Aqeel Mahmood – S 01 Ep 06 Fiqh Rulings Pertaining To Ablution
AI: Summary ©
AI: Transcript ©
As-salamu alaykum wa rahmatullahi wa barakatuhu.
Bismillah ar-Rahman ar-Rahim.
Alhamdulillahi rabbil alameen.
Wa as-salatu wa as-salamu ala ashrafil
anbiya wal mursaleen.
Nabina Muhammadin wa ala alihi wa sahbihi ajma
'een.
Inshallah, today we're going to be covering an
introduction to wudhu and the conditions of wudhu
and the sunan of wudhu, the recommended acts
of wudhu, inshallah.
So, to begin with, wudhu.
What is the definition of wudhu?
Generally speaking, we may have mentioned this before,
when we give definitions of Islamic terminology, there's
normally two definitions.
There'll be the linguistic definition and then there'll
be the Islamic definition.
So you have the linguistic meaning of a
word and then you'll have the Islamic meaning
of the word and there's always some link
and some connection between the two meanings.
For example, the word salah.
The word salah can refer to, linguistically, the
meaning dua.
As Allah says, wa salli alayhim.
Allah says to the Prophet ﷺ, wa salli
alayhim.
Pray for them.
Inna salataka sakanu lahum.
Your prayer gives them peace.
It can't be the actual salah itself because
how could his salah give them peace?
So it refers to dua.
Make dua for them.
Your dua gives them peace and tranquility.
So the linguistic meaning of the word salah
is dua.
Wudhu, the linguistic meaning of wudhu, is cleanliness.
Al-nidhafa in Arabic.
Cleanliness.
So linguistically, or literally, the word means cleanliness.
Now what is the Islamic definition of the
word wudhu?
How do we define what wudhu is?
And definitions are important because we can learn
a lot from definitions.
And even last time, when we spoke about
siwak, what was the benefit of knowing the
definition of siwak?
Because a lot of the scholars, they say,
anything which is used to clean and purify
the mouth and the teeth is considered a
siwak.
And so some of the scholars say, for
example Sheikh Uthaymeen and others, that the toothbrush
would be considered, if it's used for that
purpose, it could be a sunnah for you
to use a toothbrush for that purpose.
Because it cleans and purifies the mouth.
So the definition of the word siwak, obviously,
can help us understand the virtues and benefits
of the siwak, the scope of what the
siwak actually is, and likewise with other definitions
also.
So what is wudhu then, Islamically?
How do we define wudhu?
Any ideas?
So when we're defining words, we have to
make sure that the definition can't be used
for any other Islamic terminology.
Otherwise it defeats the purpose of having a
definition.
So if we said wudhu was purification, the
problem is there are many other things which
are part of Islam which could also be
considered purification.
Not just wudhu.
For example, ghusl.
Ghusl is also purification.
But there's a difference between wudhu and ghusl.
Purification from minor impurity.
Or tayammum.
There's no water.
Tayammum can purify you from minor impurity and
you can pray.
Spiritual.
So you're saying wudhu means, with the Islamic
definition, it could be a sentence describing what
wudhu is.
That's a definition.
But tayammum is purification for salah.
If you don't have water, you can do
tayammum.
That's purification for salah.
Okay.
We're getting there now.
Yeah, good.
There has to be a specific tarteeb.
What does tarteeb mean?
A specific order.
Okay.
Okay.
What's the main purpose of wudhu?
Okay.
More than this.
Oh, even before cleanliness.
What are we doing?
Intention to?
Worship.
It's ibadah.
So wudhu is a form of worship.
Worshipping Allah by by what?
Washing four parts of the body or
you could say worshipping Allah by washing specific
parts of the body in a specific order.
Worshipping Allah by washing specific parts of the
body in a specific order.
That's basically wudhu.
Wudhu doesn't include ghusl because there is no
specific way that you're obligated to perform ghusl
although there is a recommended way.
It doesn't include tayammum because you don't wash
when you perform tayammum.
So worshipping Allah and of course it's a
means of worshipping Allah.
Otherwise it's not even wudhu then.
Because if you're not worshipping Allah and you're
doing it for another reason as was mentioned,
it's not even considered an act of worship.
So it's not even considered wudhu for salah.
It wouldn't be accepted.
So worshipping Allah by washing specific parts of
the body in a specific order, that's basically
wudhu.
So how do we know the order?
How do we know which parts of the
body to wash?
Before the sunnah.
Quran.
If you can give evidence from the Quran,
use Quran first.
That's the primary source of evidence.
Primary source of evidence for us is the
Quran.
And then you have the sunnah, then you
have unanimous consensus of the scholars, ijma' and
then you have qiyas.
So if you can give evidences from the
Quran, you always give evidences from the Quran
first.
Why?
Because the Quranic evidences are irrefutable.
You cannot argue with the Quranic evidences.
Clear as day.
There's no issue of it being weak or
sound or sahih, etc.
There's no issue with Quranic ayat.
So, the primary evidence of the act of
wudhu being an obligation is ayat number 6
in surah Ma'idah.
Surah Ma'idah ayah 6.
O you who believe, when you stand for
the salah, then you should wash your faces
and your hands up to your elbows and
wipe your heads and wash your feet up
to your ankles.
So the ayah says, O you who believe,
when you are standing for salah, then wash.
Which means you can't stand for salah until
you've washed.
So in the ayah, it's showing us that
wudhu is a condition of salah.
From the ayah.
You can tell from the ayah, wudhu is
a condition of salah because Allah is telling
us, before you start praying, basically, you have
to perform wudhu.
You have to wash specific parts of the
body.
Ayah number 6, surah Ma'idah.
So this ayah shows us that wudhu is
obligatory because it's a command from Allah.
It shows us it's a condition for salah.
It also shows us the order of the
parts of the body that should be washed
in wudhu.
And also it shows us the specific parts
of the body.
Not only does it show us the parts
of the body that should be washed, it
also shows us the specific order in which
they should be washed or wiped if it
includes the head.
So this is the ayah and the definition
we just mentioned.
Now the conditions of wudhu.
We've gone through some of the conditions already
in previous lessons, but there are six conditions
in total that a person must fulfill before
he is able to perform wudhu.
Three of them are conditions for every act
of worship a person is about to do.
And then that leaves three specifically for wudhu.
So what are the three for every act
of worship?
Very easy.
An-niyyah, okay.
An-niyyah isn't one of them, but an
-niyyah is a condition.
Let's say four then, along with niyyah.
Niyyah is intention.
Your intention.
Okay, good.
So you have to be Muslim.
Okay, good.
Al-aql.
And sanity, yeah.
So Islam, aql, sanity, and, third one, niyyah
is number four.
Let's say niyyah is number four.
Maturity.
Having reached the age of puberty or having
reached the age of maturity.
So number one, Islam.
There is no wudhu for the person who
is not even a Muslim.
Okay, so if a non-Muslim wants to
experience what it's like being a Muslim and
he's the nicest person you know, the nicest
non-Muslim, such a good person.
If only he was a Muslim, he's such
a nice guy, and he does wudhu.
Okay, and he wants to feel the spiritual
lift of doing wudhu because he sees his
Muslim friends doing it.
He can do wudhu and it may make
him feel refreshed, but he won't get the
reward of wudhu itself.
Regardless of how nice the person may be.
Because he's rejecting the belief of the oneness
of Allah.
Rejecting Allah as his creator and the one
who should be worthy of worship.
Based on that fact, there is no reward
for him performing wudhu.
Even if he does, mashallah, all the pillars
of wudhu and the sunan and does it
properly, like better than we've ever seen, it
doesn't make any difference.
Because he hasn't become a Muslim.
Number two, aql, sanity.
So a person has to be in the
right state of mind.
Meaning if a person is mentally ill or
mentally unstable, isn't aware of his actions, he's
not in control of his body because of
an illness, he's not able to think properly
because of a mental illness, then it's not
something which is obligatory for him to do.
So the obligation of wudhu and salah have
been lifted because, as the Prophet said, the
pen has been lifted upon three, one of
them, the one who has gone insane until
he regains his sanity.
So if it's temporary, then obviously he has
to perform wudhu and then he must pray
because now he's become sane again.
But in the process of him being in
a state of insanity, Allah has lifted the
pen, he doesn't have to offer the wudhu
and he doesn't have to pray.
Number four, the intention.
What is the intention when a person performs
wudhu?
It's in the definition.
But what is the intention of wudhu?
For Allah, to worship Allah.
For the worship of Allah.
To worship Allah.
So the intention of wudhu has to be
there.
So let's say, for example, it's really hot
and you've been training or you've been working
hard, you've been working in the house or
in the garden or you've been out and
it's very, very hot and so you decide
to freshen up.
So you decide to wash your face and
once you've washed your face, you think, let
me wash my arms.
So as a force of habit, you wash
your right arm because that's what we normally
do in wudhu.
And as you wash your right arm, you
think to yourself, you know, I'm halfway through
doing wudhu now.
I might as well do wudhu.
Is that wudhu a proper wudhu?
Why?
He made niya when he was washing his
right arm.
Good.
So the intention is a condition.
What is a condition?
What do you mean by condition?
Something that must be done before the act
of worship.
Intentions are done before the act of worship.
Conditions are things which are done before the
act of ibadah.
You know, preceding the ibadah, before the ibadah.
For example, when you have on your phone,
absent at the beginning, you have to accept
what?
Terms and conditions.
You have to accept the T&Cs.
If you don't accept the terms and conditions,
they won't let you use the app.
So it's prior to using the app.
You have to accept the terms and conditions.
If somebody asks for some money from you,
they asked you for five pounds, you would
say to them, I can give you the
five pounds on the condition that you pay
me back in a week.
And he says, no.
Give me the five pounds.
You say, no.
He'll say, why?
You'll say, because he didn't fulfill the condition
that I just said.
So conditions are done prior.
Always remember, conditions are done before the salah.
So, a person, let's say, he's freshening up,
or before the wudu, before the salah, before
the act of worship, whatever the act of
worship is.
So if a person wants to freshen up,
and he's cooling down, and he's halfway through
washing parts of the body, even though he's
done it in the order that he normally
does wudu in, it still won't be accepted
as wudu, because his intention before he washed
his body parts wasn't to worship Allah, it
was just to freshen up.
Same thing, for example, in the morning when
a person wakes up, maybe he isn't going
to pray, maybe he's just freshening up in
the morning, and he decides to do wudu
with the intention of freshening up, not with
the intention of worshipping Allah through wudu.
It won't be considered a wudu.
Now that doesn't mean you have to say
something, but it's something which is part of
your intention.
It's in your heart, it's not something you
have to actually say.
Likewise, what if a person, on a regular
basis, is in the regular habit of performing
wudu?
Again, it's become a habit, even though it's
become a habit, he has to ask himself,
why is he doing it?
What was the reason behind him doing it
in the first place?
Was it because he was worshipping Allah?
Yes.
The goal, when he was doing this act
of worship, or this act of washing his
body parts, his goal, his purpose was worshipping
Allah.
He wanted to do wudu.
Him doing it on a regular basis, okay,
it's become a good habit.
His intention is still to please Allah subhanahu
wa ta'ala.
As we said, unless, and we know, it's
our state of mind, if a person is
hot and he decides to freshen up, that's
a different intention now.
Intention has changed.
But if he becomes part of a person's
habit and routine, of course, his intention was
always to please Allah subhanahu wa ta'ala,
unless there is another reason which creeps up
in a person's mind, but ultimately, it's just
become a habit, and that's a good thing.
The most beloved acts to Allah are those
which are continuous, even if they're small.
So a person will be rewarded for that,
even if he's not consciously, actively, thinking, at
that point in time, of the wudu itself.
His intention is to worship Allah.
It doesn't necessarily have to be something he's
consciously, actively, 24-7, having to think about.
But it's in the back of his mind
that he's waking up and he's going to
do wudu, because it's his routine.
But of course, it's good for a person
to refresh his intention, and for a person
to be in the right state of mind,
and worshipping Allah when he performs wudu.
So, the intention is something which is important.
If a person does wudu for another intention,
again, if a person does wudu, you know,
because everybody else is doing wudu, and it's
peer pressure, he's thinking, if I don't do
wudu now, it doesn't look good, because what
will people say?
They'll think I won't have wudu.
And so he does wudu, because other people
are doing wudu, and not for the sake
of Allah, then of course that wasn't for
the sake of Allah, it was for other
people.
So there's a sense of riyaa and showing
off there.
So, again, niyyah, intention, is important.
So those are the first four conditions.
Then you have two other conditions pertaining to
wudu specifically.
So these four are basically for all acts
of worship, really.
Islam, sanity, puberty, and intention.
Sincerity.
What are the two specific for wudu?
One is easy.
Bismillah isn't a condition.
It's something which is recommended.
Easy, guys.
When you do wudu, that's part of wudu.
This is before wudu.
What do you need to do wudu?
Water, purifying water.
You need water.
Tahor water, purifying water.
So a condition for wudu is you have
to have purifying water.
If you don't have purifying water, then, obviously,
there is no wudu.
Wudu is tayammum instead.
There is no wudu then, which means it
has to be present.
Purifying water has to be present before a
person can perform wudu.
If there is no purifying water, then the
person has to perform tayammum instead.
We'll speak about tayammum in the future.
But the fifth condition is that a person
must have purifying water.
The person must have purifying water.
That's the condition.
Condition number five.
And we went through purifying water.
Purifying water.
Water you can use for wudu is water
whose properties have not changed.
The taste, smell, and color of that water.
So purifying water.
Number six.
Purifying, yeah.
Water has to be purifying.
Yeah, you could say that.
That could be part of number six.
So a person being pure in terms of
his state.
Yeah.
However, if a person had najasa on his
body after he went to the toilet, and
then he did wudu, and then he was
about to pray and noticed the najasa, does
he have to do wudu again?
Just wash off his clothes.
So he doesn't have to do wudu again.
So even if it's on your body, does
it break your wudu?
If it comes out of your private parts,
it breaks your wudu.
And najasa.
Yeah, then it's not something which invalidates the
wudu itself.
Allah knows best.
So it's something which you have to clean.
Let's say, for example, there's najasa on your
clothes, for example.
You've done wudu already, there's najasa on your
clothes.
You can pray as long as you remove
the najasa and the impurity.
What breaks the wudu is anything which comes
out of the private parts.
You have to make sure the najasa is
removed from your clothes and also from your
body.
So if a person is performing wudu, and
after he performs wudu, he must pray, and
there's najasa on his clothes.
If that najasa is on his clothes and
it goes onto his body, a person has
to remove that najasa before he prays.
So, number six.
What is number six then?
Removal of anything on the body which prevents
water from reaching the skin.
Removal of anything on the body which prevents
the water from reaching the skin.
Removal of anything on the body that prevents
water from reaching the skin.
So we're not talking about clothes or anything.
We're saying things which are on the skin
which prevent the water from actually coming into
direct contact with the skin.
Anything which prevents water from coming into direct
contact with the skin, that has to be
removed before you can actually perform wudu.
That has to be removed in order for
the wudu to be sound, and for the
wudu to be done properly.
Why is this a condition then?
So removal of anything which covers the skin
and prevents water from reaching the skin.
Why is that a condition?
Because the whole point of wudu is that
you are washing the body and parts of
the body.
If there's something preventing the water from reaching
the skin, then you're not washing your skin.
Famsah is wiping.
But thagsilu, wash, yeah.
So from the ayah, thagsilu wujuhakum, wash the
faces.
Okay, washing your hands up to your elbows,
for example.
Okay, washing your feet.
If anything is preventing the water from reaching
the skin, then it's something which has to
be removed.
For example, like what?
Yes, a ring.
A watch.
A hat.
What about things which are maybe more permanent?
A cast.
So if a person's got a broken arm,
you wipe it off, take it off.
If a person's got a broken arm, you're
going to force them to take the cast
off and wash the arm.
Certain people who have certain jobs on their
skin, they might get certain eye products.
Tattoos are permanent, yeah.
Paint, for example.
Paint.
Okay.
Tattoos, obviously with tattoos, if a person is
able to remove them, then that's fine, he
should.
If a person isn't able to, because it
can cause harm, or it might be very
expensive to remove them, new Muslims, Uyghurs, for
example, then inshallah they're excused, or they should
try their best to remove it if they
can.
For example, paint.
Paint covers the skin, doesn't it?
It doesn't like allow the skin to breathe.
It's blocking the pores.
So, paint needs to be removed.
Other things, such as, for example, ink.
A person, people write on their hands.
People who write on their hands.
I teach in a school, and you get
some of the students writing on their hands.
I tell them, if you write on your
hands, then you can't do all the properties,
because it's preventing water from reaching the skin.
So, there's a difference between things which may
cover the skin, but they're easily removed, and
things which cover the skin and it's not
easily removed.
So, certain things, they cover the skin, preventing
water from reaching the skin.
Other things, they may cover the skin, but
it won't be hard for the water to
reach the skin, like blood, for example.
Blood, you wash it, and it comes off.
Other things, it might be a bit more
stubborn.
Builders, they might have cement or other things
on their hands, on their arms.
Paint, for example, we mentioned.
Ink, for example, from pens.
Nail varnish.
Nail varnish.
We mentioned tattoos, obviously, those extenuating circumstances.
If a person, for example, has henna, does
it invalidate, does that have to be removed?
No.
Henna doesn't have to be removed, because henna
doesn't block the pores, doesn't block the skin,
obviously.
Otherwise, our sisters and our mothers and our
daughters don't want to be, nobody would be
wearing henna.
Henna is different because it doesn't cover the
skin.
Tattoos is different.
Okay, paint, on the other hand, all these
types of things have to be removed.
Nail varnish also.
There was this thing that was invented a
few years back.
It was called breathable nail varnish.
Breathable nail varnish.
They claimed that the varnish, if you put
it on your nails, it doesn't block the
pores, allows the skin to breathe, and there
was discussion about whether or not this is
permissible to continue to wear.
If a person does wudu, he won't have
to remove it because it's breathable nail varnish.
But Allah knows best.
From the things I came across, it doesn't
seem like it actually is breathable.
Sometimes cosmetics, they use certain words, they use
certain terms in a different way.
It's not actually what they say it is.
It didn't seem like it would actually, because
it is nail varnish at the end of
the day.
It's a thick layer of paint, basically.
And so it is going to, I don't
know how it can be breathable, how it's
going to how water will penetrate.
Because if water penetrates, there will be no
varnish anymore.
Because it will seep through, it will soak
through.
Henna is a special dye, it's different.
Henna is not the same thing.
That's popular amongst all Muslims, Muslim women across
the Muslim world.
But with regards to the varnish, I don't
see, Allah knows best, it being something which
would be allowed for a person to continue
wearing.
It would have to be removed prior to
a person doing wudhu.
So if a person has paint, if a
person has nail varnish, if a person has
something preventing water from reaching the skin, he
has to remove it.
Now, to what extent is the question now?
To what extent?
To the best of his ability.
As best as he can.
So let's say, for example, a person is
about to pray, and he's there and he's
got lots of paint on his arm because
he was working in the house or he's
a builder or he's a painter.
He does as much as he can.
If there are certain small stubborn stains that
he can't remove, and he's there for a
long time trying to remove the stains to
the extent where he might miss the Salah,
for example, then he does whatever he can
and those small stubborn stains, sometimes they don't
go, they might take some time.
Then in those circumstances, inshallah, it's overlooked because
he did try his best.
So we said tattoos are different because first
of all, if a person does tattoos are
haram anyway, but if a person did it
prior to him being Muslim, he won't be
accountable.
After he accepts Islam, if he's able to
remove the tattoos without it being like without
it causing lots of harm to him, and
also if he's able to financially afford it,
because it can be quite expensive, especially if
he has lots of tattoos, then inshallah, if
he can't do it, then he's overlooked, inshallah.
He's ma'zur.
He's forgiven.
There are many examples of this.
You said it does cause more harm.
Okay.
Yeah, from what I've heard, it's the laser
treatment, isn't it?
So what does it do?
Okay.
Yeah.
Yes, because it's paint.
It's a type of paint.
Because when they do tattoos, they inject the
ink into the skin, don't they?
So they'll have to use laser to actually
remove it.
So I can imagine it wouldn't be a
very enjoyable experience.
It would probably be quite painful.
So a person does whatever he can.
He tries his best to remove any of
the things which are blocking his skin and
the pores and the skin and preventing the
water from reaching the skin before he begins
his wudhu.
So those are the six conditions.
Islam, sanity, puberty, intention, purifying water, and removing
anything which prevents water from reaching the skin.
So these are the conditions of wudhu.
Now we're going to move on to the
sunan of wudhu.
What do you mean by the sunan of
wudhu?
Now, sunan has two meanings.
Sunan can mean the actions, statements, descriptions of
the Prophet ﷺ.
And the other sunan that we are talking
about means something else.
It can also mean mandub.
It can also be mandub, yeah.
So mandub or sunan means recommended.
Things which are recommended.
Things which are recommended.
What does it mean when something is recommended?
Yeah.
Good.
So if a person does something which is
sunan, if somebody says this is a sunan,
if they're talking about fiqh issues related to
wudhu or salah or zakah or fasting, etc.,
or something else with regards to eating, drinking,
whatever the case may be, clothing, and they
say this is a sunan, they may mean
this is something which is recommended.
Again, it depends on the type of talk.
We're doing fiqh.
So if they're speaking about fiqh, then when
they say sunan, it means something which is
recommended.
Recommended is something which if a person does,
he's rewarded for and he's not sinful if
he leaves it.
He's rewarded for doing it and he's not
sinful for leaving it.
Unlike wajib.
Wajib, are you rewarded for doing?
Yes, you're rewarded for doing something wajib, but
you're sinful for leaving it.
Okay, sunan, you're rewarded for doing, you're not
sinful for leaving.
So, a question then arises, what is the
purpose of doing something which is a sunan
if you're not punished for leaving it?
Actions of the Prophet ﷺ.
Okay, good.
So for example, the sunan of salah, the
two sunan after maghrib, two sunan after isha,
they're called the rawatib, the sunnah prayers, the
rawatib prayers, two before fajr, four before dhuhr,
two after dhuhr or two after dhuhr based
on the different hadith, two after maghrib, two
after isha.
They're sunan.
Okay.
Narrations mention that on the day of judgment,
Allah will, the first thing Allah will hold
a person to account for are his salats.
And if there are deficiencies in his salawat,
Allah will say, bring from his rawatib, bring
from his nawafil, his optional salawat, bring from
his optional prayers to make up for his
deficiencies in the obligatory prayers.
So they make up for your deficiencies and
your shortcomings and your mistakes and your forgetfulness
and your errors in the obligatory prayers.
Okay, and the scholars they say this is
the benefit of doing the sunnah acts, generally
speaking also.
They'll make up for a lot of things.
Also, your sunnah acts, your recommended acts because
sometimes people think sunnah is fine, whatever, not
a big deal.
Your sunnah acts will help your obligatory acts.
There's a direct link.
There's a direct link between the quality of
your obligatory acts and the quantity and the
effort you make in doing your sunnah acts.
What's the connection?
What's the connection here between the two?
How does one affect the other?
No.
Easy not to do them, in a way.
They suffer.
So what's the connection then?
We're saying the sunnah benefits you in this
world, specifically with your wajib acts, with your
obligatory acts.
How does it benefit?
Excellent, Abdul Malik.
Excellent.
Brilliant.
If a person isn't in the habit of
doing his sunnahs, it's a sunnah, it's fine,
it's recommended, I don't have to do it,
whatever, it's fine, no big deal.
Will his obligatory prayers be stronger or will
they be weaker compared to the person who
never, ever misses his Rawati prayers?
Like he prays his sunnah prayers regularly, consistently,
every single day.
How will his obligatory prayers be?
Better or worse?
His prayers will be much better.
His obligatory prayers, okay, so it helps your
obligatory.
Yeah, and barium is separate, it's not connected.
It prevents you.
Okay, good, yeah.
So it prevents you from doing better in
your obligatory deeds.
Good, yeah.
So, your sunnah acts help your obligatory acts
because the more you do your sunnah acts,
the less chance there is of you being
lazy or being neglectful of your obligatory acts.
And the Salawat are a good example.
It's a good example.
Imagine a person who never missed his Rawati,
every single day.
Prayed his two sunnah before Fajr.
Prayed his two after Isha.
Two after Isha, two after Maghrib.
Four before Dhuhr, two after Dhuhr.
A person who never misses them, will he
even enter his mind to neglect the obligatory
Salawat?
He won't even enter his mind.
And he may even think, if he misses
from the Rawati of Salawat, a sunnah prayer,
he might get stressed out.
He might think, I missed a sunnah.
How could I miss a sunnah?
In his heart, not because he knows, not
because he thinks it's sinful, but because he's
in a habit of doing them regularly.
You understand?
So your sunnah acts define how strong your
obligatory acts are going to be.
Salat, and also generally speaking, not just for
Salat, but generally speaking, this is the case.
So sunnah acts, my brothers and sisters, are
important.
Generally speaking, when it comes to Wudu, when
it comes to Salat, when it comes to
other acts of worship, the sunnah acts we
shouldn't neglect.
Because they are, as the brother is saying,
they can end up being a barrier preventing
you, we'll use your word, brother, barrier, preventing
you from perfecting your wajibat, perfecting your obligatory
acts.
So, what are the sunnah of Wudu?
Number one is the Siwak, which we spoke
about in detail last week.
So, the Siwak is a sunnah from the
sunnah of Wudu.
Just before one performs Wudu.
So, a condition is something you have to
do.
That's why it's not considered a condition.
So, one of the first sunnah we're mentioning
is the Siwak.
Number two, washing the hands three times.
Washing the hands three times prior to beginning
the Wudu is from the sunnah acts.
The scholars, they use the ayah to define
which actions of Wudu are obligatory.
So, they say the ayah explicitly mentions things
Allah commands the Muslim to wash specific parts
of the body and to do specific things
in Wudu in the Quran, which means these
things are obligatory.
And then the scholars discuss their discussions, deep
discussions about the other things.
So, number two, washing the hands three times
or even if it's once, but generally speaking
washing the hands.
Number three, beginning with rinsing the mouth and
cleaning the nose.
Rinsing the mouth and cleaning the nose.
Many of these things, as we'll see, are
things that we do anyway.
Meaning it's been ingrained in us.
You know, if you're from a certain culture,
it was normal practice to pray two raka
'at after Maghrib.
In the Rawatib, it was normal for us.
For some of us in some cultures.
You know, our parents would always tell us
you know, three fardh and two sunnahs et
cetera, four fardh and two sunnahs.
It was a part of the way we
were brought up.
Almost like as if you had to pray
them.
In a way, it was good.
It's good to know the difference between fardh
and sunnah.
But in a way, it was good.
Likewise with Wudu.
You may notice some of these things we
do regularly.
It's like normal.
We consider it something that's important to Wudu.
And that's obviously a praiseworthy and a good
thing.
So, rinsing the mouth and rinsing the nose.
Number four, from the sunnah of Wudu is
using your fingers to put water in your
beard if you have a thick beard.
So, ...
Running your fingers through a thick beard to
put water through your beard.
So, if a person has a thick beard,
then the sunnah is to use his fingers
to run water through his beard.
How do we define a thick beard?
Very good.
So, if you can't see the skin, it's
considered to be a thick beard.
If you can see the skin, then it's
considered it's not considered a thick beard anymore.
We'll speak more about that in detail.
We're just going through.
We're just going through the sunnah.
So, the sunnah, if a person has a
thick beard, it's recommended for them to run
their fingers through the beard and put water
through their beard.
Okay?
If a person doesn't do that, okay, is
his Wudu still valid?
Technically, his Wudu is still valid.
Number five, attayamun, which is starting with the
right side.
Starting with the right side.
Again, some of these things, if we saw
somebody doing Wudu and starting with the left
side, we'd be thinking, what are you doing?
What is this?
But, scholars say it's actually something which is
not something which invalidates his Wudu.
Okay, attayamun, they say, is something which is
recommended and it's something that many of us
do anyway.
Number six, al-ityan bi as-sifat al
-wudu al-warda fi sunnah.
So, washing the parts of the body as
is mentioned in the sunnah.
For example, washing the body parts once, or
washing the body parts twice, or washing the
body parts three times.
They are all considered to be a sunnah.
If a person washes once, if a person
washes twice, if a person washes three times,
if a person washes once and didn't wash
all the arm properly, for example, has he
washed it properly?
Has he done his obligation or not?
He hasn't done his obligation because he didn't
wash the whole part of the arm.
So, he needs to make sure he washes
it properly, all parts of the arm.
So, washing the body parts once, twice, or
thrice.
What about four times?
It's haram.
Four times is not permissible for a person
to do.
The Prophet ﷺ never performed wudu and washed
parts of the body more than three times.
When you do wash, you wash thoroughly.
If you're washing once, you make sure you
wash thoroughly.
Twice, the same thing, three times.
Okay?
But you don't do more than this because
the Prophet ﷺ didn't do more than this.
And also, if a person does do it,
then he's almost doing something which he thinks
is better than, or he's doing something, acting
like as if it's better than what the
Prophet ﷺ did.
So, washing the body parts once, twice, or
thrice.
Number seven, the adhkar.
Mentioning the adhkar related to the salah.
Okay?
The basmala at the beginning or saying bismillah,
at tasmiyah, at the beginning, saying bismillah at
the beginning of wudu.
And at the end, the recommended du'a,
ash hadu wa la ilaha ilallah wahdahu la
sharika la wa ash hadu anna muhammadan abduhu
wa rasuluh.
So, these du'as, these supplications, are also
supplications which are recommended.
Okay, so, seven altogether.
Seven, recommended acts, the siwak, washing the hands,
rinsing the mouth and rinsing the nose, or
snuffing water in the nose.
Number four, running your fingers through your beard
with water, starting with the right side, number
five.
Number six, washing once, twice, or three times.
And number seven, mentioning the adhkar for before
wudu and after wudu.
That's also valid as well, that's also mentioned,
that specific du'a, yeah.
Okay, so inshallah, with this we're going to
conclude, and we'll continue next week, inshallah.
Any questions?
Yeah.
That could be once, twice, or thrice as
well, yeah.
A few?
Yeah, that's fine.
Yeah, because conditions are compulsory when you're doing
wudu.
Cleaning with siwak isn't a condition, so it's
fine if you make the intention halfway.
Inshallah, that's fine.
Okay, some questions here.
What if someone makes wudu without the intention
of praying salah, but to be in a
state of wudu at all times?
Would he be rewarded for this?
Is this something allowed?
To do wudu without the intention of praying?
Of course, this is something which is good,
you're getting rewarded.
What did we say about the definition of
wudu?
First thing we said, a means of worshipping
Allah.
Worshipping Allah through washing parts of the body.
So it's, you're worshipping Allah when you do
wudu.
The Prophet, they say, he would always be
in a state of wudu.
Waterproof sunscreen or moisturiser is considered to cover
the skin when making wudu.
Yeah, I mean they do provide some sort
of protection for the skin, that's why it's
important when you do do wudu, you try
to make sure you remove those kinds of
creams, sunscreen, creams, moisturisers, Vaseline, if you have
it on your body, you need to make
sure it's removed when you perform wudu.
Plasters, band-aids, same thing.
If it's going to cause more harm, taking
the plasters off and washing wherever the wound
is, and it's going to cause more harm
and more pain, then you can leave it
on and you just try your best to
wash around the plaster and whatever you can
from inside the plaster without causing any harm.
And you just try your best.
Does the obligatory act of wiping the head
include the ears?
Yes, that's something we'll speak about more in
the future inshallah.
Are we allowed to wash both our mouth
and nose at the same time?
Yes, inshallah we'll discuss.
When we speak about the actual acts of
how to do wudu, there are numerous ways
of rinsing the mouth and nose and we'll
speak about those inshallah next week.
Any other questions?
If it wasn't intentional, then inshallah it's fine.
If it wasn't intentional, it's fine.
No, you just carry on.