CLASS #6 - Delivered on November 18th, 2006


After praising Allaah سبحانه و تعالى and sending the salaat and salaam upon the best of creation, our Prophet Muhammad صلى الله عليه و سلم, his family members and all his companions. The Shaykh حفظه الله then said:


Book: Purification

Chapter 4: The Nullification of Wudū’

Quote:
بابٌ نواقضُ الوضوء:
وينتقض الوضوء بما خرج من الفرجين من عين أو ريح، وبما يوجب الغُسلَ، ونومِ المضطجع، وأكلِ لحم الإبل، والقيءِ ونحوِه، ومسِّ الذَّكَر.
The Nullification of Wudū’
Wudū’ is invalidated (becomes null) when anything – constituting a physical (solid or liquid) or a gaseous nature - escapes the privates (penis or vagina, or anus).
As well, anything that obligates ghusl (Ritual bathing) invalidates wudū’. (In addition) sleeping while lying down, eating camel meat, vomiting, and touching ones’ genitalia (also invalidates wudū’).


What Nullifies Wudū’

Imaam ash-Shawkaani رحمه الله said that: Wudū’ is invalidated (becoming null) when:
  1. Anything that exits from the private parts
    وينتقض الوضوء بما خرج من الفرجين من عين أو ريح
    Wudū’ is broken when anything – constituting a physical or gaseous substance - escapes the private parts. This is whether it exits from the front or back private parts i.e. anything that may be seen or touched such as faeces or urine, or wind which may not be seen or touched but is perceived by its smell. All these nullify the wudū’ based on the clear hadith of the Prophet صلى الله عليه و سلم which is agreed upon by Bukharee and Muslim, where the Prophet صلى الله عليه و سلم said: “Allaah does not accept the salaah of one of you if he ahdatha until he performs wudū’.” Abu Hurayrah رضى الله عنه explained it when a man asked him “what is al-hadath?” He said: “passing wind either noiselessly or with a sound.” [1]

    So likewise whatever exits via the back of the private parts from what is tangible also breaks the wudū’. The lightest form of al-hadath is passing wind inaudible or audible but if something tangible exits (e.g. faeces) then more so, this breaks the wudū’ although it is not specified in the explanation of Abu Hurayrah رضى الله عنه.
  2. Whatever requires ghusl (ritual bath) also requires wudū’
    وبما يوجب الغُسلَ
    The jurists differentiate it, they says wudū’ is nullified by major and minor hadath (ritual impurity). The major hadath is whatever necessitates that an individual perform ghusl, and it is intercourse. If one has to perform ghusl then the wudū’ has been nullified. Therefore if ghusl is nullified then so too is wudū’.
  3. Sleeping whilst lying down
    ونومِ المضطجع
    In reality, the ‘ulema have different statements on this issue. Some say that sleeping whilst lying down nullifies the wudū’ and sleeping whilst sitting does not nullify the wudū’. Others say that if one sleeps whilst kneeling or prostrating this does not break the wudū’.

    This speech in reality differs from the statement of the Prophet صلى الله عليه و سلم which apparently says: “Sleep nullifies wudū’; except sleeping in the sitting position.”[2] What is authentic is what comes from the Prophet صلى الله عليه و سلم where he said: “wipe over the two khuffs a day and a night for the resident and three days for the traveler except from sleep or defecation.”[3]

    Therefore, if sleep invalidates wudū’ then it is the same whether it is a little or a lot, lying down or sitting, kneeling or prostrating – all of this nullifies the wudū’.

    To summarize the statements on this issue, in reality, the authentic ahaadeeth indicate that the Sahabah (Companions)رضى الله عنهم waited until ‘Eesha and their heads nodded from sleep, then they stood and awaited the Prophet صلى الله عليه و سلم and then they prayed behind him without performing wudū’.[4] They did not make wudū’ before they prayed, nor did the Prophet صلى الله عليه و سلم command them to do so. Therefore, this hadith clearly goes against the one who says that sleep nullifies the wudū’.

    In another narration, some of the Sahaabah رضى الله عنهم were even heard snoring from sleep, and yet they awoke and performed the salaah without making wudū’.[5] This indicates that sleeping in this manner does not nullify the wudū’.

    To reconcile between all the narrations we say that if the sleep is very deep sleep such that one is unaware of events in his surroundings, then this nullifies his wudū’. If the sleep is light – whether standing, sitting, lying down, walking or with eyes opened then the wudū’ is not nullified, based on the actions of the Companions رضى الله عنهم.
  4. Eating camel meat
    وأكلِ لحم الإبل
    The author رحمه الله mentions that eating camel meat nullifies the wudū’. Camel meat is no doubt halaal (lawful), but eating it invalidates the wudū’.

    If you use qiyaas (analogy) then in reality you will not find statements to support nullification of the wudū’ by eating camel meat.

    More than one from the People of Knowledge say that there is no difference between the meat of camel, cow or sheep, so it should not break wudū’ – this deduction is wrong. As long as there is an authentic hadeeth where the Prophet صلى الله عليه و سلم commanded making wudū’ if you eat camel meat[6] there is no qiyaas.

    Then there are those who say that the wudū’ is not nullified by eating camel meat based on a hadith of the Prophet صلى الله عليه و سلم which is general in meaning where he صلى الله عليه و سلم once commanded the people to make wudū’ after eating any meat cooked on a fire[7]. This narration was then abrogated. Some say that since the command was abrogated then if the camel meat is cooked on a fire this does not break wudū’. This deduction is also wrong as the abrogation of the hadith implies any meat other than camel meat which if cooked on a fire does not break wudū’. The camel meat is mentioned in an authentic hadith so it still breaks the wudū’ (after eating it).

    * Imaam ash-Shaafi’ee said regarding this issue: “I did not find any authentic narration concerning this issue, but if an authentic narration is found then this would be my position.”
    * Likewise, Imaam al-Baihaqee mentioned on this issue that there are two authentic narrations with this meaning.
    * Therefore it is not fitting for a Muslim to say that wudū’ is not nullified by eating camel meat as long as the hadith is affirmed.
  5. Vomiting
    والقيءِ ونحوِه
    The author رحمه الله says: wudū’ is nullified by vomiting. No doubt this is based on deduction from authentic narrations where the Prophet صلى الله عليه و سلم performed ablution after vomiting[8]. The narrator of the hadith, Abu Dardaa رضى الله عنه, mentioned that he himself poured the water for the Prophet صلى الله عليه و سلم to make wudū’ after he صلى الله عليه و سلم vomited. This hadith indicates that vomiting nullifies wudū’.

    There is a shubhah (uncertainty, doubt) where some people ask: “If vomiting nullifies the wudū’ then what about Ramadaan and the relationship between vomiting and fasting in Ramadaan?” The People of Knowledge say, based on a hadith, that whoever vomits intentionally, he breaks his fast and has to make up the day[9]. As for the one who the vomiting overpowers him without his contributing to it, then his fast is not nullified.

    Wudū’ is different – whether one vomits intentionally or not the wudū’ is nullified in both conditions.

    Things similar to vomiting

    Things similar to vomiting also nullify the wudū’. Some of the People of Knowledge say that this refers to nosebleed (ru’aaf رعاف) and some say that it is qalas (قلس) which exits through the throat from the stomach. Some say that it breaks the wudū’.

    The Shaykh حفظه الله said that all these statements and the narrations related to them are not authentic. The People of Knowledge have differences related to nosebleed and qalas regarding whether it breaks wudū’ or not. The Shaykh حفظه الله said that they do not break the wudū’ as they do not come from the private parts. That (blood) which breaks the wudū’ is what comes from the two private parts.
  6. Touching ones genitals
    ومسِّ الذَّكَر
    The author رحمه الله says that touching the male private parts breaks the wudū’. There is a narration where the Prophet صلى الله عليه و سلم said “whoever touches his private parts then let him not pray until he makes wudū’.”[10]

    As for the statement of those who say that it does not break the wudū’ they use the hadith of Talq ibn ‘Ali رضى الله عنه who said that once the Prophet صلى الله عليه و سلم was asked about whether touching the private parts breaks wudū’ and he صلى الله عليه و سلم said that indeed it is a part of the body.[11]

    Others use hadith of Busrah bint Safwaan رضى الله عنها mentioned above which says that one who touches his private parts must make wudū’.

    There is therefore a difference between the People of Knowledge based on these two texts. The first thing that our noble Scholars try to do when there are differences between the ahaadeeth, is to try and reconcile between the two narrations and bring harmony between them.

    Ibn Hibban رحمه الله and other than him say whilst reconciling the ahaadeeth: whoever touches his private parts with a piece of cloth between his hand and the private parts, does not break his wudū’. As for the one without anything between his hand and the private parts then he breaks his wudū’.

    The Shaykh حفظه الله then mentioned that there are two issues to be mentioned:
    1. Touching the back private part – the anus for both men and women.
      Touching the anus without something between the hand and the anus breaks the wudū’ due to the hadith of the Prophet صلى الله عليه و سلم where he mentioned “whoever touches his private parts then let him not pray until he makes wudū’”[10]– this includes both the front and back private parts.
    2. The woman touching her private parts.
      If the woman touches her front or back private parts without something between the hand and the private parts then this breaks the wudū’. There is a hadith from ‘Umar ibn Shua’ib from his grandfather that the Prophet صلى الله عليه و سلم said: “Any man that touches his private parts has to make wudū’ and any woman who touches her private parts must make wudū’.”[12]

      So based on the general hadith “whoever touches his private parts then let him not pray until he makes wudū’”[10] both men and women must make wudū’ if they touch their front or back private parts without something between the hand and the private parts. Likewise the second hadith from ‘Umar ibn Shua’ib also indicates that this applies to both men and women.


Book: Purification

Chapter 5: Ritual Bathing – al-Ghusl

Quote:
بابٌ الغُسلُ:
يجب بخروج المنِيِّ بشهوةٍ ولو بتفكّر، وبالتقاء الختانين، وبانقطاع الحيض والنفاس، وبالاحتلام مع وجود بلل، وبالموت، وبالإسلام.
Ghusl
Ghusl becomes an obligation when semen is ejaculated due to sexual excitement – even if it is resultant from merely fantasizing in your mind, when the genitalia come into one another, at the end of haaidh (Menstrual cycle) and Nifaas (Postpartum bleeding). (It is also compulsory when it results) from a nocturnal (sexual “wet”) dream that produces a wetness. Death and Entering into Islaam also obligate the Ghusl.



Ghusl

Ghusl is from the verb غَسَلَ – يَغْسِلُ – غُسْلا/غَسْلا.
It means to pour water over the entire body whilst passing the hand over the body i.e. it refers to washing the entire body. It is sometimes obligatory and sometimes recommended.

When Ghusl is Obligatory

  1. When sperm (manee مني) is ejaculated from desire or intercourse.
    يجب بخروج المنِيِّ بشهوةٍ ولو بتفكّر
    Intercourse obligates that ghusl be performed, even if no sperm is ejaculated. If thinking about intercourse etc. leads to an ejaculation of semen then it is no doubt obligatory to make ghusl. After ejaculation and before making ghusl it is not permissible to pray or touch the Mushaf etc.

    Regarding the hadith of ‘Ali رضى الله عنه when he asked about the madhee (مذي – pre-seminal fluid). The Prophet صلى الله عليه و سلم said: “For the madhee (pre-seminal fluid) is the wudū’ and for the manee (semen) is the ghusl.”[13] The madhee necessitates wudū’ and not ghusl. madhee is not the same as semen (manee); it is a thin fluid that is secreted when thinking about intercourse, reading about it or fondling one’s wife etc. As long as it is not manee (semen) from an ejaculation, then it requires wudū’ and not ghusl, however, if manee exits then ghusl is required.

    Wet Dream - If one awakens after sleeping to find a wet spot on his underwear or garments, or a dry spot with the traces of semen, then it is obligatory that he makes ghusl. This is even if he does not remember having a dream.

    If one knows that he had a dream and made intercourse etc. in the dream, but there are no signs or traces of manee to be seen when he awakens, then there is no need for ghusl.

    Also if women have wet dreams and fluid comes out then it is necessary to make ghusl.
  2. When the private parts of men and women touch.
    وبالتقاء الختانين
    When the private parts of the man and the woman touch ghusl is obligatory. Women are circumcised just as men are circumcised. What is meant here is that place of circumcision which is always in the front of the private parts. If these parts meet even without penetration then it necessitates ghusl, even if there is no ejaculation.
  3. Termination of Haaidh
    وبانقطاع الحيض
    Haaidh refers to the blood that comes from the healthy woman who is not ill. The menses comes once a month for usually six to seven days. If the woman usually has her normal menses but at one time it is prolonged she should look at the colour of the blood in order to verify that it is the blood of menses. For menses the blood is dark in colour. When the menses is completed ghusl is mandatory.
  4. and Nifaas
    والنفاس
    Blood of Nifaas – postnatal bleeding. This blood is darker not like haaidh. It occurs after labor or a miscarriage. Usually it is after the ruh (soul) has been blown into the fetus. A woman in this condition should not pray or touch the Mushaf. She should wait until the blood has stopped completely and then take a ghusl as Allaah سبحانه و تعالى said:
    وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُواْ النِّسَاء فِي الْمَحِيضِ وَلاَ تَقْرَبُوهُنَّ حَتَّىَ يَطْهُرْنَ فَإِذَا تَطَهَّرْنَ
    {They ask you concerning menstruation. Say: "That is an Adha (a harmful thing for a husband to have a sexual  intercourse with his wife while she is having her menses), therefore, keep away from women during menses and go not into them till they are purified (from menses and have taken a bath)." And when they have purified themselves ...} [al-Baqarah 2:222]

    Based on the ayah, when the blood stops flowing it does not imply that the women are purified, unless and until they make ghusl. Also, from the Sunnah, the Prophet صلى الله عليه و سلم commanded the women to make ghusl when the blood stopped flowing.[14]
  5. Wet Dream with the presence of wetness
    وبالاحتلام مع وجود بلل
    This has been mentioned above in the section When sperm (manee مني) is ejaculated from desire or intercourse.”
  6. Death
    وبالموت
    If an individual dies it is obligatory that he be given a ghusl. It is not upon the dead person to do this as he is dead and thus can no longer do anything. It is obligatory that the dead person be given a ghusl by those Muslims who are alive, and that he be shrouded and that they perform janaazah upon him and bury him. All this is Fard Kifaayah (an obligation upon the Community). It is an obligation upon the Muslims, if they do not wash the body and bury it then all of them (words unclear – share in the sin?)

    ***** Translation cut here *****
  7. One who accepts Islaam
    وبالإسلام
    Ghusl is obligatory for a kaafir who accepts Islaam i.e. upon a new Muslim. This is because he is now required to perform salaah even if he does not understand anything except the Takbeer (saying Allaahu Akbar – Allaah is the Greatest) and the Tahmeed (praising Allaah by saying subhaanallaah, alhamdulillaah etc.) and therefore it is obligatory for him to make ghusl as comes in the hadith of the Prophet صلى الله عليه و سلم: when he صلى الله عليه و سلم said to some of the Companions when Thumaamah accepted Islaam ‘Go with him to the wall of Bani Fulaan then pass by it and make ghusl’.”[15]

    Therefore it is from the legislation that a new Muslim must take a ghusl even he washed himself just before accepting Islaam, so it is necessary that he makes ghusl upon entering Islaam.


 
QUESTIONS & ANSWERS


1. Question: My mother who is a Christian is getting married soon inshaa' Allaah and the marriage will take place in a church. She wants me and my wife to attend. What is your advice to me?
Answer: In reality even though there are times when you have to look at the benefit that issues like this may bring, there is no doubt that there is much shirk in the church where the marriage is going to take place as the priest may mention matters of shirk etc. Therefore, it is not permissible to be there, or to attend churches as Allaah سبحانه و تعالى said:
فَلاَ تَقْعُدْ بَعْدَ الذِّكْرَى مَعَ الْقَوْمِ الظَّالِمِينَ
{…then after the remembrance, sit not you in the company of those people who are the Zâlimûn (polytheists and wrong doers).} [al-An’aam 6:68]

We advise the brother with giving his mother her rights regarding kindness, and as such he should excuse himself in a good manner, from attending, perhaps he may give her an appropriate gift so that she will maintain good relations with him. However, it is not permissible to attend the church due to the Shirk that occurs within.


2. Question: I know that hanging verses of the Qur’aan was not from the Manhaj of the Salaf. But, is it permissible for me to hang some adhkaar (supplications) e.g. entering and exiting the house, or adhkaar of sleep for the purpose of memorization and reminding?
Answer: It is not permissible to hang these supplications since those around the Messenger صلى الله عليه و سلم i.e. the Companions رضى الله عنهم were also in need of memorizing these supplications but they did not hang them on the walls in order to do this. Therefore, since they did not do it and they had the same need, then if we do this it will be a bid’ah (innovation).

As for hanging it as a reminder, the Companions رضى الله عنهم were also in need of reminders but they did not do this.

Alhamdulillaah, in the beginning they and their children memorized much of the Deen but there is no authentic narration whatsoever that affirm that the Companions hung supplications on a wall etc. for this purpose.

That which we advise with, is that you should memorize the supplications and be diligent and zealous in reviewing them every morning and evening, whenever you enter and go out the house, but do not hang them.

Also, some people hang supplications and the prayer timetable and a clock etc. in a musallah in front of them. This is not something that should be done. Nothing should be in front of the musalee (one who is praying) as this will distract him in his salaah. If it is important and must be hung it should be placed at the corners of the musallah and the back of the masjid.



References and Notes

[1] Hadeeth with this meaning and similar wording narrated by Abu Hurayrah in the Saheehayn. Saheeh al-Bukhaaree (#135) Kitaab al-Wudū’. Saheeh Muslim (#225) Kitaab at-Tahaarah.
قال رسول الله صلى الله عليه وسلم: (لا تقبل صلاة من أحدث حتى يتوضأ). وقال رجل من حضرموت: ما المحدث يا أبا هريرة؟ قال: فساء أو ضراط

[2] Reference Pending

[3] Reference Pending

[4] Reported with the following wording in Saheeh Muslim Vol. 1 Kitaab al-Hayd (#376)
سمعت أنسا يقول: كان أصحاب رسول الله صلى الله عليه وسلم ينامون. ثم يصلون ولا يتوضؤون. قال قلت: سمعته من أنس؟ قال: إي. والله!

[5] Reference Pending

[6] Shaykh al-Albaanee رحمه الله says Saheeh in Saheeh al-Jaami’ (#3006). See Saheeh Abi Daawud (#177).
توضئوا من لحوم الإبل ولا تتوضئوا من لحوم الغنم وصلوا في مرابض الغنم ولا تصلوا في مبارك الإبل

[7] Initially wudū’ was required after eating any meat cooked on a fire as indicated in the following hadith. Shaykh al-Albaanee رحمه الله says Saheeh in Saheeh al-Jaami’ (#3007)
توضئوا مما مست النار

Later on the command was abrogated as indicated in the following hadith. Shaykh al-Albaanee رحمه الله says Saheeh in Saheeh al-Jaami’ (#4883)
كان يأكل مما مست النار ثم يصلي ولا يتوضأ

[8] Shaykh al-Albaanee رحمه الله says Saheeh in Irwaa’ al-Ghaleel Vol. 1
روى معدان بن طلحة عن أبي الدرداء أن النبي صلى الله عليه وسلم قاء فتوضأ فلقيت ثوبان في مسجد دمشق فذكرت له ذلك فقال صدق أنا صببت له وضوءه رواه أحمد والترمذي وقال هذا أصح شيء في هذا الباب

[9] Shaykh al-Albaanee رحمه الله says Saheeh in Saheeh al-Jaami’ (#6243)
من ذرعه القيء وهو صائم فليس عليه قضاء ومن استقاء فليقض

[10] Reported by: An-Nasaa’ee 1/216 (#447), at-Tirmidhi 1/126 (#82), Ahmad, Maalik, ash-Shaafiee and other
من مس ذكره فلا يصلي حتى يتوضأ

The Shaykh حفظه الله also mentioned the following hadith which Shaykh al-Albaanee رحمه الله says Saheeh in Saheeh al-Jaami’ (#6554)
من مس ذكره فليتوضأ

[11] Ibn Hibban says Saheeh. Also see Tamaam al-Minna pg. 103
أن رجلا سأل النبي صلى الله عليه وسلم عن رجل يمس ذكره هل عليه الوضوء ؟ فقال : لا إنما هو بضعة منك

[12] Shaykh al-Albaani says Saheeh in Saheeh al-Jaami’ (#2725)
أيما رجل مس فرجه فليتوضأ وأيما امرأة مست فرجها فلتتوضأ

[13] At-Tirmidhi Vol. 1 (#114). Shaykh al-Albaani says Saheeh in Saheeh al-Jaami’ (#5910).
من المذي الوضوء ومن المني الغسل

[14] Reference Pending

[15] Reference pending