The Wisdom Behind the Istinshaq – Shaykh Sulayman al Ruhayli حفظه الله [Video | En subtitles] – https://youtu.be/dIWyc5MRMWg [2:13 min]
Verily, many people nowadays are neglectful regarding the sniffing the water up the nose during Wudhu (Istinshaq) to begin with.
They might not be neglectful in rinsing the mouth (Madhmadha). And what is correct is that it is not a condition that one needs to thoroughly rinse the mouth. However when it comes to the Istinshaq, you find some people taking water and putting it at the end of the nose as if he is washing the nose on the outside. He doesn’t sniff the water. And this is not considered Istinshaq.
Exaggerating (Mubalaghah) is more than Madhmadha and Istinshaq. Mubalaghah in Madhmadha is when the individual enters the water in his mouth and thoroughly rinses it in his mouth. Mubalaghah in Istinshaq is when the individual sniffs the water until it reaches the upper end of his nose. He exaggerates in sniffing the water.
I’ve heard a doctor say that if the Muslims were to act upon the Sunnah in exaggerating in their Istinshaq, they would be safe from many illnesses. He says that many illnesses enter the body by way of the nose. So if they were to exaggerate in their Istinshaq, that area would be washed and the matters that cause illnesses would be removed.
And nothing has come from the Prophet except every type of good. Mubalaghah in Madhmadha and Istinshaq is a benefit.
However, it is disliked for the one who is fasting because water enters the stomach. Therefore, the Prophet said: And exaggerate in Istinshaq except if you are fasting.
27- Ruling on performing the Sunnah of Wudu’ during a time when it is not permissible to offer supererogatory Salah
Q: Depending on the indication of the Hadith reported by Bilal (may Allah be pleased with him): Whenever I perform Wudu’ (ablution), I offer a two-Rak’ah (unit of Prayer) Salah after it) I sometimes perform Wudu’ during a time when it is not permissible to offer supererogatory Salah, such as the times after the ‘Asr (Afternoon) Prayer, after the Fajr (Dawn) Prayer, or during sunset or sunrise. Will I be blamed if I perform the two Rak’ah Salah of Wudu then? May Allah reward you with the best!
A: Wudu’ is Mustahab (desirable) and offering Salah is Mustahab, so whenever a person performs Wudu’, it is recommended to pray the two-Rak’ah Salah of Wudu’ at any time, even during the times when it is not permissible to offer supererogatory Salah, because the Messenger of Allah (peace be upon him) said:
“Whoever performs Wudu like this Wudu’ of mine and then prays a two-Rak’ah Salah without being distracted with worldly matters during them will have their previous sins forgiven.)”
This means that whenever he (peace be upon him) performed Wudu’, he would pray the two-Rak’ah Salah of Wudu’ and would encourage people to pray them, may Allah’s Peace and Blessings be upon him. This Salah is called the Sunnah (supererogatory) Salah of Wudu’.
Therefore, there is nothing wrong with praying this Salah during the time when it is not permissible to offer supererogatory Salah, because it is a stressed Sunnah.
Umdatul Ahkaam – Book of Purification Hadith No. 24
Narrated `Abbad bin Tamim:
My uncle asked Allah’s Messenger (ﷺ) about a person who imagined to have passed wind during the prayer. Allah’ s Messenger (ﷺ) replied: “He should not leave his prayers unless he hears sound or smells something.”
Sahih al-Bukhari 137 (Book 4, Hadith 3)
Muhsin Khan Translation
RECITING OR TOUCHING THE MUS-HAF WITHOUT WUDOO
ABOO MUHAMMAD IBN HAZM –rahimahullaah– said in ‘al-Muhallaa’ (1/77-80)
[Translated by Aboo Talhah Dawud ibn Ronald Burbank rahimahullaah]
“ISSUE (no. 116): And reciting the Qur’aan, and prostration during it, and touching the Mus-haf, and (words of) remembrance of Allaah-the Most High-are all permissible, whether upon wudoo· or without wudoo·, and for the ‘junub’ and for the menstruating woman.
The proof of that is that recitation of the Qur’aan, and prostration during it, and touching the Mus-haf, and the remembrance of Allaah-the Most High- are actions of good, and are recommended, and their doer is rewarded. So whoever claims that they are prohibited in some states, then he is required to bring proof.
As for the recitation of the Qur’aan, then the present opponents agree with us about this matter with regard to the person who is not in a state of wudoo·, however they disagree regarding the junub and the menstruating woman.
PURIFICATION FOR THE PRAYER (AT-TAHAARAH LISSALAAT):
From Ibn `Umar –radiyallaahu `anhumaa– who said: I heard the Prophet (sallAllaahu `alayhi wa sallam) say: <<Prayer will not be accepted without purification.>> [01]
Contents:
The Wudoo : It’s Description
The Conditions (Shuroot) of Wudoo for Its Correctness
Obligations (Faraa’id) of Wudoo
Sunnahs of Wudoo
The Things Which Nullify the Wudoo
That Which the Wudoo Is Obligatory for (What Is Forbidden for the Person Whose State of Purification Is Broken)
That Which the Wudoo Is Recommended For
THE WUDOO·:
Its description:
From Humraan-the mawlaa (freed-slave) of `Uthmaan: that `Uthmaan ibn `Affaan radiyallaahu `anhu– called for some water for wudoo and he performed the wudoo .
So he washed his hands three times; then he washed his mouth and washed out his nose; then he washed his face three times; then he washed his right arm up to and including the elbow three times; then he washed his left arm likewise; then he wiped his head; then he washed his right foot up to and including the ankle three times; then he washed the left one likewise.
WIPING OVER THE LEATHER SOCKS (al-Mash `alal-khuffayn):
Imaam an-Nawawee -rahimahullaah- said in his explanation of Muslim (3/164):
‘Those whose sayings are counted in consensus have agreed that it is permissible to wipe over the leather socks, when on a journey and when in residence, whether it is done for a need or otherwise, to the extent that it is permissible for the woman who stays within her house, and at times when the person is not walking about. It is only criticised by the Shee`ah and the Khawaarij, and their disagreement is not counted.
al-Hasan al-Basree -rahimahullaah- said:
‘Seventy of the Companions of Allaah’s Messenger (صلّى الله عليه وسلّم ) narrated to me that Allaah’s Messenger (صلّى الله عليه وسلّم ) used to wipe upon the leather socks.’
‘Uthman ibn ‘Affaan, al- Hasan ibn ‘Alee, Anas ibn Maalik, al-Hasan al-Basree, Ibn Seereen, ‘Alqamah, al-Aswad, Masrooq, ad-Dahhaak, ‘Abdullaah ibn al Haarith, Abu Ya’laa, Abul Ahwas, Ash-Sha’bee, Ath-Thawree, Ishaaq, Ibn ‘Umar in a narration, and Abu Hanifah, Maalik, Ahmad, and the Shafi’ee Madhhab in one saying, all say that –
It is permissible after both wudoo and ghusl to dry the body-parts.
And their evidence is what ‘Aa’ishah (radhiAllaahu ‘anhaa) reports – she said:
Rasoolullah (sallallaahu ‘alaihi wa sallam) had a cloth which he used to dry himself with after making wudoo .
[Reported by at-Tirmidhee who declared it to be da’eef]. Then al Ainee states that an-Nasaa’ee records it in ‘al-Kunaa’ with saheeh isnaad.
I say: And it has other narrations which support and strengthen it. (See Fiqh al-Imam Sa’eed, 1/70). Al-Albaanee declares the hadeeth to be hasan. (Saheeh ul Jaami’, 4706).
65. Salmaan al-Faarsee narrates that the –
Prophet (sallallaahu ‘alaihi wa sallam) made wudoo , then turned up a woollen cloak he had and wiped his face with it.
[Reported by Ibn Maajah (no.468)]. In az-Zawaa’id it is said: Its isnaad is saheeh.
I say: In its isnaad is al-Wadeen ibn ‘Ataa who is sadooq but has a bad memory as al-Haafiz Ibn Hajr says in ‘Taqreeb ut-Tahdheeb’, so its isnaad is da’eef!! – but it is strengthened by the previous hadeeth of ‘Aa’ishah to the level of hasan – and Allaah Knows best.
Some others hold it to be makrooh to dry the body-parts after Purification and their proof is:
66. What is established from Maimoonah (radhiAllaahu’anhaa) who described the Prophet’s (sallallaahu ‘alaihi wa sallam) ghusl from Janaabah and said: Then I brought him a cloth but he refused it.[Al-Bukhaaree, and Muslim – and the word is his].
The Final word: Is that –
Drying the body-parts is one of the desirable actions as shown by the hadeeth of Aa’ishah (radhiAllaahu ‘anhaa) – as for the saying that it is makrooh then that is not acceptable as the saying of Maimoonah (radhiAllaahu ‘anhaa) “but he refused it” does not amount to the fact that it is makrooh – and Allaah Knows best.
From Abu Hurairah that the Prophet -sallAllaahu alayhi wa sallam – said:
” من بات طاهرا بات في شعاره ملك لا
يستيقظ ساعة من الليل إلا قال الملك:
اللهم اغفر لعبدك فلانا، فإنه بات طاهرا “.
‘Whoever sleeps while in a state of purification then an Angel sleeps in his garment, he does not wake up at any time during the night except that the Angel says: O Allaah forgive Your slave such and such since he went to sleep upon purification.’
[Collected by Abdullaah ibn al-Mubarak in ‘Hadeethihi’ & ‘Zuhd’, and Albaani declared it to have a Hasan Isnaad in Silsilah Saheehah no. 2539]
Another point of benefit, a traveler led by a resident Imam.
The traveler started his salah without wudu and completed the salah with the Imam. Then afterwards he remember that he entered the salah with the resident Imam without wudu. In this case, he makesup his salah as two rakah.
Second situation, the same as this one however during the salah he looses his ritual purity. Say for example a minor ritual impurity but this is during the salah. In this case he makes up his salah as four rakah.
Can you see the difference between these two situations?
نعم, so in the second situation his salah now linked to the Imam. But in the beginning he didn’t enter the salah. So his salah with him is two rakah initially. With the first situation he didn’t enter the salah because he didn’t have the state of purity to begin with. In the second, it is linked but it was then nullified. So, in this case he does the four rakah in the second situation to makeup and the first situation he brings two rakah. And this happens, this really happens a lot and the people don’t know what to do in terms of the makeup.
So at the first place the first person’s salah was not commenced in the first place and what is due upon him is two rakah for the problem. So in this case he didn’t enter any salah to begin with. So therefore he makesup his salah as regularly two. At the second situation, his salah commenced with the Imam correctly in the beginning, but it was corrupted during the salah. He lost his wudu after commencing the salah with the Imam. So in this case he makes it up as four.
Imaam Muslim -rahimahullaah- reported in his ‘Saheeh’ [The Book of Purification]: (no.234): “Muhammad ibn Haatim ibn Maymoon narrated to me: `Abdur-Rahmaan ibn Mahdee narrated to us: Mu`aawiyah ibn Saalih narrated to us: from Rabee`ah -meaning Ibn Yazeed: from Aboo Idrees alKhawlaanee: from `Uqbah ibn `Aamir; And Aboo `Uthmaan narrated to me: from Jubayr ibn Nufayr: from `Uqbah ibn `Aamir, who said:
‘We were tending camels, and my turn came, so I brought them back in the evening. So then I found Allaah’s Messenger (صلى الله عليه و سلم) standing, speaking to the people, and I caught from what he was saying:
<<There is not one of you who performs the wudoo·, and he performs the wudoo· well, and then he stands and prays two rak`ahs, turning his full attention to them with his heart and his face, except that Paradise will be binding for him>>.’
He said: So I said: ‘How fine this is!’ So then someone in front of me said: “That which came before it was even finer.” So I looked, and it was `Umar. He said: “I saw that you came just now. So he had (already) said:
<<There is not one of you who performs the wudoo·, and he performs the wudoo· completely -or: and he performs it fully, then he says:
(Ashhadu an laa ilaaha illallaah, wa anna Muhammadan `abduhu wa Rasooluh) ‘I testify that none has the right to be worshipped except Allaah, and that Muhammad is His Slave and His Messenger’,
except that the eight gates of Paradise are opened for him: he may enter through whichever of them he wishes >>.”
Touching the Private Parts During Ghusl – Shaykh ‘Ubayd al-Jaabiree حفظه الله
Translated by Abu Afnaan Muhammad Abdullah حفظه الله
Video Courtesy: Bilal Nahim
[8] Question: Noble Shaikh, what is the ruling on one who recites the Qur’aan whilst not having wudoo, regardless of whether he recites from memory or from the mus-haf?
[8] Answer: It is permissible for a person to recite the Qur’aan without having wudoo if he recites from his memory. This is since nothing prevented the Prophet (sallAllaahu ‘alayhi wa sallam) from reciting the Qur’aan except for Janaabah (sexual impurity). He (sallAllaahu ‘alayhi wa sallam) would recite the Qur’aan whilst in a state of wudoo and without it.
As for the mus-haf, it is not permissible for someone who has broken his wudoo to touch it, regardless of whether it is the minor form of impurity or the major form. Allaah says: “No one touches it except for the pure.” [Surah Al-Waaqi’ah: 79] This means: “Those who are pure and free from impurities, uncleanness and Shirk.” Also in the hadeeth, the Prophet (sallAllaahu ‘alayhi wa sallam) wrote a letter to his vice-regent ‘Amr bin Hazm in which he instructed him: “No one should touch the mus-haf except for the purified.”
This is also the view that has been unanimously agreed upon by the four Imaams – that it is not permissible for one in the state of impurity – whether major or minor state – to touch the mus-haf except from behind a covering, such as when the mus-haf is in a box or a bag or if one touches it using one’s garment or sleeve as a barrier.
1. The Sick person is required to purify himself with water, performing ablution from minor impurity and Ghusl from major impurity.
2. If he is unable to purify himself using water, due to weakness or fear of increasing his illness, or delaying his recovery, then he may perform Tayammum.
3. The way to perform Tayammum is to strike the clean earth with his hands once, then wipe his whole face with them, then wipe his hands, one with the other.
4. If he is unable to purify himself, the another person should assist him in making the ablution, or performing the Tayammum.
5. If a certain part of the body which is to be purified is afflicted by a wound, he should wash it with water; but if washing it with water will cause harm to him, then he may wet his hand with water and then wipe over it. If wiping over it may also cause harm he may perform Tayammum for it.
All praise be to Allaah, the Lords of the Worlds, and may peace and blessings of Allaah be upon the noblest of the Prophets and Messengers, our Prophet, Muhammad and upon all his family and Companions. As for what follows:
Verily, Allaah, the Most Glorified, Most High has legislated purification for every prayer, because the elimination of impurity and the removal of pollution – whether on the body, the clothes or the place of prayer – are two of the conditions of prayer. So when the Muslim wishes to pray, he must perform the well known ablution (Wudhu) to purify himself from minor impurity, or make Ghusl if the impurity is of the major kind. And before making ablution, Istinja’ must be performed with water, or Istijmar by the one who has urinated or defecated in order that the purification and cleansing be complete. What follows is an explanation of some of the rulings related to this.
Narrated ‘Abdullaah bin ‘Amr ibnu-l’Aas and Abu Hurayrah and ‘Aa’ishah (May Allaah be pleased with them), who said that Allaah’s Apostle (sallallaahu ‘alayhi wa sallam) said, “Woe to dry heels because of Hellfire.” [Sahih Muslim, Book 002, Number 0473]
Click the below link to read the explanation of above hadith
‘Abdullaah ibn ‘Amr ibnu-l’Aas ibn Waa’il al-Qurayshi. He was a devout worshipper, memorizing narrations from the Prophet (`alayhi salaatu wassalaam), but limited are the narrations from him. His narrations were not as many as those reported by Abu Hurayrah (may Allaah be pleased with all of them), because he was a worshipper utilising much of his time in worship. As to his date of death; there is differences among the historians as to when and where did he die. It is reported from Imaam Ahmad, that he died at the end of Dhul-Hijjah the year 63 AH (may Allaah be please with him).
Abu Hurayrah was spoken about earlier.
‘Aa’ishah, Ummul-Mu’mineen (the mother of the believers), the daughter of Abi Bakr ‘Abdullaah ibn ‘Uthman ibn ‘Aamir al-Qurayshi at-Taymee (may Allaah be pleased with her and her father), was born in Islaam and the Prophet (`alayhi salaatu was-salaam) married her in Makkah following the death of Khadeejah and before his marriage to Sawdah. The marriage contract was done when she was six and the commencement of the marriage took place in Madeenah when she was nine. The Prophet (sallallaahu `alayhi was-sallam) died when she was eighteen years of age. The marriage of ‘Aa’ishah in knowledge and wisdom and understanding is well known. The Prophet (sallallaahu `alayhi was-sallam) spoke about her saying: “The merits of ‘Aa’ishah and her excellence over the rest of women is like the excellence of ath-Thareed (a meat dish) over the rest of food. [Bukhaaree and Muslim].
Many used to consult with her concerning aspects of knowledge. She died in the city of Madeenah in the month of Ramadaan 58 years AH, after a life spent propagating much knowledge that benefited the Ummah. May Allaah be pleased with her.
The Subject and Overall Explanation
The subject of this hadeeth is improperly performing wudhuu’. As to the meanings of some of the words:
• waylun : This is a threat (wa’eed). And it is said that this could be a valley in Hellfire, and the other opinion is that it means punishment.
• Al-a’qaab – The plural of‘ aqib (heel). This refers to the heels which were left not completely wet in wudhuu’.
The overall meaning is that since taharah (purification) is one of the greatest and most important conditions for salaah, improperly doing it will take away from the salaah. That is why the Prophet (`alayhi salaatu was-salaam) warned against incompletion or improperly making the purification to the degree that he gave such a threat regarding improper handling of one of the parts upon which wudhuu’ is to be made; a threat of Punishment in Hell on that particular part. Why did the Prophet (sallallaahu `alayhi was-sallam) particularize the heels as the part? This is because it was the place where the wudhuu’ on it was not completed as in the hadeeth referring to this incident.
In the version reported by ‘Abdullaah ibn ‘Amr he said: “We returned from Makkah to Madeenah with the Messenger of Allaah (sallallaahu ‘alayhi wa sallam), and when we came to some water on the way, some of the people were in a hurry at the time of the afternoon prayer and performed ablution hurriedly; and when we reached them, their heels were dry, no water had touched them. The Prophet (sallallaahu ‘alayhi wa sallam) said: ‘Woe to (dry) heels, because of Hell-fire. Make your ablution thorough’.” [Muslim]. In another narration also by ‘Abdullaah ibn ‘Amr who said: “The Messenger of Allaah (sallallaahu ‘alayhi wa sallam) lagged behind us on a journey. We travelled (back) and we took him; and then came the time of the afternoon prayer, and as we were going to wipe our feet he (sallallaahu ‘alayhi wa sallam) called out: ‘Woe to the heels because of Hell-fire’.” [Muslim]. So this is the reason behind the hadeeth, and in the version by Abi Hurayrah, he reported that: “Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) saw a man who did not wash his heel and he remarked: ‘Woe to the heels because of Hell-Fire’.” [Muslim].
From the Benefits of this Hadeeth
1. It is obligatory to complete the wudhuu’ on each part of the parts of wudhuu’ thoroughly, leaving no dry spots.
2. There is a warning and a threat as to the one who neglects this and improperly handles it.
3. Since there is a threat, then negligence regarding this matter is a major sin.
4. Washing the feet in wudhuu’ is obligatory if they are uncovered.
5. Affirming the recompense on the actions. The recompense is related to the kind of action.
The Questions for this Hadeeth
1. Why is it that ‘Abdullaah ibn ‘Amr ibnu-l’Aas did not report many narrations?
2. When did ‘Aa’ishah (may Allaah be pleased with her) die?
3. What is intended in this hadeeth?
4. True or False
a. The Prophet (sallallaahu `alayhi was-sallam) died when ‘Aa’ishah was a teen.
b. The Prophet (sallallaahu `alayhi was-sallam) particularized the heels because they are the places of accumulation of filth.
c. Washing the feet in wudhuu’ is mandatory if they are uncovered.
d. Negligence concerning any of the parts of wudhuu’ is from the minor sins.
1024. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (sallallaahu alayhi wa sallam) saying: “On the Day of Resurrection, my followers (or Ummah) will be summoned `Al-Ghurr Al-Muhajjalun’ from the traces of Wudu’. Whoever can increase the area of his radiance should do so.” [Al-Bukhari and Muslim].
Commentary: The word “Ghurr” is the plural of “Agharr” which means shining or white. It is used for animals (like a horse), i.e., a white mark on its face. Here, it refers to that radiance which will issue from the brows of the believers on the Day of Resurrection and which will make them prominent. Muhajjalun is from Tahjil which also means whiteness but it is used for that whiteness which is found on all the four or at least on three legs of a horse. Here, it refers to that light which will shine through the hands and feet of the believers because of their habit of performing Wudu’. This means that the believers among the Muslims will be distinguished from other communities by virtue of the refulgence issuing from their faces, hands and feet on the Day of Resurrection in the same way that a horse with a white forehead is easily distinguised from other horses.
(From the Book Riyadussaliheen. darussalam english publication)
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