Performing Wudu and its Nullifiers - Hanafi Fiqh

Hanafi Essentials: Performing Wudu

 

What is Wuḍūʼ?

Wuḍūʼ is ritual ablution. It is sometimes referred to as the "minor ablution". Upon its completion, one is said to be in "a state of wuḍūʼ".

Being in a state of wuḍūʼ is:

• Farḍ (obligatory) when performing salāh (prayer), touching the Qurʾān, or performing the prostration of recitation of the Qurʾān.
• Wājib (necessary) when performing tawāf (circumambulation) around the Kaʿbah in Makkah.
• Sunnah (recommended) – when going to bed. 
• Mustaḥabb (encouraged) – when you exit the state of wuḍū [even if none of the above needs has arisen].

The Obligatory Acts of Wuḍūʼ

The obligatory acts of wuḍūʼ are four:

1. Washing the entire face, from the top of the forehead to the bottom of the chin in length, and from earlobe to earlobe.

2. Washing both arms completely, up to and including the elbows once.

3. Wiping a quarter of the head above the ears once.

4. Washing the feet completely including the ankles once.

This is the minimum required to successfully perform wuḍūʼ.

A Complete Description of  Wuḍūʼ

The sunnah way to perform wuḍūʼ is to:

1. Make an intention in your heart, such as, “I intend to perform ritual ablution for the sake of Allāh.”

2. Wash the hands up to and including the wrists.

3. Invoke the name of Allāh, such as saying Bismi ’Llāh wa ’l-ḥamdu li ’Llāh (In the name of Allāh, and all praise belongs to Allāh).

4. Rinse the entire mouth three times, with three handfuls of water.

5. Brush your teeth, with a tooth stick (miswāk) or toothbrush.

6. Rinse the nose three times, with a handful of water each time. It is recommended to take water into the nostrils with the right hand and blow it out with the left hand.

7. Wash the entire face. The face is defined as being from the top of the forehead to the bottom of the chin, and from earlobe to earlobe. This is the first of the four obligatory acts of the ritual ablution. It is sunna to wash the face three complete times. After this, pass wetted fingers through the beard if long. It is recommended to start washing from the forehead. One should avoid slapping water onto the face, as this is improper.

8. Wash your arms completely, up to and including the elbows. This is the second of the four obligatory acts of ritual ablution. It is sunnah to wash the arms three complete times. After this, it is sunnah to pass the fingers through each other. It is recommended to start washing from the fingertips.

9. Wipe a quarter of the head once, above the ears. This is the third of the four obligatory acts of ritual ablution. It is sunnah to wipe the entire head starting from the top of the forehead, and recommended to also wipe the back of the neck.

10. Wipe the ears (without taking new water). It is recommended to wipe the outsides of the ears with the thumb, the insides with the index fingers and to insert the little fingers into the ear canal.

11. Wash the feet up to and including the ankles. This is the fourth and final obligatory action of the ritual ablution. It is sunna to wash three complete times, and to pass fingers through the toes. It is recommended to start washing from the tips of the toes, to rub with the left hand, and to pass the little finger through the toes starting with the little toe of the right foot and ending with the little toe of the left foot.

12.  During the ritual ablution, it is sunnah to observe the above-mentioned order, to wash the limbs successively without undue delay, and to rub the limbs during the first washing. It is recommended to face the qibla throughout the ritual ablution, and to avoid splashing water onto oneself. It is improper to engage in worldly speech without need, to waste water, or to leave any of the sunnahs without excuse.


What Nullifies Wuḍūʼ

1. The exiting of filth (najāsa) or air from the private parts.

2. The flowing of blood or pus from any part of the outer body, regardless of whether it comes out on its own or is made to come out.

3. Vomiting a mouthful or more of other than phlegm.

4. Sleeping lying down, or reclining, on one’s side.

5. Loss of consciousness.

6. Loss of intellect.

7. Drunkenness.

8. Laughing audibly in a prayer (that has bowing and prostration).

9. Intimate contact between a man and a woman, such that the private parts touch directly.

Essentials of Purification - Hanbali Fiqh

Hanbali Essentials: Purification

Shaykh Surkheel Sharif

 

Outline

Purification is the “key to prayer” and a precondition for its performance. Though it is not itself one of the pillars (arkan) of the religion, purification as a juristic matter occupies a significant position, attested to by the fact that its treatment in the fiqh literature occupies space roughly equal to that of each of the four pillars: namely prayer, zakat, fasting and pilgrimage. The topic of purification not only discusses the body and bodily secretions, it also extends to clothing, the place intended for prayer, the water used for washing, utensils and containers, as well as the types of impurities.

Purification (taharah)

See also: The Joe Bradford Podcast - The Definition of Purification in Hanbali Fiqh
 
Lexically, it means: cleanliness from filth. Legally it means: lifting the state of ritual impurity (hadath) or whatever is similar to it, and the removal of physical impurities (najasat).

Types of Water (aqsam al-miya)

See also: The Joe Bradford Podcast - Categories of Water in Hanbali Fiqh

Water is of three types: 

(i) tahur – both pure and purifying; which is water that remains upon its natural state; 

(ii) tahir – pure, but not purifying; water whose colour, taste or smell has been altered by being mixed with a pure substance, 

(iii) najas – impure; water that has had any one of its three properties (colour, taste or odour) altered by an impure substance.

Impurities (najasat)

Impurities refer to impure substances which one must avoid or wash-off if they should happen to contaminate one’s clothes, body, etc. They are:

(i) Carrion (flesh of the dead) – except for humans; locusts; the dead from the sea; and creatures with no running blood like bees, ants, etc. 

(ii) Blood that flows forth, such as from a slaughtered animal or menstral bleeding; though a tiny amount is overlooked. 

(iii) Pigs. 

(iv) Dogs. 

(v) Human urine; excrement; vomit; puss; and blood – except that a tiny amount of vomit, puss or blood is overlooked in prayer. 

(vi) Prostatic fluid (madhi) discharged when one is sexually aroused; and wadi – a thick white liquid secreted by some after urination; but not mani: sperm. 

(vii) Intoxicants (khamr) – liquid and solid like alcohol or cocane. 

(viii) Animals or birds that cannot be legally eaten and that are larger in size than a cat; as are their leftovers. 

(ix) Animals that are lawful to consume but the majority of whose feed is impure – their urine, dung and milk are considered impure. 

(x) Flesh, or bones, cut-off from a living creature, such as a foreleg of a living, unslaughtered sheep.
(xi) Hides of unlawfully slaughtered animals, as well as those of dead animals that have not been slaughtered, even if they have been tanned.

Removing Impurities (izalat al-najasat)

Impurities can be removed by washing, wiping, sprinkling or scrubbing with water. Any vessel or utensil a dog licks must be washed seven times, the first time with earth.

The Definition of Purification in Hanbali Fiqh - The Joe Bradford Podcast

Definition of Purification in Hanbali Fiqh

In this first episode of "Fiqh Fridays", Shaykh Joe Bradford briefly reviews Shaykh Mūsā ibn ʿĪsā al-Qaddumi's elementary Hanbali primer and his biography, and then after 8:00 in the podcast, explains the definition of purification from said primer.

Categories of Water in Hanbali Fiqh - The Joe Bradford Podcast

Categories of Water in Hanbali Fiqh

In this episode, Shaykh Joe Bradford explains the categories of water in Hanbali fiqh from Shaykh Mūsā ibn ʿĪsā al-Qaddumi's elementary Hanbali primer.

The Rulings of the Sacred Law (Hanafi)

The Rulings of Sacred Law (Ḥanafī)

People who are morally responsible (mukallif) take one of the following rulings in the Ḥanafī maddhab:

1. The Obligatory (farḍ) is a firm command established by a decisively established text (dalīl qad'i) whose meaning is decisive and not open to the possibility of interpretation. An example of this type would be the five daily prayers.

One is bound to believe in and act on the obligatory. The one who denies the binding nature of an obligatory act becomes an unbeliever if it is established through a clear and definitive text (dalīl qati'), and the one who leaves it is sinful.

If an obligatory element of an action is omitted, that action remains unfulfilled. Thus, if one omits an obligatory act of the prayer (such as a condition or integral), the prayer is invalid and unperformed.

2. The Necessary (wājib) is a firm command supported by a text that allows for the possibility of interpretation (dalīl dhanni). An example of this type would be the Witr prayer. Denying something necessary is corruption (fisq), not disbelief. Leaving it is sinful.

If an obligatory element of an action is omitted, that action remains unfulfilled. Thus, if one omits an obligatory act of the prayer (such as a condition or integral), the prayer is invalid and unperformed.

If omitted absentmindedly, forgetfulness prostrations are necessary (wājib) at the end of the prayer. If these too were left out, then it is necessary (wājib) upon one to repeat one’s prayer.


3. The Emphasized Sunnah (sunnah mu’akkada) is that which the Prophet ﷺ or the Companions did most of the time and was not of worldly habits. An example of this type would be the congregational prayer.

Leaving an emphasized sunnah is blameworthy but not sinful. Habitually leaving such a sunnah, however, is sinful, because it entails “turning away” from the guidance of the Messenger of Allāh ﷺ, whom we have been commanded to follow.


4. The Recommended (mustaḥabb) is that which the Prophet ﷺ did sometimes, or was of his worldly habits. An example of this type would be donating charity to the poor. Performing the recommended is rewarded, but leaving it is not sinful or blameworthy.


5. The Permissible (mubāh) in itself is neither rewarded nor punished. Such acts are rewarded, however, if accompanied by a good intention.


6. The Somewhat Disliked (makrūh tanzīhan) is that which we have been commanded to leave, even though it is not sinful. The one who leaves it is rewarded, and the one who does it acted suboptimally, though not deserving of punishment.


7. The Prohibitively Disliked (makrūh taḥrīman) is that which we have been firmly commanded to leave through a text open to the possibility of interpretation. Denying such a command is misguidance but not disbelief. Performing such an action is sinful.


8. The Forbidden (ḥarām) is that which we have been firmly commanded to leave, through a decisively established text. Someone who commits an forbidden act is deserving of punishment, while one who refrains from it out of obedience to Allah is rewarded.


Summary

• The obligatory and necessary must be performed. 
• The prohibitively disliked and forbidden must be left. 
• It is strongly encouraged to perform the emphasized sunnas, and blameworthy to leave them without excuse. 
• The recommended should be performed, and the somewhat disliked should be left. 
• The permitted should be conjoined with good intentions, to be worthy of reward, and wastefulness should be avoided.

The way of love and slavehood entails doing everything one’s Lord has commanded, whether He commanded it firmly or lightly, and avoiding everything one’s Lord interdicted, whether firmly or lightly. The Messenger of Allāh ﷺ said, however, that the best way is to operationalize this in a gradual and steady manner. This gradual manner means that one takes on supererogatory actions in a manner that is sustainable and that does not overwhelm him.


Source: Shaykh Faraz Rabbani, Absolute Essentials of Islam - Faith, Prayer, & the Path of Salvation According to the Ḥanafī School