnul Mundhir and others reported the scholars consensus on
the permissibility of wiping over the Khuffs
Hadith of al-Mughira bin Shubah may Allah be pleased with
him who said that the Prophet peace be upon him made
wudu. Al-Mughira said, I moved to remove his Khuffs and he
said, leave them, for indeed my feet were in a state of purity
when I wore them. So he wiped over them. (Agreed upon)
The Prophet peace be upon him said: The traveler may wipe
over the khufoof or socks for three days. (Abu Dawood)
Hadith of Ali may Allah be pleased with him who said, the
Messenger peace be upon him set a limit of one day and night
for the resident, and three days and nights for the traveller,
meaning for wiping over the Khuffs. (Muslim)
Naseem
130
What is the correctness of the condition set by some of

the Fuqaha that the feet be covered?
This condition is not correct because it has no evidence for
it. For indeed as long as the name khuff or jawaarab is
applicable to the item then wiping over them is
permissible, because the sunnah has described wiping over
the Khuffs in a general way. So it is not possible to specify
what the Legislator generalizes except with another
evidence from the Legislator or a Shareeah principle by
which the specification becomes clear. So building upon
this it is permissible to wipe over torn or thin Khuffs,
because the purpose of the khuff is not to cover the outer
skin, rather it is to protect the feet and benefit
them.(?)so there is no difference in this between a thin,
thick, torn or complete sock. The important point is that a
long as the term khuff is applicable to the item, then wiping
over it is permissible.
Naseem
131
Conditions of wiping over

That they should have been put on when one was in a state of Taharah
(purity, i.e., when one has wudoo).
That the Khuffs or Jawaarab be pure and clean. If they have filth on
them then it is not permissible to wipe over them. And the evidence for
this is that the Messenger of Allah peace be upon him prayed with his
Companions one day in shoes, and during the prayer he removed them.
That he wipes over them when he is in a state of minor impurity, not
when he is junub or in any state that necessitates the Ghusl. And the
evidence for that is the hadith of Safwaan bin Assaal may Allah be
pleased with him who said, The Messenger of Allah peace be upon
him ordered us not to remove our socks for three days and nights when
we were on a journey except if we were junub, but not from excretion,
urination or sleep.
that the wiping be for the period determined by the Shareeah, and that
is a day and a night for one who is resident, and three days and nights
for the one on a journey.
Naseem
132
Method of wiping
The way in which one wipes over them is to put ones wet fingers on
the toes then pass them over the feet to the shin; the right foot
should be wiped with the right hand and the left foot with the left
hand. The fingers should be spread when wiping and it should not
be repeated.
Shaykh Ibn Uthaymeen (may Allaah have mercy on him) said: This
means that what should be wiped is the top of the sock, passing
one's fingers from the toes to the shin only, and one should wipe
with both hands over both feet together, i.e., the right hand should
wipe the right foot and the left hand should wipe the left foot at
the same time, just as one wipes the ears, because this is the
apparent meaning of the Sunnah, as Al-Mugheerah ibn Shubah
said, Then he wiped them both. He did not say that he started
with the right, rather that he wiped them both.
Naseem
133
Duration and Areas to be wiped

With regard to the beginning of the period when one may wipe
over the slippers or socks:
It begins from the first time one wipes over

them after breaking ones wudhu, not from
the moment one puts them on.
The place to be wiped is the top of the sock
only
Resident wipes for a day and night and a
traveler wipes for three days and its nights
Naseem
134
Wiping is allowed for the following things

Alkhuffain or Jawaarab The wiping is to be done to the top part of the
khuff only, based on the hadeeth of Alee (radyAllaahu anhu) who said: If
the Religion were based upon opinion, it would be more befitting to wipe
the bottom of the khuff than the top of it. But I saw the Messenger of Allaah
peace be upon him wiping over the top part of his Khuffs.(Abu Dawood)
Imaamah Turban, The prophet peace be upon him

wiped over his socks and head dress (Muslim)
Splints ,bandages, cast and the likes (Hadith of Jabir on
journey)
o
o
o
o
One is allowed to wipe over the cast only if taking it off would harm him
wipe all over the cast
wipe as long as the sickness last
One can also wipe when making Ghusl
Women wiping over her head covering is allowed as the

man is allowed to wipe over the turban, better to take off
as its easy for them to wear
Naseem
135
Wiping over bandages / casts

Al-Bayhaqi said:
Nothing has been proven from the Prophet (peace
and blessings of Allaah be upon him) on this
topic rather this is the view of the fuqaha
among the Taabieen and those who came after
them, as well as what we have narrated from Ibn
Umar. He mentioned with his isnaad that Ibn
Umar (may Allaah be pleased with him) did
wudoo when his hand was bandaged, and he
wiped over it and over the dressing, and he
washed everything else. He said: This is sahih
from Ibn Umar
Naseem
136
Other issues
The correct view is that it is permissible to wipe over khuff (leather
slippers which cover the foot and ankle) or socks that have holes in
them. The Prophet (peace and blessings of Allaah be upon him)
allowed wiping over khuff and he did not stipulate any condition
that they should be whole and free of holes or tears, especially since
the khuff of his companions were not free of holes or tears. If this
had any effect on whether one could wipe over them, the Prophet
(peace and blessings of Allaah be upon him) would have stated that
clearly, for one of the basic principles of usool al-fiqh is that it is not
permitted to delay explaining something when it is needed.
Imaam al-Shaafa'i and Ahmad according to the well-known views
narrated from them said that it is not permissible to wipe over the
khuff or socks so long as there are any holes or tears in the place
where it is obligatory to do wudoo. Abu Hanifah and Maalik
differentiated between small holes and large holes.

Naseem
137
It is also correct to wipe over socks through which the

skin can be seen, because the permission to wipe over
socks is general and no report of any restriction has
been narrated. This implies that any socks which
people wear may be wiped over. This is what is implied
by those who say that it is permissible to wipe over
khuff that are worn out, so long as it is still possible to
walk in them.
Al-Nawawi (may Allaah have mercy on him)
mentioned in al-Majmoo (1/502) that even if a person
were to wear khuff made of glass, if it were possible to
walk in them then it would be permissible to wipe over
them, even though the skin beneath them would be
visible
Naseem
138
There are two well known scholarly points of

view concerning this issue.
1- That it begins from the time a person breaks
his wudoo after putting them on
2- That it begins from the time he first wipes
over them after breaking his wudoo.

Naseem
139
Menstruation, Post-Natal Bleeding

(Haidh Nifaas Istihaadah)
Definition
Proofs
When a girl starts to menstruate
Duration of menses
Minimum duration
Maximum duration
What is prohibited for one in menses
Naseem
140
Introduction
Obligatory to Learn the Fiqh of Menstruation
Many women are unfamiliar with the rulings relating to

menstruation. The fuqaha mention that these rulings are
personally obligatory for every Muslim woman to know.
Whether or not one is in a state of menstruation is
sometimes the dividing line between something
obligatory (e.g., if a woman is not menstruating, it is
obligatory for her to pray, fast the month of Ramadan,
and allow her husband to have intercourse with her) and
something unlawful (e.g., if a woman is menstruating, it
is unlawful (Haraam) for her to pray, fast, or allow her
husband to have intercourse with her). A woman who
does not understand the Fiqh of menstruation thus runs
the risk of displeasing Allah by leaving something that is
obligatory or performing
something
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141
Naseem
Introduction
With regard to the Sunnah, Muslim
narrated from Anas that the Jews, if any of
their women was menstruating, would not
eat with them or meet with them in their
houses. The companions of the Prophet
peace be upon him asked him about that,
then Allaah revealed the verse
(interpretation of the meaning):
Naseem
142
They ask you concerning menstruation. Say: that

is an Adha (a harmful thing for a husband to
have a sexual intercourse with his wife while she
is having her menses), therefore, keep away
from women during menses and go not unto
them till they are purified (from menses and
have taken a bath). And when they have
purified themselves, then go in unto them as
Allaah has ordained for you (go in unto them in
any manner as long as it is in their vagina).
Truly, Allaah loves those who turn unto Him in
repentance and loves those who purify
themselves (Al-Baqarah 2:222)
Naseem
143
Ease
When she is menstruating or bleeding following
childbirth, she does not pray or fast, and she does
not make up the missed prayers, so this is lacking
in religious commitment. But this lacking is not
something for which she is called to account or
blamed, rather it is something that happens by the
will of Allaah; for He is the One Who has
prescribed that out of kindness towards her and so
as to make things easier for her, because if she
were to fast during menses and nifaas, that would
harm her. By His mercy Allaah has prescribed that
she should not fast at the time of menses and
nifaas, and she should make it up after that.
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144
Introduction
With regard to prayer, at the time of menses she is
unable to purify herself, so by His mercy Allaah
has prescribed that she should not pray, and the
same applies to nifaas, and He has not prescribed
that she should make it up, because making it up
would be very difficult, as prayers are offered five
times a day, and menses may last for several
days, seven or eight or more, and nifaas may last
as long as forty days. So by His mercy and
kindness towards her, Allaah has waived the duty
of offering and making up prayers.
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145
Evidences
1. They ask you concerning menstruation.
Say: that is an Adha (a harmful thing for
a husband to have a sexual intercourse
with his wife while she is having her
menses), therefore, keep away from
women during menses and go not unto
them till they are purified (from menses
and have taken a bath)
(Al-Baqarah 2:222)
Naseem
146
Evidences
1. Prophet (peace and blessings of Allaah be
upon him) said to Fatimah bint Abu
Hubaysh: When the time of your menses
comes, stop praying, then when it ends, do
ghusl and pray. Narrated by al-Bukhaari.
2. Anas, may Allaah be pleased with him,
narrated that "The Prophet peace be upon
him had specified a period of forty days for
the nufasaa' unless she achieves tuhr before
that." (Irwaa' Al Ghaleel )
Naseem
147
Minimum and Maximum days for

Menstruation
Minimum Duration: No limit
Maximum Duration: No limit

Average known bleeding is: 6 or 7
days
The prophet peace be upon him said to
Hamnah bint Jahash:
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148
What is prohibited in the state of menses?

Sexual intercourse
Divorce
Salaah
Fasting
Tawaaf
Reading quraan (except in the case of
Darurah)
Touching of the mushaf
Entering the masjid
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149
What is required from one who is in her menses
Reckoning the iddah of divorce by means of the

menstrual cycle
Establishing the absence of pregnancy
Requirement of ghusl
When the menstruating womans period ends, she
must do ghusl by purifying her entire body,
because the Prophet (peace and blessings of
Allaah be upon him) said to Faatimah bint Abu
Hubaysh: When the time of your menses comes,
stop praying, then when it ends, do ghusl and
pray. (Al-Bukhaari).
Naseem
150
Duration for Nifaas Bleeding

There is a dispute amongst the religious scholars
regarding the longest period of nifaas (the postnatal bleeding period). Some scholars say it is
forty (40) days, others say it is sixty (60) days
and some say there is no limit to the maximum
number of days a woman can be a in a state of
nifaas. The most predominate opinion is that the
maximum period is forty (40) days according to
what is narrated by Umm Salama. Umm Salama
said "The nufasaa' (a woman in a state of birth
blood discharge) used to continue to be in
childbed for forty days at the time of the Prophet
peace and blessings
be2010upon
him.
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151
Naseem
Explanation Continued
Therefore, if a woman experiencing postchildbirth bleeding spent forty days and she
still sees blood, then we consider this blood as
istihaadha (womb bleeding between periods)
which does not stop a woman from
performing prayer (salaat) nor fasting
(siyaam), unless the end of the forty days
coincides with the regular menstrual period
(dawrah); in this case she would consider this
blood as menstrual blood.Wallaahu a'lam.
Allaah knows best
Naseem
152

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Chapter of Taharah (Purification)

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Taharah in The Quraan according to Mufassireen

The ending of menstrual bleeding (2:222)

Taharah in The Quraan according to Mufassireen

1.The ending of menstrual bleeding

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Cleaning the private parts with water

Never stand you therein. Verily, the mosque whose

Purifying oneself from all manner of excreta and

(Remember) when He covered you with a slumber

Freedom from all manner of pollutants

For men to refrain from sexual

There was no other answer given by his people

Purification from sins

Take Sadaqah (alms) from their wealth in order

Purification from idols

And (remember) when We made the House (the Ka'bah at

Purification from associating

Exalted (in dignity), purified . Surat

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And his people came rushing towards him, and since

Purity of the heart from doubt and suspicion

And your garments purify! Surat AlMuddaththir (The Cloaked One)

Purification from sin

And (remember) when the angels said: "O Maryam

Islam calls for purification

5) Because Allah love those who do purification

Lifting the impurity and

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Proofs from the Quraan

Never stand you therein. Verily, the mosque whose foundation

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Proofs from the Ahadeeth

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Explanation of the types of Taharah

2. Tahaarah al Hisiyah which is 2 types

Tahaarah Khabath which relates

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Types of Impurities in relation to Ritual

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Shariah Course 2010 Compiled by Br

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Little change with

Little change occurs with

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Water which has changed

Related Rulings on Water

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Important issues in relation to water

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Types of Impurities (Najaasaat)

Impure due to its

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Impure due to its

The Impurities are:

The following are exempted:

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Water (pouring, washing - the best agent)

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