Performing Wuḍūʿ: Making the Intention
Performing Wuḍūʿ: Completing the Actions in the Prescribed Order
Performing Wuḍūʿ: The Ruling on Continuity in the Steps
Performing Wuḍūʿ: The Sunnah of Running One’s Fingers Through the Beard When Performing Wudūʾ
Performing Wuḍūʿ: The Period of Time One is Allowed to Wipe Over One’s Socks
Performing Wuḍūʿ: The Ruling of Wiping Over Thin Socks and Those with Holes
1. Performing Wūḍūʿ: Making the Intention
Imām Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (d. 1421 AH) said:
Intention is a prerequisite [when performing wuḍūʾ]. Its place...
Shaykh Ibn ʿUthaymīn said [concerning the ḥadīth in which the Prophet (ﷺ) forbade men to perform ghusl with the remaining water from the ghusl of a women and forbade women to perform ghusl from the remaining water of a man’s ghusl]:
“The correct view [in this matter] is that the impermissibility in this ḥadīth does not stipulate such an action to be ḥarām. Rather, the ḥadīth aims to discourage this practice if possible and is thus given the ruling of karāhah al-tanzīh1. The evidence of this is the ḥadīth of Ibn ʿAbbās (may Allāh be pleased with them both) in which some of the wives of the Prophet...
Shaykh al-Islām Ibn Taymiyyah (d. 728 AH) said:
“An imām leading the prayer may leave—based on his own research—what the ones praying behind him believe to be obligatory. For example, the imām may not hold that reciting the basmalah [aloud] is wājib, or he may not be from among the ones who perform a [new] wūdūʿ from bleeding, or coughing, or touching his wives. However, the ones praying behind this imām (maʿmūm) are of the opinion that wuḍūʿ is required in these instances. The opinion taken by Imām Mālik in this issue is that the ṣalāh of these maʿmūm is valid. This is also one of the opinions...
Shaykh Ibn ʿUthaymīn said [concerning water to which something pure is added causing the water to change one or all its properties from taste, smell, and colour]:
“This is not enough to change this water to a state which makes it ineligible for wuḍūʿ, except if the additive is sufficient to completely change the way we refer to that water. For example [to the point] where we would say: ‘this is gravy’ or ‘coffee’ [despite those things being primarily water-based]. At such a point, these liquids stop being referred to as water, instead they are termed beverages whose respective names are derived...
Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn [d. 1421 AH] said [concerning the issue of confusing pure and contaminated water]:
[Imām] al-Shāfiʿī said that one should seek the true state of [both waters]. This is the correct opinion and the second view in the madh`hab [of Imām Aḥmad] for his (ﷺ) saying in the ḥadīth of Ibn Masʿūd (may Allāh by pleased with him) concerning the issue of a person having doubts in his ṣalāh: ‘If one of you should have doubts in his ṣalāh then let him seek the truth concerning it, then let him build on his conclusion.’ This is a clear prophetic evidence that validates...
Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn said [concerning the ones who divide water into three types]:
ṭahūr [amenable for wuḍūʿ],
ṭāhir [clean in and of itself but not amenable to wuḍūʿ],
and najis [not amenable to wuḍūʿ],
The correct opinion [in this matter] is that water is divided into just two types: ṭahūr and najis.
If water is changed [in taste, colour, or smell] by something that is considered najis, then that water is najis. Water that is unchanged by najis is ṭahūr. As for the [third] division of ṭāhir, it does not exist in the sharīʿah. This is also the opinion taken by Shaykh al-Islām...
This sharīʿah is full of wisdom and attaches rulings to reason. Some of those reasons are known to us and some are not. The prohibition of najis is linked to its impurity. Thus, whenever this impurity is found in anything it is considered najis. If impurity is not present, then it cannot be termed najis
Imām ibn al-ʿUthaymīn [d. 1421 AH]
Imām Muḥammad ibn Ṣāliḥ al-ʿUthaymīn [d. 1421 AH] said:
“Some of the scholars have taken the opinion that water is not termed najis (unfit for wuḍūʿ) except if that water has changed [in taste, colour, or smell] regardless of the amount of water present. Although...
Shaykh Ṣāliḥ al-Fawzān (حفظه الله) mentioned:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ ۚ
O you who believe! When you intend to offer the prayer, wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles.
This noble verse obligates that wuḍūʾ (ablution) must be performed before prayer and indicates which body parts should be washed or wiped during wūḍūʾ,...
The following are acts of Sunnah intended to be applied during wuḍūʾ. Whoever fulfills them will get additional reward and whoever leaves them off will not be blamed.
Al-ʿAllāmah Ṣāliḥ ibn Fawzān al-Fawzān
The following are acts of Sunnah intended to be applied during wuḍūʾ. Whoever fulfils them will get additional reward and whoever leaves them off will not be blamed. Hence, the scholars call these acts, ‘the acts of Sunnah for wuḍūʾ, meaning, the recommended practices of wuḍūʾ.
Using the miswāk (a twig-like toothbrush made from the arak tree): It is to be used while rinsing your mouth with...
Our brother delivers another most informative lecture concerning the conditions of al-Ṣalāh, beginning with the intention, and draws upon the explanations of our noble Shaykh Muḥammad ibn Ṣalih al Uthaymīn as well as Ibn Rajab al-Ḥanbalī (raḥimahumullāh). He relates the importance of understanding that the Nīyyah (the intention) for every act of worship is in the heart and not uttered upon the tongue since this is considered an innovation in the religion which has no basis.
The conditions of al-Ṣalāh are nine:
Al-Islām (It is a necessity for one to be a Muslim for any deed...
Thus, my ummah, on that day, will surely have white faces because of sujūd, and white arms and feet because of wuḍūʾ.
Shaykh Muḥammad ibn ʿUmar Bazmūl
Shaykh al-Albānī said:
The Virtue of Sajdah
He (ṣallallāhu ʿalayhi wa-sallam) used to say:
“There is no one amongst my Ummah whom I will not recognize on the Day of Resurrection.” They said: “How will you recognize them, O Messenger of Allāh, amongst the multitude of created beings?” He (ṣallallāhu ʿalayhi wa-sallam) said: “Do you not see that were one of you to enter an enclosure in which there was a jet black steed and...
…it would be obligatory in his case to request that assistance, even if it were for a fī, so long as he can afford it. This is based on the principle that the things needed to accomplish obligations are also obligatory themselves.
Shaykh Muḥammad ibn ʿUmar Bazmūl
Wa ʿalaykum al-salāmu wa raḥmatullāhi wa barakātuh,
You have asked – may Allāh give you success – about someone who can not wash his own feet because of old age, as he is unable to reach out his hands all the way to his feet, while he is able to complete all the other actions of the wuḍūʿ’, except for washing the feet...
It has been said that the recitation of “wa arjulikum” refers specifically to wiping over them (the feet), but that is only when they are covered by socks. We take this specification from the Messenger of Allāh (may Allāh raise his rank and grant him peace), since it has not been authentically reported that he ever wiped over his feet without wearing socks. Thus, he showed by his example when the foot is to be washed and when it is to be wiped over. This is (a) good (understanding)…
Shaykh Mūsá Richardson
“O you who believe! When you stand for prayer, then wash...
I desired to write this as a completion for the treatises which are in circulation amongst the people today – about the different fields – especially of worship such as Prayer and Fasting, etc. – which have made easier that which is difficult as regards religious rulings and being guided thereby, as it maybe difficult these days for some to read, research and extract these rulings from their places within the source books – either because of the ignorance of the Muslims or laziness or other worldly problems.
Shaykh Fahd ibn ʿAbd al-Raḥmān al-Shuwayb