Conditions Pillars Wudhu MR

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Conditions, Pillars, Wajibat and Nullifiers of Wudhuwww.SalafyInk.com

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four rak'ah and, after the salat, then he made the niyyah to pray salatu Dhuhr - thiswould not be correct, because he performed the act without a niyyah.

And the wudhu is 'ibadah, and an act of worship requires an intention. Because theProphet (salallaahu 'alaihi wa sallam) said:

"Indeed, deeds are judged by their intention..."

And Allaah says:

And they were commanded not, but that they should worship Allaah, andworship none but Him Alone, and perform As-Salat and give Zakat: and that isthe right religion. (Al-Baiyinah, ayah 5)

And means they have been commanded to worship Allaah in the condition thatthey are worshippers of Him, sincere to Him, and they know that it is His Deen.

5- Istis-habu hukmee hadhihee niyyah hatta tatimoo at-tahara (The Intentionhas to accompany the tahara until you are finished with the act; Continuationof Niyyah throughout - the niyyah cannot be discontinued)

This means that a person must have the niyyah from before the beginning of thewudhu, maintaining it to the very end. The niyyah will be part of the act of worship tilthe end.

So the niyyah begins right before the maghmadha wa istinsha`(washing your nose andmouth) and the washing of the face, and your niyyah should stay with you untilyou wash your left foot. Your niyyah (must) not be cut.


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So suppose a person began wudhu and - suddenly - his mind became distracted,and he began to think about some work he had to do. So he left the wudhu andcompleted the work, then returned to do wudhu. He remembered where he left off in

wudhu and continued from there [he did not re-start the wudhu]. Is his wudhucorrect?

No, because his niyyah was cut.

It's important to understand this, so you can correct your own mistakes - if you makea mistake in this regard. And you can also help your brothers in this regard, if you seethem likewise falling into this mistake.

So as soon as the niyyah for the act of worship is cut, it [the act of worship] ends -whether the cutting is short or long.

6- Haddath (defecation, urination, gas, etc..) had to have stopped

Haddath had to have stopped. The thing that caused haddath in the first place had tohave stopped. The thing that cut the tahara (whether the tahara was cut by urination,defecation, or gas) had to have ceased. So the person cannot be urinating ordefecating or passing gas at the same time he is doing wudhu. The haddath had to

have stopped.

7- Istinjah/Istidmar (removing traces of haddath)

So when the haddath has stopped, then he does Istinjah(removing traces of haddathwith water) or Istijmar(using a solid material to cleanse oneself and remove traces ofhaddath), then he can go on to make wudhu.

So Istinjah and Istijmar cannot be done afterthe wudhu - instead of correctly doing

so beforethe wudhu - because the condition itself is that the thing which brought thehaddath (ritual impurity) in the first place has to stop. So Istinjah and Istijmar takeaway the traces of haddath. So the thing which is a reason for at-tahara has to end. So


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therefore the Istinjah and Istijmar take away what remains of it, so it is completelycleansed.

The other reason is touching the two points of excretion is one of the nullifiers ofone's wudhu.

8-Water must be pure and clear, as well as legal (cannot be stolen water)

There are three types of water:

a- najis(impure)- something impure has gotten into it, such as urine or feces, and themajority of water becomes impure. Cannot be made wudhu with.

b- tahur(pure and purifies) - it is water one can make wudhu with/from. It is pureitself and can also purify something else; it is pure and can remove ritual impurity. It is

water that comes from the sea, or rivers, or from the sky (rain, snow, sleet, hail), andwater that can be found in wells. It is water that has remained in the original formAllaah created it in.

c- taher(pure)- this water is pure and is mixed with something else that is pure, likewater that has a rose in it, so it becomes rose water. Or water used to make coffee,

which is also pure, so it becomes coffee, or water used to make tea, so it becomestea. So it is no longer just water. So this water is taher lakin laysa bee tuhoor(pure but itdoes not purify). And only water that is tahoor can be made wudhu with. So it is notcorrect to make wudhu with tea, or rose water, or soup (broth).

Also, the water must be legal, meaning not stolen or strong-armed from its ownerwith force. The water has to belong to the person, or another person who owns itallows him to use the water. Or the water is from a general source that everyone canuse, such as rivers, seas, the masaajid - open for everyone to use.

9-Water should reach skin


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Taking away something that would prevent water from reaching the skin. The waterhas to be able to reach the skin directly. If there is another substance on the skin that

would cause the water to roll away and not reach the skin, then that must be taken

away. However, if it is there and does not prevent the water from reaching the skin,then there is no harm in that.

When Allaah (Subhanahu wa Ta'aala) ordered us to wash our hands and faces, thatmeant the water had to reach the skin directly on the hands and face. Also, the shaikh(hafidhahullaah) called the sisters' attention to the fact that they must take awayanything from their hands and feet also, if they want to make wudhu or ghusl after thecycle, because these things prevent the water from reaching the skin, especially thethings placed on fingers and toes. They can be like glass and cause water not to reach

the nails, which is part of the skin. Those things must be removed so the water canreach.

We all want the pleasure of Allaah, (Subhanahu wa Ta'aala), and [to make a wudhupleasing to Allaah], [a ghusl pleasing to Allaah], yet if we have not removed thesethings, we have to strive to reach the pleasure of Allaah, (Subhanahu wa Ta'aala).[Otherwise], we would be exerting ourselves without any benefit.

10- Entrance of time of Wudhu to remove the haddath for those who have an

illness of continuing Haddath, such as continence, or continuous gas [thiscondition does not apply to others]

For those who have continence - continuous urination - or those with continuous gas,they must wait til the entrance of time of wudhu before making wudhu. For otherthan them, they can make wudhu before the time of (for example) dhuhr enters. Butfor those people with illnesses, it is not correct for them to make wudhu before thetime for the fard salat is in. Those who don't have a problem holding their urine orgas, they can (for example) make wudhu an hour before the time for salat and then gofor the salat. But those with continuous gas or continence (cannot hold their urine),they should make wudhu when the time for the salat enters and go straight to the salat- even if the gas or urine continues, because:


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Allaah burdens not a person beyond his scope... (Al-Baqarah, ayah 286)

Six Pillars (rukun, furood) of Wudhu are six:

1-Washing face (from beginning of hairline to chin, and from ear to ear)

Allaah says:

O you who believe! When you intend to offer As-Salat (the prayer), wash yourfaces and your hands (forearms) up to the elbows, rub (by passing wet handsover) your heads, and (wash) your feet up to ankles... (Al-Ma`idah, ayah 6)

The face begins (is from) the hairline down to the chin, and (in width is) from ear to

ear. So length-wise [vertically], the face is from the hairline to the chin, and the widthis from ear to ear. These are the borders of the face that must be washed. As for thebald person, his top border is where the hairline usually is (where most people'shairline usually is). Because the face is that which is facing a person, and this part [topof the head, or beyond the ears] is not facing the person. The word "wajh" is takenfrom "al-muwajiha," that which faces a person.

2-Washing hands (from tips of fingers to elbows)

The second pillar of wudhu is washing the hands to the elbows. The hand starts withthe tip of the fingers til the elbow, that which you must wash in wudhu. This includesthe palms, the hands themselves, the forearms, and the elbow.


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If you wash from your wrist to the elbow, the wudhu is not correct [due to missingthe hands (palms)]. If you wash three fingers to the elbow, the wudhu is not correct[due to missing two fingers]. I see that many people are not concerned about washing

their hands from the finger tips, because they have already washed their palms. And washing the palms at the very beginning is from the Sunnah (mustahaab,recommended) but washing the hands [after washing the face] from the finger tips tilthe elbow is a Rukn (Pillar) of the wudhu. The pillar is something that if left out -either intentionally or out of forgetfulness - it would negate the act that you are doing,

whether it is wudhu, or salat(prayer), or siyam(fasting), or any act of worship.

3-Wiping over whole head and two ears

The third pillar is wiping over the whole head and including the ears. This is done bytaking water into your two hands, and you begin [wiping] at the hairline, going backfirst before coming forward. And then you take the "pointing" (index) finger and thethumb - the "pointing" (index) finger goes inside the ear, while the thumb goesoutside the ear - and you wipe both ears with the two hands.

And the woman does just like the man in this act. She would take the water and wipefrom her hairline and so to the back of her skull only. It is not necessary to wipe allthe way down her long hair. Likewise, if a man has long hair, it's not necessary for him

to follow his hairline all the way down his back with the wudhu. Just from the hairlineto the back of the skull, and then forward again. And then the ears.

4-Washing the two feet up to the top of the ankle bone

The fourth pillar is washing the feet, including the ankles. The ankle is the bone whichjoins the last part of the shin along with the foot. That is the ankle. And the washingshould take place from the higher part of the ankle bone - not from the lower part -which means you should cover the ankle bone. So washing should take place above

the ankle, down the ankle bone and the foot. All that includes washing the feet andthe ankle bone together.


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5-To maintain the order as they have come in the Quràn (as mentioned here)

The fifth pillar is at-Tarteeb, maintaining the order of the limbs that are mentioned by

Allaah (Subhanahu wa Ta'aala) for making wudhu. The order must be maintained. So,for example, a person cannot first do his head, then his hands, then the face. But theyhave to maintain the order as it is mentioned in the Quràn. The limbs have to comein order. All the pillars must be in order - for the wudhu. That [itself] is a pillar of the

wudhu.

6-The limbs should be washed one after another - in a continuous manner -not allowing time to elapse between them such that one limb dries before you

reach the next limb.

The sixth pillar is al-Muàla. What is al-Muàla? It means to wash the limbs one afteranother, not allowing time to elapse between the limbs such that the water dries onone limb before you get to another one. It has to follow one limb after another in ashort time span, not leaving a lot of time between the washing of these limbs. Onelimb has to follow the other directly, one after another, not allowing the water to dryon one limb and then finish, and then go back and do it again. So this is al-

Muàla, [washing] one limb immediately following the other - not leaving timebetween them.

So the difference between at-Tarteeband al-Muàlais: at-Tarteebis keeping the order ofthe wudhu itself in accordance with the Qurànic ayah (the already referenced sixthayah of Surat Al-Maìdah), whereas al-Muàlais, while keeping that order, that youdon't pause in between such that the previous limb dries.

Wajibat of the Wudhu is one:

1- Saying Bismillaah before beginning the Wudhu (if you forget and remember

during wudhu, then say it during Wudhu; and if you forget (unintentionally leftit out), there's nothing upon you in terms of expiation)


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Wajibat for the wudhu is only one: at-Tasmiyah. To say 'Bismillaah' before beginningthe wudhu, in accordance with the Prophet's (salallaahu 'alaihi wa sallam) statement:

"There is no wudhu for the one who does not say 'Bismillaah.'"

So the person should say 'Bismillaah' and then start to wash the limbs included in thewudhu. So if a person forgets to say 'Bismillaah,' he does not repeat the wudhu.At-Tasmiyahis from the wajibaat - not from the rukun (pillars) - so if he forgets, then it[the obligation] is lifted from the person. And there's nothing to replace it with, suchas in the salat if he forgets something from the wajibat, he can do sujud as-sahuw(prostrations of forgetfulness). But for wudhu, there is no replacement for forgetting,so that responsibility has been lifted from that person if he forgets.

So if a person forgets to say 'Bismillaah,' and remembers in the middle of the wudhu,then [at that point] he should say 'Bismillaah' and finish the wudhu. From the time heremembers, he says 'Bismillaah' and there's no need for him to re-start the wudhufrom the beginning.

The Nullifiers of the Wudhu (Nawaaqid ul-Wudhu) are eight:

1-Al-khaarij min a Sabilain(that something comes out of the two areas of excretion),like gas, urine or feces. So everything that is excreted from these two areas ofexcretion, whether it is najis(impure) like gas, urine or feces, or something that is purelike a worm, or stone or a small piece of iron. If any of those things are excreted fromthe two areas of excretion, then that negates the wudhu.

For Allaah said:

Or any of you comes from answering the call of nature... (Al-Ma`idah, ayah6)


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And the statement of the Prophet (salallaahu 'alaihi wa sallam) to the man who had asound in his stomach,

"Do not leave [the prayer] until you hear a sound or you perceive a smell. "

So the sound means the wind coming out, and the smell means when the gas leaves.

2-Al-khaarij, al-fahish, an-najis minal jasad(That which is impure and comes out fromthe body in a large quantity) Usually, a person will excrete gas, urine and feces fromthe two points of excretion but there are people who might have had operations andtherefore they may have an opening on the wound/scar. If these substances come

from the scar, then that breaks wudhu.

So if another substance comes from the body, a wound in the body that bleedsheavily, there are people of knowledge who say that is also a nullifier of the wudhu,because in their view the blood itself is najis(impure). [There is ikhtilaf on thismatter.] [It nullifies the wudhu,] because it comes from the body AND it's a lot. But ifit's a small quantity (drops), it does not break the wudhu.

Therefore, if somethingnajis(impure) does not come from the two points ofexcretion, and it is little, that does not nullify the wudhu. If it is a lot, it does nullify

the wudhu. And if it's not najis, then there's no problem.

[The shaikh was asked about puss, and he said,] puss is actually a product of blood, soif it is heavy, then yes it negates wudhu; if it not heavy, it does not negate wudhu.

3- Zawal il-'Aql(Losing mental capacity) by fainting, losing consciousness, or insanity.Heavy sleep also negates wudhu because the Prophet (salallaahu 'alaihi wa sallam) said,

"The eye is the caution or protector of the rectum."

This means that if the eye sleeps, the tie on the rectum becomes loose, and releaseswind.


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4-Mas`ul Mar`ati by shahwa(touching a strange woman with lust), so this (obviously)does not include the man's mother or sisters. The scholars differ about this point;some say (touching a strange woman with lust) does negate the wudhu and some say

it does not. May Allaah have mercy on all of them. We have to be balanced betweenthe two. The best position is to make wudhu, for it is 'ibaada(worship) and to avoidthe khilaaf (the differences of opinion). Because no one will say the wudhu of thisperson (who made wudhu to avoid khilaaf) is "not correct," and the Muslim strives tokeep his Deen.

5- Masu al-fard bi batini al-yad(Touching the private parts - front or rear - with theinside of the palm) because the Messenger of Allaah (salallaahu 'alaihi wa sallam) said,

"Whoever touches his private parts should go and make wudhu."

It doesn't matter whether it is your private parts (front or rear) or the private parts ofsomeone else (front or rear).

An example would be a mother cleaning her child (son or daughter), so if she iscleaningnajasah(impurities) from them and has to touch the child's private parts, thenthe mother must make wudhu. If the mother does not want to loseher taharah(purity), she could wear gloves or use another barrier when cleaning her

child's privates, because the glove acts as a barrier - the body parts are not touchingeach other.

6- Akil lahim al-ibil(Eating camel meat) because the Prophet (salallaahu 'alaihi wa

sallam) said,

"Whoever eats the meat of aj-juzoor (camel), then he should make wudhu."

He was asked,

"Should we make wudhu after eating camel meat, he (salallaahu 'alaihi wa sallam) said,


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"Yes, make wudhu from eating the meat of the ibil(camel)."

7- Taghsil al-meeyit(washing, handling the dead [corpse]) because the Prophet (salallaahu'alaihi wa sallam) said,

"The person who washes the corpse has to make ghusl and the one who carriesthe corpse has to make wudhu."

This does not mean carrying the corpse once it is placed inside the coffin - once it'sbeen wrapped - but carrying the corpse while touching the body, because the person

washing the corpse may come in contact with the body, negating the wudhu. He has

to wash the private parts of the person who has died, and he has to wash the chestand the whole body. So washing the body of the deceased is one of the things thatnegates the taharaof a person.

8-Ar-Rid 'anil Islam(Apostasy from Islam) negates a person's tahara.

Allaah said:

And indeed it has been revealed to you (O Muhammad), as it was to those(Allaah's Messengers) before you: "If you join others in worship with Allaah,(then) surely (all) your deeds will be in vain, and you will certainly be amongthe losers. (Az-Zumar, ayah 65)

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And those who believe will say: "Are these the men (hypocrites) who sworetheir strongest oaths by Allaah that they were with you (Muslims)?" All thatthey did has been in vain (because of their hypocrisy), and they have becomethe losers. (Al-Ma`idah, ayah 53)

And the wudhu is an act of'ibadah, and if a person apostates, then he loses the 'ibadah,therefore he loses the wudhu.

And may the peace and blessings be upon Muhammad, his family and hiscompanions.

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Conditions Pillars Wudhu MR