To cry aloud by thinking of a worldly affair or due to a pain, to moan by saying aah, etc. due to tiredness invalidate prayer but not wudu. 

If a person cries due to remembering Paradise and Hell, his prayer is not invalidated since it is due to awe. The following is stated in a hadith: 

"He who obeys God Almighty by crying enters Paradise by laughing; he who commits a sin by laughing enters Hell by crying." (Hashiyatut-Tahawi, Sharhu Nurul-Izah, I/325)

Tears that come out due to crying or cutting onions do not invalidate wudu. However, it is written in Badayi’us-Sanayi that a leakage that comes out due to an illness like sore eye invalidates wudu and that such a person is regarded to be excused and hence it is necessary for him to make wudu for each prayer when its time period starts.

ISTIBRA means stopping of the leakage after urination; it is wajib. It is necessary to make istibra before istinja for the wudu and prayer to be sound but it is permissible to do it after istinja too.

The leakage of urine after urination takes place in every person. However, it stops more quickly in some people; in others, it goes on a bit longer. Since everybody knows their state better, they should try to stop the leakage well and make istinja after that.  

If a person makes wudu without completing istibra, the leakage that will come afterwards will invalidate his wudu. One should take some measures like walking, moving, coughing, moving his feet, lying down and waiting in order to ensure that leakage is over.

Istibra is not necessary for women. It is enough for them to wait a bit. If a leakage comes after making wudu, a person’s wudu is invalidated and he will perform the prayer without wudu, which will necessitate penalty in the hereafter. For, the Messenger of Allah (pbuh) states the following in a hadith: 

"Beware of urine because most of the punishment in the grave is due to it”; thus, Muslims are asked to pay attention to making istibra after urinating.  

"Most of the penalty in the grave is due to urine." (Ibn Majah, Taharah, 26)

To make istibra will enable the urine remaining in the channel to be released. It is a few drops in urine. Therefore, it does not harm prayer when it touches the clothes or the body.

It is certainly better to wash the place where it drops or to use paper to prevent the clothes from being smeared. However, it is not appropriate at all to abandon prayer because of very few drops of urine on the clothes.  

The urine remaining in the channel will come out slowly. It is not necessary to jump and hop in an excessive manner for it. It is enough to walk a bit. It is enough to take thirty-forty steps. If a person makes wudu without istibra, the remaining urine in the channel can come out and invalidate wudu. It is not appropriate to act in an exaggerated manner in istibra.

For more information, please click on the link given below;

Will you give detailed information about najasah (impurity) that prevents prayer?

Sleeping that makes man lose control of himself breaks wudu. It does not matter whether he sleeps lying on his side, on his back, face down or leaning on his elbow. Sleeping slightly in a way that one hears what people around him talking does not break wudu.

If a person falls when the thing that he leans on by sleeping is drawn, his wudu is invalidated since he fell asleep.

This is a controversial issue among madhhabs.

One of the issues used by the enemies of Islam is the issue of “madhhab”. On the one hand, they try to show the issue of madhhab as an element of disagreement; on the other hand, they want to deceive Muslims through demagogy. When you study the issue of madhhab a bit, you will see that madhhabs originated from a need and that they were never an element of disagreement.

In the religion of Islam, which consists of two parts called creed and deed, madhhabs deal with practical issues. The appearance of more than one madhhab originated from the fact that the imams of madhhabs understood some theoretical principles differently. (Nursi, Mektubat, p.449)

For instance, while the Prophet (pbuh) was performing a prayer, a stone pricked his forehead and his forehead bled. Hz. Aisha removed the stone from his forehead and threw it away. The Prophet (pbuh) made wudu again and performed the prayer. Since the Prophet made wudu again, his wudu must have been invalidated.

Abu Hanifa, the imam of Hanafi madhhab, and Imam Shafii, the imam of Shafii madhhab analyzed this incident when they dealt with the issue of what invalidates wudu.

Abu Hanifa reached the following conclusion: “The Prophet (pbuh) made wudu again because the stone caused bleeding.”  Imam Shafii explained the cause of the invalidation of wudu as Hz. Aisha's touching the forehead of the Prophet (pbuh). Thus, according to Hanafis, a little amount of bleeding invalidates wudu but according to Shafiis, when a woman touches a man, wudu is invalidated.

As it is seen, both decrees are true and they are based on a true reason.

Niyyah and basmala are not necessary for ghusl. Ghusl is valid even if niyyah and basmala are not said.

Niyyah is one of the sunnahs of ghusl. Therefore, ghusl made without a niyyah is valid. When a person makes niyyah, he receives the reward of a sunnah. If he does not make niyyah, his ghusl does not become invalid.

It is possible to make ghusl in two ways depending on whether a person has ample time or not:

1. If there is a little water, if it is very cold and if there is not enough time, that is, when ghusl is made in a hurry, the private parts are cleaned first. After that, it is necessary to rinse the mouth and the nose three times, making sure that no dry part is left inside them. Then, water is poured down from the head, right shoulder and left shoulder to wash and wet the whole body. When there is no dry part left, ghusl is complete. This is how ghusl is made by fulfilling only the fards of ghusl when it is made in a hurry.

2. As for ghusl made when there is ample time and the place is suitable, after the private parts are washed, wudu is made. Then, water is poured down the head three times; after that, water is poured down from the right shoulder and left shoulder respectively three times. Each time the water is poured, all of the body is rubbed well in order to clean the material dirt along with the spiritual dirt. It is necessary to make sure that no dry part as small as a pinpoint is left on the body. Finally, the feet that step on the place where the water pours are washed.

What is fard for ghusl in both ways is not to leave any dry place in the mouth, in the nose and on the body. If it is fulfilled, ghusl becomes complete and the body is cleaned both spiritually and materially.

A man should sleep or walk for a while or urinate even if it is a few drops so that the leakage of sperm will stop after it flows in a sexual intercourse.

Ghusl is necessary for the sperm that leaves it place fast and comes out with lust. If sperm leaves its place with lust but comes out after lust fades, ghusl is necessary according Abu Hanifa and Imam Muhammad but it is not necessary according to Abu Yusuf. According to this understanding, if the ejaculation of sperm that leaves its place with lust is prevented and if it is let out after lust fades, ghusl is not necessary.

However, if a person makes ghusl after sleeping or walking a bit and if the sperm remaining in the canal comes out after that, according to all scholars, wudu is invalidated but ghusl is definitely not necessary.  

If the sperm of her husband comes out from a woman after she makes ghusl, she does not have to make ghusl again; only her wudu is invalidated.

What is fard in ghusl is to rinse the mouth and the nose, and to wash the whole body without leaving any place dry. To utter niyyah (intention), to make wudhu and to utter basmala are among the sunnahs of ghusl. Ghusl is valid even if the sunnahs are not performed.

If something that invalidates wudu takes place while making ghusl, it invalidates wudu, not ghusl. You can keep making ghusl.

The leakage that takes place while making ghusl does not invalidate ghusl but it invalidates the wudu property of ghusl. That is, this ghusl, which is sound and removes the state of janabah, is not valid for performing a prayer. It is necessary to make wudu again for worshipping, but this ghusl is valid.  

To put it in a scholarly way, anything that invalidates ghusl also invalidates wudu but not everything that invalidates wudu invalidates ghusl. Therefore, any leakage from the urinary tract, any liquid from a wound, blood coming from a tooth, etc while making ghusl do not invalidate ghusl. Ghusl made along with them is valid but wudu is invalid.

Waiting for a while for the urine leakage to stop after urination is called istibra. (1) The Prophet (pbuh) said, “When one of you urinates, he should squeeze his pennis three times beginning from the bottom.” (2) He advised istibra like that. (3)

After urination, a person can walk a bit, cough slightly, move his feet or wiggle without attracting the attention of people in order to make sure that no urine is left in the urinary tract.

If urine comes again, he cleans that part again and makes wudu.

Making istibra generally changes from person to person. Some people make it by squeezing the penis slightly, some by coughing and some by waiting a bit without doing anything. If a person makes wudu immediately after urination without istibra, it may be risky because if the urine remaining in the urinary tract comes out after making wudu, the wudu of that person is invalidated (4), causing the prayer to be invalidated too. In addition, his underwear will get dirty and if this impurity is more than the size of the hand palm, it will invalidate prayer. Therefore, istibra is very important.  

The stopping of urine leakage can change from person to person. It may be quick in some people and a bit late in others.

Although it is enough to use one of the methods mentioned above that is suitable for a person, some people go to extremes and think that urine leakage has not stopped; after urination, they wait for a long time in the toilet or outside, walk for a long time for istibra and miss the congregational prayer because of it.  

If such people have an abnormal (pathological) disorder, they should have a urine test and be treated if a medical disorder is detected.

If it becomes a permanent delusion, it is necessary to get rid of that delusion by acting according to the following advice of the Prophet (pbuh):

“Jibril came to me and said, 'O Muhammad! When you make wudu, sprinkle some water on your private parts.'” (5)

The following is stated in the narration of Ibn Majah: “Jibril taught me how to make wudu and ordered me to sprinkle some water under my garment to eliminate the doubt of urine leakage after making wudu.” (6)

The reason for sprinkling water like this aims to eliminate delusions (7); thus, a person who feels wetness will attribute it to the water that has been sprinkled. (8)

Thus, those who do the necessary things after urination but who still have delusions that urine leakage continues will get rid of such delusions with the permission of Allah if they act according to the advice of the Prophet.

For, a person who has such delusions thinks that some wetness comes out of the urinary tract after making wudu. Therefore, he doubts if his wudu has been invalidated or not. If some water is sprinkled on the front part of the underpants after making wudu, such a delusion and thought will be eliminated.

The religion is easy. We can ease our life by benefitting from the ease provided by our religion and depress Satan.  

Footnotes:

1) Ibn Manzur, I, 33; for detailed information, see Bilmen, Ömer Nasuhi, Büyük İslâm İlmihali, İst. 1992, p. 70; İSAM (heyet), İlmihal, İst. nd. I, 193–194; Sofuoğlu, p.199.
2) Haythami, Ali b. Abi Bakr, Majmauz-Zawaid wa Manbaul-Fawawi, Beirut, 1982, I,207.
3) After urination, men should squeeze the penis slightly with the index finger of the left hand under the penis and the thumb on the penis beginning from the bottom, moving to the top a few times in order to remove the remaining urine in the urinary tract. Then, they should wipe or wash it.
4) Zihnî, Mehmed, Nimetü’l-İslâm, İst. 1398/1977, 57.
5) Tirmidhi, Taharah, 38.
6) Ibn Majah, Taharah, 58; Ahmad b. Hanbal, V, 203.
7) Ibnul-Athir, Majduddin, an-Nihaya fi Gharibil-Hadith wal-Athar, Beirut, nd. V, 69; for fiqh explanations, see Sarakhsi, I, 86.
8) Zihnî, Nimetü’l-İslâm, 57.

As long as wudu is not invalidated, on can perform as many prayers as he wishes with one wudu; there is no limit about it.

However, it is Sunnah to make wudu for every prayer time; a person who does so will receive the reward of sunnah.

After ejaculation, it is necessary to wait a bit, to urinate, to sleep or to walk so that the leakage of semen will stop completely. For, the leakage does not stop immediately since it comes slowly. However, it is not necessary to wait for a long time. A few minutes will do. 

If a person who has had a wet dream or who has had a sexual intercourse makes ghusl without urinating or walking or sleeping and if semen comes out, he needs to make ghusl again. However, the semen that comes out without lust after urinating or walking or sleeping does not necessitate ghusl. For, semen comes out without lust in that case.

After making ghusl, it is permissible to wear the clothes that one has worn before making ghusl as long as they do not have any najasah (impurities).

There are several material and spiritual benefits and wisdoms of making ghusl.  First of all, it is the order of Allah regarding certain states and it is fard. In addition, it makes us gain the thawab of sunnah, leading to the intercession of the Prophet (pbuh). Equal to those thawabs, ghusl becomes a means of being purified from the impurities of sins. In conclusion, ghusl is a special source of prosperity for us. 

Ghusl is a necessity in order to clean the body at certain intervals. With ghusl, all of the impurities of the body are eliminated; the body becomes clean. Thus, the body is cleaned from the microbes that threaten the health.  

If we act in accordance with rules of ghusl when we take a daily shower for cleanliness, we will get rid of impurities and transform our daily habit into worshipping. In that case, ghusl will clean our body from material impurities on the one hand and it will prepare us for worshipping on the other hand, gaining us the thawabs of worshipping.

Since ghusl also includes wudu, we will not need to make wudu again for worshipping.

Another wisdom behind making ghusl after certain processes like janabah or menstruation/puerperum is that ghusl gives man energy for life. The human body that becomes tired after menstruation or puerperum and that becomes slack and tired after sexual ejaculation and orgasm regains its energy after ghusl and gets rid of tiredness. The new process of cleanliness virtually opens a new page.

Another wisdom behind making ghusl is that it keeps the body fit, dynamic and lively. Human body, which is three-fourths water, gets rid of its tiredness when it touches water, starts the process of resting and gathers new liveliness and dynamism. Life virtually starts again with ghusl. The spirit and feelings of man come round. Man's spirit feels strong again for new achievements.

There are about 700 Biological Active Points (BAP) on the human body. 66 of them are extra active points called “Aggression Points”. 61 of the aggression points are among wudu organs. After this brief information, let us point out some of the scientifically proven benefits of ablution briefly:

1. ”Biological Active Points” (BAPs) are activated when the organs of wudu are washed; “aggression points” become stabilized.

2. When the face is washed, the stomach, intestines, gall bladder, urinary tract and the nervous system are stimulated.

3. When the arms are washed, the intestines, heart, lungs, urinary tract and blood circulation are stimulated.

4. The ears are a command center where approximately 100 BAPs are located and that is connected with almost all organs. When the ears are wiped, all organs are stimulated.

5. When the feet are washed, the pituitary gland, which ensures hormone balance and keeps growth under control, kidneys and the BAP that affects the activity of almost all organs are stimulated.

6. As the acupuncture points are stimulated in wudu, the energy and blood circulation in the body enhances, the resistance of the body increases and the immune system is strengthened.

If a person makes wudu with cold water when his fever goes up, it will go down 1,5 to 2 degrees.

7. Wudu makes blood pressure go down, alleviates headache, sleepiness, fatigue and fury.

Using cold water increases the benefits of wudu and ghusl. The Prophet advised his Companions to use lukewarm water while making wudu.

8. At the bottom of each tooth are two acupuncture points associated with different organs. Using miswak in every wudu is important for the health of the gums.

9. Miswak balances the duties of the brain, which is  connected to the gums with 28 nerves, 5 sense organs, sinuses, muscles, internal organs and reproductive organs through the acupuncture points.

10. Miswak reduces pain in muscles, prevents gum diseases and tooth decay.

Miswak kills harmful microbes in the mouth, makes it easy for the useful ones to live and protects the mental health and memory strength until death. The effect of miswak continues for 48 hours after it is used. It is sunnah to use miswak.

11. Washing the hands, face and feet five times a day purifies us from microbes.

Our hands and feet touch many places every day. With this contact, many microbes contaminate our hands and feet. Wudu will purify us from these impurities and microorganisms.

12. The mouth and nose are the most important places where microbes enter our body. Frequent cleaning of these areas protects us against microbes.

13. Washing the face also strengthens the skin, alleviates headache and fatigue.

Wudu activates the veins and nerves. The beauty and freshness on the face of a person who makes wudu regularly will not disappear even if he gets old.

14. The body regains its previous fitness with ghusl.

It is very important to wash the body periodically in terms of preventive medicine. Our religion recommends us to make ghusl every Friday whether we are married or single.

15. Wudu and ghusl reduce the electrical tension of the body.

There is a static electricity balance in the body. This electrical charge increases 4 times when a person is angry and 12 times when a person becomes junub.

Photographs of the outer skin were taken with infrared rays and it was determined in those photographs that the whole surface of the body was covered with an excessive layer of static electricity after sexual intercourse.

When a person has a bath, the water particles remove the negative electrical tension and the body is grounded and normalized again. From this point of view, ghusl is a cleaning that must be done in terms of medicine.

16. Wudu and ghusl contribute to the blood circulation mechanism of the body; in addition, they help to stimulate the lymphatic system, which works in the production of blood, and activate it.

17. Tayammum, which is made with soil, eliminates the static electricity in the body to a great extent.

18. Washing the feet at certain intervals throughout the day prevents the formation of varicose veins.

When the Messenger of Allah (pbuh) wanted to make ghusl, he would first make wudu and then make ghusl. As a matter of fact, Hz. Aisha narrates how the Prophet (pbuh) made ghusl as follows:

"Whenever the Prophet (pbuh) took a bath after janabah, he started by washing his hands and then performed ablution like that for the prayer. After that, he would put his fingers in water and move the roots of his hair with them, and then pour three handfuls of water over his head and then pour water all over his body." (Bukhari, Ghusl, 1)

It is extravagance and haram to use more water than necessary while making wudu and ghusl. According to narrations, the Prophet (pbuh) made ghusl using about 875 gr. of water and ghusl using about 4.2 liters of water.

A gum occurs in the eye that hurts. If the gum is on the outer part of the eye, it is necessary to wash under the gum when the eyes are closed while washing the face. Otherwise, wudu is not valid.

(see Celal YILDIRIM, İslam Fıkhı)

- Substances that form a layer on the skin, such as oil paint and fish scales, harm wudu and ghusl since they prevent the penetration of water. However, since creams do not form a layer on the skin, even if the skin is not wet, wudu and ghusl are valid as water flows over the skin.

- Cream that is put to the skin after wudu does not harm wudu.

As for prayer (salah):

Elmalılı Hamdi Yazır mentions the following issues in the interpretation of the verses of the chapter of al-Baqara about “hamr” and states the following:

“Spirit, beer etc. that are not made from grape wine cannot be drunk but it cannot be claimed that they prevent prayer when they are spread on the clothes or the body.” (Hak Dini Kur’ân Dili, The interpretation of al-Baqara 219)

As it can be understood from the quote above, deodorants, perfumes and alcohol in eau de cologne are haram to drink according to all scholars but they do not prevent prayer when they are put on the clothes or body since they are not considered among the types of alcohol that is najis according to some imams of Hanafi madhhab. Since it is considered unclean according to other madhhabs such as Shafii and Hanbali, it is necessary to perform prayers after washing the smeared area.

Pork and its products are najis (dirty); therefore, if the cream contains lard and if the smeared area is larger than the palm of the hand, the prayer is not valid; if the smeared area is smaller than the palm of the hand the prayer is valid. It is necessary to decide according to the content of the cream.

Ghusl can be made with water only or by using soap and water.

It is permissible to make wudu in the toilet and bathroom. However, a person who makes wudu there has to be careful and avoid splashing impurities on him.

It is permissible for him to make intention, say bismillah and wudu prayers silently, in a way that only he himself will hear.

People are held responsible for what they can do. Our religion does not place a burden on a person greater than he can bear. It is Allah who gives people illness and responsibilities. Therefore, a person is obliged to do what he can. (see al-Hajj, 22/78; al-Fatih, 48/17)

Allah states the following in the Quran: “On no soul doth Allah Place a burden greater than it can bear...” (al-Baqara, 2/286)

That principle is valid for the obligation of deeds of worship as well as the way of performing those deeds of worship.

Taharah

Taharah (cleanliness/cleaning) from najasah (material dirt/filth) is a prerequisite for some deeds of worship.  

A Muslim who has a disabled organ tries to clean himself as much as he can and is held responsible for only what he can do. He is not held responsible for what he cannot do. It will not harm his deeds of worship; for example, the prayers he performs are valid.  

Wudu

Wudu is defined as follows: “To wash certain organs with water and to wipe certain organs with the wet hand duly.” (Marghinani, al-Hidaya, I, 93-94)

The following is stated in the Quran related to wudu: “O ye who believe! When ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. … and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands.” (al-Maida, 5/6) 

The Prophet (pbuh) showed the Muslims how to make wudu (Marghinani, al-Hidaya, I, 102) and stated that no prayer (salah) without wudu would be accepted by Allah. (Bukhari, Wudu, 2; Ibn Majah, Taharah, 47)

All Sunni fiqh madhhabs agree on the four fard deeds of wudu expressed in the verse above.

Accordingly, lack of some wudu organs annuls the decree related to them. A Muslim who cannot move his feet as it is stated in the question acts accordingly.

Thus, if a person can wash his wudu organs without the help of others, he makes wudu and performs the prayer.

If a person cannot wash his wudu organs and if there is nobody to help him, he can perform prayers by making tayammum.

If a person who cannot make wudu and tayammum due to lack of his arms and feet and if there is nobody to help him, he does not have to make wudu and tayammum. He will be regarded as a person who has wudu and he can perform his prayers to the extent that he can. He does not have to perform those prayers again as qada. (Ibn Nujaym, al-Bahr, I, 151, 246-249; Ibn Abidin, Raddul-Muhtar, I, 185, 423)

A person who cannot wash his feet due being physically disabled should try to fulfill that fard with the help of another person in a way that will not harm himself and that person. The Prophet (pbuh) allowed receiving help due to some excuses such as illness.  (Bukhari, Wudu, 35)

He can make wudu with the help of another person freely or by paying him if he is rich enough. If it is not possible, he can complete wudu by wiping over (masah) his feet or if he cannot do that either, he can make tayammum. If he cannot make tayammum, he can perform the prayer without washing his feet. As it is stated in Majallah, “if something turns out to be difficult, it is made easy.” (Majallah, article 18; Ali Haydar, Durarul-Hukkam, I, 32)

Prayer

In our religion, responsibilities are determined according to the power of the slave (see al-Baqara, 2/286); the principle of making things easy is introduced for the states beyond the power of a person. (see al-Baqara, 2/185)

The illnesses that prevent fulfilling any part of the prayer are regarded as reasons for making things easy. (see Abu Dawud, Salah, 181)

Accordingly, physically disabled people should act as follows based on their situation:

a) Slight bodily illnesses that do not prevent performing prayers duly are not regarded as legitimate excuses. The report of a specialist and the personal conviction are of great importance regarding the issue.

b) A person who cannot perform prayers by standing should perform prayers by sitting if he can without sitting on a stool or chair. He can sit on his knees like the sitting in prayer, if not, by sitting cross-legged; if he cannot do it, he should sit and stretch his legs toward the qiblah. If a person can perform prayers like that by performing prostration (sajdah) duly, his prayer by sitting on a stool or chair is not valid.

c) A person who can stand and who can sit and then stand up but who cannot prostrate due to an illness should start prayer by standing. After ruku’, he should stand up and then sit; he should perform prostration bowing down his head a bit while sitting. Then, he should stand up and complete his prayer by doing the same things.  

d) A person who can stand but who cannot stand up after sitting should start prayer by standing. He should sit after ruku’ and prostrations. He should perform the ruku’s of the remaining rak’ahs by bowing down his head a bit while sitting and he should perform prostrations duly.  

e) A person who can stand but cannot perform ruku’ and prostration does not have to stand. However, it is more appropriate for such a person to perform ruku’ by bowing down his head while standing and then sit and perform prostration by bowing down his head while sitting. If he can stand up, he should perform the remaining rak’ahs in the same way. If he cannot stand up, it is permissible for him to continue his prayer by sitting.   

f) A person who can stand and perform ruku’ but cannot sit on the ground/floor should start the prayer by standing. Then, he should perform ruku’ and sit on the stool or chair. Then, he should perform prostrations by bowing down his head a bit. He should stand (qiyam) and perform ruku’ duly and perform prostration by bowing down his head a bit.

A person who performs prayers on a stool or chair in congregation should act carefully so as not to distort the ranks of the congregation. He should not place the stool on the place where the people behind him prostrate. He should place the stool in alignment with the rank he is in.

g) A person who cannot stand and who cannot sit on the ground/floor should perform prayers by sitting on a stool, chair, etc.; he should bow down his head a bit for ruku’ and a bit more for prostration.

h) A person who cannot perform prayers by sitting should perform them by lying on his back. In that case, the feet should face the qiblah. If he cannot do it, he should perform prayers by turning his face toward the qiblah. In that case, he should perform ruku’s and prostrations by moving his head a bit.   

ı) According to Hanafi madhhab, a person who cannot gesture by his head does not have to perform prayers. According to other fiqh scholars, he should perform prayers by moving his eyelids or by making intention with the heart.

What are the things that invalidate wudu according to Shafii madhhab? What is the amount of blood that invalidates wudu according to Shafiis? They say the amount is as much as a boot holds; is it true?

There are six things that invalidate wudu:

1. Anything coming out from the front and back passage.

2. Sleeping without settling the bottom of the body.

3. Losing one’s consciousness due to illness or drunkenness.

4. If a non-mahram man and woman touch each other’s skin with or without lust, the wudu of both the man and the woman is invalidated.  

5. Touching the private parts with the inner part of one’s hand.

6. According to the new view, touching the ring of the anus with the inner part of one’s hand. (1)

- Anything coming out from the front and back passage like feces, urine, blood and wind invalidates wudu. Allah states the following in the Quran:

"... or one of you cometh from offices of nature..." (al-Maida, 5/6)

- Sleeping without sitting firmly on the ground (without sitting cross-legged). The Prophet (pbuh) states the following regarding the issue:

"A person who falls asleep needs to make wudu."(2)

However, the wudu of a person who sleeps sitting cross-legged is not invalidated.

As a matter of fact, Hz. Anas said,

"Iqamah was called while the Prophet (pbuh) was talking to somebody quietly. However, he kept on talking quietly until the Companions fell asleep while sitting. Then, the Prophet came and led the prayer."(3)

- Losing one’s consciousness due to illness or drunkenness invalidates wudu. For, a state like that resembles sleeping. A person cannot control himself when he loses his mind. It is possible for something to come out of man in that case.

- If a non-mahram man and woman touch each other’s skin, the wudu of both the man and the woman is invalidated. The evidence for this is the following verse:

"... or ye have been in contact with women..." (an-Nisa, 4/43)

- Wudu is not invalidated from hair, tooth and nails.

Wudu is not invalidating due to touching the skin of a child younger than seven. (4)

- Touching the genital organs and according to the new view of Shafii, touching the ring of the anus with the inner part of one’s hand invalidate wudu.  

In a hadith reported from Umm Habiba, the Prophet (pbuh) said:

"Anyone who touches his/her genital organ needs to make wudu.''

As it is stated above, according to the new ijtihad of Imam Shafii, touching the ring of the anus with the inner part of one’s hand invalidates wudu.

Touching the genital organs and the anus with the inner part of the hand invalidates wudu regardless of age. In that case, the wudu of a mother is invalidated if she touches the baby’s front and back parts with the inner part of her hand when she cleans the baby’s bottom.

The Prophet (pbuh) states the following:

"Anyone who touches genital organs needs to make wudu."(5)

The genital organs mentioned in the hadith are the front and back part of a woman and man.

Footnotes:

(1) If the hemorrhoids of a person come out and if he touches them with the inner part of his hands, his wudu is invalidated.
(2) Abu Dawud, 203.
(3) Muslim, 376.
(4) Mughnil Muhtaj, 1/35.
(5) Qadi Abu Shuja’, Ğayet’ül-İhtisar ve Şerhi, Ravza Publications: 99-100.

Wudu is performed in the same way for man and woman. There is no any difference.

There are four fards of wudu:

1 – To wash the face once...

2 – To wash the hands up the elbows, including the elbows...

3 – To wash the feet including the heels...

4 – To rub one-fourth of the head with wet hand...

It is fard to wash the arm, face and the feet at least once during wudu. If they are washed three times, then the sunnah is also fulfilled.

All of the Sunni scholars agree on those four fards of wudu. However, the other three madhhabs except Hanafi madhhab have added some other conditions. For instance, intention is fard before beginning to make wudu for the three madhhabs; to utter basmala is fard according to Hanbalis; to perform the fards in the order that is mentioned in the verse (tartib) is fard according to Shafiis and Hanbalis; to perform them without any interruption (muwalat) is fard according to Malikis and Hanbalis.  

The following three conditions are necessary for wudu to be valid:

1. The clean water has to spread over the skin and none of the places that are fard to be washed in wudu has to be left dry. The Prophet said the following for the people who left their heels dry while making wudu, “Woe is to those heels in Hell...”.

2. When the states that invalidate wudu end; that is, when the period of menstruation and puerperium end for women. The leakage of urine and blood from a person are among the states that prevent wudu. A person cannot make wudu before the leakage of urine and blood stop. If that state is an excuse for a person, it has a different judgment. One must not make wudu immediately after urination before the leakage of urine stops completely. Even the smallest leakage after wudu will invalidate wudu.

3. Things like wax, tallow, dough, glue that prevent water from reaching the skin must be removed by rubbing or scraping.

How to make wudu?

Now let us explain how to make wudu in compliance with its order and rules:

* After intending to make wudu, one utters audhu – basmala and washes his hands up to his wrists. If there is a ring on one of the fingers, it is moved so that water will penetrate under it.

* The right hand is filled with water and the mouth is rinsed out with this water. If the teeth have not been cleaned with siwak or brush, the teeth can be rubbed with the fingers while rinsing the mouth.

* Then, some water is put in the right hand and inhaled into the nose; then, the nose is blown with the left hand without disturbing the people around.

* The two hands are filled with water and the whole face is washed three times.

* The right arm and then the left arm are washed three times including the elbows.

* The hands are wetted and the head is wiped with the right palm.

* The ears and the neck are wiped with the wetness remaining in the hands or by wetting the hands again.

* First the right foot and then the left foot are washed including the heels three times. Water is poured between the fingers, too.

It is rewarding to say the wudu prayers while making wudu. and after wudu. 

• Wudu Prayers (Dua)

While starting to make wudu, first the intention and then audhu – basmala are uttered. Then, the following prayers are said while washing the organs:

Alhamdu lillahi’lladhi ja’ala’l-maa tahuran wa’l-Islama nuran.

Praise be to Allah, who made water a cleaning matter and made Islam a light.

* While rinsing out the mouth:

Allahumma ainni ala tilawati’l-Qur’an wa dhikrika wa shukrika wa husni ibadatik.

O Allah! Help me in reading the Quran, mentioning your name and thanking you, and beautifying my worshipping!.. 

* While inhaling water into the nose:

Allahumma arihni raihata’l-Jannati wa la turihni raihata’n-nar.

O Allah! Make me smell the scent of Paradise; do not make me smell the stink of Hellfire! 

* While washing the face:

Allahumma bayyid wajhi yawma tabyaddu wujuhun wa taswaddu wujuh.

O Allah! Make my face white on the day when faces will be white and black! 

* While washing the right arm:

Allahumma a’tini kitabi biyamini wa hasibni hisaban yasira.

O Allah! Give me my book in the right hand and make my accounting easy! 

* While washing the left arm:

Allahumma la tu’tini kitabi biyasari wa la min warai zahri.

O Allah! Do not give me my book in the left hand and from behind. 

* While wiping the head:

Allahumma azillani tahta zilli arshika yawma la zilla illa zillu arshik.

O Allah! Shade me under your arsh (throne) on the day when there is no shade except the shade of your arsh. 

* While wiping the ears:

Allahumma’j’alni mina’lladhina yastamiuna’l-qawla fayattabiuna ahsanah.

O Allah! Make me one of those who listen to the word and act in accordance with it in the best way.

* While wiping the neck:

Allahumma a’tiq raqabati mina’n-nar.

O Allah! Free my neck from Hellfire! 

* While washing the feet:

Allahumma thabbit qadamayya ala’s-sirati yawma tazillu fihi’l-aqdam

O Allah! Establish our feet firmly on the Sirat Bridge on the day when feet will shake!..

What are the abominable (makruh) acts of wudu?

Everything that is considered as contrary to the sunnahs and recommended acts of wudu is regarded as makruh. The most important makruh acts are as follows:

1 – To waste water; to use more water than what is necessary.

2 – To cut down on water; that is, to wash the organ with so little water as to hardly wet it as if wiping. 

3 – To wash the organs by splashing water on them.

4 – To utter unnecessary words while making wudu.

5 – To ask for help from others when it is not necessary.

* * *

Once the Messenger of Allah was drawing water from a well for wudu. Hazrat Umar saw him and ran toward him to help. However, the Messenger of Allah made him stop. He said,

“Stop O Umar! I do not want the help of anyone for prayer.

However, it is permissible to accept the help of others when there is necessity or when someone tries to help of his own accord.

* * *

On the Day of Judgment, those who performed prayers in the world will be ordered to be taken to Paradise in accordance with their degrees. The faces of those in the first degree will shine like stars. The angels will welcome them and ask them: "Who are you?" They will say, "We are from the ummah of Hazrat Muhammad; we used to perform prayers in the world." The angels will ask, "What were your deeds in the world?" They will say, "Whenever we heard the adhan, we rose to our feet to make wudu. Nothing could prevent us from making wudu." Then, the angels will say, "You deserve the state you are in." Then, another group will come. The beauty and brightness of their faces are superior to the first group. Their faces shine like the moon. The angels will ask them: "Who are you?" They will say, "We used to perform prayers." The angels will ask, "What were your prayers like?" They will say, "We used to make wudu before the time for the prayer started." Then, the angels will say, "You deserve the state you are in." Then, the third group will come. Their state is superior to the previous two groups. The angels will say to them, "Your rank is higher and your faces are brighter than those of the previous groups; who are you? They will say, "We used to perform prayers in the world." The angels will ask, "What were your prayers like?" They will say, "We used to listen to the adhan in the mosque. (We would make wudu before the adhan, go to the mosque, sit in the mosque and wait for the adhan there. Then, the angels will say, "You deserve the state you are in."

What are the Sunnahs of Wudu?

The main sunnahs of wudu are as follows:

1 – While beginning wudu, to wash the hands up to the wrists if they are clean… If the hands are not clean, it is fard to wash them because the hands are the cleaning instruments. They have to be washed first so as not to make other organs dirty.

2 – To start wudu by uttering “Audhu - Basmala”... It is sunnah to utter basmala at the beginning of wudu, while washing the hands. If it is forgotten and uttered later, that sunnah is not regarded to have been fulfilled because, wudu is not like eating. Wudu is a single whole deed. In eating, each morsel is a separate deed. If basmala is forgotten to be uttered at the beginning of a meal and uttered later, sunnah will be fulfilled.

It is stated in a hadith that the wudu not started with basmala will not be a complete and proper wudu. 

In another hadith the following is stated, “Every part of a person who starts wudu with basmala becomes clean. Only the wudu organs of a person who does not start wudu with basmala become clean.”

* According to Hanbalis, it is wajib to utter basmala at the beginning of wudu. If it is skipped deliberately, wudu is invalidated. If it is skipped unintentionally, wudu is not invalidated but its reward decreases.

Basmala is “the beginning of every good deed.” It is necessary to utter that sacred word at the beginning of every good and legitimate deed, not only at the beginning of worshipping like wudu and prayer. As a matter of fact, the following is stated in a hadith, “All of the acts that are not started with the name of Allah will be far away from goodness and abundance and will be incomplete and ineffective.” 

3 – To intend (Niyyah).

The intention must take place while washing the hands or face. What is meant by intention is to be aware in one’s heart that he is making wudu. Intention will be all right even if it is not pronounced if the wish to make wudu is present in one’s heart. 

* According to Malikis and Shafiis, it is fard to intend at the beginning of wudu. Intention is necessary while washing the face according to Shafiis. According to Hanbalis, intention is one of the conditions of the validity of wudu. Wudu is not valid without intention.

4 – To use a miswak, that is, to clean the teeth at the beginning of wudu...

If a person does not have any teeth or if a person cannot use a miswak or toothbrush due to a disorder in his gingiva or if a person does not have a miswak or a tooth brush with him when he makes wudu, he is to wash his teeth and gingiva by rubbing them with his thumb and index finger.

According to the statement of the Messenger of Allah, a prayer performed after cleaning the teeth with miswak is seventy times more virtuous than a prayer performed without cleaning the teeth.

For women, chewing gum replaces using miswak when they are not fasting.

5 – Making mazmaza (rinsing out the mouth) and istinshaq (snuffing water into nostrils and blowing it out)...

Mazmaza means to put water into the mouth, rinsing out the mouth.

Istinshaq means to snuff water into nostrils making the water reach the soft parts.

It is not necessary to snuff water by inhaling. Pouring water into nostrils is enough. Mazmaza and istinshaq are sunnah al-muakkada. First, mazmaza is made; then istinshaq is made. Both of them are carried out three times. New water has to be used for each mazmaza and istinshaq. If one of the acts is abandoned, this sunnah is not regarded to have been fulfilled.

Rinsing out the mouth and snuffing water into nostrils, which are sunnah in wudu, are fard in ghusl.

6 – To exaggerate while making mazmaza and istinshaq...

That is, to take the water in the mouth down to the throat and the water in the nostrils up to the hard part of the nose. Exaggeration is not in question for a person who is fasting because the water might go down from the throat.

7 – To make wudu in the necessary order...

That is, to wash the face and then the arms; to wipe the head with a wet hand and then to wash the feet. If the order above is not observed, wudu is valid but it means to abandon the sunnah.

According to Shafiis and Hanbalis, it is fard to make wudu in the necessary order.

8 – To start washing on the right... This sunnah is for the double organs.

9 – To wash three times... That is, to wash each organ three times with three separate waters. The first washing is fard; the others are sunnah. 

10 – To start washing the hands from the tips of the fingers and the feet from the tips of the toes...

11 – To rub between the fingers and the toes while washing the hands and  the feet.

12 – After washing the face three times, to wash among the hairs of the beard with a handful of water by putting the fingers among the hairs of the beard beginning from the bottom of the beard upward.

13 – To wipe the whole head with wet hands. It is called full masah. Both hands are wetted. Then the little, ring and middle fingers of both hands are connected; they are put on the front part of the head with fingertips touching each other. Then, they are moved beginning from the front part of the head to the neck by wiping the head. Then, the palms of the hands are put on both sides of the head and moved beginning from the neck to the front part of the head by wiping the head. Thus, full masah is carried out.  

14 – To wipe the ears...

Separate water is not necessary for the ears. The wetness of the hand that has been used to wipe the head can be used to wipe the ears too. The outer and the back part of the ears are wiped by the thumbs and the inner side by the index fingers. The little fingers are put into the ear and moved.

* According to Hanbalis, it is fard to wipe the inner parts of the ears because they regard the ears as the part of the head.

* According to Shafiis,  it is sunnah to wipe the head three times.

15 – To wipe the back part of the neck by the back of the hands... The front part of the neck is not wiped. The back part of the neck is wiped by the wetness at the back of the hand without wetting the hand again.

16 – To rub the organs of wudu as water is poured on them...

17 – To wash the organs of wudu without interruption. That is, to wash one organ without waiting for another organ to dry. (It is called “wila” or “muwalat”.)

* According to Malikis, muwalat is among the fards of wudu.

The Prophet’s making wudu for each prayer:

(2668)- Hz. Anas said the Messenger of Allah (pbuh) made wudu for each prayer. He was asked,  

"What about you?" He said,

"We performed prayers with the same wudu until it was broken." [Bukhari, Wudu 54; Abu Dawud, Taharah 66, (171); Tirmidhi, Taharah 44, (58, 60); Nasai, Taharah 101, (1, 85).]

(2669)- Burayda narrates:

"The Messenger of Allah (pbuh) performed all prayers with the same wudu on the day of the Conquest (of Makkah). Umar Ibn Khattab said to him,

"O Messenger of Allah! Today, you have done something that you probably have not done before." He answered:

"O Umar! I did it deliberately." [Muslim, Taharah 86, (277); Abu Dawud, Taharah 66, (172); Tirmidhi, Taharah 45, (61); Nasai, Taharah 101, (1, 86).]

EXPLANATION:

It is more virtuous to make wudu for each prayer. This is the custom and sunnah of the Messenger of Allah (hadith 2667). However, unless something that invalidates wudu occurs, wudu is valid and it is possible to perform the prayers to come with the same wudu. The hadith numbered 2668 shows that some Companions acted like that. In a narration from Ibn Majah, this state is expressed more clearly: "We performed all prayers with the same wudu."

Tahawi states that to make wudu for every daily prayer can be a wajib peculiar to the Prophet.

The hadith numbered 2669 states that the Messenger of Allah performed the night prayer with the wudu he made for the morning prayer on the day when Makkah was conquered. What the Messenger of Allah made even only once is legitimate; it is legitimate at least under similar conditions and exceptional cases.

There is a sound narration stating that the Messenger of Allah ordered wudu for every prayer but it is stated that it may have been abrogated; there is unanimous agreement that there is no such religious obligation.

(Prof. Dr. İbrahim CANAN, Kütüb-ü Sitte Tercüme ve Şerhi)

- We could not find the information in question in the source given in the question (no: 1783, 6/256).

- We could not find the second sentence of the hadith in the question in Musnad. Only the following statements exist there: “Make khilal between the fingers and between the toes.” (Ibn Hanbal, h.no: 2604), “When making wudu, make khilal between your fingers!” (Ibn Hanbal, h.no:16381)

- For the source of the narration in the question, see Sunanud-Daraqutni, no: 317, 318.

As it is known, “making khilal” means to wash between the fingers by putting the fingers of one hand into the fingers of the other hand and not to prevent them from remaining dry. Such expressions in verses or hadiths are a style of guidance aiming targhib or tarhib (encouragement or prohibition). Whether the deed is fard or sunnah does not change anything. What matters is to warn the listeners or readers with an impressive style and to attract attention to the issue.

- For example, the following is stated in a sound hadith: “Woe to the heels because of the fire!” (Ahmad b. Hanbal, h.no: 6911)

It is not stated that all of the heels will burn in the fire. However, the heels of those who will burn in the fire will also burn. The following is stated in the hadith. “Woe to the heels of those who enter Hell, which burn (like their other organs) in the fire.” The phrase “Woe to the heels because of the fire!” is used absolutely as a warning to those who do not wash their heels carefully and leave them dry while making wudu so that everyone can learn their own lesson.

- Similarly, an expression is used to warn those who leave their fingers dry in the hadith in the question. The expression in the hadith is not general, but absolute. It does not mean "Anyone who does not make khilal between his fingers will go to Hell"; it means "Fire will enter between the fingers of everybody who goes to Hell." People were warned in an effective way so that they will pay attention to washing between the toes while making wudu.

The common point in both hadiths is as follows:

“Wudu will not be valid if a dry spot remains on the organs of wudu. The prayer of a person whose wudu is not valid will not be valid either. Unless Allah forgives, the penalty of those whose prayers are not valid will be severe."

"The information about making khilal being sunnah" in books of fiqh is not contrary to the expression of the hadith above because it is not in question for everyone who does not it to have dry parts between the toes.

- We are not in a position to deduce Islamic decrees directly from verses and hadiths. Our knowledge and research will not be enough to do it. Therefore, we will learn those decrees from the information shown by Islamic scholars in fiqh sources.

- It is sunnah - not fard or wajib - to make khilal between the fingers and between the toes based on the agreement of the four madhhabs. (see W. Zuhayli, al-Fiqhul-Islami, 1/347)

Accordingly, the answers to the questions in the question (such as making khilal of the fingers and rubbing of the wudu organs) are the information given by those sources and similar ones.

However, it is definitely very important for those who are not sick to act in accordance with those important sunnahs.

In places where the toilet and bathroom are in the same place, there is usually no uncovered najasah (impurity). It is permissible to say prayers, to make intention for wudu and ghusl, and to utter bismillah in such places where there is no uncovered impurity.

It is a delusion. Satan causes delusions to alienate you from worshipping and to make ghusl unbearable for you. Do not care Satan’s delusions. One cannot act based on doubts. There is no need to think about whether and dry place is left after pouring water on your body.

If any place is left dry without your knowledge, your ghusl and wudu are valid because you do not know. Therefore, do not trouble yourself unnecessarily.

If you trouble yourself, it will make Satan happy. Besides, it is the aim of Satan. Do not allow Satan to attain his aim. When you pour water on your body for five minutes, all parts of your body are regarded to have been wetted.

Besides, dirt under the nail and on the body do not prevent ghusl and wudu.

When health workers have a break on their duties, they can combine their prayers if there is a risk of danger for the patient, or a setback in treatment.

There are two possible solutions when it is inconvenient to change their uniforms:

a) They can wash the parts of the body that is possible to wash, and wipe over (masah) the parts that they cannot wash.

b) If it is not possible, they can perform tayammum.

They are permissions based on protecting life and overcoming hardships.

Some of the old scholars of fiqh say that it is permissible to wipe over appropriate socks, scarf of woman and turban of man; they base this judgement on some hadiths and the principle of overcoming hardships.

Changing uniform for health workers is more difficult than removing socks, turban or scarf; besides, taking off this special uniform could be inconvenient.

It is haram to remain in junub state more than a period of time for a daily fard prayer. Therefore, it is necessary to make ghusl as soon as possible.

For instance, a person who becomes junub after the night prayer (isha) has to make ghusl before the time period for the morning prayer (fajr) ends.

It is good to brush one’s teeth before making ghusl but it is not obligatory; ghusl made without brushing one’s teeth is valid if the mouth is washed only once.

Abu Hurayra (ra) narrates: “The Messenger of Allah (pbuh) said: “There is definitely impurity under every hair. Wash all strands of hair and cleanse the skin.” (Abu Dawud, Taharah 98; Tirmidhi, Taharah 78)

Those who consider it fard to do madmada and istinshaq, that is, to rinse the mouth and the nose, while making ghusl cite the hadith above as evidence because the hadith commands washing every hair. Since there are hairs in the nose, it is necessary to wash the inside of the nose too. In addition, the command in the hadith to “cleanse the skin (the outside of the body)” indicates that it is fard to rinse the mouth. (1)

Therefore, according to Hanafi madhhab, it is fard to rinse the mouth and nose in ghusl, which we call madmada and istinshaq. However, it is sunnah, not fard, to rinse the mouth and nose in wudu. (2)

It is appropriate in terms of caution to remove the crumbs between the teeth and wash the mouth, but even if the small crumbs between the teeth prevent the water from penetrating to the bottom, fard is still regarded to have been fulfilled and ghusl is valid. (3)

Besides, there is no obstacle to ghusl as there is considerable difficulty in removing things that the body produces such as calculus. There is no problem with natural stains either. Non-arbitrary practices, such as fillings, dental crowns, and layers on the teeth do not prevent ghusl either.

On the other hand, if a person realizes after ghusl that he has not washed his mouth or nose, or that some part of his body is dry, he does not have to make ghusl again; it is sufficient to wash only those parts. For example, if a person remembers that he has not rinsed his mouth and nose after ghusl, he should only rinse his mouth and nose.

References:

1) see Khattabi, Awnul-Mabud the interpretation of the hadith in question; Qasani, Badai, 1/209, 267; Zaylai, Tabyin, 1/13: Ayni, al-Binaya, 1/254.
2) see Daraqutni, 1/84; Nasbur-Raya. 1/135; Shawkani, Naylul-Awtar, 1/178.
3) see Ibn Nujaym, al-Bahrur-Raiq, 1/88.

Performing a prayer without wudu does not make man exit the religion unless he denies that wudu or prayer is fard or he makes fun of prayer.

Therefore, a Muslim never exits the religion of Islam if he performs a prayer without wudu due to any reason.

A prayer performed without wudu is invalid. It is necessary to make wudu and perform it again within the prescribed time; if the time has expired, it is necessary to perform it as a missed prayer (qada).

You can make wudu after waiting for five minutes when you come from toilet or after taking forty steps. After that, you should perform prayers without heeding delusions.

Even when you think you have no wudu due to delusions, you still have wudu and it will not harm your prayer. If you do not act like that, you will not be able to get rid of delusions and you will please Satan.

It is not related to Allah's consent to make wudu all the time due to delusions. Therefore, you should ignore Satan’s delusions; you should make wudu once and perform prayers with it. The more you ignore delusions, the quicker you will get rid of them.

Ghusl and ightisal mean being washed. In religious terminology, ghusl means washing the whole body. It is called taharah al-kubra (big cleanliness). The condition that requires such a cleaning is being junub. It is also the end of menstruation and puerperium for women. The state of being junub, as will be explained below, is caused by the ejaculation of semen through lust and sexual intercourse.

If semen leaves its place with lust and is expelled with lust, ghusl becomes necessary. If the semen leaves its place with lust and is expelled after the lust has subsided, ghusl becomes necessary according to Imam Abu Hanifa and Imam Muhammad. However, according to Imam Abu Yusuf, ghusl is not necessary.

In the case of semen that leaves its place with lust in a dream, it is easier for a guest or someone who is in a cold place to hold his penis in order to allow the semen to come out after lust has subsided by choosing the opinion of Imam Abu Yusuf. There are some scholars who regard it appropriate to choose this opinion.

It is also necessary to make ghusl for semen that comes with lust due to looking or touching.

In the case of sexual intercourse, the penetration of the place of the circumcision (head of the penis), or a part of it, necessitates ghusl for both men and women who have reached the age of puberty. It does not matter whether semen comes out or not. If only one of them has reached the age of puberty, ghusl becomes necessary only for that one and not for the other. However, if he/she is close to the age of puberty, he/she is not allowed to perform prayers without making ghusl. In order to continue praying, it is necessary to be cautious about taharah. In the case above and other cases, the cautious way is to avoid suspicion by making ghusl.

If a person wakes up from sleep and sees wetness on his bed, his clothes or his body, he has to make ghusl if he remembers having sexual intercourse in his dream. It does not matter if he doubts whether the wetness is semen or not. However, if he does not remember having a wet dream, the nature of the wetness does not matter and he does not have to make ghusl. This is because it is not known that the discharge was caused by lust. That is the view of Imam Abu Yusuf; according to Imam Abu Hanifa and Imam Muhammad, if he knows that the discharge is mazi, he does not have to make ghusl. However, if he knows or suspects that it is semen, he has to make ghusl. That is more appropriate in terms of caution. Therefore, fatwa is according to the latter view.

If a person wakes up from his bed and remembers having a wet dream and sees a wet spot on his penis, he has to make ghusl. If a person sleeping by standing or sitting wakes up and sees some wetness on his penis, he has to make ghusl if he is convinced that it is semen, or if his organ was inactive before falling asleep. However, if he does not have such a conviction and if his penis was awake before falling asleep, he does not have to make ghusl. It is decreed that the wetness is mazi because the fact that the organ is awake causes mazi to come out.

If a person who is drunk or unconscious wakes up and finds semen on him, he has to make ghusl. If he finds mazi, he does not have to make ghusl.

If semen comes out while a person is urinating and his penis is awake, he has to make ghusl. If the organ is not awake, ghusl is not necessary because wakefulness is a sign of lust.

If a man or a woman has a wet dream, but semen has not come out, ghusl is not necessary. According to Imam Muhammad, such a woman should make ghusl as a precaution because there is a possibility that any fluid that comes out of her may have returned to her.

If a person who has a wet dream or who has had sexual intercourse makes ghusl without urinating or walking a lot or lying down and sleeping, and if some of the semen comes out of him, he has to make ghusl a second time. However, semen that comes out without lust after he has urinated or walked a lot or slept, he does not have to make ghusl. This is because the semen has left its place without lust. Similarly, if her husband’s semen comes out of her after she has made ghusl, she does not have to make ghusl again.

If two people sleeping in the same bed do not remember that they have had a wet dream when they wake up and if they see some wetness like semen or dried semen on the bed, they both have to make ghusl as a precaution even if another person slept in the bed before them if they do not know whose semen it is.

No ghusl is required for semen that is not caused by lust, but by being beaten, lifting a heavy load, or falling from a high place. (According to Imam Shafii, ghusl is necessary in those cases as well.)

No ghusl is necessary for the semen that leaves its place by lust, unless it comes outside the body or to a place that is considered external.

In the case of intercourse that does not destroy the virginity of a girl, ghusl is not necessary if no semen comes out because the virginity has prevented the penetration of the penis inside.

If a non-Muslim woman or a non-Muslim man converts to Islam while he/she is junub or in a state of menstruation or puerperium, ghusl becomes fard. If her menses or puerperium has ended but she has not washed, ghusl is still fard. However, if a non-Muslim man or woman who has had a bath, or who has not yet fallen into the state of being junub, menstruation or puerperium, converts to Islam, it is mandub (recommended) for her/him to make ghusl.

Making dhikr without wudu is one thing and touching a text containing them without wudu is another.

Prayer cannot be performed without wudu but the Quran can be read (recited) without wudu. It is permissible to recite not only the name Razzaq, but the entire Quran without wudu, from the chapter of al-Fatiha to the chapter of an-Nas. It is not permissible to touch the Quran without wudu.

Wudu is a prerequisite of prayer (salah). Therefore, a person who performs a prayer must have wudu.

However, reading the Qur'an is not like that. It is necessary to have wudu to hold the Quran and to recite it, but wudu is not necessary to recite it by heart.

Therefore, the information given on our site is correct; it has been misunderstood.

Yes, women have to make ghusl when they have an orgasm.

There may be different situations regarding the issue:

If a man or a woman wakes up from sleep and sees wetness on his/her bed sheet, underwear or thighs, he/she has to make ghusl: If he remembers that he has had a wet dream, he has to make ghusl. However, if he does not remember that he has had a wet dream, he does not have to make ghusl according to Abu Yusuf because that wetness could be mazi. Moreover, even if it is semen, it is not known that it came with lust. Imam Abu Hanifa and Imam Muhammad, on the other hand, do not consider ghusl necessary if it is known for certain that the wetness is not semen but mazi. However, if there is doubt whether it is semen or mazi, or if it is thought that it is semen, they say that ghusl is required as a precautionary measure.

The Prophet (pbuh) was asked, “If a person finds wetness on his clothes, but he does not remember that he has had a wet dream, does he have to make ghusl?” The Prophet (pbuh) said, “Yes, he does.” When the Messenger of Allah (pbuh) was asked about the one who remembers that he has had a wet dream but does not see any wetness on his clothes, he said, “He does not have to make ghusl.” When a lady asked, “If a woman sees it, does she have to make ghusl too?” the Messenger of Allah said, “Yes, she also has to make ghusl.” (Abu Dawud, Taharah 95; Tirmidhi Taharah 82)

Ghusl is necessary due to the semen that is violently discharged and ejaculates with lust. As for the semen that leaves its place by lust and ejaculates after the lust has subsided, ghusl is still required according to Imam Abu Hanifa and Imam Muhammad, but ghusl is not required according to Abu Yusuf. According to a view, if the semen that leaves its place by lust is prevented from flowing out at that moment and is allowed to flow out after the lust has subsided, ghusl does not become necessary. In this opinion of Abu Yusuf is a great convenience for those who encounter such a situation when they are in somebody else’s house or in winter.

During sexual intercourse, it is not necessary for the man’s sexual organ (penis) and the woman’s sexual organ (vagina) to be fully joined for ghusl to become necessary. If only the tip of the penis enters the vagina, whether semen flows or not, both the man and the woman have to make ghusl.

Inserting a finger into either the anterior or posterior passage does not require ghusl. There is no difference whether it is a man’s finger or a woman’s finger. However, if one reaches sexual satisfaction, ghusl becomes necessary.

If a person reaches sexual satisfaction as a result of holding, caressing or looking at someone, he has to make ghusl. It holds true for both men and women.

If a man has a wet dream but no semen has flowed out, he does not have to make ghusl. If a woman has a wet dream and does not see the semen coming out, it is better for her to make ghusl as a precaution because the semen coming out of the women can return.

If her husband’s semen comes out of a woman after she has made ghusl, she does not have to make ghusl again.

Semen that comes without lust due to reasons such as being beaten or lifting something heavy does not make ghusl necessary. However, Imam Shafii regards ghusl necessary even then.

If a non-Muslim converts to Islam while he/she is junub or in menstruation or puerperium, it is obligatory for him/her to make ghusl. However, if he/she converts to Islam when he/she does not have those conditions, it is not obligatory for him/her to make ghusl; it is mandub (recommended).

This liquid is not semen but wadi.

A person who has reached the age of puberty has four kinds of water:

1. Urine,
2. Semen,
3. Mazi,
4. Wadi.

Of these, only semen necessitates ghusl. Semen has three characteristics:

1. It comes out with ejaculation.
2. It gives pleasure.
3. It gives the smell of dough when it is wet and the smell of the white part of the egg when it is dry.

Wadi is a solid, white water that comes out after urine. Mazi is a white and thin water that comes out when the feeling of lust overcomes a person. Therefore, ghusl is not required for wadi and mazi.

The wetness that comes from a woman due to lust is called “qadhi”. Only wudu is invalidated because of it; it does not invalidate fasting and does not necessitate ghusl.

States that necessitate ghusl:

1. Having sexual intercourse: Even if no semen comes out, ghusl becomes necessary if the sexual organs of a man and a woman come together. The Messenger of Allah (pbuh) states the following:

“If the genitals of a man and a woman touch each other and the notch disappears, ghusl becomes necessary.” (1)

2. Having a wet dream: If semen comes out of a man or a woman in a state of sleep or wakefulness with lust, ghusl becomes necessary. The Messenger of Allah (pbuh) was asked:

“If a person finds wetness on his clothes, but does not remember that he has had a wet dream, does he have to make ghusl?” The Messenger of Allah (pbuh) answered as follows:

“Yes, he does.” Then he was asked about the one who saw that had had a wet dream but could not see any wetness. The Messenger of Allah (pbuh) said,

“He does not have to make ghusl.” (2)

If the liquid coming from a person is semen, he has to make ghusl, but if it is mazi or wadi, he does not have to make ghusl but his wudu is invalidated.

Depending on whether the discharge (dirt) that gets on one’s clothes is dry or wet, the amount that prevents the prayer from being valid varies: If the dirt (najasah ghalizah) is a dry substance, it must be less than one dirham, that is, less than three grams. More than three grams will prevent the prayer from being valid.

If it is a wet substance, it must not spread over an area larger than the palm of the hand. The dirt that has wetted a place more than the palm of the hand prevents prayer. It is fard to clean from this amount of dirt in order to perform prayers. The dirt that is less than this amount does not prevent the prayer. However, it is sunnah to remove this amount of dirt, if possible.

The dried semen of humans can be removed by rubbing. Even if the clothes it has touched are lined, rubbing is still sufficient. However, wet semen must be washed with water. Nevertheless, if the semen has dried on the clothes and has been rubbed off, it is permissible to pray with it, but if it becomes wet afterwards, the state of uncleanness will return according to the view that is regarded as sound, and it is necessary to dry it again and rub it off or wash it.

In terms of smearing the clothes, mazi and wadi are regarded like semen.

Footnotes:

(1) Bukhari, Gusl 28; Muslim, Hayd 87; Abu Dawud, Taharah 84; Nasai, Taharah 129; Ibn Majah, Taharah 111; Muwatta, Taharah 71.
(2) Abu Dawud, Taharah 95; Tirmidhi, Taharah 82.

Although it is haram to touch non-mahram women, it does not necessitate ghusl and does not invalidate wudu according to Hanafi madhhab.

It is not permissible for a man and a woman who are not married to touch each other and to remain alone. Since it is haram to look at a woman who is non-mahram, it is definitely haram to touch or shake hands with her.

The women who paid allegiance to the Prophet (pbuh) said: “O Messenger of Allah! You did not hold our hands when we paid allegiance.” The Prophet (pbuh) said, “I do not shake hands with women.” (Ahmad bin Hanbal, Nasai, Ibn Majah)

Aisha (ra) states the following regarding allegiance: “I swear by Allah that the hand of the Messenger of Allah did not touch a woman’s hand. He received allegiance from them only with words.” (Muslim).

The Prophet (pbuh) states the following in a hadith:

“It is better for one of you to be poked with a needle than touching a non-mahram woman.”

The religion of Islam does not disparage women by prohibiting shaking hands with women. On the contrary, it saves their honor. It prevents malicious people from touching them lustfully. (Halil GÜNENÇ, Günümüz Meselelerine Fetvalar II. 170)

It is haram for a woman’s hand to touch the hand of a non-mahram man unless there is an obligation. In this respect, this haram is in question in handshakes that are not based on any need. A non-mahram man cannot shake hands with a non-mahram woman or touch the hand of a non-mahram woman. Our Prophet (pbuh) informed us that holding the hand of a non-mahram woman in order to shake hands is more terrible than holding fire, and pointed out that he who held the hand of a non-mahram woman would hold hellfire in his hands.

This risk is especially prevalent for young women and men. The risk is less for the elderly whose emotional aspects have disappeared. It has even been stated that there will be no harm in shaking hands between two old men and women (if they have no such emotions). Therefore, it is permissible to kiss the hands of old women. Their old age, that is, their emotional death, gives such a permission.

If a man’s sexual feelings are aroused when he shakes hands with a non-mahram woman, being haram to each other becomes in question and marital relationship might occur between them. In this regard, it is necessary to be very meticulous about the relations between men and women because the emotional excitement that might arise during such an unnecessary handshake or hand kissing and the lustful feelings that might be felt toward the opposite sex might cause haram, and that woman’s daughter might become haram for that person. Staying away from such doubtful situations is the healthiest precaution. One should try to keep away from such situations as much as possible, and should not give rise to delusions such as whether a lustful feeling has arisen or not.

As we all know, thinking about marrying a girl and getting engaged does not mean getting married. Therefore, it is absolutely haram and a great sin for a person to go out with his fiancée and to be alone with her. The Prophet (pbuh) said, “If a man is alone with a woman, the third of them is definitely the devil.”

When engaged people are left alone in a secluded place, some undesirable and illegitimate negative consequences might occur and eventually the engagement is broken off for some reason. What remains is sin and unchastity. Therefore, people who care about their religion, world and honor should be careful about such illegitimate things. (al-Fiqhul-Islami wa Adillatuha Vol. 7, p. 25; Halil GÜNENÇ, Günümüz Meselelerine Fetvalar II. 112)

Oral and dental health:

The importance of dental and oral health is understood more in time. Oral health means bodily health. It is necessary to pay attention to both bodily health and dental health. As a matter of fact, the Prophet (pbuh) encouraged us to use miswak in the following hadiths:

"If I knew that it would not be difficult for my ummah, I would order them to use miswak before every prayer." (Bukhari, Jumua, 8),

"Miswak cleans the mouth and pleases Lord." (Bukhari, Savm, 27)

"Miswak is one of the sunnahs of prophets." (Tirmidhi, Nikah, 1),

"Jibril mentioned miswak so much that I thought it would be fard." (Ahmad, V / 263)

They aim to ensure the cleanliness of teeth and oral health.  

Plating teeth, implant, filling and prosthesis are the methods of treatment that started to be used in the last century related to oral health. The aim of those applications is treatment and they are necessary. 

The Prophet (pbuh) ordered us to be treated for illnesses and he himself used medicine and underwent treatment based on the means and conditions of the age he lived in. Two of the hadiths regarding the issue are as follows: 

"O slaves of Allah! Be treated because Allah created a cure and remedy for every illness except one: old age." (Tirmidhi, Tibb 2; Abu Dawud, Tibb 1; Ibn Majah, Tibb 1; Ahmad bin Hanbal, III/156)

"There is a cure for every disease. When its cure is found, the disease is treated." (Bukhari, Tibb 1; Muslim, Salam 69, Fadail 92; Abu Dawud, Tibb 1)

Dental treatment and ghusl:

Your ghusl is valid. There is nothing wrong with the ghusls you have made so far.

According to Hanafi madhhab, the inside of the mouth and nose are regarded as outer parts of the body. Therefore, it is necessary to rinse the mouth and the nose, wetting the inner parts of them during ghusl that is fard. Therefore, those who say that dental filling and tooth plating prevent ghusl hold the view that the ghusl of those who have their teeth plated and filled is not valid acting upon this principle. .

As it is known, when a tooth decays and it is carved inside, it is either pulled out and a prosthesis is placed or the hollow part is filled. While the prosthesis is placed, the teeth next to it are thinned and plated. This treatment is done due to a necessity. In today's dental treatment, one of these two ways is definitely used.  If a tooth is not filled, it decays and the decaying tooth is lost. In order to prevent this, the tooth is kept under protection for a long time by filling. It is thus understood that this treatment is essential.

If a tooth is filled or coated due to such a necessity, the filling and coating material are regarded as part of the tooth itself. Therefore, it does not prevent ghusl.

An incident that could shed light on this issue also occurred during the Era of Bliss.  Afraja bin As’ad, one of the Companions, had his nose cut during a war before Islam. After that, he had a silver nose fixed but he could not feel comfortable because it emitted a bad smell. Eventually, he told the Messenger of Allah about it. The Prophet advised him to have a gold nose fixed. (Tirmidhi, Libas 31; Abu Dawud, Khatam 7)

Acting upon this hadith, some Islamic scholars, including Imam Muhammad, stated that there was no drawback to having a new tooth placed or having a tooth filled and that there was permission for gold teeth. It is possible to find the details of this issue in the explanation of the hadith mentioned above. (Sarakhsi al-Mabsut, 1/132)

In addition, it is stated in fiqh books that the paint on the nail of a painter and the food residues in a hollow tooth do not prevent ghusl. Dental filling is similar to them. It is possible to remove the food residues from a hollow tooth and the paint from the nail but it is not possible to remove the filling from the tooth cavity while making ghusl. Therefore, dental filling and coating does not prevent ghusl.

If the dental coating or filling is done due to a necessity - it is generally the case - , it is a kind of treatment for the decaying tooth. This necessity is to be determined by a religious and specialized doctor. In a letter, Badiuzzaman Said Nursi states that the coating done upon the advice of such a doctor has no religious drawbacks, that the tooth at the bottom is no longer regarded as part of the visible part of the mouth but that the invisible part of it and explains it as follows when he answers a question regarding the issue:  

“That the part under the coating is not washed in ghusl does not invalidate ghusl. For, the coating on it is washed and replaces it. When the bandage over a wound is not removed so that the wound will not be harmed, the wound is religiously regarded to have been washed when the bandage is washed or wiped; when the fixed coating is washed due to necessity, ghusl s not invalidated. Allah knows it best but since permission is given due to a necessity, a person who has his teeth coated or filled for adornment and without a necessity, he cannot benefit from this permission. If a person misuses this permission deliberately even after it becomes necessary, this necessity does not make it permissible. If it happens indeliberately, permission is given for necessity.” (Barla Lâhikası, p. 157)

However, it is necessary to remove the detachable/false teeth and prostheses during ghusl while washing the mouth. 

This issue is available only in Hanafi madhhab. According to other madhabs, for instance, Shafii madhhab, it is not fard but sunnah to wash the mouth in ghusl.  According to this madhhab, the filling and the coating of the tooth, as well as prosthesis do not harm ghusl. (see Mehmet PAKSU, İbadet Hayatımız)

As a matter of fact, the following is written in the valuable fiqh book called Multaqa:

If a person who has had to have his tooth filled cannot remove the filling in his tooth in ghusl, will his ghusl be valid when he washes the outer part of the tooth?

The answer: Yes. It is certainly valid.  (İzahlı Mülteka tercümesi, Taharet bahsi, p. 32)

However, there are two different aspects of the issue. We should not forget it. The first one is that a religious and specialized doctor should say that dental filling and coating is necessary. If such a doctor says it is necessary, this treatment is not wasteful but necessary. However, if such a doctor does not regard it necessary but if the person wants to have it done as an ornament to show off, it is not permissible; and it is wasteful.    

Those who say dental filling and coating prevents ghusl may mean this second kind of dental filling and coating.   

An important question comes to mind here:

- Is the ghusl made by a person who had his teeth coated as an ornament and to show off valid?

According to a fatwa sent to us by the Presidency of Religious Affairs and issued by the Silvan Mufti Office, dental coating made without a need and without a treatment purpose is not religiously permissible but the ghusl is valid because it is not possible to remove it.  

The origin of the fatwa in question as follows:

"Since it is understood from Hanafi and Shafii books that gold and silver-plated teeth made without a need are haram and that according to Hanafi imams it prevents the elimination of janabah state (impurity), the writing sent by Silvan mufti office dated 05/07/1945 asking for fatwa regarding the issue was read: It is permissible to have the teeth filled or covered with and connected to one another with silver and gold if a Muslim dentist's examines a person and says it is necessary in terms of health; and it is enough to wash only the visible parts of the teeth in wudu and ghusl; such a person is regarded clean.

However, it will be difficult for those who had their teeth filled, coated and connected to remove them while making wudu and ghusl since they have been fixed, it will be enough to wash the visible parts of the teeth; such a person is regarded clean."

In conclusion, dental filling and coating does not prevent ghusl. Since this application is used for treatment, it is not necessary to imitate other madhhabs.

No matter what madhhab a person follows, he can have his teeth filled and coated for treatment when it is necessary; he can make wudu and ghusl according to his own madhhabs, without having to imitate other madhhabs. 

Thus, it is permissible to have a prosthesis, to coat and fill a tooth if it is necessary and they do not prevent wudu and ghusl. The same thing is valid for temporary prostheses, which are part of this treatment. However, it is necessary to remove the false teeth that can be removed during ghusl.

Women can dye their skin with dyes that form or do not form a layer on the skin in order to appear attractive to their husbands. However, the dyes that form a layer must be removed during wudu and ghusl. Otherwise, they will prevent wudu and ghusl. With today's terminology, they can apply makeup as long as it is not excessive.

Women must abandon such adornments when they go out in public and in places where non-mahram men may see them, and they must wear hijab.

There are two drawbacks to women growing their nails and applying nail polish and similar coatings:

Firstly, growing nails is definitely makruh. Secondly, since nail polish forms a layer on the nails that prevents water from penetrating the skin during wudu and ghusl, a woman's wudu and ghusl will not be valid in that case. Therefore, the following is advised to women in this regard: A woman is a mother and a housewife. She adorns herself only to appear attractive to her husband. She does not polish her nails because she cooks, does laundry, makes wudu and ghusl. She adorns her face for the stated purpose, that is to please her husband, and maintains maximum cleanliness. If she does so, she earns thawabs. Similarly, it is also sunnah for a man to prepare himself with the same cleanliness and attractiveness. (Kaynaklarıyla İslam Fıkhı, Celal Yıldırım, IV/209-210.)

Furthermore, it is forbidden for women to show their hair to non-mahram men. Dyeing and adorning oneself to look beautiful increase this sin. A Muslim lady has to make ghusl and also wudu for prayer; if the dye is so waterproof as to prevent water from penetrating through it, her ghusl and wudu will not be valid. During ghusl, one must ensure that no spot as small as the tip of a needle remains dry; the ears and navel must also be washed.

Water must reach between the strands of hair, beard, eyebrows, and mustache, penetrating into the skin underneath. Even if they are thick, water must reach them. If the strands or their bottoms are left dry, ghusl will not be complete. However, it is not necessary for the women to wash the hair that hangs down from the head. What matters is to ensure that water reaches their roots. However, since the dyes that form a layer also affect the skin and prevent water from reaching the roots of the hair, it is necessary to be careful about it.

Since there is no obligation for men in this matter, they must wash all parts of their hair that are hanging down.

Therefore, it is not appropriate for women to adorn themselves except for appearing beautiful to their husbands alone. If she has adorned herself and dyed her hair for her husband, the dyes that do not allow water to penetrate the skin must be cleaned before making ghusl.

It is not necessary to make ghusl because of the sperm that comes out without lust.

However, if a person who has a wet dream or a sexual intercourse makes ghusl before urinating, walking for a while or sleeping and if the remaining sperm comes out after ghusl, he has to make ghusl again.

However, if sperm comes out without lust after he urinates, walks for a while or sleeps, he does not have make ghusl again. For, sperm comes out without lust in that case.

If the sperm of her husband comes out from a woman after she makes ghusl, she does not have make ghusl again.

A person who has bleeding or discharge due to an illness can perform his worship by making wudu in accordance with the decree for excused people.

Continuous cases that disrupt ablution are called “excuses”. For example, cases such as urinary incontinence, constant passing of gas, frequent nose bleeding, and continuous liquid coming out of the wound are all excuses. A person who has such an excuse that prevents wudu is called an excused person.

In order for a person to be regarded as excused, the condition that disrupts wudu must continue for a full prayer time, that is, it must not be interrupted even for a short period of time enough to make wudu and perform a prayer. (It is a prerequisite for the state of excuse to begin.) After that, the same condition must occur at least once in every prayer time. (It is a prerequisite for the continuation of the state of excuse.)

We will explain it with an example:

If a person’s nose starts bleeding from the beginning of the noon prayer (zuhr) time and it continues uninterruptedly until the period for the noon prayer ends, the condition for the beginning of the state of excuse occurs for that person. If this bleeding occurs at least once in each prayer time from then on, that person will be regarded as “EXCUSED”.

Since the excuse is repeated in every prayer time, it becomes clear that the excuse continues, and thus the second condition of being regarded as excused occurs. In order for the state of excuse to end, the excuse must disappear completely and not be seen at all within one prayer time. Such a person is no longer regarded as excused.

Our religion has provided great convenience for excused people. Their wudu will not be invalidated even if their excuses that break wudu continue. They perform their prayers when they are in that state. They do not have to clean the places contaminated by discharges such as blood, pus and urine that invalidate wudu because those impurities occur again immediately after they are cleaned.

For example, the wudu of a person who constantly leaks urine is not invalidated by the urinary flow; such a person does not have to wash the area contaminated by this urine. He performs his prayer although there is urine. Despite the ease that our religion provides to those with excuses, there is something they should pay attention to:

A person who is determined to be excused makes a separate wudu for each prayer time; he can perform as many nafilah or qada prayers as he wishes with the wudu he takes for that time. He can perform witr and funeral prayers too. The wudu made by the excused person is valid only during that prayer time. His wudu is broken when one prayer time expires and another prayer time begins. He has to make wudu again for the new time prayer that starts.

For example, if an excused person makes wudu within the morning (fajr) prayer time period, this wudu is valid until the time period for the morning prayer ends. When the time expires, that is, when the sun rises, his wudu becomes invalidated and is no longer valid. He can no longer perform any prayer with that wudu.

*

EXCUSE

The reason put forward for doing or not doing something, for the forgiveness of a crime; deficiency or defect in a product; situations in which it is difficult to fulfill the decrees of Islam without the occurrence of further harm. In terms of worship, the continuation of the thing that breaks wudu is called an excuse and a person who is exposed to it is called “excused”. Some excuses that arise later also affect contracts.

Men and women who constantly pass wind, whose urine drips, whose nose bleeds, whose wounds bleed, women with bleeding fewer than three days and more than ten days in menstruation, and more than forty days in puerperium, a girl with bleeding before the age of nine and a woman with bleeding after the age of fifty-five are regarded as “excused”. Such a man is called “ma’dhur” and woman is called” ma’dhurah”.

In order for a person to be regarded as excused in terms of worship, his excuse must continue for a full prayer time, without being interrupted long enough to make wudu and perform a prayer, and at other times, it must be present at least once in each prayer time. The state of being excused ends if it stops long enough for a complete prayer time to pass.

In response to the question of a woman who constantly had bleeding, the Prophet said: Menstruate for six or seven days, which Allah knows; then, make ghusl. When you see that you have become pure and clean, perform prayers for twenty-three or twenty-four nights and days, and perform fasting. That will be enough for you.” (Tirmidhi, Taharah, 95)

An excused person makes wudu for every prayer. The Prophet told an excused woman to do so (Bukhari, Wudu, 63; Abu Dawud, Taharah, 110, 112; Tirmidhi, Taharah, 93) The wudu of an excused person is invalidated when the time period for a daily fard prayer ends. According to Imam Zufar, it is invalidated when the time period for a daily fard prayer starts; according to Abu Yusuf, it is invalidated both when it starts and ends. A person who makes wudu after sunrise performs the noon prayer with that wudu because the time period for that prayer has not ended.

A woman who has bleeding other than menstruation can have sexual intercourse with her husband because there is no evidence prohibiting it. On the other hand, a comparison is made with her being able to perform prayer. If an excused person makes wudu when the prayer time starts, he/she can perform as many prayers as he/she wants until the end of that time period; he/she can circumambulate the Kaaba and read the Quran. (Sayyid Sabiq, Fiqhus-Sunnah, I, 76, 77)

The imam to lead the prayer must not have any such excuse like urinary incontinence, nose bleeding and passing wind constantly. Such a person can lead the prayer only for excused people like him. (Ibn Abidin, Raddul-Muhtar, I, 541)

In order to perform the Friday prayer and the five daily prayers in congregation, it is necessary not to be sick, to be safe, to be free, and to have the ability to see and walk. The absence of one of them constitutes an excuse for the person not to go to Friday prayer or congregation. (az-Zuhayli, al-Fiqhul-Islami wa Adillatuh, II, 270)

Cases that are considered as excuse for not fasting in Ramadan can be listed as follows:

a. Travelling. A person who sets out for a journey of ninety kilometers or more from where he is located can perform the four-rak’ah fard prayers as two rak’ahs and can skip the Ramadan fasting and make up for it later. The following is stated in a verse: “(Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (should be made up) from days later.” (al-Baqara, 2/184)

b. Illness. If the disease can increase during fasting or if fasting cannot be endured, one can break the fast. The evidence is the verse above.

c. Pregnancy or breastfeeding. A pregnant or breastfeeding woman may not fast during Ramadan if she understands that she or her child will be seriously harmed. The evidence is the following hadith, in comparison with the sick and the traveler: “Allah has removed the obligation of fasting and half of the prayer from the traveler, and fasting from the pregnant and breastfeeding women.” (ash-Shawkani, Naylul-Awtar” IV, 230)

d. Old age. A person who is too old to endure fasting or the patient who has no hope of recovery does not have to fast and does not have to make up for it because he cannot do it. They give fidyah to a poor person, the amount equal to feed a person in a day. The following is stated in a verse: “For those who can do it (with hardship), is a ransom, the feeding of one that is indigent.” (al-Baqara, 2/184)

e. Fear of dying from hunger and thirst. The person who is faced with such a situation does not fast. The following is stated in a verse: “And make not your own hands contribute to (your) destruction.” (al-Baqara, 2/195)

f. Forcing. According to the majority of the scholars, a person who is forced to break the fast can make up the fast later. If a woman is raped by force or while she is asleep, she must make up the fast (al-Kasani, Badayius-Sanayi, II, 94-97; Ibn Rushd, Bidayatul-Mujtahid, I)., 277-285; ash-Shirazi, al-Muhadhdhab, I, 178 et al.; Ibn Kudama, al-Mughni, III, 99 et al.; al-Fiqhul -Islami, II, 641 ff.).

In general terms, an excuse also has an effect on transactional matters. For example, an excuse can affect the lease contract in the following ways: The tenant’s bankruptcy, change of his job, or reassignment to another city are considered excuses for termination of the contract. If the lessor is forced to sell the leased real estate because of his debts, he may terminate the contract before its due date. Sometimes the excuse may be related to the rented property itself. A person who rents a public bath in a village can terminate the rental contract before its due date if the people of the village migrate from there later (as-Sarakhsi, al-Mabsut, XVI, 2; al-Kasani, ibid., IV,197; al-Fatawal-Hindiyya, IV, 198, 458, 462).

In agricultural sharecropping, excuses such as the land owner having to sell his land due to debts, or the partner taking over the agricultural work becoming too ill to do work are grounds for termination. However, in partnership agreements such as agriculture, vineyard-garden (irrigation) and tree planting, which are closely related to the growing periods of the product, the termination must be made at a time and in a way that will not harm the other party. For example, the termination of an agricultural sharecropping contract made for two years at the end of the first year and after the product is harvested due to an excuse that occurred afterwards (al-Kasani, ibid., VI, 183 ff.; Ibnul-Humam, Fathul-Qadir, VIII, 42; Ibn Abidin, Raddul-Muhtar, V, 196 ff.)

In case of general mobilization, the situations that are considered as excuses for not participating in the war can be summarized as follows: “The blind, the lame, the sick, the paralyzed, the old, the weak, those with amputated arms or legs, those whose family members cannot be provided for, children, women and slaves are excluded from the war. Of those last two, the woman is considered to be obliged to serve to his husband and the slave to his master. The child is not liable and qualified for war. Ibn Umar (d. 73/692) said: “I was presented to the Messenger of Allah (pbuh) on the day of Uhud. I was fourteen years old then. He did not find me adequate for war.” (Tirmidhi, Jihad, 32; Ibn Majah, Hudud, 4). The bitter state of the others is considered an excuse: “There is no blame on those who are infirm, or ill, or who find no resources to spend (on the cause), if they are sincere (in duty) to Allah and His Messenger. no ground (of complaint) can there be against such as do right: and Allah is Oft-forgiving, Most Merciful.” (at-Tawba, 9/91); “It is no fault in the blind nor in one born lame, nor in one afflicted with illness.” (an-Nur, 24/61)

A woman may participate in war only with her husband’s permission, except when the enemy launches a general attack on an Islamic town. (al-Kasani, ibid, VII, 97; Ibnul-Humam, ibid, IV, 276, 283; Ibn Abidin, ibid, III, 238, 241)

Jizya tax is collected from free and male non-Muslims. The following are regarded as excused for exemption from this tax: Women, children, mentally ill, senile, chronically ill, blind, paralyzed and very old people. Non-Muslims pay jizya so that no war will be waged against them and they will be protected against external dangers. Those with the excuses mentioned above are not qualified to fight. Jizya is not collected from the poor because they cannot afford it. Priests and monks who live in seclusion do not pay jizya (see at-Tawba, 9/29; Celal Yeniçeri, İslâmda Devlet Bütçesi, İstanbul 1984, pp. 32, 33,190; Ziya Kazıcı, Osmanlılarda Vergi Sistemi, İstanbul 1977, pp. 35-38; az-Zuhayli, ibid., VI, 444). However, Shafiis and Hanbalis base jizya on the conditions of sanity, puberty and being male, and do not consider the above-mentioned excuses as a reason for exemption from jizya. (az-Zuhayli, ibid., VI, 445)

Hamdi DÖNDÜREN

It is not haram to be junub in a legitimate way; a junub person is never dirty.

A person who has to make ghusl can do the cleaning, wash the dishes and eat. It is makruh, but not haram, for him to eat without washing his mouth and hands. Being junub does not prevent him from doing such things.

However, our scholars have warned us that one must not delay ghusl so long as to miss the time for a fard prayer because not performing ghusl even though the time for a fard prayer has elapsed means missing that prayer unnecessarily. It is not permissible to miss a fard prayer without an excuse.

Therefore, one who has to make ghusl can do the necessary things before ghusl, clean himself, and even prepare food, but he should make ghusl at the earliest opportunity and must not delay ghusl so long as the time for a fard prayer elapses.

The religious duties that are haram for men and women who are junub, or for women in the state of menses and puerperium are as follows:

1. Performing prayers,
2. Circumambulating the Kaaba,
3. Touching and carrying the Quran. Therefore, it is not permissible to touch or carry a coin or a banknote on which a verse is inscribed without having wudu or ghusl. (Majma'ul-Anhur, 1/26)

Apart from them, a junub person can do his daily work, and a woman can clean her house and do other things. All of the things she does are regarded as clean.

There are some things that are permissible for the one who is junub, but it is better to make ghusl as soon as possible. It is fard to make ghusl as soon as possible, especially before the time for a fard prayer elapses. However, it is not haram to eat, drink or sleep when one is junub.

That is how the issue should be evaluated in terms of being haram and halal.

The sleeping of a junub person:

Ghudayf ibn al-Harith narrates:

I asked Aisha (r.a.):

“Did the Messenger of Allah (pbuh) wash at the beginning of the night or at the end when he was junub?” Aisha (r.a.) answered as follows:

“He washed sometimes at the beginning and sometimes at the end.” I said,

“Allahu akbar! Praise be to Allah, who has provided convenience in this issue.”(1)

Another narration of Aisha (r.a.) is as follows:

“The Messenger of Allah would sleep while he was junub and would not touch water.”(2)

Umar (ra) asked what to do if he was junub at night. The Messenger of Allah (pbuh) said: “Make wudu, wash your organ, and then sleep.”(3)

According to those evidences, it is more appropriate for a person who is junub to make wudu before going to sleep. It is important to note the following:

This sleeping is conditional on not missing a fard prayer.

The eating and drinking of a junub person:

Let us learn from the Sunnah of the Prophet (pbuh) how people should eat and drink when they are junub. When the Messenger of Allah (pbuh) wanted to eat and drink when he was junub, he would wash his hands first and eat and drink after that.(4)

“When the Prophet (pbuh) wanted to eat or sleep when he was junub, he would make wudu.”(5)

It is sufficient for a person who is junub to wash his hands before eating and drinking but it is better to make wudu.

Sitting with a junub person:

A person who is junub can sit with other people. However, it is better to wash immediately in terms of our religion. According to what Abu Hurayra (r.a.) narrates, the Messenger of Allah (saw) met him in one of the streets of Madinah. Abu Hurayrah, who was junub at that time, slipped away and came back after washing. When the Messenger of Allah (saw) saw him coming, he asked:

“O Abu Hurayra! Where were you?” He answered as follows:

“I was junub and I did not want to sit with you when I was dirty.”

Thereupon, the Messenger of Allah (pbuh) said:

“Subhanallah! A Muslim is not dirty.”(6)

Touching a person who is junub:

There is nothing wrong with touching a person who is junub. We can cite the following hadith as evidence for it: Hudhayfa bin al-Yaman met the Messenger of Allah (pbuh) one day. The Prophet (pbuh) extended his hand toward him to shake hands with him. Hudhayfa said that he was junub. The Prophet (pbuh) said: “A believer is not dirty.”(7)

It is not objectionable for junub people to do the things mentioned above within certain measures. In other words, it is permissible for a junub person to eat, drink, sleep and be in public. However, a believer should always be clean both materially and spiritually.

He should remove the burdens and weights from his body. Therefore, it is best to make ghusl at the earliest opportunity and without delay. If water is not available, it is possible to get rid of this burden by making tayammum. For information about tayammum, just refer to the books of the Ilm al-hal.

In conclusion, it is best for every Muslim, male or female, who has to make ghusl to do so without delay. It would also be useful for the education of children to provide them with sufficient books and reference works to inform them about this issue (making ghusl) and to inform them about the situations that necessitate ghusl.

Footnotes:

1. Bukhari, Ghusl 25, 27; Muslim, Hayd 21; Abu Dawud, Taharah 88, 90, Salah 343; Tirmidhi, Taharah 87; Nasai, Taharah 163, 164,165, Ghusl 4, 5; Muwatta, Taharah 77.
2. Abu Dawud, Taharah 88, 90.
3. Bukhari, Ghusl 25,27; Muslim, Hayd 25; Abu Dawud, Taharah 87; Nasai, Taharah 167; Tirmidhi, Taharah 88; Muwatta, Taharah 76.
4. Nasai, Taharah 163-166.
5. Nasai, Taharah 163.
6. Bukhari, Ghusl 23, 24; Muslim, Hayd 115; Abu Dawud, Taharah 97; Tirmidhi, Taharah 89; Nasai, Taharah 172.
7. Nasai, Taharah 172.

The issue has several dimensions:

1. It is not permissible for a non-mahram man to do it. Accordingly, a woman, you yourself or your husband can do it.

2. A woman cannot show her hair to non-mahram men before or after she has it done.

3. It will not harm wudu and ghusl if no hardness like oil paint or wax occurs on the skin or hair. However, if there is something that prevents water from reaching the skin or hair, neither wudu nor ghusl will be valid. Wudu and ghusl must be performed after being cleaned.

To sum up, permanent hair straightening is permissible if it is not made by a non-mahram man, if the woman does not show her hair to non-mahram men and if there is nothing that prevents water from reaching the bottom of the hair or hair.

First of all, it is fard to rinse the mouth and nose and to wash the whole body in ghusl. It is sunnah to make an intention, to say bismillah and to make wudu before ghusl. Your ghusl is valid even if you do not do any of those sunnahs. Your ghusl is valid.

The deposits, yellow stains and calculus on the teeth do not prevent the fard of ghusl; it is valid, and it does not prevent the sunnah of wudu.

However, it is sunnah to clean the teeth and keep them clean. It is also important to keep the teeth clean in terms of health.

Therefore, it can be said that it is sunnah to clean the layers that form on the teeth.

However, stones added to the teeth for ornamental purposes are not permissible, and since it is fard to wash the mouth in ghusl; they prevent ghusl; they need to be removed.

Since it is sunnah to wash the mouth in wudu, the wudu is valid even if such ornamental stones are contrary to the sunnah.

Muwalat means washing the organs of wudu without interruption (break). In other words, it means washing the organs of wudu without interrupting it with other work, or starting to wash one organ before another organ dries.

If the washed organ dries out immediately because of excessive heat, wudu is not invalidated.

Hanafis and Shafi’is regard muwalat as sunnah, while Malikis and Hanbalis regard it as fard.

In fact, different ijtihads regarding the same hadith led to different decrees.

The hadith in question is as follows:

“When the Prophet (pbuh) saw a man who was making wudu and there was a small dry spot on his heel that was not touched by a water. He said to the man, ‘Go back and make wudu well.’ The man made wudu again and then prayed.” (Muslim, Taharah, 10; Abu Dawud, Taharah, 66)

Some fiqh scholars interpreted the hadith, “Go back and make wudu well,” to mean, “Go back and make wudu all over again.” Qadi Iyad, Awzai, Lays, Qatada, and Maliki scholar Abdulaziz b. Abi Salama hold this view.

Likewise, Hanbali scholars, like Malikis, say, “Washing the organs of wudu without interruption is a condition for the validity of wudu.”

However, Malikis exclude forgetful interruptions from this decree and say, “If you forgetfully interrupt the washing of the organs of wudu or if you wash a dry place afterwards, wudu is not invalidated.”

Citing this hadith as evidence, Imam Abu Hanifa and Imam Shafi’i say it is not a condition for the validity of wudu to finish wudu by washing the organs of wudu one after the other without a break, i.e. by washing one organ of wudu before it dries up or without doing anything else in between; therefore, the wudu will not be invalidated due to a break or interruption in washing.

According to those imams, if it was necessary to continue washing the organs of wudu without interruption, the Messenger of Allah (pbuh) would have said to the man, “Go back and make wudu all over again.”

However, the Messenger of Allah (pbuh) did not say so; he said, “Go back and make wudu well.” The meaning of “make wudu well” is to make wudu well completely, to complete what is missing. It does not mean, “Make wudu all over again.”

What is meant by the hadith in question is that if any dry spot remains on the wudu organs, the prayer cannot be performed with that wudu, but if that dry spot is washed, even after a while, the ablution will be complete.

(see Sünen-i Ebu Davud Terceme ve Şerhi, Şamil Yayınevi: 1/ 316-317)

All deeds of worship can be performed with ghusl, which is also called full ablution because while only certain parts of the body are washed in wudu, the entire body is washed in ghusl; and even more cleanliness occurs. All kinds of prayers and deeds of worship are performed with ghusl until something that invalidates wudu occurs.

When something that invalidates wudu happens, ghusl is valid, but since the effect of normal wudu is over, it is necessary to make wudu again for worship (prayer, reading the Quran, tawaf, umrah, etc.).

Touching your private parts while making ghusl does not invalidate your wudu.

As you know, there are narrations stating that blood does not invalidate wudu. As a matter of fact, according to Shafii madhhab, blood does not invalidate wudu.

On the other hand, ill and wounded people can perform prayers though blood comes out of their wounds because they are regarded as excused.

There is no drawback to a mujahid who has been hit by an arrow to perform prayers while blood comes out of this wound. 

This incident is narrated in Suyuti's Tarikhul-Khulafa.

There are evidences about blood invalidating wudu in Hanafi madhhab:

Hz. Prophet (pbuh) said,

"It is necessary to make wudu because of the blood that comes out." (Daraqutni reported from Tamim ad-Dari.)

"If a person vomits in prayer or blood comes out of his nose, he needs to leave the prayer and make wudu. If he does not speak, he can come and resume his prayer." [Ibn Majah reported it from Hz. Aisha.]

Before ghusl, the substances that prevent water from touching the skin need to be removed, as it is the case with wudu. Otherwise, ghusl does not become valid.

For instance, dough, nail polish and similar substances that dry and remain on the nail prevents water from touching the skin. It is necessary to remove them before ghusl. Normal dirt that is not like oil paint does not prevent water from touching the skin. If the trace of dirt is still seen on an organ that is washed with water without soap, it does not prevent ghusl because water has touched the skin. However, what is appropriate in terms of sunnah is to make ghusl after cleaning it properly. The same thing is valid for people living in the country and city. 

Mud and soil that enter under the nail is like that. Paint and similar substances that stick on the nails of tanners and painters and that enter under them prevent water but scholars regard it permissible due to the difficulty of cleaning them. In that case, the obligatory cases (that are very difficult to avoid) should be regarded as exceptions to the general decree. For, religious rules permit it.  

However, fish scale that sticks to the skin and chewed piece of bread need to be removed if they prevent water from touching the skin. For, it is possible to avoid them; there is no obligatory state.

In addition, since it is not possible to remove the dirt of flea and fly, they are not regarded to prevent ghusl when they stick to the skin. However, it is sunnah to wash and clean them properly. This issue is mentioned in al-Muhit and Fatawa al-Hindiyya.

If the crusts and scabs that occur on the skin due to an illness like smallpox and eczema are attached to the skin, they do not prevent ghusl. If those crusts and scabs exfoliate and fall after they are washed, it is not necessary to make ghusl again.  

There is no need to wash the inside of the eye in ghusl and wudu. It is stated to be permissible in al-Muhit of Sarakhsi and in Fatawa al-Hindiyya.

(Celal Yıldırım, Kaynaklarıyla İslam Fıkhı, Uysal Kitabevi: 1/50-51.)

(3745)- Hz. Aisha narrates: "When the Messenger of Allah (pbuh) made ghusl after being junub, he would start to wash his hands first; then, he would make wudu. After that, he would put his fingers in water and move the roots of his hair with them; when he wetted the skin, he would pour three handfuls of water over his head. Then, he would wash the other parts of his body. Finally, he would wash his feet." 

 (3751)- Hz. Maymunah narrates:

"When the Messenger of Allah (pbuh) made ghusl after being junub, I acted as a screen. He made ghusl as follows:

He washed his hands first. Then, he poured water with his right hand from the pot on his private parts to wash off the discharge of sperm. Then, he wiped his hand over the wall – or the ground. Then, he made wudu like the wudu of prayer but he did not wash his feet. Then, he poured water on his body. After that, he withdrew his feet from that place and washed them. That was his way of making ghusl from janabah." [Bukhari, Ghusl 1, 5, 7, 8, 10, 11, 16, 18, 21; Muslim, Hayd 4, (317); Abu Dawud, Taharah 98 (245); Tirmidhi, Taharah 76, (103); Nasai, Taharah 161, (1, 137); Ghusl 15, (1, 204); 22, (1, 208).]

Some different expressions in the narrations about ghusl show that the Messenger of Allah did not act very meticulously related to the details, that he gave importance to fards and that he acted freely related to the secondary issues according to time and conditions.

Hz. Aisha narrates:  

"The Messenger of Allah (pbuh) made ghusl and performed two rak’ahs of the morning prayer. I do not think that he made wudu after ghusl." [Tirmidhi, Taharah 79, (107), Nasai, Taharah 162, (1, 137); Abu Dawud, Taharah 99, (250).]

This narration shows that the Messenger of Allah (pbuh) did not make wudu again after ghusl and that he performed the prayer with the wudu he made during ghusl.

Tirmidhi states that this decree is the common view of many people from the Companions and Tabiun. It is stated in most of the hadiths that the Messenger of Allah made wudu while starting to make ghusl. Therefore, it is a sunnah known by everybody to make wudu before ghusl. However, there is no clear statement about making wudu after ghusl in the narrations. On the contrary, the following is reported from Hz. Aisha: "The Messenger of Allah (pbuh) did not make wudu after ghusl." In that case, the first wudu is valid and it is possible to perform prayers with it unless something that invalidates wudu happens while making ghusl.  

(see İbrahim Canan, Kütüb-ü Sitte Tercüme ve Şerhi, Vol. 10, bab 8, Gusül)

If a person who wakes up for the morning prayer has to make ghusl, he has to make ghusl at once and perform the morning prayer. If the time period for the morning prayer ends when he makes ghusl, he will have to perform it after the sun rises and the time for karahah ends.  

According to the view of the majority of the scholars, a prayer cannot be performed without ghusl and wudu. Tayammum cannot be made where there is water.

 “Allah does not accept a prayer that will be performed without wudu and ghusl. He does not accept the prayer of a person whose wudu is broken unless he makes wudu again.” (see al-Fiqhul-Islami, I/569-570)

The decree of the hadiths like the one above existing in kutub as-sitta books is clear.

However, if a person stays in a house as a guest and has a wet dream and if it can disturb the household when it is known, he makes tayammum secretly and performs the prayer. Then, he performs it again as qada.