ISLAMIC PERSPECTIVE - QUESTION AND ANSWERS RELATED TO ISLAM

Imam Ahmad was of the view that it is obligatory, and he quoted as evidence the hadeeth narrated from the Prophet (peace and blessings of Allah be upon him), according to which he said: �There is no wudoo� for the one who does not mention the name of Allah.� (Narrated by al-Tirmidhi, 25; classed as hasan by al-Albaani in Saheeh al-Tirmidhi. See al-Mughni, 1/145)

The majority of scholars � including Imam Abu Haneefah, Imam Maalik and Imaam al-Shaafa�i � and according to one view narrated from Imam Ahmad, are of the view that saying Bismillaah is one of the Sunnahs of wudoo�, and that it is not obligatory.

1 � The Prophet (peace and blessings of Allah be upon him) taught a man how to do wudoo�, and said to him: �Do wudoo� as Allah has commanded you.� (Narrated by al-Tirmidhi, 302; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 247). This is referring to the words of Allah (interpretation of the meaning):

And there is no mention of saying Bismillaah in what Allah commands here. See al-Majmoo� by al-Nawawi, 1/346

Abu Dawood (856) narrated a more complete version of this hadeeth, which more clearly demonstrates that it is not obligatory to say Bismillaah when doing wudoo�.

It was narrated from Abu Hurayrah that the Messenger of Allah (PBUH) said: The prayer of any one of you is not complete unless he does wudoo� properly as enjoined by Allah. So he should wash his face and his hands up to the elbows, and wipe his head, and wash his feet up to the ankles��

The Prophet (peace and blessings of Allah be upon him) did not mention saying Bismillaah, which indicates that it is not obligatory. See al-Sunan al-Kubra by al-Bayhaqi, 1/44

2 � Many of those who described the wudoo� of the Prophet (PBUH) did not mention that he said Bismillaah; if it was obligatory it would have been mentioned.

This is the view favoured by many of the Hanbalis such as al-Khuraqi and Ibn Qudaamah.

Among contemporary scholars, this view is favoured by Shaykh Muhammad ibn Ibraaheem and Muhammad ibn �Uthaymeen (may Allah have mercy on them both).

See: Fataawa al-Shaykh Muhammad ibn Ibraaheem, 2/39; al-Sharh al-Mumti�, 1/130, 300)

They responded in two ways to the hadeeth which is quoted by those who say that saying Bismillaah is obligatory:

It was classed as da�eef by a number of scholars including Imam Ahmad, al-Bayhaqi, al-Nawawi and al-Bazzaar.

Imam Ahmad was asked about saying Bismillaah when doing wudoo�, and he said: There is no sound hadeeth concerning that, and I do not know of any hadeeth that has a jayyid (good) isnaad to support that. Al-Mughni, 1/145

See al-Sunan al-Kubra by al-Bayhaqi, 1/43; al-Majmoo�, 1/343; Talkhees al-Habeer, 1/72

2 � If the hadeeth is saheeh, then what it means is �no perfect wudoo�� and not �no valid wudoo��. See al-Majmoo�, 1/347; al-Mughni, 1/146

Based on this, then the hadeeth � if it is saheeh � indicates that it is mustahabb to say Bismillaah, but it is not obligatory. And Allah knows best.

Based on this, if a Muslim does wudoo� and does not say Bismillaah, then his wudoo� is valid, but he is missing out on the reward for doing this Sunnah. To be on the safe side, the Muslim should not omit to say Bismillaah when doing wudoo�.

What is the logic of Ablution, and how it is performed? What are condition of its nullifying?

Prayer is only acceptable if you are bodily pure and have performed Abulution (Wudu). However if someone has taken �Purification Ghusl� or taken Ghusl in already pure condition, then ablution is already completed as part of Ghusl.

The Qur'an. Says Allah in the Qur'an, "O you who believe, when you rise for prayer, wash your faces and your hands up to the elbows and lightly rub your heads and (wash) your feet up to the ankles �.� (Al-Mai'dah 5: 6).

Ablution has certain components which, if not fulfilled according to the correct Islamic procedures, make one's ablution void.

The intention is obligatory as shown in the following: 'Umar related that the Prophet, upon whom be peace, said, "Every action is based on the intention (behind it), and everyone shall have what he intended..." (Related by "the group)

So before offering prayer, one must be in good shape and pure condition. It is necessary to wash the parts of the body which are generally exposed to dirt or dust or smog. Ablution (Wudu') is preferably carried out as follows:

1. Declare the intention that the act is for the purpose of worship and purity, start by saying Bismillahhirrahmanirraheem.بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

3. Rinse out the mouth with water, three times, preferably with a brush whenever it is possible.

5. Wash the whole face three times with both hands, if possible, from the top of the forehead to the bottom of the chin and from ear to ear.

6. Wash the right arm three times up to the far end of the elbow, and then do the same with the left arm.

8. Wipe the inner sides of the ears with the forefingers and their outer sides with the thumbs. This should be done with wet fingers.

9. Wash the two feet up to the ankles, three times, beginning with the right foot.

At this stage the ablution is completed, and the person who has performed it is ready to start to start his prayer. When the ablution is valid a person may keep it as long as he can, and may use it for as many prayers as he wishes. But it is preferable to renew it as often as possible. It is also preferable to do it in the said order, although it will be accepted from those who fail to keep this order. Ablution in the said way is sufficient for prayer unless it is nullified. by any reason.

1. Natural discharges, i.e., urine, stools, gas, etc.
2. The flow of blood or pus and the like from any part of the body.
3. Vomiting.
4. Falling asleep.
5. Losing one's reason by taking drugs or any intoxicating stuff.

After the occurrence of any of these things the ablution must be renewed for prayer. Also, after natural discharges, water should be applied because the use of toilet tissues may not be sufficient for the purpose of purity and worship.

Is it true that if we waste water during our ablution, our faces won't be as bright as it shud be? Are there any hadiths or verses from the Qur�an that proofs this?

As for your first question, we did not hear of a hadith or Qur�anic verse saying that if you waste water during your ablution, your face won't be as bright as it should be.

However, it should be clear that no one should use too much water while making wudu�. There are various hadiths in this regard. It is Sunnah while making wudu� to wash the assigned parts three times. Washing these parts more than three times is prohibited as it is considered an extravagance in wasting water.

Ibn `Umar reported that the Prophet (peace and blessings be upon him) passed by Sa`d ibn Abi Waqqas while he was making wudu� and said, �How extravagant you are!� He replied, �Is there extravagance in wudu�� The Prophet replied, �Yes and even if you are making wudu� from a floating river.� This hadith indicates that one should not use too much water while making wudu�.

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4. WIPING OVER SOCKS IN WUDOO

I would like to know about doing wudoo over nylon socks. I would like a hadith on this please.

The Prophet (SAAWS) was seen making wudoo and wiping over his khuff. That means he was wiping over something like leather socks or boots. In another hadith, the Prophet (SAAWS) was wiping over socks, which means that it could be of any fabric. In the Hadiths, the Prophet (peace be upon him) used the words khuffain and jaurabain. Jaurab could be any kind of socks.

According to Al-Imam Ahmed and some other scholars, they don't have any contingency for wiping over socks. He says, "Let it be so light. It is still good to wipe over it even if water penetrates that fabric." We don't have any hadith that talks about the fabric if it prevents water from getting through the sock or not. It is the opinion of the majority of schools that the khuff should be thick enough to prevent water from penetration. But this fiqh is not supported by any hadith. It is an opinion of fiqh. Nylon socks are permissible to wipe over.

But of course, the condition is that you must wear them after full wudu after you have washed your feet. After that, you are allowed to make messah for five prayers or if you are traveling for three days and three nights.

5. WUDU BREAKING CAUSES

Question :

Can you tell me all the causes by which wudu� (ablution) can be broken? Please tell me each and every one of them. And having an orgasm without sexual intercourse break the wudu or ghusl?

Dear brother in Islam, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.

As regards your question, we cite what Sheikh Sayyed Sabiq, states in his well-known book, Fiqh As-Sunnah, in this regard:

Ablution is nullified by urinating, defecating (Almighty Allah says, ��. or any of you comes after answering the call of �..� (Al-Maa�idah 5:6) thus proving that such an act obligates a new purification), and releasing gas from the anus. Abu Hurairah reported that the Messenger of Allah (peace and blessings be upon him) said, "Allah does not accept the prayer of a person who has released gas until he makes a new ablution.� A person from Hazhramaut asked Abu Hurairah, "What does �releasing gas� mean?" He answered, "Wind with or without sound." (Reported by Al-Bukhari and Muslim.)

He also quoted the Prophet (peace and blessings be upon him) as saying, "If one of you finds a disturbance in his abdomen and is not certain if he has released any gas or not, he should not leave the Prayer unless he hears its sound or smells its scent." (Reported by Muslim)

Hearing the escaping gas or smelling it is not a condition for nullifying ablution, but the Prophet (peace and blessings be upon him) stressed that one should be certain of the action.

As for madhi, which is prostatic fluid in men, and sexual vaginal discharge in women, the Prophet (peace and blessings be upon him) said, "Make ablution" (i.e. one should renew his ablution upon noticing such discharge). Concerning semen or mani, said Ibn `Abbas, "It requires ghusl (bathing) and for madhi and wadi (a thick white secretion discharged (by some people) after urination), wash your sex organs and make wudu� (ablution)." This was reported by Al-Baihaqi in his Sunan.

Deep sleep that makes a person completely unaware of his surroundings

If a person does not keep his buttocks firmly seated on the floor while sleeping, he must make a new ablution. If one's buttocks are kept firmly on the floor during one�s sleep, no new ablution is necessary. This is implied by the Hadith of Anas who said, "The Companions of the Prophet (peace and blessings be upon him) were waiting for the late night Prayer until their heads began nodding up and down (from drowsiness and sleep). They would then pray without performing ablution." (Reported by Ash-Shafi`i, Muslim, Abu Dawud and At-Tirmidhi). The wording that At-Tirmidhi recorded from the chain of Shu`bah is, "I have seen the Companions of the Prophet (peace and blessings be upon him) sleeping to the extent that one could hear some of them snoring. But, they would stand for Prayer without a new ablution." Ibn Al-Mubarak said, �In our opinion, this happened when they were sitting.�

This nullifies the ablution regardless of whether it is due to insanity, fainting, drunkenness, or some medicine. It also does not matter if one is unconscious for a short or long period of time, or if one is sitting, or falls to the ground, and so on. The aspect of unawareness here is greater than that of sleeping. The scholars have unanimous view on this point.

Busrah bint Safwan narrated that the Prophet (peace and blessings be upon him) said, "Whoever touches his sexual organ cannot pray until he performs ablution." (Reported by Al-Bukhari) In the narration of Ahmad and An-Nasa'i, Busrah heard the Prophet saying, "Ablution is to be made by a person who touches his sexual organ." This is general and encompasses touching one's own sexual organs or touching somebody else's. Abu Hurairah reported the Prophet (peace and blessings be upon him) as saying, "Whoever touches his sexual organ without any covering (between them) must perform ablution." (Reported by Ahmad, Ibn Hibban and Al-Hakim, who classified it as sahih (authentic), as did Ibn `Abdul-Barr).

Ibn As-Sakin said, "That Hadith is from the best of what has been related on this topic." Ash-Shaf'i related: "Any man who touches his penis must perform ablution. Any woman who touches her vagina must perform ablution." Commenting on its authenticity, Ibn Al-Qayyim quotes Al-Hazimi as saying, "That chain is sahih."

However, the Hanifi scholars are of the opinion, based on the following Hadith, that touching the sexual organ does not nullify the ablution: "A man asked the Prophet (peace and blessings be upon him) if touching the penis necessitates performing ablution. The Prophet (peace and blessings be upon him) said: "No, it is just a part of you." (Reported by "the five" (five scholars of Hadith). Ibn Hibban classified it as sahih, and Ibn al-Madini said, "It is better than the Hadith of Busrah.�)

However as both hadiths are authentic, the conflict is resolved by scholars that if someone touches his/her part for the purpose of sexual feeling then wudu is broken. However if it is by chance as suppose by getting up or cleansing with towel, then it is not broken.

A�ishah reported that Allah�s Messenger (peace and blessings be upon him) kissed her while he was fasting and said, "Kissing does not nullify the ablution, nor does it break the fast." (Reported by Ishaq ibn Rahawaih and Al-Bazzar with a good chain of transmission.)

A�ishah also said, "One night, I missed Allah�s Messenger in my bed, and so went to look for him. I put my hand on the bottom of his feet while he was praying and saying, 'O Allah, I seek refuge in Your pleasure from Your anger, in Your forgiveness from Your punishment, in You from You. I cannot praise you as You have praised Yourself.�� (Reported by Muslim and At-Tirmidhi, who classified it as sahih), and she also reported, �The Prophet kissed some of his wives and went to Prayer, without performing ablution." (Reported by Ahmad and "the four'' and its narrators are trustworthy.)

She also said, "I would sleep in front of the Prophet (peace and blessings be upon him) with my feet in the direction of the qiblah (to him). When he prostrated, he would touch me, and I would move my feet." In another narration it says, �When he wanted to prostrate, he would touch my legs.�

Seeing aurah or naked

They replied:

They replied: Yes, looking at the �awrah is not one of the things that invalidate wudoo�.

Bleeding

This involves bleeding due to a wound, cupping or a nosebleed, and regardless of the quantity of blood.

Al-Hassan says, "The Muslims used to pray even while wounded." (Reported by Al-Bukhari) He also reported, "Ibn `Umar squeezed a pimple until it bled, but he did not renew his ablution. Ibn Abi `Uqiyy spat blood and continued his Prayer. `Umar ibn Al-Khattab prayed while blood was flowing from him. `Ibbad ibn Bishr was hit with an arrow while praying, but continued his Prayers." (Reported by Abu Dawud, Ibn Khuzaimah, and Al-Bukhari.)

Vomit

Regardless of whether the amount of vomit is great or small, there is no authentic Hadith stating that it nullifies ablution.

This is the case where a person is not quite sure whether he is in a state of purity or not. Such a confusing state of mind does not nullify ablution, regardless of whether the person is in Prayer or not, until he is certain that his ablution has been nullified. `Abbad ibn Tameem related that his uncle queried the Prophet (peace and blessings be upon him) about a person who feels something in his abdomen while praying. The Prophet (peace and blessings be upon him) is reported to have said, "He should not leave (the Prayer) until he has heard or smelled it." (Reported by Muslim, Abu Dawud and At-Tirmidhi).

It does not mean that its sound or bad smell nullifies ablution, but that one must be certain of the act that nullifies one�s ablution. Ibn Al-Mubarak said: "If one is uncertain about one�s condition of purity, one does not need to perform a new ablution." Further, if one is certain that his ablution has been nullified and doubts whether he has purified himself or not, he must perform a new ablution.�

The Wudu is broken if any fluid is discharged from the genitals because of sexual excitement. But the Ghusl becomes necessary if there is seminal discharge (maniy)

Wudu� is nullified by deep sleep that makes a person completely unaware of his surroundings. Jurists clarified this point by stating that: �If a person does not keep his buttocks firmly seated on the floor while sleeping, he must make a new ablution. If one's buttocks are kept firmly on the floor during one�s sleep, no new ablution is necessary. This is implied by the Hadith of Anas who said, "The Companions of the Prophet (peace and blessings be upon him) were waiting for the late night Prayer until their heads began nodding up and down (from drowsiness and sleep). They would then pray without performing ablution." (Ash-Shafi`i, Muslim, Abu Dawud and At-Tirmidhi)."

If I use some oils to protect my skin from drying. Should these oils be removed before ablution?

If the oil you apply is of the type which prevents water from reaching your skin, then you have to remove it for ablution. However, most oils are eventually absorbed and or dried out. Perhaps the best thing to do is to have ablution before you apply the oil, which may enable you to have your first prayer without having to have a fresh ablution. By the time the next prayer is due, the oil would have been absorbed or dried.

Could you please quote a Hadith in support of your claim that ablution is invalidated by the touching one's private parts? What if this happens as one is drying himself after having ghusl?

It is the view of most scholars that to touch one's private parts, skin to skin, invalidates ablution. Their view is based on the Hadith by a companion of the Prophet, Yassrah bint Safwan, who stated that she has heard the Prophet saying: "He who touches his private parts must not pray until he has performed ablution". (Related by Al-Bukhari, Muslim, Malik, Al-Shafie, Ahmad as well as others). Another Hadith related by Ahmad quotes the Prophet as saying: "Any man who touches his private parts should perform ablution and any woman who touches her private parts should have ablution." In the light of these Hadiths, if you touch your private parts, when you are drying yourself after having had grand ablution, you need to perform ablution, i.e. Wudhu, before you pray.

Note: The Shafiis and Hanbalis say that the ablution is invalidated by as such as touch regardless of its being with the palm of one's hqand or the back of the hand. The Malikis are said to differentiate between touching with the palm- in which case the ablution is invalidated, and touching with the back of the hand, in which case it remains intact. The Hanafi school does not regard that as invalidating the ablution.

Erection on its own doesn't invalidate one's ablution. However, if any liquid is also excreted from the penis, then all depends on the fluid's nature. If it is sperm (with ejaculation), then the person has to bathe, if it is other than sperm, then the person only has to wash his private parts and make ablution. Having stated this, although ablution is NOT necessary with erection alone, it is Mustahab (desirable) to take ablution.

8. WUDU : WIPING OVER SOCKS

My question is that when a Muslim wears cotton socks while HAVING WUDU', and then that person has to renew the wudu' can he/she wipe over the top of the socks? Or does that person have to take the socks off to wash the feet?

Yes, wiping over socks is permitted according to some Islamic Scholars and you may do so if you want to. In addition, many times, we allow it to elderly people when necessary. However, wiping over socks has certain conditions:

3) They have to hold on to the foot without the need for a rubber band or any elastic or string to tie them.

5) They have to cover the ankles (the two bones sticking out on the bottom of the leg).

The Prophet (peace be upon him) was seen making wudoo and wiping over his khuff. That means he was wiping over something like leather socks or boots. In another hadith, the Prophet (peace be upon him) was wiping over socks, which means that it could be of any fabric. In the Hadiths, the Prophet (peace be upon him) used the words khuffain and jaurabain. Jaurab could be any kind of socks.

But of course, the condition is that you must wear them after full wudu after you have washed your feet. After that, you are allowed to make massah for five prayers or if you are traveling for three days and three nights.

What is Tayammum? I�d like to know how and when we are allowed to offer tayammum (dry ablution). Can you tayammum with tissue paper?

If water is not available then pebbles can be used but preferably in odd number as per following hadith.

Abu Huraira reported Allah's Apostle

as saying: When anyone wipes himself with pebbles (after answering the call of nature) he must make use of an odd number and when any one of you performs ablution he must snuff in his nose water and then clean it. (Muslim, Book of Purification, Number 458)

Tayammum in Islamic Law is the act of purifying one's self with sand in the absence of water.

Tayammum or resort to pure earth may substitute for the ablution and even the bath. This is allowed in any of the following cases:

In any of these instances it is permissible to make tayammum, which is performed as follows:

2. Shake the hands off and wipe the face with them once in the same way as done in the ablution.

3. Strike the hands again and wipe the right arm to the elbow with the left hand then the left arm to the elbow with the right hand.

Tayammum is a symbolic demonstration of the importance of the wudu� (ablution), which is so vital for both worship and health. When Islam introduced this repeatable ablution, it brought along with it the best hygienic formula, which no other spiritual doctrine or medical prescription had anticipated.

You wanted to know if a person is allowed to wipe his / her private parts with tissue paper after he/she urinates, then the answer is yes, he/she is allowed to do so although it is recommended to use water, if it is available. But after wiping with tissue paper, the person has to perform ablution (if water is available) or tayammum (if water is not available) to be able to perform prayer. Thank you for asking and God knows best.

Answer:

Prayer is only acceptable if you are bodily pure. The whole body with the nostrils, mouth and head must be washed by a complete bath before commencing prayer in any of the following cases:

4. At the end of the confinement period of nursing women, which, is estimated at a maximum of forty days. If it ends before, complete ablution should be done.

It should be pointed out that at the start of the bath or ablution the intention must be clear that it is for the purpose of purity and worship.

The opinion of the jurists in general is that ghusl is a must should one have a discharge of al-mani (sperm) owing to stimulation while asleep or awake. Abu Sa'eed reported that he heard the Messenger of Allah, upon whom be peace, say, "Water (washing) is (needed) after (ejaculation of) sperm." (Related by Muslim.)

If one's penis has entered his wife's vagina, ghusl is obligatory even if there was no ejaculation. Says Allah, "If you are sexually impure, purify yourselves." Commenting on the subject, ash-Shaifi says, "In the Arabic language, sexual impurity refers to any type of sexual intercourse, regardless of whether sperm was ejaculated or not. If someone says, 'So and so is sexually impure due to so and so,' it refers to any type of sexual intercourse between them, even if there was no ejaculation.

Abu Hurairah reported that the Prophet, upon whom be peace, said, "When anyone sits between the four parts of her body and exerts himself (has intercourse), bathing becomes obligatory (for both)." (Related by Ahmad and Muslim.)

If there is only touching, ghusl is not obligatory for either. All scholars agree on this point.

A woman performs ghusl just as a man does, except that if she has plaited hair she does not have to undo it, provided that the water can reach the roots of her hair.

Umm Salamah said, "O Messenger of Allah, I am a woman who has closely plaited hair on my head. Do I have to undo them for ghusl after sexual intercourse?" He said, "No, it is enough for you to throw three handfuls of water on your head and then pour water over yourself. After doing this, you shall be cleansed." (Related by Ahmad, Muslim and at-Tirmizhi, who called it hassan sahih.)

'Ubaid ibn 'Umair reported that 'Aishah discovered that 'Abdullah ibn 'Amr was ordering the women to undo their plaits of hair (for ghusl). She observed, "It is amazing that Ibn 'Amr orders the women to undo the plaits of hair for ghusl. Why doesn't he just order them to shave their heads? I and the Messenger of Allah used to bathe from one vessel, and all I did was pour three handfuls of water over my head."(Related by Ahmad and Muslim.)

If there are more than one intercourses during one night or one time then only one ghusl is sufficient.

Can you list down the steps of The Bath of Junub & some hadith on this? Is shampoo or any soap necessary?

What is the ruling on a woman wiping over her headcover when doing ghusl from janaabah? Women in foreign countries may find it hard to wash their heads every time after janaabah and this may be a stumbling block that prevents them from becoming Muslim because they fix their hair in a certain style that may be affected by washing.

There are acts which are required for the Bath of Junub, and other ones which are Sunnah (or strongly recommended but not required). The required acts are:

c) Then the impurity that has leaked or came in touch with the body, then taking ablution (wudu'),

Soap and shampoos are recommended but not required. Prophet Muhammad (pbuh) used to use scent at the beginning of his shower, especially after sexual intercourse to remove Janaba (see Bukhari). Water by itself is sufficient to make your Bath valid and render your body in a state of purity (Tahara). Among the verses of the Qur'an: see Surah al-Maidah (5) verse number 6. Among the Hadith (see Sahih Bukhari, Book 5 on Ghusl (washing the entire body).

It is well known from the sharee�ah and from the words of the scholars that wiping over things that cover the skin, such as the socks, turban and headcover is not permissible when doing ghusl from janaabah, according to scholarly consensus. Rather it is permissible during wudoo� only, because of the hadeeth of Safwaan ibn �Assaal (may Allah be pleased with him) who said: �The Messenger of Allah (peace and blessings of Allah be upon him) commanded us, when we were traveling, not to remove our socks for three days and nights, except in the case of janaabah, but not in the case of defecation, urination or sleep.�

Undoubtedly the Islamic sharee�ah is the sharee�ah of tolerance and ease. There is no great difficulty involved in washing the head in the case of janaabah, because when Umm Salamah asked the Messenger of Allah (peace and blessings of Allah be upon him) about doing ghusl from janaabah and menstruation, she said, �O Messenger of Allah , I have braided hair, do I have to do it every time I do ghusl from janaabah and menstruation?� He (peace and blessings of Allah be upon him) said to her, �Rather it is sufficient for you to pour water over your head three times, then pour water all over your body, and you will be taahir (pure).� Narrated by Muslim in his Saheeh.

Based on this, women who find it difficult to wash their heads when doing ghusl from janaabah should be told that it is sufficient for them to pour over their heads three times so that the water reaches all of the hair, without them having to undo their braids or change anything of the hairstyle that it would be difficult to change. They should also be told about the great reward that they will have from Allah and the good consequences and pleasant life that they will enjoy forever in Paradise if they are patient in adhering to the rulings of sharee�ah.

But in the case of things that cover the skin that a person needs in the case of a broken limb or injury, it is permissible to wipe over them when doing both ghusl and wudoo�, because this is a case of necessity, and there is no time limit in this case, so long as there is a need for that. Jaabir narrated a hadeeth about a man who suffered a head wound, and the Prophet (peace and blessings of Allah be upon him) ordered that a piece of cloth be placed over his wound and he should wipe over that, then wash the rest of his body. This was narrated by Abu Dawood in his Sunan.

It is a good idea to point out to those who are interested in Islam, when they find some matters difficult to understand or they find some rulings hard to accept. Paradise is surrounded with difficulties and Hell is surrounded with desires, and that Allah has issued His commands to His slaves in order to test them and see if they will do well. Earning the Lord�s pleasure and gaining the honour of admittance to His Paradise is not something that is easy in all aspects or something that a person can attain without any difficulty. It is not like that at all. Rather we have to be patient and strive to overcome our nafs (self), and put up with a lot of difficulties in order to please our Lord, be honoured by Him and be saved from His wrath. Allah says (interpretation of the meaning):

�Verily, we have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds [i.e. those who do good deeds in the most perfect manner, that means to do them (deeds) totally for Allah �s sake and in accordance to the legal ways of the Prophet]� (Al-Kahf 18:7)

�Who has created death and life that He may test you which of you is best in deed� (Al-Mulk 67:2)

�And verily We shall try you till We know those of you who strive hard (for the cause of Allah) and the steadfast, and till We test your record� (Muhammad 47:31)

Why menstruation period is considered �not pure�? Is bathing required after intercourse?

Thanks for this interesting question, which reflects part of misconceptions that some people have about Islam and the way it deals with women. We really commend your efforts in pursuit of truth. This is what is required of all people, to seek truth and not to give in to anything that may cloud their minds with fake ideas about Islam. Allah says:
"They ask thee concerning women's courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean. " (Al-Baqarah 2:222)

As for your question, Sheikh Zoubir Bouchikhi, Imam of the Islamic Society of Greater Houston�s Southeast Mosque, states:

"Whoever considers the women during their menstruation or post-natal bleeding 'unclean' is ignorant about Islam and its beautiful teachings.

The reason why Islam prohibited women from praying and fasting during their menstruation is for their own good. Islam gives women a break every month because of the tremendous hardship they endure due to the changes in their hormones, but no Muslim scholar said that they are unclean.

Not everything is found in the Qur'an in details. We have the Sunnah of the Prophet (peace and blessings be upon him) who told his wives and the wives of the believers, therefore to all the Muslim women not to pray or fast during menstruation. The Prophet (peace and blessings be upon him) said: 'If a woman is in her period, then she can neither pray nor fast.'

We as Muslims are commanded by Allah in the Qur'an to obey Him and obey His Messenger.

See the following hadith of Bukhari: Narrated Abu Huraira:
Allah's Apostle came across me and I was Junub He took my hand and I went along with him till he sat down I slipped away, went home and took a bath. When I came back. he was still sitting there. He then said to me, "O Abu Huraira! Where have you been?' I told him about it The Prophet said, "Subhan Allah! O Abu Huraira! A believer never becomes impure." Bathing (Ghusl)

According to my knowledge waxing is the best way to get rid of the extra hair for a long time, all the other methods like shaving and hair removing creams etc just last for a week or so. Please tell me if a woman is allowed in Islam to uncover her private part of body (lower part of abdomen) in front of another woman to get the hair waxed from there.

Why do we have to shave, and if we don't get around to it for say 2 weeks can we still read namaaz, or pray in general? And are women aloud to shave their legs especially if the husband wants her to?

Dr. Muzammil Siddiqi, former president of the Islamic Society of North America (ISNA), states:
"All safe methods to remove unwanted hair from the body are permissible in Islam. In the past, Muslim jurists allowed the use of lime or An-Nawrah or some other depilatory agents; so in a similar fashion modern lotions (if they are safe for the skin) can be considered permissible.

It is a Sunnah to remove the pubic hair and hair under the armpits for the purposes of general hygiene and cleanliness. Hair in such areas is considered unwanted. It is a Sunnah to remove the pubic hair and hair under the armpits for the purposes of general hygiene and cleanliness. We would like to cite for you the fatwa issued by Sheikh Faysal Mawlawi, deputy chairman of the European Council for Fatwa and Research, that reads:

Abu Hurairah reported that the Messenger of Allah, upon whom be peace, said, "Five things are part of one's fitra: Shaving the pubic hairs, circumcision, trimming the moustache, removing the hair under the arms and trimming the nails." (Related by "the group")

It is not allowable for a Muslim woman to have a laser hair removal surgery as this involves the uncovering of the `Awrah Mughalazah (the private parts) before another woman which is totally rejected in Islam unless there is a necessity for doing so. Here, removing hair is not a necessity; rather, it is a matter of beautification or a complementary matter."

Sheikh Abdel Khaliq Hasan Ash-Shareef, a prominent Azharite scholar, adds:

"If this laser hair removal operation involves the uncovering of the private parts of a woman, then it is not permissible to undergo it. However, if the hair removed is in a place other than the private parts and a woman is to do it for another woman, then there is nothing wrong with this. In addition, it should be noted that the use of laser in removing hair should not bring about any dangers or inflict harm on any other bodily part, and the verification of this should be done by consulting a trustworthy Muslim physician. Almighty Allah says: "Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good. Lo! Allah loveth the beneficent" (Al-Baqarah 2 : 195)
(Note: This is applied to waxing also.)

Above all, if the laser hair removal surgery is done by the husband for his wife or by the woman herself, then there is nothing wrong in this."

Prayer can be done if you have not removed your hair even for two weeks or forty days but it will be makrooh. Due to this you should not leave the prayer.

The jurists discussed the proper etiquette of removing the pubic hair and said that it is recommended to start shaving the pubic hair from beneath the navel, and to start on the right hand side, and one should also be concealed from the sight of others when doing this.

The reasons behind removing dirty hair could also be applied to the hair on the scrotum and around the anus, if impurity gets attached to it, because the purpose is to be completely clean and pure and keep away from anything that may cause dirt and impurities to cling to the body. In this case, removing this hair is a good thing. With the regard to women, the rulings on removing the pubic hair are the same as the rulings for men."

I�d like to know about hair coloring according to Quran and Hadith. I came to know that it is permissible. Is it right? Please explain providing evidence from authentic sources of Islam.

It is permissible to change the colour of one�s greying hair, to a colour besides black, as long as the material used for coloring hair is pure and permissible.

Narrated Abu Dharr Prophet Muhammad (pbuh) said: �The best things with which grey hair are changed are henna and katam (a plant from Yemen which produces a reddish-black dye)�. [Sunan Abu Dawood Vol.3 Chapter 1567 Hadith No.4193]

During the days of the Prophet (pbuh), the Jews and the Christians used to refrain from dyeing greying hair because they considered such adornment as contrary to piety and devotion, and not befitting rabbis, priests and ascetics. The Prophet (pbuh) forbade Muslims from imitating them (the Jews and the Christians), in order that Muslims might develop their own distinctive and independent characteristics.

Narrated Abu Huraira Allah's Messenger (pbuh) said, "The Jews and the Christians do not dye (their grey hair), so you shall do the opposite of what they do (i.e. dye your grey hair and beards)." (Sahih Al-Bukhari Vol.4 Hadith No.3462 & Sahih Muslim Vol.3 Chapter 831 Hadith No.5245)

However, it is not permitted for a Muslim man or a woman to dye his/her hair black because of the reports in which the Prophet (pbuh) instructed the Muslims to abstain from it.

Jabir bin Abdullah reported that Abu Quhaafah was led (to the audience of the Holy Prophet) on the day of the conquest of Makkah and his head and beard were white like thughamah (hyssop), whereupon Allah�s Messenger (pbuh) said: �Change it with something but avoid black�. [Sahih Muslim Vol.3 Chapter 831 Hadith No.5244]

Ibn �Abbaas reported the Allah�s Messenger (pbuh) as saying: At the end of time there will be people who will use this black dye like the crops of birds; they will not experience the fragrance of Paradise.� [Sunan Abu Dawood Vol.3 Chapter 1569 Hadith No.4200]

Nevertheless, the use of black dye is specifically permitted during time of war, with the possibility of demoralizing the enemy when they see all Muslim soldiers looking �young�.

Moreover, dyeing the hair when there is no grey hair, though not forbidden, is not regarded as following the Prophet�s example, since it does not serve the same shar�i interests as achieved by dyeing grey hair.

One must make sure that hair colouring should not be done as an imitation of immodest or immoral people, whom some people may mistakenly regard as examples to follow. This is prohibited because the Prophet (pbuh) said: �Whoever imitates any people is one of them.� [Sunan Abu Dawood Vol.3 Chapter 1506 Hadith No.4020]. And Allah Knows the Best.

My question is about removing pubic hairs, shaving of the beard and moustaches, is that allowed?

Answer:

It is a Sunnah to remove the pubic hair and hair under the armpits for the purposes of general hygiene and cleanliness. Hair in such areas is considered unwanted. It is makruh to let them grow for more than forty days. However for beard and mustaches, following hadiths make it clear.

Fiqh As-Sunnah, Vol 1, Book 1. Purification. Fiqh 1.021C.
Ibn 'Umar related that the Messenger of Allah said, "Differ from the polytheists: let your beards (grow)" and shave your moustache." (Related by al-Bukhari and Muslim).

One should make sure that his moustache is not so long that food particles, drink and dirt accumulate in it. Zaid ibn Arqam related that the Prophet, upon whom be peace, said "Whoever does not take (off) some of his moustache is not one of us." (Related by Ahmad, an-Nasa'i and at-Tirmizhi, who classified it as sahih.)

It is preferred to cut the pubic hairs, pluck out the underarm hairs, cut the nails and trim the moustache on a weekly basis, a practice which is most hygienic. If some unnecessary hair is left on the body for a longer period of time, it may disturb the person. One may leave this action for forty days, but no longer. Said Anas, "The time period for us to trim the moustache, cut the nails, pluck out the underarm hairs and cut the pubic hairs was forty nights." (Related by Ahmad, Abu Dawud and others).

I am here in USA since July 96 and is facing problems. One particular problem is relating to Wash Rooms. When I am outside then I have problems going to the bathrooms to urinate. I cannot wash but have to use the toilet papers. And so I always think that now I am Unclean, and that now I cannot pray. So I have to come home and do the shower before I can pray again. My question to you is that "Is cleaning with toilet papers OK or it has to be water?. My friend thinks that cleaning with toilet paper is correct and there is no need to go to shower before u can pray NAMAZ?

Your friend told you correctly. Cleaning with toilet paper is acceptable as long as you remove whatever you can from the impurity after you go to the bathroom. You don't need to come back home and take a shower to be clean to perform your prayer. However, whenever possible, use water because it is much cleaner. Also, a word of advice: before you enter to the bathroom in a public restroom, take a few pieces of toilet paper and moisten them with water from the outside faucet. Then, when you finish going to the bathroom, you may use them to wipe yourself. Good luck.

This is a problem we all face, but we should not be obsessed or too bothered about it. In the time of Prophet Muhammad (pbuh), they used to use small stones to wipe themselves. Toilet seats, faucets, and bidets were non-existent . Thank you for asking and God knows best.

I am a disabled man sitting on wheelchair. Alhamdulillah.
I had a wet dream in some night before Fajr prayer. Due to the weakness of my body and strength I could not make ghusl nor could I change my clothes except the next morning. I did not want to miss Fajr prayer on time, so I made ablution like I normally do for prayers, and then prayed. Is that permissible? If it is not then what shall I do?

Answer:

Anyone who becomes junub as the result of a wet dream or intercourse has to do ghusl, because Allah says (interpretation of the meaning):

�O you who believe! When you intend to offer As-Salaah (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. If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body) �� [Al-Maa�idah 5:6]

If he cannot do ghusl because there is no water available, or because he is not able to use it, then he should do tayammum and pray, because Allah says (interpretation of the meaning):

�� But if you are ill or on a journey, or any of you comes after answering the call of nature, or you have been in contact with women (i.e. sexual intercourse), and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands. Allah does not want to place you in difficulty, but He wants to purify you, and to complete His Favour to you that you may be thankful� [Al-Maa�idah 5:6]

Similarly, if a person has a wet dream and fears that he may become sick if he uses cold water, and there is no way of heating it, or the water is far away from him and he cannot reach it, and there is no one to bring it to him, then he may do tayammum and pray.

If a person is sick and unable to move, and there is no one who can bring him water, then he is like one who has no water, because there is no way he can get to the water. � If he has someone who can bring him water before the time for prayer ends, then he is like one who has water available. End quote.

The sick person who cannot wash all of his body, but is able to wash part of it, must wash whatever he can then do tayammum for the rest, because Allah says (interpretation of the meaning):

�So keep your duty to Allah and fear Him as much as you can....� [At-Taghaabun 64:16]

Question :
Some times when I wake up in the morning, I find some wet coming out. Please don't take it as a wet dream, or urine, because the sticky stuff comes out usually just after I have woken up in the morning. Most of the days I have to wash my under wear just because of that, and sometimes I wash my pants too.
I read it somewhere that if its not semen, just that sticky stuff than we don't need to perform ghusl, and only wuzu is enough to offer prayers. If it is then what about the clothes? The same stuff comes out during some salacious situations also, though I try to stay away from all that kind of stuff.

Answer:

Semen in the case of men is a thick, white liquid, and in the case of women it is thin and yellow. (Translator�s note: the word maniy is used to refer to the fluid secreted by either male or female at the time of orgasm).

The source for these descriptions of maniy come from the hadeeth of Umm Sulaym (may Allah be pleased with her), who asked the Prophet

(peace and blessings of Allah be upon him) about a woman who sees a dream like a man sees (i.e., an erotic dream). The Messenger of Allah

(peace and blessings of Allah be upon him) said: �If a woman sees that, she should do ghusl.� Umm Sulaym said: I felt shy when I heard that. She asked, �Is that possible?� The Prophet

(peace and blessings of Allah be upon him) said: �How else would the child resemble his father or mother? The water of the man is thick and white, and the water of the woman is thin and yellow. Whichever of the two prevails or comes first decides which parent the child will resemble.� (Agreed upon. Saheeh Muslim, 469).

In his commentary on Saheeh Muslim (3/222), Imaam al-Nawawi said, concerning the words of the Prophet

(peace and blessings of Allah be upon him) �The water of the man is thick and white, and the water of the woman is thin and yellow�: �This is an important criterion in describing maniy. This description applies when a person is healthy, and in most cases. The scholars said: when a man is healthy, his semen is white and thick, and gushes out in spurts accompanied by feelings of pleasure. After it has come out, it is followed immediately by a feeling of being drained and exhausted. Its smell is like that of palm tree pollen, which in turn resembles the smell of dough� (the colour of semen may change for a number of reasons, including the following): � If a person is sick his semen may become thin and yellow, or his testicles may become slack or soft, with the result that the emission of semen is not accompanied by any feelings of pleasure. If a man engages in intercourse too frequently, his semen may become red and resemble the juice that comes from meat, or may even contain blood [�ameet???].

There are three distinguishing features of semen, the presence of any of which is sufficient for it to be classified as semen: firstly, its emission is accompanied by feelings of pleasure and is immediately followed by exhaustion; secondly, it smells like palm tree pollen, as stated above; and thirdly, it gushes out in spurts. Each one of these three characteristics is sufficient for it to be defined as semen; it is not necessary for all three features to be present. If none of them are present, the substance cannot be described as semen and in all likelihood it is not. All of the above applies to the maniy of men

In the case of women, their maniy is thin and yellow, although it could become white if the woman is strong. It has two distinguishing characteristics, either of which is sufficient to class the substance as maniy: firstly, it smells like the maniy of men, and secondly, its emission is accompanied by feelings of pleasure and is immediately followed by exhaustion.�

The impurity of semen is a controversial issue among scholars. Imam Ahmad (may Allah bless his soul) believes it is pure, but the majority of scholars consider it as impure.

Madhiy, on the other hand, is a sticky white fluid that is emitted when a person is thinking of or desiring intercourse. Its emission is not accompanied by feelings of pleasure, it does not gush out in spurts, and it is not followed by exhaustion. This may happen to men and women alike, although it is more common among women. This is the comment of Imaam al-Nawawi in his commentary on Muslim (Sharh Muslim, 3/213).

The second difference: what should be done after emission of either type of fluid

When maniy is emitted, a person must perform ghusl to clean himself from sexual impurity (janaabah), whether this happened during intercourse or otherwise, whether he was awake or it happened because of an erotic dream.

Madhiy, on the other hand, means that a person only needs to do wudoo�. The evidence for this is the report of �Ali ibn Abi Taalib (may Allah be pleased with him) who said: �I was a man who used to experience a lot of urethral discharge, so I told Miqdaad to ask the Messenger of Allah

(peace and blessings of Allah be upon him) about it. So he asked him, and he said: �It requires wudoo�.�� (Agreed upon; this version was narrated by al-Bukhaari). Ibn Qudaamah said in al-Mughni (1/168), �Ibn al-Mundhir said: �The scholars agree that passing stools or urine, the emission of madhiy or passing wind are all things that invalidate tahaarah (purity) [i.e. they mean that wudoo� must be renewed]�.�

Maniy is taahir according to the most correct opinion among the scholars. The evidence for this is the report of �Aa�ishah (may Allah be pleased with her) who said: �The Messenger of Allah

(peace and blessings of Allah be upon him) used to wash the maniy (from his clothes) then go out to pray wearing the same clothes, and I could see the spot where he had washed it.� (Agreed upon). According to a report narrated by Muslim: �I used to rub it (semen) thoroughly from the garment of the Messenger of Allah

(peace and blessings of Allah be upon him), then he would pray in it.� According to another version: �I would scratch it from his garment with my nail when it had become dry.� It is proven that the Prophet

(peace and blessings of Allah be upon him) used to leave it without washing it when it was wet; it was sufficient just to wipe it with �ood (a kind of aromatic wood) or something similar, as was reported by Imaam Ahmad in his Musnad (6/243) from �Aa�ishah (may Allah be pleased with her), who said: �The Messenger of Allah

(peace and blessings of Allah be upon him) used to remove maniy from his garment with a twig of adhkhar (a kind of tree), then pray in that garment, and he would rub it from his garment once it was dry, and would pray in the same garment.� Ibn Khuzaymah reported it in his Saheeh, and Shaykh al-Albaani classed it as hasan in al-Irwa� (1/197).

Madhiy (urethral discharge) is naajis (impure), because of the hadeeth of �Ali quoted above, in some versions of which it is reported that the Prophet

(peace and blessings of Allah be upon him) commanded him to wash his penis and testicles and do wudoo�, as was reported by Abu �Awaanah in al-Mustakhraj. Ibn Hajar said in al-Talkhees: �There is nothing at fault in this isnaad.� So madhiy is naajis and the penis and testicles must be washed, as it nullifies tahaarah.

As maniy is deemed to be taahir, if it gets on a person�s clothes it does not make them impure, and if he prays in those clothes there is nothing wrong with that. Ibn Qudaamah said in al-Mughni (1/763): �Even though we say it is taahir, it is better to rub it, but if one prays (in those clothes) without rubbing it, this is acceptable.�

In the case of madhiy, it is sufficient to sprinkle water on it, because of the difficulty of doing otherwise. The evidence for this is the hadeeth narrated by Abu Dawud in his Sunan from Sahl ibn Haneef, who said: �I used to experience a lot of urethral discharge, and I used to do ghusl a lot. I asked the Messenger of Allah

(peace and blessings of Allah be upon him) about it and he said: �It is sufficient for you to do wudoo� (to purify yourself) from that.� I said, �O Messenger of Allah, what about when it gets on my clothes?� He said: �It is sufficient for you to take a handful of water and sprinkle it on your clothes wherever you think (the madhiy) is.�� (Reported by al-Tirmidhi. He said: This is a saheeh hasan hadeeth, and the only other hadeeth about madhiy that we know is the hadeeth of Muhammad ibn Ishaaq).

The author of Tuhfat al-Ahwadhi (1/373) said: �This may be taken to prove that if madhiy gets on one's clothes, it is sufficient to sprinkle water on it; one does not have to wash it.�

I suffer from continual emission of madhiy, and to be frank I have found a way to save me a lot of trouble from washing and purifying my clothes. I put a small piece of sticky tape on the head of the penis, and when I want to urinate I remove it, then when I have finished I put another one. My question is: do I have to remove it if it is contaminated with madhiy at the time of prayer, because it is difficult to change it before every prayer. If I pray and there is madhiy on the tape, does that invalidate my prayer? This method in fact has made things easier for me, especially when I go to university and outside the home.

The one who suffers incontinence, whether it involves urine or madhiy, has to do two things:

(i) He has to wash the place and then wrap it with a piece of cloth or a handkerchief to prevent the urine or madhiy spreading.

(ii) He has to do wudoo� after the time for prayer begins, if anything has come out of him.

He does not have to wash the place and the wrapper again for every prayer, unless he has neglected to take precautions.

Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/206): The one who suffers from urinary incontinence or a great deal of madhiy that does not stop is like the woman who suffers from irregular and lengthy bleeding: he should do wudoo' for every prayer, after washing his private parts. The woman who suffers from irregular bleeding, and the one who suffers from urinary incontinence or excessive madhiy, and others like them who continually break their wudoo' and cannot maintain their tahaarah (purity), have to do wudoo' for every prayer after washing the site of impurity, wrapping it and trying to avoid emission of that which breaks wudoo' as much as possible. End quote.

It says in Sharh Muntaha al-Iraadaat (1/120): everyone whose impurity is ongoing, such as a woman with irregular bleeding, or one who has urinary incontinence, or excessive madhiy, or continual breaking of wind, has to wash the site that is contaminated with impurity and wrap it up, i.e., take precautions by doing that which will prevent emission as much as possible, such as using a cotton pad or tying it with a clean piece of cloth. But he does not have to repeat it, meaning washing and wrapping for every prayer, if there has been no negligence on his part, because this condition is overwhelming and complete precautions cannot be taken against it. So the one whose cause of impurity is ongoing should do wudoo' at the time of every prayer if something comes out. End quote.

Some fuqaha� do not think that it is obligatory to wrap it and tie a piece of cloth.

Al-Hattaab al-Maaliki (may Allah have mercy on him) said in al-Mudawwanah: It is mustahabb to take precautions by wrapping it with a piece of cloth. Sanad said: It is not obligatory, because he is going to pray with the piece of cloth on which there is some impurity, just as he would pray in his contaminated clothes if he did not use it. Sanad said: Is it mustahabb to change the cloth? Al-Ibyaani said: It is mustahabb for him to do that at the time of prayer and wash it, but according to Sahnoon, it is not mustahabb, and washing the private parts is easier for him than that. End quote from Mawaahib al-Jaleel (1/143).

As you are putting a piece of sticky tape to prevent the madhiy spreading, this is appropriate protection and you do not have to change the tape for every prayer.

Please shed some light on the Shari`ah rulings pertaining to madhi, wadi, and mani?

Explaining the Shari`ah-based rulings on male secretions, the late Sheikh Sayyed Sabiq states in his well-known book, Fiqh As-Sunnah:

Wadi:

It is a thick white secretion discharged (by some people) after urination. It is considered impure. `A�ishah (may Allah be pleased with her) said, "Wadi comes out after urination. The person should wash the private parts and perform ablution. It is not necessary to perform ghusl." This is reported by Ibn Al-Mundhir.

This is a white sticky fluid that flows from the sexual organs because of thinking about sexual intercourse or foreplay, and so on. The person is usually not aware of when exactly it is secreted. It comes from both the male and the female sexual organs, although the amount from the latter is usually more than the former. Scholars agree that it is impure. If it gets on the body, it is obligatory to wash it off. If it gets on the clothes, it suffices to sprinkle the area with water, as it is very hard to be completely protected from this impurity, especially for the young, single person.

`Ali (may Allah be pleased with him) said: "I used to excrete madhi, so I asked a man to ask the Messenger of Allah (peace and blessings be upon him) about it. I was shy to do so because of my position with respect to his daughter (`Ali was the Prophet's son-in-law). He (peace and blessings be upon him) said, 'Make ablution and wash your penis.�" (Reported by Al-Bukhari)

Sahl Ibn Hunayf said, "I used to suffer from excessive amounts of madhi. I used to make lots of ghusl because of it. So, I mentioned this to the Messenger of Allah (peace and blessings be upon him) and he said, 'It is sufficient to take a handful of water and sprinkle it over your clothes wherever the fluid appears.�" (Reported by Abu Dawud)

Mani (semen): Some scholars say that semen is impure, but apparently it is pure, for it is only recommended to wash it off if it is still wet, and to scratch it off if it is dry. `A�ishah (may Allah be pleased with her) said: "I used to scratch the semen off the Messenger of Allah's clothes if it was dry, and wash it off if it was still wet." (Reported by Ad-Daraqutni and Al-Bazzar). It is also related that Ibn `Abbas (may Allah be pleased with him) said: "I asked the Messenger of Allah (peace and blessings be upon him) about semen on clothes. He said, 'It is the same as mucus and spittle. It is sufficient to rub the area with a rag or cloth.'"

21. WOMEN BLEEDING

It is well known that a woman may have two types of vaginal bleeding (other than the bleeding after childbirth)�istihadah (chronic blood discharge), and menstrual blood. How can a woman differentiate between them?

A Muslim woman should know the rules of purification so as to offer Prayer correctly. If she fails to observe the rules of purification, her Prayer may be invalid without her being aware. Therefore, it is the duty of the Muslim woman to be careful regarding such important and serious issues.

A woman experiences certain recurrent signs in her menstrual periods, but these signs may change in such a way that she can no longer differentiate between menstrual and other bleeding. In this case, a woman should consider herself menstruating during the same number of days she used to menstruate before; during that time she may not fast, perform Prayer, or have intercourse with her husband. As for the days other than this period, she should consider herself pure of menstruation; she can perform Prayer, fast, and have intercourse with her husband.

As for the woman whose menstruation is irregular or who has forgotten the timing, if she can recognize the menstrual blood by its thickness, dark color, or odor, she should consider herself menstruating during the period in which she discharges that kind of blood. But if none of the above cases applies, she can follow the what is normal for menstruating women close to her; if their periods last for six days, she may consider herself menstruating for six days and pure for the remaining days of the month.

Responding to your question, the eminent Muslim scholar Sheikh Yusuf Al-Qaradawi states:

According to the reported hadiths about the mustahadah (a woman experiencing chronic blood discharge), there are three types:

1) The mu`tadah is the woman who experiences recurrent symptoms of menstruation at a fixed time that she knows because of recurrence, even if for only two times. Some scholars even say that these recurrent symptoms become known by experiencing them for one time only. Such a woman should abstain during this period from Prayer, fasting, and sexual intercourse with her husband. In addition, all what is prohibited for the menstruating women is considered prohibited for her, too, at such periods.

2) The mumayyizah (the distinguisher) is the mustahadah who has no regular menstrual period or who has forgotten the regular time of her period but she can distinguish between the menstrual and the non-menstrual blood by its thickness, dark color, and odor. Thus, she is to abstain from everything that menstruating women abstain from on the days of menstrual bleeding.

3) The mutahayyirah (the confused) or the muhayyirah (the confusing) is the woman who does not experience regular menstrual periods, or she who used to experience such periods but she has forgotten their exact time, and she cannot distinguish between the different colors of blood. So she is named �the confused� because she cannot know when she is menstruating and when she is pure. Sometimes she is also named �the confusing� because her case confuses scholars. Due to this confusion, some scholars imposed many heavy obligations upon her; such obligations contradict the easy tolerant trend of Shari`ah.

It is more appropriate for us to prefer the opinion of the prominent scholar Ash-Shawkani and his student Siddiq Hasan Khan, which involves easiness for the mustahadah in the light of the authentic hadiths. Their opinion is illustrated in Sayl Al-Jirar, Ad-Darary Al-Mudi�ah and Ar-Rawdah An-Nadiyyah. In Sayl Al-Jirar, Ash-Shawkany says, �The reader should know that there are hadiths which refer to the recurrent menstrual periods of women, such as the hadith about the case of Hamnah bint Jahsh. It is an authentic hadith and it includes that the Messenger of Allah (peace and blessings be upon him) said, �Consider yourself in your menstrual period for six or seven days just like other women menstruate.� In addition, there are reported hadiths about referring to the description of blood, like for example, the hadith about Fatimah bint Abi Jahsh, who used to bleed on days other than the normal menstrual periods. Thus, the Prophet (peace and blessings be upon him) said to her, �If it is menstrual blood, it is known by its dark color, in which case you must abstain from Prayer. But if it is the other (blood), you must perform ablution and offer Prayer, because it is (the bleeding of) a vein� (Abu Dawud and An-Nasa�i; Ibn Hibban and Al-Hakim regarded it as authentic). Moreover, there are hadiths about a woman�s reference to her usual menstrual period, like that of Umm Habibah, in which the Prophet (peace and blessings be upon him) said, �Stay as long as your menstrual period detains you and then perform ritual bathing (ghusl).��

Deducing a comprehensive ruling from these hadiths is possible by saying that if the woman is at the beginning of experiencing menses or has forgotten the exact time and duration of her menstrual period, she should consider the blood�s description; if the Prophet�s description applies to it, then it is menstrual blood. If she cannot recognize it because the blood comes out in various forms or in a confusing form, she should refer to the menstrual period of women near her (for her period usually does not differ from them). In case the nature of those women�s menstrual periods differs, she should consider the menstrual period of the majority of them. In case there is no majority among them, she should consider herself menstruating for six or seven days, which is the usual duration of most women�s menstrual periods, as illustrated in the hadith.

If the woman is not at the beginning of experiencing menses, but she is regular and knows the exact time and duration of her period and bleeding exceeds that period, then she should consider the blood�s description. If she cannot recognize it and cannot estimate the duration of her period, she should refer to the menstrual period of women near her. In case the nature of those women�s menstrual periods differ, she should consider the menstrual period of the majority of them, but if case there is no majority among them, she should consider herself menstruating for six or seven days.

When he was asked about istihadah, the Sheikh of Islam Ibn Taymiyah mentioned in his Fatawa: There are three Prophetic rulings about the mustahadah:

1. A ruling about the woman who has a regular menstrual period: �Stay as long as your menstrual period, then perform ritual bathing ghusl and observe Prayer.�

2. A ruling about one who can recognize the menstrual blood: �If it is menstrual blood, it is known by its dark color.�

3. A ruling involving the consideration of most women�s menstrual periods: �Consider yourself in your menstrual period for six or seven days, then perform ritual bathing and observe Prayer for twenty-three or twenty-four days just as other women menstruate and be pure; consider the time of their menstruation and purity.�

He added, �Scholars differ as regards the issue of istihadah. It is a controversial matter because of the existing confusion between the menstrual period and chronic blood discharge. There must be a criterion to distinguish between the two.�

Erotic dreams increase desire, so what is the difference between erotic dreams and looking at non-mahram women via the TV?

Comparing these two things is intrinsically false, and whatever is built on a false basis is also false, and this is due to a number of things:

The word ihtilaam (translated here as erotic dream) refers to what a person sees in his sleep, which includes a man seeing images of intercourse and imagining the sexual act in his sleep. This is something natural which all men and women see. There is nothing wrong with it and there is no sin on a person because of that. It was narrated in the hadeeth of Umm Sulaym that she asked the Prophet of Allah (peace and blessings of Allah be upon him) about a woman who sees in her dream what a man sees. The Messenger of Allah (peace and blessings of Allah be upon him) said: �If a woman sees that she should do ghusl.� (Narrated by Muslim, al-Hayd, 469)

Erotic dreams are beyond a person�s control and he has no power to prevent them. Rather it is a means of the body ridding itself of excess material that may harm it if it remains in the body. Hence sometimes a person may see something in his sleep, and sometimes he may not see anything but still experience nocturnal emissions. Hence it is not haraam. Allah says (interpretation of the meaning):

�Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned....� [Al-Baqarah 2:286]

With regard to masturbation, it is haraam because it happens by a person�s intention and will.

The same applies to looking at women, because this happens by a person�s choice and intention, and he does it deliberately. Hence it is not allowed.

Because a person is unable to prevent a sudden glance, he will not be brought to account for that, rather the sin is in following it with another glance. It says in the hadeeth: �O �Ali, do not follow one glance with another, for you are allowed the first but not the second.� (Narrated by al-Tirmidhi, al-Adab, 2701; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, no. 2229). What is meant by �you are allowed the first� is if that does not happen intentionally, and �but not the second� means because it is done by your own choice, so it is a sin on you.

Allah has commanded the believers to lower their gaze. Allah says (interpretation of the meaning):

�Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts)....� [An-Noor 24:30]

The Messenger of Allah (peace and blessings of Allah be upon him) also commanded likewise. It was narrated that Jareer said: �I asked the Messenger of Allah (peace and blessings of Allah be upon him) about a sudden look. He said, �Avert your gaze.�� (Narrated by Abu Dawood, al-Nikaah, 1836; classed as saheeh by al-Albaani in Saheeh Abi Dawood, no. 1880. Hence it is obligatory to obey the command of Allah and His Messenger. Allah says (interpretation of the meaning):

�And let those who oppose the Messenger�s (Muhammad�s) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them� [An-Noor 24:63]

What people should know and believe is that Allah does not burden people with things that are too difficult for them or impose hardship upon them. He does not enjoin any impossible commands. This includes lowering the gaze, for it is within a person�s reach to obey this command.

But because the way to Paradise is lined with difficult things and the way to Hell is lined with whims and desires, Allah has made this a test and a trial for His slaves. So whoever obeys the command of Allah and keeps away from that which Allah has forbidden, the consequences will be good for him and he will have a good Hereafter. And the converse also applies (i.e., one who goes against Allah�s commands will have bad consequences).

Allah has commanded us to lower our gaze and has forbidden us to look at women because of the great evil and mischief that result from that. For looking is the harbinger of zina (unlawful sexual relationships) � Allah forbid. Hence it says in the hadeeth that Allah has decreed for the son of Adam his share of zina, which will inevitably catch up with him, and the zina of the eyes is looking, the zina of the tongue is speaking; the heart wishes and hopes and the private parts confirm that or deny it.� (Narrated by al-Bukhaari, al-Qadar, 6122).

So if a person lowers his gaze and refrains from looking at that which Allah has forbidden, how could he be motivated to commit immoral actions? What the Muslim must do is to keep away from everything that may lead to immorality, whether that is looking at women, or thinking thoughts that provoke and increase desire. Whoever does those things will only make more worry and distress for himself, to no avail.

And it was said that being patient in lowering one's gaze is easier than trying to put up with the pain that comes afterwards.

A dog came up to me, drank water and touched the back of my leg. How would I clean my leg? What are the specific steps? Thank you.

Answer:

Such water is considered impure and must be avoided. Al-Bukhari and Muslim have recorded, on the authority of Abu Hurairah, that the messenger of Allah said, "If a dog drinks from one of your containers, wash it seven times." Ahmad and Muslim also have this addition, "Cleanse one of your containers if a dog licks it by washing it seven times, the first washing being with dirt." As for the leftover water of a pig, it is clearly considered filth and impure.

Dogs are considered impure. Any container that a dog has licked must be washed seven times, the first time with dirt. Abu Hurairah reported that the Messenger of Allah, upon whom be peace, said, "Purifying a container that a dog has licked is done by washing it seven times, the first washing being with dirt (that is, water mixed with dirt until it becomes muddy)." This was related by Muslim, Ahmad, Abu Dawud, and al-Baihaqi. If a dog licks a pot that has dry food in it, what it touched and what surrounds it must be thrown away. The remainder may be kept, as it is still pure. As for a dog�s fur, it is considered pure.

Sheikh `Abdul-Bari Az-Zamzami, a member of the Moroccan Scholars' Association, states:
"Touching a dog does not nullify ablution because acts that nullify ablution are well known and touching a dog is not one of them. It should be noted that living animals such as dogs are not impure. Therefore, there is nothing wrong with offering Prayer in a place where dogs are roaming or passing, as Al-Bukhari reported in his Sahih that dogs used to enter the Mosque of the Prophet (peace and blessings be upon him) and then come out."

The Prophet (peace and blessings be upon him) has spared us from being contaminated by such filth when he ordered us to stay clear of the saliva of dogs. If we ever come into contact with a dog's saliva we must wash the spot seven times, the first of which should be with sand or dirt. It is also possible to use a bacterial soap instead of sand or dirt.

Al-Salamu `Alaykum. I'd like to know whether it is permissible for a husband and wife to have sexual intercourse more than once without performing ghusl in between, this being on a different and not the same day. More specifically, at the time, we are trying to conceive a baby so sexual intercourse should be on a regular or daily basis (for lets say the week of ovulation) and considering that I go to work daily, is it essential that I shower from head to toe (wash my hair) after each time or is it permissible to just shower and clean myself after intercourse without washing the hair every time till the end of ovulation. Thank you.

If intercourse is to be repeated shortly after the first time, wudu� is commendable, because the Prophet (peace and blessings be upon him) said: �If any one of you has intercourse with his wife then wants to repeat it, he should do wudu� between the two (intercourses), for it is more energizing for the second time.� (Narrated by Muslim)

The request to make wudu� is for recommendation, not obligation. If the person is able to do ghusl between the two intercourses, this is better, because the Prophet (peace and blessings be upon him), as narrated by Abu Dawud, is reported to have had ghusl done between intercourses and when asked why he would do that, he said: �This is cleaner, better and purer.�

Having said this, the ghusl will automatically be obligatory if the intercourse is repeated in a time when salah is due. So if the person had intercourse with his wife and the time for a particular salah will be over before the next time, ghusl is mandatory for salah.

25. URINE PROBLEM

Sometimes I feel after abulation that a drop of urine is leaked. I try to clean after urine and before abulation. I am in the office and cannot change my underwear I just put some water on the underwear and than offer prayer because if I left the prayer than it will qaza. Please advise me in the light of shariat what I have to do. Pray qaza at home or put some water on the underwear.

If you are 100 percent sure that urine came out of you while praying, then you should simply stop the prayer, perform ablution, and repeat the prayer. Also, if you are 100 percent sure that urine came out of you while not praying but in a state of Tahara (purity) after having performed ablution, then, you only have to perform the ablution (Wudu) again. However, if it is only in your mind and nothing concrete suggests otherwise, i.e., if you are not 100 percent sure, then your prayer and ablution are considered acceptable.

One more word of advice. The best way to urinate is to be sitting down (both for men and women). This is the Sunnah of Prophet Muhammad (pbuh). Then, for the males, when they are done urinating, they should shake the penis a little bit to empty whatever is left in the tip until urine stops. Then, you should pour water (if available) or wipe with a dry cloth or tissue paper. Usually, if possible, you should not take your ablution until another 10 minutes from the time you finished urinating (this is not a requirement).

Also, it is a Sunnah that after urinating and cleansing one's self, to put just a little water with one's hand over the part of the underwear that the penis touches. In this case, you will remove the feeling of suspicion that may come to you later thinking that your penis leaked, because you will realize that the wetness feeling is from the water you put over the underwear. Thank you for asking and God knows best.

Narrated By Hudhaifa: Once the Prophet went to the dumps of some people and passed urine WHILE STANDING. He then asked for water and so I brought it to him and he performed ablution. Bukhari, Vol 1, Book 4. Ablutions (Wudu').Hadith 224.

As regards the issue of urinating while standing, Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:

"Urinating while standing has been considered by some scholars as makruh or undesirable simply because of the fact that doing so may cause urine to splash on our body or clothes. We should therefore avoid it unless we are faced with a situation where we have no other choice: for instance, while using a public washroom, if there is a concern of exposing ourselves to communicable diseases if we were to do so while sitting on the toilet.

Makruh is something considered as undesirable; technically speaking, it refers to actions that we should avoid, and if we avoid it we will be rewarded for it, while, at the same, there is no punishment if we happened to do it. Haram, on the other hand, is that which is prohibited which we must avoid, for if we did it, we would incur sin and punishment.

There is a hadith, which narrates that prophet once urinated standing, but that may be due to any special cause which is not detailed, but this was not prophet�s practice.

If we happen to pass urine while standing because of certain unavoidable circumstances, we must make sure that urine does not splash on our body or clothes. If it does, we must wash ourselves clean before we are eligible to perform prayer."

Sheikh M. S. Al-Munajjid, a prominent Saudi Muslim lecturer and author, adds:

"The Sunnah is to answer the call of nature sitting, making oneself close to the ground, because this is more concealing, and makes it less likely that spray from one's urine will come back on one�s body or clothes, making them dirty. If a person can be sure of avoiding this, then it is permissible to urinate standing up."

The word hijaamah (cupping) comes for the word hajm which means sucking, as in the phrase hajama al-sabiy thadya ummihi (the infant suckled his mother�s breast). Al-Hajjaam means the cupper, hijaamah is the profession of cupping, and the word mihjam is used to describe the vessel in which the blood is collected and the lancet used by the cupper. (See Lisaan al-�Arab).

In fiqh terminology the word hijaamah is applied by some scholars to the extraction of blood from the nape of the neck by means of cupping after making an incision with the lancet. Al-Zarqaani stated that cupping is not limited to the nape of the neck, rather it may be done on any part of the body. This was also the view of al-Khattaabi.

In conclusion, hijaam refers to the extraction of blood from the body by means of cupping using a suitable vessel or whatever modern equipment serves the same purpose.

Cupping was known since ancient times. It was known to the Chinese, the Babylonians and the Pharaohs. Their relics and carved images indicate that they used cupping to treat some diseases. At first they used metal cups or bulls� horns, from which they would remove the air by sucking it out after placing the cup on the skin. Then they used glass cups from which they would remove the air by burning a piece of cotton or wool inside the cup.

Al-Bukhaari narrated in his Saheeh (5269) from Sa�eed ibn Jubayr from Ibn �Abbaas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: �Healing is in three things: drinking honey, the incision of a cupper, and cauterizing with fire, but I forbid my ummah to use cauterizing.�

Al-Bukhaari (5263) and Muslim (2952) narrated that Anas ibn Maalik was asked about the earnings of the cupper, and he said: The Messenger of Allah (peace and blessings of Allah be upon him) was treated with cupping by Abu Taybah. He ordered that he should be given two saa� of food, and he spoke with his masters so that they reduced what they used to take from his earnings. And he said: �The best medicine with which you treat yourselves is cupping, or it is one of the best of your medicines.�

It was narrated that Jaabir ibn �Abd-Allah (may Allah be pleased with him) said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: �If there is anything good in the medicines with which you treat yourselves, it is in the incision of the cupper, or a drink of honey or cauterization with fire, but I do not like to be cauterized.� (Narrated by al-Bukhaari, 6583; Muslim, 2205).

Cupping has real benefits in treating many diseases, past and present. The diseases which have been treated by cupping and for which it has been of benefit by Allah�s Leave include the following:

In addition, cupping may offer a unique treatment which may reduce pain, and it does not have any side-effects.

The mouth of the cupping vessel (nowadays they use glass vessels) is placed on the skin at the site chosen for cupping. Then the cupper rarefies the air inside the vessel by burning a small piece of paper or cotton inside the vessel, so that the mouth of the vessel will cling to the skin. Sometimes a machine is used instead of the method described above. The vessel clings to the skin and is left for a period of three to ten minutes. Then it is lifted off and a very small incision is made in the skin using a clean sharp instrument such as a razor blade or the like. Then the cup is put back in the same manner as described above, until it is filled with the bad blood that comes out of the veins. Then it is taken off, and may be put back once more if needed. When it is finished and the cup is taken away, a dry dressing is placed over the site of the incision.

Before ending we should point out that no one should undertake cupping except one who can do it well, because of the harm that may result if it is done by one who is incompetent. And Allah knows best.

Is there any type of clothes or dress that we can describe as Islamic for men and women? Is there any harm if a Muslim wears a shirt, tie and a pair of trousers?

All Muslim scholars agree that a Muslim man must always cover the part of his body which is described as "awrah". This term denotes "what is unbecoming, shameful or indecent to reveal."

A substantial body of Muslim scholars are of the view, that a man's awrah extends from the waistline down to the knees, with the knees not included. However, other scholars are of the view that a man's awrah is limited to his genitals and back passage. This is perhaps the more accurate view, supported by the stronger evidence. Any type of dress which covers the awrah proper and is not seen as something that could lead to indecent behavior and is not an imitation of clothing that is distinctive of non-believers is permissible to wear. Thus there is no harm in wearing the clothes you have described. Some rigid people claim at times that wearing a shirt and tie imitates non-believers. This is not true because such clothes are the normal dress for large communities in the Muslim world. Muslims must also guard against wearing anything that is considered a mark of pride or arrogance. Whatever conveys an air of arrogance is forbidden to wear.

Women �awrah� is whole body except face, therefore her dress should be accordingly. However some scholars say that her face is also part of �aurah� and therefore must be covered.

29. IMPURITY OF DOGS

Is it haram or even undesirable for us to touch dogs? I have heard many Muslims say that dogs are dirty and Satan has spit on them. Also, that if we do touch a dog, we have to wash our hands several times. I haven't been able to find anything concerning this in the Qur'an, Hadith, or Islamic books. Please help.

It is haraam to keep a dog unless it is for the purposes for which Islam permits keeping dogs. Whoever keeps a dog � except a dog for hunting or farming � his reward will decrease each day by one or two qeeraats.

It was narrated that Ibn �Umar (may Allah be pleased with him) said: �I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: �Whoever keeps a dog, except a dog that is trained for hunting or a dog for herding livestock, his reward will decrease each day by two qeeraats.�� (Narrated by al-Bukhaari, 5059; Muslim, 2941; according to another version narrated by them both, �one qeeraat�).

The word qeeraat refers to a large amount of reward; if a person�s reward decreases by one qeeraat, that means that he is sinning, for losing reward is like earning sin, both indicate that something is haraam because of the consequences it leads to.

The impurity of dogs is the greatest of animal impurities. The impurity of a dog can only be removed by washing seven times, one of which should be with earth. Even pigs, which the Qur�aan states are haraam and describes as an abomination (rijs) are not naajis (impure) to such an extent.

Dogs are impure and filthy, but unfortunately we find that some people are attracted to the ways of the kuffaar and their filthy habits, so they have started to keep dogs unnecessarily for no reason, keeping them, training them and cleaning them even though they can never be clean, even if they were washed with the waters of the ocean, because they are essentially impure.

Our advice to them is to repent to Allah and to get the dogs out of their homes.

But in the case of dogs which are needed for hunting, farming and herding livestock, there is nothing wrong with that because the Prophet (peace and blessings of Allah be upon him) gave permission for that. If you throw this dog out of your house, you will no longer be responsible for it, so do not keep it with you.

If you touch it when it is not wet, then your hand does not become impure, but if you touch it when it is wet, this means that the hand becomes impure, according to the opinion of many scholars, and the hand must be washed seven times, one of which should be with earth.

With regard to vessels, if a dog has licked a vessel (i.e., drunk from it), then the vessel must be washed seven times, one of which should be with earth, as was proven in al-Saheehayn and elsewhere, in the hadeeth narrated from Abu Hurayrah (may Allah be pleased with him) who said that the Prophet (peace and blessings of Allah be upon him) said: �If a dog licks the vessel of any one of you, let him wash it seven times, one of which should be with earth.� It is better if the washing with earth be the first washing. And Allah knows best.

See Majmoo� Fataawa al-Shaykh Muhammad ibn �Uthaymeen, 11/246; Fataawa Islamiyyah, 4/447.

MISWAAK - twigs of certain trees that are used on a regular basis by Muslims for centuries (and all Prophets Peace upon Them) to maintain oral hygiene and gain the pleasure of Allah SWT. It is a "natural toothbrush." Not only does it provide spiritual benefits, but it is also beneficial to the everyday maintenance of one's mouth, gums, and teeth.

2. Miswaak assists in eliminating toothaches and prevents further increase of decay which has already set in.

8. Miswaak creates lustre (noor) on the face of the one who continually uses it.

14. The reward of Salaah (Prayers) is multiplied 70 times if Miswaak was used before it.

The Miswaak, a tree-twig, was in use for brushing and cleansing the teeth long before the advent of our Holy Nabi (Sallallahu Alayhi Wasallam). In fact the records of our Nabi Muhummad's (Sallallahu Alayhi Wasallam) Ahadith indicate that the Miswaak was the "Sunnah" or practice of all the Ambiyaa (Prophets of Allah)�Peace be upon them.

'Four things are amongst the practices of the Ambiyaa �circumcision, application of perfume, Miswaak and marriage'." (Ahmad and Tirmizi)

"It surprises me how people could forgo such a great Sunnah, the significance of which many Ahadith of our Nabi (Sallallahu Alayhi Wasallam) explain. Remember that it is a great loss to neglect the Miswaak."

Islam has accorded an elevated status to the Miswaak. Its importance has been stressed in many Ahadith of our Holy Nabi (Sallallahu Alayhi Wasallam). The statements and examples of the Sahaba and the Ulama of Islam regarding this practice bear testimony in abundance of the significance of the Miswaak.

Ibn Umar (R) narrates that the Messenger of Allah (Sallallahu Alayhi Wasallam) said:

'Make a regular practice of the Miswaak, for verily, it is healthy for the mouth and it is a Pleasure for the Creator (i.e. Allah is pleased with the Muslim who uses the Miswaak)'." (Bukhari)

It is clear from this Hadith that two types of benefits accrue from the use of the Miswaak. These could be categorized as follows:

The prime motive of the true Believer in his use of the Miswaak is his desire to obtain the first category of Benefits, i.e. Ukhrawi, This is so, since the only factor which governs the motive and intention of the Believer in his Ibaadat (Worship) is the Pleasure of Allah, our Creator, Nourisher and Sustainer. Hadhrat Ali (R), the fourth Khalif of Islam said:

"Make the Miswaak (i.e. its use) incumbent upon you, and be constant in this practice because Allah's Pleasure is in it and it increases the Reward of Salat from ninety-nine times to four hundred times."

In fact, the importance of the Miswaak is such that at one stage our Nabi (Sallallahu Alayhi Wasallam) was under the impression that Allah Ta'aala might decree the use of the Miswaak Fardh (compulsory) upon the Ummah (Islamic Nation).

Abu Umamah (R) narrates that the Messenger of Allah (Sallallahu Alayhi Wasallam) said:

'Use the Miswaak, for verily, it purifies the mouth, and it is a Pleasure for the Lord. Jib-ra-eel (A.S.) exhorted me so much to use the Miswaak that I feared that its use would be decreed obligatory upon me and upon my Ummah. If I did not fear imposing hardship on my Ummah I would have made its use obligatory upon my people. Verily, I use the Miswaak so much that I fear the front part of my mouth being peeled (by constant and abundant brushing with the Miswaak)'." (Ibn Majah)

"Abu Hurairah (R) narrates that Rasulullah (Sallallahu Alayhi Wasallam) said: 'Was it not for my fear of imposing a difficulty on my Ummah I would have ordered that the Miswaak be used for every Salaat'." (Bukhari)

"The Messenger of Allah (Sallallahu Alayhi Wasallam) said: 'I was commanded to use the Miswaak to such an extent that I thought the Miswaak would be made obligatory'." (Ahmad And Tibrani)

Although the use of the Miswaak was not made Fardh (compulsory) upon the Ummah, nevertheless its use was Fardh upon our Nabi (Sallallahu Alayhi Wasallam). This is borne out by the following Hadith:

"Aisha (R) narrates that Rasulullah (Sallallahu Alayhi Wasallam): said: 'These (practices), viz., Miswaak, Witr Salaat and Tahajjud Salaat, are Sunnat for you and Fardh for me'."

Hadhrat Abu Hurairah (R) narrates: "The Messenger of Allah (Sallallahu Alayhi Wasallam) would use the Miswaak (regularly) prior to sleeping and after rising from sleep." (Muntakhab)

Hadhrat Ibn Umar (R) says that many a time Rasulullah used the Miswaak as much as four times in a single night. Hadhrat Aishah (R) narrates:

"Verily, the Messenger of Allah (Sallallahu Alayhi Wasallam) would use the Miswaak before making Wudhu (ablutions) whenever he arose from sleep, whether it be during the night or during the day." (Abu Dawood)

"Aamir Bin Rabiyah (R) narrates: 'I have seen Rasulullah (Sallallahu Alayhi Wasallam) using the Miswaak many a time while fasting'." (Ibn Majah)

The majority of the Ulama have opined that it is Sunnat to use the Miswaak while fasting. It is recorded in Fataawa Siraajiah that a fasting person may use a dry or a moist (i.e. fresh, green) Miswaak.

Allamah Sha'rani (R) states in Kashful Ghummah that the Messenger of Allah (Sallallahu Alayhi Wasallam) said: "Whoever spurns or rejects the Miswaak is not of us (Muslims)."

Despite its elevated status, significance and importance, this noble practice is neglected and generally discarded by present day Muslims. The revival of the practice of using the Miswaak instead of the various substitutes is of utmost importance to Muslims. In times such as the present age when we are confronted and surrounded by the satanic forces of irreligiosity, materialism, atheism, vice and immorality, it is of greater importance that Muslims strive most ardently to re-instate the practices or the Sunnah of our beloved Nabi it;.

It is permissible to take for a Miswaak all types of tree twigs provided these are not harmful or poisonous. It is forbidden to use a Miswaak from a poisonous tree. Miswaaks from the following trees are not permissible:

Rasulullah (Sallallahu Alayhi Wasallam) FORBADE THE USE OF Raihaan as Miswaak because it causes the sickness, Juz-zaam

The best type of Miswaak is that which is taken from the Peelo tree. In the Kitaab, Ta-heelul Manaa-fi' it is mentioned that the miswaak of the Peelo tree is excellent for obtaining the glow or glitter of the teeth.

Our Nabi (Sallallahu Alayhi Wasallam) also praised and recommended the Peelo tree for Miswaak purposes. Besides recommending the Peelo tree, Rasulullah (Sallallahu Alayhi Wasallam) as well as the Sahaabas (R) used Miswaaks of this tree. Ibn Sa'd (R) narrates that Abu Khabrah (R) said: "Nabi (Sallallahu Alayhi Wasallam) presented me with a Miswaak of the Peelo tree, and he (Sallallahu Alayhi Wasallam) said: 'Use the Miswaak of the Peelo tree'."

Ibn Masood (R) said: "I always kept a stock of Peelo Miswaaks for Rasulullah (Sallallahu Alayhi Wasallam)"

Rasullulah (Sallallahu Alayhi Wasallam) has spoken highly of the Miswaak of this tree as well. The following Hadith brings out the significance of the Olive tree Miswaak:

"Use the Miswaak of the Olive tree. It is the Miswaak of a Mubarak (auspicious or gracious) tree. It purifies and makes wholesome the mouth. It removes the yellowishness of the teeth. It is my (i.e. Rasulullah's (Sallallahu Alayhi Wasallam)) Miswaak and the Miswaak of the Ambiyaa (Prophets) who came before me." (Muntakhab)

In another Hadith it is stated that in the absence of the Peelo tree the Olive tree should be used, and in the absence of the Olive Miswaak, the Bitam tree Miswaak should be used. (Muntakhab)

If none of the three above mentioned types of Miswaak is available, a Miswaak of any bitter tree should be used (Kuhastani)

" . . Thereafter it is Mustahab to use a Miswaak of a bitter tree because the Miswaak of a bitter tree removes odor of the mouth to a greater extent." (Kabiri)

In Alamgiri it is stated that the Miswaak of a bitter tree makes the mouth wholesome, strengthens the teeth and the gums.

Translation: "O Allah, Purify my mouth: Enlighten my heart: Purify my body; And make my body unlawful to the Fire." (Bunayah)

Allamah Ibn Daqiq (R) says: "The wisdom underlying the use of the Miswaak after rising from sleep is that during sleep bad vapours rise from the stomach towards the mouth. This causes bad odour in the mouth as well as a change in the sense of taste. Use of the Miswaak eliminates the bad odor and rectifies the change which occurred in the taste." (Nale Wa Ta'leeq)

Hadhrat Aisha (R) said that "Miswaak (its constant use) is a cure for all illness excepting Death." (Reported By Dailami In Firdaus)

(8) Miswaak prevents further increase of decay which has already set in the teeth.

(11) Miswaak creates lustre (Noor) on the face of the one who continually uses it.

(17) Miswaak is a cure for a certain mouth disease known as Qilaa'- This is stated in Hujjatul Baaleghah.

(20) Miswaak increases the eloquence of one's speech. Abu Hurairah (R) said that "Miswaak increases the eloquence of a person." (Al-Jaami')

(21) Miswaak (i.e. its constant use) will be ~ factor to ease the pangs of Death. The continuous use of the Miswaak makes it easy for the Rooh (Soul) to depart from the body when its appointed time arrives. (Sharhus Sudoor)

(22) Miswaak increases the Thawaab (reward) of Salaat (prayer) from seventy times to four hundred times. (Hadith)

(23) Miswaak is a factor which will earn higher ranks in Jannat for the one who uses it .

(27) And, the greatest benefit of using the Miswaak is the attainment of Allah Ta'ala's Pleasure.

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4. WIPING OVER SOCKS IN WUDOO

5. WUDU BREAKING CAUSES

Question :

Seeing aurah or naked

The Standing Committee was asked : Is wudoo� invalidated simply by looking at naked men and women, and is wudoo� invalidated if a man looks at his own �awrah?

can a Muslim touch the Mus-haf or pray if he has looked at his own �awrah when he was doing wudoo�?

They replied:

Wudoo� is not invalidated simply by looking at naked men and women, or by looking at one�s own �awrah, because there is no evidence to that effect.

8. WUDU : WIPING OVER SOCKS

21. WOMEN BLEEDING

25. URINE PROBLEM

29. IMPURITY OF DOGS