Aqeel Mahmood – S 01 Ep 07 Fiqh The Sunan Of Ablution And Prophetic Ablution
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As-salamu alaykum wa rahmatullahi wa barakatuhu.
Bismillah ar-Rahman ar-Raheem.
Alhamdulillahi rabbil alameen.
As-salatu wa s-salamu ala ashrafil anbiya
'i wal mursaleen, nabina Muhammadin wa ala alihi
wa sahbihi ajma'in.
Insha'Allah this is the final lesson of
this term.
And we've been covering in this term rulings
related to purification.
So we covered the different types of water,
etiquettes of how to answer the call of
nature, the acts of the fitrah, siwak, the
rulings with regards to ablution, the sunnah acts
of ablution, which we'll be going through today
insha'Allah.
And just some advice to myself and everybody
else about the importance of consistency when it
comes to attending these types of classes.
Just like anything a person does, whether it's
work or whether it's exercise or something else,
it's important for a person to be consistent
if he wants any long-term benefit with
regards to these classes.
So it's important for a person to try
his best to continue attending these classes.
The next term insha'Allah will be beginning
I think in a few weeks' time.
I'm sure they'll be advertised.
But it's important for a person to attend
sincerely, continuously for the sake of Allah azza
wa jal.
And really you want to build.
I mean the whole point of this series
of lectures and talks under this program and
initiative is that it's supposed to build on
one another, al-binaa.
The word al-binaa literally means to build.
So you're building on this knowledge and you
can't build on knowledge if you're not attending
regularly or consistently and not listening and benefiting
to the lectures online.
And there has to be a solid foundation.
So everything is built on foundations.
If you don't have the solid foundations then
if you're building on foundations which are weak
then the structure and the building is going
to collapse and fall.
So it's important for everyone to try to
attend and try to benefit as consistently as
they can insha'Allah.
And the most beloved acts to Allah subhanahu
wa ta'ala are those which are consistent
even if they are small.
These small steps, single steps, are used to
climb mountains.
So it takes one step at a time
for a person to achieve the peak when
it comes to any activity he's involved in
and especially when it comes to knowledge.
So insha'Allah this will be the last
session of this term and then the next
term will be advertised with regard to when
it's going to begin.
And today we're going to be speaking about
the description of the wudhu.
So what we'll do is we'll go through
the actual step-by-step process of how
the wudhu is done.
And last week we spoke about the sunnah
of wudhu, the recommended acts of wudhu.
So today we're going to be speaking about
the whole of wudhu from beginning to end,
how the wudhu is done.
And then insha'Allah we're going to be
speaking about the obligatory acts of wudhu, the
arkan of wudhu, pillars of wudhu.
So we'll speak about the sifah of wudhu,
the description of the wudhu itself.
And then we'll speak about the pillars of
wudhu.
So beginning with the description.
We'll start from the beginning.
How does a person begin the wudhu?
Well let's say a person is about to
do wudhu.
What would be the first thing he does?
Something which we actually gave a whole lecture
about.
Okay, intention.
Something else before the wudhu itself that a
person may do.
Bismillah.
Something else.
Siwak.
Yeah, siwak.
So you mentioned the siwak.
A person makes the intention.
And the intention is something which, obviously as
we said, isn't done by the tongue itself.
The intention is done in the heart.
So for example if a person was to
wake up for fajr, and he wakes up
for fajr and he goes and does wudhu,
why is he doing wudhu?
To pray.
Pray fajr.
There's no intention that he has to actually
make verbally.
Because he's woken up for fajr, he's gone
to the bathroom to do wudhu, to pray
fajr.
There is no verbal intention that's required or
needed.
So the intention is made, and the person
makes the basmala, or says bismillah, prior to
him doing the wudhu.
And then after he says bismillah, what's the
first thing that a person should do?
Washing the hands.
So a person washes his hands, and three
times.
The sunnah is to wash three times.
And the Prophet ﷺ has been narrated that
he washed at times three times, sometimes he
would wash twice, the parts of the body,
the arms, the face, etc.
Sometimes he would wash once.
And Shaykh Khalid Mosheqi, the author of the
book, and others, they also say that it's
recommended to do it sometimes three times, sometimes
twice, sometimes once, even doing different parts of
the body different numbers of times.
So for example, washing the face three times,
washing the arms twice, and washing the feet
once, for example.
So the Shaykh mentions this, because all are
mentioned in the sunnah.
There are evidences for all three.
So he says you can also combine between
them.
Now, what if, for example, I washed, let's
say, because I might forget later, so I'll
mention it now.
I washed my arms, and I only washed
once, but I haven't washed them properly.
Like there's some parts missing, or not missing,
there's some parts which haven't been washed properly.
It's not complete.
You haven't even washed it once, then.
You haven't washed it once.
Because the whole purpose of washing the arms,
and washing the face, and washing the feet,
is that they have to be washed completely.
Water has to cover all parts of the
skin.
So if you wash the arm, and you've
missed a section, then you haven't really washed
it properly.
It's a complete washing the first time when
all the skin is wet with water.
That's when it's a complete wash.
So if a person does wash once, as
long as he washes the arm, for example,
we're jumping ahead, but if it's the arm,
the face, whatever it is, as long as
the water reaches all parts of the skin,
then it's considered a single wash.
And then a person can do two or
three, and again, as you said, all of
them are permissible, but more than three is
haram.
More than three is actually haram, which may
sound like it's extreme or something, but why
wouldn't it be permissible?
Because the Prophet ﷺ never did it.
It's exaggeration.
Good, it's exaggeration.
You're going overboard.
Why is it going overboard?
Because the Prophet ﷺ never exceeded more than
three.
So you exceeding more than three, it's like
as if you're doing more or better than
the Prophet ﷺ.
Like as if you're trying to clean better
or more in a better fashion than what
the Prophet ﷺ did.
So the maximum was three by the Messenger
of Allah ﷺ.
So when you wash the hands, the sunnah
we also mentioned, I believe we did mention
this, is washing between the fingers.
We mentioned this.
I think we mentioned this.
Washing between the fingers.
And during COVID, I remember we had to
do a health and safety thing in school,
and they were saying, with regards to washing
the hands, the importance of washing the hands,
and they said one of the most neglected
parts, and they were highlighted in red, of
the hands that aren't washed regularly is actually
between the fingers.
SubhanAllah.
And the Prophet ﷺ used to wash between
the fingers.
It was marked red.
I still remember it was marked red.
Areas which are neglected when we wash the
hands for hygiene purposes during COVID.
And the Prophet ﷺ used to wash between
the fingers.
So, washing between the fingers is of course
a sunnah when washing the hands.
After washing the hands, rinsing the mouth, and
rinsing the nose.
So, a person when he rinses the mouth,
a number of ways a person can do
this, he can take the water, and place
half of the water in his mouth, and
half in his nose, and then spit out
of the mouth, and use his left hand
to take the water out of his nose.
And he does that three times.
As per the sunnah, as we said, once
and twice is also permissible.
And he can do this three times.
So, for example, if he's doing it three
times, he takes a handful of water, half
in the mouth, half in the nose, and
then blows out, and does this three times
together.
Three times together.
And of course, the other method is doing
them separately.
So, doing the mouth three times, rinsing the
mouth three times, and then three more.
So, six in total.
Three for the mouth, and then three more
specifically for the nose.
Okay, so you put water up the nose,
and you blow the water out with your
left hand.
So, use the left hand to take out
the water.
No, together.
Yeah, you do it together.
Yeah, you do it together.
So, water goes up the nose, and you
blow out with the left hand.
And also, it's encouraged to exaggerate.
So, make sure, for example, if you're rinsing
the mouth, use your finger to clean the
inside of the mouth, and also to gargle,
and also to exaggerate when you put water
up the nose.
So, when you put water up the nose,
make sure you put water up the nose
properly, and then you can blow out with
your left hand.
Blow out and use your left hand to
clean any impurities which come out of the
nose.
Only one exception for this is when you're
fasting.
So, if a person's fasting, then of course
it wouldn't be encouraged for a person to
exaggerate when it comes to gargling the water,
when it comes to putting water up the
nose.
And the whole purpose of this, and it's
something which is sometimes neglected, the purpose of
emptying out the mouth and the nose, it
has a benefit when a person's praying, the
obvious benefit.
What's the obvious benefit when a person's praying,
of doing this before salah?
Food that's in your mouth, that's stuck between
your teeth, you're removing it, you're purifying your
mouth, any impurities from your nose, you're blowing
out everything from your nose, so that when
you pray, it's not affecting you in your
salah.
Because a person might be praying, and bits
of dinner are stuck in his mouth, and
he's praying, and he's trying to remember Allah,
reciting Quran, and he starts to get a
bit of meat or something in his mouth,
and a bit of pizza, or whatever he
had in his mouth, and then he starts
thinking about food, and then he may even
invalidate his salah, or he has to clean
his nose, the whole point of wudu, was
he supposed to clean his nose in wudu?
So if you're doing it in salah, and
then you have to worry about cleaning your
nose, and you're fidgeting, and you're disturbing your
salah, and your focus, and other people may
be disturbed, because you're cleaning your nose in
the middle of salah, obviously we'll speak about
those issues later on, it doesn't invalidate your
salah, but with regards to the quality of
your salah, it's not the same, because you
don't have that focus.
So subhanAllah, there is this benefit, when it
comes to performing wudu in this manner, that
it allows you to be able to be
more focused, when it comes to the salah.
You're more focused, you're concentrating, you don't have
to worry about those things, because you really
took care of those things, prior to the
salah itself.
So, a person does maghmada, rinsing the mouth,
and he does istinshaq, which is cleaning the
nose, after this, washing the face.
So where does the face begin, where does
the face end?
From the beginning of the hairline, to the
bottom of the chin, and from the sides,
so from where the ear begins, to the
other side.
So where the ears begin, that's where the
face ends, and from the forehead, or from
the hairline, to the bottom of the chin,
or underneath the chin, and of course everything
else, which is included in that area.
And he washes all of his face, making
sure all parts of the face are wet
with water, so you don't have to pour
water over every single part of the body,
that you're washing in wudu.
As long as water is covering the area,
sometimes people misunderstand, they feel like they have
to pour the water over every single part
of the limb that they're washing.
You have to make sure the water reaches
the skin, and you have to make sure
that the water is rubbed on every part
of the skin, and every part of that
limb.
And the Prophet ﷺ, narrations mention, that the
Prophet ﷺ, sometimes he would do wudu with
like half a cup of water.
So for example, can I borrow that?
For example, he would use like this much
water to do wudu.
Around this much water.
And those of you who think it's not
possible, then I've done it myself.
I was demonstrating to the students in school.
I told them, they were like, no it's
not possible, no way, you can't do wudu
with this much water.
So I showed them, and we used a
bottle, I had half the bottle, and we
used up like half of the half, so
like a quarter or a third of the
bottle.
So this, we basically used this much water
by the end.
So again, it is possible.
Why?
Because the Prophet ﷺ, of course, we do
the same thing, when you use the water,
you rub it over the skin.
You're rubbing it everywhere, on the arms.
So when you rub it, the water reaches
everywhere.
So washing and making sure you're rubbing the
water on the skin.
Is it permissible for a person to have
the arms, for example, we're speaking about the
face here, but again we're just going to
give this example in case I forget.
Is it permissible, for example, to turn the
tap and then to roll your arm underneath,
to have your arm underneath the water, so
the water goes on your arm without using
your hand to like wipe it.
Just having the water go on the arm.
Why do you think it goes everywhere?
Let's say it goes everywhere.
Very good.
You have to wipe with the hand.
You have to wipe with the hand.
You have to rub with the hand.
Because otherwise it's not really washing.
You're just putting your arm under the tap
for a few seconds.
When you do ghusl, you don't just stand
in the shower for like one minute and
then just get out of the shower.
So it's the same principle.
You have to use your hand to wash.
So you're washing the arm.
Same thing with the face, of course.
But especially with the arms, sometimes people just
think they can just put the arm under
the tap and the water will flow and
as long as it reaches, all the skin
is fine, you have to use your arm.
Even if the water goes everywhere, you just
have to make sure just go over it
and wipe with your hand so that you've
actually done the act of washing and wiping
with the hand and making sure the water
reaches everywhere, but you have to use your
hand.
So washing the face, a person washes the
face from his hairline to under the chin
and up to both ears.
We'll get there, inshallah.
I know I'm jumping ahead, but we'll go
to that, inshallah.
So going back to the face, what about
if a person has a beard?
Did we mention this before?
So what happens?
We said that if a person has a
thin beard, he has to make sure the
water reaches the skin.
If a person has a thin beard, how
do we define a thin beard?
Where you can see the skin.
A thin beard is if you can see
the skin.
If you can see the skin, he has
to make sure the water reaches the skin.
If it's a thick beard like mine, okay,
or some other brothers here, inshallah, if it's
a thick beard but you can't see the
skin, you don't have to, it's not a
requirement, it's not wajib for you to make
sure the water reaches every part of the
skin.
The sunnah is if you have a thick
beard, you comb through your beard with your
fingers, okay, like this.
Otherwise, it's not an obligation to actually make
sure the water reaches every part of the
skin.
Unlike if it's a thin beard.
You have to make sure the water reaches
the skin.
The question is why?
Because people would assume it's the opposite.
Because if it's a thin beard, then it's
no problem.
Water's going to reach the skin anyway.
And if it's a thick beard, that's when
water won't reach the skin.
So you should make sure you're supposed to
go in depth and make sure the water
reaches the skin.
But in fact, it's the opposite.
So if it's a thin beard, then you
make sure the water reaches the skin.
If it's a thin beard, you make sure
the water reaches the skin.
If it's a thick beard, you don't have
to make sure the water reaches the skin.
Why?
The question is why?
Excellent, very good.
رِدُ اللَّهُ بِكُمُ الْيُسْرِ Allah wants ease for
the people.
So it's easy if the skin is showing
for water to reach the skin.
So it's easier.
And it's not difficult for a person to
do.
And if a person has a thick beard,
then Allah's made it easy.
A person just washes his face and he
can run his fingers through the beard if
it's a thick beard.
But it's not a requirement.
It's not an obligation for a person to
make sure the water reaches every part of
the skin.
Why?
Because if he does try to do that,
he might be there for a long time
and there's no guarantee that the water reached
every single part of his beard through his
beard in the first place.
And so then what happens if he's not
sure?
There'll be doubt and then he might be
there for a while, five minutes, and then
there's always that issue of doubt and waswasa,
and then he might be there trying to
make sure the water reaches his skin.
And so it just becomes an issue of
a person delaying his salah and maybe not
thinking he's done his wudu properly and then
it brings about those issues of waswasa, etc.
So the sunnah is to make sure the
water reaches the skin if he has a
thin beard and to run his fingers through
his beard if he has a thick beard.
So that's him washing his face.
And as we said, he can do that
once, twice, or thrice.
After this?
Very good.
So you wash your hands up to your
arms.
How do we know it's the hands and
not just the arm from the wrist?
How do we know it's the hands?
Very easy, guys.
Depends how you define the arm, I suppose.
Connected to your arm, yeah.
It's connected to your arm, if so.
Part of your arm, I'm not sure.
Possibly.
It depends.
You'll have to ask the doctor about that.
I'm not sure.
It's very easy.
Very good.
It's the ayah.
It's in the Quran.
إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاقْصِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى
الْمَرَافِقِ Wash your faces and wash your hands.
The word is aydi, which is a plural
of yad.
Yad means hand.
Aydi is a plural.
Wash your hands up to your elbows.
Very clear.
And the washing at the beginning of the
hands isn't a pillar of the wudu.
As we'll mention.
It's recommended to do, but if a person
doesn't do it, then his wudu is valid.
But when he washes his arms, he has
to make sure he washes his hands also.
So, when you wash your arms, you wash
from the fingertips up to and including the
elbows.
Wash from your fingertips up to and including
the elbows, starting with the right and then
with the left.
And again, it can be once, twice, or
three times.
And again, you have to make sure with
all of these limbs that you're washing that
the water reaches every part of the skin,
every part of the limb.
That's very, very important.
There are narrations that the Prophet ﷺ saw
a person and he had a small amount
of skin that hadn't been washed after he
had performed wudu, and he told him to
go back and do wudu again.
Because he hadn't done wudu because a part
of the body hadn't been washed.
Even though it was a small amount, he
still had to go back and wash the
body parts and do wudu again.
So, again, it shows us its importance.
Water doesn't have to flow like we do,
mashallah, with the abundance of water we have,
but we have to make sure the water
goes everywhere when we perform wudu.
So, washing the hands up to the elbows
and then wiping the head, and that also
includes wiping the ears.
And in what fashion does a person do
this?
So, a person can take fresh water and
then rinse it off, and then he starts
from the beginning of the hairline.
Okay, what if a person is bald?
Where your hairline would be, or where it
was once upon a time when you didn't
have hair, wherever it started, wherever it would
start, wherever it starts, that's where you start
the mass from, wiping of the head, and
you make your way back, all the way
back, and then it's better for a person
to also come forward.
If he doesn't, his mass is still valid.
So, wiping back, wiping forward, and then he
takes his pointing fingers, index fingers, and he
cleans the inside of his ears, and he
uses his thumbs to clean the outer rim
of the ears, the back of the ears.
So, pointing fingers on the inside, and thumbs
going around the outside of the ears, or
the back of the ears.
And that's wiping.
That's wiping of the head, and wiping of
the ears.
After he's done this, he washes his feet,
and when he washes his feet, again, he
makes sure, as it's mentioned in the Quran,
وَأَرْجُ لَكُمْ إِلَى الْكَعْبَيْنِ that you wash your
feet up to the ankles.
So, up to and including the ankles.
And also, the Prophet ﷺ, he would use
his little finger to clean between the toes.
He would use his little finger to clean
between the toes.
And also, he would tell the companions, وَيَلُوا
لِلْأَعْقَابِ مِنَ النَّارِ Woe to the heels from
the fire.
Meaning, protect your heels from the hellfire.
Meaning what?
Make sure you wash the heels.
Because if water is going on top of
the feet, sometimes they neglect, they forget to
wash the heels.
They can see the foot being washed, they're
washing the top layer of the foot, but
they forget the bottom of the foot, and
the heel of the foot.
Because they can't see it, they don't think
much of it.
You have to make sure the water reaches
every part of the foot.
Because it's just like washing the arms and
the face.
Water has to reach every part of the
limbs that you wash in Wudu.
So, you wash the right foot first, you
wash the left foot after, and you clean,
and you make sure water reaches between the
toes.
If a person doesn't literally go through the
toes with his finger, it's fine.
The Wudu is still valid.
But he tries his best, and he makes
sure that the water reaches every aspect of
his feet.
So, once he washes his feet, then, he's
almost completed his Wudu.
What if a person has parts of his
body amputated?
So, let's say for example, you still wipe
over that area.
If a person's hand was amputated, a foot
was amputated, or something like this, then you
still wash over that area.
So, you wipe over that area.
You wipe over that area If a person
had half an arm, or something like this,
he still washes and wipes as best he
can, because Allah says, فَاتَّقُوا اللَّهَ مَسْتَطَعْتُمْ فِيَ
اللَّهِ as much as you can.
فِيَ اللَّهِ as much as you can.
And the Prophet ﷺ said, that if you're
commanded to do something, then do it as
best as you can.
If you are commanded to do something, or
if you are commanded to do something, then
do it as best as you can.
And then, once a person completes his wudu,
and he washes his feet, what does he
do?
The dua.
What's the dua?
Two variations.
أَشْهَدُ أَن لَا إِلَهَ إِلَى اللَّهُ وَحدَهُ لَا
شَرِيكَ لَهُ وَأَشْهَدُ أَن مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ وَأَشْهَدُ
أَن مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ And, other narrations mentioned,
the Prophet ﷺ would continue, and he would
say, سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ أَشْهَدُ وَلَّا إِلَٰهَ إِلَّا
عَنْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ
أَشْهَدُ وَلَّا إِلَٰهَ إِلَّا عَنْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ
So, you can add this as well.
So, this is the supplication made for after
the wudu.
what's the benefit of this supplication?
Excellent, very good.
The Prophet sallallahu alayhi wa sallam said, whoever
says this du'a, ashadu wa la ilaha
ilallah wa ahdahu la sharika la huwa ashadu
wa ni'ma hamdina abduhu wa rasuluhu, then all
the eight gates of Jannah are open for
him.
And that's a sign of the mercy of
Allah, the blessing of Allah.
Also the scholars, they say that this is
an opportunity for a person to supplicate and
make du'a.
Because the eight gates of Jannah are open
for him after he's performed wudu, after he's
made this du'a, and it's a sign
of Allah's mercy being open to the slave
because he's performed wudu, all the eight gates
of Jannah are open for him.
You know when people say my door is
always open for you, there's that element of
help and assistance and mercy, and it's a
sign of honor that a person will be
able to enter Jannah from any gate if
he passes away at that point in time.
So it's encouraged for a person to make
du'a at that time.
Make du'a and it's a time when
a person's du'a is accepted.
So this is basically the process of how
the wudu is done.
Now we're going to move on to the
pillars of wudu.
The pillars of wudu.
What do you mean by a pillar?
A pillar means if these acts aren't done,
you have to repeat the wudu again.
Your wudu is not valid.
You have to repeat the wudu again.
So what are these pillars based on?
Primarily these pillars are based on the ayah
from the Quran.
These pillars are based on the ayah from
the Quran because in the ayah it's very,
very clear.
One has to be washed and it's a
command from Allah and generally speaking commands from
Allah in the Quran are obligatory.
It's wajib for you to fulfill and obey
the commands of Allah in the Quran.
So when Allah commands something it becomes an
obligation.
It becomes in this case a rukn, a
pillar from the pillars of wudu.
Just like your pillars of salah.
One day we'll learn about the pillars of
salah.
So if it's a pillar from the pillars
of wudu that means if a person does
it, he's fulfilled his wudu obligation.
If he hasn't done them, his wudu is
invalid, he has to repeat the wudu again.
So for example, if a person doesn't wash
his right arm properly and then he washes
his left arm, again we're jumping ahead here.
Actually we'll mention this later, I think it's
better.
Just not confuse everyone.
So the first pillar of wudu is washing
the face.
First pillar of wudu, washing the face.
Based on the ayah, faqsilu wujuhakum, faqsilu wujuhakum.
And second pillar, washing the hands up to
the elbows.
So again, based on the ayah, waqsilu wujuhakum,
faqsilu wujuhakum, waidiyakum ilmarafiq.
And wash your hands up to your elbows.
And then after this, wiping the head.
Again, based on the ayah, wiping the head.
And of course that also includes the ears,
wiping the head and wiping the ears.
And then number four, washing the feet up
to the ankles.
Washing the feet up to the ankles.
And there are a couple of other pillars,
two other pillars that are also mentioned.
Pillars of wudu.
Excellent, very good.
Yeah, it has to be in order.
So you have to wash in that specific
order, why?
Because in the ayah, it's a specific order.
In the ayah, it's a specific order.
And so if it's in a specific order
in the ayah, then that means you have
to do it in that specific order also.
If the argument is made, if the word
and is used, doesn't necessarily mean it has
to be done in that order.
The scholars, they say, the ayah suggests and
shows that it has to be done in
that order.
Because if it wasn't supposed to be done
in that order, then the parts of the
body that you wipe would have been together
at the beginning or at the end.
Because why is wiping in the middle?
And then you have things you have to
wash before that and things you have to
wash after as well.
Wiping of the head, that makes sense.
Meaning if it was an obligation, if it
was an obligation to do the acts of
wudu in that specific order, what's the purpose
of having the thing that you wipe in
the middle?
Because the only distinction between these things in
wudu that we have to do is that
some are washed and some are wiped.
That's the only difference, isn't it?
That's the only difference.
Otherwise, you're washing everything and you're wiping.
There's no other distinction between these things that
you do in wudu.
So if that's the case, then wiping would
have been at the beginning or at the
end.
The fact that it's in the middle suggests
that it has to be done in this
order.
Otherwise, wiping would have been right at the
end or wiping would have been at the
beginning.
Does that make sense?
The fact that it's in this order and
wiping is mentioned specifically as the third or
fourth thing that you have to do, that
again shows us that it has to be
done in this specific order.
So a person washes his face, a person
washes his arms up to his elbows, a
person wipes his head, and a person washes
his feet.
Of course, up to the ankles.
So this is the third, or the fifth,
sorry, the fifth pillar of wudu.
And there's one more.
Bismillah is prior, and that's the general consensus,
general ruling is that it's not something which
is an obligation.
Intention is a condition.
Conditions, you have to make the intention before.
So it can't be a pillar if it's
a condition.
Because a condition has to be done.
Before or during?
When is a condition done?
Before the act or after the act, or
during the act.
It has to be done before.
Like if I prayed Isha now, and I
thought I was praying Maghrib, is my prayer
valid?
No, can I change the intention in salah?
No, because I've already started the salah already,
and I've already done some things in salah.
So you have to renew your salah, you
have to do your salah again.
So conditions are always before.
So intention has to be done before.
We mentioned this before, like if you're hot
and you're tired, or you want to refresh
yourself, and so you start washing your face,
then you wash your arms, then you think,
I might as well do wudu and wipe
my head and wash my feet.
It wouldn't be a wudu, because you didn't
have the intention to do wudu from the
beginning.
You had the intention to do wudu halfway
through.
So it wouldn't be intention, intention is a
condition.
Obviously it's important, because if you don't have
intention, then wudu's not valid.
But it wouldn't be considered a pillar of
the salah itself, because it's not in salah.
Now if you do ghusl, for means of
purification, then you don't have to do wudu.
We'll talk about ghusl later, inshallah.
That's next term.
No, that's, no, because the word wash the
arms, or wash the hands up to the
arms, for example, would mean that you have
to wash the whole arm.
So it wouldn't be that.
Okay, it's called in Arabic, al-mawala.
Al-mawala.
Okay, in Arabic.
That the parts of the body that you're
washing have to be done in succession, and
there shouldn't be a delay, a long delay
between the different limbs that you're washing.
So the limbs that you're washing in wudu
have to be done successively.
Okay, meaning there shouldn't be a long gap
between washing the different parts of the body
in wudhu.
So, for example, what would be a long
gap then?
How would we define a long gap?
Let's say you're doing wudhu and a child
runs in, you know, so shooting his toy
gun at you, and you tell him to
go out, and you send him out.
Yeah, so a long time would be that
the body parts have dried before you're moving
on to the next one, or before you've
moved on to the next one.
That would be a long time.
Okay?
So, let's say, for example, you washed your
face, you washed your right arm, and then
you get a phone call, for example, an
important phone call, you answer the phone call,
it takes ten minutes, okay, you're on the
phone for ten minutes, fifteen minutes, your right
arm has dried, your face has dried, you
can't continue and wash your left arm, because
the other parts of the body have dried
now, they weren't done successively, okay, so they
have to be done in a manner where
the body parts haven't dried and you haven't
taken too long between the different body parts.
Now, there's one exception to this, one exception,
but it would be possible in one instance
or one situation or circumstance to continue with
your wudhu if previous body parts had dried
before you got to the other parts of
the body for wudhu.
There's one exception, but it would be permissible,
that you don't have any control over.
Okay, that would be one, yeah, there's actually
a few conditions, okay, I was going to
mention those later.
Okay, there's one I'm thinking about, to do
with weather, yeah, very good, did you mention,
did you say weather?
Yeah, good.
So, if it's very hot, let's say in
a very hot country, and you're literally like,
so hot that your body parts are dry,
like by the time you wash your left
foot, your face is dry.
Let's say, for example, okay, in some cases,
that would be the case, because it's very
hot in some countries, it could be very
dry weather, so it could happen, hypothetically, that
you wash your face, by the time you
start washing your left foot, your face is
dry.
In those circumstances, it's out of your control,
you have no choice, it's not something you
can control, so you're forgiven for this, it's
overlooked, it doesn't count, your wudhu is still
valid.
I mean, there's not much you can do,
I mean, you can try to do it
quicker, but sometimes the weather is so hot,
it wouldn't make a difference, and also you
risk, you run the risk of like not
washing your body parts properly.
So that would be one example, and yeah,
as brother mentioned, as brother mentioned, there are
other examples.
If a person doesn't have enough water, let's
say something happens, you know, the tap stops
running with water, shortage of water, he has
to go downstairs and go to the other
bathroom, or you know, maybe somebody else is
in the other bathroom, he has to wait
for them to come out, or he has
to get a bottle of water, for example,
or go outside and wash, because there's no
water in the house, whatever the case may
be, it was out of his control, there
wasn't enough water, he can continue from where
he left off, he can continue from where
he left off, and also, if something prevented,
you mentioned something similar, something prevented the water
from reaching the skin, so you mentioned that's
something that should be done before anyway, so
that you don't have to worry about it
during wudu, but let's say for example, a
person is doing wudu, and he washes his
face, washes his right arm, and then his
left arm, he has a mark on his
left arm, he's trying to remove the stain,
okay, that's covering the skin, some paint or
something, he didn't notice before, and it takes
him a bit of time, and he tries
his best, okay, by the time it's gone,
it's coming off, it takes a bit of
time, by the time it's done, his face
is dry, that's also permissible, because again, he
was only doing it to make sure the
water reached the skin, so in that case
it would also be permissible for him to
continue his wudu, even if parts of the
body that he did wash already have dried.
So those are the three exceptions, and basically,
if it's weather, or if it's to remove
something preventing the water from reaching the skin,
or a lack of water.
Otherwise, he has to make sure that the
parts of the body washed are done consecutively,
okay, successively, in that, in almost, in an
immediate manner, so that the body parts don't
dry.
So inshallah, that's basically what we're covering today,
the description of the wudu from beginning to
end, and the obligatory acts of wudu, or
we could say the pillars of wudu, it's
the same thing, you can say obligatory parts
of wudu, or the pillars of wudu, and
with that, inshallah, we're going to be concluding
for this term, or this series, and as
I mentioned, they will be continuing in a
number of weeks, inshallah, and the first session
back will be covering the nullifiers of wudu,
also the rulings on wiping over the socks,
the masah, wiping over the socks, and we'll
also be speaking about ghusl, as the brother
was speaking about ghusl, tayammum, removing impurities, the
ruling of haylth, menstruation as well, inshallah, that'll
be after the holidays, because there'll be a
week off, so there's no lesson next week,
and then, I think, inshallah, maybe in the
following week, there'll be a lesson, inshallah, I'm
not sure if the dates have been confirmed,
it's in a couple of weeks, we're continuing,
so yeah, week after next, inshallah, we'll be
resuming the lessons, so inshallah, with that, we'll
conclude, any questions before we finish, any questions?
Yeah, that's fine, yeah, that's fine, there are
narrations that Abu Hurair he would wash his
arms up to his shoulders, because he wanted
to, you know, based on the hadith of
a person on the day of judgment will
be recognized by the parts of the body
he would wash in wudu, so he would
go excessive, and he would wash up to
his shoulders, other companions disagreed, they didn't agree
with him doing this, and once he was
washing up to his shoulders, and somebody saw
him, and he said, if I knew you
were watching, I would not have done this,
it was just his way of wanting to
increase the nur and the light on the
day of judgment, so yeah, it is permissible
if you're in that situation, yeah, yeah,
so everything we mentioned is from the sunnah
of the Prophet, salallahu alayhi wa sallam, otherwise
I wouldn't have mentioned it, I haven't, I
didn't, I haven't just made it up myself,
yeah, yeah,
that's fine, it's permissible for a person to
wipe over any wounds he has, if he's
afraid that it's going to get worse, if
water comes into contact with it, if he
feels like him coming, him washing that area,
isn't going to cause any harm, and he's
comfortable with this, then that's fine as well,
but if he's worried, then he can just
wipe over it, inshallah, that's fine, wipe over
the bandage with the water, same thing with
the cast, same thing with something else, you
have wudu, you don't have to repeat the
wudu again, if you took your socks off,
and you had wudu, you don't, you're going
into the lesson we're going to do in
two weeks time, so if you have wudu,
and you had socks on, then you take
your socks off, it doesn't break your wudu,
you can still pray, if you broke your
wudu by passing wind or going to the
bathroom, then obviously you have to do wudu
again, if you, have you got wudu, no,
no, not now, I'm saying in this scenario,
if you, yeah, if you did wudu, and
you took your socks off, you still have
wudu, yeah, but does a person still have
wudu, did he break his wudu by going
to the bathroom or anything, then he's got
wudu, and he can pray, unless he actually
broke his wudu by the things we mentioned,
passing wind, you know, going to the bathroom,
etc, yes, taking your socks off doesn't invalidate
your wudu, so when we talk about nullifiers
of wudu, what breaks your wudu, we'll speak
about that, because we haven't spoken about that
yet, so it doesn't break your wudu, so
if, yeah, so if a person sleeps, sleeping
breaks your wudu, yeah, but if you have
socks on while he's sleeping, he doesn't have
to take them off when he does wudu
again, but we're going into the ruling of
wiping off the socks now, but yeah, that's
fine, you carry on with your wudu, it's
fine, it's fine, it's fine, because out of
your control, it's fine, so
generally speaking, if you have a medical condition,
where applying water to any part of the
body you're washing during wudu is going to
cause more harm, then the ruling is, you
know, you do whatever you can, and you
try to minimize the harm, because you're not
allowed to harm yourself, that's the basic rule,
things like athlete's foot, again, from what I've
been told, you're supposed to wash if you
have athlete's foot, are you not?
Yeah, it does, yeah, it does sting, but
I think it's supposed to wash, I don't
know if there's any doctors here, anyone in
that field, from what I know, you're supposed
to wash it, because the whole point of
it is that it's happening because, you know,
it's not being washed, but either way, if
it does cause more harm, then you can
avoid it to reduce the harm, or if
it's going to cause more injury, or cause
more harm, then it's permissible, yeah,
again, it's fine, that's fine, if you can't
do it, that's fine, inshallah, if you feel
like it's going to cause more harm, no
problem.
Well, there are narrations which mention, and even
the scholars say, that it's good for a
person to do more, so that, in this
narration of the Prophet, also, Allah knows best,
that it's good for a person to do
more, so that more of his body is
given that nur and that light on the
Day of Judgment, but going overboard would be
something which, you know, wouldn't be recommended, yeah,
so, like, going up to the shore isn't
something which is recommended, even though people like
Abu Huraira did do that, but his companions
wouldn't, you know, would disagree with him, nobody
else would do this, as far as I
know.
Okay, yeah, you say bismillah in your heart,
don't say it out loud, or say it
before you enter.
There's questions here, can we wipe over tights,
yes, it's permissible to wipe over the tights,
again, that's going to be the next lesson,
inshallah.
Can we say bismillah out loud before making
wudu in a shower room?
No, if you're in the toilet, then it's
best to avoid, again, there's issues with regards
to, you know, a bathroom being a place
where you're just performing wudu, or if you've
been to the toilet in that specific area,
also, again, it's best if you just say
it in your heart, inshallah.
How far does the water have to go
when we are washing, again, gargling the water,
that's from the sunnah, and going as high
up as you can in the nose, and
then blowing out.
Okay, don't sniff the nose, the water in
the nose, though, so you make sure the
water goes all the way up, and then
you blow out.
Okay, touching a mushaf, yeah, so if a
qaeda, if a children's qaeda has Qur'an
in it, then you wouldn't be allowed to
touch it unless you have wudu.
Is it mandatory to put water in nose
if one is not able to do that?
If you're not able to, because, again, as
we said, because of an injury, then it
wouldn't, it's fine if your person doesn't do
that, if it feels like it's going to
cause more harm.
When sisters wipe their heads, do they need
to lower the hairband, or is it okay
to go around it?
You can go around it, that's fine.
With that, inshallah, we'll conclude.
Last question, inshallah, yeah.
Now, we said you don't need to sniff,
but you don't sniff, you just put the
water as high up as you can, and
then you blow out, and you try your
best.
If you have a black nose, you try
your best.
Okay, jazakumullahu khair, subhanakallahum wa bihamdika shadu wa
la ilaha illa anta astaghfiruka wa atubu ilayka
wa salamu alaykum wa rahmatullahi wa barakatuh.